HONI·SOIT QVI MAL·Y PENCE BATMAN upon Bartholome, His Book De Proprietatibus Rerum, Newly corrected, enlarged and amended: with such Additions as are requisite, unto every several Book: Taken forth of the most approved Authors, the like heretofore not translated in English. Profitable for all Estates, as well for the benefit of the Mind as the Body. 1582. LONDON Imprinted by Thomas East, dwelling by Paul's wharf. CONSERVA ME DOMINE THe Bat unknown, yet this his native soil, And bears, that Parents had, by Martial prowess toil, From Swoll as may appear, of German race in deed, By Emperor Charels he, that gave each one his meed. The Moon increasing shows, that justice (ay) must grow And Eagles' wings, of white, and read, the Laws to use below, The mecke and mild to guide, the wicked to display, As heretofore (when virtue shall) restore that did decay, The Stars, triangled set, declares not one, but all, Should know their Prince, their Land, their Friend, lest over soon they fall. The Shield of glittering Gold, reports a Gift of Grace, And Stars above the Moon, foretells some noble race: So borne in one Field, as the Athuauncer will By light of light, (even God above) whose power continueth still. ¶ TO THE RIGHT HONOURABLE Lord, Henry Cary, of the most noble order of the Garter Knight, Baron of Hunsdon, governor of the Queen's majesties town of Berwick, & Lord Warden of the East Marches of England, anemptest Scotland, & one of the Queen's majesties honourable Counsel, his singular good Lord: Stephan Batman wisheth; the fervent zeal of God's truth, and long continuance of prosperous health, with the increase of much honour. THE prudent and most wise king of the world, Solomon, in his Proverbs, among many sentences of profound sapience, saith, that those which be wise shall have honour in possession: Also that the prosperity of the right Honourable shall not decay, because they shall be had in an everlasting remembrance, O happy birth whereunto many are borne, to double honour: among men on Earth, among Angels in Heaven. Seeing therefore that wisdom is the only preferrour to honour, how much is he, to be had in special reverence, who in very deed saith. I Wisdom devil with Counsel, Pro. 8. and found out Knowledge and Understanding. By me Princes reign, bear rule, and Noble men do judge the Earth, I have been from everlasting, I was before the foundations were laid, therefore hearken unto me: Do justice, hear the oppressed, defend the innocent, forget not to do good to all men, but specially to those, that are of the household of Faith: let not your hands be open to receive, and shut when you should give: Be merciful, for our heavenly Father is merciful, who in very deed is the Wisdom, whereof I have spoken, and the same, from whom all actions of good directions proceedeth: by whose incomprehensible grace I have been made able to renew and finish an old ancient book, containing the properties of sundry things, the description of Countries, dispositions of creatures, operation of Elements, effects of simples, and such like, no less needful than profitable, as shall appear, by perusal thereof: Beseeching your honour to accept this my Dedication, (not as a defender of some frivolous fantasy) but as this book shall deserve, being read over, wherein I doubt not, but that your honour shall find many things to your contentation. This I end, depending on your honourable furtherance, when Oppertuniti shall minister Occasion, and in the mean time, I shall not cease to pray unto God, whose merciful providence guide you, with his endless prosperity, and all Christian magistrates. Your Honour's Chaplain, at commandment. S.B.M. Vesper. Accept the travail of him that wisheth prosperity to his Country: for the gift of knowledge is greater, than the patrimony of many friends. TO THE READER. Itale in his description of Britain, printed Ana. 1548. rehearseth Barthelmew, but not Glantuile, to be in Edward the 3. time. THIS book, being first set forth, in the year of our Lord God. 1360. The Author whereof is reported to be a Franciscan Friar, of the noble family of the Earls of Suffolk, (named Barthelmew Glantuile) who studeously gathered this singular work, for the most part, of the properties of those things the which he had found written in the Bible, to the only benefit of his Country: which book, was had in great estimation among the learned, as well beyond the seas as at home, until within 60, years past, there sprang up famous, and worthy persons, of singular perseverance and learning: which from the course of ancient beginnings, set forth the same that was formally written of, with additions answerable to time present, using new Titles, whereunto is added so much as hath been brought to light by the travail of others, as Conradus Gesner of Tygure, Physician, writing of the nature of beasts, birds, fishes, & Serpents, Fuchsius, Mathiolus, Theophrastus, Paracelsus, and Dodoneus, these wrote of the natures, operations and effects of Herbs, Plants, Trees, Fruit, Seeds, Metals and Minerals. Sebastian Munster, Henry Cornelius Agrippa, and others of Astronomy and cosmography. Abraham Ortelius of Antwerp for maps & descriptions: all which works hath done great good in diverse and sundry Common wealths. I have therefore as an imitator of the learned, for the good will I bore to my country, collected forth of these aforesaid Authors, the like devices, which they in times past gathered of their elders, and so renewing the whole book, as is apparent by additions, is brought home, the Master, the Pilot, and the profit thereto belonging, desiring the well acceptation of the same, and the friendly correction, if any words shall happen to be mistearmed in the imprinting (hoping that there will be found very few.) Farewell in the Lord jesus, from whose magnificence floweth the spiritual knowledge of our perfection, both here and in the world to come. Stephan Batman, professor in Divinity. THE PROLOGUE of the Translator. TRue it is, that after the noble & expert doctrine of wise and well learned Philosophers, left & remaining with us in writing, we know that the properties of things follow and ensue their substance. Héerefore it is, that after the order and the distinction of substances, the order and the distinction of the properties of things shall be and ensue. Of the which things, this work of all the books ensuing, by the grace, help and assistance of Almighty God, is compiled and made. Marvel not ye witty & eloquent readers, that I thiu of wit, and boid of running, have translated this book from latin into our vulgar language, as a thing profitable to me, and peradventure to many other, which understand not Latin, nor have not the knowledge of the properties of things, which things be approved by the books of great and cunning clerk, and by the experience of most witty & noble Philosophers. All these properties of things be necessary and of great value, to them that will be desirous to understand the obscurities or darkness of holy Scriptures, which are given to us under figures, under parables & semblance or likelihoods of things naturals & artificialls. S. Denis that great philosopher and solemyne Clerk, in his book named, The heavenly Hierarchies of Angels, testifieth and witnesseth the same, saying in this manner: Whatsoever any man will conject, feign, imagine, suppose, or say: it is a thing impossible, that the light of the heavenly divine brightness covered and closed in the Deity or in the Godhead, should shine upon us: if it were not by the diversities of holy covertures. Also it is not possible, that our wit or intendment might ascend unto the contemplation of the heavenly Hierarchies immaterials, if our wit be not led by some material thing, as a man is led by the hand: so by these forms visibles, our wit may he led to the consideration of the greatness or magnitude of the most excellent beauteous claretie, divine and invisible. Also, the blessed Apostles Paul in his Epistles reciteth this, saying: that by these things visibles, which are made and be visible, man may see and know by his inward sight intellectual, the divine, celestial, & godly things, which are invisibles to this our natural sight. Devout Doctors of Theology or Divinity, for this consideration, prudently and wisely read and use natural philosophy and moral, and Poets in their fictions and feigned informations, unto this fine and end, so that by the likelihood or similitude of things visible, our wit or our understanding spiritually, by clear and skilful utterance of words, may be so well ordered and uttered, that these things corporals may be coupled with things spirituals, and these things visibles may be conjoined with things invisibles. Excited by these causes to the edifying of the people contained in our Christian faith of Almighty Christ jesus, whose majesty divine is incomprehensible, and of whom to speak it becometh no man but with great excellent worship and honour, and with an inward breadfull fear. Loathe so offend, I purpose to say somewhat under the correction of excellent learned Doctors, and wise men: what every creature reasonable aught to believe in this our blessed christian faith. FINIS PROLOGI. ¶ The names of the Authors to this Book, in what time, and of what profession, AVgustine the famous Doctor in Christ's Church, born in Africa, in a town called Gathensis, was of such excellent wit, that in his childhood, he learned all the seven liberal Sciences without an instructor. He was wonderfully learned, especially in the doctrine of Plato, whereby he was the rather induced to embrace the Christian faith. He favoured the errors of the Manichees, but by the continual prayer of his good mother Monica, and the persuasion of Saint Ambrose, he was at last converted to the true faith. They both replenished with the holy ghost did sing together the psalm Te Deum, answering mutually one to the other. Afterward in prayer, writing and preaching, he so profited, that he was had in great reverence of all men, and wrote more Books than ever did any in the Church of the Latins. He lived seventy six years, and was Bishop of Hippone a City in Africa forty years, and died in the year of our Lord, four hundred thirty seven. Amandus, was Bishop of Traiectensis in Vascovia, a man learned and of godly life, about the year, four hundred eighty. Ambrose was Bishop of Milan, the year of our Lord three hundred seventy and three: a Roman borne, of a noble and ancient house, and had been Consul. As this man (being sent by Valentinianus the Emperor to Milan, to pacify a sedition) persuaded the people to concord, suddenly the voice of an Infant was heard of all men, which cried: Ambrose is worthy to be Bishop. Which voice so fervently stirred the people, that they all condescended to make him their Bishop, notwithstanding he was not yet baptized, but newly instructed in the faith, they compelled him to take the Office, and forthwith all the people of Lombardy agreed in one opinion of the Faith: a rare form of election. He was of singular holiness, gentleness, wisdom and learning, etc. Thomas de Aquinus, borne in Sicilia Doctor, of the order of a Friar preacher, Disciple to Albertus Magnus, in the Province of Apulia, descended of noble Parentage, an excellent Divine. He wrote four Books of Sentences, and was called the Angelical Doctor. Many preposterous fables have been written of him, only this, that he was notwithstanding his learning, very superstitious. He flourished about the year 1274. After Lanquet, one thousand two hundred fifty and eight. Ancelme was Archbishop of Caunterburie, Eng. first a monk, in which time he wrote divers Books, Cur Deus Homo, De libero Arbitrio, De similitudinibus, Monologyon, De praedestinatione, etc. This man was simple in show, and subtle in disputation, a special favourer of the Roman religion, He flourished about the year of Christ one thousand one hundred and six, after Lanquet. This Ancelme is said to be the cause of Clergies divorce from their wives. Aristotle Son of Nicomachus the Physician, borne in Stragera in Greece, consuming his youth riotously: he was after Scholar to the noble Plato twenty years continually. He excelled all men in sharpness of wit, and knowledge in divers Sciences: wherefore King Philip of Macedonia, sent him his Son Alexander to teach, saying: He thanked God that he had a Son borne in his time. This man began a feet, the followers whereof, were called Peripatetici. He taught in Athens after Plato's death four and twenty years. He was banished out of Athens, because it was supposed he deemed not well of their Gods. It is written, that he died by this occasion: as he went by the sea side among fishermen, they told him a Riddle, which when by long study he could not assoil, for shame and sorrow he died. He was little of parsonage, crook backed, ill shapen, and stutting. He was three hundred forty five years before Christ's Incarnation. Avicen or Abicen, a famous Physician, whom some suppose to be of a City in Spain called Hispalis, or Civil. He was excellently learned, and wrote in the Arabic tongue many noble works of Philosophy, natural and Metaphysic. He comprehended Physic in five Uolumes, wherein he calleth himself, the Interpreter of Galen: he was about the year of our Lord 1151, and was (as some suppose, poisoned by Auerois, whom he slew before he died. Auerois a great Philosopher, & Physician enemy to Avicen, & also to Christ, and for his great Commends written upon Aristotle, he is named Commentator. He was about the year of our Lord 1145. Appollonius, borne in Greece, about the year of our Lord 90. He profited so in learning that being but a child, was a learned Philosopher, he followed the sect of Pythagoras, going always in linen, and never eating any thing that had life. Notwithstanding his great learning, yet travailed he into Egypt, Persia, Aethiopia, & judea, & returned into Greece, and Rome. After a while about the age of 80. years in great assembly of people was suddenly conveyed away, no man knoweth how nor whether, as Philostratus who wrote his life saith. There were other also of the same name. Eng. Alfredus Anglicus of Beverley priest, a man of singular utterance, learned in Divinity, Philosophy, History, and Mathematics. He flourished about the year of our Lord. 1087. as saith john Bale, a worthy Historiographer of late memory. Asclepiades a famous Physician. Also a Philosopher, the time when he flourished is not certain. Basilius a man of great virtue & learning, borne in Cappadocia, of a noble house, being very skilful in Rhetoric, Logic and Philosophy, disputing at Athens, and there obtained such fame, as in proceeding farther he became Bishop of Caesarea, & taught the people the true faith. He was exiled by Valens the Emperor, but revoked from exile. He flourished about the year of our Lord, 367. and died the year of Christ. 387. There were two other of the same name. Alley. Beda Angliae, a famous learned man: Eng. for his modesty, virtuous life and learning, surnamed, Worshipful Bede. He wrote the history of the Saxons apart, whose historical method, divers writers since have followed. He flourished about the year of our Lord 724. after Lanquet. After William Alleye Bishop of Exeter in his Miscellenca, Beda was an Englishman, and lived in the time of justinian the second, he was also in the time of john the 6. Bishop of Rome, When the Saracens arrived out of Africa to invade Spain, than Bede with his letters, solicited the Princes to recover it again. He wrote many works both in the Greek and Latin, especially one notable work, De Natura, & temporibus, which is divided into three books, he wrote above an hundred books, of which some be feigned in his name, he had two brethren learned, whose names were Strabo and Haimo. He travailed other countries, twenty nine years, and being of the 〈…〉 of 72. died Anno. 734. Bernard, was borne in Burgundy, in the Castle of Fountains, of noble lyguage, he became a monk in the Monastery of Clarevallencis, gave himself so study, and wrote divers Books, as De Consideratione, ad Eugenium Papam, De Cantica canticorum, De amore Dei, Librum meditacionum, and many other Homilies, Epistles and Sermons. He was about Anno. 1112. and lived to the years of 63. After the Legenda, deceased. Anno. 1156. Boecius a learned man and Senator of Rome, who lived in the time of Theodoricus and Odeacer, Kings of the Ostrogothes, that is East Goths, now under the government of the kings of Denmark. Gothia, an isle by Denmark called Gutland, not far from Norway. This said Boetius, (the friend of Manlius Severinus) a Poet and Philosopher, among divers excellent works he wrote De consolation Philosophiae, De trinitate & de unitate Christi, de Topicis, he flourished about Anno Domini. 473. he died about 520. Croni. Basis a Philosopher. Busus a Physician. Ciprianus of Carthage in Africa, was there Bishop, in whose youth he was dedicated by his parents to the devil, as jacobus de voragine, Henricus de Eufordia, and Voleteranus do writ, he was converted from the law of the Pagans', he was an excellent Rhetorician, a careful Bishop, and a faithful overseer of the Church, he took great pains in delivering and helping of Martyrs, for being absent, he would writ unto his Priests & Deacons, that they should with care and diligence embrace & make much of the Martyrs, which were captive. The fortitude and godly stoutness of his mind in executing of his office, the third Epistle of his first book do declare ● neither did there lack in hint, wisdom and circumspcaion. Besides this; he was of a singular modesty, for he would take upon him to do nothing, without the consent of his fellows in office. He was beneficial and kind towards his poor brethren, and such as were strangers, etc. He had not withstanding his virtues, errors, as appeareth in Sermo. de lapsis. 5. in Sermo de Elcemofina. He called Tertulians' works his Master: he suffered many dangerous conflicts: he inveighed earnestly against Heresles' and Idols, he wrote a pleasant style. He was banished to exile by Valerianus. Emperor of the Romans. Paternus the Proconsul being dead, Galeanus Maximus who succeeded Patemus, commanded his servants, to carry Cyprian in a Cart to the place of punishment, where the lieutenant being about to do sacrifice unto his Gods, broke out into these words. Thou hast lived a great while being of a pestiferous mind, and hast gathered unto thee, men of a wicked conspiracy, & hast been an open enemy unto the Roman Gods, and their holy laws: neither could the godly and sacred Princes, Valerianus & Galenus, reduce thee by any means unto the sect of their ceremonies: after which words he was slain with the sword. At this time Sixtu, was bishop of Rome (as Eusebius writeth) in the year of our Lord, two hundred fifty and nine. Alleye. Cicero a Senator among the Romans, in his youth of a marvelous pregnacie of wit, whom the excellent Orator Appolonius, greatly extolleth, for what subtlety was in Logic, what commodity in moral Philosophy, what secret knowledge in Philosophy natural, he knew it. After many verations and conspiracies against him, one Herenius the homicide of Antony, as Cicero fled, overtook him, and smote of his head and hands, and brought them to Antony etc. He flourished about forty years before the Incarnation of Christ. Cato was not first a surname, but a name of merit: for the ancient Romans called him Cato, that was wise by much experience. Of this name, two there were most excellent for their learning, government and wisdom. For the one being made Consul, won more Cities in Spain, than he had aboden days in that Country: in which journey, he retained to himself, nothing of all that was found there, but meat and drink only. He made his soldiers rich, giving to every of them, for reward, a pound weight of Silver, saying: Better it were that may Romans returned again to Rome with Silver, than a few with gold. This Cato was before Incarnation of Christ, one hundred eighty and two years. The other Cato, was called Vticensis, because he slew himself in the Town Utica: he died before the Incarnation 44. years. D. Cooper. Scipio Affricanus, was of a wonderful towardness: this drove Hannibal out of Africa: he subdued the city of Carthage: he after many learned & wise persuasions, grievously took the unkind dealing of the Senate, went from the City of Rome, to a manner place, which he had at Linternum, and there ended his life, when he had lived 54. years, before the incarnation of Christ, about 145. years, that year was Corinth in Greece destroyed. Constantine, a Physician, of the name many, forth of divers provinces. Chaldeus, an Astronomer of the country of Assyria, Solmus and Pliny name that country Chaldae, where the great City of Babylon stood. Damascen a D. in Divinity very famous, called john, of Damacenum Monach, for his Angular wisdom, was had in great estimation of Theodosius, Emperor of Constantinople, the year of Christ's incarnation 440. as saith the Author of Supplimentum supplimenti cronicarum, foli. 168. liber. 9 He wrote 4. books of sentences, also a book tituled, No man hath seen God at any time: defied, of faith: of Christian baptism: Item Cur Deus & Homo sit: In two books, he wrote of Metals and Physic. In the third part of Lanquets chronicle, fol. 242. is expressed of one Damacenus, a Philosopher who flourished 1352. The first of these, I take to be the Author to Glantuyle. Damascius an historiographer, which in the time of Herodotus, wrote of things done, before the war of Peloponnesus, about Anno. 452. Demosthenes a Prince among the Grecians, and a singular Philosopher, about Anno. 345. before Christ. He was disciple to Plato: he stammered in his speech, he put small stones in his mouth, and inforceing to speak treatablye, at last attained to pronounce very plainly. He was also an excellent Orator. Dioscorides called also Pedacius, and Phacas, a worshipful knight of Egypt, who joining learning with chivalry ' being in the Romans Host in divers countries, in times vacant from Battle, made diligent search for the figures and virtues of divers herbs, and other things necessary for medicine, and wrote most truly of them in Greek, as Galen testifieth. He lived under Cleopatra and Antonius, about Anno before Christ. 47. Democritus, an excellent Philosopher, being a child, learned of the wise men of Chalda, Astronomy, and their Divinity: after he went into Persia, to learn Geometry. After, he returned to Athens, where he gave his possessions and riches innumerable, unto the weal public, reserving a little garden, where in he might at more liberty, search out the secrets of nature. He wrought many wonderful works in natural philosophy and Physic. When he beheld the Citizens of Athens, he continually laughed at their foolish diligence, which spared no pains to get authority and riches, that they were not sure to keep: which laboured to get their children great possessions, who either died before their Fathers, or else over living them, shortly spent away, all that their fathers left them. But the Athenians not percepuing the cause of his laughter, thinking him mad, caused Hipocrates the Physician to go unto him, who perceiving the occasion of his laughter, said: Democritus is not mad, but the Athenians be mad, at whom he doth laugh. He was before the Incarnation of Christ. 492. years. Donatus, a Grammarian, Master to Saint Hierome. About Anno. 350. another Donatus martyred under julian the Apostate, or forsworn Christian. Also Donatus a notable Heretic, that held opinion Christians to be no where but of their Congregation. Of the same opinion are the Heretics of the Family of love: Donatus was a Numidian, about the year of our Lord three hundred fifty and three. Another Donatus Aretinus Bishop of Etruriae, a man of holy life, persecuted under julianus. Dionysius Areopagita, a famous Philosopher of Athens, and Disciple to Saint Paul. He only, of all the Heathen Philosophers, believed Saint Paul preaching of jesus Christ. And before, when as he was in Egypt, whether he went for learning sake, and being there, together with Appollophanes who was his Instructor, beyond all compass of reason did see the Eclipse that was at the death of Christ: Either (said he) the God of Nature suffereth violence, or else the Frame of this world will be now dissolved. He wrote to Timotheus Bishop of Ephesus, twelve books De Divinis nominibus, of the heavenly Hierarchy, and many other excellent works, as Suydas witnesseth. Escicius or Euscicius. Disciple to Gregorius Nazianzenus. Eusebius Pamphilius, Bishop of Caesarea in Palestine, wrote ten Books of the Ecclesiastical History. He was about the year of our Lord, after Sebastian Munster, three hundred slew, after Cronicarum, three hundred seven. Eraclytus, or Heraclitus, a Philosopher, which always wept when he beheld the People, considering how busy they were to gather treasure, and how negligent in the well bringing up of their children: his works, of purpose were obscure, and hard to be understood. When he was old, he fell into a Dropsy, in which, neglecting Physicians, he wrapped himself in Cow dung, and so lying a sleep in the Sun, was torn and devoured of Dogs. He had no master, but by his own nature and diligence prevailed to great knowledge: he lived in the time of the last Darius, and wrote many things of Philosophy in vearses. Aristotle doth often use his testimony. He was about the year before Christ's incarnation, four hundred eighty, Sebas. Munster. Epinus. Euclides, the name of a famous Geometrician, Scholar to Socrates, of Megarensis, a Country in Achaia, about the year four hundred twenty & two, before Christ's Incarnation. Egidius, a Greek Philosopher. Also a Physician, and a Monarch, who wrote divers Books, among the which he tituled one, De venis. He flourished about the year of our Lord, seven hundred fourteen. Fulgencius, of the Nation of Apher in Aphrica, Bishop of Rupensis or Ruspensis, an excellent Doctor. To these three Provinces he travailed, in Sardinia, in Africa, and among the Vandals, to establish the Christian faith, both by teaching, preaching, and persuading. He wrote three special Books. De Trinitate, De libero arbitrio, De regulis fidei, with divers others. He flourished about the year of Christ 500 Fisiologus. Gregorius called Nazianzen, leaving his study of Philosophy, with all natural Sciences, did with Basilius of Cappadocia, fall to the reading of holy Scriptures. He was of noble Parentage, and a Roman borne. He wrote to Procopius, that he never saw a good end of any of the Counsels, among the Bishops of Rome. Therefore affirming that all of them had evil ends he left not much authority to be attributed unto their Decrees and Counsels. Alley, and Legenda, Authors. Gilbertus Magnus, a very learned Writer, who flourished about the year of our Lord, nine hundred ninety and two. There was also another of that name, being called Gilbertus Anti Papa, that contended against Gregory the Pope, in the year one thousand seventy and six. For the Papacy betwirte these two Prelated and their assistants, as it appeareth in Supplimentum Supplimenti Cronicarum, was much slaughter, blood shed, and discord. Libro. 12. Galenus the son of Nicon a famous Geometritian: In Physic he was so excellent, as he may justly seem to be raised by divine providence, at that time to make perfect that noble art, and to confounded the manifold sects and errors, with which as then it was defaced, until he was fifteen years of age, he was brought up by his Father in Grammar, Logic, and Arethmetike, after he gave himself to more graver studies of Philosophy, wherein he profited. After 18. years old, his Father by a dream was admonished to set his son to study Physic, in which art within five years, he so notably prevailed, that he not only passed all his equals, but his masters also that taught him, he was adorned with the ornament of honour and good government. In teaching he used an excellent order and method, that his works are wondrously esteemed of all that know what learning meaneth: So much he tendered his own Country, being borne in Pergamos, a famous and rich City in Asia the less, that he chose rather in his later time, to live there in mean estate, then with the Emperors of Rome in great estimation and dignity, he lived (as some do writ) near an hundred years, he flourished in the time of Marcus Comodus, and died only for feebleness of age, after the incarnation of Christ, about 160. years. Galen maketh report of one special medicine (that happened to him by chance) to cure the Gout, which is to take old, sour, or tart Cheese, and with a Gammon of Bacon to be sodde together, and to be pound in a mortar, until it be flat like a pla●ster, this said to the aching joints, diminisheth the knots, and assuageth the pain. Hugutio was Duke of Pisan in Greece, it seemeth because he is let by Bartholome for an Author, that he wrote of the nature of some thing: he vanquished the people of Hetruria, at the mountain called Catinum, this man flourished about Anno Domini. 1320. Of this Hugution the Author of Sup. Siph. Cronicar. calleth him Hugutio Flagiolanus of Pisan and Lucensium, the Tyrant, he was a scourge to the Florentines: it may be that there was some other of that name, but I find no sufficient Author to avouch it. Hysidorus or Isidorus, was Bishop after Leander of Hispalensis, now called Sibilia or Sivile in Spain, a man of singular learning and eloquence, he wrote diverse books, Ethimologarum, de summo bono, Allegoriarum, De Astronomia, Domino & silio, Deum & homo, De viris illustribus, & voca●●lis Grammatices, Historiarum quoque ab Adam, usque ad haec tempora, that is until that time in the which he wrote. De gestis Longabardorum, with others, he flourished about Anno Domini. 615. Innocentius, because there are diverse of that name, if there were any worthy the name of learned, I suppose the first and second that were Bishops of Rome, etc. josath a Chaldean historiographer. Ipartus or Hypareas Mathematicus, he was about the years before Christ, 368. Juvenal, a Roman Poet, which wrote satires, flourished about the years after Christ. 88 johannicus. Kalixtus, Graecus sive Atheniensis, (because of his learning and study) borne at Ravena, a city in Italy, being after Bishop of Rome, ordained the four yearly fasts, about Anno Domini. 220. if mine author have not mistaken this Kalixtus for some other. Lentippus. Michael Scotus, I find not of what country or profession, only of johannes Scotus, two of that name, the one flourished about 890. borne in Scotland, a man had in great estimation of Carolus. 3. Emperor of the Romans, for his learning and wisdom, the other was a friar of the order of the Minorites. & Preather, who flourished about Anno. 1030. and was called john Dunus or Dunce, otherwise Scotus. Macrobius the name of an old writer, a Philosopher about the year of our Lord. 156. Mercurio, Miselake, Astrologus. Nazarenus of Nazareth, if signifieth a man dedicated only to the service of God, in the time of the persecution of the Christians, there was one Nazarius converted to the faith by Linus Bishop of Mediolanum (the chief city in Lombardy called Milan) and after died a martyr about Anno Domini. 70. Another Nazarius a Rhetorician, in Anno Domini. 334. some take Mediolanium, for Mediolamum, which is the name of orleans in France: also a city in Westphalia in Almain, called Munster. Ninus Delphicus of Delphos, in Greece, from whence was heard the Oracle of Apollo, it may be the name of some writer, not lately recorded. Origen called also Adamantius, (borne at Alexandria in Egypt) was son of Leonides the Martyr, a man of most excellent doctrine and virtue from his childhood, (Saint Hierome writeth, that Origen wrote, 6000, books, which he testifieth himself to have seen) when he came to the age of. 79. years (as Nitephorus writeth) he died, it seemeth he died in great misery and poverty at the City of Tyrus, and was there buried. Orosius the Historiographer flourished about Anno Christi. 400. a reverend Priest, borne in Spain, expert in Histories, he wrote. 7. books against them that said, that the decay of the common wealth of Rome, happened by the doctrine of Christ, he was sent by S. Augustine to S. Hierome, who was then in judea, to learn of him the reason of the state of the soul. ovidius, surnamed Naso, borne in Sulmo (a town in the country of Peligna) in Italy, brought up in Rome, and diligently instructed in Latin letters from his tender age, he gave most diligent study to the making of vearses, from the which he was withdrawn by his Father, and put to learn Rhetoric, wherein he so profited, that he shortly after became equal with the best Orators of that time, and was advanced to be Senator, notwithstanding be gave his study to Poetry: wherein by nature he was excellent, he was in good favour with the Emperor Augustus, of whom at the last he was exiled so Pontus, where he spent the rest of his life, in a town called Tomos, the cause of his exile, was for abusing julia the emperors daughter, as some suppose, and for making of the book of the craft of love, whereby young minds might be stirred to wantonness: he lived at the time that Christ our Saviour was conversant with us here on Earth. Oribasius Medicus of the Country of Sardus or Pergamus, which flourished in the year after Christ. 369. when Ausonius the Poet, Eutropius, Sextu, Rufus, and Ammianus, Historiographers, were likewise in estimation. Petrus Severus, whether the Apostle, or Alexandrinus, that virtuous Bishop and Martyr, or any of the 60. Peter's, whereof the last is called Petrus Medici's, I refer at this present. Pamphilius (the name of Neocles son) a Philosopher of Athens, Plato's Scholar. Also a Priest of Caesaria, which was martyred about Anno Christi. 280. a very eloquent man, in life a true Philosopher, he was the famousest man in that time, a Graecian borne. Patricius borne in Wales, At Pendias'. for a time had his above in Scotland, and was after Bishop in Ireland: the first that brought the Irish men to the Christian saith. There is another named Patricius, Saint Martin's sister's son, which I suppose is but the only Patrick, because the author in Super●●. & Sebastian Munster agreed both on one computation, Anno Christi. 429. This Patrick was a zealons Christian, and died at Glastonbury in Somerset sheer, notwithstanding many fabulous and superstitious toys the wicked have fathered on that good man. Chester saith in Policronicon, that Saint Patrick in his time was borne, whose Father had to name Calprum, which was a Priest & a Deacons son, that was named Fodun, Patriks mother's name was Couches, Martin's sister of Gallia, that is France, he was called Patrick for his temperance and wisdom, that is to say, father of Citizens, he lived the age of. 122. years, until the time of Aurelius Ambrose, king of the Britan's. Papias a notable Grammarian of Lombardy, very learned in the Greek tongue, wrote a book tituled Vocabilorum, and flourished about Anno Christi. 1199. as sayeth Seb. Munster. Papias also Bishop ● of Hieropolitanus, a City in Asia, being over against Laoditia, who was said to be the Disciple of Saint john the Apostle and Evangelist, a man of singular learning, about the year after Christ. 132. Plato, the Prince of Philosophers (in wisdom, knowledge, virtue, and eloquence, far exceeding all other Gentiles) was borne in Athens, his Father was named Ariston, being of an ancient and honourable house, his mother Parectonia, descended from the lineage of the grain Solon, lying in his Cradle, Bees were found to bring Honey into his mouth, without hurting the child: his diviners did interpret to signify, that from him there should flow eloquence most sweet and delectable. ¶ Before I pass farther to speak of this Heathen Philosopher, I do much marvel (yet under the discipline of the lerneder sort) why divers other famous men, concerning their learnings & wisdoms of later years (and also Christians) notwithstanding no less superstitious than those Pagan Bentiles were Idolatrous, why many be left out and not repeated as Authors, as well as these ●arre fetched Philosophers, seeing that they deserve by the balance of equity no less renown, as if they were learned and wise, yet were they no Christians, or believing jews. If those of our time (as by my catalogue shall appear) were as learned, wise, and discreet concerning writing, and yet superstitions: as you refuse not the Gentle because of his idolatry, refuse not the Christian because he is superstitious, for in disdaining the superstition of the one, and accepting the idolatry of the other, you do then maintain the old error and condemn the new vice, take therefore of both of them that which is requisite concerning knowledge and learning, and refuse both (as it is necessary) concerning Idolatry and superstition. As for example, betwixt Plato and Patrick, Rabanus and Pythagoras, etc. I omit here the wonderful dream of Plato's Father, and likewise Plato's amorous vearses, which after he came to hear Socrates, he threw into the fire and burned, he heard the Philosophers and Geometritians of Greece, & afterward went into Italy, Africa, and Egypt, to hear the divine and mystical sciences, and it is also thought that he heard some of the Prophets, (about which tune was jesus the son of Sirach,) since there he found in his works sentences not abhorring from our catholic faith, he was expert in martial affairs, he chose a place by Athens called Accademia, where he taught, and therefore his Disciples were called Accademici, there was in him a meruaiteus sharpness of wit, with an incomparable dexterity in disputing, and making answers, etc. He died writing, of the age of 81. years, before the incarnation of Christ. 342. years. Plateaurius Medicus. Permenides or Parmenides a Philosopher of Athens, about the year before. Christ three hundred and fifty years, the Disciple of Anaxagoras, he was a Philosopher of noble parentage. Plautus a Comical Poet, borne in Vmbria, a part of Italy, when he had spent all his substance on players garments, and thereby was brought to extreme poverty, he was feign for his living to serve a Baker, in turning a Querne of hand mill, yet wrote he eloquent and pleasant Comedies, he was in the time of Cato Censorius, an hundred ninety and three years before Christ. Persius' the name of two learned Romans. Also there was one Persius, a Satirical Poet, Flaccus Aulus, the son of Flaccus and Fulu●a of Ethrurie or Hetruscum, which is the Country of Tuscan, 〈…〉nes sent 〈…〉 of ligh 〈…〉 in the firmoment, 〈…〉, such affiance had 〈…〉 these days to Prodiges, he was at the time of the Evangelists about 47. or 55. years after Christ, he was buried in Rome, at the age of 66. years. Plinius Minor, or secnodus Veronensis, a Philosopher and Physician, the elder Pliny wrote the most excellent work, called the History of Nature, the other wrote eloquent Epistles, supposed after Christ. 72. years: the young Pliny was also called Cocilius Plinius, nephew to the first Pliny by his sister, who wrote an Oration to Trajan the Emperor, in his commendation, which Oration is named Panegericus. In the which he giveth thanks to Traian, who made him Consul. Percianus. Pythagoras Samius, Philosopher about Anno before Christ. 534. in the later end of the fourth age of the world, a famous Philosopher in his time, whose School was not occupied in naturals and Astronomy, as others, but in Arethmetike, Geometry, and Music, which he reduced first into sciences, and albeit in his time none was comparable to him in wisdom, yet would he not be called a wise man, but a Philosopher, that is, a lover of wisdom, his doctrine is said to be divine, those whom he taught he joined to keep silence five years, the occasion supposed was, that in those five years they might as well by experience of private practice, as reading, become the more able to teach in their common wealth. (It were not a miss if in the Church of England, those green brains which come from the Universities at 18.19.20.21.22.23. and 24. years, having passed the Grammar, and proceeded Batthelers of Art, should by and by be suffered to take the place of experienced and elder persons (to become Preachers of the sacred Gospel of Christ) until they had farther studied privately, & had conference with the elders, the want of such good order is the cause of so many contentions in the Church, as is to be lamented,) he never would do sacrifice with any blood, he would eat nothing that had lice, he continued his life in wonderful abstinence. After the computation of Seb. Munster he lived about Anno. 590. before Christ. Rabanus was a Monacke and Archbishop of Moguntinus, Mentes, a German borne, but first he was Abbot of Fuldenzis, he wrote certain books in Divinity upon the Chronicles and Maccabees, beside certain Sermons: It seemeth that he wrote some festival of Saints days, he flourished about Anno Christi. 840. Robertus Lincoln called Grosted, Did by an Epistle reprove Pope Innocent, affirming that the preaching friars and minorit friars were infected with heresy. in Henry. 3. time, Anno Christi. 1253. a man so singularly learned, that of his own coasts and charges, he sent over sea into divers places far and near for Hebrew books, Greek books, & others, wherein consisted any matter for the establishing of christian faith, and was able to translate the same into Latin. Richard de sancto Victore, ordirus regularum, of Saint Augustine, a Doctor in Paris, the chief City of France, said to be (as those which deserve praise of later times) he wrote. 39 several books, as saith my Author Sipli. Cron. fol. 217. he lived about Anno Christi. 1130. Simon Corum. Stephanus Strabus a Monacke of the Region of France, flourished about Anno. 844. the Commentator of the works of (Rabanus the German monacke, Archbishop of Mentes) he wrote a book De officijs Ecclesia, unto Lodowick the Emperor. Solinus an historian and Orator, about the time of julius Caesar, before Christ about fifty years. Simonides a Poet of Greece, borne in the isle called Caea, who was the first that invented the vearses called Lyrici, he was about the years before Christ. 663. Termegistus. Theophrastus' the old Philosopher, a prndent person. 170. years before Christ. Titus Livius an excellent Historian, or writer of Histories, about Anno. 180 before Christ. Also there was Titus Livius Magnus, an historiographer, about the time of ovidius Naso, which I suppose to be the excellentest writer: he flourished. 20. years before Christ. He lived 80. years, buried at Patavium: he died about the fourth year of Tiberius Caesar, Patavium a city in Italy called Milan or Pavia, nigh unto Venice. Also a City in Bithynia, now called Polmen. Theophilus Medicus, de urinis. Ptholome the name of many famous men, whereof Philadelphus, Disciple to Strabo the Philosopher, builded the notable Library at Alexandria, and was there burned of the Romans, the other restored the Mathematical sciences, he was in the time of Antony the Emperor, he also wrote divers works. Varro a noble Roman, also singularly learned, before Christ's incarnation. 4●. Virgil the famous Port of Mantua, a noble City in Lombardy, where Virgil was borne, with whom flourished Horace, Ovid, Sallust, Livius, Hortensius, Antenodorus, with many others. These men were in the happy time of jesus Christ, his coming in the flesh. Gilhelmus Couches. hippocras a Philosopher. Ysaac. The first inventor of Legike Zeno a Philosopher, called Zeno Eloates, by adoption became Permenides son, about. 340. before Christ's incarnation. This being taken of Nearchus the tyrant, was stamped to death in a mortar, whose constancy for his countries safety was invincible. Zoroaster Magnus, a king of the Bactrians, in the time of Ninus, and was before the wars of Troya. 400. years, he first, as Pliny writeth, invented Magical arts, and was in many other things excellently well learned, he left books written, he was slain with fire from heaven. This was that Zoroaster that laughed the same day in the which he was borne. Andrew Bord of Physic Doctor, an English man, The Breviary of health, printed Anno. 1547. Andrew Thevet his Antarctike or new found world, printed, and from the French translated. Anno. 1568. Barnadine of Escalanta, of the realm of Galicia Priest, his discourse of the East India's, Anno. 1579. Sir Humferie Gilbert Knight, his discourse to Cataia. 1579. Ortelius, otherwise Abraham Hortelius, his universal description of the whole world. A Dutch man. Hernan Lopes, a Portugal of Castaneda, his discovery of the East India's, translated into English by Nicholas Lichfield, gentleman, 1582. Cornelius Agrippa forth of his secrets of Philosophy. A Spaniard of excellent learning. Anno. 1530. he was a knight in the court of Charles, the 5. Emperor, & had to name Henry Cornelius. Doctor Turner Physician, Anno. 1551. one that for his travails in foreign countries, for the only benefit of this our realm of England, deserveth perpetual praise. Sir Thomas Eliot knight, in his book The Castle of health. 1541. Thomas Lanquet Historiographer, whose work was afterward finished by T. Cooper. Thomas Cooper, Doctor of Divinity, & Bishop of Lincoln, who set forth the great Dictionary called Thesaurus linguae Romanae & Britanicae, an excellent work printed Anno. 1578. Antonius' Roberger, his Chronicle printed Anno. 1493. john Stow, in his last abridgement. FINIS. ¶ A GENERAL TABLE, CONTAINING THE number of the Chapters in every several book, and how to find the especial matters contained in the same. Liber primus. OF the Trinity. fol. 1. Of one and his unity. fol. 2. ¶ Liber Secundus, containeth 20. chapters. The first of Angels. 2. What Angel is, after Damascenus. 3. Why an Angel in bodily shape is painted. 4 How Angels be described. 5 How Angels be compared to material things. 6 of the order of angels Hierarchies. 7 of three Hierarchies. 8 of the order of Seraphin. 9 of the order of Cherubin. 10 of the order of Thrones. 11 of the middle Hierarchy. 12 of the order of dominaons. 13 of the order of Principatus. 14 of the order of Potestates, or potentates. 15 of the third Hierarchy. 16 of the order of virtues. 17 of the order of archangels. 18 of the order of Angels. 19 of evil Angels. 20 of perverse Angels. ¶ Liber tertius, containing Chapters. 24. Of the properties of the soul. 1 of the description of man. 2 of the inner man. 3 of the soul. 4 How the soul is decribed of the Philosophers. 5 How the soul took name. 6 Of the powers of the soul. 7 The same to be Vegetabilis in working, Sensibilis through life, Rationalis by perceiving. 8 of the soul Vegetabile. 9 of the soul sensible. 10 of the inner sense. 11 of the virtue of sensitive imagination. 12 of the virtue motive. 13 of the reasonable soul. 14 of the virtues of the soul. 15 of the vital virtue. 16 of the Animal virtue. 17 of the visible virtue. 18 of hearing. 19 of Smelling. 20 of the taste. 21 of touching. 22 of those things that are required to the perfection of nature. 23 The pulses. 24 of the diversity of pulses. ¶ Liber quartus containeth chapters. 11. 1 Of the four qualities Elementaries. 2 of coldness. 3 of drought. 4 of moisture. 5 of meat and drink. 6 of humours, of the generation, effect, and working of them. 7 of blood. 8 of the evil property of blood. 9 of Fleame. 10 of Choler. 11 of Melancholy. ¶ Liber quintus containeth chapters. 66. 1 of the properties of the members in general. 2 of the properties of the head. 3 of the brain. 4 of Caluaria, the skull. 5 of the eyen. 6 of the disposition of the eyes. 7 of the black of the eye. 8 of the eye lids. 9 of the brows. 10 of the forehead. 11 of the Temples. 12 of the Ears. 13 of the nose. 14 of the cheeks. 15 of the beard. 16 of the i●●es. 17 of the lips. 18 of the chin. 19 of the mouth. 20 of the teeth. 21 The properties of Spittle. 22 of the voice. 23 of the throat. 24 of the neck. 25 of the shoulders. 26 of the arms. 27 28 of the hands. 29 of the fingers. 30 of the nails. 31 of the side. 32 of the back. 33 of the breast. 34 of the Paps. 35 of the lungs. 36 of the heart. 37 of the breath. 38 of the stomach. 39 of the liver. 40 of the gall. 41 of the spleen. 42 of the bowels. 43 of the kidneys. 44 of the bladder. 45 46 of the urine. 47 of the belly. 48 of the navel. 49 of the genitals of both kinds. 50 of the buttocks. 51 of the thighs. 52 of the knees. 53 of the legs. 54 of the feet. 55 of the sole of the foot. 56 of the heel: 57 of the bones. 58 of the marrow. 59 of the gristle. 60 of the sinews. 61 of the veins. 62 of the Flesh. 63 of fatness. 64 of the skin. 65 of the hair about the body. 66 of the hair on the head. ¶ Liber sextus, containeth 30. Chapter. 1 Of age. 2 of death. 3 of the dignity of man. 4 of the creation of the child. 5 of the little child. 6 of a child. 7 of the maid. 8 of the mother. 9 of the daughter. 10 of a Nurse. 11 of a midwife. 12 of a servant woman. 13 of a male. 14 of a man. 15 of a father. 16 of a servant man. 17 of an evil servant. 18 The conditions of a good servant. 19 of a good Lord. 20 of an evil Lord or lordship. 21 of meat. 22 of drink. 23 of dinner and fasting. 24 of Supper. 25 of sleep. 26 of sleep, what it is. 26 of waking. 27. 27 of dreaming. 28 of the operation of dreaming, tituled Addition. 29 of travail. 30 of rest. Liber septimus containeth 72. Chapters. 1 Of infirmities. 2 of head ache, and of the causes and signs thereof. 3 of medicines and remedies for ache and pain of the head. 4 of the pose, rheum, or sneevell. 5 of the frenzy, and their causes. 6 of madness, & the causes and signs thereof. 7 of gnawring, dizziness, and forgetfulness. 8 of giddiness or light witted. 9 of waking. 10 of the falling sickness. 11 of sneezing. 12 of head aching. 13 of the cramp. 14 of the palsy. 15 of the disease of the eyen. 16 of the web in the eye. 17 of the infection of the eye. 18 of running of tears. 19 of default of sight. 20 of blindness 21 of deafness. 22 of Polipus, superfluous flesh. 23 of the disease of the nosethrills. 24 Of stinking of the mouth. 25 of the tooth ach. 26 of the tongue and lack of speech. 27 of hoarseness. 28 of squinacie and strangling of the throat. 29 of the difficulty of breathing 30 of corrupt Spittle. 31 of the Tisike. 32 of heart quaking. 33 of the fever. 34 of the fever E●●●mera. 35 of the fever Etike. 36 of the fever putrida. 37 of the tokens of fever putrida. 38 of the fever quotidian. 39 of the Tercian. 40 of the fever quartan. 41 of the fever quotidian. 42 of Phlegm. 43 of sneezing. 44 of loathing or fainting. 45 of unmoderate appetite 46 of yoxing. 47 of spewing. 48 of ache of the belly. 49 of torment. 50 of Dissenteria. 51 of Lienteria. 52 of the dropsy. 53 of the jaundice. 54 of the Emeroides. 55 of the ache of the reins. 56 of Hernia. 57 of Arthetica passio. 58 of Gutta sciatica. 59 of Podagre. 60 of a Postume. 61 of Blains. 62 of Pustules or weals. 63 of scabs. 64 of dry scabs and itch. 65 of Lepra or meselry. 66 of the French pox. 67 of the morphew. 68 of venomous worms. 69 of the biting of a mad dog. 70 the remedy against the biting of a mad dog. 71 of medicines. 72 Drawing medicines. Liber octauus. Chap. 45. 1 What the world is. 2 of the distinction of heaven. 3 Of the Crystalline and watery heaven. 4 Of heaven Imperial. 5 of shining. 6 of the Sphere. 7 Of the circles of heaven. 8 of the circle Galaxia. 9 of the Zodiac. 10 of the sign Aries. 11 of the sign Taurus. 12 of Gemini. 13 of Cancer. 14 of Leo. 15 of Virgo. 16 of Libra. 17 of Scorpio. 18 of Sagittarius. 19 of Capricornus. 20 of Aquarius. 21 of Pisces. 22 of double moving of the Planets. 23 of Saturn. 24 of jupiter. 25 of Mars. 26 of Venus. 27 of Mercurius. 28 of the Sun. 29 of the Moon. 30 of certain privities of the Moon. 31 of the head and tail of the Dragon. 32 of the Star Cometa. 33 of fixed Stars. 34 of Polus. 35 of Arcthurus. 36 of Orion. 37 of Hiades. 38 of Pliades. 39 of Canteula. 40 of Light. 41 of shining. 42 by shining. 43 of the light beam. 44 of shadow. 45 of darkness. ¶ Liber nonus contuneth 34. Chapters. 1 Of the division of time. 2 of Time. 3 of the year Solare and Equinoctial. 4 of the year Lunare. 5 of the spring time. 6 of Summer. 7 of Harvest. 8 of Winter. 9 of january. 10 of February. 11 of March. 12 of April. 13 of May. 14 of june. 15 of july. 16 of August. 17 of September. 18 of October. 19 of November. 20 of December. 21 of Weeks. 22 of the dawning. 23 of midday. 24 of the evening tide. 25 of the night. 26 of the Sabbath. 27 of the time of the new Moon called Neomia. 28 of Septuagesima. 29 of Quinquegessima. 30 Of Quadragessuna, Lent Of fasting. 31 of Easter. 32 of Penticost or Whitsuntide. 33 of Cenophegia, a feast in September. 34 of Eucenia, what it is. ¶ Liber decimus, wherein is contained 10. Chapters. 1 De materia et forma, of Elements. 2 of form. 3 of Elements. 4 of fire. 5 of Flame. 6 of Smoke. 7 of Coale. 8 of a Spark. 9 of Ashes. 10 of Ashes. ¶ Liber undecrimus containeth 16. Chapters. Of Air & his impressions. 1 of fire perpendicular. 2 of winds in general. 3 of winds oriental. 4 of Clouds. 5 of the Rainbow. 6 of the Dew. 7 of Raine. 8 of a drop. 9 of hoar Frost. 10 of t●●le. 11 of snow. 12 of Mist. 13 of Thunder. 14 of coruscation and lightning. 15 of Fulmine, another kind of lightning. 16 of light wind. ¶ Cap. 3. Of the four Elements, and the qualities, forth of Henry Cornelius Agrippa 4 of the consideration of Elements. 5 of the wondered natures of fire. 6 of the wonderful nature of the water, the air, and the winds. 7 of the kinds of things compound. 8 How the Elements are in the Stirs, in spirits, in Angels, and finally in God himself. 9 of the virtues of natural things, next of all depending of the Elements. 10 of the hidden virtues of things. 11 How hidden virtues are powered into the kind of things from the Idee, etc. 12 How to get ones own Genius, and to seek out his nature. 12 13 That every man hath three keepers, and from whence each of them proceedeth. 12 14 How divers virtues are infused into diverse medicinalls, even of one self kind. 13 15 Stones, from whence the hidden virtues do proceed. 14 16 of the spirit of the world, etc. 15 17 How we aught to seek and make trial of the virtues of things, etc. 16 18 How the operation of divers virtues are powered out etc. 17 19 How by strife and friendship the virtues of things are to be found out, and experienced. ¶ Liber duodecimus, contuneth 38. Chapters. 1 Of the Eagle. 2 of the Golhauke. 3 of Alieto, the Faulkon. 4 of Bees. 5 of the Owl. 6 of the Dove or Culuer. 7 of the Curlew. 8 of the Stork. 9 of the Crow. 10 of the Raven. 11 of the Swan. 12 of the Gnat. 13 of Cicada, the grasshopper. 14 of the Phoenix. 15 of the Cra●e. 16 of the Cock. 17 of the Capon. 18 of the Hen. 19 of the Gripe, or Grisson. 20 of the Gerfaulcon. 21 of the Swallow. 22 of the Kaladrius. 23 of Laurus, the sea cob. 24 of Locusta. 25 of the Coote. 26 of the Kite. 27 of the night crow. 28 of the Miredrumble. 29 of the Pelican. 30 of the Partridge. 31 of the Peacock. 32 of Sparrows. 33 of the Ostrich. 34 of the Turtle. 35 of the Vulture. 36 of the Vlula. 37 of the Lapwing. 38 of the Reremouse. ¶ Liber. 13. containeth chapters. 29. 1 Of water and his property. 2 of pit water. 3 of a river. 4 of Arnnis, a river. 5 of the river Gion. 6 of Tigris. 7 of Euphrates. 8 of the river Dorix. 9 of jordan. 10 of the river Alba. 11 of the river Gaza. 12 of a Lake. 13 of the lake Aspalti. 14 Of the lake Tiberiadis. 15 of the pond Genesareth. 16 of a Pond. 17 of a Lake. 18 of Waves. 19 of Whirlpools. 20 of Streams. 21 of Alluniont. 22 of deepness, 23 of the sea. 25 24 of Mare magno mediteraneo. 26 of Pelago. 27 of a Drop. 28 of Foam. 29 of Fish. Of the Fish Remora that stayeth a ship. Read in folio 199. b. Of the Tiburon & the Manate, and the great Tortoise, in fol. 201. Liber 14. containeth Chapters. 57 1 Of the Earth, and his parts. 2 of an hill. 3 of Arrarath. 4 of Bethel. 5 of Caucasus. 6 of Heball. 7 of Hermon. 8 of Ebron. 9 of Aethiopia. 10 of Aetna. 11 of the hill Esau. 12 of the hill Ephraim. 13 of the hill Phasga. 14 of the hill Gosor. 15 of the hill Galaad. 16 of the hill Garasin. 17 of the hill Gelboe. 18 of Golgotha. 19 of Gaas. 20 of Ebron. 21 of the hills of Israel. 22 of the hills Hiperborei. 23 Of the Hill Camelo. 24 Of the Hill Libano. 25 Of the hill Moria. 26 of the hill Nebo. 27 of the hill Hor. 28 Of the Mount Olivet. 29 Of the Hill Olympo. 30 of the hills Oreb. 31 of the hill Parnassus. 32 of the hill Ripher. 33 of the high crags. 34 Of the hill Sephara. 35 of the hill Segor. 36 of the hill Sinai. 37 of the hill Zion. 38 of the hill Selmon. 39 of the hill Sophu. 40 of the hill Saron. 41 of the hill Seon. 42 of the hill Semeron. 43 of the hill Seir. 44 of the hill Thabor. 45 of the hill Ziph. 46 of a Down. 47 of a Valley. 48 of a field Campus. 49 of Ager, a field. 50 of Perdium. 51 of a Mede. 52 (of a Desert. 53 Concerning the same.) 54 of a Cave. 55 of a Ditch. 56 of a Den. 57 of a Quarry. The .15 book containeth in Chapters. 177. unto the description of the whole world, by Ortelius, and that part containeth 7. Chapters. 1 Of the world. 2 of Asia. 3 of Assiria. 4 of Arabia. 5 of Armenia. 6 of Aradia. 7 of Albania. 8 of Attica. 9 of Achaia. 10 of Arcadia. 11 of Alania. 12 of Amazonia. The addition of the Amazons. 13 Almania. 14 Anglia. 15 Aqiutania. 16 Andegavia. 17 Aluernia. 18 Apulia. 19 Africa. 20 Asturia. 21 Arragonia 22 Babylonia. 23 Bactria. 24 Braciana. 25 Brabancia. 26 Belgica. 27 Bithynia. 28 Britania. Of Britania also. 29 Boctia. 30 Boemia. 31 Burgundia. 32 Capadocia. 33 Caldea. 34 Cedar. 35 Cancia. 36 Cantabria. 37 Chananea. 38 Campania. 39 Cauda. 40 Cilicia. 41 Cipris. 42 Creta. 43 Cyclades. 44 Choa. 45 Corcica. 46 Dalmacia. 47 Dacia. 48 Delos. 49 Dedan. 50 Europa. 51 Eulath. 52 Aethiopia. 53 Egypt. 54 Ellade. 55 Eola. 56 Franconia. 57 Francia. 58 Flandria. 59 Fenicia. 60 Phrigia. 61 Fricia. 62 Insules fortunatis. 63 Galike. 64 Galatia. 65 Gallicia. 66 Gallia. 67 Cadiz. 68 Gretia, with the Addition. 69 Gethulia. 70 Gorgones. 71 Gothia. 72 Gnido. 73 India, with the Addition. 74 Hyrcania. 75 Idumea. 76 judea. 77 Iberia. 78 Italia. 79 Hispania. 80 Hibernia. 81 Icaria. 82 Island. 83 Caria. 84 Carthage. 85 Carinthia. 86 Cathay. 87 Corscica. 88 Lacedemonia. 89 Lectonia. 90 Livonia. 91 Licia. 92 Lydia. 93 Libya. 94 Lothoringia. 95 Lucitania. 96 Mauritania. 97 Macedonia. 98 Magnetia. 99 Messia. 100 Mesopotamia. 101 Media. 102 Melos. 103 Midia. 104 Misena. 105 Moscovia. 106 Mithilene. 107 Nabathea. 108 Norwegia, & Normania. 109 Numidia. 110 Narbonia. 111 Ophir. 112 Hollandia. 113 Orchada. 114 Paradiso. 115 Parthia. 116 Palestine. 117 Pamphilia. 118 Pannonia Hungaria. 119 Paron. 120 Pentapoli. 121 Percia. 122 Pirenca. 123 Pigmea. 124 Pictavia. 125 Picardi. 126 Ramathea. 127 Rencia. 128 Rivalia. 129 Reinconia. 130 Roma provincia. 131 Romania. 132 Rodo. 133 Ruthia. 134 Saba. 135 Samaria. 136 Sambia. 137 Sabaudia. 138 Sardinia. 139 Sarinata. 140 Samo. 141 Saxonia. 142 Sclavia. 143 Sparta. 144 Seres. 145 Selandia. 146 Semigallia. 147 Gallia Senonensis. 148 Syria. 149 Sichmea. 150 Scythia. 151 Sicionia. 152 Sicilia. 153 Sirtes. 154 Scotia. 155 Suetia 156 Scondia. 157 Suevia & Tanatos. 158 Trapobana. 159 Thracia. 160 Traconitida. 161 Thessalia. 162 Tenedos. 163 Thile. 164 Tripolitana. 165 Trogodia. 166 Troiana. 167 Thuscia. 168 Thuringia. 169 Thuronia. 170 Vasconia. 171 Venetia. 172 Westualia. 173 Vironia. 174 Winlandia. 175 Vitria. 167 Island 177 Zeugia. ¶ Next followeth forth of Ortelius, the last description. The Introduction of Vesper. Orbis terrarum, the map of the whole world. America. Asia. Africa. Europa. Of India. The Empire of Turkey. ¶ The 16. book containeth Chapters. 104. of stones. 1 Of Arena. 2 of Clay. 3 of Alabaster. 4 of Gold. 5 of Latin. 6 of Auripigmentum. 7 of silver. 8 of quick silver. 9 of Adamant. 10 of Amethyst. 11 of Achate. 12 of Abeston. 13 of Absciso. 14 of Alabandia. 15 of Argirit. 16 of Astrione. 17 of Alectoria. 18 of Asterides. 19 of Amatites. 20 of Bitumino. 21 of Berill. 22 of Calculo. 23 of a Whetstone. 24 of Calce. 25 of Cemento, 26 of Carbunculo. 27 of Crisoprasso. 28 of Calcidonia. 29 of Crisolito. 30 of Celidonia. 31 of Crystal. 32 of Ceraunio. 33 of Corallo. 34 of Corncolo. 35 of Dioniso. 36 of Diadoco. 37 of Ere. 38 of Electro. 39 of Echit. 40 of Emachit. 41 of Eliotropia. 42 of Enidros. 43 of Episte. 44 of Excoleceros. 45 of Iron. 46 of Ferrugino. 47 of Gleba. 48 of Gemma. 49 of Gagat. 50 of Galectile. 51 of Gelatia. 52 of Geraticen. 53 of jaspis. 54 of jacincto. 55 of Irido. 56 of jenia. 57 of Kamau. 58 of Kalbrate. 59 of Kalcophano. 60 of Ligorio. 61 of Lippario. 62 of Margarite. 63 of Magnet. 64 of Menolite. 65 of Menophit. 66 of Mirite. 67 of Medo. 68 of Merchite. 69 of Marmore. 70 of Nitro. 71 of Noset. 72 of Ochino. 73 of Optallio. 74 of Orite. 75 of Petra. 76 of Pario. 77 of Prassio. 78 of Pirite. 79 of Pionite. 80 of Panteron. 81 of Plumbo, lead. 82 of pulvere. 83 of Quirin. 84 of Quandros. 85 of Rabri and Rubies. 86 of Reyben. 87 of Saphyro. 88 of Smaragdo. 89 of Sardio. 90 of Sardonice. 91 of Solis gemma. 92 of Silenite. 93 of Stanno. 94 of Sulphur. 95 of Sale, salt. 96 of Topazio. 97 of Turquesses. 98 of Turgote. 99 of Terra sigillata, and Tartara. 100 Of Vitro, Glass. 101 of Ydaci. 102 of Yrachite. 103 of Zimiech. 104 of Zingutte. ¶ The 17. Book containeth 197. chapters, of trees and herbs. 1 OF a tree. 2 Of Arbour Aromatica. 3 of an Almond tree. 4 of Fir tree. 5 of Aloe. 6 Aloe, the Addition. 7 of a reed. 8 of Amomum. 9 of Aneto. 10 of Aniso, 11 of Allio. 12 of Wormwood. 13 of Apium. 14 of Aristologia. 15 of Agnus castus. 16 of Artemisia. 17 of Oats. 18 of Balsamum. 19 of Bidellio. 20 of Buxus. 21 of Balaustia. 22 of Beta. 23 of Cedar. 24 of Cipressus. 25 of Cyprus. 26 of Cinamomum. 27 of Casia. 28 of Casia fistula. 29 of Calamus. 30 of Calamus usualis. 31 of Calamus scripturalis. 32 of Caparis. 33 of Cardamomum. 34 of Calameent. 35 of Carix. 36 of Carduo. 37 of Carica. 38 of Coming. 39 of Coriander. 40 of Coloquintida. 41 of Co●u●. 42 of Crocus. 43 of Cep●. 44 of Cepe canino 44 of Cucumere. 45 of Cucurbita. 46 of Celidonia. 47 of Centaurio. 48 of Daphni. 49 of Diptanno. 50 of Draguntea. 51 of Dragantum. 52 of Ebenus. 53 of Edera. 54 of Elitropium. 55 of Eleborus. 56 of Esula. 57 of Eruca. 58 of Enula. 59 of Epithimum. 60 of Ebulus. 61 of Ficus. 62 of Fraxinus. 63 of Fagus. 64 of Faba. 65 of Frumentum. 66 of Farrea. 67 of Farina. 68 of Fermentum. 69 of Fumo terrae. 70 of Foeniculum. 71 of Ferula. 72 of Foenum. 73 of Flagella. 74 of Fructum. 75 of Germen. 76 of Gramen. 77 of Galbanum. 78 of Gutta. 79 of Gariophilum. 80 of Gemisca. 81 of Grano. 82 of Gith. 83 of Ilex. 84 of juniperus. 85 Of Isopus, and jaceros. 86 of jacinctus. 87 of jusquianus. 88 of Castanea. 89 of Lauro. 90 of Lentiscus. 91 of Lilium. 92 of Lactuca. 93 of Lappa. 94 of Lappates. 95 of Legumina. 96 of Lens. 97 of Lino. 98 of Malus. 99 Of Malus Granatus. 100 of Morus. 101 of Mutus. 102 of Mirra. 103 of Mirrum. 104 of Mandragora. 105 of Milium. 106 of Menta. 107 of Malua. 108 of Nux. 109 of Auellana. 110 of Nardus. 111 of Oleum. 112 of Oleum Olivetum. 113 of Oleaster. 114 of Olus. 115 of Ordeum. 116 of Palma. 117 of Palms. 118 of Propago. 119 of Platinus. 120 of Populus. 121 of Pino. 122 of Pinea. 123 of Pice. 124 of Pirus. 125 of Prumus. 126 of Papyrus. 127 of Paliurus. 128 of Papaver. 129 of Plantago. 130 of Petroselium. 131 of Piper. 132 of Pulegio. 133 of Porro. Of Polanda. 134 Of Quercus. 135 of Quisquilie. 136 Of Rofa. 137 of Radix. 138 of Rampuo. 139 of Resina. 140 of Rubus. 141 of Ruta. 142 Of Saltus. 143 of Salix. 144 of Sambucus. 145 of Saliunca. 146 of Stacten. 147 of Storax. 148 of Sicomorus. 149 of Spina. 150 of lignis Sethim. 151 of Sentrix. 152 of Sepes. 153 of Sudes. 154 of Siliqua. 155 of Sinapis. 156 of Semen. 157 of Stipula. 158 of Simila. 159 of Scopa. 160 of Stupa. 161 Of Taxus. 162 of Tabula. 163 of Trabes. 164 of Terebinthinus. 165 of Thina. 166 of Tirsus. 167 of Tignis. 168 of Triticum. 169 of Tisana. 170 of Tribulus. 171 of Thimus. 172 of Thimiama. 173 of Thus. 174 Of Vimen. 175 of Virga. 176 of Virgultum. 177 of Vitis. 178 of Labrusca. 179 of Vitulamen. 180 of Vinea. 181 of Vua. 182 of Vua immatura. 183 of Vua passa. 184 of Vinum. 185 of Vinum rubrum. 186 of Mustum. 187 of Wine compound. 188 of corrupt wine. 189 of new pressed wine. 190 Of the place where wine is pressed. 191 of violets. 192 of the Elm tree. 193 of the nettle. 194 of Darnell or Zizania. 195 of Ginger. 196 of Zedoariun. 197 of Sugar. ¶ Liber 18. containeth 117. chapters, of Beasts, and their qualities. 1 OF Beasts in general. 2 Of Beasts in special. 3 Of the Ram. 4 of the Lamb. 5 of the Sheep. 6 of the Female their disease. Of Alce the Indian Buck. 7 of the Boar. 8 of the Ass. 9 of serpents and Adders. 10 Of Aspide. 11 of Arena, spiders. 12 of the Bee. 13 of the Ox. 14 of Bubulcus. 15 of Buff. 16 of the Cockatrice. 17 Of the Rubeta or Frog and of the toads stone, as big as a pease, and not as a peach. 18 of the Bombax or silk worm. 19 of the Chameleon. 20 of the Camelioperd. 21 of the Chameleon worm 22 of the wild Goat. 23 of the tame Goats. 24 of Goats. 25 of hounds. 26 of Bitch's. 27 of all sorts of dogs. 28 of whelps. 29 of the Beaver. 30 of the Hart. 31 of Ceraste. 32 of a horn. Of the addition of Coneys. 33 of the Crocodile. 34 of Adders. 35 of Dear. 36 of the Dromedary. 37 of the serpent Dipsas. 38 of the Dragon. 39 of the Horse. 40 of the Mare. 41 of the Colt. 42 of the Elephant. 43 of the Elephants. 44 of Elephants teeth. 45 of Elephant's virtue. (In what coast Elephants breed, & of the country of Presbyter john, after Hortelius description.) 46 of a Kid. 47 of the Malshrag. 48 of Fauni and Satiri. 49 of Foemina. 50 of Foetante. 51 of Foetu, birth. 52 of Ficarius. 53 of the Ampt. 54 of Formicaleon. 55 of the drone fly. 56 of the Gripe. 57 of Bats. 58 of Flindermices also. 59 of Hinnulus. 60 of the Goat. 61 of Hyena. 62 of the Porcapine. 63 of the Hedgehog. 64 of the young steer. 65 of the Lyon. 66 Of the Lioness. 67 of the Leoperd. 68 of the Hare. 69 of the Linx. 70 of the Snail. 71 of the Woolse. 72 of the Mule. 73 of the Mouse. 74 of the Weasel. 75 of the Fyrtet, 76 of the Cat. 77 of Noctiluca, and of Odonta. 78 of the wild Ass. 79 of the Onocentaura. 80 of Orix. 81 of a Sheep and their profit. 82 of the Panther. 83 of the Pard. 84 De Pilofis, wild men. 85 of the Proe buck, 86 of the Pygmies. 87 of Swine. 88 of a Louse or Lice. 89 of Fleas. 90 of the Rhinoceros. 91 of Frogs. 92 of the Salamander. 93 of water leached. 94 of the Lizard. 95 of Serpents. 96 of the Ape. 97 of Mermaids. 98 of Scorpions. 99 of a Sow. 100 of a Bull. 101 of a Goat buck. 102 of a Mole. 103 of the Badger. 104 of the Tiger. 105 of a moth. 106 of worms. 107 of snails. 108 of the Tortoise. 109 of a Cave. 110 Idem. 111 of a Calf. 112 of a Bear. 113 of the female Bear. 114 of a Fox. 115 of Worms: 116 of little worms. 117 of viperous serpents. The Addition of Vipers. ¶ Liber 19, containeth 37. chapters. 1 Of colours. 2 of the Materia of colours, 3 of the generation of colours. 4 of White. 5 of Russet. 6 of hot and cold. 7 Colours in general. 8 of seven colours, and the Addition. 9 of changeable colours. 10 of colours in the eye. The rest entreateth in 27. parts of colours. ¶ The Addition of colours to limn with, & how they must be used. 38 of odours and perfumes. 39 of the effects of odours. 40 of stinking vapour. 41.42 Idem. 43 of sweet savour, and his effects unto the 52. 53 of liquors. 54 of Honic and his properties. 55 of the Honic comb. 57 of Meede. 58 of Claret, a drink compound. 59 of Pigmentum. 60 of Oximell. 61 of Wax. 62 of milk, unto 71. 72 of Whey. 73 of Butter. 74 of Cheese. 75.76. 77 of the virtues of divers things. 78 of rottenness. 79 of Eggs. The rest concern weights and measures. Finis huius Tabulae. ¶ Another Table containing the principal matters in this Book, and where to find them. Liber. 1. 2. OF Contrition, confession, and satisfaction. folio. 2 Of the eternity. fol. 2. Scala unitatis. Presumption the work of Disorder. chapped. 7. folio. 5 Of Archangels that are above Ang. fo. 9 Of the soul, cap. 18. folio. 10. Addition. Liber. 3. Of the soul to be, to be well, to be best, cap. 3. folios 16 The sight of the eye, cap. 17 folio. 18 When instruments sound best, ca 18. fo. 19 Naturalis, Vitalis, Animalis, cap. 22. fol. 22. Liber. 4. The equalitio of elements, cap. 4. fol. 27 Cause of Surfeit, cap. 5. fol: 28. Addition. 3. Of the ceremonies of the dead, ca 7. Addition. fo. 2 Agility of women, cap. 7. folio. 30 Liber. 5. Lamiae or night consumers, cap. 2. fol. 36 The place of imagination, cap. 3. fol. 36. b Tokens of the brain distepred, ca 3. fo. 37 Of forgetfulness, ca 5. fol. 38. Addition. To know if the sick shall dye, ca 7. fo. 39 A token of death, cap. 13. folio. 42. The benefit of concert is speech, ●●●9 folio. 44 Madness and forgetfulness, ca 21. fo. 46 Man's fasting spittle doth kill Serpent, cap. 21. folio. 46. b Flies have none other sound but by their wings, cap. 22. folio. 47 Cause of blood, cap. 24. folio. 48 Humours, cap. 26. folio. 49 Of four kinds of leprosy, ca 28. foli. 50 The Gout in the feet, Idem. folio. b Of consumption, cap. 32. foli. 53 Of untimely birth, cap. 34 fol. 53. b Annoyance of the heart, cap. 36. 55. b The harmony of the elemental humours, cap. 41. 58 Carnal lust, cap. 49. fol. 62. Addition. Corruption of the Flesh, cap. 62. 67. b Liber. 6. Of conception, cap. 4. folio. 72 Of choosing wholesome Nurses, ca 5. 72. b Of taking heed of matching with an unclean Stock, cap. 6. fol. 73 Against drunkenness, cap. 20. 78. b Of modest Music, cap. 23. 81 A disquiet mind is enemy to digestion, cap. 24. 81. b Liber. 7. Hemicranis, the megrim, cap. 3. folio. 87 A hot impostume, cap. 5. 88 Three kinds of falling Evils, chapt. 10 folio. 90. Addition. Four kinds of cramps, cap. 13. Addition. 91. Deptivation of fight, cap. 20. 93 Of stinking breath, cap. 23. 95 Man's body is of spirit, humour, & members, cap. 33. 98. b Of Dropsies in the belly, cap. 52. 107 Gout in the joints, cap. 57 109 About what time the French Pox began, cap. 66. 114 Liber. 8. The celestial world, cap. 1. folio. 118 Concerning the heavens, ca 3. 122. Ad. Castor & Pollux, cap. 12. 126 Why the Planets were called by proper names, cap. 23. 130. Addition. The Sun eight times as big as the earth, cap. 28. 133 Of the twelve orders of blessed spirits, cap. 45. 140. Addition. Lib. 9 Man's life is comprehended in seven triumphs, cap. 2. folio, 142. Addition. Note all the Additions unto the eleventh chapter folio 146. and Addition. 146. Four manner of resisting temptations, cap. 50. 150 Liber. 10. Containeth the operation of fire. Liber. 11. That the clouds be nearer to the earth, then to heaven, cap. 4. folio. 160. b Of the renewing of the Rain-bow● ca 5, Idem folio. That the Rainbow shall not be seen fortìe years before the Dome. 161. A note of great secret. 167 Liber. 12. The Grasshopper maketh noise, not by voice, but with his legs, ca 13. fo. 183. Liber. 12. Those springs whose current is toward the rising of the Sun are wholsommest, cap. 3, folio. 191 Of Scylla and Charibdin, ca 23. 196. Eels grow of dew in May, ca 29. 198 Liber. 14. the first Table expresseth. Liber. 15. Of Athiens, cap. 5. folio. 213 The original of the Amazons, ca 62. 215 Of Antwerpie, ca 13. folio. 215. Addition. Of Britain added. folio. 219. Read all the Addition of this book. Liber. 16. Of precious stones. Read also all the Ad. Liber. 17. Of herbs and trees, whose special virtues are disclosed in their Additions. Liber. 18. Of the pith in the ridge bone of a man, cometh a serpent, cap. 9 folio. 344. The Basilisk. Addition. cap. 16. 351 The Crocodile, cap. 33. folio. 359. Add. Of English Grypes', cap. 56. 368. Of Sheep & their discommodity, ca 81. folio. 376. Addition. Read also the Additi. to the chapters of this book. Liber. 19 Addition of the 117. chapter, of Vipers and ingraters of markets. Of Linning in the 19 book, which is the skilful placing of colours. Of Measures in fol. 418. newly added. ¶ A necessary Catalogue, of the most hardest old English words, how they may be truly understood after our usual speaking, as well in all other old Copies, as in this book: next unto every such word, is the known English. angels inwit, heavenly knowledge. Arrayed, furnished, skilled, or beautified. Attercop, a spider. Arerid, lifted up. A spiracle, a lofty sentence or a quickening conceit. Arbalests, crossbows. Anon, speedily or shortly after. A seethe, that is an atonement. Again, again. A swap, a blow or stroke on any part of the body, dusset signifeith the same, & also a cuff. Benimmeth, withhold or keep. Botraces, venomous frogs. Bounching, bending or swelling. Blenching, mixing, & sometime dazzling. Beshine, to give light unto, or illuminate. Beshined, lightened, or beautified. Burgeoning, when the young twig appeareth. Buffing, stutting or stammering, sometime it signifieth boasting. Bloonesse, yale or wan. Bolisme, immoderate appetite. Botchy, swelling up or cockeling. Behoteth, promiseth. Breechmen, Mariners or sailors. Boistous, gross, or stubborn. Bedes, petitions. Cleeretie, brightness. Covenable, needful, Couth, that is know or knew. Curtels, Nerves and small rinmes in the body. Clight, closed or fastened togethers. Cleping, promising. Described, revealed. Doom distributive, particular judgement. Dole, sorrow. Deeming, to suppose. Drastes, refuse or loes of wine, or of humour. Dens, caves or hollow places, distingweth, divideth. Deal, to bestow or part. Dread, to be in fear. Decorate, to beautify. Defieng, to digest. Dunch, deaf or herd of hearing. Dulcet, sweet, pleasant or dainty. Dunder, thunder or tempest. Exciteth, stirreth or inlardgeth. Encheson, forfeit. Ensinement, perseverance. Eleingnesse, wayward and solitary. Eald, old. fundament, foundation or beginning: it is taken for the longation: which is termed the ●art hole, or arse gut, it may be called the venticle for the stomach. Feat, neat or cleanly. fervour, servant or earnest. Gendrid, begotten. Gastnes, apparitions. Grolleng, wallowing of the stomach. Ghosts, spirits. Gropeng, feeling. Grisly, fearful to behold. Goushes, streams. Grease, degrees, qualities or parts. Gnaureng, forgetfulness. Gabbing, prating, or unseemly speaking. Highted, beautified, or to make handsome. Hoven, to advance or set up. Hearingles, deaf. Hirelings, servants. Hue, shape or séemlinesse. Hoary, mouldy or fended. Helena, to cover or o●ucreast. Him, them. Intelligence, understanding. Inwit, conceit of mind. Insundid, confounded. Innermore, before written. K●●, cut off. Leden, guide, Lore, still. Leches, surgeons. lends the flanks and thigh. Melling, conjoining. Malshragges, Caterpillars Palmers, & Cankers. Menace, to threaten. Misticke, secret. Much, is taken for quantity. Meede, reward. Nemped, disclosed. Neneeven, Temperance. Nenet, will not. Nesh, soft. Obstacle, stubborn or wilful. Onid, mixed and joined. Out take, except. Pampination, pulling leaves, that grow too thick. Partner, partaker, sometime for a companion. Percase, likelihood. Quit, to discharge. Ruthe, pity or compassion. Ripe men, haruesters, & learned men. Rock, shake. Rabbish, fool hardy, or malapert, & snatching. Reeses, waves of the sea. Renleth, mixed together. Reling, muldering or ready to fall a sunder. Stretchable, upright. Siker, safe. Spirituelte, puruie or well meaning. Shapes, differences of bodies. Stempnes, subjections. Stable, steadfast. sturdy, stout, strong or valiant. Stithe, afrend or climb. Stammering, ●ue●t●ull. Stalking, s●ew going. Speedfull, ready. Squitter, menstrual, or matter corrupt: sternes, stercenesse, or stubborn. Savation, salvation, or preservation. Spended, consumed. smack, taaste. Seecheth, seeketh, shaad, shadow. Siketly, warily or safely. Signeth, expresseth. Thraldom, Bondage, Thyted, cut, as with a knife. torments, Engines. Trow, suppose or deem. Thirleth, pierceth, entermixeth or set●eleth. Uncunning, wanting skill. Vnwevid, unperfect work. Violaceus, fretting. Vores, for owes of land. Vindi●●ation, gathering ripe grapes. uneath, scarely Welthfull. fruitful. Witty, discéete: Wretch, revenge. Wosen, the strot bowl, or entrance to the stomach. Woodness, madness. Ween, to think. Wappeng, quaking. Woos, vapour. Woe, grief of mind. Welkin, the bright air above the clouds. FINIS. ¶ INCIPIT LIBER PRIMUS DE TRINITATE. THe Father, the Son, the holy Ghost, be three persons by personal properties, but the absolute properties be common to all three persons, but some of these properties be more appropried to one then to another: As thus, power is appropried to the Father, to the Son, wisdom is attributed, & to the holy Ghost is attributed grace. The Father is God, the Son is God, the holy Ghost is God: And these three persons be not three Gods, but one very God everlasting, one essence, or one being, ever perdurable, or during without measure, not changeable, almighty, one substance, and in one nature simple. The Father is of nothing precedent, the son is of the Father, the holy Ghost is of the Father & of the some proc●eding; without beginning of time; & without end. The three persons be one substance together, with one perdurabilitie together, and one is equal to the other in all manner of perfection, and each one is Omnipotent or Almighty, and one beginning of all things, created of nothing: or made of nothing: creator of all creatures, vise●●es or invisibles, spirituals or corporals. The which creator by a mighty virtue, from the beginning of time; created together the creature angelic, and the worldly nature, of nothing, or of no matter precedent. This creator than made man, & nature human common to the first two natures: for man is of body corporal, & of soul he is made spiritual. From this holy trinity, at confusion vial mittion of pershifs is voided, For the Father is another, the Son is another, the holy Ghost is another: nor the father may not be the son, nor the holy Ghost: nor the son may not be the Father, nor the holy Ghost: nor the holy Ghost may not be the Father nor the son: but to these three persons is one essence or being, and one nature common, the which is the beginning of all things, and out of this beginning there is no beginning: These three persons be one God, one essence indivisible or unable to be divided, one substance and one nature. The Father ●●● no greater, nor of greater power than is the son: nor then the holy Ghost is, for the unity of the divine essence or being, is equal or like in power to the Father, to the son, and to the holy Ghost, and this holy trinity is one God, the first beginning, without beginning, not created nor begotten, not passable, nor mortal: mighty of power to make all things without number, and without end, fountain of all goodness, and of all virtue, which by his incomprehensible knowledge knoweth all things present, and to be, & may we every thing that he will, but he will not do every thing that he may, for he might destroys all the world, and yet he will not do it● howbeit that his divine essence, or being, may not be pertia lie known or compreh●rtoe● by any reasonable and mortal creature, yet there is not any immortal person; having the ●vre of discretion, but that he will confess there is a God, which is the cause and beginning of all things, howbeit there is no man of 〈…〉, and ●●●one understanding, that can sufficiently seadeth or find what thing God is properly, after the greatness of his most excellent majesty, but only the Father, the Son, the holy Ghost, be one trinity in one unity, one unity in nature & in essence, one trinity in three persons, so named trinity, as one unity of three persons, which be united together in one nature. Under this form rehearsed, it sufficeth to every christian creature to know the trinity, and in especially to them which be of the common sort or state. The knowledge of the names of GOD is not required as necessary to every man to know, for they be many in number, and every name that is of God, it showeth or signifieth the godly essence or being, or it signifieth the godly or divine perfection, or it showeth the divine or godly persons. The names signifying or betokening the divine essence or being, Essentials be called names Essentials. The names which betoken or signify divine or godly perfection, be called names Perfectionals. Perfectionalls. The names showing, betokening, or specifieng the godly or divine persons, are naived Personals, Personals Vocalls. or Uocalls. These three manners of names be divided into many other manners of names which of necessity be to be learned of these great and cunning Doctors of Theology or Divinity, which be to us, or of right aught to be, teachers and Preachers of the word of God incornate, and to show us ensample of good life by their virtuous living, and ever to be strong and mighty, and ready defenders of our Christian faith, and on the holy Church or Congregation by their excellent perfect science and ●unning. It is right necessary to us that live in this but Christian faith, to excess truly, and sl●d●a●●lye to believe, that the Son of the Father of Heaven, which is without beginning coeternal to his Father and to the holy Ghost: by the whole consent: of this, blessed Trinity, and ●ore unity, and buy the cooperation of the holy Ghost, he entered into the womb all the most pure, most immaculate, most clean, most virtuous, most humble, and most meek Virgin Marie, in whom was neither spot nor rivell of sin, after the salutation of Gabriel the Archangel when she had answered these words of meekness: Behold the hand maid of the Lord, be it done to me after thy word. Thus this blessed son of God, not leaving or forsaking the Godhead, took mankind unto the Godhead, and is perfect God, one with his Father in godhead, he is also perfect man, & in his manhood he is less than his father is, & in his manhood he is in Hebrew named jesus, in the Greek tongue he is called Sother, jesus. Sother. salvator. & in the Latin, he is called salvator: and every name of these three, in our language, is to say, our Saviour. He is also named Emanuel, which name by interpretation of our language, is to say, God is with us. After his most blessed nativity, he proved in his humanity, that he was perfect God, for he could all Science without any teacher. He also changed pure Water into Wine, he gave: sight to the man that was borne blind, he said openly to the jews and to the Pharisees, I, which speak to you am the beginning. He said many thousands of people with few Loves of bread, and with few Fishes, the Wind and the Sea obeyed to his commandment, he raised Lazarus from death to life, which was four days dead, and stinking in his grave, in these, and in many more excellent miracles, he showed that he is perfect God. He also showed that he is perfect man, for he eat and drank, and slept, and so took increase in nature as man doth, he wept, he fasted, he suffered all the miseries and wretchedness of man, except sin. It liked him also to fulfil, to perform and to accomplishs all the words that the holy Patriarches and Prophets had uttered and spoken of him long before: Also he tooked our humanity, and solito fulfil the prophecies, be suffered, that his human nature should be taken by the kissing of his unkind disciple, and most horrible traitor judas. And by the cruel persecution of the jews, after many punishments, they blasphemed God, before Pilate, cried wickedly: Crucify, crucify him: and so under Poncius Pilate he suffered to be crucified, and upon the Cross he died in his humanity, and was interred and buried. And notwithstanding that his Sepulchre or grave was sealed and signed, and kept with Knights, yet the third day by his Godhead or divinity, he rose in his humanity, and the. xl. day ensuring, he ascended into heaven, and sitteth there at the right hand of his father: and he from thence perfect God and perfect man, is to come, and to judge the living & dead. In the dead is understood the body, which hath been mortal, and in the living is understood the soul which is spiritual and immortal. Before this judge Christ jesus, which is God and man sitting in his throne of judgement, all reasonable creatures shall stand. And he shall set all the godly on his right side, and all the wicked on his left side, and all shallbe judged after their ●tes and deeds, and after their thoughts, as they have been guided in their bodies, well or evil: then the good shall have bliss eternal, and the evil and accursed, shall have and suffer everlasting pain. Wherefore every christian man & woman have this blessed Trinity, the Father, the Son and the holy Ghost, steadfastly grounded in their faith, as one perfect unity. To this Unity in Trinity, and to this Trinity in one Unity, mankind be never unkind, for this blessed jesus our Saviour, the second person of the Trinity, which with his father & with the Holy ghost is one God, one essence, & one unity: which jesus also of his infinite goodness, of his excellent pity, & of his most plenteous mercy, suffered patiently most horrible pain and passion, and death in his humanity, for to redeem all mankind. And for this his unsearchable good, not able to be spoken, and inenarrable or not able to be talked or told great excellent and mighty kindness, he desireth of man but this gift, saying thus: Give me thy heart, & it sufficeth me. Man if thou love almighty God, thou believest & trustest in God: & thy true and steadfast belief is but a thing dead without good works, Because good works proceed of faith, as by good works each faith is expressed. Addition Therefore every man & woman do ever good deeds, & have good thoughts, & let thy language be good: and whereas that by human fragility or frailty, thou trespassest against the commandment of almighty God, yet see that thou despair not: for the good Lord of his abundant grace, hath given a law for trespassers in this present life, that is to say, Contrition, Contrition, that is thine own consciece judging thy sin. Confession, thy declaration for thy conscience to God. that thou hast sinned. Satisfaction, in that faith assu●eth from a penitent heart, that thou art forgiven of thy sin. Confession, and Satisfaction. And every reasonable creature taking this way, may be sure that almighty Christ jesus very God and man, is Mediator in his perfect humanity to the highest and most blessed and inestimable divinity or deity, for all mankind. ¶ Sigh it is perilous to every earthly man, & in especially to him that hath a thin wit, and little coming, as I know that I have, to wade dépe in these matters of Divinity, I will treat no farther thereof at this time. The holy trinity give us grace, that we may truly and faithfully believe, and steadfastly stand in our belief, and that charity may reign among us Christian people. ¶ I have thought good for the father expressing of God, to set before thee, the first Ladder of Henry Cornelius Agrippa, taken forth of his book, tituled, De occulta Philosophia. NOw let us particularly determine of the numbers themselves, because number is nothing but a repetition of one or unity. Let us first consider what one is, for one doth most simply pierce every number, and being the common measure, original, and fountain of all numbers, doth contain every number only joined in him, void of all greatness, always the self same, & unchangeable, wherefore being multiplied in itself, doth bring forth nothing but itself: it is indivisible voided of all parts, but if at any time it serve to be divided, it is not cut a sunder, but multiplied, to wit, into unities, yet none of these unities is greater or less, than the whole unity, even as part is less than the whole. Wherefore it is multiplied, not into parts, but into itself, and therefore some have called this Concord, some Piety, some friendship, because it is so knit, that it cannot be cut into parts, & Marcianus after Aristotle affirmeth, that Cupid is so named, because it is one alone, & would ever have himself to be sought, & hath nothing besides, but being void of all elation or couple, doth wrist his own heats to himself: wherefore one, is the beginning, and end of all things, having no beginning nor end, nothing is before one, one is the beginning of all things, & all things are even unto one, and beyond it there is nothing, and things that are, desire the very one, because all things proceed of one, & to the end, that all things may be one, it must needs be, that they participate from that one, & as all things proceed from that one into many, so every thing that endeavoureth to that one from whom they proceed, must of necessity put of multitude, wherefore one is referred to almighty God, who forasmuch as he is one, and innumerable, doth created innumerable things of himself, and containeth them within himself: wherefore there is one God, one world of one God, one Sun of one world, & one Phoenix in the world: one king among Bees: one Bell-wether among sheep: one leader in the herd: and Cranes follow one, & many other creatures worship the unity. Among the members of the body, there is one beginning, of whom the residue are ruled, whether it be the head, or as some would have it, that heart. There is one Element overcoming & piercing all things, which is fire. There is one thing created of God, the subject of all wonderfulness, which is in heaven & earth, it is in act Animal, Vigitable, & Mineral, found every where, known of very few, expressed of none with his proper name, but covered with innumerable figures & riddles, without the which, neither Alcami, neither natural magic, are able to attain to their perfect end: from one man Adam all were brought forth, through him alone all died: Through jesus Christ alone they were again born a new. And as the Apostle Paul saith, Ephe. 4. One Lord, one faith, one Baptism, one God & father of all, one mediator of God & men, & one most high creator, which is above all, through all things, & in us all, for there is one God the father, from whom all things are, and we in him, one God, jesus Christ, by whom all things are, & we by hi●, one God the holy Gohst, into whom all things, are, & we into him. Scala unitatis. IOD. IN the world bearing the platform of all. There is one divine essence, the fountain of all virtue, and power, & his name is expressed in one most simple letter. The Intellectual world. Soul of the world by the which all things liveth. One most high intelligence the first creature, the fountain of lives. SOL. In the Celestial world. In the Elemental world. The Sun. The Philosopher's stone. One King of stars, fountain of light. One substance of all virtues natural & supernatural. COR. In the lesser world. In the world Internal. The heart. Lucifer. One first living, & last dying. One chiestaine of the rebellion of Angels and darkness. The rest of the Ladders shallbe divided into those places requisite, for the setting forth the names of God, and knowledge of hidden mysteries. ¶ INCIPIT LIBER SECUNDUS. Of Angels. Chap. 1. MAlach in Hebrew, Angelus in Greek, Nuncius in Latin, is to be understood, a messenger in English. For by warning of angels men know Gods will, and so Angelus is a name of office and not of kind. And Angelus is a Spirit: but when God sendeth him forth, than he is first properly named Angelus. Painters paint Angels with wings because of their swiftness of flight. And so simple men know the swift working of Angels by that manner of painting. And for the same cause in the old time, Poettes painted the wind with wings, as saith Isid. lib. 7. Chap. 7. What Angel is after Damascenes mind. Chap. 2. DAmascene saith, that Angel is Substantia intellectualis, always movable, free, and bodiless, serving God by grace, and not by kind, and is partaker of immortality. For he may not die. Of this description of Angels kind, many manner properties of Angels be to us showed and known. An Angel is said, Substantia intellectualis. For by reason of the spirituality of his substance, and of the singular purity he perceiveth in himself all forms intelligible, that is to understand, all shapes and likeness that he needeth to have. For to have cunning and knowledge of things he apprehendeth shapes and likeness intellectual, that may move his understanding to wit and wisdom. And inasmuch as he is far from the bondage of earthly matter, insomuch he is the more perfect in contemplation of spiritual and unmaterial things: So it is said plainly in Libro Causarum. For spirits that he also named understanding, be full of shapes and likeness, because they have knowledge and cunning. Therefore in them shineth all manner of understanding, as in the bodies of men their secret motions do declare in the wit to have knowledge of things. Intelligence of Angela is a singular freedom not subject to temptations. Sicut ibidem dicitur consequenter. Moreover, angels kind passeth all bodily kind in subtlety of his Essentia in simplicity, and in clearness of his conceit, and ability of his free advisement. This angels kind hath no succour of bodily matter. Therefore material corruption may in no wise be according to him. Therefore no knowledge by bodily wits may let this fore knowledge that is godly, for an Angel hath forséeing in a manner as God hath. Therefore he is above time, and understandeth all at once: and not one thing after another, or one thing of another, as the conclusion of the premises, as man's understanding and assurance of the mind, gathereth knowledge of some thing, through, or of the knowledge of other things. It seemeth that such comparison as is between a simple thing and a thing compound, either else between a point and a line in being, That which is simple is one thing and that which is compound, is diverse or many things. such is the comparison between Angels knowledge, and man's perseverance, in understanding and deeming Also no malice withdraweth nor turneth away the will of an Angel from the service of his Creator. Therefore inasmuch as the substance of an Angel is the simpler, and more far from all condition of matter. Insomuch, the likeness of God shiveth that more express in him, and in him as it were in a full clear mirror, the shining of God appearth the more clear. And the influence of bliss is the more worthy, insomuch as the Angel joineth him by his own will, the more perfectly to the apparent truth, that may not be changed, as Gregory saith: Almighty God made the kind of good Angels good, but mutable. So that they that would abide, might be assured of grace, & by so much the more increase reward, in how much they settled the effect of their will with study, without changing in God: also Saint Gregory saith: Angel in the contemplation of his Creator is above the thing that may be changed, but in that he is a creature, he hath subjections of changing. Denis saith, In Angels three things must be had in consideration, Essencia, by the which they have being: virtue by the which they have might: and working, by the which they are exercised. The Essencia of them is simple and unmaterial, pure, distinct, and discreet. This virtue of them is free, understanding, loving, and without ceasing. They have might and power freely to choose, to understand, and to love: and to God to be joined without changing: also they have a virtue of working, for they do all thing without abiding or tarrying, they put of all adversity without withstanding, and without withsayeng: always they be nigh us, and serve us without ceasing: and their working, is willing, sudden, profitable, and honest. For they serve GOD without constraining, and do his hests suddenly and in an instant, and put not off till on the morrow: all good and profit they procure with great heed taking: they be occupied in lawful deeds and honest, that be without blame: than it is truth that in an Angel is three manner virtues, of knowing, of working, and of being. For he knoweth God above himself, in a mirror of everlasting during, without any intermission. He seethe always the face of the Father. Matthew. 18 Angels always behold the face of my Father which is in heaven. Psal. 10. He apprehendeth all things that is without himself, without any collection, and holdeth in mind within himself, without forgetting, all that he apprehendeth. Angels have this virtue of working, mightily, swiftly, and profitably, and without ceasing: and they also have virtue to be steadfast, in the simplicity of their kind. For they are not altered by deadly subjections, neither they have no contrariousness of passibility, neither be let with charge of flesh. They be also in steadfastness of grace and of bliss. For they be subjects to the laws of God, and be not contrary thereto by none affection nor deed. They be godly and not tormented with the prick of envy: and forasmuch as they be pure and clean, they be not defiled with any affection: and they be steadfast in the dignity of office. They are the substance of well minding, and therefore contrary to evil doing and they that be Sovereigns be Princes over the other without tyranny: also Angels kind is joined nigh to the first light, that is God, and therefore it is full of more copious light: and so much the more deeper it draweth of the Well of life, the more near it joineth itself to the first light in beholding the mind: and it receiveth always the more principal Theophanias, that is light and shining of GOD, insomuch as it turneth it the more perfectly to the highest good by love, that changeth not: and so that light, that is everlasting, first it cometh upon Angels, and by Angels it cometh down to vs● and therefore by angels law came to men: Gen. 18 Exo. 3 and for that first shining cometh to Angels from the Father of light. Denis calleth Angels Algamatha, that is, most clear mirrors, receiving the light of God. unde in libro de divinis nominibus. Chap 6. Denis saith in this manner. An Angel is the Image of GOD, the showing of hid light, a mirror pure and most bright, without spot, without wemme, or other defiling. And if it were lawful to say, he receiveth in himself all the fairness of the well shape, godly formitie and of pure declaration in himself, as it is possible to take and declare goodness that is hid. He is named the Image of God, for likeness and shape in understanding and readiness: For like as God seethe all things without advice and conference, so doth Angels, for they see not by mean, neither apprehended by bodily wit. Also he is called the showing of hid light: for he taketh by influence the sight of the Godhead, that is in itself incomprehensible and hid, and sendeth it forth, and showeth it to other, and maketh it known to them that are lower. And he is called a mirror, for he is able to receive the light of God, and is called a pure mirror, for the kindly pureness of his substance, for he hath no bodily filth, he is immaculate, he hath no went of original sin, he is not defiled with contagion of deadly sin, he is without spot of venial sin. He is said receiving fairness of the likeness of the Godhead. In a special manner of knowing, he is like to the Godhead, and also he declareth to them that are lower the incomprehensible and hid: sweetness of the goodness of God. For what he taketh in contemplation and tasting by the gift of God, he sendeth it forth, and maketh it known to them that are lower. john Damascene a Monace or Monk, about Anno 400. Dumascene in his second Book and third Chapter saith, That Angels are lights intellectual, having light of the first light, and they need no tongue neither ears: but without words and voice they understand and know every others thought and william. And they are not contained in a bodily place, not within walls neither cloister bodily enclosed, and be not bodily long, neither broad, neither thick, but they be intellectually nigh and present, and work in every place where God biddeth them. Also they are spirits kindlye strong and swift to do Gods will: and they are suddenly found in every place, where God willeth and bethinketh, dispensing those things that be about us, and helping us after Gods own william. They are above us, and nevertheless about God. It were hard to move them to evil, for thereto they are contrary: & that is of grace, though it be not of ●inde. And as it is possible, they be in contemplation of God, and have their delight and liking in him: and seeing they are spiritual and bodiless, they need neither, wedding nor corporal joining. ¶ How an Angel in bodily shape is painted. Chap. 3. ALso though Angels kind have no matter neither lyneations and shape of body, yet by a moral devise, many things are imagined, as God like an old man: even so Angels be painted in bodily likeness, and Scripture maketh mention, that they have divers limbs and shapes. But by denominations of limbs that are seen, unseen workings of heavenly perseveraunces, are then thereby understood. For when Angels are painted with long locks and crisp hair, thereby is understood their clean affections and ordinate thoughts. For the hair of the head betokeneth thoughts and affections that do spring out of the root of thought and mind. A comparison. Men say that they have cares, because they receive the inspiration of God, and that they know and understand. Painters make to them nostrils, and not without cause: For they void vices and: sins as it were stinking things: and they love virtues, as it were sweet smells. And they separate truth from falsehood, making distinction between clean and unclean, stinking and sweet smelling. Oft men make mention that they have mouths, tongues, and lips, because they show, ●ou us as it were inspeaking the privities of God: and they are alway busy waiting and attending in the praising of God. And they be painted beardless: for to take consideration and heed, that they pass never the state of youth, neither ware feeble in virtues, neither fa●lc for age. Men say that they have teeth, because grace, that they receive of God, they use to part and deal it to other, as it were chewing and grinding, and thereby their might and power is betokened. They have arms and hands, for by their might in working they sustain our infirmities. And cease not to hold up and defend good men, that God hath chosen. Men say, that they have hearts and breasts, for because they have life like to the life of God, and work openly to help us to receive the grace of life, and such life as God hath. They have ribs and sides, for they have safely in themselves all the gifts of grace, and by keeping of them all thing is sure and safe in good men. Men say, that they have flanks and thighs, but hid with clothing, for they have within themselves, grace and virtue, hid from fleshly men. ●éete they have, but as it were alway bore, for the moving of their affection to Godward is sequestered from all deadly liking. ¶ How Angels be described. Cap. 4. ALso Angels be painted in many manner shapes wonderfully altered, as Saint Denys toucheth in the end of the Angelical Hierarchy. Truly they be painted feathered and winged: for that they are of contrary cause & clenne from all earthly cogitation. And they be lifted up in effect and knowledge, and ravished to the innermost contemplation of the love of God. They are clothed in flerie red clothes, for that they be wrapped in the light and mantel of the knowledge and love of God. They be clothed with light as with a garment. Psal. 104. They are gird with golden girdles, for that they be so clipped with the habit of virtues, that they never slide to vice neither to sin. They bear in hand authorities and sceptres, for after God they give all rightful judgements, and rule and govern rightfully all that is in this world, that we know with utter wits. They bear in their hands sword and spears: for by virtue that is given to them, they war, and destroy the uproars and the enforcing of ●iends, and of other that are rebellious. They be seen to have Trowells, and hanging plommets, and measures, and workman's tools: For by provision of Angels, God useth to turn evil men to good, and moveth them that they might be made the habitation of the Holy ghost. They have in their hands, rule, lyn●s, and measures, for they divide, meat, & weigh all men's works good & evil. And they are said to have Phyals with sweet smelling things: for by doing of them our wounds are brought to grace of health. And it is read, that they be gird as they were appa●rayled ready to go and walk forth on their way: for by their help and guiding, godly disposed men be alway brought home into bliss! Also they be said to bear pennars and ink horns, and other instruments of Writers: For that, that through their doing, the privity of God's will, is oftentimes revealed and known. They be furnished in arms, and weapon of battle and of war: For that by help of them, good men are often succoured and defended, in war and in battle of body and of soul. And the● harp: For that they that are worthy to be comforted, by their help and prayers, fall not into sorrow of despair, and so to be without hope. They bear Trumpets in their hands, for that they call and comfort and excite us to profit alway in goodness. Many such manner things are written of the array and doing of Angels, that betoken their marvelous works. ¶ How Angels be compared to material things. Cap. 5. ALso they be likened to other things, that be taken & transumpt of naturals * Appearing in that shape that they are not. For to signify and declare their profound and secret workings: example. They be likened to winds, for that they fly and pass suddenly, so their deeds and works. They be called clouds, for that they be ravished toward God by very contemplation. They be likened to fire, for that they be wholly inflamed with burning love of God, and as fire they shine in knowledge, and burn in love. Now they are named gold; now silver, and now latten, for they have pure shining, as light, and be adorned with the wisdom of God. They be likened to Carbuncles & sapphires, and to other precious stones that be sad and bright, for because they be firm in the grace of God, and confirmed in the bliss: and by their presence, all that is in heaven and in earth, is wonderfully beautified. They are called Lions, for that they be grisly and dreadful against wicked spirits and to sinful men: or else as the Commentor upon the Hierarchy Angelical saith, because when they aspire to the contemplation of God, * A good note. that was known afore, is wiped out of mind: when clearness that is desired, is openly known, to the souls that desireth: for a Lion useth to wipe away his own steps with his tail. They are called Oxen, for an Ore eareth the land, and maketh it able to bear fruit: So Angels make men's souls able to receive grains of virtues and of gifts. They are called Eagles, for that they behold straight and stiffelye in God, that is the Sun of righteousness, without dazzling of their eyen * With a steadfast ●aith. . They are called Horses for by the Law of obedience, they be subject to God, that is Lord above them. Sometime also they are called white Horses, for the bright and clear knowing of God. And sometime black Horses, for they may not comprehend the Majesty of God at the full: for blackness is dark colour and dim. Sometime red Horses, for they show dread of righteousness and equity. And some time of divers colours, for the variable use of power that they have received. The uttermost colours are mixed together, and by the perfect virtue of Angels, the first are joined and turned to the second, and the second to the first, and be turned either into others love. And they be called fiery Rivers, because they receive streams or flowings of divine grace, and they shed out plenteously that never faileth of fresh streams of God's grace, and power out to other in plenty of life: and therefore they are likened to a fiery River. Also they be called Chariots, for in a Chariot is many things carried at once: For they be by one assent borne up, associate and coupled togethers, in the joyful company of God. They be also called Wheels: For as a Wheel windeth and turneth about, and moveth alway about the self Centre: so Angels are in contemplation, and move about that thing, that belongeth to God, as it were about the centre or point in the mids of a compass intellectual: for their desire may not be quenched, and what they desire, passeth their quit and might. And therefore also they are likened to Chariots and fiery wheels. For that they come down to subjects, and illuminate them, and so go up again, and guiding evermore by contemplation. And they present to our Lord, prayers and inward cogitations of good men: and bring dead men's souls into Abraham's bosom, and into the Country of bliss. And they are called Surgeons and Physicians, because they cure and heal souls. And they be also called Smiths, for that they prepare for us ghostly weapons. They be called watchmen and wardens, for they being never overcome with sleep of wanting skill, warn men of perils that may fall or come to pass. And they also be named Haruesters, for they gather the people that is chosen into the Garner of the kingdom of Heaven. And they be called Soldiers, for they war and fight for us against wicked fiends. And they be called Dukes and Leaders, both because they teach us the manner of fight against Ghostly enemies: and also for they show and teach us the way to the country of bliss. In these and many other figures and likenesses, Angels virtues be tokened to us, and understood in Scriptures, touching the substance, virtue, and working of them. But these few that be set here for example shall suffice at this time. Of the orders of Angels Hierarchies, and of their offices. Chap. 6. SEeing that the properties of Angels be in part rehearsed and determined in general, as it belongeth to this work, we shall entreat of all the Hierarchies of the orders of Angels: that we may know the office, convenience, and difference of all the orders by their proper conditions. Of the three Hierarchies. Chap. 7. THE holy man Saint Denis speaketh of three Hierarchies, the first is above heaven, and standeth in three persons, the second in heaven, and standeth in holy Angels, the third under heaven, and standeth in Prelates. Denis saith, that a Hierarchy is an ordained power and might of holy things: and reasonable, holding a due principality over Subjects. Three Hierarchies be in heaven, the highest, that is called in Greek Epiphania, and is described of Denis in this manner. Epiphania is in the burning hot affection in the highness of high motion and understanding, and in the balance of the particular judgement. And this Hierarchy containeth three orders. Scraphin, that passeth other in burning of love: and Cherubin, that is joyful in privilege of cunning: Thrones, that pass other in perpending of righteousness. And of the other two Hierarchies, we shall speak hereafter in their own place. In every Hierarchy needeth three things, order, cunning, and working. For as Denis saith, a Hierarchy is a godly order, cunning, and work, like God, as it is possible likening and supposing thereto the illuminations by proportion, taking heed to the likeness of God. Lo he setteth three in the description of an Hierarchy, order, cunning, and working: for if one of these three should want, it is no Hierarchy. Therefore a Hierarchy is said a godly order, as it were a might that is ordained and disposed after Gods own william. Therefore in order is office noted, in cunning, readiness, in working service. A good note. Without order presumption is the work, without work negligence is the order, without cunning, the work is then reprovable, and the order is unprofitable. And therefore as well in order as in cunning and working, every. Hierarchy followeth the conformity and likeness of God: And by the manner and measure of his illuminating that God giveth thereto, be profit●th in his order, and supposing rightly, and working well, to the following of God as near as is possible, he ascendeth up. Such is the disposition between the Angels of the order of Hierarchies. They that be of the higher orders, receive more plenteous light of God. And then to those that be lower than they in order, they transfound and depart the light, they received. For this law is holden and kept in the order of Angels in participation of grace and of bliss. Some be the first, and some the second, and some the last: as they the which in order and in receiving and taking of kind are peerless: they be also unlike and not equal in taking and receiving of bliss. Therefore Saint Denys saith, that it needeth that the higher Angels alway teach and lead the neither and lower Angels, that they may bring them to the divine brightness and illumination, abduction, and communication, and induction by conversation, in illumination by knowledge, in knowledge by perception. For as Saint Gregory. 1. Mor. saith, Some are nigh God by contemplation, and some go outward by service and working: and yet they that go outward, pass not away from the inner contemplation. For always they see him, that is present in every place that they come in. The excellency of orders is assigned by the worthiness of gifts, for by divers simplicity of kind and Essencia, and clearness of kindly wit and wisdom, and by different freedom of advisement, the orders receive and have diversity. For they that he more subtle in kind●, and have more clear perseverance and wisdom, the gift of larger grace, they are more worthy than the other. Therefore all the orders of Hierarchies have proper gifts by the which they work, and proper qualities, by the which they rule their works, for no Angel hath leave to take upon him a work or deed, that belongeth not to his order, and to his office. The perfection of the order of Hierarchies standeth in such a point, that they that be clear beautifieth other, and they that be purged, purge other: and they that be made perfect, make other perfect. For the order is such, that they that ●e first purged, ●e afterward, illumined and beautified; and then made perfect. For after purgation followeth illumination, and after illumination the consummation of perfection, and so the higher orders immediately receive of God purgation, that they may be clean and clear: and perfection, that they may be perfect. And then by order of the disposition of God, the higher Angels cleanse, illumine, and make perfect the lower Angels. But their purgation is not to be understood of corruption of vices and of sin, but more verily imperfection of goodness. For Saint Denys saith, to the likeness of him that hath no contagion neither uncleanness, it needeth that Angels be clean of uncleanness and confusion, shining in holiness and truth, and perfect in goodness. Amongst these most holy orders, some be the first, and some be in the middle, and some the last and lowest. The first illumine, the last be illumined, the middle illumine●h the last, and be illumined of the first. ¶ Of the order of Seraphin. Cap. 8. AS of the more worthy, first we shall begin to treat of the first order, that is Seraphin. Thereof speaketh Isidore. li. 7. and saith, Seraphin is a multitude of Angels, that is to understand, burning or setting a fire, for between them and God, be no Angels mean. And therefore the nearer they be to God, so much the more they are inflamed and lightened in the clear brightness of the light of God. And therefore men say that they veil and wrap the face and the feet of our Lord. For the other Angels see not the majesty of our Lord more clearly than these do. And therefore they be environed with somuch the more brightness, in how much they be inflamed in burning affection of the inward love. And so the proper office of these Angels is to burn in themselves, and to move other to burn in the love of God. We may take the principal and special properties of this Order of Denys words, that sayeth learnedly in this manner. The first Hierarchy of Heaven is hallowed with well excellent Essencies, and have an Order higher than other, sitting next God. And therefore the first workings of knowing of God be born into this Hierarchy, as into the Hierarchy that is next God, and it followeth. Seraphin is always movable about things divine, & is hot, without ceasing, sharp and passing servant, alway of busy motion that boweth not, the bringer again of subjects, actively exemplicative, making them hot, and rai●●ng them into the likeness of fiery love of heaven, cleansing offering not intermixed, and may not be quenched, and hath lightness of light, & property to give light to make darkness known, and to pursue it. These words be full divine, and pass all men's wit, touching the dark and mystical meaning of them. But yet as I may, though it be doubtful & beyond common skill, I shall undertake somewhat to declare the meaning of these words. For it seemeth that Denis hath meant that the disclosing of the properties and office, maketh known to diverse, discretion and participation of grace in the Angels that be named Seraphin. For the name of Seraphin meaneth movable, & saith so by liklyhoode, the kind of fiery love, by the which the affection of an Angel, is moved and ravished, returneth into God. But this moving is quiet, causing, augmenting, and fulfilling. Also he moveth incessably, for such a love falleth never, neither resseth to desire him, that he loveth. He is called hot; for the strength of love exciteth and moveth, as it were heat, to the feeling of sweetness. And therefore he putteth to Acutum, sharp. For the strength of love pierceth into the innest of the maker and creator. And so: Acutum, sharp, betokeneth a manner violence of love, that entêreth and pierceth into the thing that is loved Also he saith, Super feru●dum, passing fervent, for though the love stretch into the innest of the Godhead, yet he reaseth not to see all about by affection: So that the thing that he taketh not at the full by the inwit, he comprehendeth somewhat by taste of contemplation. As a thing that boileth by strength welmeth and leapeth, and throweth & sheddeth itself all about: So the affection of an Angel forsaketh nothing, that he taketh heed of, but the more he knoweth, the more he desireth to know. He saith also, Inflexibilis motionis, moving that faileth not, for though Angels love move into God, yet he is inflexible, steadfast, and faileth not. For he will not lose in no manner wise that thing that he loveth: and so he is movable & ceaseth not, and that intentive and inwardly. For he setteth his intent into the inward of God. And so he is alway movable and resteth not in himself: but he is busy to set his intent in God, but inwardly that he fleet not outward, and he is in all, wise, inflexible & stable, and turneth never from him, to things that be without him. Also he saith, Suppositorum reductiwm, able to bring again the neither. For an Angel's love stretcheth always to the over, that is, to that above from whence the cause of his love cometh: but he goeth not away from the love of the neither. But he calleth & bringeth the neither orders to be partners of the illumination and brightness of God. Also he saith, Docere actiwm et exemplificatiwm, he desireth to teach and give good ensample: For his intent is not only to bring the neither orders to love God, that is highest: but also by example he showeth them that be of the neither orders, how and in what manner, he that is most good, should be beloved above all things. And how men shall turn to God by love, and do all thing after his william. Therefore he saith, that the love of them is heating & rearing up into such a manner heat. For therefore they travail, that the neither orders burn and be servant, though not all alike, but differently. And he saith not that, as though the lower Angels were cold or dead, but it is said, because the subject orders are excited and stirred by them to the more larger affection of love. And therefore it followeth. Igneum celitus & holocaustomatis purgatiwm. A fiery thing of heaven, that purgeth offering. For the fire of God lighteth the first Angels, that they may light other, and lighteneth them, from whose light other are become bright shining also, & purgeth them, that they may cleanse other. For the fire of God burneth softly and sweetly, and burneth not to wasting neither to apparing, but to cleansing and to purging. Therefore he faith, That he cleanseth offering: For as he is the luminator at full, so he cleanseth at full. And he cleanseth not from infection of any vice or sin: but from the imperfection of goodness. For that is perfect purgation, where no correction is, but all perfection. Also Seraphin is said, virtues, Multi●moda & multi fida, a virtue of many ways and of many faiths. * So said, because our redeption standeth by the gift of faith. Of many ways, in that he is moved in desire & working many manner wise. Many faiths in that he is beautified in possessing: many ways, in that he passeth forth searching: many faiths, in that he pierceth and findeth. He passeth forth by many ways and divers affections, and cometh to one God, and one life comprehendeth all things together. Also the name of Seraphin, meaneth the thing that is not put by, neither intermixed: for without any vailing of figure or of creature set between, he loveth to see God: and of the plenty of the well of everlasting light he is brightened without any mean set between, that he may brighten other: and he is lightened, that he may light other. And so the Angels of that order, are more worthy than other, for they take the influence of their perfection of God, without any mean set between: and giveth the same forth to other without withdrawing, and have it in possession, and keep it without loosing. They slack never, neither withdraw them from that love of God, neither turneth their intent from God. And they lead the neither orders toward God, & ceaseth not for travail, neither for annoy. This may suffice of the properties of Seraphin. ¶ Of the order of Cherubin. Cap. 9 THe second order is called Cherubin, and is to understand, plenty of cunning. Isidore lib. 7. saith, Duly excepted Seraphin, Cherubin are the highest companies of Angels. For the nearer they be set to the wisdom of God, the more large gift in them appeareth of the fullness of God. Therefore worthily the order of Cherubin are ordained after the order of Seraphin. For after the gift of Charity, of which gift Seraphin hath the name, the most excellent gift is the gift of wit and wisdom, and of the knowing of the dignity of God: of the which gift Cherubin hath the name. For the beam of the light of God, shineth principally in the Angels of this order, touching the far exceeding participation of the knowing of God. Therefore Denys showeth the properties and effects of the Angels of this order. cap. 7. where he sayeth, That the knowing of Cherubin teacheth what he knoweth. And these words signify, that Angels of this order are called Angels that know and be knowing, for they pass other in the gift of the wisdom of God: also he nameth them De● vidi, God seeing, for the excellent sight that they have of God. For they have a more clear contemplation, than other have of God's majesty: and they be said, Altissime dacio racionis luminum accepturi: Of the highest gift of reason receivers of light. Thereby he meaneth, that the order of Cherubin, is passing other filled of the light to God. Also these Angels have the gift of the fairness of God in the first virtue that worketh: for by the light of divine wisdom, they be in contemplation of the fairnee of god. Also thereby he meaneth, that in them & by them the first virtue the worketh, that is to say God, is seen most clearly. Also he is called, Sapientifica traditione repleti, full of giving of wit and of wisdom, for by the wise tradition of the Creator, they deal the gift of divine wisdom, to some more, and to some less. Also they have communicative cunning. For the light of wisdom, that they receive largely, it passeth by them, to divers others. For the fullness of light that they receive, they give forth and commit to other. And also they are named takers of light of pure contemplation and of simplicity without mean. He calleth the light the illumination and glistering, by the which light he cometh to the pure and clear contemplation, where the virtue of God is, not in image, in figure, or in any mean creature: but by itself, and in itself. Also they are called filled of the food of God, and of his house, and of the unity that giveth life of the feeding of God. For in that they be fed with the light of knowledge, they be refreshed with the sweetness of love. For it were no great profit to inspire with knowing, but there followed therewith soode of the holy spirit, that is, of feeding by love. Also this feeding is called household, lively, and only refection. Household, for that it is prepared for friends & so; meinie, belonging to the house. And it is said lively, because it maketh and giveth life to each, that is feddé with such meat. And it is only and singular: for it is not tasted with strange liking, that is to mean, not with fleshly sweetness. And though it be only feeding or meat, yet many manner of feeding is found in this only meat. That when this one meat is taken, * The rai●●de sa●●●m God, is 〈…〉 feeding. full and very feeding is found. ¶ Of the order of Thrones. Chap. 10. THe third order is the order of Thrones, and this order hath the name of the gift of doom. For that God sitteth in them, and giveth his sentence of judgement, and by them he disposeth all subjects, as saith Isidore. Therefore the virtue of God's equity is likened to a fiery throne in Daniel, that is to mean, for clearness of knowledge, for by them, God foreseeing every thing, discusseth readily all things, and for swiftness that nothing may withstand or let. Then these Angels, in which righteousness of God's judgement specially shineth, he called Thrones, of Isidore. And therefore Denys calleth them the highest seats, for they be high up authority of God, as it were instruments of God's justice, ordained to govern: higher, for that they follow the rule of the righteousness of God in judgement, but highest, for that they be ●●re the presence of God, in the disposition of the Hierarchies. Strongly placed, for that they are covenablye and conveniently joined, touching the jointure and convenience of the judgements of God. For it is determined and convenient, that every man receive for trespass pain, and for righteousness bliss, and such reward as his work asketh, acception or rejection: and therefore pain accordeth covenably to trespass, and bliss to righteousness. For if trepasse and bliss, pain and righteousness agreed not, they should not have a seat ordained covenablye togethers. For companion and upright judgement is the rightfulness of Domes. The seats are free of all shameful subjection: For ever the more subject they be to GOD that is above them, the more worthy they are to be made high by him, and in him, Sedes De● se●re, seats that bear God, for they bear God that is above them, and they set forth and show the might of God by divine movings, in creatures that he subject. Seats that belong to the coming of God, that is above unmaterial, and above worldly taking. For they take the knowledge of God without study and weariness, and sendeth it forth to the lower, without grievous sufferance, and without withdrawing. Whereby they teach us ghostly, that we putting apart material and earthly things should appoint and make us meet to receive things that euerlas●eth. Also these seats are without end, that is to understand, without beginning and end. For in God, to whom they are nigh, is found neither beginning neither end. So the Thrones receive the virtue of God, and sen●eth the same to the lower. They make themselves subject to God obediently and not of any necessity, but by very freedom, they show themselves subject in all deeds. ¶ Of the middle Hierarchy. Cap. 11. ISidore saith, That the middle Hierarchy containeth these three orders, Principatus, Potestates, and Dominationes. Denys calleth this Hierarchy Epiphonomia, that is divine brightness with reverence, their partners setting forth, and teaching the use of the Lordship, and putting away of a thing that is contrary. The first difference is said for Principatus, that have the gift of reverence passing other: whose office is to teach, to exercise, and to do reverence to them that be worthy, after the divers degrees of Prelacy, as it is written: Cui honorein, honorein, Honour to whom honour pertaineth. Rom. 13. But the use of Lordship belongeth to Dominations, which teach the lower to govern, not by liking and desire to be above and over other, but after Gods own will, to rule one another: for God will that men be above other men for profit, and not for pride, that they may teach and inform them in the faith and in good manner of living, and not to be outrageous in the gifts that are freely given to the Lordship. Constraining of might & power belongeth to the order of Potentates, that mightily put off fiends, that they grieve us not so much as they would, Addition Preventing ungodly desires, & unlawful lusts. And so is the disposition of the middle Hierarchy set: though it seem otherwise ordained, after Isidore and Gregory, but that belongeth not to this work. ¶ Of the order of Dominations. Cap. 12. THe fourth order is Dominations, as Isidore saith, which are above and excel other in powers and virtues, for they be above other companies of Angels and Lords, and are called Dominations. Gregory saith, The office of this order, is to teach and inform men, what is needful in spiritual battle, to use in the office of Prelacy. Also they inform Prelates of the Clergy, how they shall behave themselves in governing of subjects, without oppression & tyranny. Denys sayeth, That the service of these Angels, is to put of distrust and dread, and turn to God, without bending to worldly profit, and serve him without ceasing: which by a singular excellency, shape only a behest and commandment, a sure information & warning in the neither order. The Angels of this order be free of all manner oppressing and oversetting, that they may freely be reared up to God ward, and be subject to none that is lower than God: & so they be subject to none other, but to him alone, and by an universal excellency they are far above all subjection: yet so that no violence of tyranny bendeth them to oppress and overset the neither Angels. Therefore Denys saith, That they use their Lordship with unlikeness of tyranny. They have severity in might, and with severity, freedom in goodness: and whiles the time of Dominations, power, and might is used, freedom is not taken away in their doing, about the neither orders, yet by this liberality their might is no manner of wise diminished. But conforming themselves to God, as much as is possible, they follow the rule & law of their precedent. They never turn them to vanity, but always to the highest God, that Denys calleth (One) that is to understand, Universal. On him they set their eyen, and turn not away the sight of their understanding, from him that is Lord of all: and therefore they are partners, as it may be of the form and likeness of God, as Denys saith. And so Dominations are the first in the second Hierarchy. ¶ The order of Principatus. Cap. 13. THe fift order is called Principatus: and holy men declare, that this order teacheth men of low estate to do reverence to them that be greater and in higher estate of dignity, as to Kings, Princes, and Prelates. Of the Angels of this order Denys saith, that to Principatus belongeth leading to bring kingdoms to the likeness of God. For it belongeth to these Angels of their office, to teach and bring the other more lower ordinately to God, and to teach the lowest person to be reverenced in himself, and in his neighbour, and specially in a Prelate. Denys saith, That therefore they are called Principatus, for that to them it belongeth to turn or bring other to the first & principal beginning, that is to God: the which they follow as it is possible, and as far forth as it is lawful in office of presidence, they be likened to the Prince. For Isidore lib. 7. saith, That Principatus are they that be over the companies of Angels, for that they ordain and dispose the lower Angels to fulfil the divine service. They have the name of Principatus: some there be that serve, and some that stand by, Psa. 68 17 Thousands of thousands served him, & ten hundred thousand stood by. Dan. 7.9.10. ¶ Of the order of Potestates. Cap. 14. THe sixth order is the order of Potestates, & they are called Potestates, as Isidore saith, for the evil Angels be subject to them. And they have the name of Potestates, for by their might, the evil spirits be restrained, that they do not so much harm as they would. Gregory saith, That the office of these Angels is to comfort them that travail and fight in ghostly battle, and to defend them, that they be not violently overcome of their enemies, and to help mightily that good men have the victory. Héerto Denis accordeth and saith, That the service of Potestates is to keep warily, that no wicked thing grieve, neither annoy good men. And Gregory sayeth, That Potestates in their Order, perceive more mightily, that evil spirits are subject to their disposition, the which be restrained by Potestates, that they grieve not men so much as they would. Of this Potencial virtue, Denys saith. This holy Potestates have equal might with Dominations, and receive and keep meekly the same divine gifts in their degree without confusion. For they tyrannously command nothing contrary to the lower: they assay to do nothing by violence and force: but calleth ordinately the lower Angels to the likeness of God. And cease not ●o bring them, Ad Potentificam & causalem potenciam, that is to God, that may all thing, and is cause of all thing intellectually, far passing worldly doing. So that by these properties of the likeness of God, the middle dispositions of the supernal knowledge, may be illumined and beautified, purged and made perfect. Also as these Potestates are turned to the likeness of God by mean of the higher Angels: so by their mean the neither Angels are brought also to the likeness of God. So that all the orders, highest, middlemost, and lowest, be made partakers of dark and mystical purgations, illuminations, shinings, and perfections. ¶ Of the third Hierarchy. Cap. 15. THe third Hierarchy is called Ephionia, and containeth three lower orders, that is to suppose, virtues, archangels, and Angels. And thereto according the lower Hierarchy is described in this manner. The lower Hierarchy, is a godly principle of nature, meeting with the laws of kind, and showing secrets as he may take discreet of nature, meeting with the laws of kind. This pertaineth to virtues: for they have might to do miracles, and to heal sorrow and sicknesses above Nature's skill. Showing mysteries: this belongeth to archangels and to Angels, by a marvelous discreet pass, from the one to the other: this is referred to the difference of archangels and Angels. For the greater, as Archangels reveal greater mysteries, and the less, as Angels, show the less screcies. For by archangels were showed, the greater secrets unto Prophets, us this: Esay. 7. 14. Ecce virgo concipiet, etc. Behold a virgin shall bear a son, and thou shalt call his name Emanuel. And by Angels is showed the bess, Psal. 68 as this: Episcopatum e●●s accipiat, etc. His habitation be void, and no man be dwelling therein, and his Bishop right let another take. And this was said of judas the traitor that hung himself: Acts. 8. and Mathias was chosen Apostle in his steed. Ephionia is said of Ephi, that is, under, and Phanos, that is, showing. For the likeness of God is showed in a lower manner in orders of this Hierarchy, then in other orders of the higher Hierarchy. ¶ Of the order of Virtues. Cap. 16. THe seventh order is of virtues. virtues be a company of Angels, and their service is to virtues and to do miracles, in them principally the virtue of God shineth: and therefore they be called virtues as Isidore saith. The Angels of this order, receive illumination, purgation, and perfection of the orders of the middle Hierarchy. Therefore Denys saith, that virtues have strength to work as God granteth them, that which strength changeth not. In this they be form and like to God: for they have taken unchangeable strength of virtue, to do all ●●edes. And therefore Denys touching the working virtue of these spirits saith, That the name of these holy virtues, meaneth a mighty strength, that changeth not, that is given them asset the likeness of God, the which is never ●●ble ●●●uer unsteadfast to receive the illuminations and showing of God: as though-he-would mean, In that these Angels be called virtues, it is known that they are confirmed & like to God: for the virtue of God is strong & mighty to ●●● and which not for difficulty of ●●ty work, and ●● unsteadfast to dure and ●●● and wearieth no●, neither féebleth for so long 〈…〉ing ● of 〈…〉. So these Angels ●● like for they are found strong, and incom●●table to do all deeds. Therefore they be virtuous, not only in working, but also in receiving of light and of brightness. For the virtue of these Angels, though it seem feeble and unsteadfast, is likened to the virtue of God, and is not feeble, but by grace they are likened to the virtue of God● They be feeble concerning their unableness without God, by condition of kind, but they are not feeble by any ●●●ruption: but they receive all that is due to a creature, that is to mean, sufficient strength according to the kind there of. Therefore Denys saith, that the● have motion like to God, that beareth them steadfastly, into the passing Essence of God, for by that virtue, they and us to God w●●●: and therefore their virtue is borne up, into the passing virtue of the Creator, therefore the likeness of the Image of God is found in them. The likeness of that they resolve, they sand it forth to the neither Angels, they take by gift, and give forth by example. Denys saith, that the office of these. Angels is to teach Prelates to do the office of Prelacy, profitably, and p●●elys, and steadfastly, that they may bear their sharp patiently: Gregory. 4. Mor, saith. That the office of these Angels, is to teach them that have virtue, how they should in themselves repair the image of God: and reform it, and keep it, and ●●●e it mightily. ●●● so by the service of these Angels the virtue of doing miracles, is granted to the perfect, that they may be brought to the first state, in the which God made man to his own Image and likeness. By such miracles showed, the Angels of this order see alway and behold the virtue of God, and tremble an contemplation thereof: but this fear, in●●red 〈…〉 fliring to set forth the will of God, as not painful, but it is rather wonderful, & not dreadful fear, as saith Gregory in Mor. li. 4. Of the order of archangels. Cap. 17. THe eight order is of Archangels that is to be 〈…〉, highest messengers, or Princes of messages, as saith Isidore. For they hold the Principate among Angels, termed Dukes, leaders, and Princes. For under their order, to every of the Angels their offices are assigned: Zat. 2.3.4. For archangels be above Angels, The Angel that talked with me we forth and an other Angel went out to meet him & said unto him: run, speak to this young man, & say jerusalem shall be inhabited with out walls. as it is said in Zachary, where the greater Angel said to the less: Go & teach this child, etc. For if it were so in the office of Angels, that the greater appointed not the lower, they would not had said so, speaking as to a man: it seemeth therefore that one Angel learneth of another. These archangels are often known by their proper names, so that by their names, their conditions and works be showed. Luk. 1. 19 16. For * I am Gabriel, that stand in the presence of God, & am sent to speak unto thee etc. Gabriel was sent to the holy Virgin, to give warning that he was coming, that should have the victory against the stends, that are called, Aere Potestates. Gabriel signifieth the Fortitude of God. * Tob. 12. 15 I am Rapha●lone of the 7. holy Angels. which presents the prayers of the saints etc. And Raphael, the Medicine of God, & was sent to Toby, and did lay medicines to Tobies' eyen, & healed him of his blindness, and so of other, Hitherto speaketh Isidore. lib. 7. cap. 5. Gregory saith: that the office of these Angels is to teach good men, and help them of those things that concern their faith, as of the coming of God's son, and of his deeds and laws. Denys faith, that it belongeth in archangels, to show Prophecies to Prophets, and to put off friends that have mastery buenmen, that they grieve them no more: as it belongeth to Potestates to put off evil Angels, that they take not upon them things that belongeth to God. Also archangels are more worthy than the inferior Angels, and they be seen before other in message, because they be more perfect, so that both great and less, be serviceable to the setting forth of the glory of God: and by their diligence the lower Angels are informed toward God, as much as is possible. Also they consent in one unity, gathering Angels to that chief Principium, in teaching of the Angels under them by ordinate leadings and use, by the which it belongeth to teach and to lead the other neither. Angels that follow. Also these archangels be in the mids, among the orders of the nethermost. Hierarchy: and therefore they take illuminations and shinings of the higher Angels, and the same show and teach forth to the neither Angels: in the which Angels of all Angels, the disposition Hierarchy is perfectly constitute, fulfilled and complete of three ternaries of the orders of Heaven. ¶ Of the order of Angels. Cap. 18. THe ninth and the last order of Angels. Angelus in Greeks' Malach in Hebrew, Nuncius in Latin: and is to understand a Messenger in English and in French. For Angels were wont to come in message, and give prophets warning of our Lords william. Angelus is a name of office, and not of kind: for an Angel is alway a spirit, and is named Angelus first; when he is sent in message. Painters paint Angels with feathers and with wings, to be token their swift passing and moving, as Fables of Poettes tell that Winds have feathers, as it is written, Psa. 104.3 Qui ambulat super pennas ventorum. Hitherto be Isidores words, lib. 7. cap. 5. Denys saith, that the Angels of the neither order, be not partners of the illuminations of the higher orders: for they part not with them, but they take part of them. For the higher Angels first take illuminations of God, & then bear they illuminations forth to the knowledge of other, and be called the first messengers: and the other be called after, and the last messengers. Also Denys saith, that Angels lift up or inspire, and bring men to the knowing of GOD, and teach and inform them that they may live righteously. Therefore, though these Angels have no other lower Angels under them, and are not above any other Angelles● not they have under them the Orders of men, over whom they are maintainers and disposed of them. Addition For the soul being the bodies life is the watch by the which the bodies expresseth the works of nature, charged for a time while the body is apparent: the course run, the soul: returneth subject to motions diverse, by higher Angels. They be stirred up by the love of God in themselves, and be form by the ward of them, and pass forward under themselves by defence of them that they shall rule. Act. 12.7. 8.9 Peter was delivered by the Angel forth of prison. 2. Re. 19 ● The Angel awoke Eliah under the Ginepertree. and said, Arise and eat. These Angels have many manner effects: For the Angels that be ordained singularly to our keeping, prick us to good, and wake us that we sleep not in sins and in vices. Act. 12. Also they refresh us ghostly, that we fall not under the burden of the way into our country. 3. Reg. 9 Also they put off fiends, that they hurt us not. Toby. & And they inform us in doubts, ● make us certain. Dan. 11. 10. Dan. 9 21 22. As Daniel was in prayer. Gabriel spoke unto him, saying, I am eone forth to give thee knowledge and understanding. Also an Angel leadeth us that we wander not out of the way. Toby. 5. Exod. 32. Also he cometh to us and comforteth us in sorrow and in woe. Luke. 23. Gen. 16. Where it is read that an Angel comforted Agar that wept full sore: also they have compassion of us when we sin, lest we fall in despair and vain hope. Esay. 24. judic. 2. And they assist us quickly lest we should fall. Esay. 24. And they help us against enemies that we be not overcome. Gen. 32. & secundo Macohebrum penul. Also they heal our wounds that we die not. Tobities. Toby. 5. 4. When he went forth to seek a man, he found Raphael the Angel which accompanied him in his journey. And they bring our sins to mind, that we should be ashamed thereof. josu. 2. And they warn us of God's will, that we may do thereafter. Luke. 2. And they put away lets, that we may serve our Lord, Exod. 23. Exod. ● the Lord promised to sand an Angel before his people. Sed precedet te, etc. And they visit us often, and warn us, that we trespass not. Esay. 40. Secundum penam, etc. And they be always in the presence of God to have contemplation. Luke. 1. & Dan. 7. Decres centena millia, etc. Also in praying they get us remission. job. 33. Sicut fury. And they cease never to worship and praise God. Esay. 6. Apoc. 5. Non habient reqdiem, etc. And they behold God face to face without vail put between. Mat. 18. Angeli corum, etc. And in their substance and virtue, they be not grieved with the weight or poise of the body. Luke. ulti. Spiritus carnem et ossa, etc. Also he is above tune, and worketh in time. For as Dems saith, the secret understanding of an Angel is like to God, and worketh suddenly. Therefore he understandeth and knoweth suddenly without circumstance or conference of one thing to an other: and by the virtue of his substance he doth all his deeds in one instant: an instant is a during that abideth not. For an instant is, and never was, neither shall be. The Philosopher calleth an Angel Intelligencia ● and in Libro de Causis, it is written, That an Angel is made in the Orizont of time, and eternity everlasting. TREVISA. Orizont is a strange term and much used in Astronomy: and to inquire and know, what the Orizont signifieth, What an Orizontis take heed if a man stand on a great hill, either in a great plain and large, so that he see the Firmament or Sky all about without any let, he shall seem that the Sky toucheth the earth all about him on every side, and that a Circle of the Sky compasseth the earth all abouts, as far as his sight comprehendeth. That Circle is called Orizont, and is the middle Circle between the part that we see of Heaven, and the part that we see not: and this Circle is between the foresaid parts, and is the nethermost of that one, and overmost of that other: and so is angels kind and mankind over those things that he made, and pass, and fall by passing of time, and never in degree of everlasting. Then consider of the endless greatness of God, that ever was, and ever shall be, without beginning and without ending. For every Angel shall but ever without ending: and no Angel than ever without beginning ●●●●●●●ye Angel was made. Also if men be afraid with the sudden presence of an Angel, consider that ●●●nd Angel ●●●eth comfort unto them, with sweet doings, and sweet showings, as saith Ambrose. Lu. ●. ibi. We timeas Zacharias, etc. A fiend or evil Angel doth the contrary, for whom he affraieth with his presence, he smiteth them with more dreadful fear, as saith Ambrose. Also an Angel is seen when he william. And when he will he is hid from man's sight, as saith S. Ambrose in the same place. Also an Angel when he will taketh a body covenable to his working, that he may be seen: and when he hath done his office, he leaveth that body that he took. jud. 13. 25 idem cap. 14.19 Samson. jud. 14. Eua●uit, etc. And the spirit of the Lord began to strengthen him in the host of Dan, And the spirit of the Lord came upon him, and he went down to Ascalon. Also though an Angel took a body for any needful doing, he doth not quicken that body, neither giveth thereto life, but only he moveth it. And so sometime it seemeth, that he eateth and drinketh as a man, and yet be eateth not neither drinketh: But by his might he destroyeth and washeth the meat, as appeareth. Toby. 12. Where it is said. It seemed that the Angel eat & drank, etc. Also an Angel eateth for no need, but only by might. For as Austen saith upon Luke, the last Chapter. The Sun beam wasteth the water by might, but the earth swalloweth by necessity, And so eating was by might touching the showing of the meat and the wasting, but it was not needful to the feeding of the body. So these light things and plain, that be said of good Angels shall suffice at this time. ¶ Of evil Angels. Chap. 19 Of this government of Angels many have disliked, but seeing that bodies he guided by spirits, & spirit by Angels, & Angels AS a good Angel is given to men for help and keeping, so to every man is given an evil Angel to assailing & attempting. The head of these evil spirits and leader, is Lucifer, the which as Gregory saith, hath that same, for he was made more clear and height than other Angels. For the first Angel was beautified as a precious stone for whilst he was above all the compa●●es of Angels, by comparison he was the more bright and clear than they. But he waring proud against his Creator, lost light and clearness, and fairness: by God, it is a rare question. and as he was worthy, he gate him a foul dark shape of Apostasy. Thereof speaketh Damas. li. 1. Chap. 18. Of these virtues of Angels, he that was above other, and to whom God had committed the charge of the earth, was not made evil by kind, but good, and of the maker, no fire of maltice in himself, not suffering the illumination and worship, that the maker had given him: by election and choice of his own free advisement, he turned out of kind into a thing that is above kind: and became a rebel against God, and failing of the first good, came into evil. Et infra. He was of the creator made light, and by his own will he became darkness. Also with him was sent out an endless multitude of Angels, that followed him, and were ordained under him, and wilfully became evil, and fell out of good into evil. Also it is said, that they have no power neither virtue against men, except it be granted by the disposition and sufferance of God: But by sufferance of God they disguise themselves, and take what manner Image, figure, or shape them liketh. Then it seemeth that all malice and unclean thoughts come of their doing, the which they may put in man's thought: But they may not do to: men by violence & strength. Also that death of men is a change of life, the alterations of Angel's loss of son. After fliding, Angels lack the clear prosence of God, as after death men lack life. Hitherto be Damascenes words. Also Gregory saith, that grace hath forsaken him, and he abideth obstinate in malice, so that by his will, he will nothing that is good. He hath free advisement, but it is borne down, and bendeth always to evil, without ceasing: So that always he forsaketh the good and chooseth the evil. Therefore it happened as Cassidore saith, he willed and coveted to usurp over the Godhead; and thereby lost prosperity: also because he in an undue manner coveted highness, that belonged not to him, therefore by a right decree he fell down into a low place. As he that bore himself not rightfully in the highest place, should now by the order of righteousness hold himself in the lowest place. Therefore Saints call him Diabolus, a Devil, as it were Deorsum ruens, falling down. Deorsum rucus. And he hath many other names, by the which his wickedness is known by signification of names. He is called Daemon, and Plato in Thimeo calleth him Cacodaemon, that is to understand, knowing evil. For Demon is to understand, knowing. And he is called so for sharpness that he hath of kindly wit. He is sharp in wit of kind, and by experience of time, in knowing and understanding of Scriptures, as saith Beda, and also Damascene. Chap. 18. Hereof speaketh Isidore. lib. 7. chap. ultimo, and saith that the Greeks call fiends wise, that is, cunning. For they know before many things that shall fall and come after. Therefore they be wont to give many answers. For in them is more knowledge of things than is in men, and that is the more because of subtleness of wit, and for long continuance and experience, and somewhat they know by revealations of good Angels, by the commandment of God. These fiends be nigh in kind to the bodies of the air: For before they trespassed they had heavenly bodies. And sithence their sliding & fall, they be turned into quality of air. And they be suffered to hold these spaces of the dark air, that is to them a prison unto the doom. These be the Angels that trespassed, and their Prince is the Devil. Also he is called Satan, that is to say, contrary, or an adversary. For by corruption of malice he is contrary to God, as saith Hierome. By desperate attempting he taketh more upon him than he may do, as saith the Gloze. Esay. 16. Maior est arrogancia eius, etc. His brag and his boast is more than his might. For as Hierome saith: He had leaver be, than not be, because he would fight against God, though he know, that his harm should increase thereby. Also he is called Beemoth. job. 40. Ecce Beemoth, Beemoth is as much to say, as an Ox, or a beast. Of some taken for the ●●●uncerot & Elephant, beasts of great force & highness. signifying the whale or furious dragon. The fiend, as an Ox desireth to ●a●e hay, with the tooth of his temptaion, seeketh to chew and to fret the clean life of good men. The fiend loveth fleshly likings. Also he is called Leviathan, that is, a thing put to. job. 40. For as Gregory saith, he putteth harm to harm, and ceaseth not to put pain to pain. Alway as the trespass of him & of his, increaseth, so the pain increaseth also. Also he is called Appollion in Greek, that is, a destroyer, as appeareth apocalypsis. 15. For by malice that stirreth him, he desireth to destroy the goodness of virtues that God planteth in the holy Church, and among good souls, as it is said in the Psalm, Psa. 80. 13 Exterminavit eam aper de silva, etc. Also he is commonly called Diabolus, that is, fleeting downward, by understanding in Hebrew. For he despised to stand in peace in the highness of Heaven, he was worthy to fall downward by the weight of his pride. And he is called Criminator in Greek, a curser and blamer, either for that he enticeth or inflameth unto offences and sins, or else for that he infecteth innocently good men with blame and false accusations, as it is said apocalypsis. 12. Proiectus est accusator, etc. and as saith Isidore. Ethimol. ●●. 8. Tobie ●. The accuser of men is cast down. Also beside these names in holy writ, his malice is many ways noted. For he is called a Serpent or a Dragon, for his venomous and guisefull cruelness. apocalypsis. 12. He is called a Lion for his open violence. 1. Pet. ultimo. Tanquam Leo rugiens. And he is called a Boar, for he is obstinate and rooted in shrewdenesse. Esare. 25. And he is called a crooked and wayward Addar, for his looking in the dark air. And therefore Austen rehearseth Plato's opinion of fiends, that he called Cacodemones, super Genesisliber. 8. & habet. liber. 5. siue distinctione. 8. Caput. primo. And saith, that Fiends be called ayrelye beasts, for they live in bodies that be airely. And therefore not to be overcome by death. For the element that is more able to suffer then to work, hath the mastery in those manner of bodies. Also Austen in the work De civitale Dei. li. 8. saith, * That is, by signification, as when a man in conscience is grieved, & cannot utter the agony of his mind. Demons, fiends be beasts that suffer in the hidden intelligence, reasonable in thought, everlasting in during, airely in body. Austen saith in this manner, rehearsing the opinion, and meaneth, how the fiend was put out of the place that is called Coelum Imperium. Blessed heaven, out of the bright place of light, into this dark air, & is prisoned therein to suffer w● & sorrow: when God suffereth him, he taketh a body of the air, that the life of men be haunted & stirred to business by his doing or tempting. Therefore Esaye calleth him a Smith blowing coals, and shaping vessel to his work. For by his haunting and assailing, the life of good men, that be vessels of grace, are assayed and proved. Esa. 54. 16.17. I have made a Smith, etc. Thus he is called by these names, and by many other, by the which his venomous woodness is showed. Beda in the gloze upon this place. 1. Pe. ulti. Circuit querens quem devoret. He goeth about & seeketh whom he may devour & eat, saith: He goeth about as an enemy besieging closed walls, and spieth where he may enter and come in by the féeblest side. He showeth unlawful shapes to the eien: to the intent that by the sight he might destroy chastity. He tempteth the cares by song and melody, that he might make the christian strength feeble and faint: he provoketh the tongue by rebuke and soul reproach. And to take revenge, he tempteth the hand of them that suffereth wrong, and stirreth thereto, he promiseth worldly worship, that he might 'cause the honour due to Heaven to be set at nought. If he may not deceive with slow tempt, he putteth too fearful appearances and doubting. He is guileful and deceivable in peace, & violent in persecution. Therefore the wit should be as ready prepared to withstand him, as he is to impugn and assail, Hitherto he the words of the Gloze. ¶ Of perverse Angels. Chap. 20. Evil Angels consenting to the will of Lucifer, that fell down, he closed in this dark air, as it were in prison without recovery. They fell out of light into darkness, out of love into hate and envy, out of most high health into wretchedness, as saith Gregory. Also fiends, as they have more perseverance or less, some be sovereigns' over fiends, & some be subjects to other fiends, as saith Ambrose upon Luke. For though fiends be obstinate in evil, yet they are not spoiled utterly of sharp wit. For as Isidore saith, they have three manner of sharpness. For some things they know by the subtlety of kind, & some by experience and during of times, and some things they know by revelation, and showing of holy spirits. Also the fiends as Austen saith, by sharpness of wit know virtues seruiall of things, that we know not. The which seeds they sow by covenable and temperate commixtions of Elements, and so they bring forth things of diverse kind. For what that kind may do by itself in due time, the same the devil may do suddenly by swift hasting of the work of kind. So by craft of fiends Pharaos' witches made suddenly serpents and frogs, as saith the Gloze, super Exod. Also all the intent of fiends is to do evil, and to molest & disquiet good men. And therefore often they trouble the Elements, and make tempests in the Sea, & in the air. They corrupt and destroy the fruit of the earth, as appeareth Apoc. 7. And much more harm would they do, were it not the good Angel's the withstand their malice: and therefore because they trespass continually wheresoever they go, they bear alway with them their pain, as saith Gregory. Also Gregory. li. Mo. 32. saith, Fiends desire always the woe & sorrow of good men. But if they have no power of God, they be not * They can do no more than is permitted them. sufficient to the article of temptation. Therefore when they have done one hurt or evil, they suddenly make them ready to do another. And so when fiends should be put out of that men that they were in, they ●raied that they might enter into swine. For to the end they might fulfil their malice, they desire also to grieve brute beasts, when the might of God letteth them, that they may not molest m●n●al● so li. 14. after the divers complexions of sendry men, they ordain whiles of temptation to catch them. For they tempt light conceited men to lechery, and evil disposed men to discordt and strife, and fearful men to vain hope, and proud men to take too much upon them: Also in li. 22. First the old certain tempteth, as it were counseling, he enticeth liking attempts and unlawful, after he draweth to delectation, & at the last so consent: and when he hath a man in, he oversetteth him with a violent usage & custom: wherefore of him it is said: job. 41. Str●●g●t caudam, etc. Also Gregory saith, li. 32. The guileful entin●● overcometh no man by might, but by guile of venomous persuasions, and by the guileful counsels he slayeth. For while liking things appear or seem pleasantly, they bend the heart to evil. Item. li. 25. Now he appeareth to men as he is lost. And now as an Angel of light; he showeth himself, Item. li. 34. In the end of the world, he shall be so much the more servant to madness, through master, that he is so nigh to the do●●e, & to paint internals. Item. ibidem. Their the false cann●t shall seek and bethink wickedly all that he with, then wilt he advance them proud folk an high: 〈…〉 and by him man shall be dampened by his o●●ne deeds, and he shall wickedly show all the evil that he can. Item ibidem. li. 34. When all the company of heaven cometh to judgement, then the old enemy the diuel●, the gris●y beast: streng, shall be brought forth before the doing as a prisoner. And he shall be put into the fire of hell without end, and his inherents with him: Where shall be a wonderful sight when this huge of grisly beast shall be showed to the eyen of good men. These few of full many properties of evil spirits, & of the effect of them spoken, shall suffice for to pass shortly. And who that desireth to know the properties, works, and prive false accusations of this Sathanas, let him thoroughly read Gregory's book upon job. And specially the two last Chapters. 40. and. 41. FINIS SECUNDI LIBRI. ¶ INCIPIT LIBER TERTIUS ¶ Of the properties of the soul reasonable. BY the help of jesus Christ, in the foresaid books, we have brought in briefly some properties of bodiless substance, of the essence of God, & quality of Angels: Now with his help we shall turn our s●●le to bodily creatures, and we shall begin at the worthiest of creatures, that to man, that hath kind and property as well of bodies as of spirits. ¶ Of the description of man. Chap. 1. A Man is of all other creatures nearest in likeness unto God, Isidorus. mild after kind by the law of reason, receiving doctrine and skill, having the Image of God by the might of knowledge, and the likeness in power of loving. Farther to the intent the properties of men should be the more openly known to unlearned men & simple, of his parties, of that which he is made & composed, we shall shortly begin to entreat: and first of the worthier kind, that is the soul, by the which man agrieth with Angels. For by the soul man is lift up to heavenly things, above the kind of body. For as Isidore saith, by a miss use, Homo, a man, hath the name of Homo, the earth: sith that he is not made only of body, but composed of body & of soul. And therefore a man is called Antropos in Greek: Antropos. of Ants. & Tropeo: Homo conversus. A man growing with his head or root upward. By Antropos is understood uprightly form. For the spirit is lifted up by governance, to the contemplation of God his maker: wherefore the Poet saith. Pronaque cum spectant animalia eçtera terram, Os homini sublime dedit coelumquè videre. jussit & erectos ad sidera tollere vultus. The meaning is thus, other beasts look downward to the earth. And God gave to man an high mouth, and commanded him to look up and behold heaven: & he gave to men visages looking upward toward the stars. And also a man should seek heaven, and not put his thought in the earth, and be obedient to the womb as a beast. Isidore speaketh of a double manner man, That is, to void excess. of the inner man, and utter man. And first we shall treat and proceed of the inner man. ¶ Of the inner man, the soul, Chap. 2. FIrst it is to understand, what thing the reasonable soul is, and of what disposition, & what is the meaning of the Etymology, and the pronouncing of this name, Anima, a soul. Then of the might & virtue thereof. And thirdly of the effect & working thereof. Fourthly, of the perfection and comparison, that is to wit, what is the property thereof, when it is joined to the body, and when it is departed from the body. The reasonable soul, of the which we intent here to speak, is defined of some Saints and Philosophers, as a spirit: And of some other, as Anima et spiritus, soul and spirit. In that the soul hath the kind of a spirit, S. Austen defineth it in libro de motu cordis. ¶ Yet of the Soul. Chap. 3. A Soul is an unbodilye substance intellectual, that receiveth light of the first, by the last relation: By this definition we know the first and chief property of the soul. For man's spirit receiveth the light of God next after Angels. Also in that it is a soul, it is defined in two manners. For it is joined to the body in two manners, that is to understand, a mover to the thing that is moved, and also as a shipman is settled to the ship. And thereto according Remigius defineth a soul in this manner. A soul is a bodiless substance ruling a body. And Saint Austen in the book De anima et spiritu, saith in this manner. A Soul is a certain substance, partner of reason, betaken to a body that shall be ruled. Of the which definition some property is taken: That is, that the soul by a certain necessity of love & governance is kindly given to the ruling of the body, that is joined thereto. And hereby it appeareth, that the soul is not streighted, neither spread in length, neither in breadth in the body, that he ruleth and governeth: but by the virtue of the soul the body all about is ruled and moved. As Calcidius putteth example in Commento super Thimeum, of the Spider that sitteth in the middle of the web, & feeleth all manner of moving, & toucheth the web either within or without: So the soul, abiding in the middle of the heart, without spreading of itself, giveth life to all the body, and governeth and ruleth the moving of all the luns. In that it is compared to the body, that it is joined unto, as form and perfection. It is defined of the Philosopher in lib. de Anima, in this manner. A soul is Endelichia, that is, the first act or perfection of a kindly body, that hath limbs and might to have life. By which definition it is manifest, that though the soul be joined to the body, it may not be fastened to all manner of bodies, but only to a kindly body, that hath lummes, and is first kindlye disposed to receive a reasonable soul. Also in the it is a soul and spirit, it is defined four manner of waye●. First in comparison to creatures generally, as in the book De anima & spiritu, Austen saith in this manner: A soul is made to the likeness of all wisdom, and beareth in itself the likeness of all things. For it is like to the earth by Essentia: to water, by imagination: to Air, by reason: to the Firmament, by understanding: to the knowledge of heavenly joys. In the sixth manner it is defined in comparison to God, as to his maker, thus. A soul is like to God, a quickening of life. Hereby we know that the soul is not begotten of the father and mother, but it is compound and created of God to the living of the body. Also in the seventh manner it is described in comparison to God, as to the end that he is made, thus: A soul is a spirit intellectual, ordained to bliss in itself. Hereof shineth the property of the soul, that is to mean, that the soul being departed from the body is not only beautified with Angels, or as an Angel is, but the felicity thereof is enlarged, and in the body glorified. johannis Damascene. Homel. 26. comprehendeth all these differences and definitions under a general description, and saith, That a soul is a substance living, simple, and bodiless, in his own kind unléene with bodily eyen, neither shall die, and is the reasonable understanding, without shape of limbs. And it useth a body, and giveth thereto heart of life, and of growing and of begetting, and hath none other understanding, but in itself it is most pure and clean. And as the eye is in the body, so is the intellect understanding in the soul, and it hath free advisement and will, and is changeable by covenable william. For it may freely take either refuse. All these the spirit taketh of his grace, that made him, and of him he hath being a●● kind. Hitherto speaketh john Damascene. Bernard describeth a right such properties and saith. O thou soul, beautified and made fair with the Image and likeness of God, spoused in spirit, with Faith: bought with Christ's own blood, assisted with Angels, partaker of bliss, heir of salvation, and partner of reason. What hast thou to do with the flesh? By which thou sufferest much. By these many and diverse definions, and descriptions, diverse and sundry properties of the soul be known, touching his being of kind and of grace. ¶ How the soul is of Philosophers described. Chap. 4. BUT what thing a Soul is, it is unknown to many men. For in this matter we read, that old Philosophers gave diverse, and as it were contrary determinations. In liber de Anima, Aristotle rehearseth the Plato said, that a soul is a being moving itself. And Zeno saith, that a soul is a number that moveth itself. Pythagoras calleth the soul Harmony, a concord of melody. Paphinons' calleth it Idea, a manner example. And Asolepides calleth it a manner of cord, that setteth the five wits a work. Hippocras calleth it a subtle spirit spread through all the body. Eraclius the Philosopher, calleth the soul a light, or a sparkle of being. Democritus calleth it an uncertain spirits Athomis, a little thing, as it were of the meats in the Sun beam, and so he saith, that all the body of the soul is such a little thing. Permenides saith, that it is made of earth and of fire. Epicurus saith, that the soul is a manner kind of fire and air. Ipertus saith, the soul is a fiery strength. juxta illud: Igneus est illis vigor et coelestis origo. Sigh that wise men have spoken so many ways, and so diversely of the soul: at this time only this shall suffice that is said of holy men. That the soul is a manner of spiritual and reasonable substance, that GOD maketh of nought for to give life and perfection to man's body. And because it is a substance that may receive contraries: It receiveth understanding, and yet is subject to forgetting, virtue and malice without changing or loosing of his substance. And because it is bodiless, it is not spread in length neither in breadth in the bodily wits. Inasmuch as it is simple in kind, therefore it may grow and ware, neither more neither less one time then at an other. And therefore in the greater body it is no greater, nor in the lesser body lesser, as sayeth Austen. Also though it be simple and not changeable in his substance, yet it hath many sundry mights and virtue. For multitude in might and virtue, maketh him neither more ne less in kind, but the multitude of might and virtue belongeth to the doings and effects. And so he is not more in three virtues then in one, neither less in one then in three: And thus it is known, that the soul hath many properties and definitions, touching what thing the Soul is, and the condition of the Soul shall be more clearly known by the setting of the name. ¶ How the Soul took name of the Gentiles. Chap. 5. ISidore sayeth, that Anima the Soul, was named of the Gentiles: For that by their opinion it is wind & breath: For we by drawing of air at the mouth seem to live. But this opinion is openly falsée, for the Soul is put into the body, long before the air be taken at the mouth. For it liveth being in the mother's womb, when our Lord maketh the Soul, and putteth it therein. And it is called Soul because it liveth, and it giveth life to the body, that it is put in. And it is called spirit, because it hath in itself, spiritual, animal, and kindlye life: And because it maketh the body Spirare, that is, to breath. Also the same thing is Anima and Animus: but Anima leadeth the life by reason, and Animus by counsel and guiding. Therefore Philosophers say, that Anima, that is a life, abideth with Animus, that is counsel. Also Anima the Soul, is called Mens, the Mind, because it appears above as head, or because it mindeth. By the Soul, man is the Image of God. Also many names of the soul be so coupled together, so that oftentimes one name is put for another, and the Soul that is one, is called by diverse names in diverse respects. It is called Anima, while it is in the body and giveth it life. Mens whilst it hath mind, Animus, whilst it hath will: Racio while it deemeth or judgeth rightfully: Spiritus while it breatheth: Sensus while it feeleth. And for these properties of the Soul, cunning, that is the quality of the Soul, is called Sciencia, and hath the name of Sensus, feeling. Hitherto speaketh Isidore. liber. 15. Chap. 14. ¶ Of the powers of the Soul. Chap. 6. THE Soul is one in substance, and hath many virtues, and many manner of workings: thereby it needeth to show diverse parting of his might and virtues. The Soul is compared to the body, and to this end, and to this act. Touching the comparison to the body, the Soul hath fine manner of mights and virtues. The first whereof, as Austen saith, is feeling, and by that virtue the Soul is moved, and taketh heed to the bodily wits, and desireth those things, that belong to the body. By this virtue a beast is moved to desire the thing that is liking, and to eschew the thing that is grievous. The second power is wit: that is the virtue of the soul, whereby she knoweth things sensible and corporal, when they be present. The third is imagination, whereby the Soul beholdeth the lyekenesse of bodily things when they be absent. The fourth is Racio, Reason, that deemeth and judgeth between good and evil, truth and falseness. The fift is Intellectus, understanding and inwit. The which comprehendeth things not material but intelligible, as God, Angel, and other such. The three first virtues, feeling, bodily wit, and imagination, are situate in the soul, that it is coupled to the body, and giveth life and innerwit & utter wit to perfection of the body. And these three virtues be common to men and to other beasts: But the other virtues, ●acio and Intellectus, be in the soul, in that it may be departed from the body, and abide departed as an Angel, and that by two manner of respects. For it beholdeth the higher things and so it is called Intellectus: and beholdeth the neither things, and so it is called Racio. In that the soul is compared to this end, it hath three manner of virtues, one is Racionalis, whereby it taketh heed to the thing that is true: The other is called Concupisubilis, whereby it taketh heed to the thing that is good, the third is called Irascibilis, and thereby it taketh heed the thing that is great and huge, and to the thing that is everlasting. In the Rationali is knowledge of the truth, in Concupiscibili, will and desire of good thing: in Irascibili is flight of contrary, that is, of evil. And so every virtue thus considered taketh in this manner knowledge of the truth, either that it desireth good, either endeavoureth to fly harm. All the wits come of that virtue Rational and apprehensive. All affections and desire, of Concupiscibili and Irascibili. Which affectio●s be four, that is to say, joy, Hope, Dread and Sorrow. The first two come of Concupiscibili, for of the thing that we covet and desire, we have joy, and in joying we hope. The other two, dread and sorrow, come of the Irascibili. For of things that we hate we have sorrow, and in sorrowing we dread. These four affections be the matter of all manner vices and virtues, as it is in another place showed, and that appeareth by Austen in the book De A●●ma & spiritu, where all those things are declared. ¶ Of the powers of the soul. Chap. 7. IF we take heed to the soul in comparison to his working, we find three manner of virtues, Vegetabilis, that giveth life, Sensibilis, that giveth feeling, Racionalis, that giveth reason. In diverse bodies the soul is said to be three fold, that is to say, Vegetabilis that giveth life, and no feeling, and that is in plants and roots, Sensibilis, that giveth life & feeling, and not reason, that is in unskilful beasts, Racionalis that giveth life, feeling, and reason, and this is in men. The Philosopher likeneth the soul that is called Vegitabilis, to a Triangle. For as a Triangle hath three corners, this manner soul hath three virtues, of begetting, of nourishing, and of growing. And this soul Vegetabilis is like to a Triangle in Geometry. And he likeneth the soul Sensibilis, to a quadrangle square, and four cornered. For in a Quadrangle is a line drawn from one corner to another, before it maketh two Triangles and the soul sensible maketh two triangles of virtues. For where ever the soul sensible is, there is also the soul Vegetabilis, but not backward. And he likeneth the soul Racionabilis to a Circle, because of his perfection and containing. For of all the figures that be called Isoperimetra, that is of all the figures of the same length the Circle is most, and most containeth. Though the soul reasonable be made perfect in cunning and virtues, as it is said in Liber de Anima: it is most perfect, and most may contain in the manner of a Circle, touching the kindly virtues. And therefore who that hath the soul reasonable, hath also the power Sensibilis and Vegetabilis, but not contrariwise. ¶ Of the Soul Vegetable. Chap. 8. THen the Soul Uegetable, that giveth life, hath virtue of begetting, that is needful to multiply and bring forth his kind, virtue of nourishing to keep a singular thing in kind, and virtue of waring and growing, to the perfection thereof. Also to this virtue Vegetabilis: that giveth life, serve four virtues, that is to be understood. The virtue of appetite, that taketh what is needful to food: the virtue of Digestion, that parteth the thing that is covenable, from a thing that is not covenable in food: retentive, which transmitteth or conveyeth it, that is convenient in food, to all the parts in beasts, and to all the boughs, twigs, springs, and plants, and fastened to them, to restore the lust or liking say or juice as well in plants, as in beasts: The virtue Expulsive is, which expelleth and putteth away that that is unconvenient and hurtful to kind. Also there be other virtues that serve and minister to the virtue Vegetabilis, Immutative, Informative, Assimulative, Perforabilis, Aspera, Levis: the differences of which is not our intent to pursue: For they be openly known in Liber johannicij. Chap. 2. Therefore gather you shortly of this that is said, that the soul by the virtue Vegetable in plants, bringeth forth other of the same kind, and multiplieth and keepeth that that is brought forth in kind. And whatsoever is needful to food, it desireth, receiveth, incorporateth, and enjoyeth. And it putteth and excludeth away that that is not according. Also by the virtue Generative, to whom serveth Pas●itiue, it multiplieth and bringeth forth things of kind. And by the virtue Nutritive, it comforteth and feedeth kinds that be multiplied. Also by the virtue that is called Augmentativa, it maketh the body increase and grow, and bringeth it to a due statute and quantity, and maketh it perfect. Also by age and passing of time this manner soul faileth, & at the last when the body dieth, it consumeth. And these things that be said here of the soul, called Anima Vegetativa, shall suffice. ¶ Of the soul sensible. Chap. 9 DE Anima sensibili, of the Soul that giveth feeling, somewhat sha●l shortly be said, touching the diversity of the might and virtues thereof. For the virtue of feeling hath place in the most subtle Chambers of the brain, and giveth quick moving and feeling in all the limbs, and that by sinews and small veins that spring out of the brain, and spreadeth into all the parts of the beast. The Soul sensible, that giveth feeling, hath double might and virtue, that is to wit, of apprehending and of moving. The virtue of apprehending, that is a manner knowing, is departed in twain: into common or innerwitte, and into particular or utter wit. The utter wit containeth the sight, hearing, smelling, tasting, and touching. And this wit in his Organs is brought to effect in this manner. There is a sinew that in the craft of Anathomia, is called Obticus, Neruis Obticus. and is an hollow sinew, and cometh from the brain to the eyes, or to the black of the eien, parting. And an other cometh to the ears: and the third to the nostrils: the fourth to the tongue, and to the roof of the mouth, and the fift brancheth and cometh in cords to the instruments of touching, and spreadeth through all the body. By these sinews the spirit of feeling is dispersed into all the body: and by virtue thereof all the body is able to feel and to move. And so by virtue of spreading and of shedding of that spirit into all the sinews, arterye veins or Muscles, all the matching or making of the body, is found able to move. ¶ Of the inner Sense. Chap. 10. THE inner virtue is parted in three, by three divisions in the brain. For in the brain be three small celles, that is to say, the foremost in which the virtue Imaginativa worketh. There those things that the utter wit comprehendeth without, be ordained and put togethers within, as saith job. job. 1 The middle chamber termed Logica: therein the reason sensible or virtue Estimativa is a master. The third and the last, which is Memorativa, the virtue of the mind. That virtue holdeth and keepeth in the treasure of the mind, and known by imagination and reason. The virtue of the sensitive imagination and memory. Chap. 11. THE virtue of feeling that cometh of the soul sensible, is a virtue, by which the soul knoweth & judgeth of colours, of savours, and of other objects that be known by the utter wits. The virtue imaginative is it, whereby we apprehended likeness and shapes of things of particulars received, though they be absent: As when it seemeth that we see golden hills, either else when through the similitude of other hills we dream of the hill Pernasus. The virtue Estimative, or the reason sensible is it, whereby in being heedful to avoid evil, & follow that is good, men be prudent & sage. And this virtue Estimative is common to us & to other beasts: As it is seen in hounds & also in wolves: but properly to speak, they use no reason, but they use a busy & strong estimation, but hereof we shall speak in another place. But Memorativa is a virtue conservative or recordative, whereby the likeness of things, lest they should be forgot, we lay up & safely reserve. Therefore one said, the Memory is the coffer or chest of reason. Of the sensible virtue motive. Chap. 12. Virtue sensible that moveth is parted in three. One part is called Naturalis, the other Vitalis, and the third Animalis. The virtue that is called Naturalis, moveth the humours in the body of a beast by the veins, & hath a principal place in the liver. For that it worketh there principally. The virtue that is called Vitalis, is the virtue of life, & hath moving by the throat, or artery pipes, in the which it moveth the spirits that cometh from the heart. For this virtue hath place in the heart. And of the heart springeth the hollow or artery pipes, as the veins spring out of the liver. The heart is so hot, that if it were not slaked with cold air and breathing, it should be stifled in itself in the same heat. Therefore it needeth to breath & to draw in air by the lungs and organ, to slake the heat & the burning thereof. The virtue that is called Animalis motiva, hath place in the small chambers of the brain. Out of the brain all the sinews spring by mean of the ridge bone, and of the marrow of the bones thereof. This virtue moveth all the limbs. For first it moveth the sinews, muscles, and brawns: and these moved, they move other limbs speedily in every part. And for that, that it moveth the hands, it is called virtue operative working. And for that that it extendeth to the feet, and moveth them to walk, it is called the virtue progressive, going. For thereby beasts have their kindly moving and going. Then gather briefly the properties of the soul sensible, that belongeth to this treatise. The soul sensible that giveth feeling, is a certain spiritual substance more noble and more worthy than the soul Vegetabelis, that giveth life: And less noble and less worthy than the soul Rationalis, that giveth reason. For the being and the working of this soul, that is Sensibilis, is dependent of the body, that it is in, and maketh it perfect. Therefore when the body dieth, the being and working thereof dieth also of the Uegetative spirit departed from the body. But while it is in the body it hath many noble workings and doings. For it maketh the bodies of beasts to have feeling, and maketh perfect the inner kind and the utter knowing, as to the limbs require, & 〈…〉 th' all the limbs in every part. Also it dea●eth● spreadeth his virtue into all the parts of the body. Also as the limbs be more noble, so it doth more noble deeds in the body. Also it is the cause of sleeping and of waking in beasts. Also if the virtue thereof be gathered into the inner places of the body, it worketh the more strongly. And when it is spread into the utter offices, and occupied in many places, it worketh the more féeblye: For while it falleth heed to the sight, it féeblesh and sl●keth in the hearing, and so of other. Therefore it is said. Pluribus intentus, minor est, ad singula sensus. That is to understand, the wit, that taketh heed to many things, taketh the less heed to every thereof. Also in the uttermost and in the more excellent feelings, the virtue thereof is dulled, but it hath liking in meant feelings. Also the virtue and working thereof is a let, so the spirit sensible, when his way and passage is foretold and warned by stopping of the ways, poors, and small holes in the body, as it falleth in them that have the Palsy or Epilepsia, that is the falling Evil, or other such diseases. And the virtue thereof is dissolved and unloose, by too great heat, that dissolveth and stretcheth the poors, or small holes in the body: as by to great cold, constraining, shutting, or stopping the small holes, it is let to spread itself into the parts of the body. Also by sweet smells, the virtue in a beast, that was lost, is restored: as it is corrupt and grieved by stinking smells. But now of the virtue sensible this shall suffice. ¶ Of the soul reasonable. Chap. 13. THe soul reasonable, or the virtue of understanding that is called Intellectus in Latin, is separated by two chief workings, in one manner it is called Intellectus speculatiws, and in another manner it is called Intellectus practicus. In that it useth contemplation it is called Speculatiws. In that it worketh it is called Practicus. And by this root man's life is separated a sunder, that one is called Vita activa, life of working, and that other is called Vita contemplativa, life of contemplation. Then the reasonable soul is everlasting, incorruptible, and may not die, Wherefore his principal act and deed, that is Intelligere, to understand, is not dependaunt of the body. And it liveth perfectly, and understandeth when it is departed from the body, yea, and the more it drowneth itself into the body, the more slowly and the less perfectly it understandeth. And the more it withdraweth from the bonds and liking of the flesh, the more easily and clearly it understandeth. Hear I call drowning, either by imagination of fantasy, or by liking of the flesh, or by love of worldly alluring. Wherefore Gregory saith. As a man is made in the middle between Angels and beasts to be lower than Angels, and higher than other beasts: so he hath somewhat that accordeth with the highest, and somewhat that agreeth with the lowest. With Angel the spirit hath, that he may not die: and with other beasts he hath a body, that must dye. And therefore if the soul by reason turneth toward God, it is adorned, illuminate, and amended, and made perfect. But if it turn by affections toward creatures, it is made dark, corrupt, and debased. Though the soul in itself be everlasting, and not deadly, yet it is passable and must suffer through the bond of the body, that it is joined to. Therefore in liber de Anima & spiritu, Austen saith, that souls that live in bodies, by love of sensible things they love bodily likeness and forms: and when they pass out of the body, in the same bodily likeness, they suffer as it were bodily pains And therefore there they may be hold in bodily pains: for that they were not here cleansed of the corruption of the body. Hereby it is known, that though the soul be clean and pure in his own kind, it taketh uncleanness of the flesh, sish it is originally infected. As wine and other liquor taketh infection of a vessel that is sustie. And therefore when it is departed from the body, it beareth with itself the body's filths. Declaring that after this life there is no redemption, for in this life all the penitent are cleansed and newly revived unto God by grace. Then gather thou hereof, that among all creatures, the reasonable soul presenteth most openly, the likeness of the Image of God: and that because it hath three manner of mights and virtues, though it be one and simple in kind. Also it containeth in itself the likeness of all things: and therefore the soul is named the likeness of all things, as Austen saith. Also the soul being once made shall endure evermore in body or out of body. For as Cass. saith, It should never be said, it was made to the Image of God, if it wor closed within the bond of death. Also it is the perfection of a kindly body with limbs: and therefore the mor● verily it may make all the body perfect in every part. Also by his own kind it may kindlye determine a liking to good and evil, truth or lies. Also by divers virtues it may know likeness and shapes of divers things both present and absent. For it knoweth things material, present & absent, by her own natural shapes: and he knoweth unmaterial things, by her own presence, as Austen saith. Also by the reflection of itself above itself, she knoweth itself, as the Philosopher saith. For seeing & understanding she knoweth herself. Also as a Table she taketh kindly illuminations and impressions of divers things, and for that it coveteth kindlye to be incorporated, & to be joined thereto, it desireth kindly the fellowship with the body. And kindly it desireth good & flieth evil, though it choose evil other while for want of advisement: but by kind it forsaketh evil, and gr●dgeth there against, as Saint Austen saith. So the soul vegetative desireth to be, To be. the sensible desireth to be well, To be well. and the reasonable soul desireth to be best: To be best. and therefore it resteth never, till it be joined with the best. For the place of the reasonable soul is God, to whom ward it is moved, that it may rest in him. And this moving is not by changing of place but rather by love and desire. These properties of the soul that be rehearsed before, shall suffice. Of the virtues of the soul, ca 14. NOw after we have circumspectly spoken of the properties of the soul, in itself and in her body: there remaineth to see and to treat of the virtues, by the which she is mighty to use working in the body. This virtue is a might of the soul essentially given to work and do her deeds in the body. For by this virtue she giveth the body life, draweth togethers, and openeth the heart, the organ, and small ways in the body always, and giveth to the body that hath a soul, feeling and skilful moving, as Con. saith lib. 13. Also this virtue hath three parts: one is called natural, and is in the lyner, The liver the other is called vital, or spiritual, & hath place in the heart, The heart the third is called Animal, & hath place in the brain. The brain. In beasts & in plants the working of the virtue that is called natural is the common working, that engendereth, feedeth, and maketh to grow, as Constant saith, and her engendering or generation (as it is here taken) is the changing and turning of the substance of the humour, or the seed into the substance of a beast or of a plant, done by work of kind. And this virtue beginneth to work from the time of engendering to the perfecting of the plant or beast. But to this kindly generation, two virtues serve, that is to wit, Immutative and Informative: For the virtue Immutative is she, that turneth & changeth the substance of the seed, into the substance of all the parts of the plant or of the beast. And this virtue maketh this changing and turning, by means of the four first qualities, that is to wit, hot, Hot. cold, Cold. wet, Wet. and dry. dry. For by heat & wet she worketh the softer substance, as flesh in beasts, flowers and say in trees: by hot and dry, she worketh the roots in plants, and the heart in the beasts: by wet and cold, she worketh leaves in plants, and hair in beasts: by cold and dry, she worketh in sinews and bones of beasts, and in stocks and ryudes of trees and of plants. But the second virtue that is named Informativa, is needful to the kindly working in generations. For this virtue ordaineth and distinguisheth the form and shape of things, that is gendered covenably in all the parts. For this virtue pierceth what shall be pierced, and holloweth what shallbe hollowed, and smotheth what is rough, and the oversmooth maketh rough, and shapeth and maketh perfect the utmost side of every part. These two virtues, Immutativa and Informativa work no longer than the thing that is engendered, as beast or plant, be fully brought into being of kind. And therefore it needeth that the virtue Nutritiva follow anon to the same, and keep the thing that is engendered. For the virtue Nutritiva, is helper and servant to the virtue Generativa, and maketh the thing that is engendered, grow and stretch in length, breadth and thickness. And the virtue Pascitiva helpeth and serveth to the virtue Nutritiva. For she setteleth and maketh like in the limbs the meal that the beasts took: and repaireth and restoreth what that is dissolved & lost by strength of heat, or by any passion of the a●●e. And therefore wonderful kind made this virtue of feeding, helper to the virtue of nourishing, and made both servants to the virtue of gendering. Gendering is the begetting cause Wherefore to this virtue of feeding, four particular virtues serve, that is to wit, the virtue of appetite, that draweth to the synmes kindly food. And to the food of the flesh it draweth temperance of blood, to the food of the brain and of the lungs, temperance of sleame, and so of other. Also the virtue digestive helpeth thereunto, and departeth in the food kindlye from unkindly, and divideth pure from unpure. Also the virtue holding, which keepeth the food that is digested, & it that is now by work of kind concode or sodde, she sendeth to all the limbs, and incorporateth and maketh it like, & moveth it. Also the virtue Expulsiva, putteth off the superfluities, that the limbs draweth to them, and be not worthy to be knit to the limbs. And therefore as the virtue of appetite worketh with hot and dry, and the virtue digestive with heat and wet, and the virtue retentive with cold and dry: so the virtue expulsive worketh with cold and moist. ¶ Of the virtue vital. Cap. 15. AFter the virtue of kind followeth the virtue vital, that giveth life to the body, whose foundation or proper place is the heart: out of the heart cometh life to quicken all the limbs. The virtue of quick and kindly moving, helpeth the working of this virtue, whereby the heart and organ, and small ways be opened and spread, and drawn together. And this dilation or spreading, is called the moving of the heart from the middle into all the utter parts. And so contrariwise constriction or the drawing together, is called, the moving from the utter parties toward the middle of the heart, as it is seen in bellows of smiths. This virtue of life openeth the heart by working of the lungs, and draweth in air to the heart, and sendeth it forth from the heart to the other limbs by small ways. And this virtue by the help of the virtue that closeth and openeth the heart, worketh and maketh breathing in a beast. And by breathing the breast moveth continually, but the sinews and fleshly parts be first moved. But this blast or breath is needful to the slaking of unkindly heat, and to the food of the spirit of life, and also to the gendering of the spirit, that is named Animal, that giveth feeling and moving. For the keeping of the kindly heat, is a temperate indrawing of cold air, and the keeping of the spirit that is called Spiritus vitalis, of whose temperance the spirit is increased that is called Animalis. And therefore nothing is more needful to keep and to save the life, than breath well disposed and ordained in all points. All this saith Constantinus in Pantign. Without meat and drink a beast may live for a time, but without breath drawing of cold air, a beast may not endure in good case long, but the breath is corrupt and destroyed by straightening the pores, through the which the beast by a kind of strangling, dieth. The breath is corrupt first by evil disposition of the brain, for if the brain be let of his office in any wise for default of influence of spirits, then opening and closing of the heart faileth: and then needs must the beast be stiffeled, as it is seen in Apoplexia, and in other such causes. TREVISA. Apoplexia is an evil, that maketh a man lose all manner feeling. Also the same falleth by hurting of the heart, when the humours be voided, that should kindly be therein: for so the spirits be voided, and the attraction of the air hath no place. And it fareth so in sudden smiting of the kind heat into the inner parts of the heart, as it happeneth in fearful men in letting blood, that other while sail and sown. And so it happeneth of the infection of the liver. For corruption of the liver taketh away generation of clean pured blood, that feedeth kindlye heat: and if kind heat fail, the spirit vital saileth, and consequently the breath particularly or universally is let. And so it happeneth in searching & piercing of the lungs, as it fareth in them that have the Tisike, in whom the breath straighted, vanisheth away by privy holes, and is not sufficient to temper the beat of the heart. And so it fareth in all repletion, and specially by sudden filling of the inner veins of the body: as appeareth in them that be suddenly stiffeled in the water: in whom the pores being let, the breath by a violent overcoming and renting of the inner powers is stopped. Also by great corruption of the air as in pestilence time, and in corrupt air, when the spirit vital eschewing his contrary, closeth himself in the inner parts of the heart, and so being overset with air that is corrupt, may not rule the heart and other limbs of the body, but faileth in himself, and as it were, suddenly vanisheth alway: and then thereof cometh death. Also of infection and corruption of the humours of the breast, and of the breast plate and bone, as it is seen among those that have the dropsy, poor, scurf, canker, wolf, & leprosy. Also by the stopping of the organ & ways that cometh from the langs, as appeareth in them that have the pirre & stifles, & be putrefied and thick breathed, and other such. Also by special corruption of the heart, as by biting of an Adder, or of any other venomous worm: whole venom piercing to the heart, overcometh the kindly heat, and so stoppeth the way of the breath. Also by too much refraction of hot air, as chanceth in over hot stews or bathe, or in the most fervent heat of the Sun, that rerefieth & openeth the pores over measure, and so maketh too great exhalation and wasting of the kind heat: and so the cold air that is drawn in, sufficeth not to slake the heat superfluous, that is not of kind, and so the breath is let. Also the same chanceth of the duor cold air that draweth together the brawns and the sinews of the breast: and thereby the virtue of breathing is let, as it chanceth in them that sleep upon snow. And the same other while chanceth by stopping of a vain of the heart, that is called Vena concava, the hollow vain: when that vain is stopped and closed, the way of the passage is let, by the which way and passage, the blood must go from the liver to the heart, to feed and nourish the spirit vital. For when the heat waxeth abundant, and the humour is withdrawn, the beast is stiffeled: for the breath sufficeth not to cool the heart. And so it fareth by overburdening of choler on of other humours, in the most subtle, veins of the heart, as appeareth in sharp severs, in the which the breath saileth. Also by over violent straining of the throat and of the arteries: as we may see in them that be hanged & strangled, in the which the breath be●●g ●●●ped, the heart suddenly burneth 〈…〉 beast dieth forthwith. By these 〈…〉 and many other, the virtue, vital 〈…〉 by default of breath. Of the virtue spiritual, cometh wrath, fight, indignation, spite, and such passions, that arise in brute beasts through moving of the spirital virtue with vehemency, & without discretion: but in men such passions be ordered and ruled by a certain reason of wit. And of the virtue spiritual or vital, that is said shall suffice. ¶ Of the virtue Animal. Cap. 16. THe virtue that is called Virtus animalis, hath seat and place in the overmost part of a man, that is to wit, in the brain, and hath three parts. Ordinativa, sensitiva, & motiva. That part that is named Ordinativa, fulfilleth the brain by itself alone. For in the first part in the foremost chamber it ordaineth the fantasy or imagination: in the middle chamber it ordaineth the virtue estimative and reason. And again in the uttermost chamber, it maketh perfect the memory, and the memorial ass: For what the virtue imaginative shapeth & imagineth, she sendeth it to the judgement of reason. And what that reason faketh of the imagination, as a judge, judgeth & defineth it sending to the memory: the memory receiveth those things that were put in the intelled or understanding, & keepeth & saveth the steadfastly, till she bring them forth in act and in deed. The second virtue that is Sensitiva, is form in this manner. By mean of sinews that be very tender, the spirit Animalis passeth forth out of the innermost chambers of the brain, of whom the sense is form, and some be sent with the spirit Animalis to the eyen, to quicken the sight, and some to the nostrils to increase the smelling, and so of the other. Of the wits, the sight is most subtle, for the kind thereof is firic. The hearing hath much of the air, for it is a sound of the air, stricken, & then the more subtle is the smelling, for the kind thereof is smoky. Then the taast, the kind thereof is watery. And the last & most boisterous of all, that is the ceiling: for the kind thereof is earthy, and is needful to feel hard things, as bones and sinews, rough and smooth, cold and hot. Of these senses, every one hath his office, to have the likeness and shape of the objects: and what they take of that they feel, they present to the inwits. TREVISA. The object of the eye, is all that may be seen: and all that may be heard is object to the hearing: and all that may be smelled is object to the smelling, and so of the other senses. ¶ Of the virtue visible. Cap. 17. THe sight is most simple, for it is fiery, Visus. and diserueth suddenly things that are far off. The sight is form after this manner. In the middle of the eye, that is the black thereof, is a certain humour most pure and clear. The Philosophers call it Christalloides, for it taketh suddenly divers forms & shapes of colours, as Crystal doth. The sight is a wit of perceiving and knowing of colours, figures, & shapes, and utter properties. Then to make the sight perfect, these things are needful, that is to wit, the cause efficient, the limb of the eye convenient to the thing that shall be seen, the air that bringeth the likeness to the eye and taking heed, & easy moving. The cause efficient, is that virtue that is called Animalis. The instrument and limb is the humour like Crystal in either eye clear & round. It is clear that by the clearness thereof, the eye may shine about the spirit and air: It is round, that it be stronger to withstand griefs, for a round shape hath no sides or corners, that containeth superfluityes that should grieve it. The utter thing, helping to work, is the air, without which being a mean, the sight may not be perfect. In some beasts to profit the sight, needeth the clearness of air, and in some the darkness, and in some the mean, not too dark nor too clear. For in Cats needeth darkness, in Rearmice, or Bats and in other flying beasts needeth mean, as it shall be showed hereafter. And it needeth to take heed, for if the soul be occupied about other things than belongeth to the sight, the sight is the less perfect, for it deemeth not of the thing that is seen. And easy moving is needful, for if the thing that is seen, moveth too swiftly, the sight is cumbered and disparced with too swift and continual moving, as it is in an oar, that seemeth broken in the water, through the swift moving of the water. Likewise also an even long tree moved swiftly seemeth round. How the sight is made, old men had divers opinions. In pri. cap. Perspective, the Philosopher saith, that in three manners the sight is made. One manner by strait lines, upon the which, the likeness of the thing that is seen, cometh to the sight. Another manner upon lines rebounded again: when the likeness of a thing cometh there from to a shower, and is bend, and reboundeth from the shower to the sight. The third manner is by lines, the which though they be not bend and rebounded, but stretched between the thing that is seen and the sight: yet they pass not alway foorthright, but other while they serve some whether aside from the strait way. And that is when divers manner spaces of divers clearness and thickness, be put between the sight and the thing that is seen: and sometime the spaces be of divers kinds, as when one is thicker, another thinner. And sometime there cometh a mean of another kind, but the beam or bright likeness is broke, but if it come upon a line that falleth strait, & Perpendiculariter upon the same middle second occurring. And I call a line to fall Perpendiculariter upon a plain thing, Ad angulos rectos, that is strait and a cross wise: and upon a round thing, if it fall into the middle thereof. To the sight, for to speak in the first manner, need nine things principally, as they be rehearsed ther. The first is firmness or good disposition of the organ or instrument of sight. The second is a thing that may be seen set afore the sight: for in the manner the sight seeth nothing. The sight of the ere is a figure of the world: but if the same thing, from the parts, whereof cometh likeness upon the strait lines, that fall into the middle of the eye. The whole compass, are presetation of the endless heaven: All which lines drawn from all the parts of the thing that is seen, make one steeple, the point whereof is in the black of the eye, and the broad end in the thing that is seen as appeareth in this figure. And thereto agreeth Austen super Genesis, lib. pri. & VI music, where he saith, that naught cometh from the thing that is seen, but the likeness thereof, nor from the sight to the thing that is seen, but the likeness of the sight. For nothing of the substance of the eye cometh out, but out of the eye cometh a small appearance, that is shapen as a steeple or a top, and the broad end thereof is spread upon all the utter part of the thing seen. Also the Author of Perspective, li. i proveth, That nothing is seen, but by sight that ariseth upon the thing that is seen, & is multiplied speedily from the wide thing to the eye. Therefore needs is required the third steeple of the same light. And of all these three stéeples, the points are in the eyen, and the broad ends in the things that be seen. Therefore when the likeness of the thing cometh to the sight upon these three stéeples, than the likeness of light and colour, pass by the small foretells and humours of the eye, even to the humour that is called Christallinus, like Crystal, and there the soul beginneth to give judgement of the thing that is seen by that likeness, but there it is not fulfilled and complete, but the likeness is multiplied forth, even to the sinew, that is called Obticus, Neruus Obticus, an hollow sinew, that is hid in the utter part of the brain: and there is the virtue of sight in maure and root in the first and principalll subjects, and is one: for else every thing that is seen should seem two things, because of the two eyen, if they continued not to one lymnie, in the which is the only well of the virtue of sight, and springeth to the blackness of the eye. The Author of Perspective showeth all this. He showeth & expresseth another reason of the sight. li. 3. ca 11. He saith, that the spirit visible, the eye & the air, be clear bodies, the which lighten every other, & make every like to other. For the air, that is next the thing that shall be seen, taketh a likeness of the property of that thing: and in that likeness the air prosereth itself to the eye, whereof the spirit visible taketh a likeness. For this virtue of sight, showing itself to the uttermost part of the black of the eye, is joined to the air, and is likened and made as it were one therewith: & by mean of the air, the colour is brought and presented to the judgement of the soul. For the air is lightly changed and likened by diversity of shapes, that are therein. As we see, that the air that is nigh the Sun beam, is coloured and died, by read cloth set between. And therefore it is no wonder, though the eye take likeness and shape of a clear thing that is next thereto. Then touching this work it is now to gather shortly, that the sight or virtue visible is more subtle and more lively than the either wits, and Visus, the sight, hath the name of Vivacitas, that is, liveliness, as saith Isidore. Also it is more worthy than the other wits, and therefore it is set above the other. Also in effect, as it were a virtue of fire, it is more mighty than the other wits: For the other wits knew things that be nearer, but this wit by his virtue comprehendeth things farthest of, under a right corner and steeple sight, judgeth and discerneth after the nobler kind and disposition of the organ, and discerneth in an easy manner between things to be seen. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowls (as the Eagles) with crooked claws, be sharp of sight. And that is through the pure and subtle humour, and temperate being, and purifieth that that is in the organ of the sight. And such Fowls see their prey out of far and more high places. And such Fowls fly higher in the air than other fowls. But Fowls that remain on the ground, be not sharp of sight: therefore they see their meat nigh and not far. Also, Lib. 19 he saith, that yeolow eyen be not sharp of sight by day, nor black by night, for scarcity of humours. The yeolow eye moveth greatly, and therefore the virtue of sight is feebled. Black cyens move less, for multitude and plenty of humours, and the sight of the night is feeble, and the humour by night moveth heavily. Therefore the spirit visible is closed in, and by humour letted. Also the sight of old men is not sharp, because their skins are riveled. Whereby it appeareth, that the virtue of the sight is feeble or strong, by goodness or feebleness of the limb. And he saith, When the eyen of beasts have lyds, and the humour in the black of the eye is clean and temperate, and soft moving, and the skin upon the black, tender, suppling or thin, than the sight is sharp and may see far. But yet he discerneth not perfectly far off between colours and difference of the body: but yet the sight of such beasts is better, than the sight of them that have much humour in the eyen, & have no heling nor eye lids. For by continual opening, the spirit Visibilis is to diminish, and the black of the eye is lightly grieved and hurt, and so the sight is let. But in men helyng and eye lids 'cause the contrary. Also there it is said, that cause of a sharp sight, in seeing a far, is for the place of the eyen: For big and overswelling eyen, be feeble of sight, and see not so well a far: but deep eyen see perfectly a far of. For the moving thereof is not departed, nor consumed, but goeth forth right, and the spirit visible passeth strait forth to the things that be seen. And so if there be no heling nor covering without the eye, needs the sight must be feebled, and shall not see a far. Hitherto speaketh Aristotle lib. 12, & 19 And this that is said generally of the properties of the sight, shall suffice at this time. For other things shall be known hereafter, where we shall treat of the property of the eye. ¶ Of the hearing. Cap. 18. THe virtue of hearing, hath effect and doing in the limbs of the ears. Auditus. And the herring is properly a virtue the perceiveth so winds: & to make perfect hearing, four things at the jest be needful, that is to wit, the cause efficient, a covenable limb, a niene space bringing ordinately the sound to the wit, and the soul ● taking heed thereto. The cause efficient is the virtue that is called. Animalis audibilis, of feeling and hearing. The covenable limb is a gristle bone set in the care, and is hollow and dry and some deal hard, wound & wrapped as a wisp or wreath. It is hollow, that it may contain the spirit and are in the hollowness thereof. It is wound & wrapped as a wreath, lest the spirit of hearing should be aslomed and hurt by sodam and strong smiting. And therefore by circularitie of the limb, sound temperately received, beateth not again the spirit of hearing, but maketh it perfect, and is liking thereto. Also it is hard and dry, that so the smiting of the air may be made better and stronger, and the sound the more. As in tabor and timbrels that sound better in the Northern wind that is cold and dry, then in the Southern wind, that is meek, moist & soft, When instruments so●d best as Constantinus and Aristotle say. The space that bringeth is air rebounding, that goeth into the holes of the ears, and smiteth the gristle bone, that is the first instrument and limb of the hearing, and it needeth that the soul take heed, For * As when a man is spoken unto: The mind basied another way: understandeth not what was spoken. so long as it is thoughtful and intendeth to divers things, it is the less mighty to do the deed of the virtue of hearing, as we see in many, that be beset all about: for well-nigh they hear nothing, while the thought taketh no heed. And therefore nothing is perceived by hearing. Hearing is made in this manner. Two sinews come out of the inner part of the brain, & be fastened in the gristle bone of the ear: by the which sinews, the spirit Animalis is brought to the foresaid gristle bones, to which gristle bones the utter air referring the shape & likeness of some sound is meanly joined thereto, and so the air that is smitten, smiteth those gristle bones, and in them being the spirit, by the property of the air, that is therein smiting, the sinews is changed. And so the spirit taking a likeness turneth to his Cell fantastic, & presentoth that likeness to the soul, & so the hearing is made perfect. Wherefore it appeareth, that the hearing is air: for always it is multiplied by rebounding. And therefore it is, that kind set, the ●it of hearing, in the middle of the round head, as Arist. saith li. 12. For the hearing, as it were in a manner winding about taketh the air, that is smit all about, and not strait and forthright. Also this wit, like as the other wits be, is grieved and destroyed with too great noise, and is pleased and preserved with temperate sounds. Wherefore in Examiron, Ambrose saith, that men of the Country where the river Nilus ariseth, are void of hearing, through the horrible roaring and noise: because that the River falling down from the top of the high hill, smiteth into the ears of the men of the Country, & so maketh them astonished & deaf. This wit as the other wits have, hath oft many griefs. For sometime it is all lost, and is then called deafness: & sometime it is diminished, and is then called heaviness of hearing: and sometime it passeth out of course. The cause of the grief cometh sometime of default of the brain, or of a sinew that is the way of the hearing: and if that sinew be stopped or grieved with some evil, that letteth the office thereof. And also of default of the ears, for sometime they be corrupt and grieved with divers humours, and sometime rotten filth-therein, stoppeth the hollowness thereof. And sometime gravel and powder falleth therein, and letteth the passage of the air, that it may not come to the spirit of hearing. And sometime the sinews of hearing be grieved by itching and fretting of worms. And sometime the instruments and limbs of hearing, be infected and grieved with corrupt air, hot or cold. And sometime it is let by wind and great ventosity closed in the pores of the sinews of hearing: as appeareth in them that seem that they hear pipes, horns, or bells. By all which things, the hearing is diminished or lost: as it shall be said after in the treatise of the ears. ¶ Of smelling. Cap. 19 Olsactu. THe wit of smelling, perceiveth and knoweth smells. And to make this wit perfect, the spirit Animalis is needful, as the cause Efficiens, doing. And it needeth to have the limb expedient, that is to wit, perfect disposition of the nosethrills. In the which are small pieces as it were of flesh hanging downward, and shapen as teats, the which be the proper limbs of the smelling, and receive the spirit Animalis, by certain sinews that come downward from the brain. The nosethrills be not properly the instruments of smelling, the which are gristly, and therefore they be insensible, as appeareth by them that have the nosethrills cut away: For though it be cut off, the beast loseth not his smell. Likewise if we pass by stinking places, and hold still our breath, we feel not the stinking air, that cometh in at the nostrils: & that is because those small pieces stopped as it were by a quick moving, they be strained, and these pieces be hollow, & full of holes as a sponge. They be hollow, that in their hollowness and holes, they may take in the smoke that is resolved, and cometh from the thing that is smelled. And they are full of holes as a sponge, that the virtue that draweth may be strong in them: and therefore the utter working of the air, is needful, for to take lykensse of the air, that cometh from the thing that shall be smelled, the which likeness the air hath of the same thing that shall be smelled. And that likeness the air hath of the smoke, that cometh of that thing that shall be smelled, and so the smell is made in this manner. The spirit that is called Animal, is sent from the brain to these pieces shapen as teats, and cometh thereto by certain sinews, that are called Nerus odorabiles. And the smoke of the body or sweet smelling thing being resolved, is meddeled with the air: the which the small chambers of the brain draw to them by those two small teats, & change & turn it into their own likeness. And so by that change and likeness made in that manner by working of the spirit Animalis, the effect of the smell is made. The sumous smelling belongeth to the kind or matter: for thereby it cometh: the smell is naught else but a substance airiss or famous that cometh of a body. This fumous air or vapour, the brain draweth to itself, as needful and liking, as the heart doth the breath. And by the drawing of this air the brain is temperate and comforted, as the heat of the heart is swayed by drawing of the breath. If the vapour be loathsome, stinking and corrupt, it corrupteth the spirit that is called Animal, and often bringeth and gendereth pestilent diseases. And so the virtue of smelling is oftentimes letted in doing and in working, sometime by the evil complexion of the brain, sametime by too great repletion of raw and corrupt humours in the sinews of smelling, as appeareth in them that have the pose and rheum running at the nostrils. Sometime for evil dispositions of instruments of smelling, that is when they be too straight or too wide: the powers over strait, the smelling is hindered, and when too open, the brains is distempered. Sometime by superfluous stopping of overgrown flesh, as in biles: sometime by infection of postumes or of evil and corrupt humours. Sometime by fretting or carving, that is when the flesh appeareth as if it were razed with a pin, as commonly in March, the wind choppeth the flesh of the face and hands, of some hot and dry humours, as appeareth in them that have the canker. And this power of smelling through the subtlety thereof if it be well disposed, comforteth the virtue Animal, & cleanseth superfluous from fumosity. And contrariwise when it is infected or corrupted by any hap, the virtue of the beast is hurt and let in his workings. In lib. 12. Aristotle saith, That the sense of smelling is naught else but drawing in of the air in a Beast that hath a nose, which is a member set in the middle of the other senses, in the foremost part of the head, for the help of the breath. Every beast that hath lungs, hath a nose, other some beak or bill, in steed of a nose, in help of the breath. Wherefore it appeareth, that the instrument of smelling, is not only in Beasts for hightinesse and fairness, but also to make perfect the virtue of the spirit, that is called Animalis, and to help and strengthen the virtue of life that is in the heart. This virtue of smelling is in fourth sooted beasts: and so by smelling only, they can discern between herbs good and venomous, & specially in Apes, that know their meat by smelling, as well as by tanst, or rather better. And this virtue is strongest in Hounds, that which lead only by the smell, follow the ●orous or steps of beasts, and by liveliness of smelling find them out. Also smelling is in Fowls, and specially in Griphons', the which, as saith Ambrose in Exameron, and Isidore hb. 12. cap. 6. have so quick smell, that they smell carrion over or beyond the sea. In these & other works and conditions of kind, men may wonder of the wisdom of God, that maketh us by these and by other such things to know somewhat and to understand: how by these things that be felt and material, we shall excite the inner doing of our heart to know by little and little the spiritual things that be above our common intelligence: and that to do in this work is principally my end and mine intent. And this that is said of the smelling shall suffice. ¶ Of the taast. Cap. 20. THe taast is properly a virtue of knowing savours. Gustu. The which taast sensibly to make perfect these causales, are necessary, effective, material, and informative, the which are spoken of in other senses of perseverance in nature. For the virtue that is called, Animalis, is cause efficient doing and making: The cause material and instrumental is properly the tongue, with his arteries: and that maketh the virtue of taste perfect. The tongue, touching the complexion of the substance thereof is hollow, moist, and unsavoury. It is hollow, to receive in the hollowness thereof the humours that come of the thing that shall be tasted, it is full of holes, to the intent that that is thick or subtle of the thing, that must be tasted, may enter freely to the sinews of the tongue: and that the virtue that draweth should be more strong to make the doing perfect. It is moist, that it may help to the dissolution of things received. As if any things that are put too the tongue, either to the roof of the mouth, be hard or dry, by the moisture of the tongue, they shall be the easilier tempered, to be ate and covenable to all manner digestion and resolution. The tongue also is savourlesse, that it may the better take all manner savour of things, as the water, the which if it had a determined savour, it might not take the savour of another thing. Last is made in this manner: Two sinews be placed in the middle of the tongue, that which are spread into many boughs called Radices, and branches to the uttermost sides and parts of the tongue: and by these sinews the spirit that is called, Animalis, is brought into the tongue. Therefore when the thing that must be tasted, entereth into the tongue, either into poors & holes of the sinews, the spirit that is named Animalis, that is therein, taketh a likeness of the properties thereof, the which afterward it presenteth to the high perseverance of the soul. The taast is more boisterous & thick than the smell, as much as sumositie is more subtle than water. For the smell, of kind is smoky: but the feeling of taast, is a moist waternesse, as saith Constantine. This sense is needful to save the body and the life of a beast. For if the taste be corrupt or fail: the virtue of feeding faileth. And so the substance of the beast faileth by little and little. The taast is corrupt, when his instruments are hurt and grieved, or when corrupt humours have mastery in them, and that is, when it feeleth not the savour of things, either when it feeleth not that savour as it is. And that falleth, if a singular humour hath mastery in the substance of the tongue. As by example: If read choler have mastery, all seemeth bitter: & if salt phlegm hath mastery, all thing seemeth salt: and so of other. As it fareth of them that have the fevers, in whom the mastery of a corrupt humour, corrupteth and destroyeth the taast. Also it is changed, and hurt by the malice of the thing that is tasted: as it fareth in the taast of an Aloe, and other things that be passing bitter, for by the force or unsaverinesse thereof, the taast is very much grieved. The taast hath liking in sweet things, for that likeness that it hath with sweetness. For that sweetness that standeth in hot and moist, is like to all the members that be most specially fed with sweet food. For sweet food nourisheth much, and is lightly likened to the members and limbs, as saith Isaac. in Det. ¶ Of touching. Cap. 21. TOuching is the wit of knowing divers things, Tactus. that are to be touched, for by the virtue of touching, the soul knoweth hot and wet, cold and dry, soft and hard, smooth and rough. Or as Avicen saith, The touching is a virtue, ordained in the sinews of all the body, to know what he toucheth. Though this virtue be in all the parts of the body, yet it is principally in the palm of the hands, and in the soles of the feet, the which kind temperately for this reason hath ordained, that they should the lightlier perceive and feel things cold and hot. These parts be hollow, that things to be felt may the better be perceived, and that things to be held, may the better and more strongly be holden. They feel temperately, that they may take the lightlier the likeness of a thing that is temperate. Things that may be felt, may be called the composition of the first qualities, and certain conveniences to them, as rough and smooth, hard and soft. In the uttermost hereof, the virtue of feeling is grieved and hurt, as in the thing that is either too hot or too cold: for kind hath liking in the mean, as lukewarm. To make this virtue perfect, these things needeth to the cause efficient doing, and that is the derivation of the spirit Animal to the instruments of feeling: also a convenient instrument, and that is in two manners. One is the sinews that cometh from the brain, and bringeth the spirit Animal, to all the limbs. The second instrument, is the flesh, in the which be enclosed and fastened, the sinews by the which the virtue of feeling worketh. For by mean of the sinews, the likeness of the thing that is felt, is brought to the perseverance of the soul. Also the third necessary thing is the utter workings, so that the thing that shall be felt, be nigh the limb of feeling, of the which thing the spirit animal, that is in the flesh and in the sinews, taketh the likeness, and being like, presenteth the properties of the thing touched, to the soul, and so this virtue is complete and perfect in his doing, as saith Constautius. That when all the other virtues, have a proper member & organ specially serving to their working, this virtue of feeling alone, is generally in all the limbs, except the hair & nails of feet & hands, in the which is no sinew, and so consequently no feeling: but every of the virtues have certain, place, instrument, & limb, to his working and moving, in all & every virtue. This virtue above all other is much earthly and boisterous, and therefore because of likeness, it knoweth and perceiveth more perfectly than other virtues, hard and rough, and such other like earthly passions. Though this virtue by reason of the objects seemeth to be more boisterous in the subject then other powers: yet it is supposed more profitable than other virtues. For though the other virtues may in some manner of wise be without feeling: yet they cannot be complete and perfect, without the virtue of feeling, as saith the philosopher: and so the touching is more general than the other, both because it is shed into all the parts of the body, and also because it helpeth all the other virtues, & specially the taste. These two virtues, that is to say, the taste and feeling, be more continually with the heart, & therefore they be more of the being of the beast, & determine more openly of things that feel and know. Every limb hath one sinew or two, by which the virtue of feeling & speedy moving is made complete & perfect: as it is found in the Anathomia of Constantinus. This virtue of feeling, is grieved and hurt sometime, as the other virtues are, and is sometime all lost, where feeling and speedy moving saileth, or is wholly diminished, as it happeneth in the limbs that have the Palsy & be be 〈◊〉 〈◊〉. Also it is sometime diminished, as we see when a limb is a sleep: when through any stopping or constraining of the limb, the spirit of feeling may not freely pass by that limb. Also it is hurt by evil complexion of the brain, as in them that have the falling evil, the which, in the hour of the evil, feel not, nor take no heed of touching of fire. Also it suffereth by change of the air without, as when the fingers be cumbered and crooked for great cold: in the which expedient moving is let, and so one finger may not beclippe another. Also by cutting of the parts of the body: For a joint cut from the body, feeleth nothing at all, though it be all to torn or burnt. Also a limb that remaineth still in the body, if it by any chance be dead or rotten looseth all feeling: the virtue of feeling is in so much the more grieved, in how much it is the deeper wounded in the sinews of feeling. Also when the grief of the virtue vital is joining to the thing hurtful, by discontinuation of the parties, the thing causing the grief of the member, specially hurteth the feeling, and maketh in the body sore passion & changing. For every thing that is felt, maketh a change in the limb of the feeling. as saith the Philosopher. Also things that be felt by feeling, make more changes, than things felt by other movings. The virtue of feeling, is more boisterous and more material than other virtues: and therefore it holdeth the more strongly the impressions & putting off things, that please or grieve. Also because the touching, is an universal living virtue, in all the parts of a beast: therefore if the power of touching be all lost, the subject of all the beast is destroyed. It is not so of other powers: For though the sight be lost, the other virtues of the beast be not therefore destroyed. Yea, sometime they take the better heed to their working and doing. But if the feeling be lost, all the powers are destroyed. And so it appeareth, that the virtue of touching, is the ground and the foundation of all the other virtues. Also when the other four powers, each hath his singular and proper sense, and object, that is to wit, that falleth in one sense and not in another, as the sight knoweth hue and colour, and the taast knoweth savour, etc. The touching alone is the virtue, whereto all the other limbs of the virtues, imprinteth their passions. It is common to all wits to have proper object things and sensate, in the which they err not by hay. For a particular wit may err for some thing that falleth. For as Aristotle saith, Such a thing maketh the fantasy in doubt often, as appeareth in the sight, that deemeth a great star but small & little, for the farnes of place of & like And the taste that supposeth bitter to be sweet, through infection of the roof of the mouth, and so it happeneth of the other. It is common and general, that all the particular utter wits, that come from the inner moving, that is called. Sensus communis, Common moving, proceed as it were lines out of the middle thereof, to every singular utter power, and maketh it perfect, and the instruments thereof, by divers dispositions that belong thereto, and bringeth the likeness thereof to the full moving. Through the which agreeing virtues, all the properties of touching, and the working that belongeth thereto, they judge of and the discern. And this that is said of the properties of the virtues of this inward working of the senses sufficeth at this time. ¶ Of those things that are required to the perfection of nature. Cap. 22. AS wits and virtues are needful to the ruling of kind, so to the perfection thereof, it must not be without some spirits: by whose benefit & contuivall moving, both wits and virtues in man and beasts be ruled to work & do their offices. For we speak here of a spirit, A spirit is called a certain substance, subtle, and airy, that stirreth & exciteth the virtues of the body to their doings and works: or as it is written in the book Spiritus & Animae, A spirit is a subtle body, by the strength of heat multiplyeng in man's body, giving life by the veins of the body & by the veins and pulses, giveth to beasts, breath, life & pulses, and working voluntary moving and virtue, by the means of finewes & muscles, in bodies that have souls. Physicians say, that this spirit is gendered in this manner wise. While by heat working in the blood, in the liver is caused strong boiling and séething, and thereof cometh a smoke, the which is pured & made subtle of the veins of the diver, & turneth into a subtle spiritual substance and airely kind: and that is called, Spiritus animalis. For kindly by the might thereof, it maketh the blo●● subtle. And by lightness thereof it moveth the bleud, and sendeth it about into all the limbs. And therefore this spirit properly ruleth and governeth the kindly virtue of life, as saith Constant. And this same spirit turneth toward the heart ●by certain veins. And there by moving & s●●ting togethers of the parts of the heart, the spirit is more pured, and turned into a more subtle kind. And then it is called of physicians Spiritus vitalis, because that from the heart, by the organ & veins, & small ways, it spreadeth itself into all the limbs of the body, & increaseth the virtues spiritual, & ruleth & keepeth the works thereof. For out of a hollowness of the left side of the heart cometh an artery vain, & in his moving is parted in two bronches: the one thereof goeth downward, & spreadeth in many boughs & sprays. By mean of the which the spirit Vitalis, is brought to give the life, to all the neither limbs of the body. The other bough goeth upward, & is again parted in three branches: the right bough thereof, goeth to the right arm, & the left bough to the left arm ●galy, & spreadeth into divers sprays: & so the spirit Vitalis is spread into all the body. & worketh in the artery veins the pulses of life. The middle bough extendeth itself to the brain, & other higher parts, & giveth life, and spreadeth the spirit Vitalis in all the parts about. The same spirit piercing & passing forth to the hollow place of the brain, is there more directed and made subtle and is changed into the spirit Animal, which is more subtle than the other. And so this Spiritus animalis is quickened in the foremost Concavit or hollowness of the brain, and is somewhat spread into the limbs of feeling. But yet nevertheless some part thereof abideth in the foresaid cells that Sensus comm●nrs, the common wife, and the virtue imaginative may be made perfect. Then he passeth into the middle cell that is called Logisties, so make the intelligence & understanding perfect. And when he hath informed the intellect, them he passeth forth to the place of memory. And bearing with him the prints of likeness, which be made in those other cells, he layeth them up in the chamber of Memory. From the hindermost part of the brain, he pierceth & passeth by the marrow of the ridge bone, & cometh to the sinews of moving, that so sedain moving may be of full working in all the parts of the neither body. Then one and the same spirit corporal, subtle, and airely, through diverse offices in diverse limbs, is named by diverse names. For by working in the liver it is called Spiritus Naturalis, Naturalis. in the heart Vitalis, Vitalis. & in the head Spiritus animalis. Animalis. We may not believe that this spirit is man's reasonable soul: but more truly the chair or upholder thereof, and proper instrument. For by mean of such a spirit, the soul is joined to the body: and without the service of such a spirit, no act, the soul may perfectly exercise in the body. And therefore if these spirits beée diminished, or let of their working in any work, the accord of the body and soul is resolved, the reasonable spirit is let of all his works in the body. As it is seen in them that be amazed, and mad men and frantic, and in other that oft lose the use of reason. And that is because the instrument of the spirit is hurt by some humour either by some wound. And if these spirits be comforted, the Soul is comforted: And if they be feebled, either failed, the Soul is feebled in his working, touching the ruling of the body: as saith Constan●inus. And touching this present treatise, that that is spoken of those spirits shall suffice. Of the pulses. Chap. 23. FOr that the pulse is a kindly working and effect of the spirit Vitalis, it belongeth that we declare somewhat of the pulses, and of their properties The pulse is a moving? find by opening & closing of the heart and of the veins. Then si●h the heart, being in continuall-moving, from the middle to the uttermost part, in the moving of the blood and heat, and in the pulse of the spirit vital is continually moved, by such a moving he openeth toward the utter parts. And when he moveth backward from the utter parts toward the middle, than he is constrained and closed. Wherefore the opening of the heart is to draw in cold air, and the closing thereof is to put out airy fumosity or smoke, and these two be cause of the pulse. Moreover the pulse is needful, that the disposition spiritual be understood, and the working thereof known. The pulse beginneth at the heart, and spreadeth by the veins to the utter parts of the body. And it showeth the state of the heart, and the working thereof. physicians use to find the pulse not in all parts of the body, but commonly in the arms. And that by moving of the veins. For in some parts, they may not well be discerned, because they be far from the middle of the heart, and in some hiding of the heart that ruleth and governeth: & in some for straightness of the bones: And therefore old wise men chose the veins of the arm to assay the pulse, And that because it was more easy, more profitable, and more honest. Moore easy, for that fleshly parts hide not the vain: Moore profitable, because the veins of the arm be neérer the heart than the other: Moore honest for that thereof cometh no shame to the Physician, neither to the sick man. It were unseemly and uncomely to unheal the privy limbs. The pulse is felt and known by setting to of the fingers upon the place of the pulse. And that is used with a discreet handling, and that otherwise in a strong man them in a feeble man. For in a strong man and fleshly, with strong and hard feeling: and in a lean man and feeble, with ease and soft handling. Touching this, it is to wit, as Constantions saith, that there be many manner of diversities of pulses, the which be referred or redused to ten. The first is known by length & breadth of quantity: and this is in three manner ways. One is a great pulse, when he spreadeth in length and breadth, and deepness of the vain. And this pulse great and strong cometh of the strength of the spirit: by the which the pulse is spread abroad, and needeth to be kéeled of the softness of the limbs, that is, serving to the spreading abroad. Also some pulse is little, slow & strait, when it returneth to the middle, that is inward toward the heart: And that is for default of virtue, and for scarcity of heat. And some is temperate, when it draweth not to the middle, neither to the utter sides: This temperature cometh of more blood & less water. Also the pulse is known by the time of moving, and so he is called swift, slow, and mean: he is called swift because he moveth often in short time, and that cometh of strong heat & virtue. And slow, for that he moveth and smiteth field in long time, & that cometh of default of virtue & slackness of heat: the mean between this is praised. In the third manner, the pulse is known by the strength of the virtue. And touching that he is strong, feeble, and mean. It is strong when it seemeth that by strength it putteth away from it, the finger that toucheth it. And that cometh of the strength of virtue and of the softness of the limb that easily moveth. He is feeble when he smiteth féebly the finger: and cometh of feebleness of strength, and of hardness of the limb that is repugnant. The mean is temperate between those two. In the fourth manner he is known by the disposition of the limb. And then he is called hard and soft, & mean. It is hard when it seemeth that he withstandeth with a manner sharpness & hardness. And that cometh of the dryness of the vessels thereof. It is soft when the fingers feel it with a great slowness of moving: so that it seemeth that they pierce it. And that cometh of wet and moisture. The mean between these two is temperate. In the fift manner he is known by fullness & mean voidness. It is full when it seemeth to abound in moisture. And that cometh of great repletion of blood and of spirit. He is void when he seemeth to be swollen, but yet when it is touched, the fingers sink in, as it were in a void thing. The mean between these two is temperate. In the sixth manner, the pulse is known by the quality of the veins, and so he is departed into hot, cold, and mean. He is hot, when the fingers feel the substance of veins hot. And that cometh of the hot matter that is therein, that is of the wind and hot blood. The cold pulse is understood in a contrary manner. The mean between these two is temperate. In the seventh manner, he is known by working and resting: and so he is departed in thick, thin, and mean. He is thick, that in his opening smiteth often the fingers ends, and suddenly goeth away. And this cometh of strength of heat and default of virtue. The strength of heat seeketh remedy of cold and of kéeling: the default of virtue, when it may not once nor twice, nor thrice, than he travaileth in appetite of succour. The thin pulse cometh of the contrary cause, that is to wit, of slowness of heat, & of strength of virtue. The mean between these two is temperate. These seven manner pulses be notable and easier to know then the other. Of the other three pulses, the first is departed, and that one part is called Pondus Laudabile, and the other Non Laudabile. The second is departed, that one part properly Concors, or according, and that other is equal. And the third is departed by less discontending. And so that one part is said to be ordinate, and that other not ordinate. And for the most skilful Physicians may scarcely know these three pulses, therefore we leave them and pass forth. But yet if there be any that would know them in lib. Pantegni Constant. Chap. 3. He shall find them declared clearly and expressly at the full: out of the book we draw what we express of this matter. There it is disputed largely of the pulse, Caprizante, Marcellino, Cerino, Neruiculoso, Formidante, Estuante, & Trement: Of the which we will not treat at this time. For that the matter is hard, and also for many singular pulses. And also for that it seemeth not greatly needful to this treatise. ¶ Of the diversity of pulses, Chap. 24. Pulsatilis Venae. THE pulses vary in many things: First for diversity of male & female. For in males that be of stronger kind, the pulse is stronger than in female, that are féebler of kind. And that is because kind in females useth often to s●ite twice to fulfil in females, that he doth in males with a strong pulse at once. Also the pulse varieth by complexion, for if it be hot, it maketh the pulse the stronger, the more, and the swifter. And if it be cold, it maketh the pulse little, feeble & slow. But if it be moist, it maketh the pulse soft and thick. If it be dry, the pulse is sharp and hard. Also the pulse varieth because of diverse dispositions in the body. For the pulse is more strong & lively in lean men then in fat. And one cause is, that the soft flesh hideth less the veins: or else because kindly heat is more in lean men then in fat, stronger heat maketh stronger pulse. Also the pulse changeth, & varieth for diversity and change of age. For children have swifter pulses then old men to cool and slake the kindly heat. For in children, heat is stronger than in old men: For the greatness of heat maketh the swiftness of the pulse, and the feebleness of the virtue that sufficeth not at full to draw cold airs at once, as it is said afore. Younglings through the abundant virtue in them, have strong pulses and swift. But old men contrariwise have the pulse little, feeble, slow, and thin. And that because the complexion of them is more cold: and therefore it need not to draw so much cold air to the cooling of the heart: In other ages, as they be near young or old, so the pulses be more like, both in males, and in females Also through the changing of time. For in the spring time, through temporance of cold and heat the pulse is strong: and in harvest likewise. For all temperance easeth and helpeth the virtue of kind. And forasmuch as Summer is hottest, it maketh the pulse feeble and little, and that through the great opening of the breast, and of the pores. For by reason of such opening, the virtue vanisheth and is feeble. And therefore the pulse that is feebled may not be great. In winter because it is cold, the pulse is slow, but yet it is very strong. The slowness cometh by reason that it needeth not to have great cooling. It is strong by reason the kind heat gathereth into the inner parts of the body, whereby it comforteth the pulse, when the heat is not exceeding: But the Summer heat suppresseth either. Also by reason of divers climates and Countries, for they that devil in hot Countries, as in Aethiopia, have swift pulses, as it were in Summer: And they that devil in cold Countries have pulses like the winter pulse. But they that devil under the line of the evenness of day and night, have mean pulses, as it were in Spring time or Harvest. Likewise hot air, cold, dry, or temperate, vary and change the pulse. Also in women that go with children the pulse is variable and changeable. For from the beginning to the sixth month, the pulse is strong, thick, and swift. For the heat of the child, helpeth the kind heat of the woman: and the strength of the woman is a mean enen to that time: and the child is yet but little, and draweth but little feeding of her body: and therefore the pulse is yet temperate. In the seventh month the child is waxed more, and therefore it needeth more feeding. Whereby the kind is grieved, and so the pulse is feebled. Also for the changing of sleeping and of waking. For in sleeping the pulse is wont to be little and slow: and after sleep strong & great. For then the kind heat is comforted: but yet if the sleep be too long, the pulse waxeth thin and feeble. Wherefore if a man be suddenly awaked of his sleep, otherwise then kind will, anon the pulse is found swift and thick, quaking, and inordinate. And if he take his rest after such fright, again the pulse turneth to his former estate. Also through travail and business of the body, if it be temperate, it maketh the pulse strong, great, swift, and thick. For by temperate travail the kind heat is stirred. But if the travail passeth temporance, the contrary happeneth, the pulse is little, hard, slow, and thin. For in them that travail so, the virtue faileth, and kind heat is dissolved, and then the pulse is feebled. Also through use of often bathing. For they that hath temporatly in hot water, they have the pulse strong, great, and thick, and that is through the comfort of kind, and of destroying of superfluity of moisture. But in them that abide too long in the water, the pulse is made feeble: But yet the swiftness and thickness abideth as it was afore hand. Also likewise they that hath them temporatly in cold water, have the pulse strong and swift, and that chanceth through joining togethers of kindly heat & comfort of the virtue that cometh of temperance of the utter keeling. But to long abiding in such a bath, feebleth the pulse and the virtue. And that happeneth more in lean men then in fat, through coldness that cometh to the utter parts to suddenly. And as it were without let, piercing in, and as it were constraining the parts about the heart more then enough. Also through diverse taking of meat and drink. For too much meal & undigested féebleth the pulse. But meat moderately taken and digested, & spread into the limbs, by stirring up the virtue, augmenteth the pulse. Also moderate drink, and digested, maketh the pulse strong, great, and swift. Hot drink maketh the pulse swift and thick, but cold drink maketh the pulse thin & slow. Also through diverse passions of the soul. For wrath maketh the pulse swift, strong, and thick: & gladness maketh it mean. Also dread or fear maketh the pulse swift, inordinate in quaking: and so doth sorrow. And so of other passions it happeneth. And this that is said of the properties, virtues, effects, and working of the might and strength of the soul, touching this treatise is enough at this time. Now somewhat shall be said, by the help and grace of God, of the properties of man's body Of the which body the soul is act and perfection. FINIS LIBRI TERTII. ¶ INCIPIT LIBER QVARTUS. ¶ Of the properties of the corporal substance. TO treat of the properties of man's body, and of the parts thereof, we shall first begin to treat of the qualities of the elements and of the humours, of the which the body is made. ¶ Of the four qualities Elementary. Chap. 1. ELements there are four, & so there be four qualities of Elements, of the which every body that hath a soul, is composed and made, as of matter. And namely man's body, that is noblest among all the Elements, and most nobly ordained among all things, that be composed and made of diverse things, as it that is assigned to the proper instrument, or organ of the reasonable soul, in his works, as well of kind as of william. So man's body is made of four Elements, that is to wit, of Earth, Water, Fire, & Air: every several hath his proper qualities. Four be called the first and principal qualities, that is heat, cold, dry, & moist: they be called the first qualities, because they slide first from the Elements into the things that be made of Elements. They be also called the principal qualities: for of them come all the secondary effects. Two of these qualities be called Active, able to work hot, and coldness. The other two be dry and witness, and be called Passive, able to suffer. And so as these qualities prevail and have mastery, the Elements be called Active and Passive able to do y&e suffer. The first two be principally called Active, not because they work alone, for the Passive qualities work also: for there is none idle quality in the body: But therefore they be called Active, for by the working of them the other be brought in & kept and saved. For heat sometime bringeth in and keepeth moistness, and sometime dryness, as it is seen in salt flesh. For the beaten of the Salt dissolveth the parts that be earthly, watery, and airebrand so by stackening and softening of the heat is induced moistness: Heat bringeth in dryness, for the heat working in moistness dissolveth it first, and when it is dissolved consumeth it. And so dryness which is the first of heat is induced, and also kept. Then heat is the quality of Elements most Active, as it séeneth by the effect thereof, while it worketh on any thing, First it dissolveth the parts thereof, the which when they be dissolved, the thing is made féebler, that was stronger, by the joining togethers of the parts. And therefore the act of the thing that worketh, maketh less resistance. Also heat is the subtle, worker of all that is engendered, and the cause effectual principally of the whole Generation. Heat is of two manner wise, heat of the Sun, or heavenly, gendering. And this heat gendereth and saveth. And therefore sometime Frogs be gendered in the Air by the heat of heaven. That other heat, is the heat of the Elements, and gendered: and this heat corrupteth and destroyeth, as when the Beams of light cometh togethers in a certain point of a clear body. As if the Beams were compound in a mirror, there might be kindled and burned cloth or such like, by the rebounding of the Beams. Also it bringeth and leadeth the neither things to the over. For making moving from the middle to the uttermost, it dissolveth and turneth what is earthly into watery, and watery into airely, and airelye into fiery. And so bringeth the neither and the middle into the over. Also it softeneth and maketh soft things that be hard. For working in great boistous substance, mollisteth it dissolving: as it is seen in metal that melteth with heat: For dissolving earthly things into watery, maketh them tender. Also soft things and fleeting it maketh it hard, as it is seen in an Egg that is roasted. Of an Egg. For when the moist and most subtle parts be wasted away, it maketh hard the earthly parts that abide. And so the Egg waxeth hards: and hard and thick things it maketh subject, while it moveth from the middle to the uttermost parts, by his strength it dissolveth and dealeth the thing that it worketh in, and maketh it covenable and agreeable to his working. While it travaileth to make a thing simple, it must needs make it subtle, for the simpleness of a boisterous thing, is the subtleness that cometh in, by withdrawing of fastness and thickness of parts: as it is seen in Ice, Of Ise. that is made subtle when it is thawed by ●ente. Also heat by his virtue cleanseth metals, and destroyeth the rust thereof, and other filth. For working in the substance of the same metal dissolveth it. And if it findeth any thing of dross, either of rust, it departeth and destroyeth it. If if be an● Gold, the strength of the heat melteth it, but it is not destroyed. For fine gold though it melt with heat, yet it looseth nothing of his weight. Also heat accidentally corrupteth, as it happeneth, when it dissolveth more than it wasteth, than the humours rot and be corrupted. As it fareth in a wet moowe of wheat, where the heat closed therein, resolveth and dealeth the water into smoke. And the smoke holden close in, softeneth the grains, and rotteth and corrupteth it. Also heat maketh kindlye heavy things light. For when the moisture is wasted by heat, the weight is the less. And so the substance of the thing is made more light. And by heat working in moisture, smoke is gendered, the which smoke is made light & purged, & turneth into a subtle & light substance of air, and maketh the thing that it is in the more light. And therefore it is, that the bodies of beasts that be alive, are far more lighter than the bodies of beasts that be dead, through the heat and spirit that is contained in the organs & veins: and so bodies of beasts be lighter after meat, them afore, for comfort of heat. Also it happeneth, that with working, heat maketh things heavy. For working in the substance of a thing, it consumeth & wasteth the most subtle & light parts: & gross & ponderous parts abide. And then the thing is more sad, fast; and also the more heavy. Also by opening of small holes & pores, by strength of the heat, the spirits be drawn out, by whose absence the body is made lighter, and by presence of them the body is the more heavier. Also heat gendereth beauty and read colour. For he working in the matter, resolveth the earthly parts, and turneth them into watery, and into airely, & firely. And then firely parts enclose the uttermost parts of the thing, & giveth it a likeness. And so firely colours that is read, be gendered as it is seen in roses. Wherefore when by heat, hot humours be multiplied in the body, or in the heart, then by spreading of these hot humours in the uttermost parts of the body, read colour is increased. Also it happeneth that heat discouloureth a thing. For by heat opening the pores, humours and spirits go out and vanish. Whose presence causeth good colour, & by their absence colour is lost: Then discoulour is gendered, as it is seen in a read rose, that waxeth white in the smoke of Brimstone. And if heat be strong, it slayeth kindlye. For while the last moving worketh in the substance, at last it dissolveth it, and in dissolving destroyeth it at the end. And it happeneth that heat saveth the life: for by heat that giveth moving to the heart and to the spirits, the spirits be restored in the body. And the food is equally dispersed into the limbs, and so the body hath life. Then of this that is said, gather thou, that heat is an Element in property most able to work, most piercing, most movable to move, gendered of moving of beams, and multiplieth itself, and cometh to other, and changeth into his own likeness things that he worketh in. And giveth life to things that be dead and destroyed with cold, As also of flies that be revived by the heat of the Sun. & reneweth them: as it is seen in roots & plants, that die in the winter cold, and reliven in the heat and springing time. Heat bringeth the neither thing to the over, and draweth and destroyeth superfluities, and cleanseth filth and hoarnesse. And in diverse matters it worketh diverse effects, and sometime contraries. And therefore now it maketh thin and soft, and melteth, and openeth, and returneth: Now it maketh thick & hard, and constraineth and maketh to shrink, and it stoppeth, and saveth: and now it destroyeth. And by his virtue it changeth savours. For heat changeth sour things and sharp, into sweet, as it is seen in fruits, and in grapes. Also passing great heat turneth sweet things into bitter and salt. For by passing great heat burning the blood, the blood turneth into Colera. And by great heat, water by strong seething, consuming parts ayrely, and the earth remaining, the water turneth into substance of Salt. And heat defieth and séetheth raw things, and ripeth green things, & maketh fruit ripe. Therefore in hot countries fruit so sooner ripe than in cold, and also more sweet. And heat bringeth forth matter, and shape likenesses that be hid in the matters, as in small beasts and worms. For by working of heat, gold, silver, and other metals be brought forth of stones, and be beautified in a more noble shape. And by heat that dissolveth and cleanseth ashes, the ashes turn to glass: And so it appeareth, that heat of air and of kind is minister and servant. For by mean of heat the noblest shapes and likenesses as well of kind as of craft, that be hid, cometh forth in act and in deed. Also heat t●●t is printed in the air, gendereth rain: and clouds, thundering and lightening, and dew, and other such. For by the virtue thereof that worketh and draweth diverse vapours, dry & moist, be drawn up to divers places and regions of the air, the which gathered together into clouds, and the heat enclosed altereth and changeth them into diverse kinds, which at length it dissolveth: and being dissolved, some into Snow, some into Hails, and some into rain, sprinkleth them all about into the earth. And heat raiseth the body that it is in; from the middle to the overmost roundness, as it is some in the Elements, in the which heat hath the mastery: as in the Air & in the fire, that is farthest from the middle of the earth. And also this is seen in Oil, that fleeteth and swimmeth alone, and in all other things, in which heat hath mastery. Also it showeth the disposition and quality of the body that it is in. As appeareth in the body, that heat hath the mastery over. For as Constantinus saith, lib●r. ●. cha. 16. If the body be hot, then is much slash, and little fatness, red colour, much hair black or red, hot touching, good understanding, a man of great facun●●itie, a quick goer, vardye, wrathful, lovely, lecherous and desiring much, and hastily defien●●, or of good digestion, of sharp voice, shamefast, of strong and swift pulse, Constant showeth these signs, and many other, by the which an hot body is known. This sufficeth at this time that is spoken of the property of heat. ¶ Of Coldness. Chap. 2. Coldness is a working property of an Element quality, more weaker in working then heat. For thereof the moving is from the uter parts, to the middle. And therefore it maketh the parts of the body that it worketh in, to draw near togethers. And therefore it worketh his effect in the body more slowly, and with the more difficulty. Also though it cool kindlye, and maketh cold, yet otherwhiles it heateth. We see in the winter, that when cold stoppeth the holes and powers of the body, the hot f●mositie draweth inward, and hath not the free out going, for that they be held within, they smite togethers and heat themselves. And so other whiles the cold that is without, maketh heat within. And cold maketh thick and sad: for cold maketh the parts move towards the middle, and so the parts cleave near togethers, for the parts were before from the middle far a sunder, by moisture put between: but by drawing togethers of that moisture, the parts draw toward the middle, and be near togethers. Also though cold bringeth the parts toward the middle, and kindly joineth them together: yet it happeneth that it departeth and dealeth the parts a sunder, as it is seen in the brain that is thrust with cold, by strength of the using the moisture that is therein, is wrong out, and falleth of, by divers Emun●toryes of the brain, & is shed or spilled, as appeareth in them that have the catarrh or ruin in the breast, caused of cold. Also kindlye cold maketh sad and rough: for when by working of cold, the parts come and cleevie near togethers, all the thing is made more sad and boisterous. Farther by cold thrusting together fiery parts, than he thicked into airely, and airely, ●●● watery, and the watery into earthly, and so the whole is made groser. But it happeneth cold maketh the thing subtle. For when by cold constraining and thrusting the parts together, much moisture is thrust and wrong out, the which moisture contained in small holes and pores, maketh the thing sad and boisterous. Then if the moisture be away, the thing is more subtle, as it is seen in a skin that is washed and wrong. Also though by constraining the parts together, and wring out the spirits, maketh a thing kindlye heavy: yet if happeneth that cold maketh a thing light: for by wring out of the moisture the which grieved, all the thing is made light. Also temperate cold keepeth and saveth things alive. For while by cold moisture, the incensing and killing of heat is let, and so as the moisture is resolved little and little by the powers: even so little and little it is wasted: and so heat is let that it may not dissolve the thing. Also by the benefit of cold a thing is kept without stinking, and so in cold places, and caves, ca●●ions without stink, through cold little and little are wasted. Also small holes and powers be closed by constraining of cold: and to the rooted hu●●● be let that they may not draw the utter to the inner, yet accidentlye cold corrupteth and destroyeth. For when cold letteth defieng and digestion in the stomach, the working of kindlye heat is letted. And corrupt humours be gendered, of the which followeth corruption of the body, while the corrupt humours be incorporate and knit to the body. And that is séeneth wounds, to the which be laid cold salves and medicines, which constrain and 'cause the powers for to be stopped, and so the new sumosities make the flesh soft within, and fretting and corrupting it, they make it to rot. Also by kind, cold causeth and maketh things so be discouloured ill, as we see in Winter the heat of the body, or of the heart, voiding his contrary, and leadeth the humour and the spirit with him inward. And so the utter side of the ●al●t made weak, of heat maketh evil cou●ea●●o. As it appeareth in lips and cheeks. But it happeneth that cold maketh things well coloured. For it constraineth and stoppeth the powers. And so the humours and the spirits be held in, and by their presence the utter side of the skin is coloured. And by kind too great cold slayeth. For if it constrain and stop to soar, the spirits fail in the heart. And so if the heart be dead, from the which proceedeth life so the other parts, the other parts must needs die. Also through too great cold, feeble heat is quenched. And so the spirit Vitalis, of life, lacketh food and is stifled. The Scotish ●lacks & puffies which grow of rotten wood & salt water But it is strange in shapes, that cold giveth life, as it is seen in a manner kind of birds that grow out of trees, that springeth as it were swellings, and burgenen out of trees in steed of fruit. But as long as they be in the tree, they have no life. And the Commentator Super librum Vegetabilium saith, that happeneth through the porrositie of the tree that draweth the sumositie from the rind. But when the holding breaketh, the birds fall into the water. And the cold stoppeth the holes and the powers without, and holdeth the sumositie within: the which beat togethers are pured and made subtle, and are turned into a spirit. And by the multiplying and spreading of that spirit into all the parts, she said birds take life, and turn into a manner kind of birds. The which be much unlike to other birds in complexion and in kind. They have little flesh and less of blood: and therefore they be covenable, so saith the same Commentatour. But to them that mark it well it ministereth matter of the praising of God ghostly: for spiritually it representeth them, that the spirit of God gendereth by the tree of the cross in the water of following: Regeneration. in the which is not great desire of flesh and of blood: the which relieved by spirit, desire, and covet to fly to heaven with all their might and strength. But thereof we shall speak after. Also cold is the mother of whiteness and of paleness, as heat is the mother of redness and of blackness. And so in hot Countries black men and brown be borne, as among the Moors. In cold Countries white men be borne. As among the Selavons, as saith Aristotle in li. de coelo & mundo. And he telleth the reason why, & saith, That in cold Countries, the Mothers of women be disposed to conceive such children. Therefore they bear children with white skins, that have long, yeolowe, soft, and strait hair. The contrary is in hot countries. Where women bear children that have black cripse and little hair, as in the Negro's Country. Then cold showeth itself in the body, that cold hath the mastery within. For in the bodies that cold hath the mastery over, the colour is white, the hair soft and strait, the wit hard and forgetful, little appetite, much sleep, heavy in going and slow, as saith Constantinus. li. 1. Chap. 17. This shall not always be understood to be in every cold néedelye, but in comparison to the complexion of the heat, that hath mastery, and in proportion of the hot land to the cold region, authors say these things, and have left them written in their books to them that come after. This that is said sufficeth of the properties of cold at this present time. For other properties be known to the contrary of that is said afore of heat. ¶ Of drought. Chap. 3. DRought is an Element quality passive able to suffer: and is brought in, now by heat, and now by cold. But it followeth more with heat then with cold. For drought is the file of heat. Drought is said as it were without moisture: For drought and moisture be contrary. The principal effect of drought is to make dry: as the effect of moisture is to make wet, and hath many secondary effects: as to make thick, rough, and to 'cause slow moving to consume, to destroy, and slay. And that property that drieth, draweth principally the moist parts from the utter parts, toward the middle: And for that a moist thing shonlde not all to shed the substance of itself by fleeting, drought putteth itself as it were a bound, to let the fleeting and shedding: As we see in Cliffs in the Sea brims, the dryness of the Gravel setteth abound to the Sea, and where the kindly dryness of the earth hath the masterient suffereth not the sleeting surges or violent waves of the Sea to pass any father, as saith Gregory super. job. 38. job. 26. Qui posuit mari terminum, etc. He hath set bounds about the waters, until the day and night come to an end. And Hierome super jeremy saith the same. jere. 5. Posuit arenam terminum mari, etc. Fear ye not me saith the Lord, Psa. 22. or will you not be afraid at my presence, which have placed the sand for the bounds of the Sea, by the perpetual decree that it cannot pass it, and though the waters thereof rage, yet can they not prevail, though they roar, yet can they not pass over it. And the Philosopher saith the same more plainly. Then dryness that is not perfectly bound in his alone equality, reboundeth and thickeneth the moist quality, that is in it superfluous, fastened and congealed, and is a steadfast héeding of the fleeting thereof. For dryness is the evil or enemy of heat, that is stirred up by moving, either by working, it dissolveth and disperseth the moisture, or by overworking it consumeth it altogethers, thus spread in the limbs, it draweth forth moistness and humour, and maketh the body dry, and shriveleth the skin together like a withered skin. Also dryness hath sometime moisture: for if it moveth toward the middle, it constraineth and draweth the limbs togethers: And so by constraining the witness is wrongen out, the which before was shed through the body, and so the body seemeth to be wet, that was before dry. Also we see upon the kindlye dry hills, herbs grow that be moist of kind, as the herbs that be called Simbalaria, Vermicularia, Crassula, Hon slike Prickmadam. Orprone. and other. And this is no wonder. For the dryness that taketh heed by kind to save the Hill, and keep it in his dryness, and that by dryness that is like thereto, and by the virtue attractive, of drawing, it draweth too nourishing, and seedeth things that is drying. And hateth moisture and filleth it, as hid contrary, and putteth of anon to the roots of the herbs that be in the utter part of the hill, and be put out of the inner party, as it were things superfluous and needless. And so roots draw to them humours, that be nourished therewith, and made moist. Hereto accordeth the Commentours reason super librum Methororum, where he saith, that wells and rivers springeth out of mountains, and hills, for mountains be full os holes, cliffs, and dens: and have within much hot air: And the mountains draw much things to them, by reason of boydnesse, and also because of hot air, that is closed therein. And what that is drawn like to the hill in dryness, is corporate and fastened thereto. And what is unlike or disagreeing in moisture, is put of, and gathered in one place, and that the last is put out by heads of Welles. And piercing, hollowing, and springeth away, and thereof come rivers. Then dryness draweth to itself what is needful, and fasteneth thereto what is like, and putteth therefrom things that be superfluous and unlike thereto. Also dryness by kind maketh things lean in flesh, and barren in ground. For if dryness have the mastery in a thing, it wasteth the moisture that it findeth therein, and so that thing becometh lean. Also dryness maketh things hard. For it destroyeth the moisture that maketh it soft: as we see in many things, especially in clay, the which when it is dry, is hard. Also dryness working in a subtle thing, as in airely substance or watery, maketh it more subtle and more clear. As we see when the Northern wind bloweth, the air is the more dry and subtle. It may happen that dryness maketh things soft. For when the dryness wasteth the moisture that fasteneth the parts together, then followeth consequently the separation and softness of the parts, as we see in old trees and timber when drought hath wasted the moisture thereof, they be soft and fall into powder, that is soft to handle and to feel. Also kindly dryness maketh things rough. For dryness working wasteth the moisture that he findeth, & hardeneth the moisture that he may not waste in the utter parts, and so the utter parts be uneven with hollowness sunk, & with hardness crumpled, whereof cometh roughness, which is nothing else but an unevenness in a hard thing. But so it happeneth, that sometime it maketh things smooth: as when the heat is sharped by dryness, which heat by his accident dissolveth the humours, & the humours so dissolved, sweateth outward, & maketh the thing soft & smooth. Also dryness maketh slow moving. For by mastery of dryness, the parts that are airely and watery be made thick & gross, & turn into earth, and the thing is more heavy and more slow to moving. Also by too great dryness the spirits be put out, and by the multitude of them the body moveth the more swiftly, The vital moistues is decreased by over much dryness. then when dryness maketh the less spirits, the body moveth the more slowly. But sometime dryness helpeth moving. For dryness moving to the middleward equally, it leadeth the utter parts to the middle. And the parts bind about in a roundness that may be rolled. And by reason roundness hath no corners to let it, by his rolling is the more able to move. Also moderate dryness wasting the superfluities of moisture, maketh spirits subtle and pure, and maketh them more swift. For they being purged from the superfluity that grieved the body, they make the body more apt and able to the same moving. Also by kind dryness destroyeth and wasteth the humours: The loss of appetite breedeth leanness. it maketh the body void and lean, and poor of feeding and wasted. Also by kind, dryness derstroyeth: Dryness proceedeth of heat abounding, it killeth & bodies of men & beasts. for it destroyeth and constuneth the moisture substantial, that feedeth the body materially, and joineth the parts togethers. And destroying of such moisture is cause why a body that hath a soul, or a body without soul, is destroyed and wasted. Also specially dryness destroyeth bodies that have souls: for kindly spirits and natural spirits that be of moist smoke it dissolveth, when that moisture is wasted: then lacking matter and spirit, of necessity the body dieth. And so dryness is the worst quality and slaying, if it exceed, when it is not clean put out by abundance of moisture: Addition but yet by hap it giveth life. For sometime rumatike humours cometh to the spiritual parts, and stop the ways of the spirit, and be in point to stifle the body. Then cometh dryness or dry medicines, and worketh and destroyeth such humours, and openeth the ways of the spirit, and so the body that is as it were dead, hath living. Though dryness be néedfall in every body that is made of Elements, to waste the superfluity of moisture, and to coarte the same moisture, and also to excite slack heat: yet dryness slayeth, and is the worst quality, when it passeth the due proportion in bodies. For it is wont to gender in bodies full evil sicknesses and hurtful, as the Tisike, and Etike, and other such evils, the which may scarcely be holp by succour of medicines. Also by consuming & wasting of the humours of feeding it drieth the body, and draweth the skin togethers, and maketh it riveled, and hasteth: age, and maketh the body evil coloured and deformed, and is cause of inordinate thirst. And maketh the organs the entrance into the stomarke, rough, and letteth the voice, and maketh it hoarse, and spoileth the head of the hair, and maketh it bald, & draweth togethers, & maketh crooked the toes and fingers of the feet and hands: as it is seen in leprous men. This that is said of the effects and properties of dryness is sufficient at this time. ¶ Of moisture. Chap. 4. MOisture is an Element quality passive, able to suffer, obedient to working and printing of the Active, & working qualities, and taketh suddenly the working of heat and cold. Moisture feedeth all bodies, and specially the bodies that have souls, and maketh them ware and grow, and keepeth them, and restoreth that which is left in the body. For by moisture and heat all things be bread, as the Philosopher saith, and things engendered both nourisheth and feedeth, as we see in roots and seeds. For the grain that is put in the earth must first be nourished with moisture of water and of air, and be spread and opened abroad by kindly heat that is closed therein. And at the last by kindly working of heat, the moisture being resolved, sendeth the more gross and rarthlye parts thereof downward to the earth, the which parts the earth faketh within itself, and mixeth and quaileth them by heat that is therein. And turneth them into the kind of a root by conjoining of moisture. And that moisture of the root left behind, and so bread in the root, the humour that it findeth, draweth into the earth like itself. And also it draweth by the drawing virtue of heat that is closed within. And when it hath so drawn, it turneth into the feeding thereof, as much as sufficeth. And heat dissolveth and dealeth, and maketh subtle that other part, that needeth not to the feeding thereof. And the root sendeth it upward, and turneth it first into the substance of the chawing, and then into the substance of the stock either stalk. And at the last into the substance of boughs & twigs, and leaves, and blossoms, and of fruit. And for moisture it is the séeding and matter of all thing that liveth. It showeth that moisture feedeth all thing that liveth, & is joined thereto: and moisture by shedding of itself, maketh such things wax and grow in length, deepness, breadth and thickness. Also moisture restoreth what is lost in bodies that have life and soul. For by heat working alway within and without, bodies be consumed and wasted, & should bastely and soon be destroyed: but if it were restored again by moisture. And therefore by continual drawing to of moisture is needful, that the restoring of what is lost by continuance, the body may be restored and saved. Also moisture keepeth and saveth these neither things that be under the Moon. For by continual gathering of beams and light in the air and earth, so great should be breeding of heat and of dryness that the air should fall a fire, and burn the utter side of the earth. But if the working of heat were not mitigated by the moisture of air and of water, & were reduced by due proportion to temperateness. And therefore God setteth to the well of heat the well of all humour, as Macrobius saith, that the violence of heat might be tempered by the presence of humour set, to withstand it. And so the shape of the world may be saved: The equality of elements is the worides' cause & continuance. for else by too great heat it should suddenly fail. Also moisture joineth togethers the parts of the earth. For the earth is so dry, that every part thereof should fall from other; if it were not in●istened with moisture of water. Therefore kind made mountains and hills hollow, and the earth with caves, vaults, and cliffs in places, and full of holes. That so by cause of vorunesse should be great drawing in of air and of water, to slake the kindly drieng of the earth, and the parts thereof, that else would fall. And so as blood doth, runuing through the veins of the body, the same doth moisture in the veins of the earth. For it moisteneth the dryness of the earth, and disposeth it to bear fruit. And moisture hath certain properties and effects, that be the first and kindly. And some that be secundarye, and some Casual, as other qualities have. By kind moisture is movable, fleeting, and evil bounding in itself but yet it is staid by other bound, as saith the Philosopher. And it maketh move from the middle outward, and shedding itself in fleeting, it should destroy wholly his subject; if nothing letted the fleeting thereof, the which should bound his fleeting by reduction to the middle. As we see that of dryness of gravel to the Sea, cliffs and strands stopped, and hold in the stoud of the Sea and turneth it somewhat inward. Also by kind, moisture maketh things soft. For by withdrawing and spréeding thereof, it slacketh and draweth abroad, and maketh soft the hard compact parts of the matter. And it happeneth that moisture maketh hard: as we see in Postumes and Botches, in the which cold humours come togethers, and smiting the most parts to the cold middlewarde, they come thick and hard. And oftentimes the parts change into Skliresim, that is hardness. The same happeneth of overmuch heat, wasting the moist parts, the which when they be wasted, the great parts and sad be thrust togethers, and made hard. Also by kind, moisture cleanseth &: for by softening thereof, and of the part, by the which it is shadde, it slacketh the senowing parts, and departeth them asunder, and maketh them slipper and sliding, and moveth and washeth them away, as it is seen, naistely, in water that is moist, and washeth by kind, and most cleanseth hoary things. And that is specially if it help the moisture: as it is seen in Bran of Wheat or of Rye; and in the root of a plant that is named and properly called bryony in Latin, and also in Soap, & in Meal of beans, and in other such. Bryonie. Vitis Silvestris Sigilium heatae Mariae. For all these wash away the falleth of the face and of all the body, and maketh pure and clean. Also for he moveth kindly from the middle toward the utter parts, and that moving is not full strong of itself, but stowe in comparison to the moving of the heat: and so moisture sheddeth itself principally into the sideward, and stretcheth not much upward without help of heat. But other while heat hath washerie therein, and worketh therein, the most matter being obedient; stretcheth itself every whether, 〈…〉 is upward, & in length: for the strength of heat beareth it upward, & sheddeth even to the lifter most parts: And so 〈…〉 up and ●● upon in length. And bodies in the which heat hath the 〈…〉 ry, kindly and generally they the higher; longe●● and more ●●nder, than such bodye●●, ●● the which much moisture so●●h the mastery and steel heat: worketh, contrary the s●●s f●sindo. And therefore, hot men; ●●●ho● levike, the substantial humour of heat being obedient to the working, be shore longer, that is to wit, the flumaticke, and in all extremytyes of the eddye, the other parts and circumstances equal here & there, running together in slenderness & length they be more apt. If there be much heat and much humour, not too much neither too little to the working of the heat, but covenably and measurably, than the bodies every ways be great, high, long, and broad. They be high through the heat that beareth up to the topwarde, the most subtle parts of the moisture. Broad and thick, through the virtue of heat that sheddeth the sad parts of the moisture, as it needeth to every side, and uniteth one part to another: so moisture maketh kindly things smooth and soft: for if moistness be shed into the utter parts of a thing, it filleth all the void places thereof, and maketh them even & plain, and so it maketh smooth and soft. But yet it happeneth sometime it maketh rough, as when in some case, hot humours and cold fleeteth and cometh together to one place. The hot humours bear up the uttermost parts of the thing, and cold humours bear downward the uttermost parts: and so contrary humours, work contrariousness & unevenness, with roughness in the utter part of the body. Also if moisture be in the body temperate, as it needeth, it helpeth all the working of the soul, and of the body also. For of humours the spirits that rule the body, be bread and conserved therein. Also the virtues of the spirits work their effects in all the limbs of the body sensitive and motive, by ministration and service of humours, as it appeareth in the virtue of sight, which by mean of a crystal humour, worketh the sight in the eye. Also the virtue of taaft béemeth neue● between savours, but by mean of the humour of spittle, and so of other. For if the substauntiall moisture be destroyed or corrupted in the body, all the working of the soul is let. If there be in all the body, or in any part thereof too much moisture, that may not be ruled of kind, than moisture is cause and matter of rotting and of corruption, & breedeth in the body full evil passions & sickness: as it is seen in Apoplexra, The lass● of natural ceiling. in the which evil superfluity of moisture, occupieth so all the chambers & dens of the brain, that the spirit, that is called, Spirits Animalis, may not pass by the sinews of feeling, to make the body feel and move: and so taketh from the soul his working in the body: And also it taketh from the body feeling and moving; and bringeth in at last, stifling and death: as saith Galen in the Comment super Aphoris. exponens verhum Hippocratis. ●Soluere Apoplexiam fortem impossibile ell: dobilem vero no facile. Moisture of phlegm occupying all the region of the brain, stoppeth the ways of the sinews, that the spirit Animalis, may not come to the neither part: and so the breath is stopped, and the life ended. This moisture defaulteth sometime in quality, & sometime in quantity, and that sometime by an inward cause, and sometime by outward cause. By inward cause, as by evil complexion, when the hurtful moisture is rooted in the limbs, and may not be dissolved & wasted by kindly heat, neither be changed from his malice: Such moisture in divers places of the body breedeth-divers sicknesses, as it is seen in Ep●●epsia, the falling Evil, when it cometh of the stopping of the powers and bray●e: and also of the dropsy; when it cometh of evil complexion of the lines. Also of an outward cause, as of things, that johannieus and Ga●e● rall unkindly things, as air, meat, and drink, sleeping and waking, fasting, and too much eating and drinking, working, travelling, and rest. All these, if they be taken as kind asketh, they breed and keep substantial moisture, and repair and restore what is lost. And if they be taken in contrary manner, they have contrary effect and doing. For than they breed unkind moisture, and 'cause divers gross and heavy humours to increase, or else they corrupt, altar and change kindly moisture, as sayeth Galen in Aphorismo. Hippocratis particula tertia fuper illum locum, Immutationes temporum maxime generant morbos, etc. That is, The often course and changing of times most breedeth sicknesses. Galen saith, That hippocras meaneth, that times of the year breed not sickness, but changings of complexion of the self time. When the complexion of the air, which aught to be according to the time, is turned into the contrary: as when the complexion of Spring time, that should be hot and moist, turneth, and is made cold and dry, as it were in Harvest time, and so of other. For if the air of Spring time be generally cold & dry, and in the Winter afore, the air was as it were in Spring time hot & moist, than it must needs follow, that many men shall be sick in Spring time. And also women that go with child, shall be beliuered afore their time by little occasion. And Galen telleth this reason: For by the moisture and heat of the Winter that was arose, much moistness is bred in bodies, & knitting of phlegm. If the air in Spring time be cold and dry in the beginning: it closeth small holes, and suffereth not the fumosity to pass out, and the heat holden in, dissolneth the superfluity of moisture, that was bred in the Winter. And for that the heat is feeble, and may not dissolve it, neither make therein perfect digestion, nor waste it at the full: it sendeth that moisture undissolved, now to the over limbs, and now to the neither: where being mired, it is cause of divers evils: as if it go up to the head, it may be cause of rheum and of hoarseness: if it go into the bowels, & the phlegm be salt, it breedeth Dissenteriam, a flux, that hideth the guts, and so of other. The same reason may be in women, that be delivered afore their time: for that moisture fleeteth to the place that is called, the Mother, and grieveth it, and softeneth & slaketh that that should hold the child, and so the child is borne afore the time. And Avicen assigneth another cause, And thus must we understand of other passions of the air, and of the time: that the quality of that air is changed by too great heat, that disolueth either wasteth too speedily: either by too little heat that putteth not of the superfluity at full. And so we should understand of too great cold, that closeth poors, & holdeth the humours, and draweth them to soon togethers. But of hot air and cold, this that is said shall suffice at this time. ¶ Of meat and drink. Cap. 5. OF meat and drink if appeareth. For that by withdrawing of feeding of meat and drink moisture is withdrawn, and dryness cometh in, and thereby the heat is the stronger, and finding not wherein it should work, turneth itself to the substantial moisture and working therein, maketh it hollow and wasteth it, and returneth. cause of suiset. If meat or drink passeth measure, moisture passeth too swift, and kind heat féebleth, for it is not sufficient to work digestion, but yet heat doth what it may: For it dissolveth somewhat of the superfluity of the meat that is taken. That that is resolved, when it is great smoke and undefied, it cometh up to the brain, and smiting Miringas, evaporation to the brain. the small Curtels thereof, hurteth and grieveth them sore, And breedeth sometimes the Migram, An aching in the forepart of the head, Addition where through the abundance of the moist humour, the eyes wax blear and dim: and other evil passions of the head. And sometime that malicious smoke smiteth to the roots of that sinews of féelying, and passeth into that innermost parts of the sinews in his sharpness and force, and letteth the spirit of feeling that is therein and grieveth him: and so it distempereth the substance and the use of reason, and taketh away the kindlye moving of the tongue, that telleth what reason meaneth, and maketh the tongue stammer and fail, as it is seen in drunken men. Also oftentimes, it letteth and destroyeth altogether kindly moving: as appeareth in them that shake and quake, and have the palsy. And no wonder: For the powers that should rule in the sinews and all the members and limbs be overset, as overflowed with a vapour infecting kindly ivyee in the body, but that sharp smoke having mastery, and coveting to subdue that kindly virtue, purposeth and striveth to bear downward the member or limb. And so of this double contrary moving one heaving upward, and another thrusting downward, a trembling or quaking of the limbs is oft engendered. And at last if this virtue of ruling be all overcome, than the palsy or death hath mastery in such bodies. And therefore the wise man's counsel is best, that saith: Hurt not thyself upon all manner of meat. Addition Many meats have divers taasts, that breedeth sundry operations, & is the cause of incurable diseases, in nice and dainty mouthed bodies: for in many manner meats is divers sickness. Also too much sleeping, breedeth the same evil and sickness in the body. For in sleep the virtues are feebled, and the working of feeling, and of kind be strengthened within. And so the gates being closed without, that heat is comforted and strengthened within, and draweth too many humours, that which it may not dissolve neither waist. And then great superfluity having the mastery, the which kinds can not rule, then of necessity, followeth death and stiffeling. Addition Also licouresnes of meats wasteth the powers, & lechery the senses: These be two delectable devils, that kill the body, beside the soul. As it is seen in them that sleep after that they have taken medicines, and also in them that be newly let blood. In them that wake too much, the contrary cause likewise worketh. For in them the humours & the spirits be wasted too much, and therefore often death threateneth or menaceth. Also the same cause of stifling, is in them, that eat and drink beyond measure: and the same reason of failing, is in them that fast more than nature can bear: and be consumed and wasted. Also be that travaileth over measure, destroyeth & wasteth himself by too strong heat, that wasteth the humours too sore. In them that rest too much, the cause is contrary: For in them that drawing too of moisture, passeth measure. And there is none evaporation, neither deliverance of the superfluities, neither subtiliation of the spirits. And therefore necessarily the superfluity of moisture is disposed to rotting and corruption. In these manners, and in many other infinite, the elemental qualities be in their kindly workings hindered. As it is known by the foresaid reasons that we have shortly gathered of the words of Constantine in Pantegni, and of Galen in Commento Aphorisio, Hippocratis, & Epidimiarum, of evils that cometh by overmuch moisture. And therefore we will pass over, and describe the properties of humours, that be composed of these qualities: of the which every body is made, that hath a soul and feeling, either reason. ¶ Of humours, and of the generation, effect and working of them. Cap. 6. A Humour is a substance actually moist, by joining of elemental qualities, and is apt to nourish and to feed the members, and to comfort the working thereof kindly, or casually to let the workings thereof. For humour is the first principal material of bodies that have feeling, and chief help in their working, and that because of nourishing and feeding. Constantinus saith, That the humours be called the children of the Elements. For every of the humours cometh of the quality of the Elements. And there be four humours, Blood, Fleame, Choler, and Melancholy: and are called simple in comparison to the members, though in respect of the Elements, whose children they be, they be composed. These four humours in quantity and quality, observing evenness, with due proportion, make perfect and keep in due state of health, all bodies having blood: like as contrariwise, by their unequalness or infection they engender and 'cause sickness. These humours be needful to the making of the body, and to the ruling and keeping thereof: and also to restore what is lost in the body, as saith Galen super Aphoris. The body runneth and droppeth, as in sweeting, spitting & other such. Also alteration changeth often cold into heat and returneth. Also the body hath corruption, and that cometh of too much running and dropping, and of too long changing. Then to restore in the body what is lost by running and changing, & amend evil alteration and changing, and some deal to withstand corruption, the presence of the four humours, is necessary that the body animally, by their means may be kept safe. These four humours be bred in this manner. When meat is received in the place of concoction, that is in the stomach, first the more subtle part and fleeting thereof, that Physicians call Perusmaria, is drawn by certain veins to the liver. And there by the working of kindly heat, it is changed into the four humours. The breeding of them is made & beginneth in the lyner, but it endeth not there at full. First working heat turneth what is cold & moist into that kind of phlegm, & then what is hot & moist, into the kind of blood: and than what is hot and dry into the kind of Cholera: and than what is cold and dry into the kind of Melancholia. Then the process is such First, phlegm is, bread, as an humour half sod: second blood, that is perfectly sodde: the third Cholera, That is over sodde: the last is Melancholia, that is more earthly, and the dregs of the other. And so such is the over as Avicen saith. The breeding of Elements be strait, and returning into the same. For of air fire is bread, and of fire air, and every Element of other. The breeding of & humours is strait, and not by contrary. By séething blood is bred of phlegm, and not that if returneth. Likewise blood is made choler, by great heat drying and making subtle the humour, but not that it returneth. And by burning of choler in like manner Melancholia is made, and not that it returneth. For it fareth in the breeding of humours, as in the breeding of wine of Must, as saith Constantine. The pleasant taast thereof. For when Must is fervent, a manner some is burnt, that cometh up and fleeteth above, and another earthly substance goeth to the bottom, and the third is water: and as that is more or less, the Wine is feeble and less hot. And the elder it is, that hotter it is, through the resolution of such watrinesie: And when it is full sodde, than the Wine is most clear. So in the humours is one part that is light and cometh upward, and that is Cholera: another, as it were drasts, and goeth downward, and that is Melancholia: the third, as it were raw, and that is phlegm: the fourth, is bi●ud, remaining in his pureness, and is cleansed from other humours. But no blood is to clean pured, but that it is somewhat meddeled with other humours. And therefore by meddling of other humours, blood changeth kind and colour: For by meddling of choler, How to know by letting of blood the humour of the parue it seemeth read and by melanchely it seemeth black, and by phlegm it seemeth watery, and somie. ¶ Of blood. Cap. 7. ISidore saith, The blood hath this name Sanguis of Greek, for that blood sustaineth strength, helpeth, and confirmeth the life: For Sancire, is to understand, Confirm. While blood is in the body, it is called Sanguis in Latin: and if it be shed, it is called Cruor, as it were running and falling. For when blood is shed it runneth and falleth. Other call blood, as it were sweet and soft, for it is sweet and soft in taast and in touch. Pure blood & whole togethers is not but in young folk: for Physicians say that blood wasteth by age: therefore in old men is shaking and quaking for default of blood. Blood is properly the governing of wit: therefore it is the manner of women to scratch their chéks in sorrow. And read clotheses be laid upon dead men, in remembrance of their hardiness and boldness, while they were in their blood. Hitherto speaketh Isidore lio. 4. Cap. 2. It appeareth in the time of the Saxons, Addition that the manner over their dead was a read cloth, as we now use a black. The Pagans' refused black, because it representeth darkness, termed the infernal colour: and so did the old English. The read of valianncie, and that was over Kings, Lords, Knights, and valiant soldiers: white over Clergy men, in token of their profession and honest life: and over Virgins and Matrons. This order appeareth to be beyond 800. years. Constantine sayeth, that among the four humours blood is most praised and most friend of kind, through even and perfect seething thereof: the which temperate heat maketh of the pure and airely matter to the nourishing of the body. Constantine saith, that there is kindly blood, and some unkindly, and some kindly blood is in the organs and some in the veins. The blood that is in the organs, is more hot, more subtle, more read, more clear, and more sweet in savour then that other blood. It is more hot, for that it is nigh the heart and spirits: more subtle, for that the heat of the heart maketh it subtle and clear, and that is, for that in sweeting and breathing out by the thick concavities of the organ; it should not lightly slide into other members. It is more clear, through the virtue of Cholera that is therein. It is more sharp through the augmenting of heat. The blood that is contained ur the veins, is hot and moist, mean between grossness and subtle, and very sweet in savour, without any evil tas: ● as soon as it is out of the body, very shortly it congealeth, & turneth into clous: & so such blood betokeneth that the liver is temperate. But if it be subtle and watery and not of good smell, nor of sweet savour: it signifieth intermiting of an humour that infecteth the blood. Then it goeth out of kind, and turneth into unkind blood, which is so called, either because it turneth out of his kind generation, and is corrupt; as in leprous men, or else for uncovenable matter, of that which it is bred, or for a ●●rong humour, with the which it is me●●iled: A little of Cholera or of another infecting humour midled with pure blood, infecteth the blood, & draweth it to the likeness of his own quality. Hitherto speaketh Constant. Pancag. 9 cap. 4. Aristotle lib. 3. Animal. putteth other properties of blood, and saith, that every beast that hath blood, hath liver and heart: and therefore every beast that hath no blood, is of less body and virtue, than beasts that have blood: and if the flesh be cut, the blood runneth out except the flesh be dead or corrupt. Also in every beast of good disposition, is temperate blood, not too much in them that drink new wine: neither too little in them that be fat of body: for beasts that be very fat of body, have but little blood, for as fatness waxeth, the blood diminisheth. Also every body that is sanguine rotteth soon, and specially nigh the bones: for a man hath very subtle blood, in respect of other Beasts, and other Beasts have blacker blood & thicker than man's blood, and namely Bulls and Asses: and in the neither parts of the body blood is thicker and blacker than in the over parts. Also blood when it breedeth in great quantity is cause of sickness: for it cometh thin, and is made watery, and therefore perchance a man sweateth blood, and that is as I suppose, through much superfluity of thin blood: and kind thinketh to discharge him of that superfluity, and so it throweth the watery parts to the uttermost of the skin, and avoideth them by sweeting. Also when a man sleepeth, very little blood appeareth, and no wonder, for than kind draweth it inward to help the unkindly virtue, that by the benefit thereof she may do her works: and so when the blood is far within, than the utter parts of the body are pale and bloodless. And therefore is it, that if a sleeping body be cut or sticked, there cometh not out so much blood, as should if he were waking. There it is said, that if blood be sodde and distilled, thereof we may make fallow and grease. And that perchance is, the vnctuo●●ye thereof by temperate seething is crudded, and being white, as turned into tallow or faite. Also if blood be altered from the course of his kind, and is corrupt: it will go out of the stomach, and from the nostrils. Also when bloods rotteth in any member, but it be taken out by skill or kind, it turneth into venyine and scaba. Hitherto speaketh Constantine lib. 3. and in lib. 12. he saith, that the veins be the vessels of blood, and thereof it followeth, that blood is the last meat of beasts, that have blood. Also blood is friend of Nature: and a beast that hath no blood, is fed with things that accordeth to blood: as it is seen in flies and worms that sit on flesh, and suck out the blood, and take thereof their feeding. And so if a beast be not fed with this meat, he is lean and of evil disposition, and when he is fed therewith, he waxeth, and is in good disposition, by the effect of food of such meat. And if the blood of the which the meat is made, be clérre and good, the body is whole: and if it be evil, the body is sick. Also, for default of moisture, As when a man after great heat by over much drink danteth the powers: likewise a Horse whose grease is molte, by cold water suffocateth, & is choked. earthly blood congea●̄th hastily and soon. And therefore every beast that hath subtle blood, clean, & hot, hath better wit than other beasts: for clean blood subtle and hot, and of more moving, is more according to the wit and derstanding. Also a beast that hath no blood, is more fearful, than a beast that hath blood: and therefore he that hath clean blood, hot, and light, is but little moved for dread. Also that blood of a Bull congealeth and cruddeth more ●●●itily, than the blood of all other beasts. For the blood of all other beasts congealeth less or more except the blood of an Hart and of an Hare. and of beasts that be like to them: of which that blood congealeth not, as Aristotle saith lib. 3. Se●. 2. The blood of a Bull, cruddeth most swiftly, & that is because through excess of heat and dryness, and so if Bulls blood be drunken raw, it slayeth as venom: and so it is said of a Philosopher that drank the blood of a bull, & slew himself. Themistocles of Athens. Also Aristotle li. 33. saith, that blood is hotter in the right side, than in the left side: and therefore for the strength of hot blood that is in that side, the right hand, is generally more ready and able to work than, the left hand. Therefore Liber primus Aristotle saith That the Lion: moveth the right foot before the left. And Super Aphoris. it is said, That if a woman that is with child with a Masculine, be suddenly called, the moveth first the right foot: Agility of a woman and that proceedeth of the hot blood, that worketh at the full in her, that conceiveth a male child. Also in eodem li. it is said, that blood is first and principal matter of the heart and of the liver: and therefore the heart is hollow, to receive the more blood, and thick, to save and keep the blood, & in no member the blood is without veins, but in the heart only, and the blood goeth out of the heart by certain veins to other places of the body, & the blood cometh not from any other places to the heart: For the heart is the well and beginning of blood, and the first member receiving blood, as it is known in Anathomia, By incision, scarifieng, and dividing the craft of knowing the manuer, and order of setting of parts of the body, and by the manner of generation: For the first breeding of the heart appeareth sanguine. Therefore Aristotle saith, That the heart is set in the middle, to shed out the blood, as it were from the middle or centre to the utter parts, and to all the other members. And therefore he saith, that the heart is the middle & rhise member of all the beast: and therefore all that have blood, have a heart, for of necessity the heart is the principal cause of blood, & not the liver. Aristotle saith all this openly li. 13. though it be otherwise written, of the principal beginning of blood, in books of Physicians, but we have not to do with that strife: For either position or opinion serve us touching our meaning. Then of the sentences of the foresaid Authors, gather shortly: that kindly blood, is pure, hot, moist, subtle, and sweet. And also it keepeth the kind virtue of feeding: and blood is the seat of the soul, and containeth it; and is the perfector of youth, & alterer of complexion, and keepeth and saveth the heart and spirits, and maketh them glad and waketh love: and shedding itself in the utter part of the body, maketh it of good colour and hue and if blood be whole and temperate, if it is p health, & if it be corrupt, it breedeth corruption, as appeareth in lerrie, which is corrupt blood in the wells, and with other humours mingled, & tempreth the malice thereof, and blood by his virtue suageth smarting of eyen. And as Constantine saith, The blood of Dove, or of a swallow drawn out of the right wing, and dropped hot in the eyen, wipeth away the spots of the eyen: Such blood is full fiery and able to heat and to dissolve, as the Commentator saith, In viatico, in tractatu de pannicul. & macul. oculorum in fine. ¶ Of the evil property of blood, Cap. 8. OTher properties there be of blood, that be less to praise then the foresaid properties. For how much blood being well disposed, is more friendly & profitable to nature: so much the more when it is corrupt, it is hurtful thereto, and causeth grieous sickness in the body. For malice of other humours, meddled with blood, is not suddenly felt: for it is hid, because of friendship that blood hath to kind: and therefore kind is not ware of the malice of other humours that be hid under the friendship of blood, and so the kind dreadeth not the grief of the humours that be so hid: as it fareth in fevers that are called Hemitritaeon, Hemitritaeon, more the a tercian a veting lever & other that be meddled. In which, read or burnt choler meddled with blood, is not so soon known to kind nor physicians, as Galen saith super Aphorls. Also if there be superfluous blood in the body, it breedeth wondered evils in men, except it be the sooner voided by kind or by Physic: as it fareth in that blood, that is called, Sanguis menstrualis, the which blood in women through too great moisture, and for default of heat, if it be holden beyond due time, is cause and occasion of full great griefs and sickness. For sometime it stiffeleth the principal members: sometime it causeth dropsy. & sometime the frenzy, or other open diseases, as that corrupt blood too long held and shut in, is sent forth so divers places of the body, as it is more plaunly contained in lib. Palsionarum Galen. And therefore against such perils, the best remedy is to void such corrupt blood quickly. And it is no marvel, if blood thus corrupted, grieve so the body that it is in, seeing also it changeth wonderfully and inserteth other bodies. Menstrual blood is poison. For lib. 10. cap. 12. Isidore saith, by the touch of the blood menstrual, fruit groweth not, but drieth and is burnt, herbs die, trees lose their fruit, iron is fret with rust, brass and metal waxeth black: if hounds eat thereof they ware mad. And a thing that is called Glutinum aspalti, is so hard that it may not be delayed with water nor with fire. And if that blood, Menstrualis touch that Glutinum aspalti, it all to falleth, as Isidore saith. This blood is bred in women's bodies, of superfluity of moisture, and feebleness of heat. And therefore that it should not grieve kind, it is gendered in the Mother, as into a poumpe, from the which if it be expulsed & put out in due manner, it cleanseth and caseth all the body, and the Mother disposeth and maketh able to conceive. And therefore, Aristotle saith. lib. 9 Menstrum in fine mensis in mulieribus maxime viget: et ideo tune utiliter expellitur sanguis talis: quia sicut dicit Isid. lib. 16. sanguis menstrualis non habet certam temporis revolutionem: sed in maiore part accedit in diminutione Lunae, & hoc est rectum: quia corpora animalium sunt tune temporis frigidiora: & alteratur sanguis, & efficitur ex eo superfluitas menstrualis: quae si tune expellitur, talis evacuatio laudabilis est & naturalis: quia si vitra tempus, vel propter grossiciem sanguinis, vel propter altitudinem matricis, vel propter defectum expulsive virtutis retincatur, multis molestijs periculosis, corpus mulieris aggravatur. Quod quidem geueraliser est verum, a quarto decimo anno usque ad quinquagenum: quia in iwenculis meatus sunt angusti, & virtus debilis. A quinquagelimo veroanno in antea sanguis, minoratur & fi●gescie, calor destivit & tepescit: unde istae duae aetates a tali immundicia sunt immunes, scilicet senectus vetularis, & juventus puellaris, retmet ramen natura sanguinem menstrualem post mulierum impregnationem ad nutrimentum foetus & conceptus conseruationem: unde Arist. li. 15. Menstrum est fanguis non purus: sed indiget digestione operativa: hic sanguis mixtus cum spermate, cibus est in animali: unde mulier, post conceptionem, frequenter patience fluxum menstrualem, solet facere abortiwm: aut enim debiliatur foetus, aut moritur: & hoc propter nutrimenti subtractionem: unde retentio sanguinis menstrualis signum est impregnationis, ex iam dicta causa: quod autem superfluit de sanguine menstruali, detrahitur ad mammillas, ut inde lac generatur: materia enim lactis, est sanguis decoctus in mammillis: ut dicit Aristo. lib. 16. & 18. Lac inquit est sanguis digestus, non corruptus. Item oportet ut fluxus sanguinis menstrualis actualiter sit in corpore, antequam muher impregnetur: sicut dicit Aristo. li. 15. & Con. sicut oportet arborem primo florere, quam fructus facere. Item quodo venit talis fluxus, naturaliter semper accidit in aetate Lunae, aetati etiam mulieris convenenti. Item aves & animalia non patiuntur talem fluxum: quia talis superfluitas transit in plumas & in pilos: ut dicit Arist. Iten dicit Ruffus: mulieres nimis se exercentes, & sepius moventes, non multum menstruant: sed quae quiescunt, & multum comedunt, suaviterque viwnt, tales multa purgatione indigent. Item quando sanguis talis, vel frigidare, vel crassirie ora venarum constrinengte debito modo non exit, ad exeundum alias vias querit: ut venas nariu●u, & emorroidarum, quas si clausas invenerit, ad alia membra se diffundit, & gravem naturae infert passionem: nam tales, ut dicit in viatico Const. defectum appetitus patiuntur: nam cibaria bona abhorrent: pulverem vero carbonum, & laterum appetunt, & similium: nam sanguis retentus in maliciosum fumuin terrestrem & ponticum convertitur: quo rapto, ad orificium stomachi, appetitus rationalis subvertitur, & irrationalis generatur. unde omnia talia corpora, sunt maximis morbis apparata. ¶ Of phlegm. Cap. 9 IHohannicus saith, that ●●eame is an humour half said by working of unperfect heat, of cold matter & moist by kind gendered. And Aristotle lib. 15. saith, that phlegm is an undissolved superfluity of meat. The same is the matter of blood and of phlegm: but they be divers by more seething or less: and so of phlegm is made blood by more strength of working heat, and not returning. Blood turneth never into phlegm, as choler changeth into melancholy: but not againward, as saith Avicen. phlegm is an humour kindlye cold, moist and wearish: and kind sendeth that humour into the members and limbs to be made pure, that the body be nourished by that humour defied. It is to note, that some phlegm is unkindly and some kindly. Kindly phlegm is cold, moist, and white in colour, and fleeting in substance, of savour somewhat sweet. in taste, either all wearish and unsavoury. It is bred in the liver, where is the place of heat. And it is apt to be turned and changed into blood: and when the change is full made, the body is sustained thereby. And though phlegm of itself be thick and unsavoury by strength of heat that changeth it, yet it taketh the likeness and savour of blood, that is sweet: as appeareth by the phlegm, that is called sweet phlegm, And so for the nearness and likeness that phlegm hath with blood, phlegm is needful to all the limbs of the body. And therefore provident kind, made phlegm to pass with the blood, through the veins of all the body, both for need & for profit. For as Constantine sayeth, If that blood faileth, heat dissolveth phlegm: For it taketh heed to feed the members and the limbs thereby. And so Fleame is nobler than Cholera or Melancholia. For these may not be ruled to the breeding of blood of them. And by the benefit of blood, all the limbs of the body prevail and be fed. Also the presence of phlegm is needful with the blood, that the fervour & strength of blood may be tempered: and with the fleeting of phlegm, the thickness of blood may be kept in temper: so that the blood may be borne about to the feeding of all the members more lightly & speedily. Also phlegm is profitable to make moist the joints and other movable parts, with the moisture thereof, that the joints and parts be not let of their office, by heat of moving, neither by hot blood, neither by dr●nesse that might fall. There be ●ome ●anne, of unkindly, fleames. Same is sour, cold and dry, through mingling of melancholy: and some is salt, hot and dry, through infection of read Cholera: some is sweet, through meddling of blood: and some is glassy, and so called for likeness of colour of glass: Such phlegm is far from heat, and therefore it is thicker than other manner flemes, and harder to dissolve, & to turn into blood. If this humour be corrupt, it breedeth divers sicknesses in the body: the superfluity of this phlegm is known, The phlegmatic. as Constantine saith by divers tokens. For a very phlegmatic man is of body unlastie, heavy and slow, dull of wit, and of thought forgetful, soft of flesh and quavy, of colour white in the face, fearful of heart, full of spitting, s●euelyng and rooking, full of sloth and sleeping, and of little appetite, and of little thirst, but if the phlegm be salt. For then through meddling of hot humour, a salt savour is felt in the mouth: soft, yeolow and strait of hair: soft, great & slow of pulse: his urine is white, thick, raw, and evil coloured: in stature he is fat, great and short, and crooked in extremities, & his skin is plain & smooth without ha●●e. He dreameth and hath sudden appearances of great overflowing of waters and rain, and of sailing and swimming in cold water. Men of this complexion have oft cold evils, and be pained with them, and namely in Winter for then the qualities of phlegm, coldness and moisture be strengthened, as saith Constantine. Look before for the properties of cold and moist. ¶ Of Choler. Cap. 10. ISidore saith, that Cholera is said, for that that in a cholarick humour, Calor, that is the heat, passeth temperance. Some Cholera is kindly. & some unkindly. Natural choler is kindly hot & dry, subtle in substance, clear & read in colour. & bitter in savour, with a certain sharpness: the which the more hotter it is, the redder it is in colour, and the more bitter: the which when it is dealt in two parts, of the which one passeth forth with the blood, and the other is sent unto the chest of the gall. That that goeth with the blood, entermixeth with the blood, because of necessity and help. For it is needful, that it be mingled with the blood, to make it temper & feed the cholarick members for in the blood it needeth that there be read Cholera indeed, after the due proportion of th●se members. Also, Cholera helpeth and maketh the blood subtle, that it may pass ●he more lightly by strait ways, to fade the inner parts of the body. That other part of Cholera, is drawn to the S●ybet of the gall, and is sent thereto because of need and of help, for that is needful for cleansing of all the body, and feeding of the gall, and also to help the stomach, and to heat the bowels, and to prick them that they may discharge them of superfluities. Therefore of it falleth gnawing and passion Coli●●: for the way is stopped, that is between the gall and bowels. Unkindly choler is it that cometh of strong humours meddled therewith. For if red Cholera be mingled with watery phlegm, then is bred Cit●na cholera, that is less h●t & more noyful than other Cholars: & if the phlegm be more great and thick, then is bread read and yeolow choler. These two manner of Cholers be notable. The third manner Cholera is called Prassiva, Virida. and is green of colour, bitter and sharp, as an herb that is named Marubium, * whorehound or black archangel ●Sea-girdle, because the 〈…〉 blade, Faci. or Porrus in Latin: and that manner Cholera is bred in the stomach of them, that use continually to rate hot hearts, as leeks, onions, garlic, and of such kind. And if it happen that choler taketh strength of such green herbs and raw in colour, and so it seemed to Galen. Avicen noteth, that Praxina is gendered of a yeolow choler, when it is over-burnt, for when it is burned, burning breedeth blackness therein, by which blackness meddled with citrine, green colour is gendered. The fourth manner of Cholera is called Erugmosa, rastie, that is bred of Cholera, that is named, Prassina by more burning: for when it is so burnt, that the moisture thereof is dried, than it draweth the whiteness of ashen colour. For in a moist body, heat breedeth first blackness: and then when the moisture is all destroyed, it breedeth a manner of whiteness, as it fareth in trees and wood, that by burning first turn into coals, and then into ashes. But cold contrariwise, in a moist body breedeth whiteness, and in a dry body blackness: but this last manner of choler, is worse & more venomous than all the other. The venomous quality whereof, breedeth in the body evil passions of pestilence and of death, as Herisipila, & Noli me tangere, etc. Then this kindly Cholera if it pass not the bounds of kind, it maketh other humours subtle, and comforteth digestion, and cleanseth congealing and corruption, & maketh the body stretch in length, breadth, and thickness, and breedeth boldness and hardiness, moving and lightness, & stirreth to wrath and desire of revenge: and also provoketh to the works of Venus, & helpeth the virtue expulsive, and cleareth thick matter, and maketh it to move from the middle to the utter parts, and changeth the utter parts, in colour of citrine and black. And so cholaricke men be generally wrathful, hardy and unméeke, light, unstable, unmerciful: in the body long, slender, & lean: in colour brown, in hair black & crisp, hard and stiff, in touch hot, in pulse, strong and swift, the urine of them is thin in substance and subtle, in colour, fair, shining and clear. If this choler be corrupt in any part of the body, it breedeth evil passions in the body. Of the which passions, these are the general signs and tokens, as Constantine sayeth in Pantegni. liber. 9 ca 2. If corrupt choler have mastery in the body, the skin is yeolowe, either citrine, and also there is a default in the virtue of appetite, bitterness is felt in the mouth, so that sweet things seem bitter, and savouey, unsavoury. There is pricking and burning in the stomach of a hot fume, that puncheth and nippeth the sinews of the stomach, loathing with cholarick spewing, with thirst and dryness of the tongue. The same hot smoke drieth the wosen that is called Trahea, and that humour of spittle, about the sinews of the tongue. There is also hollowness of eyen, with moist respect, the pulse is subtle, swift and thick: read urine and high of colour, sore head ache, waking, changing of mind, fearful sights in sleep: For such men dream of fire, and of lightning, and of dreadful burning of the air, which is caused of fiery smoke, that changeth strongly the brain and the virtue imaginative. And this that is spoken of choler, and of the spices thereof sufficeth. ¶ Of Melancholy. Cap. 11. MElancholy is a humour boisterous and thick, and is bred of troubled congealyng of blood: and hath his name of Melon, that is black, and Calor that is humour: whereupon it is called Melancholia, as it were a black humour: and so physicians ●all it, Cholera nigra, black choler: for the colour thereof declineth toward blackness. Some melancholy is kindlye and some unkindly: the kindly melancholy is cold and dry, that is bred in blood, as the lées is in wine: the substance whereof is thick and earthy, the savour thereof, is between sweet and ●ower, brackish. This manner melancholy is divided into two parts, the one abideth with the blood, and setteleth therewith into the members, because of need and of help. If needeth that it be meddeled with blood, to make the blood apt and covenable to feed the melancholy members: for it thickeneth the blood, that it ●leete not from digestion, by clearness and thinness. The second part is sent to the spleen, for need and also for help. It needeth, both for cleansing of the body and the spleen: it is a help, that it flow into the mouth of the stomach, and to make it strong and thick, and make it to itch, and so to wake hunger and desire of feeding. That part of melanchloy, that is superfluity of blood, passeth to the spleen, and that that goeth from the spleen, needeth not to the feeding of the spleen, and as red Cholera helpeth the stomach to put off superfluity downward, either inward: so melancholy helpeth the virtue of appetite above. It is called the dregs of blood, more verily than Cholera, or fleame●for it soaketh and is separated from blood, as the thickness of urine, or dregs of myrour. Nothing sweeteth neither cometh out of phlegm, for the clamminess thereof, nor likewise of Cholera, for the substitie and clearness thereof: & therefore it is not called the dregs of Cholera, neither of phlegm. The unkindly melancholy, is not as dregs or grounds of a thing, but as burning of ashes, and that falleth by these means: Heat working overmuch in the substance of phlegm, burneth it: and by overmuch burning, turneth it into burned Cholera. And if the humour be first subtle and watery, when it is burnt, it is made salt: and if it be troubled and thick, it draweth to sourness ward: and if the blood be burnt and turned into ashes, the ashes thereof are salt, with a little sweetness: and when kind melancholy is burnt, the burning or ashes thereof, is sour as vinegar. And if it fall upon the earth, it boileth, and the smell thereof is heavy and sour as vinegar, the which flies shun and void for horrible savour thereof, and the sourest part thereof is worst. And if the substance thereof be boisterous and thick, when melancholy is burnt the ashes thereof is less sour with a little sharpness, the which when it falleth upon the earth, boileth less, & grieveth the members less, and is not so malytious nor so venomous, neither s●ayeth so soon as the first. This black Cholera is c●●●e to kind, and hath aptly evil deadly analytics, and breedeth evils incurable, as canker, lepry, & other such. By burning of phlegm, of blood, & of kind melancholy, unkind and worst melancholy is bread: and when by s●●thing the blood is bred of phlegm, and Cholera of blood by strong heat, and of Choler, melancholy: and of that burning, that infecteth the kindly humour, that worst humour is happily bread, as Coa. saith li. pri. ca 24. Of this humour having mastery in any body, these be the signs and tokens. First the colour of the skin changeth into black or bloo: sour savour, sharp and carthye is felt in the mouth: By the quality of the humour, the patiented is faint, and fearful in heart without cause: and so all that have this passion, are fearful without cause, and often sorry, and that is through the melancholy humour, that constraineth and closeth the heart: and so if we ask of such heavy folks what they scare, or wherefore they be ●orye, they have none answer. Some suppose that they should dye in some sudden violence: Some dread enmity of some man: Some love and desire death. Wherefore in li. Passion●m Galen saith: It is no wonder, though they that suffer Choleram nigram be very sorry, & have suspicion of death For nothing is more dreadful outward in the body than darkness. And so when any obscure thing healeth the brain, as melancholy phlegm, the patient must needs dread: for he beareth with him the cause why he should dread. And therefore he dreameth dreadful dark dreams, and very ill to see, & of stinking san●●●r and ●●●ll, of which is bred Passio melancholia. Also it cometh of a madness, and of disposition of melancholy, when such have liking and laugh always of sorrowful things, and make sorrow and dolour for joyful things. Also such hold their peace when they should speak, and speak too much when they should be s●ill. Also some dee●● themselves that they be earthen vesse●●, and fear to be touched, lea●t they break. And some think that they close the world in their fist, and in their hands to contain all things: and therefore they put not out their hands to take meat: for they dread that if they should put forth their hands, part of the world should fall and be lost. Also some imagine, that an Angel holdeth up the world, and would for weariness let the world fall: and therefore they heave their hands & shoulders to hold up the world, that seemeth to them is in point to fall, & roar & scrike strongly, & strive if Physicians make them hold down their hands. Also some think that they have no heads: & some ween that they have leaden heads, or Ass heads, or some other evil sha●en fashion. And there be other, which if they hear Cocks crow, they lift up their hands and arms, and smite themselves, and singing think themselves to be Cocks: & at the last they be hoarse for great crying, and dumb also. Also some fall into evil suspicions without recovery: and therefore they hate, blame, and confounded their friends, and sometime they smite and slay them. Melancholy men fall into all these & many other wonderful passions, as Galen, Alexander, & many other Authors say, th● which passions it were too long to reckon all. And this we see each day, as it fell late of a Noble man, that fell into such a madness of melancholy, that he in no wise could be persuaded, but that he was a Cat, and therefore he would no where rest, but under beds, where Cats weighted after Mice. Moreover in punishment of sin, Nabuchodonosor was punished with such a pain, as it is written in stories, that seven years he thought that he was a Beast, through divers shapes, like a Lion, an Eagle, an Ox, and other. Now have we treated sufficiently of Melancholy, and of other humours kindly and unkindly, as it appertaineth to this work, at this time. FINIS LIBRI QVARTI. ¶ INCIPIT LIBER QVINTUS. FOrasmuch as we have spoken of the properties of humours, we shall speak now of the disposition of members, that be made of the foresaid humours and first of the properties thereof in general, and then of each somewhat in special. ¶ Of the properties of members in general. Chap. 1. AVicen saith, that members are bodies made of the first meddling of humours. Either as it is said, Secundum johannem, A member is a steadfast and sad part of a beast, composed of things that be like either unlike, and is ordained to some special office: and by that it is called a steadfast part, it is separated from the part that is not steadfast, as a spirit. In that that it is said to be made of things that be like and unlike, it is understood, double diversity of members, simple or unlike: and compounded, or of office. For the members be called members like and simple, the whole parts be of the saure kind with the whole, as every part of blood is blood, and so of other. And such simple members, and like, are rather in kind, than the members or limbs of office: for the simple, be parts of the limbs that are composed: And the simple parts are rather in kind, than the thing that is composed. The members and the limbs be composed to see, to feel, and to move, and be instrmments of the soul, as hand, foot, and eien, & other such be needful in diverse qualities to the working of the soul, kind maketh instruments of body covenable to the virtue of the soul. The soul hath divers virtues, & therefore diverse members & limbs be needful, as it fareth in hands, in the which be many fingers and diverse in quality and quantity, that they may hold great things as well as small. And for the soul hath three manner workings, which be called Animalis, Naturalis, and Spiritualis, Feeling, Kindly, and Spiritual: the members and limbs be needful to these workings of the Soul: And so the members that follow the virtue Animal, be called Animata, which be needful to shape feeling and speedy moving in all beasts, as the brain, the sinews, the eyen, and other instruments of feeling. The members that be obedient to the virtue of living, be called spiritually Vitalia, which be made to draw breath and spiritual life, to slake heat, and save the life, as the heart, the lungs, and such other. The members that serve the virtue of kind, be called Naturalia, & Nutritiva, of the which some be Nutrative, the which change the meat into substance of members. As the stomach, the liver, and such other: and some serve to gendering, and to keep & save the things of kind, that generally be distinguished by special, and special, by singulars. For when all the singulars shall be corrupt, it needeth that it be restored by the virtue of the gendering, and so saved in special being, that it be not all lost. Some other members serve to these members Generative, and help them, and members help either other. And of these members that serve and be profitable in many manner wise, some make ready, some purge, and cleanse, and some defend, and some bear about. So the first be they that make ready, as the limbs of wits that serve the brain, the heart, the lungs, the liver, the stomach, and the limbs for meat. The second be they that bear, as the sinews, the which receive the spirit Animal of the brain, and carry it to every member to make moving and feeling. Also the organ serveth the heart, the veins, and the liver, for the wosen taketh the spirit of the heart, and beareth it forth to make the pulse: and the veins take blood of the liver, to nourish and to feed the body. The third be they that purge and cleanse, that is to wit, they that put off superfluities and things that grieve. As the holes of the nose in the head, and the way by the which the heart sendeth out superfluity of smoke to the lungs till it be put all out. Also the case of the gall, and the spleen cleanse and purge the liver from superfluities of choler and melancholy, as the reins cleanse from watery matters. The fourth be they that defend, as the two skins and the skull defend the brain from grieving and hurting. physicians furthermore call these two skins the hard Mother & the middle mother. Also the bones of the breast defend the heart, and the brawns, and the snails of the ribs defend the liver. Among the spiritual members, the heart is chief: for it is the principal well of all the life and foundation of kindly heat. The lungs, the skin, the brawns, and wosen, be helpers thereof, by whose moving air is drawn to cool the heart, and to remove therefrom fumous superfluous heat. The defence whereof, are the thin skins, that be within: of the midriefe and other such members of kind, and of feeding, the liver is chief, therein is digestion made, by the which all the body is fed. To the service of the liver, the members that be nigh thereto be ordained. Hereof it followeth that some members be principal. For of other members they be principles, roots, and originals: and some be the members of office, that receive of the foresayne members the influence, and working of virtue: and keepeth the best, and also serveth every other. And some be little, that Constantinus calleth Onuomeria, that is simple part. For they be of one kind with their parties touching nature: For every part of visible flesh is flesh, and every part of fatness is fatness, and so of other. Then gather thou of those foresaid things, that the membes of kind, ordained by craft, make the body that hath soul perfect, and they take of the soul, the influence of virtue. Also they be joined together in a wonderful proportion, that is called Armonica, for the more be coupled to the less, & so the less to the more, with the sinews and other bands. Also these members serve each other, & know their works and virtues. For the over give influence and governance to the neither: and the neither hold up the upper: The middle and the ineane couple, and join the over and the neither in working For the eye ruleth the neither members: the feet and the thighs held and bear up the weight of the other members: and the hands and the arms help & defend both the head and the feet, the over and the neither. Also as long as the members be ruled by the soul, they be profitable & whole, to perfect working and perfection of the body: but if they lose the governance of the spirits, they be grievous to the other part of the body. Also the members of clean and pure complexion be more able to be obedient to the working of the spirits. Therefore Liber 18. Aristotle saith. That the head hath little flesh, and little fatness, to have the better wit and understanding. And that one cause is, because the spirit in the sinews of ●e●ling is much let in his passing by hardness and greatness of flesh. Also the members be so set togethers, that for their binding and ●●●ting togethers, every hath compassion of other. And therefore the member that is less grieved, hath compassion of the member that is more grieved. And therefore if one member be hurt, the humour of the other members run and come to the sore place: as it is said in Aphori. The greater sore and ache that chanceth in one member, suageth the ache of another member, and taketh away most part of the ache thereof, as it faceth in them that have the frenzy, in the which if that thighs and arms be hard wrong, the ache of the head ceaseth. For the spirits & humours run and come to the member that is hard wrong whereby the head is eased. Also the more noble the members be of substance, and of making, the more grievously, and the sooner they feel the grief of any hurt: As it fareth in the eye that is more grieved with a little dust, than the hand or the foot is with a great wound. And that is for the nobility and preciousness of the eye. For the spirit of feeling hath more mastery in the eye then in other members. And so a very little hurt in the joints of the members, in the sinews of feeling, is most grievous. For by letting of such members, the virtue of feeling and moving is principally and most hastily let. And the armonie, accord, or joining of all the body is dissolved: Also by error of kind engendering of members, sometime it happeneth, the superflueus and monstrous members are made, as is said, Lively Animal. 17. and that often time beasts are seen with one body and many heads, nor that is no wonder but because it is seldom seen. Also sometime in the Egg be two yolks, that be divided in two, and one web and call. And that happeneth through coming togethers of two seeds, that draw either to other in diverse ●imes not long a sunder. He saith also that it happeneth often of such an Egg cometh a member wonderfully shapen, as a chicken with one body, and one head, and four feet and four wings, as Aristotle saith ther. And this wonderful error happeneth most in sheep and Goats, and in beasts of many broods: And therefore he saith, that in old 〈…〉 & Goat Buck was seen with bornes in the thighs. This wonderful shape in members superfluous, falleth generally of superfluity of matter, and default of the virtue informative, as he saith in the same book. Wherefore we aught to esteem, that this wondered shape in members cometh of the matter: when the virtue of working is strong, and the matter is little, and by some occasion diminished, than it happeneth that many members be seen, and in all his default and lack: for the virtue, through the default of kind, might not at the full work, as it intended, as saith the same author. The virtue operative strongly working, worketh nothing perfectly, or at the full. Augustinus. liber. 16. de Civitate Dei. chap. 8. speaketh of men, that be called Cenocephalos, and be wonderfully shaped, and have hounds heads, and, barking in steed of voice: And of other without nolls and necks, and with eyen in the shoulders. Also he saith that in his time was a child borne, that was two in the over part, and one in the neither part. For he had two heads, two breasts, and four hands, and one belly, and two feet. And many such things Austen there rehearseth, in all which is assigned error of kind. Also among the members is great diversity in dignity and in order. For some give of themselves, and take not of other, as the heart that taketh not of other, as Aristotle saith. Nevertheless the heart giveth to other living and moving. And some give and take as the liver and the brain taketh strength of the heart, and be principles of virtues: For they give virtues to the other members. And some members neither give virtues nor take, but stand in their own virtue by the skill of Physicians, as the members of one kind. And some members take and give not, as the members that be instruments, the which take of the brain the virtue of feeling or of moving, and sometime of either. But the virtue that they take, they sendeth not to the other members: For the eye cannot give the virtue of sight, that it receiveth of the brain, to the feet, or hands, or other member: neither the care the hearing. And nevertheless these members be most needful to the body. For by their proper office they rule all the other members of the body: except perchance by some mishap they be let in their working, as hurt, or when they be corrupt. It is proper to all the members of office, to put themselves in peril for the principal members, as sometime the hand putteth itself kindlye without all advisement for the defence of the head or heart. Also a member that is in good health, helpeth the member that is sick and sore, and drawing the matter of the disease to itself, is wont to cleanse and ease the member that is sick, and so often the whole member is hurt for the sore member. If a member be rotten, either dead ● it is grievous to itself and to all the body. And therefore is there none other remedy, but cut it off, that it destroy not nor corrupt all the body. And this that is spoken of members in general shall suffice at this time. ¶ Of the properties of the head. Chap. 2. AMong the principal members of man, Cephalis Caput. we shall first begin to treat or the head. For the head is first and principal part of a man among all the utter members of the body, touching place and office, the head hath the best principate. Isidore liber. 10. chap. 2. saith, that the head hath this name Caput, of Capere, that is to take: For all the wits and sinews have and take beginning and spring of the head. Also out of the head springeth all cause and reason, of life, of thirst, and of feeling. In the head all the wits be seem, and therefore in a manner it presenteth the person of the soul, that counseleth and ruleth the body. Then the head is principal place and seat of the wits, Principium, and beginning of all the senses organike, and the proper house or habitation of the virtue Animalis, shedding out, and sending forth to all the lower members feeling and moving: And hath seven holes, that be instruments of wits, and answer to the seven spears of planets, as some men suppose. And so the head is worthier and more noble than all the other members. For it is governor and ruler of all the body, and giveth thereto perfection of virtue to do his workings of feeling. And therefore the head hath by kind the highest place of the body, to rule and dispose all that be there under, by the order of kind as Haly saith Super Tegni Galen. The disposition of all the head is known by three things, that is to wit, by the quantity thereof, and by that that cometh thereof, and by hair that groweth thereon. For the head should be mean between great and little, and proportionate in quantity to other members. For if the head be too little, it is not to praise: for it betokeneth default of matter, and feebleness of the virtue informative. And likewise if the head be too great, it is not to praise: for that cometh of the default of virtue working, and of superfluity of matter, as Haly saith. Also the shape of the head is round, and that is to put off griefs and hurts, & for to take and receive the better of the brain. And nevertheless the head is somewhat evenlong, and about the temples some deal plain. For the perfection of a good head is, when it is disposed in roundness to the likeness of a ball of wax, thrust together between two hands, or between two pieces of wood, for such a ball is round. And yet nevertheless, in either side it is somewhat plain. In the fore part the head is some deal coming narrow, and high, and that is to withhold the bag of the brain. In the fore part of the hollowness of the head, out of the which come the sinews that make the five wits. In likewise it is some deal narrow in the hinder part, for to take and receive the bag in the hinder part, out whereof cometh marrow of the ridge bone, and the sinews that make speedy moving. Also it is a token of a good head, when the members that come thereof, and be next adjoining thereto, be of good perfect disposition. As and if the neck be strong and meanly great, & all the sinews strong, and great, and of good moving. Also the head is known by hair that groweth thereon. For the disposition and complexion of the head is known by the quality and quantity, the swiftness or slowness of growing of the hair. For much hair and crisp, and soon growing, betokeneth the heat and the humour of the head. And againeward, as it shall be said within of the hair. Hair well disposed in growing on the head, as long as they stick fast to the head, they ●e●y height, and defend the head. And if the hair be away and clean plucked from the head, the head is foul and unseemly, as it fareth in bald heads and bore afore, or behind in the noll or paul. Also the head is made of many bones, and that is for defence of the brain: for the substance of the brain is tender & soft. And therefore it might be lightly hurt, were it not that the skull & other bones defended it from utter huries and griefs. Also somewhat it hath of fleshnesse, that is needful for the temperance of the bones and sinews, lest too great cold of bones should grieve the tenderness of the brain by some manner occasion. But the head in his own composition hath little fleshnesse and sat in comparison to other members. And that is for the sharpness of wit and help of understanding. Aristotle lib. 12. Also the head though it seem hard in composition of his parts, and namely in the bones: nevertheless within it hath much softness and marrow. For all the shape of the body hath moisture of the softness of the brain, that is closed within the bones. Also the head hath many sinews in his first composition: and that was needful, for the joining and knitting of unlike bones: And also for the working of speedy moving. For by sinews the soul worketh moving and feeling in the body. And without a sinew commuting from the head, is no member coupled to another: But if that virtue be let that cometh by sinews from the head, by vice and corruption of sinews, the uniting & the joining of all the body faileth. And the head is the chimney and healing of all the body. And therefore it taketh and receiveth in itself many sumosities, that come out of all the body. Also kind made all the substance of the head, full of holes and powers privily and openly: privily, that by the secret powers, the superfluity of privy sumosities may be voided and put out. Openly, that the open sumosities and boistous filth may be voided and cleansed by open and sniting holes. Also the head hath some properties, that betokeneth default of kind, as it appeareth in heads wonderfully shapen. For Aristotle. liber. 12. saith, that sometime it happeneth, that one heart is in a beast, and yet it seemeth to have two heads, or many members. And contrariwise, sometime there seemeth to be two hearts and other members, and yet there is but one head. But all this is evil shape. And that falleth not but by error of kind, either superfluity of matter, either else by sailing of virtue, as Aristotle proveth liber. 18. Where he saith, that the cause of such evil shape is not but in the matter. And then it followeth. Such evil shape happeneth in beasts that gender many broods, and happeneth seld in women except it be in women of Egypt, that bear many children more than in other Countries, or more than women of other lands, except there, where other women be like to the women of Egypt. Also when the head, which is the root of all the body, and of all corporal virtues, the first and principal foundation, is well disposed and ordered, all that be under the head, be in the better disposition and state. And againewarde, if the head be corrupt and distemporate, with Sinthoma, of corruption of head ache: needs must the neither members of the body be diseased. Sometime the head is diseased with an inward cause, as by these passions that breed and come of the brain, with such as long thereto, as it fareth in the head ach, frenzy, and Epilencia, the falling Evil, and such other. And sometime he is diseased by an outward cause, as by change of heat, or cold, or otherwise distempered air, or any other reason. And sometime by joining and binding of other members. As fareth in the stomach, that is full of corrupt humours, for the sumosities delayed, by reason they be nigh, they covet to come to the brain, and the hollowness, if they find any void, to fill: and they thrust and stretch the skins of the brain, and so pricking, they breed ache in the same skins. Also the same cometh of great fasting and abstinence, as it fareth in them, that fast and wake too much. For as Galen saith, long watching breedeth head ache. Also the same cometh of great resection, as it happeneth in drunken men: For the superfluity of sumositie that cometh of wind, cometh up to the brain, & puncheth and pricketh it; and maketh the head to ache and suffer many evil passions. Also Constantine saith, that all the ache of the head cometh of the stomach relieved, when the stomach is voided, and is augmented, when the stomach is filled with meat, that turneth into evil qualities. Also as Aristotle saith liber. 12. Kind hath ordained in the head wits and instruments of wits, by the nobyltye of them, and as it needeth to the beast. And therefore kind hath set the eyen in the foremost and upper part of the head because the beast shall see what is afore him. For the wit of sight is more subtle and more noble than other wits. Kind hath set the instruments of hearing in the midst of the round head: for limbs of hearing, hear not only forth right, but all about. Kind hath set the wit of smelling after the eyen, as middle and mean between the sight and the taast. For the wit of smelling is more boistous than the sight, and more substill than the taast. The tongue is set last, that is the instrument and limb of taast and touch, the working whereof is about great and boistous substance. And so if the wits be so ordained, the head is perfect and perfection and ornament of all the body. And as Aristotle saith, the limbs and wits be not so well set in the heads of four footed and unreasonable beasts. For the ears of such beasts be in the over parts of the head: and so appeareth that such a beast is not right, neither upright of body, but looking downward to the earth. Also sometime kind goeth out of the way and erreth in some men wonderfully shapen, that have all the body of a man, save only the head. For they have the face like a grim beast, or as a hound, as Solinus telleth. Also kind erreth in some beasts strangely shapen, as it fareth in a beast that is called Lamia, Lamie, a kind of women, by whose sight infants are frighted, & becō● Elves, they be also those that be called Ladies of the Fairy's, which do allure young men to company carnaly with them, & after those men are consumed by lechery, they devour them. that hath as the Gloze saith Super Tre. an head as a maid, and body like a grim beast. And it is said that when these beasts Lamie, will take any man, first they flatter with him with a woman's face, and maketh him lie by them while he may endure, and when he may no more accomplish their lechery, than they rend & draw him with their teeth, and slayeth him, and eat him. Of the Brain. Chap. 3. AS Constantine saith in Pantegni. li. secundo. ca 11. * Vitalia capitis, Cerebrum. the brain is a white body without blood, and hath much of spirit and of marrow, and is distinguished and departed in three cells or dens, and is the beginning and principal of the sinews of all the body. And it is closed and contained within two thin skins, which be named the mild and hard mother: and is set in the highest place of the head, as in the most excellent place of the body. The brain is white by kind, for to receive the likeness of all colour, and hath much of the spirit for to have much moving therein: and also hath much marrow, to temper and slake the sharpness of heat, that is bread and cometh of moving. And hath but little of blood, lest it should be infected and smitten with the colour thereof: and so all things that is apprehended should seem red. Also it is moist and without blood, that it may soon be changed and likened to the kind of feeling, as saith Constantine. And it is divided in three celles or dens: For the brain hath three hollow places, which Physicians call Ventriculos, small wombs. In the foremost cell and womb imagination is conformed and made, in the middle, reason: in the hindermost, recordation & mind. The foremost is called Prora in Latin, as it were a fore ship. And the hindermost is called Puppis, as it were the after ship. This Puppis, the hinder part, is the less part. For few sinews come thereof. And this Puppis is hard, that the sinews of moving may move the easilier and the sooner. And is cold and dry, and hath little of spirit and of marrow. Cold for it should hold the better and the sooner. It hath little of spirit, to breeding of rest. It hath little of marrow in comparison to the foremost part, that it be meanly hard, that the printing of shapes and likeness be therein the longer holden. Prora the foremost part, is more soft, and hotter, and more floating. Moore, that the sinews of feeling may come thereof. Soft, that the sinews of feeling may be disposed to receive the sooner the doing of feeling. Hotter, to be the more able to receive the shape and form. Moore fleeting, & more moist somewhat, that the sinew of feeling be the easilier moaned. The cell & the womb, in the middle between Prora and Puppis, is hot and moist, & hath more of spirit and more of marrow than the other. Moore of spirit, that more perfect discretion be made therein by reason, as in other members by digestion clean and pure, is departed from unclean and unpure. And hath much of spirit, to have much moving and much marrow, to temper the moving of the soul, that it may the better deem and know, what it conceiveth. In these three cells and wombs be three principal workings. For in the first, shape & likeness of the things be felt, is gendered in the fantasy or in the imagination. Then the shape and likeness is sent to the middle cell, and there be * The place of imagination. domes made. And at the last after doom of reason, that shape and likeness is sent into the cell and womb of Puppis, and betaken to the virtue of mind. The brain is round, to be the more able to receive spirits, and also that it be not lightly hurt. To defend the brain two garments be needful, which be called the mothers of the brain: the one is great and is called the hard mother, and it is set under the skull: But in the middle brain, it waxeth great, and is sad to have the more strength: and is not joined to the skull, but departed therefrom, and beclippeth the brain about: This hard mother is needful to defend the mild mother that is more tender, from the hardness of the skull, and to bind togethers the veins and the organ or concavity of the brain: And also to fulfil the void places, if there be any. The second web and skin is called Pia matter, the meek mother, that is set under the hard mother, and is neither and softer than the hard mother, & compasseth the substance of the brain, and departeth asunder the foresaid cells. And the mild mother is not superfluous neither to much: for it harboureth & holdeth togethers the veins of the brain within. And keepeth & knitteth the brain togethers, that it flow not neither fail by the fleeting and softness thereof. Also this mild mother helpeth and beclippeth the brain, and defendeth it from the hard mother. Also by veins that it hath, it nourisheth the brain, and by the organ and small veins that it containeth, it sendeth spirit thereto. Also the brain is a member moving and ruling all the lower members of the body, and giveth to all these limbs feeling and moving. If the brain be let, all that is in the body is let: And if the brain be well, all that is in the body is the better disposed. Also the brain hath this property, that is feeleth and followeth the moving of the Moon. For in the waring of the Moon, the brain waxeth: and waneth in substance of virtue in the waning of the Moon. For then the brain gathereth togethers in itself, and is not so fully obedient to the spirit of feeling, and that is seen in Lunatic, and Epalentike men, that be most grieved, when the Moon is new, and also when it is old. And that is it that Aristotle saith liber. 12. of the signs good and bad of the brain. Of the brain he saith, When it is too dry either too moist, doth not his work and deed: but maketh the body cold, and melteth the spirit. And therefore falleth sickness of losing of wit, and of understanding, and dieth at the last. Also beasts that have too great brain be full slothful, and that happeneth by reason of moisture that is resolved and cometh thereof, & changeth into smoke, & stoppeth the veins of the brain, and causeth sleep. Also Aristotle saith in the same place, that the brain hath in itself no feeling of touching, as the blood nor other superfluities animal, hath no feeling of touch, and is not in the bodies of all beasts but to the preservation of kind. And, which is wonder, that brain giveth feeling to all the parts of the body: and notwithstanding of itself, and in itself it feeleth nothing. Also he saith in the same place. Every beast that hath blood, hath brain, or some other membe in steed of brain, as a beast with many feet, and other that be like thereto. And though every beast that hath blood hath brain, yet the brain containeth no blood in the substance of his marrow, as Aristotle saith liber. 3. Also liber. 16. Aristotle saith, that the substance of the brain is cold and moist, and therefore it is set afore the well of heat of the beast, that is to wit, the heart: to moisture & to temper the superfluity of heat and dryness of the arterves or small veins, of the which the cau● of the brain is won. For Haly saith, that artery, the small veins come out of the heart: of that which is made a marvelous cause, in which the brain is wound & wrapped, and in that cau●e the spirit of feeling is laid and ruled: and by that spirit the virtues of the brain pass to other members. And therefore as Aristotle saith there, the brain is the first member in the making of a beast, and after the making of the heart. But Galen saith, that the brain, that is well complexioned aught to be temperate in four qualities, But as Haly saith there, the kindlye complexion of the brain aught to be more cold and moist, then hot and dry. And that is needful to cool the foresaid cau●e, and to s●ake the accidental heat of the brain that cometh of the continual moving thereof: alson liber. 15. Aristotle saith, that among all beasts, to his quantity, only man hath most brain, for the heart is most hot, and therefore by mastery of heat and of good complexion man is of good wit, and of more understanding than all other beasts. And children may not long hold up their heads, for greatness and heaviness of the brain: till it be made lighter by heat of the heart, and of the arteries and organ. Good disposition of the brain and evil is known by his deeds, for if the substance of the brain be soft, thin, and clear: it receiveth lightly the feeling & printing of shapes, and likenesses of things. He that hath such a brain is swift, and good of perseverance and teaching. When it is contrary, the brain is not soft: either if he be troubled, he that hath such a brain receiveth slowly the feeling and printing of things: But nevertheless when he hath taken and received them, he keepeth them long in mind. And that is sign and token of dryness, as sluxibility & forgetting is token of moisture, as Haly saith. And so it is to understand of other qualities. Token of a hot brain and dry Ensample. If a man be busy and movable, by usage unstable and variable, hardy, and wrathful, it seemeth that such one hath a hot brain. And the contrary betokeneth the coldness of the brain. And if he be a sluggard and slow and sorrowful and sleepy, Of a cold brain, moist. it is a token of a moist brain. And in likewise if he be a great waker, and strong of mind, it signifieth dryness of brain. Dry brain If there be passing great moisture with heat, than there is much superfluity, and many diseases chance to the head. Hot and moist, Moist brain by heat distempered grieve such a one, and namely the Southern air, and the Northern wind helpeth: such a one is very sleepy, nor he may not wake long time. And when he sleepeth, it happeneth him to have Subeth, that is, false rest: Unkindly rest. and hath troubled sight, and uncléere wits. If dryness increaseth with heat, there falleth and cometh worse Synthomata, evils & sicknesses, saving there be not so many superfluities. Such have their wits sufficiently clear and clean from superfluities. But they wake more● then other men, and they be hardy, great boasters, or vain speakers, and unstable, and such wax bald after youth, though they have much hair afore. Also if cold passeth with dryness, such be wont to have clear wits, and clean ways from superfluities in youth, & utterly without sickness, but when age cometh they wax feeble for a light cause, & old age cometh swiftly. And it appeareth soon in the head, for they have soon hoar hairs. And if the dryness be stronger than the cold with hoariness, they wax bald. And if the cold be stronger than the dryness than they wax not bald: but when the cold passeth with moisture, then cometh deep sleep. And the wits of such men be evil, and there is much superfluity. And if the cold either the moisture waxeth strong, such a man falleth into Apoplexiam, that is an evil, that withdraweth a man's mind and moving, and feeling: or else he falleth into a palsy, either dieth. And he that is so disposed shall not be bald, as Galen saith in Tegni. and in the Comment. Halye saith the same. But this sufficeth that is spoken of the properties of the head and of the brain. ¶ Of Caluaria. Chap. 4. CAluaria is the foremost part of the skull, Calua the skin. and hath that name Caluaria, of bald bones for default of hair. And is called Vertex * Vertex, the top or crown of the head also. And so Liber decimo, cap. secundo. Isidore saith, that Vertex is the part of the head without, there the hair is kit, there the hair is wounden. So Occiput the paul is the hinder part of the head, as it were set against Capitium. The foremost part of the head waxeth soon bald for dryness thereof. The over part latter: but the paul last or never, and that is for superfluity of humours. Of the properties of the hair, seek more within. Of the eyen. Chap. 5. LIbro. 10. chap. 1. Isidore saith, Oculi. That the eyen be said as it were hid. For the lids cover and hide them, that no grief come to them or hurt them, or else they be so called because they have light secretly hid within them. Among all the wits, the eyen be next to the soul. For in the eyes is all the judgement of the Soul. For in the eyes is seen and known the disturbance and gladness of the Soul. And also love and wrath, and other passions. They be called lights, for they receive light without, and convey it and sand it forth. The eyes be the instruments of sight, as Constantine saith. And they be two, lest if by hap the one were diseased, that other might supply the lack thereof. And for the eye is in steed of a writ, or a spy, kind setteth them in the highest place of the body. The eye is made of ten things: Of seven small curtils, and three humours. Among the humours, the first is Whitish, the second Cristaline, the third glassy. The seven curtills be seven skins, either webs, that beclippe the foresaid humours, and divideth them a sunder. And in the middle of these humours the sight is form. And they be of kind so ordinate: togethers, that four be in the foremost part. Of the which the first is called Tela Aranea, as it were the web of a Spider. The second Vuea● Grapic: The third Cornea, Horny: The fourth Coniunctiva, Able to join. And three be in the inner part, the which three, be called Rethina, S●derina, and ●th●●tica, that is, hard, as it shall be showed hereafter. But among all these, one alone is the instrument of sight, that is the humour Crystalline. And hath that name of Crystal: for it is like Crystal in colour. This humour Christallinus, as Constamntine saith, is white, bright, clear and plain without: and is set in the middle of all the other, that all the other should serve it evenly. It is passable, clear, and bright, that it may the sooner be changed into colours opposite, and have & take likeness of all colours indifferently. Also it is round in shape and substance, that it be not lightly h●●rt and grieved. And also that no superfluity be gathered in the corners thereof: by the which superfluity, it might happily be grieved. And because it should not be too much movable by too much roundness, it is somewhat plain, to be of measurable swiftness. For every thing that is all round (hurt) in the sides is unstable, and unsteadfast, as Constantine saith. And that by this humour the sight is made, it is thus proved. For it aught to be closed between this humour and the spirit of fight, as some humour or other thing: the working and the doing of sight is away and faileth. For the spirit of sight may not pierce, and come thereto for the let that is between. This humour springeth of the overmost parts of the brain, that be pure, thin, and bright, that letteth not passing of light. And properly to speak, this is the black of the eye: and is called the middle of the eye, or the point of the eye, & therein is porperly the virtue of sight, & of seeing. Wherein unto us beholding near, appear certain Images, as it were in a mirror: but thereof we shall speak hereafter. This humour is set in the middle of the other two, between the glass and the white. The glassy humour is clean, pure, & bright as glass, so the we may see there through, and is called Gelados in the language of Arabia, & helpeth in two manners. First & principally it taketh blood to nourish the humour Crystalline, & maketh it white and able to turn soon into the substance of the humour Crystalline. It is not convenient that so clean & pure a humour should receive unpure feeding: the which it should do, if the read blood not defied, not whited, not made subtle, were by any occasion meddled with the humour Crystalline. The second wise it helpeth & defendeth & keepeth the humour Crystalline from touching & sharpness of tunicles: the which in respect thereof be hard & more boistous. Likewise the humour that is called Albugineus, the which by another name is called Euagaidos', is in the further part: & helpeth the Crystalline in two manners: for it saveth him from hurting & grieving, & by his moisture tempereth the Crystalline, for the humour Albugineus in the eyes is more moist, & the Crystalline that is called also Christallidos is more dry. Also this humour Albugineus by his thickness gathereth togethers & comforteth the spirit of sight. These three parts of the eye, though ●● they be called humours, yet they be not properly humours: for they be not soft & fléeting as humours be, but they have much more thickness in themselves then humours have. They be also living bodies, and have kindly virtues, the which long to no humour: yet they be called humours: for they have more softness & more clearness than other members of the body. And they be more obedient to the working of the spirit & virtue of feeling them other limbs of feeling. These three humours be departed a sunder with the rumes inner & utter, for they should not be meddled togethers. These seven curtils be ordained in this manner. Fast by the humour Crystalline in the neither side is the curtel that is called Rethina, A rheum. and springeth and cometh of the veins and hollowness of the skin that is called the middle mother, in manner of a web or ●aul, & beareth feeding with her to the humour Vitreus: & sendeth feeling by the sinews thereof to the Crystalline. Next to this Rethina, immediately followeth the second curtel, that is bread and cometh of the middle mother: & feeddeth & defendeth the curtel Rethina, that it be not by any hap broke or hurt. The third curtel followeth, that is called Sclirotica, that is full hard & cometh of the hard mother of the brain, and defendeth all the other from the hardness of the bone, & is as it were the bend of the eye. In the foremost part next to the Crystalline humour, is immediately the curtel that is called Tela aranea, & is called so for the subtleness thereof, that it may be passable to the spirit, & is bread & cometh of that most subtle parts of the curtill that is called Rethina. This curtil is set between the Crystalline humour, & Albugineus: and keepeth that they fret not togethers. This curtil Tela aranea joined with the inner part Rethina, maketh the first roundness. For these two curtills close the humour Crystalline within them. After this followeth the curtill that is called Vuea, Grapie, & hath that name, for it is like in colour to a black grape, & that by wise counsel of kind. For all the other, that we have spoke of in the composition of the eye be white & clear, and sheddeth the spirit of sight. And therefore it needeth to have therewith the curtill Vuea, grapy, to gather light in the eye by the blackness thereof. For blackness is a colour that gathereth sight. And also this rheum is full of holes, as a Sponge, and containeth thirds of sinews, as Constantine saith, to cleanse & to purge the humour Crystalline, from superfluous moisture. This curtel Vuea, Grapie, is joined in the farther part of the head, with the curtel Secundina, in the inner part: the which so joined, maketh the second roundness, and closeth the humour Albugineus, that kind setteth there to make the spirit clear, and to give kind of moisture to the humour Crystalline. After this curtel followeth the curtel that is called Cornea, Horny, and hath that name of the doing thereof. For it is ful like to a bright horn, and is bright and clear to the spirit of sight. And by the brightness & clearness thereof: and by the reason of somewhat of thickness thereof: it helpeth somewhat the spirit of sight, to gather the sight, Also because of strength thereof and sadness, it defendeth the inner curtells, that be less strong from utter griefs. And this curtel Cornea, horny, is joined to the inner curtel, that is called Sclirotica, hard, and maketh another roundness. For these two curtells, Cornea, the utter, and Sclirotica, the inner contain and close within themselves all round, the humour Vitreus, glassy. At the last in the utter part of the eye without is set the curtel Coniunctiva, the cometh down from the brain pan, and covereth not all the eye, but remaineth in the corners of the eien, and bindeth and holdeth them, that they abide in a due steadfastness. The disposition of the eyes. cha. 6. TO the eye so disposed & perfectly membered, the spirit of sight is brought in this manner. From the foremost part of the brain come out two hollow sinews, which be called Optici, which fix themselves in the substance of the humour Crystalline. These two hollow sinews be pight in the eien, & come either overthwart either cross wise, & be joined in a point: & that maketh kind wisely, that if that one eye be closed or let, the spirit of sight may come to that other, & do there perfectly his deed, and so the black of the eye in the art of seeing is comforted by the joining of the virtue of sight, as it fareth in shooters, that close that one eye for to shoot the more even. Also the spirits Vitalis be therefore joined together, that by sustaining of each other, they may be the more strong. And therefore also they come and meet together in the bound of touch, that one thing seem not twain, the which should fall, if either eye a sunder saw his own Image. Therefore it needeth, that the virtue of sight be contained in one limb, in the which is one well of virtue, that springeth into the black of the eye, as saith the Author of Perspective, as it fareth in them that set their fingers under the eyen, in which the black of one eye is borne downward, and the black of the other eye upward. And so the spirit of sight is departed and dealt, and one thing seemeth twain. And the cause is, for the light cometh from the one eye upward, and from that other downward. And so the beam of light that cometh from either eye, touching the uttermost part of the thing that is seen, setteth not the space, for the air is between, and so he seeth as it were two bodies, and yet there is but one. Nevertheless every squint looker seeth not so, though his eyes be uneven. For stéepely the beam passeth by a right line to the uttermost parts of the thing that is seen, as it is said afore in the third book, in the Chapter of the sight. A well disposed eye is considered touching the perperfect composition of his parts, as it is said afore. Also touching the situation: for it challengeth the highest place, for the dignity of his subtlety, & namely for the nearness it hath with the soul, as saith Isidore and Aristotle also. And touching due proportion of quantity. For the eye aught not be strained too far out, neither lifted up too high. For that betokeneth disturbance of discretion: neither to deep in. For the betokeneth default of matters & of virtue. Then the mean is worthy to be praised: but li. 19 Aristotle saith that a deep sight seeth a far. For it is moved & lightened ere it come out of the limb, and the light is not departed neither deled: but the beam of the sight passeth forth right to the things that are seen, as it is showed before of the sight. Also it is considered by divers movings: for it aught to move meanly: For if the eye be to much moving, it betokeneth excess of heat, & betokeneth also unsteadfastness of thought and mutableness of affection. If it move too slowly, it betokeneth the contrary disposition, that is excess of cold and obstinateness of thought and of william. Then mean moving is to be praised: for it signifieth easy perceiving of the mind, and in things perceived, due fastening. Therefore Aristotle saith, li. 12. that the closing of the eye must be meanly swift, for if it be of great opening and of little closing, it betokeneth shamefastness and folly, as he saith li. 1. But if the opening be too slowly, it betokeneth default of virtue & compaction of matter in the sinews: For it is not obedient so the working of the spirit, Addition as it fareth in them that have Lethargia, Forgetfulness, this impediment cometh through cold rheum, if not of some over moistered impatience, & doth lie in the hinder part of the head or brain pan. Also the eyes be considered properly touching the perfection of their working: For if the eye apprehendeth well and lightly, without again smiting, & deemeth of that he seeth, it betokeneth good disposition, as it fareth in the eyen of Eagles, that speedily behold and see the Sun in roundness. The working of the eye is deemed & considered by sharp & dim. For he that hath a subtle sight, seeth well a far off & near, because the sight is much, it seeth a far: for it is subtle, it hath a full discerning of things that be seen. For an eye of little sight, as Aristotle saith. li. 19 shall not see well a far, for the thick spirit seeth much a far, because of his bigness: but not perfectly because it is thick. A little spirit & subtle, seeth nigh & perfectly, & not a far, for the scarcity of the spirit of sight. For when he seeth perfectly, that is by reason of the subtlety thereof. Little sight & thick seethe not a far, & that is for scarcity thereof, nor seethe, not perfectly, for the thickness thereof. For the thicker & the more troubled spirit that a man hath, the féebler and the uneasier of sight he is. Also the eye is deemed by changing of colour: for li. 19 Aristotle saith, the eien in the beginning of breeding, be of green colour: and then they change into black, either into yeolow, either into any mean colour seemly thereto. For if there be much humour & little spirit of sight, disturbed by any hap, the black colour therein is strengthened. If there be little humour & feeble spirit of sight: the colour shallbe yeolow. For as Aristotle saith, yeolownes of eien is moving of feebleness. And if the humour be mean, & the spirit temperate of cause according to whiteness & blackness the colour is diverse. If the eien be black, they be of sharp sight by day, by reason of gathering togethers of light, & of humours in the same limb of the sight: and by night they be dim of sight. For the light of the night is feeble, & the humour of the night is kindly of more heavy moving, as Aristotle saith. A yeolow eye contrariwise is feeble of sight by day & strong by night. For the matter of yeolownesse that is brighter of itself when it is joined to the day light, is more dark, & therefore the spirit of sight, the light remaining, is feebled in the deed of fight. By night the spirit of sight in the eye is holp by clearness, that is contained within a little humour, & the day light passeth, and there abideth in the eye the virtue of seeing and of deeming some deal in darkness, as it fareth in Cats, Also the eye is known by disposition of the parts that be about it. As of the eye lids and brows. For if the eye lids that be the helers & coverers of the eyen, be full of flesh within, and of superfluity of humours, they hinder sight. For such eye lids by cause of their little moving, put not of thick air. Liber primo Aristotle saith. If the place of tears that followeth to the corner of the eye, be much fleshy, Of fleshy eyes. as it fareth in the eye of Kites: it signifieth wiliness and evil fortune. Seek for other properties of the eye before in the treatise of sight. And this that is said of the composition, ffectese, and doings of the eyen, is sufficient at this time. ¶ The black of the Eye. Chap. 7. LIber. 12. chap. 2. Isidore saith, that the black of the eye, wherein is the virtue of sight, and is called Pupilla in latin, for the final images that be seen therein. And small children be called Pupilli. And the black of the eye, is so called, because it is clean and pure as Puella, a little maid child. Physicians say, that the Images that we see in eyen, be not seen in eyen of the them, that shall die, A secret to know if the sick shall die three days afore. And if the said Images be not seen, it is a certain token of death. The black hath about it a circle that is called Corona. By the Corona the black of the eye is marked and bounded. And the white parts of the eye departed therefrom. This Corona by the roundness thereof highteth the black of the eye all about. And in this Corona is that most fairness of the eye. Hitherto speaketh Isidore. Halye saith, that in the black of the eye as in glass appeareth Images of their things, that be seen in the eye. And all that is in the eye, of rheums and humours, either they help or serve the black of the eye: And therefore it sitteth in the middle, as a Queen. The black of the eye is little in quantity & most in virtue among all the members. And therefore as it is lest, it taketh and comprehendeth things that be most of spirit, that cometh of the brain within, and taketh likeness and receiveth without by light. And so by light it taketh in itself the likeness of the thing that is seen, and sendeth it to the perseverance of the Soul. For from all parts of the thing that is seen, lines come togethers and make a Pirami in a toppewise, either in a shield wise, of the which steeple the sharp end is in the black of the eye, and the broad end in the thing that is seen, as it is showed afore of the sight, look there: this black of the eye perceiveth & hath discovering of the colours and shape of all things by the utter parts. And hath liking in the middle colours and figures of shapes, as by the lines perspective are expressed, and is corrupt in the uttermost parts, either at lest is heavy and faint by contrariousness, as saith the Philosopher. Also it seeth & deemeth al● things, that is without it, & set afore it: but it never seeth itself by lines, upon the which the likeness of the thing that is seen cometh to the sight. But when it seeth itself, that happeneth by reflection and rebounding of beams, that is, when the likeness of the thing that is seen, is first multiplied, & reboundeth to the mirror, and from the mirror again to the sight, as saith the Author of Perspective. And therefore peradventure the spirit of sight, hath liking in the sight of a mirror. For it is somewhat fortified and strengthened: as it were turned again to itself, by reflection or rebounding of the beams. Also the black of the eye comprehendeth all things by a corner: For whether the limbs pass out of the black of the eye to things that be seen, either come to the black of the eye from the thing seen: always they be joined in the middle or centre of the black of the eye, as it were in a corner, corner wise, for that corner is the touch, & meeting of two lines. And forsomuch as the lines, by that which the sight is shapen, are joined, and as it were cornered in the middle of the black of the eye: Therefore the Philosopher saith well & properly, that the eye se●eth all things by a corner. Also among all the parts of the body, the black of the eye most soon feeleth: and for the nobility and preciousness of the complexion thereof, it is most passable: And therefore it is soon grieved and hurt, and worst and hardest and most dangerous to be healed. And therefore kind hath given thereto curtills or rimnes, and coverings of defence, that it may so the better put off win & without things that grieve. Of these properties and passions of the eyen, and of the black thereof, search within, in a special treatise. li. 6. ¶ Of the Eye lids. Cap. 8. THe Eye lids be coverings of the eyen, and are called in Latin Cilia, and hath that name of Celare to cover; For they hele & cover the eyen in safeguard, as saith Isidore lib. 11. cap. 2. The eye lids be in substance snowy and thin, for easy moving. For by their continual moving they put away the air: and so they keep and defend the eyen without from grieving and hurting of the air. These eye lids are called Cilia in Latin, and Palpebre also: for Palpitando, as it were oft feeling: they move always: for they close unselye togethers, to feed the busy moving, as saith Constantine and Isidore also. The eye lids be warded and kept with rows of hair, to put off if any thing fail or chance to come near the eyen, when the eyen be open: and to sleep the more quietly and surely, while the eyen be closed therein. Also that they meanly may, cutting the air, quicken, keep, and save the sight clear & bright. Hitherto speak Isidore. cap. sup. Constantine saith that the eye lids have hair, not all strait, but somewhat bend and crooked. And that kind hath wisely ordained, to make them more able & stronger to close themselves, and to put off more mightily grief & hurt if any fall. Also in growing, these eye lids have of kind a certain quantity: and thereof the hair of them spreadeth not, neither waxeth not, as the heat of the head, but they have a certain pointed proportion. And therefore Constantine saith, that the eye lids be not soft, neither full of poors, but rather hard, that the hair that groweth thereon: may be hard and somewhat crooked and bend. And that they should not grow too soon in length, as an herb that groweth in hard land, is little and upright, and not as that herb that groweth within soft land. Kind giveth these eye lids the beauty of the body, and to help the eyen. And therefore Libe. 12. Aristotle saith. That every beast that gendereth only, hath hair on the eye lids, and every four footed beast, closeth the eye with the over lid. A bird in steed of an eye lid, hath a heler to cover and keep the sight: A contrary closing of the eye. and closeth the eye with a web, ordained therefore in the uttermost parts of the eye: & for that the kind of the eye is watery & moist, therefore it needeth such a keeping. Also every bird closeth the eye with the neither lid. Also every four footed beast that wanteth eye lids, is feeble of sight, as it fareth in Fish, Hares, and such other, as Aristotle saith li. 4. etc. ¶ Of the brows. Chap. 9 THe brows be called Supercilia, because they be set above the eye lids, and they be furnished with much hair to the intent to help the eyen, to put off the humour and sweat that cometh down from the head. The middle space between the brows, bore without hair, is named Intercilium, as Isidore saith lib. 11. The brows help the eye lids, as saith Constantine, to keep that no grief nor hurt come to that eyen from without. Also they adorn and make the person to seem honest and fair. For no man is seemly without brows. Brows have a virtue hid, that showeth outward the passions of the soul, as saith Aristotle. For when the brows be strait as lines, they signify womanly softness, either lightness of head. Also hanging brows over measure, betokeneth an envious man. As Aristotle saith lib. pri. Also high brows & thick of hair, signify hardiness. And evenlong brows with little hair, signify towardness. Also if they be thick with long hair, somewhat shadowing the sight, they betoken passing excess of heat. Also if they be much fleshy, and little hair, they signify hard and blunt wit, for the cold that hath mastery in the principal members. Also, if they be without hair they signify corruption of that blood within: as it fareth in leprous men: either wasting of kindly humours, as in Ethykes and such other: Febris hectica, or Hectica passio, the fever Etick a kind of consumption by consuming of blood. either stopping of the veins of the humours, as it fareth in them that are gelded. And we see that they ware and grow against age, insomuch that they let the sight, except they be cut or shorn, as saith Aristotle. lib. 3. Also he saith there, that in them that use much the service of Venus, hair of their brows faileth, or turneth white. That is for wasting of moisture, and for default of virtue, and for increasing of cold of the brain: for too much dryness breedeth baldnese, and passing cold hoarenesse, as it is said afore. Of the Forehead. Cap. 10. THe Forehead is called Frons, & hath that name of the holes of the eyen, as Isidore saith. And the forehead showeth outward the imagination and disposition of the thought by gladness or heaviness. Constantine saith, that of very truth and soothness, the forehead is above half round, and not full hard neither full soft. And that is needful that it be temperate that it hurt not, neither grieve the place that is nigh to the eyen. It is safely warded and covered with the skin to defend itself, and to continued the other limbs of feeling, and to height or adorn all the head. The virtue and worthiness of all the beast shineth namely in the head. The Philosopher saith, that the forehead of a man and woman, is the seat of shame and of worship. And that is for the highness of the virtue imaginative. By the virtue imaginative, things that be sorrowful either glad, seemly either unseemly, are suddenly brought to the perseverance of reason, and there they be deemed. Also the forehead is the tower of defence of all the sinews that come down from the brayve, to make the feeling somewhat perfect. Within the hollowness of the Forehead cometh down sinews to all the limbs and instruments of the neither powers. By the service of which sinews in the house of reason, is judgement made of all things that is felt and known. And therefore Gregory saith, That the forehead is the worthiest part of the utter head, wherein is set the print and token of the Cross, that was sometime token of pain and of torment, and now hath place in the forehead of Emperors. Then a forehead well disposed showeth all things that be said afore: but and it be passing out of kind & out of mean, it signifieth and figureth other things as the Philosopher saith. Aristotle saith, liber. 1. If the forehead be too much, it betokeneth slowness, or self-will, that draweth to folly: and when it is meanly little, it betokeneth goodness of virtue. But when it is too high, and it were round without, it signiefieth excess of choler and of fervour, & sharpness: and oft such be disposed to the passions of Cholera, as to frenzy & madness. In comparison to other members of the face, the forehead hath little of flesh and of fatness. And Haly and Aristotle saith, that the cause thereof is: for that much flesh and superfluity of fatness letteth wit and understanding. And therefore too much flesh in the forehead with a manner shining and stretching of the skin, is a token of corruption, as it fareth in leprous men. Also too much leanness of the forehead, & riveling of the skin, is a token of default of the brain within, and final wasting of the subtle humour, as it fareth in old men, that be beyond help consumed, spent, or wasted by age, either sickness, and evil of long time. ¶ Of the Temples. Cap. 11. THe Temples are called the members of the head, that lie in the left and in the right side of the head, & have that name, because of continual moving. For they be changed as it were sundry times, as Isidore saith lib. 11. cap. 2. And Constantine saith, that they be bones set on either side of the eyen, the which be somewhat soft and sinewy, and that is needful to make perfect the moving of the eyen. For the spirit of feeling is brought to the limbs of the senses, by the temples and by sinews. And also, as the science & craft of Anathoma meaneth, the spirit Vitalis is sent from the heart to the brain by the temples, and by some organs of veins. And so for gendering of sinews of feeling, and for the organ and veins of pulse, in the place of the temples, the temples be passable, and easier to be hurt and grieved: and therefore a beast stricken in the place of the temples, dieth lightly forthwith. For as Aristotle saith lib. 19 the smiling that falleth upon the bones of the temples is deadly. For if they be wounded, the beast is in peril And that chanceth by reason that the humour that is in the Temples passeth hastily out for thinness of the bones. And the temples ware grey soon, for scarcity of humour, and for dryness that hath mastery therein, and because they be able to be turned to the kind of ●olde. Also the temples have dens and holes within, therefore they receive the humour that cometh from the brain, & bringeth the eyen a sleep. And if the said dens and holes be pressed and wrong, then by trapping of the humour that is contained within the Temples, the tears fall out of the eyen. ¶ Of the Ears. Chap. 12. THe Ear is the Instrument of hearing, and hath this name Auris, of Haurio, to take and catch, and for because he taketh and catcheth the voice & sound, or because Greeks call a voice, Audensiden: and so the ears be called as it were Audes, hearers: for the voice smiting and coming to the windings of the ears, maketh sound and noise: by which the ears take perfection of hearing. The over most part of the Ear, is called Pinnula in Latin: Did men call it Pinnum, sharp. Haec Isidorus. The substance of the very ear is griftly for two causes that are needful to defend the same, that nothing hurtful fall into the hearing, as the eye lids defend them: and also to help the hearing. For when the voice of the air smiting, cometh to the gristle bone, there it is greatly holp and then it entereth into the holes that be the proper instruments of hearing. Those holes be set in a stony bone, in that which sinews be fastened that come from the brain, and bringeth to the ears feeling and moving, and bringeth likeness of the voice that is received in the holes to the judgement of the soul. And these holes be wreathed and wound as a spindle of a press or vice: and that is, that cold air should not enter too swiftly, to grieve the inward celles or the sinews, and to keep that nothing hurtful fall in, to let the instrument or lymine of hearing, as it is said in Pantegni. lib. 4. ca 16. The ear is grieved in many manners. For sometime by a postume, that is therein, A materie sabstance of the colour of the brain. and so cometh Quitter out of the ear. Also by worms that creep into the holes of the ears, & by w●●ms bred therein of corrupt humours and rotten: the token whereof, is itching within the cares and tickling, and the moving of such worms is felt. Also, the ear is grieved by a Worms, like Malshave, and by superfluity of flesh, when evil humours be gathered therein, Also it is grieved by evil disposition of the sinew that cometh and entereth into the ears, as it fareth of sounding, ringing, and such things that fall and come of wind in the skins of the brain, and be closed in part of the sinew Auricularis. Also it is grieved by thick humours that move therein, and then the head is grieved with sound and noise in the ears. Also the herring faileth, for default of virtue of herring, or by riveling & shrinking of the sinew of feeling, as it fareth in old men. Also sometime happeneth deafness, when the child is bred in the mother's womb, when kind is wanting and not sufficient to pierce an hole in the limb of hearing: and that is for default of itself, or else for that the matter is not answerable to kind. Also it is grieved by sharp sickness, when cholaricke humours going up to the brain, letteth the hearing. It helpeth such, if Cholera be purged by digestion. Wherefore it is said in Aphorism. If Cholera be wasted in deaf men, deafness is taken away. Huc usque Constantinus. Also lib. 11. Aristotle sayeth. The limb of hearing is full of the kindly spirit. For like as the kindlye spirit maketh the moving of the pulse in the veins, so it maketh in the ear the virtue of hearing. And for that all things be learned by the power of hearing. And it is said there, that the making of the ears is an open known web and containeth things, and is slender, and that for the subtlety of the self hearing. Also the hearing is feebled in time of moist complexion: & namely in them, that oft serve Venus. And that through the disturbance of the spirits, that maketh the hearing perfect. For as Aristotle saith, too often service of Venus grieveth the body and the heart: Haly saith the same. Aristotle saith lib. 12. in a man the ears be kindlye set in the middle of the round head: for the ear heareth not only strait one ways, but rather all about on every side. In four footed beasts that have the head hanging downward to the earth, and body not reared upright: the ears be in the overpart of the head, as it fareth in Oren, Asses, and Horses: and the ears of such beasts move greatly, & that for the high place. And for that they move much toward divers places, they take sound & noise by much rebounding. Also Ari. saith there, that no beast that layeth eggs, hath cares growing upright without: But yet such beasts have some privy ways. And also birds & fowls, which fly, have none ears outward: nevertheless they have a mean hole, and an open way, by the which they hear perfectly. Also * Concerning nature. among all these beasts a man's ears move lest, and also be shortest in dimention of seituation and place: but to hear they be most: able and lively: as it is said lib. pri, and that is through goodness of complexion. Wherefore if there be great excess in the greatness of the ears of a man, with other signs and tokens agreeing thereto: it is a token of dullness, and of slow wit and understanding, as Aristotle saith. ¶ Of the Nose. cap. 13. ISidore saith, that the Nose is the instrument of smelling, & hath the name of the nosethrills. And the nosethrills be so called, for that by them we smell, savouring and vital things, and discerns between swéets and stinking. And so because smelling remain to us by them: they be called nostrils, as by the contrary, men blockish, careless, unskilful, and ignorant, be called, as it were without nosethrills. Constantine saith, that the nose hath two holes, that is divided a sunder by a manner gristle bone; and one of these two holes, cometh to the hollowness of the roof of the mouth: and that other passeth to the skins of the brain, to draw the air to the brain, and to bring the spirit of feeling to the nostrils to make the sense of smelling perfect. The first hole is needful to put off superfluities, that come from the brain: & the other to draw spirit and breath, and to make perfect the smelling. But properly to speak, the instruments of smelling, be two hollow fleshy pieces, that hung from the nosethrills as it were scales that receive first in themselves the air that is drawn, and then sendeth it into the inner part of the brain. To these teats the utter nostrils serve drawing in air, and closing it within themselves, & making it subtle, that it be lightlier and the more perfectly changed and likened in the limbs of smelling. A sinew cometh from the brain, and entereth into the said teats of the nose, and giveth to them the spirit of feeling, as saith Constantine. Then by mean of the air, the nose draweth in a fumosity that joineth itself to the spirit of feeling, the which spirit taketh likeness of that smoke, and presenteth it in the brain to the government of the soul. Therefore Constantine sayeth, that the nose is needful to draw in air temperately, to cleanse and purge the brain by suiting places, and to temper the kind heat in the dens and chambers of the brain: and also to give perseverance to know smokes that be resolved & dispearced from what substance it be, whether it smell sweetly or stink seruently. And therefore lib. 12. Aristotle saith, the wit of smelling is departed, as is the wit of hearing. And except it were so, it should not do the act and deed of smelling, and also the wit of smelling should not be, but to draw in air in a beast that hath a nose And this limb, that nose, is in the middle of the foremost part of the head, and for that kind setteth the nose in the mids of the three instruments of f●●lyng, as it were the tongue in the balance: for moving of the breath that is needful to the other wits. Then gathers briefly by these-things aforesaid. that the nose is a member of office, to know and draw, and to put out air, to deem smelling, to cleanse and to purge the brain of great superfluityes, to serve the spirit of feeling, and by drawing of air to open and close the lungs. And therefore as Constantine saith, the nosethrills be set not even afore the lungs, but thwart over, that the cold air that other while cometh to the lungs should not grieve them: and if dust or any other thing entereth with the air, it should not annoy the lungs. And also as Gregory super Cantica sayeth, The Nose beseemeth most the Face, insomuch, that if the nose lacketh, all the other part of the face is more ungodly and unseemly. The disposition of the nose should be mean, so that it pass not due manner in length, breadth and highness. For if the nostrils be too thin, either too wide: then by great drawing in of air, they betoken fierceness of heart, and indignation of thought. For by disposition of the members of the body, the affections and will of the soul are foreshowed & deemed, as it is said, In principio Philosophiae: For the accidents of the soul be often changed according to the accidents of the body as white wine, taketh the likeness and colour of a red glass, that it is poured in. And therefore means of disposition betokeneth means of goodness, as the Philosopher saith in libro suo In principio super Pronostica. Gaien saith that the nose is let of this doing and working. And there he sayeth also, that a sharp nose, and hollow eyen, etc. through strength of heat that wasteth moisture. A token of death. And therefore if the nostrils ware sharp, and the eyen deep, in sharp fevers, it is a token of death. And that falleth to the nostrils, as Galen saith, when the kind heat is so feeble, that it may not stretch and spread itself into the utter parts. And therefore it followeth, that the spirit & blood may not come together to the utter parts. And then through cold that slayeth, the limbs shrink togethers, and the heart is altered, and then cometh sharpness of the nostrils, that is the worst sign and token, and the deadliest, of them that have the ague. Also the nose is let other while, as Constantine saith lib. 9 cap. 15. by evil disposition of the brain: Sometime by stopping of the sinew of smelling, sometime by fullness and replection of stinking and corrupt humours in the teats of the nostrils. And sometime by breeding of superfluity and corrupt flesh in the holes of the nose, as in snivelards and lepers. And this grieveth not only the smelling: but also it decayeth the voice. And sometime it is grieved by superfluities of humours, that flit into the dens and chambers of the brain: and chat cometh of dissolution and dealing of heat, either of too great constraining & closing that cometh of cold: as it fareth often in a revive that falleth to the breast. And sometime by repletion and sharpness of the veins. Nevertheless bleeding at the nose, is special cause of dissolution of the evil in many sicknesses, & certain token of recovery and of health, as it fareth in sharp Agues, that end and pass away oft by such bleeding. And in Aphoris. it is said, it is good for a woman Deficientibus men●truis, to bleed at the nose. ¶ Of the Cheeks. cap. 14. Bucca. Faux. Gena. THe Cheeks be the neither parts of the eyen, whereof beginneth that beard, as saith Isidore li. 11. cap. 2. For Genos in Greek, is Barba in Latin, in English a beard. The same parts are called Maxilla in Latin Maxilla, is the bone of the cheek. Mala, is the round under the eye. , & have that name of Malis, per diminutionem. Male be called high, and are parts set under the eyen, for defence of the eyen: and be called Male, either for that they were round upward to the eyen, which the Greeks call Mala, or else because they be above Maxillas, the cheeks: and so Maxilla is the Diminutive of Male, as Praxillus is the Diminutive of Palo, as saith Isidore. It requireth heedfulness, Addition. to understand of Malae, Malae is the leure or space of the face, which is close to both sides the nose, from the roof of the mouth, unto the eye brows. Constantine saith, that the cheeks be made and compound within, of sinews and of bones. And the bones thereof be joined to the brain pan, that which be therefore compound and made of many divers pieces, lest if one have any hurt, the other should be grieved. And outwardly they be hot and fleshy, to temper and assuage the cold of the bones, and of the gristles of the ears and of the nosethrills: and also to serve and secure by their heat the limbs of feeling that be all about them. And therefore the cheeks be set under the eyen, to defend and save them. They be set in the middle of the senses, for service of food. They be hot and fleshy, to slake the cold limbs of feeling. They be white and read to height the face, & make cheer. The most fairness in man is in the cheeks, as saith Constantine, & in the cheeks the complexion of man is most known. For if they be much ready, & meddled with temperate whiteness, Sanguine hot and moist. and not fat in substance, but meanly fleshy, they betoken hot and moist complexion, and temperateness thereof. But if they be of white colour, without meddeling of redness, Fleame, cold and moist. and in substance fat, and soft, and quaving: they betoken excess of superfluity of cold and moisture. And if they be brown in colour, Choler, hot and dry. either citrine or peolow, and thin and lean in substance, they betoken mastery of too great drought and heat, as it fareth in cholaricke folks. And if they be as it were wan and in colour bluish, Melancholy, cold and dry. and of little flesh in substance, they betoken excess and superfluity of cold and dryness: as it fareth in them that be melancholy. And the cheeks show not only the diversity of complexion, but also the quality of affection and will of the heart. For after the affections of the heart, by sudden fear, either joy, they were suddenly pale or read. This saith Constantine. ¶ Of the beard. Cap. 15. COnstantine saith, that the beard is Barba. the seemliness and ornament of man's face: and so appearing and covering the cheeks, in one part it beautifieth, and in another it helpeth: for by the hairiness thereof, it defendeth the sinews of the cheeks from cold air. And therefore the beard is a needful feature for the cheeks, and the beard is a token of virtue and strength of kindly heat. And this is the cause why a man hath a beard, and not a woman: for a man is kindly more hot than a woman. And therefore in a man the smoke, that is matter of hair, increaseth more than in a woman: and for that kind sufficeth not to waste that smoke, it putteth and driveth it out by two places, in the head and in the beard. And therefore sometime women hot & moist of complexion have herds, and in the wise men of cold and dry complexion, have little beards, and therefore on men that be gelded, grow no beards: for they have lost the hot members that should breed the hot humour & smoke, the matter of hair. And so it followeth, that thickness of the beard is sign and token of heat and of substantial humour, and of strength, and a certain assay to know difference between men and women. In children grow no beards, though they be hot and moist: for the superfluity of the sumositie, that is, the matter of hair, passeth and turneth into the waxing and feeding of children. Huc usque Constant. And Aristotle saith li. 19 that the hairs of the beard, like as the hairs of the head, in the disposition thereof, presenteth and showeth the quality of the vapour or fat humour, of the which they be gendered: for if the humour be smoky, hot, and dry, the hair as well of the beard as of the head, shall be crisp and curled. And that falleth, because they pass by two contrary ways: For the earthy parts move toward the neither parts, and the heat moveth toward the neither parts: and so the hair is curled and crispy for feebleness thereof. And that happeneth through scarcity of moisture, and multitude and plenty of the earthy part, and so by great heat they be crispy and curled. But if the vapour be full moist, the hair shall be soft and long: for the humour runneth making slippery till it come to the hair. And therefore the hair of the head & of the beard of them that devil in Thracia, Thracia, a Region in Europe, in which standeth Constantinople, same time called Byzantium. be soft and smooth: For their complexion is moist, and the arye that they devil in is moist. And contrariwise it happeneth in men that have dry brain, and dwell in hot regions and countries, for the dryness of the air that they devil in. And he saith, That the colour of the hair of the beard, changeth by changing of age: and therefore in age the beard weareth door, for feebleness of heat and plenty of cold. And sometime the hair of the beard falleth away, through withdrawing of heat and of moisture, as it f●●eth in men that be gelded, and sometime through corrupt humours, as it fareth in lepers. For as Aristotle saith, The falling of hair, As the bay tree, the Box, and Holme, with others of that kind. is like to the falling of leaves of trees, and the cause hereof is, withdrawing of hot humours and fat: and therefore the leaves of trees in which is fat humour fall not. Huc usque Arist. lib. 19 ¶ Of the jaws. Cap. 26. ISidore saith Libro. 11. That Mandibulae the jaws, Mandibula ae. Gingiva. ae. have that name Mandibulae of Manducare to eat. Of the jaws, one is the over jaw, in which the over teeth be fixed: another is the neither jaw, in which the neither teeth be rooted. And the over jaw hath this property, that in every beast it is steadfast and moveth not, except the Crocodile, Crocodile this deformed beast is bred in Egypt, & common in the river Nilus that moveth the over jaw against kind of all other beasts, and holdeth the neither jaw still, and moveth it not, as saith Aristotle lib. 3. The jaws be made and composed of divers hard bones, bound and knit togethers with divers sinews & strings. And that is needful for the centinuall moving, and for need to open and close, as saith Const. And they be as it were two millstones, that continually to bruise and grind the meat, move themselves thereto: and so they serve all the body of meat. The jaws be dipped about and heeled with fleshly perceils and sinnewie: which are called Gingive, and that is the more to strength the putting and setting of the teeth in the depth of the jaws, and for to serve the sinews of the teeth of food, and to slake the coldness of the teeth. And Isidore saith, they have that name Gingive, a gignendis dentibus, of gendering of teeth. For the teeth be bred and nourished in them, and yet they be made to fasten the teeth, and are also needful to heal the teeth, for if the teeth were bore they should be loathsome and not fair. Also they be beclipped about with the skins of the lips, & that doth kind, for they should not only help the teeth and the cheeks within, but also to defend them from outward griefs: and so it happeneth that the gums be corrupt * alluding unto the uncleanliness of men. in beasts, sometime by retchlessness, & some time they be infect and corrupt by rooted humours, and then they breed divers griefs and diseases, as strench, falling out or wagging of the teeth. ¶ Of the Lips. Cap. 17. ISidore saith, that Labia the Lips, Labia. have that name of Lambendo, to lyeke. The over lip is called Labium in Latin, and the neither is named Labrum. Constantine saith, that the lips be needful, for they defend to hele and cover the teeth. And they be also sinewy, and be mate of divers strings, that so they may be more able to seel and to move. For to the forming of the voice they open and close themselves: For if they be cut off, either let by stopping, by shrinking, or else by riveling, words may not be perfectly pronounced. Also the lips are soft and fleshy: and that is needful to temper the hardness of the teeth. For the teeth and the sinews of them which be cold of kind, should be too much grieved with air that is cold, if they were not defended by the covering of the lips. Also the utter parts of the lips be ruddy, and that happeneth, as Constantine sayeth, through subtlety of the skin of the lips, which casilye receive some deal a ruddy quality of a sanguine beat, and therefore the ruddiness of the lips, is a token of clean & pure complexion, without meddling of troubled blood, and of the inner virtue: as contrary wise, wannesse of lips is token of default of virtue and kindly heat. Also the lips be thin in substance, to be the more pliant to moving, and the more able to put in, and for to cut the air, that when it is drawn so darnly, it grieve not with chillness, the inner parts. And therefore the lips put themselves against the cold air, and pureth and cleanseth it, that it may the more sweéetelye and profitably be drawn inward. All this sayeth Constantine. Aristotle liber 12. about the end, showeth like properties, where he saith, That man's lips be soft and fleshy, and may be severed and departed for preservation & keeping of the teeth, & for to be equal to pronounce a word. And therefore the lips have trouble use & service, as the tongue, that is made to taast moisture and to speak, as Aristotle expressly saith, and therefore it needeth that the lips be moist. For if the creation of the lips were not of such disposition, the tongue might not reach to the lips to speak, and to pronounce many manner of letters. For some letters be pronounced by smiting of the tongue, and some by closing of the lips. And therefore making of the lips is needful, that the working of kind should be best. And therefore man's ●rsh is very soft, for man is of good feeling and taaste, more than other beasts. All this telleth Aristotle Libro. 12. Then consider thou, that the lips be comely lyniments and coverings of the teeth, to keep and save, and temper the hardness of the teeth, by their softness, & to shape the voice or speech of all letter's; to put off cold and hot air, and to manifest the default and strength of virtue; by redness and paleness of them, and be the proper limbs of virtue interpretive, to express the passions of the soul, that is to wit, hatred and friendship, sorrow and woc. And therefore it is said, that quaking of lips in frenzy and other sharp sicknesses-betokeneth death, as it is said in Pronosticis and this sufficeth at this time touching the lips. ¶ Of the Chin. Cap. 18. Mentum. THE Chin is called as if were the foundation of the jaws, for that they spring and grow of the chin, as Isidore saith. The shin hath two bones, as Const. saith, and these said bones be joined togethers in the middle, where the small teeth are pight, that be Quadrupli and Pares, and the ends of these bories be departed, and have two forks or twists: that one is sharp, and the sharpness thereof is pight therein as a manner bond, which bond stretcheth from the side of the temples: and thereby openeth and closeth the other fork is great and round, by the roundness whereof the chin is soft as saith Const. For this member is needful for the spring of the jaws, and for the fastening of the neither teeth, & for kindly or speedy closing and opening of air: and is also covenable for the complexion of the face, and for the perfect finishing of the face. And if the chin be proportionate to the forehead, it maketh fair and seemly all the face. All this saith Const. In the chin of a beast is the most strength for the hardness of the bone, and for the hard compaction of the sinews, and for strong rooting of the teeth. And therefore beasts suffer not lightly to be handled by the chin: For if their chin be broke, all their cruelness and fierceness faileth, as their weapon were lost. As it is written 1. Regum. cha.. 17. 1 Sa. 17.24 I caught him by the law, & smote them and slew him, & so thy servant slewt he L●ea and the Bear, etc. Os. David broke the bears chin, and delivered the sheep out of his mouth etc. By touching the chin of a man is token of love and of trust. 2. Reg. 16. joab held the thin of Amasa, as though he would kiss him, etc. Of the mouth. chap. 19 THE mouth is called Os in Latin, for that thereby we put in meat, as it were by a doors, and put out spittle and breath: either for that out of the mouth words come, as it were but at a door, as saith Isidore. And also Isidore saith, That the mouth is the messenger of the soul. The benefit of conce●●, is speech. For we tell out by the mouth, what we conceive beforeth soul and in thought. Gregory saith, That the mouth is closed & compact with many kéeping and wards, as with teeth, and lips, that by so many means the wit and the soul may determine and abvise first what to speak, ere that any word be spoken, that the word may rather pass by the limb then by the tongue. Constantine saith, That the instrument of the mouth is needful to receive feeding and nourishing. For no member in a beast is nourished, but it receive first nourishing at the mouth. For the mouth first receiveth meat, and cheweth and seasoneth it, and maketh it able to digestion, and sendeth it to the stomach, and therefore kind maketh the mouth moist within, to temper and change the easilier the dryness of the meat by moisture of the mouth. Also kind maketh the mouth sinewy and meanly hard and hollow. Sinewy to feel the easilier the savour of the meat: Hard, that it be not grieved and hurt with roughness of the meat: And nevertheless it is not made too hard, but meanly hard: lest the sense of taast should be lost by too great hardness. The mouth is hollow and round within, that the meat taken may move the easilier hither and thither, and that breath may pass by the teeth without let. Also the mouth is needful to draw the air and breath. For the air and breath drawn in by the mouth is changed, purified, and made subtle in the hollowness thereof. And is so sent by the organ of the lungs, to cool the heart: without cooling whereof, the heart should be burnt and destroyed by too great heat. Also the mouth is needful to shape the voice, and for that intent the roof of the mouth is hollow, that the doubling of the tongue, may move the easilier to shape the voice, & move up and down. Also it is profitable to put out and east of the great superfluities, that come of the brain to the lungs: the which superfluities, when they be cast out by the door of the mouth, in the heart and the brain of the beast, the spirit vital, doth his office more speedily. Also it is profitable to discharge the feeding members of superfluity: for when the stomach is charged with raw humours, kind working by the virtue of out putting, cleanseth the stomach by the office of the mouth, as saith Constantine and Galen super illud Aphoris, saith: In spewings & purgations that be hastily made, if they be made as they should, they profit & help: and the contrary falleth, if they are not made as they should. Constantine in viatico saith, that the mouth is grieved sometime by foreness and sickness of the limbs that be nigh thereto, and is grieved with pimples & blains, and with whelks and botches, and with such other, and with corrupt humours that fall to the mouth from other places. And if the mouth be read and some deal brown, and hot, and aching, and burning: the matter is of blood and Cholera. And if it be much black, it is the worse and the more grieveus, and the more to dread lest it breed a canker. It happeneth that totches breed in the mouths of sucking children: the which totches come of sharpness of milk and of corruption thereof. Hitherto speaketh Constantinus in viatico, etc. ¶ Of the Teeth. cap. 20. Dentes DEntes in Greek be called Edentes, as it were cleaving & dividing all that cometh between them, as saith Isid. And Const. saith, that the teeth be a certain manner of plants sticked and pight by roots and mores in the bones of the cheeks & of the chin. And Con. saith that a man hath xxxii teeth: sixteen be set in the cheek bones, four of them be set in the foremost part, and be called Pares; Pares. and Quadrupli also. And these teeth be broad and sharp, & Physicians call them forcutters; for they be able to carve all thing, and all thing that they retain, they brus● and bite asunder. And there be other two that are called Camni. & they be set beside the teeth that are named Quadrupli, Quadrupli. and they be sharp in the ends, and be able is bruise and grind hard incates. And Isidore saith, That they are called Canini, Boundish, to the likeness of hounds teeth. And hounds with the said teeth gnaw bones ● and be stronger and sharper, longer and rounder, than the teeth that be called carvers: and therefore some men call them the neck of a maid, and what the first teeth may not carve and break with biting, they betake it to these teeth, as to the stronger to bruise & to bite. And there be other x. in either part of the over jaw, that he set beside the carvers: and these be broad and great, and they be Molares, grinders, and they be apt to grinned meat, for the thing that is bitten and broke by the foretéeth in the mouth, cometh between the grinders, as saith Isid. Then in the over jaw are xuj. teeth: four of which are called Quadrupli and Pares, carvers, and two; which be called Canini, Canini. houndish, and x. which be called, Molares, Molares. grinders: and so many be set in the neither jaw, or in the chin. Then touching their number and office, the teeth be parted and divided in four manners, for some be carvers, which be four, two above, & two beneath: & these be first seen. And some are Pares, & they be four, two above & two beneath, & be set in either side beside the kerners, & touch each other. And some be called houndish, which are four: two above & two beneath, striking each other. Some are called grinders, which be xx. ten above and as many beneath, & they touch each other, & grind always as millstones, the meat that the other teeth began to carve. And all these be pight and rooted in the jaws, & be somewhat forked and twisted, but diver sly. For the foremost which are called Quadrupli and Pares the foretéeth, have but one little fork or twist, or one root, Canini the grinders have three forks or four, as saith Constantine. The quality of a man and of a woman, by common skill, showeth the number of teeth: for a man hath more teeth than a woman, as sayeth Constantine and Isidore. Also the teeth be divided and known by age: for Aristotle lib. 2. saith. That teeth in old men and beasts be generally black and not sharp: as it fareth in hounds, whose age is known by the teeth. For young hounds have white teeth and sharp, and old the contrary. Out of this generality Aristotle exceptoth the teeth of horses, that ware white by age. Also there it is said, it needeth to know, that beasts with many teeth joined togethers, be of long life: and beasts with few teeth set thin and a sunder, be of short life. Also there it is said, that every four footed beast, that getteth & gendereth a beast like to itself, hath teeth. Also man's foreteeth falleth in youth, and not the cheek teeth, and that happeneth perchance for this cause, for feebleness of the forks and twists, and of the roots: and for the contrary cause, the cheek teeth fall not so soon. And it is general in other beasts, that there fall not any tooth, before such other spring and grow in their steed. Also Aristotle li. 12. saith, that every beast that lacketh teeth in the over jaw, is dry and of earthy kind: and every beast that hath teeth in the over saw, is like to fatness. Also li. 13. he saith, kind doth not make any thing, but that that is best & most perfect. And therefore it needeth that that matter of carthie part draw in some beasts toward the over part and turn into teeth, man's hair, and feathers, and in some beasts into bornes, and therefore a beast with horns, may not have teeth in either jaw. Also li. 16. he saith, Only teeth among other bones grow while the beast dureth: and that is known in teeth that overgrowe, and by leaning and bowing & side, touch each other: and the cause of the growing of them is for the working of them. For if they should not grow, they should be soon wasted. And therefore the teeth of beasts that eat much, and have no great teeth, be soon bruised and wasted: and therefore kind wisely gathereth the teeth togethers for age and end, else if life dured a thousand year, alway should grow teeth more and more. And so li. 2. he saith, teeth that grow within the gums, grow not in men and women, but after twenty year, and in some wise they grow in women after forty years with full fore ache. Also li. 19 he sayeth, sharp teeth be needful to bite first the meat, for it needeth to bite rather than to grind: and therefore they grow the sooner, for that they be less: for the less thing groweth by heat sooner than the more thing. Also the heat of milk maketh teeth grow soon: and therefore children that suck better milk have teeth sooner. Also he saith there, that the foretéeth grow in a thin bone and a feeble, & therefore they sail soon. Hitherto speaketh Aristotle. And Constantine there to saith in viatico particula. 2. The help of the teeth is great, and with help, a great hightinesse of the body, that is to understand, if the teeth be not sore: for in sore teeth the working is corrupt. And the passions of the teeth be divers, which part of diversity is openly known to the sight, as chill, rottenness, stinking, breaking and bruising, holes mouldering or falling, watering, and such other. The part not apparing, is hid, as when the teeth ache sore, and yet they seem to be in good case without. The cause of such aching is humours that come down from the head, either up from the stomach, by mean of fumosity, either else by sharp humours and beating in the gums: and then is sore ache felt with leaping and pricking, through the mallyre and sharpness of the humours. And if the ache come of the head, the head is heavy, and acheth in the face, that cometh of read blood, or of Cholera, that cometh down to the roots of the teeth. And if the ache come of the stomach, the aching and pain is felt in the stomach, and there goeth & bursteth out continual belching. Also sometime teeth be pierced with holes & sometime by worms they be changed into yellow colour, green, or blackal this cometh of corrupt and evil humours, that come down of evil meats by the sinews to the strings of the teeth. Also sometime the teeth shake and wag, and that is for humours that be in the roots of the teeth. For if the humdre be sharp, needs the teeth shall have holes, and stinch and matter shall breed in them. And if Worms be the cause, full sore ache is bred: for they eating, pierce into the subtle sinew, and make the teeth to ache, and grieve them very sore, by fore humours within either without, that infecteth the sinews of feeling, and seemeth sometime to sleep, because of great cold, as by snow or ice, that conserayneth the sinews of the teeth. Also sometime, the teeth fallout, because of great moisture that looseth the striuges of the teeth. And sometime by great dryness, as it tareth in old men, whose teeth fall out through withdrawing of moisture of feeding. Constantine rehearseth these and many other passions of the teeth, but these shall suffice. Then understand, that the teeth be rooted and sticked in the jaws, as in their preper ground & foundation, and by reason of cold having mastery in them, they be whiter than other bones, and for that they be hard, they be not easily hurt. The substance of the teeth ●eeleth not, for they have not powce of feeling, as saith Constantine. And therefore a broken tooth acheth not: yet it is said, that a tooth is grieved and acheth, through the sinew of feeling, that in the root thereof, is often hurt and grieved. Teeth be bound within with sinews; and teeth pass the bounds of the flesh; and they feel, no soreness within themselves; and be closed with lrye, that they be not scene: it is uncomely when they be seen, except it be in laughing: And the over and the neither come oft togethers, and touch each other: and though the neither move sometime, the over be steadfast and move not, and be ordinately ordeinos, specially to shape the voice of word and of speaking, and they serve all the body. Of the tongue. Cap. 21. THe tongue is called Lingua in latin, Lingua. and hath that name of Lingere, to lyeke: for it liketh meat. Or by the tongue, the sound of speaking bindeth words: for as a west te●preth strings, so the tongue smiteth the every, as saith Isidore. The tongue is the instrument of taast and of speaking, as saith const. and is made and composed of soft flesh, full of holes like a sponge. It is sinnewie, for feeling and moving: it is full of holes, that the saviour: may pierce and come the rasilyer to the sinews, that make the taast, to the which ●ome many veynce full of blood, therefore it is read in colour. All this worketh it by the same skins that close the space of the mouth and ●oofe askew: and on the over side the tongue is all seen, on the neither side it is seen to the strings, by the which it is fastened to the chin, and so the roots and mores of the tongue, and the subtle sinews by the which it laketh feeling and moving of the spirits, be hid and unseen. As Const. saith, in some the tongue is constrained more than it needeth; insomuch that it may not move into divers parts, therefore it needeth to ●at the strings to have the larger moving be all the space within the mouth. The tongue is subject to have many passiers and griefs, as in the substance thereof, & in the sinews, that c●me, theet & therefore in Viatico Cons. saith, The tongue of a beast is seth quiet moving, & the use of speaking, the cause thereof cometh of default of 〈…〉 of mani●● the brain by stapping of the ●●wires, by the which, the virtue of feeling passeth: sometime of a postume, either of ulains the rise on the tongue: sometime by yelper defaults in the substance of the tongue, as evil complexion; by the which the feeling 〈…〉 st●pered by too great heat or cold, or monster, or dryness, or a postume, or ●wolting, and such other. And if the tongue be grievously swollon, it betokeneth encosse of heat: and if it be white, it betokecneth coldness; & if it be soft, it betokeneth moisture: and if it be dry & rough, it betokeneth dryness. And all such things, let the use of the tongue, or take away all the use or part thereof. If the tongue seemeth whole and without wemme, and the speech faileth: the default cometh of the brain, or of the sinews of feeling stopped. Sometime losing of speech cometh by losing of wit, as in frenzy and Litargi. Madness and forgetfulness. Hitherto speaketh Constantine in viatico. In Pantegni, Constantine assigneth other defaults of the tongue, where he saith, That there rise broad blains spread into the utter skin of the tongue, as it faceth in children that suck evil milk: And these blains be sometime white, and sometime black. And sometime happeneth a Postume in the tongue, that maketh it greatly swollen, and passeth out of the mouth: and that Postume is called, outlawing of the tongue is called. And another Postume of the tongue Rana, a Frog. For because it is bread as a Frog under the tongue, and taketh away and benimmeth the usage of the tongue. And so it is called a dumb Frog, for the effects and deed Also there is an other postume of the tongue, full of blood, whereby all the tongue is grieved, and the speath and taste is le●. By gleamie humours, that have mastery in the tongue, the sense of taste is corrupted and changed so that sweet things seem bitter and wearis●e: and contrariwise as saith Galen. Also Galen saith, that sometime it happeneth, that the tongue stuffeth and flamereth by too much moisture when the strings of the tongue may not stretch and spread into the utter parts thereof for too much moisture, as it fareth in drunken men, that stamer when they be so much in moisture in the brain. Therefore Galen saith, that kindlye stamering men, ●●● through too much moisture of the brain, or else through too much moisting of the tongue, or for both. Also that superfluity of moisture is the cause why that some men may not readily pronounce all letters: but sometime sown it for I, other C, for L, as it fareth in children that spell and corrupt many letters, and cannot pronounce them, All this saith (Galen ●●●er Aphoris. lpod. 〈…〉. Ratteling men moist: for too much moisture of such men, which is cause of ratteling, cometh to the stomach, and maketh often the bowels slipper, and breedeth Diarrian, Diarrian, Dialym. that is the flire of the womb, as saith Galen. Also in Paotegi●, Constantine saith, that in the sides of the strings of the tongue be some veins that serve the tongue of spittle, and these veins spring out of the beginning of the tongue. And of these veins come a flumatike moisture, that is called spittle, and so Physicians call them the veins of spittle, and the hours of spittle. The beginning of the tongue, whereof the veins come and spring, is white kernel flesh, and breedeth spittle, that moisteth the tongue, and tempereth dryness of measled intreaseth the juice thereof, as it shall be said after. Aristotle. b. 6. saith, that some sheep have white veins under: the tongue, and they have white lambs: and some have black veins, and they have black lambs. Then galyer briefly of that is said, that the tongue is a substance ●●● bloody, and hollow, and receiveth the influence of spirit, and is hot and moist in complexion, and slender and everlong, in disposition shapen as a sword in the foremost part, red in colour, set in a hollow & moist place, to move easily, to fore the speech And voice, to know saviours, to moist the month by emission of spittle, & to tell the moving of thoughts of the soul. And it is closed with the teeth and lips, as with double wall, and in many beasts concerning the form, it hath a divers shape. For in some beasts it is short & great, & in some contrary wise. They that have great tongues heavy hollow or sad voice, and contrariwise: and some beasts have tongues meltineable & healthful, which cometh either of the goodilesse of kind & of some other hidden prope●●●, as the tongue of a hound, as saith Cassioderus: and some Have slaying tongues & venomous, threnath mallise & woodness of the humour hath mastery therein, as the tongues of serpents, adders, dragons, & of a wood hound, whose biting is most venomous, his tongue hangs always without the mouth, & droppeth veill, corrupteth & inketeth the water, in which it falleth in, and who that drinketh of that water shall become mad, as saith Avicen and Constantine in tractu de venenesis animalibus & venenis. And Aristotle saith, that the tongues of Adders be black, wan, or reddish, speckled, sharp, and in moving most swift. And that happeneth through the mad & venomous humour, the which so swiftly moveth the tongue, that one tongue seemeth forked and twisted. And though the tongue of an Adder, that is called Aspis in Latin, is full of deadly venom while it liveth in the body of the Adder: Aspis a serpent whose dead tongue giveth warning of venom. yet when it is taken from the body of the Adder and dried, it looseth the venom: and by it is known when venom is present. Therefore in the presence of venom such a tongue useth to sweated. Therefore such a tongue is needful and profitable, and is accounted precious among treasures of kings, though it were venomous, etc. ¶ The properties of Spittle. Chap. 12. THe spittle is a flumatike humour, bread in the kindly veins of the tongue, as saith Constantine. Spittle is kindly moist and white in colour, and by continual moving of the tongue, and the spiritual instruments it is foamy, wearish, and savourlesse. For it is able to take all manner favour. For if it had a certain savour of his own, it should not receive other savour. Also Constantine saith, that the spittle is mean between the skill of taste, & the thing that is tasted. For nothing is tasted by the wit of taste, but if the savour thereof be presented by the spittle in the limb of taste. Therefore the Spittle is changed and likened by the savour of the thing that is taasted. Constantine saith, that Spittle is needful to moist the mouth, that the mouth be moisted by the benefit of the spittle: and also to prepare the first digestion. For dry meat taken in the mouth, may not be sent profitably in the stomach, except it be wet first, and moisted by the spittle. For without help of spittle, a dry thing may not be easily swallowed. Also the Spittle is profitable to either verding of superfluity of the brain, and of the lungs. For such snitings made hard or clawmie with heat or with cold: cannot so castlye be spitted and pot out by the door of the mouth, but if they be first made able and supper to pass out by help of the humour of spittle. Of fasting spittle. Also the spittle of a man fasting: hath a manner strength of privy infection. For it grieveth and hurteth the blood of a beast, if it come into a bleeding wound, & is meddled with the blood, as in Tractatu de venenis the foresaid Authors tell. And that peradventure is, as saith Avicen by the reason of rawness. For raw humour meddled with blood, that hath perfect digestion, is contrary thereto in his quality, and disturbeth the temperance thereof, as Authors say. And therefore it is that holy men tell. & Plimus saith. That the spittle of a fasting man slayeth Serpents and Adders, and is venom to venomous beasts, as saith Basilius super illud verbum in exemoron: Man's fasting spittle doth kill serpents. He shall bruise thine head, and thou shalt lie in a wait upon his heels and steps Gen. 3. Also as Galenus super Aphotis. saith, In the spitting of raw humour & filth, is misik and flux bread: And where the spittle is held and withdrawn, men die, etc. Tisike men always cough because of the Botch, of the lungs. And by spitting they discharge themselves of the matter, of the botch of the lungs, as well as they may. But yet death followeth, when they may not spit. For spittle held and kept in with matter, stoppeth the veins of the holes within: and so men that have the Tissick be stifled and die. Also as Galen saith in li. Gil. between. Sputum and Salivam, there is difference. For spittle that is called Saliva in Latin, is the super fluitis of kindly feeding of the breast, and gendereth in good digestion. And the spittle that is called Sputum, cometh to the breast by diverse kindly courses, and by courses that be not kindly, and is not alway digested and defied. And therefore Sputum, that Spittle in sharp Agues, and Postumes, if it pass easily with tokens of digestion, and without travailous cough, it betokeneth strength of virtue, and failing of the evil: and it is said in Pronostre. and again ward. Therefore Golen and other Commentours there tell, that in either spitting we shall take heed generally of three things: of Colour, small, and Savour: For if the spittle be blo● in colour, Bloo, is a bliewish rawness of the humour. it betokeneth hurting and grieving of the heart, and of the spiritual members. And if it be red, meddeled with rotten blood, it betokeneth Botches of the lungs. And if it be stinking in savour it betokeneth corruption within. Also if it be bitter either sour in savour, it betokeneth that corrupt humours have mastery in the stomach & in the lungs, or else in the substance of the tongue. Also much spittle is a token of flumatik complexion: therefore in old men is much great spittle and thick, gleamye, and reaming, after the strength of cold, and wasting of the substantial moisture. Of the voice, Chap. 23. Vox. A Uoice is a very thin smiting of the air, and shapen with the wrist of the tongue, as saith Isidore & Priscian. The instruments of the voice be many as saith Constantine, that is to wit, the lungs, the arterye strings, the throat, and lid of the organ, the mouth, the teeth, the lips, and the tongue. For without the service of these, the voice is not shapen. And some of these receive the voice as the lungs, with the receptacles, organ, and pipes thereof. And some order the voire, as the lid of the woson * The ●ataunce of the thro●● as Constantine saith, that maketh the voice fair & strong, when it is proportionate to other instruments: and it tempereth the air that cometh in, and letteth and keepeth that the air pass not too soon out; and saveth and letteth the throat, and the organ from dust, that would fall therein. Some sand out the voice, as the pipes of the lungs and the organ, that be as it were pipes: the which if they be light, clean, temperate, and smooth: they make the voice even and temperate. And if they be rough, and over measure broad, either strait, or else, too much awry, they make the voice over sad or slender sown or uneven. Then to shape the voice, the air is received in the leaves of the lungs, and by ordinate moving of the organ, the air cometh out of the mouth: and so by swift moving of the air and by stretching of the instruments of the voice, the sound is made; the which in the mouth of a beast is brought forth, and shapen with the wrist of the tongue, is called of wise men a voice. Hue usque constantinns is Pante 〈…〉 liber 4. Aristotle saith, that the lungs be the first receivers of the voice. And therefore every beast that is without lungs, is without voice and speech. Speaking is distinguishing of voice. And so every beast that hath no tongue untied, as he saith- Ibideni. ●ées and Flies have no voice, Flies have none other sound but by their wings. but they make & noisy in flying, stretching, and drawing, two wings by the air, that falleth between the body and the wings, and so do long Flies. And by experience they make no sound sitting, but only flying, but a Frog hath a proper voice, and his tongue is applied to the mouth afore, And that part of the tongue that is nigh to the pipe of the lungs is untied. And therefore he hath a proper voice, and it is called coax in Latin. And maketh not that, but in the water only, and namely in the male in time of breeding, when he calleth the female by a voice known. The Frog multiplieth the voice, when he putteth the neither jaw into the water, and stretcheth the over jaw. And by stretching of the two jaws, they make a noise and voice. And for the great force of stretching, their eyen shine as Candles. They sing and cry more by night then by day. For than is the time of their, gendering. Also there he saith, that small birds cry and chatter more than great, and namely in time of gendering: for than is greatest chattering and crying of birds. And he saith, that the Cock croweth oft after battle and victory. Also it is so among birds and fowls, that the male crieth and not the female. As the Cock and males of Quails. Speaking is appropried to mankind: Men that be kindly dumb be deaf they have voice, & all undistinct as saith Aristotle also in Eodem liber, he saith, that all females have smaller and sharper voice than males, except the cow, that hath greater voice than the bull. Also there he saith, that pasting of spearme in males is in the time of changing of the voice, and that is in the time and end of 14 years yet sometime the voice changeth sooner in some men, which signifieth the stirring of Venus. And there he saith. When horse begin to gender, their voice is greater, and likewise the Mare, but the voice of the Mare is more clear: also the voice of the Males change when they be enamoured. Also in lib. 8. it is said, that the voice of all four footed beasts change, & be made like the voice of women when they be gelded. And liber. 19 it is said, that the cause of sharpness and of changing of voice, is by chauging of age. For the voice of young beasts is sharper than the voice of old: and the voice of women is sharper than the voice of men: and the voice of all beasts is sharper in youth then in age. And he saith, that many females and many younglings cry with a sharp voice, for by féebless they move but little and scarce air, and that that is little and scarce, is moved swiftly, and swift is sharp: The heaviness of the voice followeth the slowness thereof, & much air is slowly nideed. Males and old men move much air, and therefore they have greater voice. Males have stronger sinews and strings than females: and old men have stronger than children, & ungeldod have stronger than gelded. Hitherto speaketh Aristotle. Then an even, close and strong binding and a pisant voice, mean between heanie and sharp, is good & pleasant. As contrariwise a voice quaking, hoarse, and rough, feeble, and discording too heavy, or too sharp, is evil and dispraised. For a discording voice & an inordinate, troubleth the accord of many voices. But according voice sweet and ordinate gladdeth and moveth to love, and she●wesh out the ●umors of the s●●e, and wishesseth the strength and virtue of the spiritual members, and shewesh pureness and good speak on of all them, and reserveth 〈…〉, & putteth of disease & sorrow. And maketh to be known the male and the female, and get ●●, and w●mneth praising, also chaungesh the affectinn of the hearers as it said in the sables of one Orpheus, 〈…〉 Orpheus' a Thracian born, verycunning on the sharp As for his music to trees stones, & beasts, was Antithecin, it ended to check idle, evil, and enseemely manners. that pleased trees, woods, hills, and stones with sweet melody of his voice. Also a far votte is according and friend to kind, and pleaseth not only men, but also bruit, beasts, as it fareth in Oxen that he tired to fravaile more by wéere long of the herd, show by strolies and pricks. Also ●ildes and fowls have liking in melody of sweet voice, in so much that often by sweet noise the souls bringeth them to grins and snares, as the Poet saith. The pipe singeth sweetly while the soul deceiveth the bird. Also by sweet songs of harmony and accord of Music, sick men and frantic come often to their wit again and health of body. Whereupon Constatinus in viatico particula. 2. cap. 1. de amore, que dicitus hereos, sie dieit. Few such handless of music in these days, for then the Couters, Prisons, Marshaise, and Kings beneath. would not be so full of poor oppressed debtor. A preordinaunce of God not common to nature. Some men have sold that Orpheus reporsed: Emperors desire me to feasts, to have liking of me, but I have liking of them, which would bend their hearts from wrath of mildness, from sorrow to gladness, from covetousness, to largeness, from dread to boldness. This is the ordinance of Musicians, that is known above the sweetness of the soul. And with sweet melody sometime friends be put of, & compelled to pass out of bodies: as it fared in Saul, out of whom an evil spirit was compelled to pass by the voice of David, as it is written. 2. Reg. 17. Now it is known by these foresaid things; how profitable * As profitable as an cloquent tongue with good conditions. is a merry voice and sweet; And contrariwise is of an unordinate voice & horrible, that gladdeth not, neither comforteth: but is noifull and discomforteth, and grieveth the ears and the wit. Therefore Capitulo supra dicto Constantine saith: That a Philosopher was questioned, why an horrible man is more heavy than any burden, or wit. * Because he wanteth both speech & manners. And men seeing that he answered in this manner. An horrible man is burden to the soul and wit etc. ¶ This sufficeth at this time of the voice good and evil: for it is rehearsed afore of things letting the voice in the treatise of the tongue, and yet it shall be spoken of hereafter. Of the throat. Chap. 24. THE throat is the uttermost parts of the pipes of the lungs, Gutter ris lugulus, Curgulio, & Canna Pulmonis the lung pipe and wesen. as saith Constantine, and is of double help. The more and the first is to draw and sand air, the second is to receive and bring in meat and drink, and to make the voice and sound. The substance of this pipe is gris●lye and hard, that when the air goeth out, the voice should be clear. For the hearsenesse of the voice cometh of the moisture of the organ of the lungs. The voice is made and composed of three gristells, the first is knotty and bending outward, and within hollow. The second is more than the first, and is set fast in the mouth of the stomach. The third gristle is in the middle between the first and the second. Of these three gristells the throat is made, as it were cheined togethers, that it may open and close. And all the substance of the throat is closed within the same clothing and skins that cloth the tongue and the roof of the mouth. The hollowness of the throat, in the which air cometh in and out, hath a body composed like the tongue, of gristells, fatness, and skins. And Physicians call it the tongue of the throat, or Cataracta: and is the first instrument of the voice, as it is said. And the voice may not be, but if this Cataracta way be closed. For if the way of the throat be open, the voice may in no wise be: for the air passeth out little and little. And therefore the ware of the throat is needful to withhold and ●ose in the breath. And for that the throat is sometime grieved by humours, that come down from the head, thereof cometh hearsnesse of the throat & cough, & sometime it happeneth by drawing of corrupt and dry air. And sometime it chanceth by entering in of dust. Therefore the throat hath nerves and gristles to withstand and let the dust, & other such grievous things, that they enter not to the lungs: and that is needful to make the voice fair, strong, and ready. And it relieveth the air that cometh in, and tempereth the coldness thereof. Therefore some men die when that the tongue of the throat is cut: for then too much air entereth and cooleth the throat and the lungs, than the throat is a needful instrument to make & shape the voice, and to bring in meat and dislike to the first place of digestion. that is the stomach: And is long and round to draw in and put out much air: the more easily to cool the heat of the heart, and it is more hollow in either end, and strait in the middle to shape the voice the better. And it is made and composed of divers gristells, that cover themselves in a cup, to be the stronger, and to bend itself the easilier, to vary the voice by tenderness of the gristle. ●inde ordaineth wisely about the throat, double o●●ce, needful to a beast, and double hollowness of way. It hath a pipe way to draw the air and breath. And it hath an open way to take meat and drink. And this double way is departed in two, by a covering that is called Epiglotum: and is in the uttermost part of the throat, as it were cloth or héeling to cover the two holes of the throat. And when kind desireth meat, the hole of the breath is closed, & the hole of the receiving of the meat, openeth itself. And in likewise when kind desireth breath, the other hole of the throat closeth, and stoppeth itself at full. Also the throat is often grieved by compassion without, and by many griefs, and sometime by unwise and unware taking of meat and drink. For if the meat some in at the way, by the which breath is drawn. the way of the spirit and breath is lightly closed and stopped, greedy appetite is hurtful. and the beast is choked & stifed. Sometime by gathering of humours & ruin. The humours come from the head the pipes of the throat, and they maketh there a postume: and if the matter be cholarike and congealed, it stifleth & overcommeth the body speedily. For as Constantine saith, It straighteth the breath, so that the sick man may scarcely take meat and drink, and is full of grief and sorrow. And if the matter be of blood, the sick man seemeth full of corruption in the body, cause of blood. read in the face, the veins be full, and the pulses: the swelling is hot and sweet by plenty of blood. And if the matter be of red Colera, Of Cholera. than the forehead acheth, and hath great anguish Then is great heat with great thirst, and bitterness in taste. And if the matter be of Flegma. Flegma than the tongue not only acheth but swelleth, and is soft. And if it be of fault steam, all that cometh in the root seemeth salt: & the voice is made like as it were the voice of young whelps. For by dryness of the salt steam, the artery Trachea is made strait, as saith Constantine. And it happeneth, that this matter is sometime all grieved within the skin, that departeth the way of the breath, that is called Trachea arteria, Trachea arteria, the weasand or throat bowl. from the way of the meat and drink, that is called Isophagus, and brédeth Squinanci, that slayeth in one day: For by pressing and thrusling togethers the way of the breath: the free passage of the air that should come to the heart, is forbidden and let, and by wring and pressing of Isophagi, the way of meat and drink is forbidden & let. And sometime this matter is gathered within, and sometime without, and then again it is called ●quinanci and is not so perilous as the other. And sometime all the matter is without, and is called Sinancia, and is less perilous. In all these is strong ache of the throat, and namely in the first with stifling of the voice, and straightness of breath: and so full the sinews be of Squinantia, and the cheeks have so the cramp, that uneath the teeth may be opened with an hammer. And the tongue is so shortened that it is uneath drawn out or never. In all these evils that grieve the throat, swift breathing is a good token: for: then the way of the breath is not over pressed. Therefore it is not in danger of stifling. Nothing is more to dread in this evil then losing of breath: For a beast may not be without breath the. 27. * That is the space of a quatet of an house, that is minutes. & the end 7. after in minutes, in one hovie. part of an hour, without great peril. These evils and many other the throat inffereth, as Constantine saith, as with whelks, bushes, & swellings, immoderate thirst, hoarseness of voice, that cometh of so much moisture shed in the way of the pipe of the throat, and letteth the voice: and sometime taketh it away, and roughness of voice that cometh of dryness of air, either of the body, of the meat and of drink, either of dust that maketh the instrument of the voice rough. This that is said of the voice sufficeth at this time. Of the neck. Chap. 25. THE Neck is called Collum in Latin, Collum. because it is great and round, & beareth and sustaineth the head. The foremost part is called Gula, and the hinder Ceruix, the noll, as saith Isidore: And hath that name, for by that part the marrow cometh to the ridge bone. Therefore Ceruix is said. Quasi via cerebri, as it were the way of the brain, as saith Isidore. The neck is a round member, and racane between the body and the head, and is bonny, made and composed of many bones and sinews. It is boanie to be the more strong to sustain and bear the head. It is sinewy to make quick moving, and to sand feeling to the neither parts of the body. The neck receiveth and taketh of the brain influence of the virtue of moving, and sendeth it by sinews to the neither parts of the body. The neck aught to have a concord and proportion with the head. For if the head be temperatye great, and the nape of the neck in measurable quantity, it betokeneth lightness of complexion and disposition, as saith Constantine. And if the head be little, & the neck great, not proportionate to the quantity of the head, it betokeneth great superfluity of matter, and default of the virtue Informative of shaping. And such an head is travailed & grieved with head ache, and ache of the ears, as saith Constantine. Aristotle. li. 14. saith, that the disposition of the neck varieth and changeth in beasts and in souls. For in four footed beasts with thick bodies and mean thighs, the neck is short and great: and much strength of such beasts is in the neck. As it faceth in Oxen, Bulls, Bears and Wolves, the most strength of them is in the bone of the neck: and therefore Oxen be commonly yoked by the neck. And beasts with long thighs and great bodies have often long necks, and that is needful for to pasturs or feed. As it faceth in Horses, Camels, Hearts, and such other beasts. And the most fairness of an horse is in the neck. For by the beginesse, and thickness, and stretching thereof, he is accounted fierts in courage of many men. Also in eo. li. Ari. saith, the souls that have crooked bills, hath short necks, as it forth in goshawks, Eagles, & Spar-hawks. And souls that have long bills and strait, have long necks, as it fareth in Crames, Hearnes, Bees and Ganders: and that is for to get then meat in deepness of moeres, fens, and rivers. Also he saith there, that all souls that have long bills, have great necks and thick, and fly with the necks strait out, and if they have long néetres and stretching forward, they bennd and ply them as it wet folding or pleytes, when they fly. Also he saith, that if a beast hath long thighs, he hath a long neck: and if he hath short thighs, so hath a short neck. Every beast that hath a neck, and he breath not, he hath none air within. Also every beast that hath a neck, hath lungs, and that beast that draweth no air in, hath no neck. All beasts that forward wind themselves round as a ring, have no neck distinguished from the body as fist●e●●. Celes, and adders, and such other long worms that head themselves, and that for they have no shoulders. For nothing is called the neck, but that member that is between the head and shoulders, as saith Aristotle there. ¶ Of the shoulders. Ca 26. Man's shoulders are called Humeri in Latin, Humerus for distinction between man and other beasts, and so our shoulders be called Humeri, and have arms, as saith Constantine. And the shoulders are composed of divers bones, of which the * Scoptula operta. Scapula ●. shoulder blades be chief, & are called blades, for the they be shapen as a broad sword. Spaton, is to understand, broad, & these bones be needful, as Con. saith, for double cause, either so defend the breast, that it be not grieved behind by outward things: or else to bind togethers the bones of the shoulders, that be hollow within, and bending outward. The hollowness within is needful to help the ribs, and these bones have knots, which be called the eyen of the shoulder blades, as Physicians lay, and have that name of office: for as the eyen defend and ward all the fortparts of the body, so these defend and keep behind the breasts and ribs: these eyen be hollow, that the sharpness of the shoulders may enter. The shoulders blade hath two sharpnesses, that one is behind like to a ravens bill, by the which the shoulder blade is bound to the fork, that it ●●e not out of his over place inward: heerto kind sendeth and setteth that other sharpness of the shonulders, that it should not pass our downward. The twisted forks be needful to bind the shoulders, and to departed them from the breast. The bones of them be round without, & hollow within, and bound to the tenderness of the breast, and behind to the place called, the ravens bill. The bonds of them be griftly bones, and are called, the heads of the shoulders, and only set to chain or fasten the shoulders lynke wise togethers. Hereof & followeth, that the shoulders be needful to defend the spiritual members, and to bind and chain togethers the bones of the breast, of the arms, and of the ribs. Also to bear by the bones and joins of the neck. Also they are needful to bear burdens and weight, for by reason of their boninesse and sinnewinesse, they be very strong & mighty. Also after the head, the neck is highest of the body above other limbs, that be set under the head, as it fareth in all beasts. And sometime the shoulders be grieved without by wounds & by divers hurting, and by continuance of great travail and bearing: and then they be chiefly cured by rest, or by anointing with some ointments. And Aristotle saith li. 7. that men use to anoint the joints of the Elephaunt with Oil olive, the more easily to suffer travail and charge of bearing, and to sleep the better. Also sometime the shoulders be grieved by flowing of humours, that come to the joints in the sinews of the shoulders, by the which, the sinews are grieved and let in their effects and doings. And sometime the joints are full of superfluity of humours, by the sharpness and biting whereof, ache breedeth in the sinew of feeling. ¶ Of the Arms. Cap. 27. Brachium Arms are called Brachia in Latin, and have that name of Darim in Greek, that is strong as saith Isidore. In the arms be brawnes-called Thori, and they be of great strength, and are called Thori, for that they be defending members, as saith Isidore. Constantine saith, That the arm is made of two bones: one is above, that is called the over cubit: and the other is beneath, that is called the neither cubit. The neither bone is more than the other; for the bearer should beée more stronger than the thing that is born. The arm is chained together with the over shoulder, and is ●●itte with most strong sinews: by ●●cane of which sinews, the arm taketh feeling and speedy moving & sendeth it after to the hand. The arms be round, to be more able to work, to move, and to withstand the better, that they be not lightly grieved. And they be bending any p●ant in three joints, that is to wit at the hand, at the elbow, & at the shoulders, to be the more able to quick moving, & more ready to be obedient to the commandement of the william. Also in comparison to other limbs, the arms be less fleshy, & that is through the substance of bones & sinews, of the which they be composed, & to have the more virtue & strength: For in the arms is the most strength of a man, to bear, to lift, to hold hard, to put from, to fight, & to work. Also the bones of the arms be great, hard, hollow, and full of marrow. They be great & hard, that they break not lightly: they are hollow, that they should not be too heavy by massivenesse. They are full of marrow, to moist the dry and hard bones by fatness thereof: and that the spirits that come from the sinews and veins be saved by temperance of marrow, and nourished. They are clothed and covered with skin, brawn and strings, with flesh among: that they should not be lightly hurt & grieved by any thing without. And also they are covered in joints & whirlbones, with gristles, that the sinews of feeling he not grieved by hardness of bones, that smite and move together, & that the same bones in their joints, move the more speedily by smoothness and softness of gristle, and that they be not tarried, neither let by meeting and feeling of roughness. Also for that the arms are nigh the heart, they take spirit and pulse by veins and strings and divers changings, for to know and show the state of default or profit in the veins of pulse. Also for the arms are nigh the brain, they have a kindly and a privy accord with the head, and take of him influence of privy vertue● And therefore for defence of the head by feeling of kind, & without advisement, the arrows put them forth against hard strokes. Also the veins of the body, & namely they that are about the head and the heart, & the liver; come together: in the hands and the fingers, & feed them. And therefore they that feel themselves full of blood & grieved, use to open some vain of the arms: and so the arms are often times wounded and grieved to 'cause the other limbs to have the profit of good heal. Also Physicians say, as it is written in libro de Flebothomia, Flebothomia, is ●●ear●e d●●●e● of 〈…〉 ●●o●●es. Fle●● and Tema● that is opening or cutting of ●●aine. In Latin it is named Minucio sanguinis. In English, letting of blood. he that is sick on one side of the body shall open the vain on the other side. And so he that is grieved in the right side is let blood in the left side, and so of other. Except the matter be venomous, or else post●●ate. For then the blood should not be drawn to the other side, lest the venom of the matter passing by the heart, either by some other member, that is noble, be hurt and grieved as it is said ther. Also the arms for profit of other parts of the body, serve each other: And for keeping of other members, they be wounded and stricken and made to bleed, and they faint or yield not, and they abide strokes. Galen saith, that the arms have this property, that what the heart loveth, the arms love and embrace it cheerefullye. And whom they know, that the heart loveth, they beclip it, and set it as nigh the heart as they may: Insomuch that if they might, they would print it in the heart all that the heart loveth. Also in Acutis Febribus, A sharp or deadly fever termed the pestilent Ague. uncovering and putting out of bore arms is token of death. ¶ This that is spoken of the arms, and of the properties of them sufficeth. ¶ Of the hands. Chap. 28. THe hand is called Manus in Latin, for that it is the gift of all the body, as saith Isidore. Manut. Manciola For the hand serveth the mouth of meat, and disposeth and doth all works. By the hand we receive and give. And abusively the hand is called a craft or a work: as it is sometime said of a Painter or a writer: He hath a good hand, that is to understand, a good skill of writing, either of painting. Dextera, the right hand, hath that name of Dare, to give. For as Isidore saith, Surety of peace is given with the right hand, and he is witness of faith, trust, and salvation. And this is that Tully meaneth. I gave public faith upon behest of the Senators, that is to say the right hand. And the Apostle Gala. 2. When they perceived the grace that was given unto me, james, Cephas, and john, which are counted to be pillars, gave to me and Barnabas the right hand of fellowship, etc. The left hand is said as it were suffering the right hand. For it suffereth the right hand work and hath that name Sinistra, of Sinere, to suffer. And the hand is called Palma, when the fingers be strait cut: and fist when they be closed in And the list is called Pugnus in Latin, & hath that name of Pugillus, & is called Palma, when the hand is strait cut as it were beauhs and branches spread. Also the hand is a great help and ornament of the body: & is the proper and principal instrument of touching and of feeling. For no part of the body toucheth and feeleth so surely as the part of the hand, as saith Isiderus, & also Constantine. And Constantine saith, that the hand in the utter part is made of nine small bones and divers, without marrow, and be sad bones. And hath so many bones to be movable. The bones be of diverse shapes: Some be kno●●e, some be hollow, and some strait, that when they be all joined togethers, they may be as it were one bone. And these bones stand of two orders, of the one side with the roots of the fingers, and of that other side with the two arms they be cheined and strongly bound. The over cheining have three of these bones that enter into the hollowness of the arms: by the which fastening the hand openeth and closeth sidelong. And the neither cheining and the less is joined to the inner end of the arm by sharpness thereof. And this cheining maketh moving forward and backward. The hollowness of the hand is called Vola, and is the inner part, that the wit of touching and of feeling, hath most working in. And therefore in that part it is the more fleshy, and more soft, for good touching and feeling: and hath two parts. Pecten the comb is one part, and the other part is the fingers. Pecten, the Comb, is the space of the hand within the fingers, and is composed of four bones: For if it happened that one were hurt: that other should not be grieved. In the hollowness of four bones of the Comb, that commonly be called the Palm, the four fingers be set and closed therein. And therefore Aristotle. li.. ● 14. saith, that the hand is not one instrument but many. For kind hath given to man instruments according to his virtues: as the hands, in which be many fingers & diverse, that they may thereby hold small things and great. For as he saith, The making of the hand is proporcionable to many works, and to contrary workings: and is divided and straighted into many parts: And a man may use one part alone, or two, or more, in diverse manners. The palm of a man's hand hath this property, that it is never hairy within, though hair grow without on some hands: and that doth chance most in hands of males, and that is for plenty of heat that hath the mastery. And the right hand is of more strong heat, & hath more dryness than the left hand. And therefore the right hand is lighter & able to work then the left hand. Therefore. li. 2. Aristotle saith, that four footed beasts that gender beasts have foreféet in steed of man's hands. And the left foot in such beasts is not so free, neither so light of moving as the right foot is, as the left hand in a man is not so able to work as the right hand, except the Elephant. For as Aristotle saith. liber. 1. the Elephant hath a long nose like a trump, which he occupieth in steed of hands: and with that nose he taketh meat, and putteth it in his mouth, and with that nose he putteth drink into his mouth, and no beast may do that with his Nose but he. Among Birds and fowls, the Popingay and the Pelican use the foot in steed of an hand. For the popinjay taketh meat with his foot and wetteth it in water, and when it is wet putteth it in his mouth with his foot: and so doth the Pelican that is called also Porphirio. The hand is grieved in many manners, by the Cramp, shrinking of the sinews, by crookedness, by dryness, by blains and whelks, by kitting and chains, by fretting of worms, by itching and tickling, by wresting and wrenching of joints, by Chiraga Passio, that is the gout in the hands. The cause of shrinking & crookedness cometh sometime of hot humours and dry, which dry the sinews: either of cold humours & moist, which infect the sinews, & closeth the passage of the spirits, as it fareth in Paralitisis & Leprosis, Paralisis Dissolucio, the palsy. the hands of whom be shrunk, & crooked by reason of corrupt humours that dry and destroy the sinews. Plora, Lepra, the leprosy, it hath four names. The hands be dried by withdrawing of due feeding. As it fareth in old or ●ueraged men, and in men that be defaced & overcome with great travail of fastings, & overféebled with age, travail, & disease. Elephancia, Leoniva. Tiria, & Alopecia. And sometime by distemperance of heat & excess, that wasteth the moisture, as it fareth in Tisiks, Ethics, & such other. And sometime by vice & default of the veins and of the sinews, that which he stopped: and so by default of humours & of spirits, the virtue of ruling is let: whereby that hands die, and loseth strength & fatness. Blains and swelling bladders be bred & come of superfluous and corrupt humours, which come to the utter parts: and so the flesh within is wasted and corrupt in the utter side, and the skin swollen up is turned & changed into blains & bladders, cliffs & chins, and other such, come of hot humours & sharp, and of fumosities between the skin & flesh, that cut the skin, & with their sharpness they divide and pierce the utter flesh: & first they 'cause itching, and tickling, & afterward great ache and smarting. Also corrupt humour hid in the skin, when it is not put out neither wasted by kind heat, and little and little, it is corrupt more and more, and is changed and turned into small worms: The which worms little and little eat and fret the skin, and cause tickling and itching. And breaking out of joints sometime happeneth of falling, either of smiting, either of hard thrusting and wring. For by such violence the limb falleth out of joint and of his place: And then cometh sore aching & smarting, & all the hand is made unmighty to work any works. The same happeneth also of some inward cause, as of too much humour cooling and slippering, and slaking the sinews of the joints. And so lightly the limb falleth out of his place. The passion which is called Podagra in the feet, The gout in the feet. is called Cirogra in the hands, and is bread and cometh of great humours and raw, gathered in the joints. Therefore the joints of the toes & fingers wax hard, and be made as it were knotty. And such sicknesses be called Longa artherica, & are bred in the hands. And scarcely to be cured or healed, if it hath long endured, as it is said Super Aphoris. Many other diseases occupy often the hands, as blains and such other: but this that is said shall suffice at this time. Save only this would be noted, which is spoken in Aphorisin. that a woman useth not the left hand and the right all alike. Upon which word Galen saith, that males work alike with both the hands, which we never saw, neither heard of no woman. And that cometh of default of her kind. For except she is strong to work with the right hand, so much she may the less with the left hand. Males have strong sinews and brawns in either side: and they have stronger heat than women: and for that cause it happeneth often, that they work with the left hand, & with the right hand also. ¶ Of the fingers. Chap. 29. Digitus. THE fingers be called Digiti in Latin, & either they have that name of Decem, that is the number of ten in English, for they be ten other of this word Decem, in English seemly. For they be seemly set and joined, and they have among themselves a number ● order right fair, as saith Isidore. The first is called Pol●ex, the thumb: for that among other he hath most virtue and might. The second is called Index and Salutans, and is called Demonstratiws, the shower. For with him we greet, and show, and teach all thing. The third is the middle finger, and is called Impudicus also. In●amis digitus, of some called the fools fingers. The fourth is called Annularis, the ring finger: for thereon the ring is borne. And also he is called Medicus or Medicinalis, the leech. For with him they do Colerium about the eye. Colerium is a principal medicine for the eye. The fift is the little finger, and is called Auricularis, the ●are finger, for with him we claw and pick the ears, as saith Isidore. Constantine saith, that the fingers be composed and made every each of three bones cheined togethers. And the four fingers be cheined and bound to the said comb of the hand: and the thumb is joined with the inner cheining of the arm. The neither pieces and knobs of the fingers be greater and broader than the over, as the bearer is stronger than the thing that is borne. They aught to be broader and more steadfast, as saith Con. li. 3. Aristo. saith, that the moveablenes of the fingers is convenient to take & to hold. And the fingers be proportioned in slenderness & length & departed a sunder. In the ends they be warded with nails. And the more even that they be, and the more bending and pliant: the more covenable they be and able to diverse works. They be but little fleshy, for casinesse of moving and of touching and groping. For nothing in the body knoweth and deemeth so easily between things that be touched and felt, as the ends of the fingers. And that may hap is through the quick liveliness of the sinews, that be bend again in the overmost parts of the fingers: and for softness and smoothness of the skin in the uttermost parts of the fingers, as saith Constantine, and the fingers have these properties: they be greater afore meat then after. And therefore a ring that is strait on a finger, and may scarce be taken of afore meat, may easily be taken of after meat, as it is said Super Aphoris. Aristotle saith. liber. 8. that water souls have between their toes and claws, as it were a skin, and their dwelling is in waters. And fowls with toes, and claws divided, and cloave footed, devil properly nigh water, and be fed with meat that groweth on the land. And these fowls eat no fish, neither live with ravin, as do fowls with crooked toes & claws, that eat all beasts that they may hunt & take: & they live by blood, & yet they eat not each other: but they spare fowls of their own kind. And so do not fish, for they eat fish of their own kind. Of the Nail. Chap. 30. Vuguis. THE nail is the uttermost part of the finger, set in the overmost part thereof. And Constantine saith, That it is joined very nigh thereto with flesh and skin: and the bounds thereof be full of strings. And to the nails come veins and sinews, and arteries, to give them feeling and kindly help. The nails grow in length & in breadth proportionate to the fingers. And that that groweth over and passeth the touch of sinews hath no feeling. And therefore they be cut and pared without feeling of sore and of smarting. For the growing and feeding of the nail is like to the growing of hair. And therefore in growing they pass the ends of the fingers, as saith Constantine. The nail is bread of certain fumosities, that are resolved from the heart, and spread on the finger's ends, where the fumosities entering in, are dried with the utter air, and changed into the substance of the nail, as it is said in the book of Pronosticis, in the comment. And they be made to help and secure the finger's ends to defend them and save them with hardness, or they should else for tenderness be lightly hurt and grieved. And so nails help & strengthen much the fingers. The nail is softer than a bone, and harder than flesh or gristle. And hath some deal disposition & kind of horn: For they be clear and plain on the utter part thereof, clean & bright as horn. And so therein is seen a manner of brightness and shape. And for the nail is bred of fumosity of the heart, living and dying of the heart is in the nails most openly showed. For if the heat of the heart faileth, the nails wax black and pale. And therefore by changing of them, shrinking and riveling, bodeth and betokeneth quenching of heat, and dying & slaying of kind, as it is said in Pronosticis. Also Aristotle. li. 7. saith, that the claws of eagles wax crooked and dull when they sit a brood upon Eggs, and feedeth their birds: and their wings wax white and feeble. And the Eagle hath this property, that when he sitteth on a tree & resteth the beholdeth often his claws, and dreadeth lest they wax soft and tender. For he hath claws in steed of weapons. And therefore lest his claws should be hurt & grieved, he settleth not gladly upon a stone. And when he resteth, he bendeth and closeth in his claws, that so they may be kept and saved without harm & grief: So doth the Lion, and beasts with crooked claws: also li. 8. he saith, the whole footed fowls drink not, except a few: and all fowls that have crooked claws, have crooked bills, and short and great necks, and eat flesh and hunt birds, but they eat no birds of their own kind, neither pursueth, neither prayeth on them, to the intent to eat them, but they fight togethers, and hurt one another with their bills, and with claws, they tear each other for the females and for nests. In all beasts and fowls be diverse manner of claws and nails, touching their disposition and also their doing. For in a man the nails ●ence and adorn the hands: and in fowls and birds they fence and arms the feet. And in some beasts the nails & hooves be round and whole, as in horses, in some they be long and cloven as in swine. li. 13. Aristotle saith, That every beast having stiff standing hair, hath cloven feet, as Swine. And kind setteth strength in the claws & nails of beasts: and therefore li. 14. Ar. saith, that kind always setteth strength in limbs & members, that beasts use, as in tooth that be as it were iron, and in the claws and nails, for strength and help. Of the side. Chap. 31. THe side is called Latus in Latin and hath that name of Latere, Latus. to lurk, either to be hid. For when a man lieth, the side is hid. And there is both the left side and the right side of the body, that is called in Latin Dextra & Sinistra: and in the right side is most able moving, but the left side is more strong and more covenable to the burdens & charges: & therefore the left side is called Leva in Latin, & hath the name of Levare to heave, & lift: for it is more able to lift and to bear some thing, as saith Isidore. That side beareth the shield, and the buckler, sword, the quiver, the knife and other burdens, that the right hand may be ready at liberty to do what it shall, as saith Isidore. The sides be specially strengthened with the bones of ribs. And the ribs be called Costae as Isidore saith: because the ribs keep the inner part of the body, and all the softness and tenderness of the belly, is wisely kept and saved by the office of the ribs. And the side ribs be made and compounded of many bones joined & bound to the bones of the joints of the ridge bone, and of divers gristles, that join the foresaid bones together, as sayeth Constantine. And these bones have the likeness of half a Circle: & when they be joined togethers to the joints of the ridge bone and of the breast bone, they seem to make a full circle, as saith Constantine. The bones be fourteen saith he, set in the either side seven, seven on the one side, & seven on the other, the which be bound togethers to the closure of the breast, with seven tender bones, that be as it were of gristly kind. Of which the ends are tender and grisly, shapen as the point of a sword, and set under the mouth of the stomach for defence thereof, and of the heart. And so in the making or composition of the ribs and breast, in all be two & thirty bones, of the which fourtéen be in the sides, & in the composition of the breast, ten. Behind in the ridge be eight gristle bones, togethers as saith Constantine. It happeneth that the side is oft grieved, sometime by cause that is without, as by falling, breaking, smiting, and other such. And sometime by cause that is within, as by fleeting and concourse, and coming togethers of the humours to the place and hollowness of the small ribs. And sometime a postume is bred therein, as it fareth in a pleurisy, that is bred and cometh of a postume, that is in the tenderness of the rib. The tokens thereof be ache of the side, cough, and Febris Acuta, and is specially known by bloody spittle: if it come of blood, by citrinesse or yeolow: if it come of Cholera, by white spittle: if it come of phlegm, by bloo spittle: if it come of Melancholia, but it breedeth seld of Melancholia, as it is contained in Practica. Such postumes when they be rooted and pight in the side, than they be cause of sore ache, stiffeling, and burning, and then he that hath that evil, may not rest upon the side that the postume is on. Therefore it is said in Pronosticis, that it is a good sign that a sick man in Febribus acutis, lie on his side, & specially on his right side. For that betokeneth, that the nigh places have no postume, and that the spiritual members be free, and have large place to open and to spread, and so a man breatheth the better: for neither the stomach, nor other members grieveth, neither thirsteth the spiritual members. Also it happeneth, that under the small ribs in a void place, wind is gathered and closed within the small skins of the ribs, and by the stretching thereof is bred sore pricking and ache. And sometime it happeneth that the place is stopped and made hard by gathering of great humours. And so the side places be ha●ed and rend, either made too hard, either shrunk, either too much heaved up. And therefore it is said in Pronosticis Hippocratis, In the small ribs if they are without ache and sore, and if they be soft, and well compounded in every side, it is good. And if they ache, or have the Cramp, and be drawn togethers, as it fareth in the Cramp: If there be only great quaking and leaping in any of them, it betokeneth woe and sorrow, either raving, etc. ¶ And that is a special token in Febribus Acutis, and specially if the sight of the eyen be horrible staring and inordinate, as sayeth the same Commentatour. And if the moving of the Eyen be ordinate, it is not so great dread of raving in Acutis, Vt dicit Idem. ¶ Of the Back. Chap. 32. THe ridge is called Dorsum in latin, Dorsum. and hath that name of hardness, for it is the hardest part of the body, as it were a stone strong to bear, and to suffer durable, as saith Isidore. And the ridge hath another name, that is called the back: for thereupon we lie backward and upright on the earth, and so may a man do, and not other beasts, for other beasts lie on the womb, either on the side: and therefore it is unproperly said, that any beasts have backs, as saith Isidore. But it may be called back, for beating and bearing, for it is beaten with divers manner of whips: and not only the backs of beasts, but also the backs of men that be prisoners, as saith he. Or as Remigius saith, This word Tergum may be said of Teros in Greek, that is round in Latin: For the ridge of a beast hath a manner of roundness, for all the bones in the body be founded in the ridge, as a ship on the keel. Constantine saith and Isidore also, that the ridge beginneth from the nape of the head, and stretcheth near to the kidneys: and the ridge is made & compounded of divers bones and joints, and that for four causes. First, for he is the foundation of all other, and thereon all the other bones be set, as the ship is on the keel. The second, for it is the defence and healing of the inner parts. The third, for it is help and secure of the sinews, that come from the brain downward to divers parts of the body, to give qu●●k moving and feeling in every part. The fourth to bear marrow that cometh down from the brain and to keep the marrow, and save it from griefs, within those powers. The ridge bone of a beast is made and compounded of many bones, that they may the easilier rise and settle up themselves, and bend, and to bear more strongly charges and burdens. And the ridge bones be called Spondilia in latin, and are hollow, that the marrow of the ridge bone, that Physicians call Nucha, may the easilier be borne and come to the neither members, to make the quick moving: and the same kind and virtue is as well in the brain, as in the marrow of the ridge bone, as saith Constantine. And therefore it is clothed with a double skin, as the brain is, as saith he. And therefore if this marrow in the ridge bone, be in any wise let either hurt, the virtue of feeling is hurt in working and doing, as it is when the brain is hurt, and therefore if this marrow be hurt, the beast dieth lightly, & therefore kind maketh the ridge bones hard & sinewy, & also picked and sharp, for the more defence of the marrow, and for the more easy withstanding and putting off, of hurting and wrong. The skin of the ridge is harder and thicker than the skin of other parts of a beast, and that is for the cause aforesaid, and the ridge suffereth many griefs within and without. For without it is beaten and hath many griefs. Within it suffereth shrinking of sinews, to much replection of humours, stopping of the veins and the gates of the spirits, sore pricking and putting, and stopping, and griefs of divers gouts and dropsies. ¶ Of the Breast. Cap. 23. THe breast is the over bonny part between the paypes and teats, and is called Pectus, Pectus. because it is next between the head and the paps, as saith Isidore. Isidore and Constantine say also, that the original of the breast is set within the ridge and is very hollow, to keep and to save, and to defend the inner members, as the heart and the lungs, with other spiritual members. The great hallownesse of the breast is needful and profitable, that the lungs may close and open to cool the hot smoke of the heart. And it is bonny and full of sinews, for the more strength and stronger defence of the members of life. And the breast is compassed and defended within with skins, and a manner of fatness to nourish and to save kindly heat, and to assuage the coldness of bones of the breast plate. Constantine saith, That in the breast be two hollownesses departed in twain with some manner skins: and this departing is needful to keep the breath in one part of the breast, if it happen that it were lost in the other: and so to save and to keep the life of the beast in the other part. For if either hollowness were grieved, and the breath stopped, than the beast should soon dye. Also the heart and the lungs be bound togethers with skins of the breast, and they be wrapped therein, that they pas●e not out of their place, as saith Constant. li. 2. ca 15. Then the breast is the foundation of the paps & nipples: and that is not only for beauty and fairness, but also for needful help of the breast, with his fleshiness, it healeth: and tempering the bonny coldness thereof, covereth and defendeth from outward hurt of cold air. And so the breast is the most noble member of man: for it is the place and seat of wit and wisdom, & the house of heat of life and of strength, & if the breast be well disposed and in good point, with all that is therein, all the strength of the body is comforted in his working. And contrary, if the breast be grieved, all the making of the body is disgraced, and the breast is grieved many ways. Sometime by great cold, constraining the sinews & strings of the breast bone, they be grieved and hurt, and be let in their works and deeds. And sometime by great heat and dryness, wasting the substauntiall humour thereof, and constraining or shrinking the sinews of the breast, as it fareth in * Ptisis, the Greek word. Ptisicis and Eti●is, that be spended & wasted with too great heat. Sometime by too great moisture of blood, either of phlegm, Consumptio. a consumption or wasting in age Etica. Hectica a consumption in youth, not lightly cured. coming and filling the ways of the breast, & so sometime followeth stifling, and sometime hoarcenes, and sometime withdrawing & loosing of voice, as saith Const. Sometime of a corrupt humour gathered in the skins of the breast, that breedeth a postume in the breast, and letteth the breath, and so sometime the beast is stiffeled. Sometime the breast is grieved by gathering of other members that be grieved, for if the throat be grieved, or the lungs, or the stomach, needs must the breast be sore & sharply grieved, and the griefs of the breast be most perilous, & namely they within, for the nighness of the heart, that is the place of life: and therefore a little pricking or pinching in the breast within, is more sore than a great wound in the arm or in the thigh without. divers dispositions of the breast is in men & in fowls, as saith Aristotle. For men have broad breasts and somewhat bending in the right side and left, and that hollow bending is token of ●oldnes and of strength, and no beast hath paps in the breast, but men and Elephants, as saith Aristotle lib. 2. And some beasts have paps in the side, or in the womb, as Swine, Hounds, Asses, Been, Sheep, and other such. A beast that hath paps in the womb bringeth forth many more at a time, (as it fareth in Hounds and Swine) than those that have teats in the breast, as it fareth in women and Elephants, that gendereth never but one, as saith he lib. 5. And Fowls have generally sharp breasts, and namely fowls of pray, with crooked bills and sharp claws, and little flesh, and good flight and sharp sight: for they see their meat very far off. And therefore such fowls fly up in the air, much more higher than other Fowls, and that is for pray, as saith Aristotle lib. 2. The sharpness of breast is a token of boldness and of gentleness, the sowse or counter mu●e of the Ha●ke. as saith Isidore of a goshawk, that is of more boldness in breast, than in bill or claws, and more armed with the breast, than with bill or claw. And therefore the goshawk is bold in the breast, and in the air he smiteth his pray to the ground. ¶ Of the Pap. Cap. 34. THe pap is called Mammilla in latin, Mammilla. Sororia. Vber. & taketh that name of roundness, for Maso in Greek is round in Latin, as saith Isid. The nursing breast. The teat or nipple is the head of the pap, The maiden's breast The woman's breast. that the child sucketh and taketh between his lips, is called Papilla in Latin, & hath the name of Palpare to grope: for the child often toucheth it, & gropeth thereafter. Also the paps be called Vbera in latin, either for that they be full of milk, or of humuors of milk, as it were a bottle. For after the birth of a child, if blood be not wasted with feeding, it cometh by a kind way into the paps, & waxeth white by virtue of them, and taketh the quality of milk, as saith Isido. And Constant. saith, that the paps be made and compounded of a manner kernel substance, that is soft, fleshy, and white: as the kind of milk is. The veins & strings in the kernel substance of the paps are meddled: by the which blood with breath is conveyed to the paps. The paps be set in the breast to be nigh to the heart, that by decoction of the heat of the heart, the blood may the easilier be turned into the kind of milk: For blood cometh by an hollow vain to the heart, and then to the breast, & pierceth at last and cometh to the paps, and in the hollow flesh of the paps, the blood by virtue of heat, turneth into the substance and hind of milk. And the flesh of the pap hath dens & holes as a sponge, and therefore it is meet to breeding of milk to the feeding of any child. The pap hath this property, as it is said upon Aphoril. That the paps of a woman that shall have child before her time, ware soft and tender, as saith Hypocrates. Also he saith, That if the right pap of a woman that goeth with two children, A note of untimely birth. waxeth tender and soft, the man child shallbe borne before his time: and if the left pap wax soft, than the female shall be borne before her time: and if both the paps grow tender and soft, both the children shall be borne afore their time. And in Commento Galen telleth the cause hereof, and sayeth, that the smallness of the pap betokeneth scarcity of milk: and therefore if the child hath not due feeding, he must needs be dead born before his time. Also Hypocrates saith there, that in women in which superfluity of hot blood turneth to the paps, betokeneth madness. Galen telleth the cause thereof, & saith, that when superfluity of servant hot blood cometh to the paps, if it may not be turned into milk for passing great heat and abundance thereof, than it is dispearced and turned into sharp smoke, and goeth up to the head, & troubleth the brain, and so breedeth madness. Also he saith there: If thou wilt make the blood of Menstruum in a woman less, thou shalt set a cop to the pap, Copping, or boxing to the veins which come from the Mother, as saith Galen: and by such manner of drawing, the superfluity of blood, is drawn to the paps, and so the neither bleeding of Menstruum is diminished, as Galen rehearseth. Also he saith, If much milk run out of the paps of a woman, that goeth with child, it is a token that the child is feeble: and if the paps be hard, it is a token, that the child is feeble, for the milk is not diminished, by reason that the child is feeble to receive and turn it into his feeding. Therefore too great dropping of the paps is a token of corruption and imperfection of the child as saith Galen. And if the paps be meanly hard, it is a token of the child's health. For too great smallness and leanness of the paps after the conception, is a token that the child is feeble and corrupt, and it is a token that the child shall be dead born, or else to be borne afore the time, as saith he. And if a woman be with child of a man child, the right pap is more than the left: and if she be with child of a female, then is the left pap more than the right: and that is first known, when the child beginneth to move himself, as saith Aristotle liber 19 Also as he saith, oft time by reason of too much milk and crudding thereof, the paps ware over hard. And if there grow any hair while the breasts ●e over hard, there cometh a great sickness and sore, that is called Pilosa, Addition (A kindly humour lacking heat or moisture, is turned to ulceration, and beginneth his swellings like a ball or wen: but if the humour return shortly after deliverance, then Pilosa dissolveth into his former kind,) and the ache ceaseth not till matter and corruption cometh out as saith Aristotle. Also he saith lib. 6. that beasts with many paps, bring forth many at a time, and they have teats divided, as it fareth in a Bitch, and in a Sow. When a Sow farroweth, she giveth the first pap to the first Pig, and the next to the second, and so of the other. And beasts with few teats bring forth few at a time, as a Woman and an Elephant, Women are little beholding to Ra●●●olo me, that let a woman between a Sow and an Elephant. that hath teats set afore in the breast. Then the pap is a needful member to feed and nourish the child, & to take menstrual blood to turn into milk: & to 'cause the blood that is unpured, to dissolve, and to make it white, sweet, and thick, and to defend the breast and the heart, and to know Sexus and ages, and is shower of corruption. And the pap is round, evenlong, sinewy, fleshre, dennie, and fully set to the teeth of children. ¶ Of the Lungs. Cap. 35. Pulmo. THe lungs be the bellows of the heart: for in the lungs is a spirit that bloweth and moveth, and receiveth and putteth out air. Or else, the lungs be called Pulmo in Latin, because it beateth in opening of itself, that it may take in breath, and thrusting together may: put it out. Addition Unto the lungs belong the throat bowl, that is to say, the gull of the throat, the lung pipe and wezon pertaining to the lights and to the heart, conveying air to them both, and divideth itself by many pipes within the lungs. The lungs or lights, are called the bellows of the body, for it draweth and sendeth forth again the air, with the which, the heart & other members be tempered, and fashioned much like an Ox hoof: and is in continual moving, in drawing in and out of breath, as saith Isidor. And the lungs are made of flesh soft & airely, full like to the foam that is run & crudded, as saith Con. The lungs helpeth the heart, and beclippeth it all about, and serveth the heart of cold air to make it temperate: also the lungs be the instrument of the spirit and of the voice. The spirit and breath is needful for the heart to draw in air to cool the heart, and to put out superfluity and fumosity by choosing of the lungs. And therefore the lungs be a mean between the heart and the throat, that cold air break not suddenly into the heart: but rather to temper the air that is received. Also the lungs are the likeness of a little fold, that keepeth cold air to suage great heat of the heart, that is needful to make the voice, and hot air that is needful to the heart and to the breath. For without the lungs may no voice be form neither breath, as saith Aristotle li. 13. And for these causes the flesh of the lungs is soft, and smooth, and hollow, to change the easilier air into his own kind, that the spirit of life may so pass easily, into the hollowness of the heart, to keep and save the life of a beast: and it is general as Aristotle saith, that every breathing beast hath lungs, and all beasts that go doth breath, and some water beasts do breath, as the Dolphin. Also every beast which gendereth hath black lungs, and much blood through the heat of kind. The lungs of a beast, which layeth eggs is little and dry, and may swell, and is hollow, as saith Aristotle. And as he saith lib. 13. some beasts have no lungs, but they have branches in steed of lungs. Also lib. 16. he saith, that every beast that hath lungs, is hotter than a beast that hath no lungs: and a beast that hath lungs, hath much blood in comparison to a beast that hath no lungs. And the lungs be grieved many ways: Sometime by the reumaticke humour coming to the pipes of the lungs, and then be divers passions bred, by divers floating of humours to the principles of the lungs, as Squinancy; tisike, cough, hoarseness, hasknesse of the voice, and such other. And sometime by gendering of humours in the wosen and pennis of the lungs: and so cometh Tisike, and other dreadful passions, as it fareth in them, that spit blood and corrupt matter, as sayeth Constantine. Also sometime the lungs be grieved by botches in the substance thereof, and that cometh of sharpness of a humour, which fleeteth to the substance of the lungs and such a passion is not lightly cured. Vlsuration Pestumation. For when the substance of the lungs hath botches by the sharpness of the humour that cometh thereto, Congellation. it may not be lightly closed and cured, for the tenderness and continual moving of the lungs. And so then the air drawn in at the hole of the botch broken vanisheth easily away: and therefore it sufficeth not to temper the heat of the heart, but often for scarcity of air drawn in, the heart itself fainteth and dieth. Also libr. 13. Aristotle saith, that if a beast draweth breath in and out, while that he eateth, and so some part of the meat falleth into the hollowness of the pipes of the lungs, than the beast cougheth, and sometime by mishap is strangled and choked. For coughing is naught els-but moving of the virtue of the soul to put out superfluities, that be about the instruments of the spirit, as saith Constant. Then gather ye by these things aforesaid, that the lungs be the proper instrument of the heart, for it cooleth the heart, and by subtlety of his substance changeth the air, that is drawn in, and maketh it more subtle. The lungs shapeth the voice, and ceaseth never of moving. For it closeth itself and spreadeth, and keepeth the air to help the heat in his dens and holes. And therefore a beast may not live under the water without stifling, but as long as he may hold in the air that is gathered within. The lungs by continual moving put off air that is gathered within, either cleanseth and purgeth it, and ministereth continual and covenable feeding to the vital spirit, and departeth the heart from the instruments of feeling, and breedeth foamy humours, and beclyppeth a side half the substance of the heart. A hastening of death. And when the lungs be grieved by any occasion, it speedeth to death ward, and letteth and disquieteth the workings of the virtue of life. All these things saith Constantine by order. Addition Next unto the lungs, is the middresse, called Diaphragma, Septum transuersum, and Preco●di●, it is a thick skin, which divideth the upper part of the body from the neither part, that is to say, the heart and lungs from the spleen and liver. ¶ Of the heart. Cap. 36. Cor. Cardia. THe heart is termed Cor in Latin, and hath that name of Cura, business, for therein is all business and cause of wit and of knowing: and is nigh the lungs to be tempered by remedy of the moist lungs, if it be het with wrath. The heart is set in the middle of the body of a beast, to give & to send life & moving to all the members of the body, as saith Isid. And Constantine saith, That the heart is a fleshy substance, dennie, hard, hollow, even, long, and round, and the heart is hollow to keep heat, and the heart is the foundation of powers to all the body, and it is dennie and hollow, to move itself the more easily closing and opening: and it is hard, that it be not lightly grieved and hurt: and it is round, to have therein the more plenty of spirits: and it is evenlong, shapen as a top, to make the working of kind heat that cometh always into the sharp end, the more strong. And the heart is set between the two hollownesses of the breast, in the middle of the beast, that the spirit of life may come from the heart, as it were from the middle of the utter parts of all the body, and the head of the heart that hath the sharp end, is set in the left part of a man's body. And for that the sharp end of the heart, hath most strength in that side, and the spirit of life is therein, therefore in the left arm the pulse is most strongest, and the heart lieth toward the left side of a man, to temper the coldness of the left side by heat of the heart. And the heart hath two hollownesses, one in the left side, that cometh sharp: and one in the right side, that is within, and these two hollownesses be called the cells of the heart. Cells or concavits And between these two celles, is one hole, that some men call a vain, other, an hollow way. And this hole is broad afore the right side, and strait afore the left side. And that is needful to make the blood subtle; that cometh from the right womb to the left, and so the spirit of life may be bred the easilier in the left womb. Augustine in the book, De differencia spiritus & animae, saith, that in the right womb of the heart is more of blood than of spirit: and in the left womb the contrary. For there the spirit of life is wed to give the beast life, and cometh by certain veins spread all about. The left part of the heart hath two holes, one within the ve●●es of the vain that bringeth blood from the heart to the lungs: The other hole is it, from the which cometh the greater artery, that is the shape and form of artery veins and ways, of all the body. And the pulses thereby be bred in the heart, and namely in the left side, for the cause that is said afore. Also the right part hath two holes, one cometh & entereth into the vain which is called Concava, and bringeth blood from the Liver to the hollowness of the heart. And of the other hole cometh the veins of the organ and his ways, to feed the lungs. And these holes be covered with certain small skins, the which skins open and sand blood from the heart. And the● they close and let the coming again. In either womb of the heart is a piece form as an ear without. And these two pieces be called the ears of the heart: and in them the veins, organs, and strings he placed The heart hath in the breadth thereof two grystly bones, which be called the seats of the heart. About the heart goeth a manner clothing, that is called the shrine and cofre of the heart. And this clothing is fastened with the clothings or pa●●cles of the breast. This clothing is not joined to nigh the heart, lest the moving of the heart should be let, which is needful to the heart for the foundation of kindly heat, whereby a beast is bred. Special kindling of kindly heat. Hue usque Constantinus. lib 4. cap. 21. Also Aristotle li. 1. saith, that there is no member in which blood is so set as in the heart: Blood is placed in the lungs, but it is more steadfastly placed in the heart. Also as he saith lib. 11 the heart is set of every beast in the middle of the breast, except man. For the heart of a man leaneth toward the left side. And the sharp end of the heart leaneth inward to the breast, in all beasts, except fishes. For in them the sharp end is hanging toward a part of the head, in the place of joining of the gillss. Also he saith there, that every beast that hath blood, hath liver and heart. Also libro. xii. he saith, that in the heart is the well and the beginning of the veins & the first virtue which breedeth blood: and the blood of the heart, is clean, clear, hot, and of greater feeling, and according to wit and understanding. And he saith there, that the well or beginning of feeling of beasts, is in the heart, and the wits of feeling, are continually with the heart. And lib. 13. it is said, that the heart is set in the foremost part of the breast, in the middle: for it is the well of life, and all moving and all feeling is therein. The feeling and moving is not but in the former part of the heart, and therefore mean and last is distinguished. And the breath goeth first into the inward part of the heart: and the kind of making and composition of the heart is of veins, for it is of the kind of veins. And the situation or place of the heart is convenient, for it is set in the over place and in the foremost: For because it is more noble, it is more kindly ordained in the nob●er place. Among all the members, the heat is most nobiest: and therefore it is set in the middle of the body, as it is most expedient: for it is the accomplishment and perfection of the beast, and no member is so needful to the life, as is the heart. Wherefore if the heart be hurt, the beast cannot live: and therefore the body of the heart is in the middle: and the making thereof is in a sad body, & thick, and kindly hollow. For the well of the veins spring thereof: and it is hollow to receive blood, and is thick to save it, and is the well of moving, and in no member is blood without veins, but in the heart alone: for blood cometh out of the heart, and goeth into the veins: and no blood cometh to the heart out of other places. For the heart is the beginning and well of blood, and the first member that hath blood, as it is showed in Anathomia. For the making of the heart seemeth first of blood, and is the beginning & well of moving, of liking & of unliking. And generally of all wits, the moving beginneth of the heart, and thereunto resorteth, and the virtue thereof is spread & strait into all the members, & after one manner. And in some beasts is a bone found in the heart to sustain the heart, as bones be set in other members. And in the hearts of beasts of great courage be three wombs or cells. And in the heart of a beast with a little heart be only two chambers. And for this cause a womb aught to be in the heart of a beast. For the heart must be the place of receiving of pure blood & temperate in quantity & quality: and is full hot & moist, for the heart is a member, in the which is the first virtue. Huc usque Ari. li. 13. where he speaketh much of this matter. Also liber. 16. he saith, that the heart of a beast must be compliment, therefore the heart is made first, because of the heat of the heart, & for the springing of veins out thereof, kind hath set afore the heart a cold member, that is the brain. And therefore the head in generation is created after the heart. And it happeneth that the heart is grieved either by binding togethers of other members (as saith Constantine.) Or else by distemperance of itself. For if passing heat have mastery in the heart, the blood of the heart boileth and moveth, and so the vital spirit is grieved. For if the heart be constrained by overmuch cold, Anaoianses of the heart. the blood is congealed, and therefore cometh death. And sometime the heart is grieved by some Postume, that infecteth the coffer thereof: and then the beast liveth not long. Also the heart sometime quaketh, & that cometh of watery moisture shed and spread in the skins of the heart, the which moisture letteth the due opening and closing thereof. And so it seemeth to a sick man, that the heart moveth from place to place. Also it happeneth that the heart hath a default that cometh of wasting of spirits, and of spiritual virtue and of passing out of spirits. And this doth chance either of too great repletion that grieveth and confoundeth the virtue, or else of too great wasting, that wasteth the virtue, as it fareth in them that have a Cardiaca, Cardise● passio, the cardiacke passion, it is about ● heart, being dep●●led and overcome with fatness. and in some men that sweat too much or drink too sharp drink. Also sometime the heart is grieved by some sumosities & smoke, corrupt and venomous entering to the heart, and corrupting the openings of the heart, whereupon death followeth anon. Also sometime the heart is grieved by stopping of the hollow vain, whereby the blood that is the feeding of the heart, and of the vital spirit, is warued. In these manners and in many other the heart is grieved as saith Constant. liber. 9 chap. 23. Galen in Tegni. saith, that the virtue and complexion of the heart is known by these tokens: The complexion of ● heart. That is to wit, by great breathing and blowing, by swift pulse and thick, and hasty, by swift working, by wrath, hardiness, and madness: by largeness of breast and hairenesse thereof. All these be tokens that heat hath mastery in the heart. And all the tokens contrary to those betoken the contrary hereof. Upon the which place Haly in his cometh saith, that in a man the heart is as a root and a more in a tree. The organ or long pipe that cometh of the left cell of the heart, is like the stock or leg of the tree: the which a good way runneth forth as boughs of a tree into two parts, of the which one goeth upward and that other downward. They spread abroad & divide as it were sprays or small boughs into all the body, even to the arteries of the head. And when the heart openeth, all the organs & veins open together: & when the heart closeth, they close also: and by opening of them cold air is drawn from the utter part of the heart to the inward part thereof: and in closing thereof foul smoke that is bread in them, is wrong out and drawn out some deal: and by the drawing out thereof the complexion thereof is made even. And as he saith the virtue of moving that is pight in the heart, runneth and passeth by the weson & veins to every part of the body, and bringeth to every of them proper life and proper kind heat. The breast serveth the heart in opening of itself, and drawing in of cold air, and closing of itself, and putting out of smeakye vapour that is bred in the heart. Wherefore if the breast, weson, and veins, and other instruments of life be safe, the virtues be concordaunt in their workkings: and if they be sick and grieved, the virtues be not obedient. Therefore the goodness and evil of ly●s that serve, either help or let the heart to work and to do the dades thereof. And therefore when the heart is strong, and hath the members thereto obedient, both in opening and closing well disposed, then cometh from the heart strong breathing, and strong pulse, and strong working, after the goodness of the member and of the virtue. And when the virtue is feeble and slack, it may not spread the wosen and veins into every place of the body, and therefore breathing is lesser, and pulse also. Also if the heart be too cold and too moist, and the pulse soft, the man is bearest of boldness and hardiness, and is fearful and slow, and bore of hair in the breast, for scarcity of smoky vapour, of that which hair is bred. And if the heart be too dry and cold, it maketh the pulse rough, hard, and small, & slow breath and seld, namely, if the beast be little & strait. Huc usque Haly super Tegni Galen. Addition The heart is the principal member of a man, & it is the member that hath the first life in man, and it is the last thing that doth dye in man. The heart doth vivificate or quicken all other members: and it is sooner decayed of vital operation, by thought and care, than by distemperance of homour or unsatiable suffet: and yet the greatest of these evils, is to be avoided in time, by a godly regard and Christian abstinence, And this of the heart sufficeth. Of the breath. Cap. 37. Anheli●us. ●●rinus. P●eumaRespiratio. S●raculū Hippaco. THe breath is the moving of the heart and of the lungs, gendered through drawing in of cold air, to temper kind heat, and expulsing out of the same air: for the heart by no means can suffer the lack of drawing of air, for if the heart should rest a little while of drawing of air, it should be grieved, or fail. And therefore the heart hath contrary movings: For it openeth the lungs, and draweth in air: and closeth the lungs, and putteth out air. And so the breath by drawing in of air tempereth the heat of the heart, and by putting out of air, it cleanseth the heart of smoky vapour, and also it seedeth and nourisheth the spiritual life. Also by strength and feebleness of breath is showed the state of the spiritual members: as it is said afore of the properties of the limges. Also in breathing there is more air drawn in, than is put out. For a great deal turneth into the seeding and nourishing of the spiritual life: and the breath is taken within the lungs, and the beast liveth without st●ffeling, as long as the spirit is closed within the instrument of breath. Also when the instruments of the breath be grieved, the spirits are corrupt, and changeth after the quality of the limb and the instrument that is grieved, as saith Constantine. The breath is sometime grieved by default of virtue that moveth and ruleth the sinews. Sometime by stopping of the instruments of the spirit, that cometh of great and thick humours, or of great ventosity and wind, that stoppeth the way of the breath: or else of some postume of the lungs, that grieveth the clothing and the skins of the heart: or of the great heat of the heart, having mastery in the substance of the lungs. By reason of all which diseases, the breath is made feeble and scant. And if the breath be swift and little, it betokeneth strong heat, that stifleth and overcometh the vertne, and namely if the touch be hot, and if there followeth thirst and dryness of the tongue. And cold breath and little in Febribus acutis, is token of death: for slowness of breath betokeneth default of virtue of out putting: and coldness betokeneth quenching of kind heat: and default of virtue in the substance of the heart, and of the instruments of spirit. Also changing of breath cometh of universal corruption of the inner members, as it fareth in leprosies, in that which the breath stinketh and is corrupted, and infe●teth the air that is nigh. Wherefore the blowing of such is wont to infect those that come near them: it infecteth and corrupteth the air near about, like as the hissing of the Serpent, called, Regulas, whose blowing corrupteth the air, and slayeth the birds ●●eng, as Au●cen and Constantine say. ¶ Of the Stomach. Cap. 38. Stomachus. THe stomach is the door of the womb, and taketh meat and drink, and sendeth it to the guts, as saith Isidore. And Constantine saith, That the stomach is round, evenlong, hollow within, rough in the bottom, manifold and fleshly, and hath two mouths, one above and another beneath. And it is rough and manifold to hold the better the meat that it taketh: for if it were slipperss and smooth within, by slidernesse thereof the meat should pass out without digesting. And it is fleshy in the bottom to comfort digestion. The flesh of the stomach is hot and also moist: Ventriculus. of which qualities the digestion is specially strengthened in the body of the beast. And it is round to be more able to take & receive the more meat. And if the stomach were of another shape, three cornered or such other, ●uill humours therein should easily be gathered to corruption, and rotting. For such a shape might not for corners be dried and cleansed of superfluities. It is evenlong for that it should not press and thrust the spiritual members by too great roundness thereof, & also that it may the more easily be joined with the over & the neither parts. Further the stomach, and specially of man, is strait in the over part, and wide and broad in the neither part, and that also is needful. For sith a man goeth more upright than other beasts, his meat goeth downward always: And therefore the neither breath and wideness of his stomach is profitable to take therein the more meat & drink. Also it is sinewy to have the more subtleness of feeling & virtue and strength of appetite. Also it is compassed in with that liver to have of the liver the more heat to concoct & digest the meat and drink. For the liver with his five pipes beclippeth the stomach, & giveth it heat: and taketh inyee, grease, and humours, whereof blood is bred by certain veins, that the Physicians call Mise●acas, & turneth grease, Attractive, Nutritive, Con ormative, drawing, nourishing, and comforting the blood. iu●re & humour into blood by strong working of heat. And Constantine saith, if the stomach be substauntially hot, it digesteth well great & gross chawed meats, and wasteth liking meats, and digesteth too soon, and for likeness it desireth most hot meat, & may not suffer hunger. And if the stomach be cold, it defieth not well great meat, and is soon grieved therewith, and changeth them some into sour & corrupt humours. And a dry stomach is soon a thirst, and a little water sufficeth not thereto: and if the water be to much, it maketh roaring & rolling in the womb. And if the stomach be moist, it thirsteth not: but it desireth moist meat, & desireth but little. Hue usque Con. li. 1. ca 13. And he saith. li. 9 cha. 26. that to the stomach chance diverse griefs: as evil digestion, fumosities, flure, spewing, yering, blowing, swelling & belching: and these come of divers causes. For sometime they chance of evil complexion: sometime of too much emptiness: sometime of too much repletion of meat & drink: sometime of too great sharpness & biting of humours: sometime of putrefaction of the heart: sometime of default of virtue digestive: sometime of the quality of the meat, which if it punch and prick, the stomach is tormented & pricked, and compelleth it to pass out: or else if it bo gleamie the stomach is made slipper, and so the meat passeth out easily: And sometime grief of the stomach cometh of the feebleness of the virtue of outputting: and grief of the stomach cometh not only of itself, Either by vomiting or lask. but also of company and by means of other members. And the stomach is the purueiout and husband of all the body, and the stomach taketh feeding for all the members: and serveth all the members thereof, as it needeth, as saith constantine. Through the pipe called Gula, Addition and the interior Colli Fistula, the inner pipe or conduct of the neck that cometh from the neck to the stomach, & through it is conveyed the meat & drink, which by the mouth is sent into the stomach, the upper part of the stomach is called, Os Stomachi. ¶ Of the Liver. Cap. 39 Aepar. lecur. epar. THe Liver is called Epar in Latin, and lecur also, and if hath that name for fire hath place therein, that passeth up speedily to the brain, & cometh thence to the eden, and to the other wits and lyins. And the luler by his heat draweth inward sweat and juice, and turneth it into blood, and serveth the body and members therewith to the use of feeding: and is called Epar, for that it feedeth such members. In the liver is the place of voluptuousness and liking of the flèsh, In the temples of the pagan Gentiles, the liver was sacrificed: read more of this in the Chronicle of the doom. the ends of the liver be called Fiber, for they be straight & passing as tongues, and beclyppeth the stomach, and giveth heat to digestion of meat & and they be called Fiber, because the ●igromancers brought them to the Altars of their God Phoebus, and offered them there, and then they had answers. Huc usque Isidorus. Constantine saith, that the syver is a member, hot, hollow, and slender, set in the right side of the beast, under the stomach, to help the first digestion with his heat: and also he is ●loudy and ●e● in colour, for the unpour thereof is turned into humour of blo●d, by full great heat: and he is some drale hard, that he be not soon S●uf and grieved, and the liver is divers in men in 〈…〉 neilie of part, 〈…〉 for in men it is greater, than in other beasts of the same quantity. The number of parts thereof, in some is double, & that is at the lest: in some treble, 〈…〉 or quatreble, or at the most quintreble. And out of the broad hollowness of the liver cometh a vain, that Physicians call Porta: & this vain, or he come out, Vena port is departed in five small veins, entering into parts of the liver. The liver draweth in his hollowness, the vapour of the first digestion by certain veins, and by boiling of kind heat doth make digestion: secondly, it turneth the bloody lump, into the kind of four humours: and what is hot and moist passeth into the kind of blood, & is received and kept in the veins: and what is hot and dry passeth into the kind of Cholera, and is received properly in the skibbet of the gall: and what is cold & dry passeth into the kind of Melancholy, & his proper receipt is the skibbet of the spleen & what is floating and ●ratrie, passeth into phlegm, and the receiver thereof is the kings. Hereof it followeth, that the liver is the chief foundation of kindly virtue, and greatest helper of the first digestion in the stomach: & the liver maketh perfectly the second digestion in the stomach, in the hollowness of his own substaiunce, and departeth clean and pured, from unclean & unpured, and sendeth feeding to all the members, and excited love or bodily lust, and receiveth divers passions. And the liver is grieved sometime by great servant heat, that openeth the poors within: by whose opening, the virtue dimishing away, the liver worketh more s●acklye. And sometime by overmuch cold, which letteth the vapours that is drawn, to be turned into bloody kind: and hereof many times cometh the dropsy. For the dropsy is nothing else, (as the Philosopher saith) but error of the virtue of digestion in the hollowness of the liver: for if this virtue erte and fail in his working, needs the blood is corrupt, and if the blood be undissolved, the body that is fed therewith swelleth and stretcheth, and thereof cometh the dropsy. Also the liver is grieved by evil complexion of his substance, & that is by the distemperance of the four humours: the which distemperance hath mastery in the liver. Also it is grieved by stopping of his veins: for it happeneth often that the great humours and gleymie are gathered in the veins of the liver, and so when the blood is closed, and may not pass out, it causeth straightness and stopping. The same also channeth by too great heat, drying the bloody humour, and making the substance of the veins of the liver strait, that the blood may not freely shed itself to feed the other members of the body. The same may happen sometime by too great cold congealing the humours, and making strait the ways of the liver, and testing the passage of blood to feed the members. The same also happeneth by an impostume, grieving the substance of the liver, and breeding matter therein. Also the same happeneth by wind enclosed, stretching the tender skins of the liver, and also by discordance of members breeding woe and sorrow. Also it is oft grieved by unmeasurable passing or running out of blood, that cometh of opening of the veins, that spring out of the liver: and that cometh of too great sharpness of blood, or else of too great repletion, or féeblensse of virtue of holding, or of too great business and labour, as Constan, saith. And yet of the kind & tokens of complexion of the liver Galen saith in Tegni, a token of the liver when it is hot, is largeness and wideness of the veins that be not pulses. Upon this place Haly saith, when great heat hath the mastery in the liver, the liver is more, and the vain thereof waxeth more wide and great: and when that vain is great, all the veins that be not veins of the pulse, in all the members be great, yellowish choler. and the blood thereof is hot, & sometime, thereof is bred Citrina Cholera. And by continuance and passing of time after the state of youth, the citrius Cholera is burnt, and thereof is made black Cholera, and divers passions are bred, increase, and come of such Cholera, And sometime the coldness of the heart with ●andeth the passing and over great heat of the liver: for the liver is ruled & governed in his working by the heart, as by the superior and more noble and worthier member. And this same saith Aristotle lib. 13. where he setteth that heart before the liver, as ruler and governor thereof. Also Galen saith, that the heat of the heart tempereth the coldness of the liver, & sign & token of coldness and dryness of the liver, is straightness of the veins & scarcity of blood: as softness of veins & much blood, is token of moisture. Also Haly saith, that the liver is the well of moisture of the body, and therefore if the liver that is the root and well of humour be dry, it may not worn nor change any member of the body to humour, neither to moisture, to withstand his dryness. The dryness and the moisture of the liver is more or less after the disposition of the heart. Then the liver is a noble and precious member, by whose alteration the body is altered: and the liver sendeth feeding and virtues of feeding to the other members, to the neither without mean, and to the over, by mean of the heart, as Galen saith. Yet contrariwise Aristotle saith, lib. 13 that the heart doth all that is aforesaid, by mean of the liver; which of these opinions is of more truth and certainty, & put and leave to the judgement and discretion of other men. The liver is none other thing, Addition than congealed blood, which doth ralifie the stomach like the fire under a pot, and doth make digestion, & as the third principal member in man, in whom resteth the animal spirits. And whereas many affirm, that man's liver may waste, it is not so: yet may the liver have many and divers infirmities, as heat, water gulls, kernels and oppilations, with such like diseases. The liver is hot and dry. ¶ And this that we have treated of at this time is sufficient touching the properties of the liver. ¶ Of the Gall. Chap. 40. THe Gall is called Fel in Latin, Fel, chola for it is a case of a thin cell, and containeth humour that is moist and bitter, for read Cholera hath mastery and domination therein, as saith Isidore. Addition And the gall receiveth the refuse and dregs of the blood, and it cleaveth chiefly to the laps of the liver. For the case of the Gall is a certain skin, set upon the bounch or rising of the liver, and hath two sprays: by the one thereof, read Cholera is borne to the guts, to comfort the virtue of out putting, that the guts may be purged and cleansed the better, & the more easily, by the sharpness of that Cholera: By the other spraye, Cholera is brought to the stomach, that it may with heat thereof help the virtue of digestion. Then the Gall is a member hot and dry, The Gall hot and dry. set on the rising part of the liver: & is the proper receiver of read Coler, and helpeth to cleanse the blood from● read Coler. For by the presence of Coler the blood should be burnt, but if the superfluity thereof had a place within the case of the Gall, and the Gall by heat thereof helpeth and sustaineth the seething of meat and drink, and perteth and sucketh by his subtlety, and poncheth and pricketh by his biting and sharpness, and gnaweth and biteth the guts, and exepteth and stirreth to put out superfluities and styncking things: And the Gall for great heat is most bitter, and by meddling thereof with sweetness of the blood, changeth or altereth. Huc usque Constantinus, Aristotle, lib. 3. saith, that the dolphin hath no Gall: and all kind of fowls and of sysh, and all manner of beasts, which lay Eggs, have Galls. Some have more and some have less: And by some manor of wise it is in subtle ways, that stretcheth from the Liver to the guts, by one manner, these ways stinken: And one manner the Gall is in a gutter diversly, for sometime in the neither, and sometime in the middle, and sometime in the over, and some fowls have Galls privily hid in a gut, as Culuours or Doves, and water Crows, and Swallows. And some have a great Gall on the liver, and in the womb, and in a gut, as in a goshawk, and in a Kite or Gleed. Also, lib. 14. Aristotle saith, that some beasts have no Galls, as Horses, Mules, Asses, and Olyphants. The Camel hath no Gall distinguished, but he hath small veins, in which is gall. Also some men have great gall in the liver, and some have not so great. And the Gall is a certain superfluity, which is gathered as drags in the Womb: But yet kind useth superfluity to certain help and secure. In them that have the kind of the liver whole and sound, and well disposed and ordered, and have kindly sweet blood, no Gall is found: Or if it be found, it is but little, and that in right small veins. And therefore their. liver that have no gall, is of good colour, and more sweeter than the other. In a beast that hath Gall, is somewhat, which is of very sweet smell, found under the Gall: For by gathering of the Gall into one place, the other parts being nigh there about, are the sweeter and more pleasant. Also the Gall by his subtlety & sharpness, ●arueth and cutteth great humours, and wasteth them by his dryness. And therefore to cleanse the eye sight, and to make it clear, and to put of the impediment and let of the spirit of life, and namely the Gall of & ●oshauke; and of other fowls, which live by ravin, is necessary, as saith Con in Viatico. And by continuing hease, and great boiling of the humour of the Gall, coming again to the liver, the blood is infected, which being infected, both after the nourishments that are sent to feed the members, and apphyreth and enfedeth them: and also maketh and causeth the skin to be yellow of colour or else green, or black. The tollens of those passions be these: The infection of all the body, thirst, bitterness of the mouth, ●che of the forehead, ringing in the ears, yellow brine with yellow some continual yellow spewing. And sometime it happeneth, that the poo●es of the case of the Gall be stopped and letted: And then Coler infecteth the liver, and breedeth the same manner of passion. Therefore in Viatico, Con saith, that when the case of the Gall is grieved, that than saylleth the virtue thereof, by the which he useth to draw out the read Coler of the liver: And so the Coler abiding with the blood, the blood is died & changed. Also he saith, that when Apostume is bred in the ways by the which Coler passeth to the Gall, the Coler turneth to the liver, and passeth about with the blood into all the body. For if the neither hole be stopped, than Coler passeth up to the over way, and to the stomach, and than the fare is yellow, and the mouth is bitter and dry, burning and thirst in the stomach. The urine and dirt cometh while, for that Coler is far from the liver and the Keynes; where the urine is wont to be died. And if the over hole be stopped, than Conler dieth the neither parts: And tokens be seen that be contrary to the foresaid tokens, as Constantine saith. The gall lieth upon the liver like a bladder, having a skin easy to break, named Cista Fel●s, the Film of the Gall. ¶ This that is spoken and treated of the Gall, sufficeth touching to this matter. ¶ Of the Spleen. Cap. 41. Splen. Liena. THe Milt is called Splen in Latin, and hath that name of Supplere, to fulfil: for it supplieth the left side before the lyner, that it be not emptio. And some men suppose, The harmony of the Elemental humours. that the milt in the cause of laughing. For by the Spleen we are moved to laugh: by the Gall, we be wroth: by the Heart we be wise: by the Brain, we feel: by the liver, we love. ¶ And if these be in good state, whole, and well disposed, the beast is all whole, as saith Isidore. And Constantine saith, That the milt is set in the left side, & the shape thereof is evenlong, & is somewhat hollow toward the stomach, and rising up toward the ribs. In these two places it is bound with certain small clothings. And men say, that the milt hath two veins, by the one thereof, he draweth to him black Cholera, of the blood of the liver, and by the other he sendeth that that sufficeth to the stomach, to comfort the appetite thereof. The milt helpeth to fulfil the default of the body in the left side, and to answer to the liver in the other side, to the conservation of the stomach, to draw to him the dregs of blood, for cleansing of the liver: and to sand what sufficeth to the appetite and desire to comfort the stomach. The substance of the milt is thin and hollow, to draw easily the humour of dregs: and he is black, for the likeness of black Cholera, that he receiveth and containeth: and he is also set in the left side, between the ribs and the stomach, for temperance and cooling of the left side, and for to save the heating of the stomach, to whom he is joined. He is somewhat hard, that he be not lightly hurt by quantity and quality of the burnor of dregs, that he draweth and taketh. The milt is oft grieved: sometime by the default of virtue of containing and holding, and that is, when he may not draw to itself humour, nor is not able to send it that is drawn to another place. And sometime by stopping, when great humour and gleymie be gathered, and stoppeth the ways of the milt, and let the working thereof. Also sometime, by too great repletion of humours, for humours fléeng to the milt are drawn thither, for kindly working therrof, and may not be doyded at the full, and therefore the humours increase gleymie and hard in the hollowness of the milt, insomuch, that it seemeth, that the milt groweth bigger. But by the sentence of Hypocrates, if the spleen be great, the body withereth and fadeth: and if the milt diminisheth and fadeth, the body fatteth. Therefore if the milt be somewhat more drawing to lyttlenesse, than to muchness, it is a sign and token of good complexion, as saith Constantine lib. 9. cap. 22. The milt is a spongeous substance, Addition lying under the short rib, in the left side, by which equal of kind, man is disposed to mirth, otherwise there follow, the passions of sadness. ¶ Of the Bowels. Cap. 42. THe bowels be commonly called the guts, Viseribus Albegmina. Viseus. Intestina. Entera. which are set under and subject to the members of life, as saith Isidore. And they be called Intestina in Latin, and be bounds togethers within with a bond, and bear a manner service and reverence to the higher members, and he their necessary instruments, and they be called Viscera in Latin, as it were having life: for they be near about those places that be nigh the heart, where the life is bred and engendered. Huc usque Isidorus. And Constantine saith, That the guts be members, which hold every each other within hollow and round, set into the womb in length and in breadth, The making and substance of them, is like to the stomach. And they be numbered fire principal guts: three of them be subtle, and be joined above: and three are gross, and begin from beneath. The first gut of the three subtle guts, is called, Duodenum, for in his length by the measure of every man, he containeth twelve inches: & this gut stretcheth up by the ridge, and bendeth toward no side. The second gut in Latin is called leiunium, to understand in English, fasting: for he is always void of meat and drink. And wise men and practisers tell, that when a beast is dead, that gut is alway found void and empty: But some men say, as such as know Anathomia, that this gut putteth of all things from itself, and holdeth nothing to his own feeding. The third little gut, is called in Latin Subtler, much like to the second, but he is never found without somewhat of meat. Among the other great guts, the first is called in Latin, Orbum, and hath a mouth in the subtle end: and that gut hath that name, for he is in rest, as it were made a window, without the other mouth. And when other guts have two mouths, that gut hath but one: and therefore he fareth as a sack, for he receiveth much, and putteth out but little, in comparison to other guts. The second gut is set under Orbum, which is called the sack, and this second gut is named pleon: Of lleon. For in that gut is the sickness that is called lliaca pasaio gendered. The third gut is named Colon, in the language of Greek, and is joined fast to the neither opening of all the body: and in this gut is bred a right grievous sickness, that is called Cellica p●ssi●, that cometh either of great straightness of that gut, or else of gathering of great and cold humours, that stop that gut within, as saith Constant. and Galen super Aphor. By that that is afore said, it is known whereto the guts be needful. For they change the meat into feeding, and receive the superfluities in their hollowness to discharge kind. And also hereto is needful roundness of guts, and swelling & solding, as saith Constantine, that the meat from the stomach cleave some part in the hollowness of the guts, and to put out superfluity, and to hold what is needful for the beast: and they be round, lest any superfluity gathered of the stomach should abide in any corner, and breed corruption in the guts. Also the guts be clothed with two full subtle clotheses and small, either wrapped therein, and that is needful: for if the one were grieved, the other cloth may help. Also the guts be some deal folded and rough within, and the folding thereof is strait in breadth, to put out the superfluity of dregs, and to withhold covenably what is needful to food. Also the guts be clustered and bound together, so that the less may have succour of the more, and small and feeble of the greater and stronger: that the working of the virtue of kind, be made perfect & coue●able to put out superfluities, & to withhold what is needful. Also liber. 2. Aristotle saith, that the kind of guts varieth and changeth in quantity and quality by diversity of teeth in the jaws of a beast. Therefore he saith, that in all beasts with teeth in either jan, the gut is less than the gut in beasts without teeth, & no beast hath an even straight gut, except he have teeth in either jaw. And he saith there, that the womb of a serpent is strait & like to a large gut, and if he be little by kind, he hath a gall in the guts, & if he be great, he hath a gall upon the liver. Also li. 13. he saith, That all beasts with large & strait guts be full great gluttons: for by scarcity of use of meat & indigestion, he desireth indigest superfluity of meat, & the meat passeth soon out, & therefore he desireth much, and seeketh meat alway. The guts and bowels are grieved in many manner wise, as saith Constantine libro 9 cap. 26. Sometime by a cholariche humour, or by a melancholic humour, fretting the guts, and gnawing and breeding the flure that is called Dissenteria, that is a right evil passion, and oft bringeth to death as it is said in Aphorsin. If black Choler come out in the beginning of a Flure, that Flure is deadly. Also sometime by gnawing, punching, and wounding of the guts, and that is by an utter impostume, breeding matter & punching in the clothing of the guts: or else by outward hurting & grieving. Also they be sometime grieved by wind enclosed, that haileth & stretcheth the clothing & sinews of the guts: and that is a bitter and grievous pain, so that sometime it seemeth that the guts be fretted & wounded: Also sometime by a humour great and sleumatike that stoppeth the neither parts of the guts, and letteth the out passing of the orders and breedeth an Evil, which is called Iliaca passio, or else that evil which is called Collica passio, Of Colon. And each evil is pestilent and deadly, & full seldom healed and cured, and oft slayeth the second day or the third, except men have secure hastily. For the other passions of the guts, seek in the Treatise, De infirmitatibus, & Collica passione. ¶ Of the Kidneys. Cap. 43. THe kidneys are called Renes in Latin: Renes. Nephroi, the reins of a man's back. for of them springeth the humour Seminal, as saith Varro, for the veins and the maraow, sweat out a thin humour into the kidneys, and that liquor is oft resolved by the heat of Venus, and runneth and cometh, and sheddeth itself into the place of gendering as saith Isidore. And the place which is in the sides of the joints of the ridge, in which be the seats of the kidneys, be called the loins: and be called in Latin Lumbi, for lust and liking of the fleshly act, as saith Isidore: For in men the cause of bodily lust, is in the kidney and loins. And Const speaking of the kidneys saith, that they be made to suck watery humour from the liver, and to cleanse and purify it, and the purgation thereof, which is the urine, the kidneys sendeth to the bladder by the ways of the urine: and so saith Haly also, Super Tegni. And he saith, that the highest maker and Creator hath made and ordained two kidneys to draw watery moisture of blood from the liver, and to send it to the bladder to pass out. Aristotle lib. 13. saith, That the reins be made for the bladder, that so the working of the bladder, should be the better and the more perfect: For the reins cleanse the superfluity of moisture, that runneth to the bladder. Also he saith, that the right rain is higher than the left, in every beast that hath reins, and that because in the right side, the heat is higher and stronger. Also he saith, that in all beasts which have reins, the left rain is less fatter than the right, and higher: For kind in the right side is more light, and of more moving & heat, for heat dissolveth and wasteth fatness. Also the reins be the uttermost of the inner members, and therefore they need great heat. Then consider, That the reins are hot, and keep kindly heat, and they temper the coldness of the ridge and of the joints of the ridge bone, and drain watery humours from the liver, & dieth and coloureth blood, and comforteth the virtue of kind, and breedeth Seminal humour: and they be fleshly, hollow, round, and covered with fatness. They are fleshly and powrie, to draw and to receive the easilier, watery superfluity: they are round, that they should not gather no humour to rotting & corruption: and are closed and warded with fatness, that they be not grieved with the coldness of the ridge bones: and they receive certain veins of the stomach, that come out of the liver. In the which veins the superfluity of humour in the second digestion is brought to the reins. Therefore if the said veins be stopped and let in their office, the reins be grieved and the liver also. Sometime in the reins fail divers griefs, as saith Constantine lib. 2. cap. 34. If the veins of the liver be stopped, the reins lack humour of blend to their feeding, and therefore they were lean & small. And if the neither ways of them be constrained or straighted with heat either with cold, then by the presence of superfluous humour, that cometh into their substance, they be overmuch stretched and dilated, and so consequently corrupted, or else the humours being fordried, they putrefy and turn into the stone. Addition The reins are also sundry ways grieved, with a postumate wind, that cometh of extreme cold, or of a fervent heat. ¶ Of the Bladder. Cap. 44. THe bladder is called Vesica in Latin, Vesica. Cystis. A man's bladder. and hath that name for taking and receiving of wind, as sayeth Isidore: for by drawing and receiving of wind, the bladder openeth and spreadeth: as contrariwise by sending out of wind it closeth and goeth togethers. And is called Vesicula in Latin as it were the diminutive of Vesica, and it hangeth as it were a birds crop under the throat, like a purse, in the which the first meat of the foul is received, and kept therein to the second digestion, that shallbe made in the guysarne or maw: and the meat is kept in that crop, as it were in a proper spense and cellar against hunger that may come. But as we speak here (as Constantine sayeth) The Bladder is a cavie skin, and round, and hollow as a sack, close on every side, except the overmouth alone, and the substance thereof is hard, that it be not grieved by biting and sharpness of the Urine, the which is received & taken therein: and it is close in every side downward, that the liquor that is drawn in, be not suddenly put out, and unuoluntarily, and so the urine goth in by an hole, and out by the same, as it is showed in Anathomia. Also the bladder is round, to open and spread as the cleansing and purging of blood waxeth more, and to be the more able to receive the purging & cleansing, that is urine. Also li. 13. Ar●. saith, that every beast that hath lungs thirsteth much, & for him needeth moist meat more than dry: and therefore the bladder is needful to receive the moisture of such superfluity. Also he saith, that no beast with feathers, with scales, with rinds, neither with shells, hath bladder, except the Lortell of the sea and of the land. For in such beasts the superfluity passeth into feeding of feathers, scales, and such like. Also li. 3. he saith, that every beast that gendereth hath a bladder, and those which lay eggs have none: except the kind of Eutes: and moisture cometh net out of the bladders of dead bodies. In one manner, dry superfluity is gendered in the bladder, and thereof cometh the stone. Also li. 6. he saith, That in every beast without a bladder is easy out passing of dirt, and of superfluity of moisture. The bladder, Addition receiveth the urine distilled from the liver & the reins of the back, by the powers named Vritides or Vrichides, the bladder may have many impediments, as scabs, uscerations, inflammations, and also a quaking debility, that such a diseased cannot hold his water. ¶ Of the Urine. Cap. 45. ISaac saith, that urine is the purgation of blood and of humours, Vrina. and is gendered and bred by working of kind, for it taketh beginning of the liver, and substance and colour in the reins. For watery substance of blood is sent by certain subtle veins to feed the reins. And so when it cometh to the reins, there it is dried and cleansed, as Ware that is melted and purified, and made perfect. And by the strength of heat of the liver and of the reins it is dried and coloured, and so it sweateth and passeth forth by certain holes and poors into the bladder, and is gathered and brought into the hollowness thereof: and so after yed this moist substance and fleeting is put out of the bladder, it is urine, and hath that name, for it is Vritiva, burning and biting For as Egidius saith, what that the urine toucheth it viteth, drieth and burneth: For if hath burning and drying kind, and therefore it helpeth against scabs small and great, against Uleynes and whelks, if the diseased be washed therewith. Also 13 Arist. saith, that urine drunken helpeth Splenetikes, & cleanseth rotten wounds and scabbed places. Urine meddled with the gall of a goshawk, A medicine for the eyen. & wisely and warily dropped in the eyen that be anointed therewith, fretteth, gnaweth, and doth away webs and filth of the eyen, as saith Constantine openly, and Galen also. And therefore men shall not be squeymous of urine, for in many things it is profitable and needful: and Urine also hath that name of Vrith, a word in Greek, that is to understand, showing, for it showeth and maketh the inner parts known: for we have knowledge of the urine, and be certified, how it standeth with the inner powers. For it showeth and maketh us know, the state of kindly virtue of the liver, and in other neither members, and that by the substance and colour of urine: and namely by divers regions thereof, that physicians name Iposlasim. For if that region that is in the bottom of the vessel be white, fatty, well coved, and not departed: it betokenctly strength of virtue and full working of kindly heat in the said members. And by the middle region of the urine, that Physicians call Eueorima, we deem suppose, and judge, of the heart and of the members that be nigh thereto. For if the urine in the middle thereof be well disposed in substance and colour, not bloo, nor wan, neither darkened nor shadowed with mist, it betokeneth that the spiritual members be well disposed in substance and colour. And by the over part of the urine, that Physicians call Nephilem, we deem of strength of the virtue of feeling, that is in the region of the head: for if there be a circle, not too great, red, blue, nor green, not gravellous, neither, corny, but temperate in colour and substance, it betokeneth that the brain, and all the other members that serve the virtue of feeling, be safe & sound: and if the signs be contrary in the urine, it betokeneth contrary disposition of the body. Urine is judged and deemed namely by the substance and colour: for if it be thin in substance, it betokeneth dryness of humour that hath the mastery: and if it be thick, it betokeneth moisture of the humour that hath the mastery: and if it be meanly, it betokeneth temperateness, evenness, and mean disposition. And urine is deemed by colour: for it hath many colours, to the number of xx. as saith Isaac and Egidius. Of the which colours, some betoken strength of heat, or else of cold, & some feebleness, and some in a mean. For yeolow colour and like to milk, and such other, betokeneth feebleness of heat: and a deep read betokeneth strength of heat: Dorrey and citrine, and light read, betokeneth meanly. Also among these conlours, some betoken death, as black, green and blue: and some default of digestion, as white, milkish and yeolow: and some beginning of digestion, as whitish and pale: and some perfect digestion, as citrine and reddish: and some passing strength of heat, as red, and light read: and some burning, as passing brownnesse: and some passing burning and death, as black and green Yet blackness cometh sometime of cold, that quencheth utterly all kind heat, & then cometh blueness afore: But when it cometh of the last burning, then cometh greenness afore. It longeth not to this work, to determine and reckon the particular circumstance of these colours: but who that will know them, let him read the books of Isaac, Theophill of Constantine, and of Egidius, in them it is treated of urine full perfectly. Vrina is the Latin word, Addition in Greek Curia: and as Egidius hath written, Vrina is derived of Vrith, which by demonstration is to say, showing: For by the Urine, the human dispositions are showed, unto the which belongeth sufficient learning, and well acquainted experience, thereby to discern the hipostasie, the quality and quantity of urines, the sex and kind, the youth, aged, and decrepit. And touching Urines, let this suffice at this time. ¶ Of the Belly. Cap. 47. ISidore speaketh of three manner of wombs, Venture. Alva's. the one is called Venture in Latin, the other Vterus, and the third Aluus, Venture is that womb, that taketh and digesteth meat and drink, & is seen outward, and is called Venture, for by Venture the womb, meat and drink, Venit cometh into all the body. Aluus is the womb that taketh meat and drink, and is many times cleansed. Vterus. Properly to speak Vterus, is the womb of a woman, in which she conceiveth, and is called Vterus, for that she is conceived and forward with child, as saith Isidore. Then Venture is the womb that taketh the feeding of all the body, as Constant. saith, and is the place of feeding and nourishing and fundament of the first digestion and of the second: and the making thereof is hot and moist, and that is fleshly because of digestion, & it is wrapped about with divers subtle nerves and skins: and that is for the keeping & saving of the entrails, whose disposition is round and evenlong: it is round, for the taking of meat & drink, and for the containing of the members of feeding: it is evenlong, for easy joining with the over parts and the neither: and this womb challengeth place in the middle of the body, to deal and send feeding to the over & to the neither members. Then this womb among all the parts of the body, is most soft and unstable, and is yet more profitable than other: for as the nourisher of the body, it taketh and séetheth meat and drink, to feed all the members of the body, and sendeth due feeding to every member, & gathereth many superfluities in itself, for the feeding of other members, and it putteth them out, for it may not sustain them long time: & hath divers griefs, that come of evil disposition of the members of feeding, that this womb containeth in itself: the which griefs the néeret they be then to the belly and members of life, the more perilous they be. The womb is often grieved by great fullness and repletion. And on the contrary, if it be grieved by too great avoidance, it is succoured by too great repletion, as it is said in Aphor. Also the workings of the womb be divers by diversity of times. For in Winter kind heat closed in the inner parts of the womb, worketh strongly: and therefore in winter is greater appetite and stranger digestion, as it is said in Aphorism. In Winter and springing time wombs be hottest of kind, and of longest sleep. ¶ Of the Navel. Cap. 48. THe Navel is in the middle place of the body, Vmbilicus. Am; halos. and is called Vmbilicus in Latin, as it were the middle boss of twain as the middle place of a buckler as saith Isidore. And by the Navel the child is holden and fed in the mother's womb. Constantine saith, that the navel is made and composed of sinews, veins and issues: and by the navel the child in his mother's womb draweth and sucketh subtle blood, and taketh breath by the said issue. In the birth cre, the child come out, the navel breaketh off fast by the Mother, and cometh forth with the child, and the midwives bind the navel in the length of four inches: and of that binding cometh the uttermost end and roundness of the navel. Huc usque Constantinus. Et super Ezec. 16. Hierome saith in this manner: It is a kindly thing to children, when they are first borne, that the navel be cut, and then to be washed with water, and to have away the blood. The third to dire up the humour of the child in the Sun: The fourth to be wrapped fast in clotheses, that the tender limbs fall not neither appaire. Also thereon Gregory saith, that a child in the mother's womb taketh feeding by the navel, as trees & plants by the roots, with an hid humour of the earth are fed. And the genitals of women are set in the navel, as the genitals of man is set in the loins. And therefore under the name of the navel is signified lechery. In job. 40. job. 40. Behold now (Behemoth) his strength is in his loins, and his force is in the navel of his belly. Arist. li. 13. speaketh of the navel, and saith, that every beast that gendereth with eggs or laiding of eggs, hath a navel in tune of birth, and when the bird is waxed, the navel is hid & not seen, for it is continued with some gut, by some part of & veins. Also 〈…〉 6 he saith that the making of the navel, is not but as it were & rind, that containeth veins & is continued with the child. And by veins of the navel as it were by conduits or pipes, blood runneth from the place that is called the mother, to the feeding of the child. Then the child waxeth and thriveth well by the navel, as it is said in the same book. The navel hath divers impediments, it may fall out by over straining, and thereby come to Apostumation. ¶ Of the genitals. Cap. 49. THe genitals be the parts of the body, that (as the name teacheth) have virtue of gendering and getting of a child, Pudenda. The members. Genitalia Membra. Pudica. Verenda. as saith Isidore. Also for shame, these parts are called Pudenda, the shamely part●: and therefore they be covered and hid, for that they have not the same manner of fairness, as other members have that be openly seen: and therefore they be counted unhonest. Among the genitals, one is called the pintle, Veretruth in latin: either because it is only man's member: or else for that it is a shamefast member, of Verecundo, or else for Virus sperm cometh out thereof. For properly to speak, the humour that cometh out of mankind is called Virus, as saith Isidore. And other members be ground & fundament of the virtue of gendering, as the ballock stones, that are called Tefticuli in Latin, the diminutive of Testis witness: their number begin of two, without witness of which two stones, no man is perfect. These stones serve the pipe & give it seed, & they take the seed of the marrow of the ridge bone and of the reins, to the act of gendering or begettiug. Huc usque Isidorus. Constantine saith, that the substance of these stones, is made of uddry and cruddic flesh, white, soft and not full sad and hard and that is for keeping and saving of heat: and for changing of blood into whiteness, which is done by strong heat, in their substance that séetheth the blood, & turneth and maketh it while. And these stones be called principal members, for they be the proper instruments of principal working of the kind virtue of gendering. And if they be cut off, meanly strength passeth, and the male complexion changeth into the female complexion. And therefore li. 3. Aristotle saith, that if men be gelded Ante pollutionem in somno, thereafter groweth no hair in the body. And if they be gelded Post polutionem, then except the hair of the breast, all the hair of the body falleth away & becometh as it were a woman soft & feeble of heart and of body. Therefore li. 8. Aristotle saith, That the voice of men when they be gelded, changeth, and be as the voice of women: and also the figure and shape of them changeth. And when beasts are gelded in youth they ware great and large: and if they be gelded after perfection, than then they increase not. Also if Hearts be gelded after perfection, they increase not. Also if Hearts be gelded or their horns grow, their horns shall never grow: Of horns growing. and if they be gelded after that their horns are grown, than the horns grow no more, and such Hearts change not, neither cast not their horns, as other do that be not gelded. Also there it is said, that if Calves be not gelded soon after one year they shall be little: and he saith, that when they be gelded, the roots of the sinews and strings are drawn out. And if there breedeth a postume in the place of the wound, men shall burn one of the stones that is cut off, and lay the ashes to the postume. Also some beasts be gelded only for the gendering stones. as Castor's and Bausons': which when the hunters pursue them, they bite off their own stones with their teeth, because the hunters should pursue them no more. And he saith, that the males of the wild Asses geld with their to the their Colts and bite off their stones: but the females beware, and hide the Colts from the males, that they be not gelded. Also lib. 16. it is said, that the stones of Fowls be small after the time that is ordeained to them to gender by kind, insomuch that then they appear not: but then they grow full fast, when the time of love draweth on, Then the privy stones with other meembers that serve the privy stones be the head and well of the humour seminal, and first foundation radical thereof. For as Constantine sayeth, The kindly getting and gendering of beasts God hath ordained and made covenable members, in the which he hath set the cause and the matter of generation: the which may not come forth indeed, and take effect, without affection of love. In the members genital God hath sown such an appetite inseparable, that every beast should be stirred and comforted to conserve and multiply beasts of his own kind: and that is done by moving of God, lest that the gendering together being abhorred, the generation of beasts should be lost. And to fulfil such generation, it needeth that two beasts come togethers, male and female, of the seed of them every beast is increased: so that in one of them that is the female, is as if were the cause material and sufferable, and in the male is the cause formal, and principal working. Therefore lib. 5. Aristotle saith, that the generation of beasts hath double cause, that is to wit, male and female. Of the male cometh cause of moving and of shape: The female is as it were the matter: Of the commi●tion of both, cometh the creature, etc. Then God ordaineth the members of them that gender, that the one should give the matter seminal, and the other should receive it. And God that is most wise, maketh these members to their working, so that they may not be better neither more perfect, as saith Constantine. But truly many misuse these members, that use them not to the fruit of generation, but rather against the order of reason, and law of kind, not to get children, but to foul first, and filthy liking of lechery. And therefore I let this matter pass with silence, Ne fort spermatis explanando originem, progressum vel finem videar carnalibus occasionem cogitandi cornalia exhibere. Of this one thing I warn all folk. that no man suppose, neither take on him to misuse the office of the foresaid members by lewd living. For whosoever he be, that sapeth with the genital members, and wilfully useth them in fleshly liking, otherwise then is granted by lawful generation of children, he looseth God the Father and beginner of kind: and he shall have no place among the children of bliss, in the generation of righteous men, except that he do worthily repent and amend. For misuse of generation offendeth and doth wrong to the Father of ●yght, and is worthy great pain and punishment: and besides that, it resisteth grace, and woundeth kind, and loseth company of Angels, and winneth the pain of hell, and blemisheth fame, and wasteth substance, and is spoil of endless bliss, as saith Saint Ambrose. Carnal lust is like unto the Horseleech, Addition whose property is, once tasting of blood that seemeth pleasant, ceaseth not drawing of the same until he burst: even so, an unbridled will, fleshly given, continueth so long in wholedome and uncleanness, until the patrimony be diminished, the body consumed, and the soul confounded. It turneth prosperity into beggary, health into sickness, the soul into sin: to the bodies covering, the Leprosy, Podegra, the Pox: in stead of Hawk, Hound and game, the canker, wolf, nits and lyceum steed of renown, shame of bodily seeing, grief of conscience, and contempt of life. Therefore, let the unsatiable minded know, that with the ●nat they fly in security for a while, by the light of fire until the flame being touched, and then suddenly is espied the force thereof. The love of the world consist in these. 3. things, The lust of the flesh, The lust of the eyes, The pride of life: but as the sweet smell of a perfume, lasteth but a while, even so good counsel taketh small root to convert the wicked. Propertius. Scilicet in insano nemo in amore videt, to live in immodest love, is to be alive in another body, and dead in their own. The adulterous fornicators seek to see signs and tokens, they shall perish, & their posterity shall be rooted out at the last, and their portion is prepared with the Devil and his Angels. ¶ Of the Mother. Cap. 49. THe Mother in a woman is a singular member, disposed as a bladder, & kind hath ordained that member to take & receive the humour seminal. Unto the which the menstrual superfluity of humours, (as it were to a pump of the woman's body) floweth, the which for the menstrual flowing & reflowing thereof, is called Menstruum. For the superfluity is wont to follow the course of the Moon, as saith Isid. And it is called Muliebria also & dureth & lasteth kindly in women, as long as they have virtue to conceive children: and when Muliebria faileth, them faileth the virtue of conceiving. And it is called Muliebria, for in women alone this infirmity is found. For only a woman is Animal menstrual, as saith Isido. By touching of such blood, fruit springeth not, neither buddeth, herbs die, and trees lose their fruit, etc. Seek the property & kind of this blood afore in the third book, in the treatise of humours. This Menstruum is the beginning of man's generation, & common food of rich and poor, of noble and simple in the mother womb, herewith the field of our birth is moisted, and the child is fed herewith while he is in his mother's womb. And the mother's womb hath two cells or hollownesses, the right cell is it in the which the man child is bread: And in the left ●ell is the maid child conceived. The child that is conceived some deal in both, hath disposition of either sex's male and female. In Anathomia it is said, that the mothers hath three cells in the right side propried to males, and three in the left side ordained to females: And in the middle is conceived Hermophroditus, that hath both sex's male and female. That is, when the child hath both members. And the child that is conceived in the Mother is called Fetus in Latin. The child hath that name Fetus of Fovere, that is tenderly fed and nourished. The thin bag or skin that the child is wrapped in, is called Secundina, which cometh out with the child when it is borne. And if it ha● that by any chance Secundina abideth in the mother after that the child is borne: thereof cometh great peril, except it be put out and holp of kind, or else by medicine. The mother hath many griefs: sometime by containing too much superfluity of humours, and that is by a clammy humour that stoppeth the mouths of the veins, or else of cold, that constraineth, or else of dryness that wasteth. And these diversities be known by their own proper signs and tokers. Also it is sometime grieved with too much flowing & shedding of menstrual humours: and that cometh either of too great abundance, that kind may not hold, or else of too great violence of sharpness and biting of humours. And if this evil be old or of long continuance, scarcely it may be cured & helped. For if the months of the veins have been long open, it is hard to close them. Also the mother is grieved with stifling: in that passion it seemeth to the woman that she shall be stifled. The cause of sudden sounding in wome. For the mother presseth the spiritual members, and that cometh of too great repletion of humours that stretcheth the mother in length and breadth: or else it chanceth of a corrupt & venomous fumosity, that cometh of some corrupt humuor, & filleth the hollowness of the mother, & maketh the mother to overstretch in wideness. The Mother hangeth between the spleen and the bladder, Addition but somewhat higher than the bladder, the bottom or hollowness is extended unto the navel, & is the place of the first Fragma, of conception called embryon, beware of carnal copulation. And so the full mother asketh more place, & thrusteth upward togethers the spiritual members: whereby the woman is nigh stifled. Also the mother sometime falleth too much forward, either to the right side, or else to the left side: & sometime goeth out of her own place. And the cometh of slaking of sinews, thereof, & of superfluity of humours, the charge sore & grieveth the mother. And sometime the mother is grieved with sore ache & punching of postumes: whereupon followeth grievous ache pricking & burning. Also when she is conceived with child, the mother is grieved with ache & stretching of powers the cometh of moving of the child, The nearer the time of bringing forth the child, refrain copulatiō●● stifseleth the powers killeth the seed and ossedeth God. & namely about the time of travailing of child: For in the time the child moveth more strongly than afore. Therefore needs the mother is grieved: it is most specially grieved in travail, when it thinketh to discharge itself, and the outpassing of the child by some manner hap is let: which sometime happeneth through the straightness of the ways of the Mother: and sometime for too great fatness of the woman: and sometime for greatness of the child; and feebleness, and for default of virtue of out putting in the body of the woman that travaileth of child. And sometime it happeneth that the child is dead, and therefore it may not help itself to come out of the mother's womb. And sometime the woman supposeth that she goeth with child: and she beareth in her womb some manner lump wonderfully shapen, as saith Aristotle lib 18. Also after in purgation, it happeneth women to have an evil, that is called Mola. Molon, called Mola matricis, an impostumation or lump conghitinate or gedred in the place of conception. For sometime a man lay by a woman, and after a certain time she thought that she had gone with child: for her womb began to rise and swell, and tokens of going with child were seen in the woman: and when the time of birth drew nigh, she brought forth no child, & the swelling of her womb abated not, but she endured so three years: and at last she travailed, and brought forth a lump of flesh, so hard, that scarcely it might be cut, either separated with iron: & such a lump is called Molia in Latin. And there Aristotle saith, that this happeneth, when the matter that is conceived, is stifled with a vapour & humour of evil digestion: for then such a lump is bred (that is called Mola) in the Matrice or Mother, etc. In these mannets and many other, the wretched Mother is grieved very sore. ¶ Of the Buttocks. Ca 50. THe buttocks be called Nates in latin, Clunis. Nates. and have that name because the body resteth on them, while we sit or ride, as saith Isidore. And the flesh in the buttocks is frumpled and knotty: because they should not ache by weight and heaviness of the body that sitteth thereon. And so the stock of the body is borne up, which beginneth at the neck, and stretcheth to the buttocks, us saith Isidore. Constantine saith, that the buttocks be full of sinews, and that is for to bind the joints of the thighs to the stock of the body: and therefore they be fleshy, to temper the coldness of the sinews and bones and to defend the feeling of the sinews as saith Constantine lib. 3. Cap. 8. The decay of the buttocks, Addition is unconstant diet, much lechetie, and cold sitting. ¶ Of the Thighs. Cap. 51. THe thighs be called Femora in Latin, Femora for in that place of the body is distinction and difference between male and female: and the thighs stretch from the flank and the chest, and from the buttocks down to the knees. The thighs move in joints: and the hollow parts of the said joints are called Vertebra in latin, and Coxae, as it were joined to an Axle tree. The thighs bend inward and not outward, under, and not above, as the arms do, and therefore some men call them Suffragines, as saith Isidore. The thighs be made & composed of great bones, as saith Constantine. li. 3. ca 8. They be all hollow above, and bending afore, and have two sharpnesses: the greatness is needful, either for that they be the foundation of the bones, or else for that they bear the great brawns and sinews, by the which the feet are plyably moved. Also crookedness and bending of the utter parts is needful, that the brawns and sinews may have place: for if they were within, they should be hurt and grieved. Also these same two bones be some deal round in the inner side, and that is needful: For if they were crooked only on one side, than all the body should be crooked & uneven. Also hollowness is needful with the inner bending and roundness, that the peyses thereof, may be the more steadfast. The hollowness is needful to have some entering into the hollowness of the legs Also the thighs be covered & warded with flesh & with brawns, that the bones may have help and secure against outward hurts and griefs, and also to temper the coldness of the bones, Further they be ●●●t above, and small beneath: and thus is needful, for they are mean between: the over, parts and the neither. And therefore they must have due proportion to every part. The thigh is the strongest part to the body, Addition unto the which was assigned by God in Exodus, the. 28. chapter, That not only the upper covering to the body, but also thou shalt make them linen breeches to cover their privities, from the loins unto the thighs shall they reach. It appeareth in those days, no great choice of apparel, 1519. years before Christ, notwithstanding of so great antiquity, is the making of apparel, although Adam & eves aprons were long before. Of the knees. chap. 52. Genibus. THE knees be the joints of the thighs and legs, and be called in Latin Genua. For they be shapen in the mother with the cheeks, and they long thereto: and they be of kin to the eyes, the judges of tears and of weeping. For the knees have that name Genua of Gen●s the cheeks. For when a child is gendered, he is so shapen; that the knees be upward. And by just joining of the knees the eien be shapen and made hollow, either round. Secundum verbum philosophi. Genua comprimit arta gena. Which is to understand, Men weep the sooner if they kneel. For kind will that the eyen and knees have mind, where they were togethers in the mother's womb in darkness or they came to the light. Huc●●isque Isidorus. Constantine saith, lib. 2. chap. 8. That the knees be a manner round bones, gristly, & hollow. They be hollow & round, for that the legs and whirlebones should be the easilier joined in the hollowness of them: They be sinewy, that the legs be not lightly departed from the over parts: And also they be sinewy that the workings of the spirit of feeling may be sent to the neither parts to cause moving in them. Also for continual moving the knees be slender and poor of flesh and fatness. For if they were much fleshy, they should be lightly stopped. And so the working of the virtue of feeling should be let by greatness of flesh. And therefore the knees because they be sinewy, they have great feeling and be lightly hurt, when the sinews of feeling be grieved outward or inward, as saith Constantine. Of the legs. Chap. 53. THE legs are called Crura in Latin, and have the name of Currere, Crus. Cucibus. the shank or shin bone, to the which is the calf, the featur of the leg so run: for with them we go and run. Also they be called Fibie, for they be like pipes and trumps in shape and length, as saith Isidore. And Constantine saith that the legs be mean between the feet and the thighs, and be cheined to them with sinews and strings, by the which, the influence of going & moving of the virtue of ruling, passeth and cometh to the feet. They be made of full strong bones, and be as it were pillars of the body, able to bear the weight of the body. And they be covered on the over part within with brawns & with flesh: that so in the folding of them with the thighs, they shall neither grieve nor be grieved of the thighs. And so the flesh of the legs is set in the over side within as a pillar, or else as a boteras to hold up the weight of the body. And also they be sinewy that they may be the more able & strong to swift moving. And they be full of marrow, that the lively virtue of the beast the which is dealt and spread by the sinews and strings, may be preserved & kept: And also to moist the dryness of the bones with moisture of the marrow, as saith Constantine. Of the Feet. chap. 54. A Foot is called Pes in Latin, Pe●. Pous. In the feet grow diverse impediments, the gout called Podagra, also Elephancia, which is a swelling and the cramp and hath that name of Podos in Greek as saith Isidore. For the feet setting to the ground one after another go forth. The foot is the uttermost part of a man and beareth up all the body. Constant. saith that the foot is made of 44. bones, of the which bones two be the heels, and two of the chains or ankle bones, 10. of the comb, and 30. of the foes. And the sole of the foot is fleshy and plain, forward and backward, and some deal hollow in the middle. It is fleshy to defend the sinews, strings & veins from hardness of the bones. It is plain, to have footing, and to be more ready to bear that is set thereon. It is hollow, to have succour in the hollow place, if the plain slide or fail. The bones of the feet be bound with divers sinews and bonds, and that is needful to have more strength, for strong sustenance of the body, and also for that the feet should have the more easy moving. Feet of beasts be divers: For Aristotle libro. 14. saith, That some footed beasts have feet afore and behind, and some have in the sides, as a beast with blood and with many feet: and the property of that kind of beasts, is to have feet in the former part of the body, and the cause thereof is, for that the former and the hinder are joined and hoved in one place. Also Ibidem he saith, that in four footed beasts kind hath set the fore feet in steed of the hands: the hinder feet be necessary to bear the weight of the beasts. And it was much necessary, that four footed beasts should have four feet, for all the body of them boweth kindly toward the earth, and also is moved to the earth with all beastly appetite: and therefore it needeth to have so many undersetting and upholders, that such a beast may the more ably & quickly move, and go, and stamp. Also therefore the hinder feet be needful: for Arist. saith, the fore part of the four footed beast, is more and more large than the hinder part. And therefore for to rise up and move themselves, and to move lightly before and behind, the hinder feet are needful. The contrary is in children: for the over part in children is heavier than the neither, and therefore they creep on feet and hands, and use their hands in steed of four feet in creeping, for they may not rear up their bodies, because the over part of the body is more than the neither. This changeth yet in youth, for yet in youth, the neither part waxeth, and the over part waxeth less than the neither part of the body, and so by little and little he reareth himself up an end. But the disposition of four footed beasts is contrary: for the neither part is first very great, but in youth the over part waxeth and areareth, and therefore the rearing up of the head and forepart of horses, is much more than the hinder part. And there it is said, that the token and sign hereof is, that a colt toucheth his own head with his hinder foot: but when he cometh to age, he cannot do it. Also Arist. li. 2. saith, that the less foot of such beasts on the fore parte● is not so free neither so light in moving, as the left hand of a man, except the Elephant. Also there it is said, that the Elephant in sitting, bendeth and boosteth his feet, but he may not bend his four feet at once, for heaviness and weight of his body, but he foldeth and bendeth the hinder feet as a man doth. Also it is said there that Volatile bendeth the hinder feet backward and the wings forward, which be in steed of hands. Flying things. Also there it is said, the generally in beasts the right foot moveth more than the left, and therefore it is said, That some beasts move first the right foot when they shall go or step, as the Lion, Camel, & Dromedary. But yet sometime some beasts move first the left foot, as the fox and Wolf, that have feet and legs longer in the left side, than on that other. And therefore they halt always, and rear and rise upward from the left side toward the right side. Also generally in beasts the right foot hath more heat in moving & strength than the left foot. Super Aphorism. Galen saith in taken hereof, That if a woman which goeth with child stand upright, and both her feet together, if she be with a child Masculyne in her womb, and is suddenly called, she moveth first the right foot to come to the calling: and if it be a maid child, she moveth first the left foot. Also he saith libro 2. & 3. That every beast with many toes in the feet; have many children, and contrariwise. And the feet of four footed beasts are made of bones, & sinews, and of little flesh. And also the feet of fowls and of two footed beasts, except man's feet; which hath much flesh beneath, and that is to defend the manifold & divers bones and sinews. Also some beasts use the foot in steed of the hand, as an Ape among four footed beasts, & the Popingay & the Pellycan among the s●ieng fowls: for they feed themselves with the foot. And he saith lib. 13. that no beast with many cliffs in the feet have bornes. And yet every beast with long strutting tusks in the mouth, is clove footeed as the Boar, Also he saith lib. 14. that in ●ees the hinder feet be more than the former, or middle, for going, and to rise from the earth when they list to take their flight, and their way. Item libro. 16. every beast with many clyfts in the foot, gendereth blind whelps, as the Lion, the Hound, the Wolf, and Fore. Then to have in remembrance the properties of the foot: the foot is the uttermost part of the beast, ordained for perfection thereof, and it is long, plain and hollow, for shape and printing of the fox: and is distinguished with toes, for his strong holding: bonny and sinewy for better during. And is needful in beasts for the rearing of them and moving, & also for ward and defence of them In fowls cloven feet and crooked claws are needful to get their living. In fowls closing of the feet is needful for their leading, stirring and ruling in waters. And this sufficeth touching the feet. ¶ Of the sole of the foot. Cap. 55. Planta. THe sole of the foot is the uttermost part of the beast, and is called Planta in Latin for it is plain: and it is needful that it be plain, to stick the faster in the earth, as saith Isid. And it is heeled and clothed with harder skin than the other part of the body, lest it be suddenly grieved with thorns, briars, or with other pricks. And therefore of breasts the feet are wrapped, wound, and armed with claws, hooves & soles, that they are not lightly hurt with treading. And the soles of the feet bear all the heaviness and weight of the body. And therefore they need hosen & shoes, deast they be hurt and grieved, as saith Isidore. ¶ Of the Heel. Cap. 56. THe heel is the hinder part & the neither of the foot, and is called Calcaneus in Latin: for with them the fares or steps be pight and printed in the earth as saith Isidore. And the heel is round, that it be not lightly hurt: & it is even long to be fast sticked and printed: and it is sad, that it be not soon bruised: and it is bound to the ankle bone with soft bonds and strings, to move the caselyer upward & downward. And hurting and wounds of the heel, be hard to heal, both for scarcity of flesh, and also for continual moving, as saith Constantin lib. 2. cap. 10. Calcanei, Addition the heels of a man or woman, may divers times come by infections, as the gout, straining, the cramp, the kybes, and such like. ¶ Of the bones. Cap. 57 Ossibus. FOr that it is said and treased of the principal members, and of the members of office, now we purpose to treat of those members, which be made of parts like, and of their conditions, and first of the bones. As we speak, here is a thing made of parts like, and hath the same name & kind, that the parts thereof have: as bones be made & composed of bones. The bones be the sadness of all the body, as saith Isidore, for the strength of a beast is in the bones. The bones be called Ossa in Latin, and they have that name of Vsto, to burn: for in old time the bones were burnt. Or else as some other suppose, the bones have that name Ossa in Latin, of Ore, the mouth: For that in the mouth the bones be seen. For in every place they be hid or covered with flesh and skin, except the mouth alone; in the which the bones of the teeth be seen. The bones of the head are called Compago: for that they be joined togethers and bound with sinews, as it were with glue. The over ends of the bones be called Verticolae, as it were turnets' and winders, or whirlers, and be warred with great knots. And they have that name, because they turn and wind in clitching, binding, & stretching of members, as saith Isidore lib. 11. Constantine saith lib. 2. that the bone is the hardest and dryest part of the body of a beast, and that is needful, either because the bones be the foundation of all the body, upon the which, the building of all the body is set, and therefore it needeth that the bones be strong: or else because they defend the inner parts from griefs that might hap and fall by divers things that be without. Many & divers bones are in the body, and that is for more sadness and strength of the body, or for easiness of moving, or to avoid great griefs from the body: & such bindings and accords be between the members of the body, that if one be grieved, they are all grieved. And therefore kind doubleth well nigh all the members, that if one be grieved, the other may have compassion and help him: & therefore it needed that many bones were made, and divers in quantity, for in great members be great bones, and in small members, small bones. Also some bones be unlike in quantity, and diversly shapen, for some be long, some be round, some are hollowy, and some massive and sad. They be sad, for the more steadfastness, and hollow for the more lightness of moving, for kind because the bones are great and movable, maketh them hollow: the which bones for two causes are full of marrow, one is, lest they should break by reason of their hollowness, and to be fed by the marrow. Therefore by the wosing of the marrow, which woseth out by the bones at the poors, the flesh that is next the bones is sweeter than other flesh. Also the bones are bound and strained togethers with certain sinews, for that they should not fall, neither departed asunder by great moving: and for that they should help each other the more effectually. In the first joining of the bones is a manner of glowy and gleymie moisture, because the bones should the more easily move togethers: & in the ends they be clothed with gristles, for that they should not be grined with fretting. Huc usque Const. li. 2. ca 51. Aristotle li. 12. saith, that the bones were created for the safeguard of the soft body: For the bones thereof are full hard. And in a beast without bones is a member according to the said bones, and is in the steed of bones: as small hairy bones in Fish And as the heart and the liver, be head and well of all the veins, so the ridge bone is well and head of all other bones: for on the ridge bone all other bones be mored and sounded, as the ship on the heel is builded. Also the kind of bones is continued with the ridge bone, because the ridge bone keepeth and saveth the tenderne sof the bodies of beasts: and the bones that be nigh the womb are little, because they should not let the rising of the womb, when beasts eat & drink. Also generally and commonly the bones of males are stronger and more harder, than the bones of females: and specially the bones of a Lion, out of that which, if they be strongly stricken togethers, fire shall spring and come out, as it were out of stones: and the bones of fowls, are féebler than of other beasts. Also Arist. li. 3. saith, that the bones that be cut, grow no more, like as the gristle doth not. For the making of gristles is like to the making of bones: & though horns, nails, and claws of beasts, and bills of fowls, may be made soft at the fire, crooked, strait and bended: yet bones may be made neither soft, crooked, nor even, but bones may be cut, bewen and hacked: Item, idem li. 2. Beasts that have hairy pricks in steed of bones, have little blood. Also every beast that hath teeth in every jaw, hath bones with marrow, and the marrow of them is like to fatness or grease. Some bones be thick & hard, whereby they seem to be wildout marrow, as bones of Lions & of Eliphants: for the marrow of such beasts lurketh & is hid in the poors of the bones. Then gather of this that is spoken, that the bones are the foundation of all the body, and be cold, hard, and dry. And because cold hath mastery in the bones, they be white, strong, and steadfast. And they be hollow within, and full of marrow, and are bound togethers with sinewy bonds, and bear every each other continually. For the less be mored and rooted on the more, and the more be covenably joined to the less, by the wonderful craft of kind. The bones be covered and clothed with flesh and with skin, and are by the sustentation of both flexible: and they are bound togethers with joints, with sinews, and strings and receive temperance of kind, heat of flesh and blood. Also the bones feel not, but in case the bones be hurt either grieved, they grieve the body full sore, and namely, if they be broken or sore hurt, and that is, because they be nigh the sinews, with whose bonds they be knit together: bones be sometime grieved by outward doing, as by breaking, cutting, smiting, hewing, wrasting & falling out of joints, and such other. And sometime by doing & workings that is within: and that is oftentimes of sretting & gnawing of wood and enraged matter, as it fareth in them that have an evil and disease that is called Herisipila, which some men call the holy fire. Addition Herisipulas is the Greek word, among the Latins named, Apostenia calidum, of some termed Ignis facer, the shingles, which is a burning humour pricking: whose blisters are like weals of white mattery colour, and beginneth in the necké and shoulders. Sometime by overmuch gathering and repletion of humours in the joints of the bones, as it fareth of them that have the gout. And sometime they are grieved by corruption of the marrow that is within, as it falleth in Lepers. And sometime of wasting of humours of the marrow, as it fareth in them which have the Etike, or be wasted and consumed: and the deeper in the hollowness of the bones, the bone ache is rooted and maured, insomuch it is the more grievous and perilous: And so the corrupt bones do corrupt by little and little the flesh that is next to them, and maketh them to rot. ¶ Of the marrow. Cap. 58. MEdulla Medulla. in Latin, is in English, marrow, and hath that name, for that it moisteth the bones, and it comforteth and tempreth the coldness of them, as saith Isidore. Constantine saith, That the marrow is in substance hot and moist, and is bred into the hollowness of the bones, of the most purest parts & unetuous humours of nourishment. And so the marrow by the heat thereof, tempereth and coldeth the bones, and with his moisture, moisteth the dryness of the bones, and by his substantial property if feedeth, nourisheth and saveth the virtue of feeling: for the marrow receiveth of the brain influence of spirits, & namely of the ridge bones, the which marrow is called Nucha among Physicians. And this marrow by meek of certain veins, serveth those members, which are set beneath the neck, and giveth to them feeling and moving, as saith Constantine. lib. 2. cap. 10. Also Isidore saith, that the marrow by the subtlety and moist unctuosity thereof, woseth and sweateth out at the beans a liquor, which is thin, and by the Ueneriall heat, this liquor is resolved in the reins of beasts, and breedeth liking of lone and of lust. Look before in the Chapter of the reins. And therefore beasts with bones full of marrow, have great liking in lust, as saith Varro. And beasts that have sad bones and void of marrow, are seldom moved to bodily lust as the Elephant. Vàrro saith, That the marrow followeth the kind of the stone: for it waxeth when the Moon waxeth, and when the Moon waneth, it minisheth. And by privy inspiries and senting, it feeleth the virtue and the strength of the Moon, and followeth the Moon in waxing and minishing: as it fareth in beasts and in trees, which have passing plenty of humours and of warrow, in the full of the Moon, and great scarcity thereof in the new of the Moon. And therefore in the new of the Moon it is not good to grass trees: for the fruit shall be full of worms, and lightly rot. And this perchance happeneth by reason of superfluous moisture, that the graff then gratfed receiveth in the say: And the superfluity thereof may not be ruled, neither have digestion of kind. Therefore such humours sent to the fruit is cause of breeding of worms, and of soon rotting. Also Aristotle, li. 12. saith, that a beast which hath teeth in either saw, hath the marrow like to fatness: And some beasts have but little marrow, as a Lion which hath hard bones and thick, in whom is but little marrow, and some do feign, that the Lion hath no marrow at all. Dioscorides saith, That marrow is full medicinable and also healthful, and namely of fowls and of wild beasts For it healeth breaking out, stripping, chins, cliffs, and whelks of the lips, and slaketh ache in sore ears: and maketh soft the hardness of kernels: And healeth the blains of the feet: and ass wageth smarting and soreness of the throat, and of the breasts. and teats. And it is a principal remedy for the Tisike and Etike: And it hath virtue of recovering. Therefore it restoreth to the members the humour that is lost. Of the gristle, chap. 59 A Gristle is the tenderness of the bones, and is called Cartilago in Latin, because it maketh no great grief though it be fold and bended, as saith Isidore: as it fareth in the Nose and in the ears, and in the ends of the ribs: For the gristle is harder than the flesh, and softer than the bones And kind hath made such places of such disposition, because they should not break when they should be folded or bend, as saith Constantine. libro. 2. cap. 9 The Gristle doth cloth and arm the ends of the bones, that they be not grieved with fretting togethers, and that the bones should be the easilier joined to the flesh. Aristotle liber. 14. saith, That the gristle cut groweth not again. For the making thereof is like to the making of the bones. Also the gristle hath no feeling of itself, but only the sinew joined thereto, is cause of feeling & of moving, when it feeleth or moveth, as saith Constantine. In the middle of the heart of a beast is a gristle bone set in the breadth thereof, and that is called the seat of the heart, as saith Constantine. li. 3. cap. 20. Of the sinews. Chap. 60. THE sinews be some of the parts of the body, Neruus of the Greekes is called Neverous which may have divers impedia●●tis, by cutting, straining, by the tran●p, & numbness and be called Neuros in Greek: because the joints be fast coupled together with the sinews: And it is certain that the sinews make most virtue and strength. And the thicker that the sinews be, the more steadfastness cometh of them, as saith Isid. And Constantine saith, that the sinews be needful, to bear and to bring feeling and moving to the members, and namely to the gristles and bones, and to such that have of themselves neither feeling neither moving. And the brain is chief foundation of the sinews: for it is the well of wilful moving & feeling. For all sinews spring and come out of the brain, or else out of the marrow of the brain, that is of the marrow of the ridge bones. Such a mean is needful, lest if they all should come without mean from the brain, either in breaking they should be grieved, or else for far way from the well of feeling, in the deed of feeling, and in the might of giving of life, they should lack in might. Then those sinews, which come and spring out of the brain, be more softer than they which proceed and come out of the marrow of the ridge bone, for they be more hard. And those sinews which come & grow out of the foremost part of the brain, be most soft: for they bear feeling to the other. For softness changeth into feeling hastily. The sinews which come of the hinder part of the brain, be more harder to suffer moaning: For soft things break lightly with switt moving. Six pair of sinews come from the brain. The first pair pass to the eyen; and to the other limbs of feeling, to give to them feeling & moving: and these be more hollow, greater, and softer than other sinews. And they be more hollow, to give more plentier spirits to the wits: And they be more greater, that the substance of them break not in the hollowness: and the they may have shut in them the more plenty of spirits. Also they be soft to make feeling in them the more speedily proceed. In the out passing of the brain the sinews be nesh and soft, but the farther they be from the brain, the harder they be in kind. ¶ The second pair of sinews beginneth behind the first: and that pair cometh out by a certain hole, that is nigh to the hollowness of the eyen, and giveth moving to the cien. The third pair beginneth behind the second, and coming by the ●eate of the head out of the hinder part of the brain, is departed in four particular sinews, and spread into diverse places in a net wise. The fourth pair is joined to the first pair before: but being afterward departed therefrom, spreadeth into the mild mother, to give thereto feeling of touching. The fift pair, in his out going is departed into two sinews. The one whereof cometh into the holes of the ears, and spreadeth there, and giveth hearing to the ears. That other cometh by the care bows to the cheeks, and spreadeth and helpeth the working of members there about. It seemeth that the sixth pair cometh out of the hinder part. And out of every each of these three come sinews, to ordain feeling and moving, and spreadeth in like upward and downward. And yet besides these pairs, there cometh one out of the hinder part of the brain. And of this pair the marrow of the ridge bone, cometh and springth. This spreadeth into the parts of the tongue and of the throat, and giveth to them feeling and moving. Except these foresaid sinews, all other sinews of the body, come out of the brain by mean of the marrow of the ridge bone. And the sinews be accounted in all to the number of. 32. pair and one odd sinew. And all these be spread, dealt, and fastened in every side to the chinnings of the body, by wonderful craft of kind. Haec usque Constantinus. lib. 2. cap. 12. Item liber. 3. Aristotle saith, that in the place of bones is the multitude of sinews: and a sinew stretcheth kindly in length and not in breadth, and is greatly stretched out. And about the sinews is much unctuous moisture, which keepeth and saveth the sinews. And every beast that hath blood hath sinews: and a sinew which is cut a sunder and detrenched, groweth never after, neither the sinew which is slit and cloven, closeth nor joineth, like as a vein doth. For if a vein be slit and cleft, it will be soon joined whole again. Also he saith. liber. 29. That the most virtue of a beast is in the sinews, and namely in a Bull: For the elder he is, the stronger and the harder he is, and the harder be his sinews, and therefore it may be drawn and stretched in length, and straighted as a cord or rope. Then gather of this that is said, that a sinew springeth and cometh out of the brain. And receiving thereof feeling and moving, doth distribute the same to the other members: And coupleth and bindeth togethers the other parts of the body, and is soft in the out coming, and hard forthward. The sinew in the hollowness and voidness thereof receiveth spirit, and keepeth it. And by the folding thereof the sinews bend and fold the limbs that be flexible. And as saith Constantine, they endure diverse griefs, as cutting and slitting, pinching and pricking, and slaking, and stopping, as appeareth in Pantegm. li. 9 cap. 8. &. li. 11. Of the veins. Chap. 41. THE Uaines have that name, Venus', Sthegmos. There be many principal vienes in man, ●iediana, Cadiaca, Caphalica, Sophena, Basilica, ●patica, Sivatella, sion these chief veins proceed all 〈…〉 veins by which 〈…〉 body is cherished. for that they be Viae, the ways, conduits and streams of the fleeting of blood, and sheddeth it into all the body. For by the veins all the members be moisted and fed, as saith Isidore. And Constantine saith, That the veins spring out of the liver, as the arteries and wosen do out of the heart, and the sinews out of the brain. And veins be needful, as vessels of the blood, to bear and to bring blood from the liver to feed and nourish the members of the body. Also needily the veins be more tender & soft in kind than sinews. Therefore that they be nigh to the liver may somewhat change the blood that cometh to them. And all the veins are made of one curtill, and not of two, as the arteries and wosen. For the arteries receive spirits, and they keep and save them. And the veins coming out of the liver, suck thereof, as it were of their own mother, feeding of blood, and dealeth and departeth that feeding to every member as it needeth. And so the veins spread into all the parts of the body: and by a wonder wit of kind, they do service each to other. Also among other veins open and privy or secret, there is a vein that is called Arteria, Artery, be like veins, in the watch be the vital spirits, having their beginning of the heart. which is needful to kind to bear & bring kindly heat from the heart to all the other members. And these arteries be made and composed of two small clothings or skins called curtills: and they be like in shape, and diverse in substance. The inner have wrinkles and folding overthwart, and their substance is hard and more boistous than the utter be. And without they have wrinkles & folding in length, of whom the substance is hard for néedfulnesse of moving, opening, and closing. For by opening doth receive itself from the heart, and that by the wrinklings and folding in length. By closing itself doth put out superfluous sumositie: which is done by wrinkling and folding the curtelles' overthwart in breadth: in the which the spirit is drawn from the heart: Wherefore they be harder without then all the other veins, and that is needful, lest they break lightly and some. Also these veins spring out of the left hollowness of the heart. And two of that side be called Pulsitive: Of which, one that is the innermost hath a soft skin: and this vein which is called Pulsitive, is needful to bring great quantity of blood and spirits to the lungs: Of being and working of ● powers. and to receive in air, and to rieddle it with blood, to temper the ferventness of the blood. This vein entereth into the lungs, and is departed there in many manner wise. ¶ The other artery is more than the first, and Aristotle calleth it 〈…〉 e, this artery cometh up from the heart and is divided in twain, and the one part cometh upward, & ●●●●eth blood that is pured and spent of life to the brain that so the spirit of feeling may be 〈◊〉, nourished, kept, and saved. The other part goeth downward, and is departed in many manner hast toward the right side & toward the left. Huc usque Constant. li. 2. cap. 12. ¶ Then mark well, that a vain is the bearer and carrier of blood, ●eyer, and warden of the life of beasts, and containeth in himself the four bloody humours clean and pure, which be ordained for feeding of all the parts of the body. Moreover a vein is hollower, to receive blood the more easily, and as it needeth in kind, that one vein bring and give blood to another vein. Also a vein is messenger of health and of sickness For by the pulse of the arteries and disposition of the veins, Physicians deem of the feebleness and strength of the heart. Also if a vain be corrupt, and containeth corrupt blood: it corrupteth and infecteth all the body, as it fareth in lepers, whose blood is most corrupt in the veins, of the which the members be fed by sucking of blood, and taketh thereby corruption and sickness incurable. Also the vein of the arm is oft grieved, constrained, and wrong, opened and slit, and wounded to relieve the sickness of all the body by hurting of that vein. Also the veins that be overmuch straighted or wrong with farnesse or with flesh, have less of blood and of spirit then the other veins. And therefore in the substance of such veins kindly heat faileth, and the spirit vital is lessed. Therefore such beasts live and endure the less time, as saith Constantine. liber. 11. cap. 17. Aristotle. lib. 2 saith, If a vein be cut or slit, it may be healed and joined again, and so may not a sinew, Item ibi. li. 6. Such as the veins be under the tongue of a beast, such is the colour that that beast bringeth forth. And therefore he saith, That sheep with white veins under the tongue, have white lambs. And in like wise sheep with black veins under the tongue, have black lambs. If ye desire to know more of this matter, seek afore in the chapter of the tongue. Of the flesh. Cap. 62. Caro, quasi anima carens. Sarx, Creas. The flesh of man is many ways corrupted, by dropsies and putrefieng of blood. Flesh is called Caro in Latin, and hath that name of Carie, that is matter and rottenness, as saith Remigius. Gregory saith, that the flesh is often changeable, and therefore it rotteth hastily. And Gregory saith, That there be many manners of flesh: For some is flesh of Fish, some of Fowls, and some of Serpents, and some of Adders. And in this man's flesh is privileged, for man is form to the noblest and worthiest, that is to wit, is joined to the reasonable soul. Therefore it is above wonders, and most wonderful, that in the last time man's flesh is made God's flesh, when God's son became man, and dwelled among us. When the flesh that was trail and brittle of mankind, was made highest above other, when it was joined to God's son, as saith Gregory. Constantine saith, That flesh is kindly hot and moist, and feedeth kindly heats, and covereth sinews, bones, and brain, and defendeth them, and tempereth the coldness of them. And there is three manner of flesh's, some is meddled with muscles, sinews, and strings, and is called brawn: the other manner of flesh is temperate between hard and soft, and is called gristlely, the third is kirnellye. And pure flesh is most in the ridge and in the gums. The flesh that lieth in the utter parts of the bones, that resteth upon that flesh, is as it were a needful Tapit of casement for the said bones. The flesh of the ridge bone is needful both within and without, for two causes. For it heateth the marrow of the ridge bone, and filleth the hollowness between the ridge bones, and also keepeth and saveth the sinews that come upward and downward, that they break not nor fail, by reason of the long way, and the flesh specially descendeth the ridge from distemperate air, and from utter griefs and harms. The flesh that is between the teeth keepeth and saveth the moors and roo●es of them: and feedeth these moors and roots, and maketh them steadfast and stable. Knottye flesh hath three properties. One maketh wet and moist, as the flesh of paps and tears, and the kernels under the tongue, which breedeth spittle, for the mouth, the tongue, and the cheeks, that they be not let of moving with too great dryness. The other part that is kirnelled and knotty, filleth and occupieth void places, and succoureth the deines and the sinews, and receive the superfluity that woseth out of them. The third part of flesh beclippeth the stomach and the guts: And with this part is meddled certain ne●tes and causes of sinews, veins, and wosen, which bring moving and feeling to the inwards. Nor their way should not be sure, without this kirnelled flesh were so spread, that the sinews and the arteries might rest easily thereupon: And also that the sinews and the arteries may find a soft place to fly to for secure, if it happened them to meet with any thing that should grieve them with hardness. Huc usque Constantinus. li. 2. cap. 14. Flesh that is temperate and mean between fat and lean is good & healthful, namely if it be not meddled with corrupt blood, nor bred thereof, nor fed therewith. For such flesh is the beginning of corruption, as saith Aristotle. libro. 3. And likewise Constantine. libro. 11. cap. 17. Aristotle liber. 12. saith, That too much flesh letteth the workings of the spirit. And therefore the head is not made of much flesh, that it may be of the better wit and perfect understanding. Item. liber. 1. If the place about the oyen have much flesh, A sign of evil disposition it betokeneth evil disposition, guile, deceit, and evil custom, and default of virtue Informative. And so if there be too much flesh, and the virtue of formation and shape be feeble: then wonderful passions and evils breed in the body, as Arist. lib. 16. showeth an ensample of a woman, that supposed that she was with child, and at last she brought forth a grisly lump of flesh, which is called Mola among Physicians, etc. Also the very pure flesh is tender and soft: and therefore it will not away with travail. Wherefore liber. 2. it is said, that the f●●et of a Camel have much-flesh, as the feet of a Bear, and therefore men make to the Camel strong shoes of hair and of Leather, when he shall work, to keep him from ache and sore hurting. Also (as he saith Libro. 12.) The flesh is not the first member of feeling, neither a member conurnient to feeling: But the sinew, which is within the flesh, is the limb of feeling. And therefore dead flesh feeleth nothing, nor flesh which is cut and detrenched all of. For it hath not the well of feeling of itself, but of sinews. Therefore if the sinews be corrupt or stopped at the full, the flesh feeleth nothing, as it fareth in limbs, which be talten and vexed with the palsy. All Fowls with crooked bills and sharp claws, be fed with flesh, and wild beasts also, and flesh is the pray of such Fowls, for need of meat and of food, as it is said .Liber. .14 And fowls of pray that be but little fleshy, be bold and hardy, and good of flight, and sharp of sight, as it is there said. And Fowls of great fatness, be slow of moving and of flight, and they be more fleshy in Winter then in Summer. For in Winter the powers be closed, and the humours ware thick and turneth into flesh and fatness: and also by reason of rest. For than Fowls move less from place to place, as saith Isaac in Dietis. Of Fatness. Cap. 63. Pinguedo pweli, words that signify fatness which cometh to poor men through sloth, refusing la. Fatness is a moist thing, and sitteth upon the small celles and places as saith Constantine. For subtle blood and unctuous gathereth no fatness in hot places, there it may enter and pierce. But when it cometh to places, that kindlye are cold, there it congealeth at last, and turneth into fatness. And that kind doth for right great need, to temper with the moisture of fatness the sinews and sells, full exercise: unto rich men by too much superfluous feeding and rest. which be kindly dry, that they should not lightly break by some hap that might fall: And also to keep and save with fatness that that is between the inner parts from cold air that is without, as saith Constantinus liber. 2. cap. 14. And Aristotle. liber. 2. saith, that fatness is bread in the bodies of beasts, of blood undigested and undested, and namely for scarcity of moving. And the more the fatness increaseth and waxeth, the more the blood minisheth and vanisheth. And therefore in right fat men, is little blood. And he saith, Libro. 16. Moving wasteth and destroyeth fatness, and so doth heat also. Therefore in all beasts the right rain hath less fatness than the left rain, and is higher in place and steed. For in the right side, the heat is more stronger than in the left side, and of more moving. And Constantine saith, That fat bodies and too full of grease, be worst, and appropried to most worst evils and sicknesses. For in such bodies often kind heat is stiffeled: And by stopping of fatness, the way of the spirit is closed and forbarred: And the influence of the spirits may not come to rule the sinews and arteries. And he saith, that all fat bodies fall into long sickness, which be hard and slow to heal: and that is for the great superfluity of humours gathered together in them. For such bodies charged with fatness, move not themselves to travel, whereby kindly heat should be augmented. And so the fatness congealed is dissolved: and then kindly heat faileth, and sudden death followeth, but if there be secure the sooner, as saith Constantine liber. 11. cap. .17 Then consider, that fatness by unctuosity thereof is fire nutrative: & for light air that is therein, it passeth into the uttermost part that is of a thing: & diminisheth the strength of that sinews and joints, & defendeth them: and flaketh the strength thereof; & maketh soft the skirt and stoppeth the neither pores and keepeth and saveth kindly heat: and filleth and replenisheth the hollowness and voidness of the body. And stretcheth out the wrinkling of the skin: And presseth the veins and arteries of the body, and letteth the working of feeling and reason, and sloweth perfect generation of beasts. Also it is said in Aph. That a woman that is too fat, conceiveth not till-shée become lean: and it is no wonder: Nota. For the fatness letteth & stoppeth the way of the mother. Also grease and fatness doth moist things: and are not soon dry. Wherefore. li. 3. Aristotle saith, That the broth of beasts with much grease renleth not, as the broth of a horse, or of a Swine. Item, every beast with grease not departed from the flesh, hath but little fatness in the womb. And when the wombs be but little, the flesh is very fatty. Item he saith, that that is nigh the blark of the eye in all beasts is full fat, though the eye be hard. And every beast with much tallow hath little seed: whether it be male or female. And beasts with teeth in either jaw, have no tallow. Tallow congealeth anon when it is taken out of the body and set in cold air. Pinguedo, Adeps, and Aruina, be all one touching their substance. But Isidore saith, Aruina is that fatness, that cleaveth to the skin: Adeps is that fatness that beclippeth the guts, and keepeth and saveth the members within. Zirbus is called a thin skin, unto the which that fatness cleaveth that many call Alluta: whereof followeth this verse. Intus adeps, aruina foris, pinguedoque quevis. Which is to understand, that in the beast is fatness, that is called Adeps, Aruina without, & both within and without it is called Pinguedo, fatness. Of the Skin. Chap. 64. Pellis, Cutis, Chros, Derma. be names for the skin. The skins of men be of diverse colours, according as to complexions be, reddish, black, pale, white, browne, tawny greenish, & watery. THe Skin is the uttermost part of the body of a beast, and is called Cutis in latin, for it covereth the body, and is often cut and coruen as saith Isidore. For Cutin in Greek, is Incisio in Latin, that is, cutting in English. Also the skin is called Pellis in Latin, and hath that name of Pellere to put of: For it putteth off the utter griefs of the body, as wind, and rain, and suffereth Sun burning and other griefs. And when the skin is slain, & is drawn of, than it is called Corrium, that is said of Caro in Latin, flesh. For the flesh is covered with the skin, as saith Isidore. Then the skin is the uttermost part of the body, and beclippeth the flesh and bones, & covereth and defendeth all the inner parts, & is now stretched out, and now drawn together, after as the diverse needs of the body asketh. Also for defence of the inner part of the body the skin putteth it sefe forth against diverse griefs of the air. And the skin hath a kindly thinness, as saith Constantine, for that it should not occupy the body over measure. And the skin is sad to contain the more easily the parts which be within, and also to let and withstand the utter griefs. In men the skin is more nesher and softer than in other beasts. And that is for to have good touch and feeling. For if the skin were hard and thick, as the shell of a fish is, it should not feel any thing. And if they were rough and hairy, as the skin of an Ass: than it should feeble and appair the wit of feeling and of groping. Therefore in the palm of the hand the utter skin is more and softer than in other parts of the body, that it should the rather be changed to touching. And the skin is all full of poors, and namely the skin of the head, and that is needful to put off superfluous fumosity. For by heat the pores open, and the superfluity that is between the fell and the flesh, is put out by vapours and sweeting. Also man's skin is not in all members like: For the skin of the visage is more tender and thin, and more subtle than other: And that is for the perfectness of feeling and showing of fairness. For if the skin of the visage were too great, men should not see there through the redness of blood: Also if it were thick, it were not according to the working of the wits, that be in the visage: and the skin is so fast joining to the body, that it may not easily be slain & departed therefrom, & namely in the soles of the feet, & in the palms of the hands: in the which it cleaneth to the sinews of the heart, and brawns as saith Constantine. Aristotle li. 3. saith, That after the colour of the skin the hair and the nails of beasts vary. For if the skin be black, the hair and the nails be black. And if the skin be white, the hair and the nails be white. And every beast that hath blood hath a skin. And if the skin be hurt, or if it be slain off, it hath no feeling. And the skin hath this property, that if in a place without flesh, it be cut off, it groweth no more, nor draweth not together, as it fareth in the Navel, and in the breadthes of the eye lids. Also liber. 19. In some beasts the skin is small and thin, and in some great and thick, as the humour small or great hath the mastery. And in a great skin groweth great hair, and in a small skin small hair. And in age the skin waxeth great and hard, and shrinketh and riveleth, for defaults of heat, and consuming of kindlye humour, and then the beauty changeth. Also the skin is often grieved as other members be. Sometime the cause is without, as with wounds and slitting, with heat of the Sun, with burning, with hot and cold, wherewith it waxeth pale, wan, and bliewe, and taketh many diverse unseemly colours: Sometime the griefs of the skin come of a cause that is within, as riveling, which cometh of wasting of the substantial moisture, as it fareth in old men and women. Sometime of infection of humours, as it fareth in leprous, and in them that have the Morpheu. For kind putteth out from the inward parts the matter that is infect to the skin: and that matter abideth under the skin, and changeth and infecteth the skin. Sometime it is grieved with scales and sometime with itching, with dry scabs and wet: Sometime with striping and pilling, and with many another grief. And skins of beasts be right necessary for men, for right many manners and diverse uses, as for clouting, and for armour, for writing, for boots & shoes, and for many other necessaries, the which were long to reheare. And scarce is any beast found, but that his skin is covenable to some use of mankind. If the skin be white it doth come of phlegm, Addition if read, then of blood, if black of black Choler, if Tawnye or shining of colour, adusted, if grayish or greenish, then of melancholy & cold humours. Of the hair. chap. 65. THe hair is called Pilus in Latin, Capillus, Thrix. Crinis, Pili. of Pellis the skin, for the hair cometh out of the skin as saith Isidore. And the hair is bred and cometh out of a fumosity, hot and dry as saith Constantine. For when the subtle smoke cometh out of the powers, it is dried with the air without, and when the utter soft smoke cometh out, there is not dealt to give it full passage. But the air letteth the passage of this soft smoke, and drieth it and turneth it in to the kind of hair. The ● air helpeth & highteth the body, as saith Const. li. 2. & ultimo. And liber. 3. Aristotle saith, that hair groweth not but in the bodies of beasts, which gender and get beasts. And the hair is diverse by diversity of skin of the beasts, in the which it groweth as it is said, liber. 19 for beasts that have great skins, have great hair, and that is for the multitude and plenty of the earthly part, and also for wideness of the veins and poors. And if the skin be continued and thick, the hair is full thin and small, for the straightness of the ways. And when the humour of fumosity that is in the skin drieth swiftly, there groweth not much hair nor long: And if that humour be great, thick, and fat, the hair is then contrariwise. And therefore the hair of man's head is full long, because that humour is fat of kind, and drieth not so soon. And therefore men and women that devil in moist countries, and have moist complexions, have ●●esh hair and soft, As men and women in Thracia. Thraciana And contrary wise, Luteciana men and women that devil in hot and dry Countries, Indians. have hard hair and crisp. Britana. And namely if they have complexions according, for by heat there the hair is bend, riveled, and pinched, as it is said there. And the hair groweth crisp and coming out of the skin: for it ccommeth out by two contrary ways. For the earthly part of the hot, fumosity and dry, coming out of the skin moveth downward: and the part hot and light, moveth upward: and so the hair is bowed and bend, riveled, and pinched, and made crooked and crisp. And when beasts that have hair wax old, than the hair waxeth hard and more stiff than they were before; as feathers of fowls wax ●●● in age, and that is for scarcity of s●●●durs. Also there it is said, That ●●● man is gelded, there groweth the hairs on him never after: and that ●●● scarcity of humour, and through ●i●i●i●tion of hea●e and humour in the principal members. Item, sometime the hair changeth colour, that is by reason of some cause without. For as it is said there. 〈…〉. Hot water maketh white hair, and cold water maketh black hair. And the cause is, for in hot water is more, spirit then in cold water. And therefore when the water heateth, thereof cometh whiteness. As it fa●●● in some. And this change accidentally of the hair, is as well of small hairs of the body as of the head. But it cometh not always of changing of hot water or cold. Of the Hairs of the head. Chap. 66. Hairs of the head be called Capilli in Latin, as saith Isidore, and be made to height the head; and to keep and save the brain from cold. Hair shorn is called Cesaries: Shearing beseemeth well a man and not a woman. Hair unkit, is called Coma in Greek, women's hair is properly called Crines in Latin. For women's hair is dealt, shed, pleated, and bound with laces. And so the pleates of women's hair be knit and bound with laces that be called Discriminalia in Latin, Huc vs●●● Isid. And Const. saith, that the hair of the head cometh out of fumosity thick gross, and hot. And that fumosity cometh of hot, firic, and intensive humours, and passeth out at the pores of the head. And is dried with air that is without, As it appeareth after male factors have been excemted, their hair & nails have grewen long, until the moist humour be diminished. and so turneth into the substance of hair, while this humour groweth, the hair groweth, that is bread and cometh thereof, and is nourished therewith. And who that looseth this fumosity, looseth also the hair of his head. And the hair hath the quality of this fumosity: for if this fumosity be black, the hair is black: And there is much hair when the fumosity is much, and scarcity of hair, when it is scarce. And when this fumosity faileth, the hairs fall off, & the man is bald, for the hair groweth no more. And in this case medicines help not: and if such fumosity faileth not, but is infected or let by some other humour: then failing and lack of hair is not properly baldness, but a special evil that Physicians call Allopecia. Alopecia, a kind of leprosy or s●●rse By that evil, the nourishing of the hair being corrupt, the hair falleth, & the fore part of the head is bore, and the fore skin of the head is the fouler. Such men far as foxes do: for the hair of them faileth haply through immoderate heat. Allopes in Greek & Vulpes in Latin, is called a Fox in English. For such other passions & causes of failing and default of hair, search inner in the treatise of the infirmities, of the falling of, and of the faults of the hair. Of the hoarenesse and the cause thereof seek likewise there. Also look before in the treatise of the head, where ye shall find the disposition, kind, and diversity of the complexion of the hair, by the equdition of Galen, Halye, and Hypocrates. But of hoar hair take heed, as Constantine and others Authors tell● For the mastery of cold fleine: and moist h●éedeth hoarnesse. For of white fumosity and cold cometh hoarnesse of the hair of the head, and of the other hair of the body. Arist. saith, that the hairs of the temples hoareth sooner than the other hair: & that is for scarcity of humours and for the mastery of the coldness of the bones thereof. Addition All manner of hairs come of gross matter or fume, being hot, wherefore this common Proverb be is used: Vir pilosus semper est luxuriosus, A man that is full of hair, is lecherous. There are seven several coulous of hairs. The first Albrone hair, yeolow hair, read hair, black hair, flaxen hair, grey hair, and white hair. Alborne hair and yeolowe hair deem a gentle nature, where the condition & complexion be of like goodness, proceeding of Sanguine, blood. White and flaxen hair, of Flegmae, red hair, of grole humours and ill blood. Black hair, of cholarike humours mixed with melancholy, Grey hair, defection of natural heat, and corrupt phlegm: every hair hath a hollowness, forth of the which the powers stream, the hairs of man have diverse impediments, it may be eaten with worms, it may fall, it may also stink and whither. FINIS LIBRI QVINTI. ¶ INCIPIT LIBER SEXTUS. FOrasmuch as it is said in special of the properties and parts of man, now it followeth to speak of the properties of him in general and in special, touching the diversity of age and of sexes, and also touching many diversities of kindly and unkindly things: for by all these divers and contrary parts, of man is known. ¶ Of the age. Cap. 1. REmigius saith, That the age of man, is naught else but tenor and during of kindly virtues in consideration, mean between contrary moving, or else mean between quiet and rest: for hereby man passeth and moveth, joh. 19 and never abideth, in the same state. Or as Isidore saith, the age is the space of the life of a beast, & beginneth from the conception, and endeth and saileth after age. Isidore saith and Constantine also, That there are many divers ages. The first is called Infancia, childhood without teeth, and lately got and borne, and dureth seven months, and is yet full tender & soft and quavy and clammy. Therefore in that age a child needeth alway tender and soft keeping and feeding and nourishing. And childhood that breedeth seeth endureth and stretcheth seven years. And such a Child is called Infans, that is to understand, not speaking, for he may not speak nor sound his words perfectly: for the teeth be not yet perfectly grown and set in order, as saith Isid. Afterward cometh the second age that is called Puericia, childhood: which dureth and lasteth other seven year, that is to the end of fourteen year: and hath that name Puericia of Pubertas, or else of Pupilla, the black of the eye, for as yet the children are pure, as the black of the eye is, as Isidore saith. And after that cometh the age that is called Adolescentia, the age of a young stripling, & dureth the third seventh year, that is, to the end of one and twenty years, as it is said in Viatico: but Isidore saith, that it endureth to the fourth seven years, that is to the end of eight and twenty years. But Physicians accounted this age to the end of thirty or five and thirty years. This age is called Adolescentia, for because it is full age to get children, as saith Isidore: and able to burnish and increase, and hath might and strength. Isidore saith, yet in this age the members are soft and tender, and able to stretch: and therefore they grow by virtue of heat that hath mastery in them, even to the perfection of compliment. After this Adolescentia age, cometh the age that is called juventus, and this age is mean between all ages: and therefore it is strongest, and lasteth as Isidore saith, to xlv. or l years, and there endeth. And Isidore saith, this age juventus hath that name of iuvare, that is to help: for in that age a man is set in his full increasing, & therefore he is strong to help at need: & Isidore saith, that after this age juventus, cometh the age that is called Senecta: and is the middle age between the age that is called juventus, & the second age the Isid. calleth heaviness or sadness. This age accordeth to old men & sad, for to call juventus young. In this age old men draw from youth to the second age: For such men be not in the second age, but their youth passeth, as saith Isidore. And upon this age cometh the second age: & some men suppose, that this age endeth at ixx. year, and some suppose that it endeth in no certain number of years. But after these ages, all the other part of man's life is accounted Senectus, or Senium, the second or the last age. Isidore saith, that this age is called, Senectus, for passing and sailing of wit: for by reason of age, old men dote. Isidore saith, that Philosophers tell, that men that have cold blood, be nice and fools: as men in whom hot blood hath mastery, are wise and ready. Therefore old men whose blood waxeth cold, and in whom the blood heateth not can but little good. Also for gréat age old men dote and are mad: and for lust, liking, lightness, and play, children know not what they should do, as saith Isidore. The last part of age is called Senium, it is so called because it is the last end of age & of life. This age bringeth with it many damages, and also profits good and evil, as saith Isidore. Good for it delivereth us out of the power of mighty men and tyrants, and maketh an end of bodily lust, and breaketh the braids of fleshly liking, and hath wit and wisdom, and giveth good counsel, as many old men do. It is the end of wretchedness and of wor, and beginning of wealth, and of joy: It is the passage out of peril, & coming to the price: It is the perfectness of meedfull deeds, and disposition to be perfect. And this age bringeth evils with him, as saith Isidore. For it is wretched with feebleness and noye: For many evils come, and sickness in age is noyous and sorrowful, for two things there be, the destroy that strength of the body, sickness and age, as saith Isidore. In these old folk kind heat is quenched, the virtue of governance & of ruling faileth, and humour is dissolved and wasted, might and strength passeth and faileth, flesh, fatness and fairness is consumed and spent, the skin riveleth, the sinews shrink, the body bendeth and crooketh, form and shape is lost, and fairness of the body brought to naught, all these fail in need. All men despise the old person, and are heavy and weary of him. The old man is travailed and grieved with coughing and spitting, and with other griefs, until the ashes he resolved into the ashes, & powder into powder. By this space & passing of time and of age Philosophers describe man's life: in which passing of time & of age, man changeth and draweth always toward his end, and to the gates of death. Huc usque Isidorus. ¶ Of Death. Cap. 2. DEath is called Mors, for that it is bitter: or it hath that name of Mars, that is feigned to make death. Isid. speaketh of three manner deaths. The first is bitter, the second too soon, the third cometh in time. The first is death of children, the second of striplyng, the third kindly, and is death of old men. Every dead body is called Funus or Cadaver, a carrion. It is called Funus, of Funibus, ropes: for men in old time, bore ropes burning, with wore: about them, before a poor man's beyre. And Cadaver, carrion hath the name of Cadere to fall, for the dead body falleth and is thrown into the grave. And it is called then Detunctus, for it hath left the office of life. And it is called ●epultus, put aside, for it is put aside and buried. Hue usque Isidorus. li. 16. ca 2. Seek the other properties of death furthermore in the end of this sixth book, in the chapter treating of the infirmities. Death is an eternal sleep, Addition a dissolution of the body, a terior of the rich, a desire of the poor, a thing inheritable, a pilgrimage uncertain, a separation of the living: Death is the scourge of all evil, & the chief reward of the good: Secundus. ¶ Of the dignity of man. Ca 3. Hereafter it followeth to speak of the properties of man, and first of his childhood and of his generation and getting. For his making and creation is more excellent, than the making of other beasts: by so much that man is more worthy than other beasts, not only in soul, but also in most temperate complexion of the body. For Aristotle libro. 2. saith, like as a gobbet or a piece of gold or of silver, is in comparison to the money with perfect coin, so be all dispositions of other beasts, in comparison to man, if comparison be made between them and man. And therefore for that man is the worthiest of all creatures, kind ordaineth wittily and wisely to give to man divers members and noble, to accord to divers noble workings. Therefore of his creation & making touching the body, somewhat shortly shall be treated and said. ¶ Of the creation of the child. Cap. 4. ABout the begetting and generation of a child, it needeth to have conenable matter, and spéedefull place, and service and working of kind, that is to wit, heat, as the cause efficient working and doing, and spirit that giveth virtue to the body●, and governeth and ruleth that virtue. The matter of the child is humour Seminalis, that is shed, by working of generation, and cometh of both the parts, of the father and the mother. First this matter is shed in the place of conceiving abroad, and by the drawing of virtue of kind, it is gathered togethers in the cells of the mother. And is meddled togethers by working of kind heat. For if the digest blood of the father and mother were not meddled together, there might be no creation neither shaping of a child. For the matter of blood that cometh of the male is hot and thick. And therefore for the great thickness thereof it may not spread itself abroad. And also for the passing great heat, the matter of the child should be destroyed and wasted, but it received temperance of the woman's blood, that hath contrary qualities. This matter gathered in the cell of the right side of the mother, falleth to a male kind. And in the left side to the kind of a woman a female. And this diversity falleth for mastery of heat in the right side rather than in the left, as saith Galen. Constantine, and Aristotle. liber. 15. If the virtue of the blood of the Father's side have the mastery, the child is like to the Father, & so againeward. And if the virtue be like strong in either of them, the child is like both Father and Mother. This matter is fodde within by the virtue of kind heat, and is beclipped with a little skin, and ronleth as milk. Congealeth, as renet doth the milk This skin is the matter of Embrioms, that is the healing and the covering of the child, and so the child is laid therein in the mother's womb. And this skin cometh out with the child, when it is borne, when the stronges be broke with the child, with the which the child is tied to the cells of the mother. And if it hap by any chance, that the skin abide still in the womb, after the child is borne, than the woman is in peril. Then to the matter conceived, and by virtue retentive joined, kind sendeth forth menstrual blood, and by heat and humour of that blood the child that is conceived is fed and nourished, with such a foment and nourishing the field of our generation & birth is moisted and sprung. For as Galen and Constantine say: When the seed ranled and cherneth as milk, when it is full of spirit, and of kind heat, it draweth to itself feeding and nourishing, and that is by veins and arteries that breed and spring of the substance of the seed, and be joined to the menstrual blood. And that is needful, that the matter of the child have nourishing and feeding that cometh thereto by veins and spirit, that cometh thereto by arteries & wosen. By these two, that is to wit, Conveyance of air the matter seminal and humour of nourishing and feeding, kind heat that is closed within, doth shape the members of the body of the child, and that by might and virtue informative of shaping. For of the Essentia of the seed, it shapeth the brain, bones, griftles, fe●●es, skins, slnewes, veins, and arteries, wosen and pipes. And of menstrual blood, kind shapeth the liver and all the fleshly members, of the which the substance is bred and cometh of blood. And first kind shapeth the principal members, as the heart, the brain, and liver, which are the foundation of the other members: and in beginning while these be a lump of blood, they be full nigh togethers, but afterward they be divided and departed a fonder. Of these three foundations spring other three: Of the brain spring the sinews, and the marrow of the ridge bone: of the heart, arteries, wosen and pipes, spring: and veins of the liver. When these foundations be made, kind maketh and shapeth bones to keep and save them. As the skull to keep & save the brain, and defend it, and the ribs of the breast to defend the heart, and the ribbe● of the side to defend the lider: and so of other. After these breed and spring other members, later than these, as the hands a, feet, and such other. These be not shapen all at once, but little and little one after another. The child is bred and cometh forth in four degrees: Then first is when the seed is nigh as it were milk: The second, when the seed is become into blood, yet then is not the liver nor the heart, nor the brain perfectly shaped, but they be as a lump of blood, and this degree is called Fetus by hippocras speech. The third degree is, when the heart, brain, and liver are shapen, and the other members unshapely, and not divided: The last degree is, when all the members be like even shaped: and this degree is called, jasans of hippocras, for now the body is made and shapen with members and lyins, and disposed to receive the soul. Then it receiveth soul and life, and beginneth to move itself and sprawl, and to put with feet and with hands, and if it be a female, it moveth in the left side, and if it be a male it moveth in the right side as saith Galen. In the degree of milk this matter is seven. days, in the degree of blood ix. days in the degree of a lump of flesh xii. days, and in the fourth degree before full perfection xviii. days, whereof follow these verses: Sep in lact dies, ter sunt in sanguine terni. After 46. days the Child hath full shape. Bis seni carnem, ter seni membra figurant. That is to understand, The matter of the seed abideth seven. days in milk, ix. in blood, and xii. in flesh, & then in xviii. days the members be shapen. Then from the day of conception to the day of full complition and the first life of the child, be xlvi. days, so that the first day and the last be accounted in the tale: & by this appeareth, that in xlvi, days, 6. days after. 40 days, life entereth the continual proportion of the first creation. the child is alive, and full shape touching the effect and doing of generation. And in this manner Austen accounteth the building of the Temple under the number and tale of xlvi. year, and compareth and likeneth thereto perfection of the body of jesus Christ. Super. lo. 9 & li. 4. de Trin. ca 5. There among other he saith these words, A good note. xlvi. times vi. days be CC. days and lxxvi, which number of days make ix. months and vi. days. And it followeth in the same chapter, And it is written, that our Lord was borne in the viii kalends of januarie. Then from conception, that was from the viii. kalends of April, to the day of the birth, that was the viii. day of january, be accounted CC days, lxxvi. the containeth the number of xlvi. times vi. In so many years the Temple was builded, etc. And li. 3. ca 34. Const. saith, that a male child that shall be borne in the viii. month, is form in thirty days, & full shaped in lxx. days. Then he saith, that a male child of x. months is form in xlvi. days, and at the full in lxxxx. In the same place the time is described of the first life, and full shaping of a maid child, but I pass over shortly, taking heed hereto, that the female is more slowly form and shapen at full than a male child. Therefore the lead that the male cometh of, is more stronger and more, hot, and in more hotter place received, than the seed that the female cometh of. Also Constantine and Galen say supper Aphor. that hippocras sayeth, That every child moveth in eight months, and if he were than so strong, that he might pass out in any wise, than he should live. And if it purpose to pass out and may not pass out, than it is feebled & grieved with travel of that moving, so that when he cometh out, in the next month after, he shall not long live. And if the birth abideth to the ninth month, or till the beginning of the tenth month, then the child becometh strong, and is born without peril, as saith Constantine li. Pantegni. ca 34. ¶ Of the little child. Ca 5. THe little child is conceived and bred of seeds that have contrary qualities: and the place of the male is in the right side, and of the female in the left side. And he is fed and nourished in the mother's womb with blood menstrual. Of such vile matter and unstable man taketh his nourishing and feeding from the beginning by working of kind, and helping of the virtue of heat, stretching out all the members that be shaped little and little, and not all at once. Christ alone was all at once shaped, and distinguished in his mother's womb, when he was conceived therein as saith Austen. When the soul entereth, life is shed in therewith & feeling also, and the child feeleth the clipping kindly of a small skin: & when that skin breaketh, the child moveth, & with that moving, the mother's womb is stricken and grieved full sore. When kind hath full wrought creation and shaping of the child, if he be whole and sound, than the eight or ninth or tenth month, he forceth himself to come out of the womb, and in the outcomming, he is beclipped with a skin that is called ●ecun●●na: and in his out going, the mother's womb is travailed with full hard throws and sore, and that happeneth if the child be too hasty outward. Then when he cometh out into the air that is too hot or too cold, he is put to wretchedness and to woe: that witnesseth openly his kind wretchedly crying and weeping. The child's flesh that is new borne, is tender, soft, quavy, and unsad: therefore divers remedies and food be necessary to the child, as saith Constantine li. 3. cap. 32. And he saith, that children that be new borne should be swathed in Roses pouned with salt, that their members may be comforted and delivered, and cleansed of clammy moisture. Then the roof of the mouth and gums, should be frotted with once fingers wet in Honey, to cleanse and comfort the inner part of the mouth, and also to excite and to kindle the child's appetite, with sweetness of the honey. And he should be oft bathed and anointed with Oleo Myrtino or Rosaceo, and all the limbs should be anointed & rubbed with this Oil, and namely the limbs of males, the which because of travail, aught to be more hard and sad, than the limbs of females. And also it is needful, that they should be brought a sleep in dark places, till their sight be gathered and joined: for a place that is too bright, departeth and divideth the sight, and hurteth the small eyen, that be yet full tender, & oft maketh children to look a squint. And therefore they should not be brought nor laid into bright air, lest the spirit of sight be divided and departed. And of all things it needeth to beware of evil milk, and of corrupted nourishing and feeding, that the children be not fed therewith: for by uncleanness of Nurses', & sucking of clammy milk like glue, cometh full many sores and griefs, as whelks, blains, pimples in the mouth, spewing, fevers, cramp, the flux, and such other. And if the child be sick, medicines shall be given to the Nurse, and not to the child, and she shall be ruled according to good diet: so that the virtue of the Nurse be in sléede, supply, and fulfil the default of the child, as saith Constantine there. For of good disposition of the milk cometh good disposition of the child, and contrariwise. There must be he●de take in choosing wholesome nu●●es, and cleanly. For of corrupt milk of the Nurse, cometh unkindly sores and griefs in the child's little body: and that is by reason of the tenderness of the child's kind, and also for the easy changing of milk food. And for tenderness, the limbs of the child may easily and loo●●e boowe and bend, and take divers shapes, and therefore children's members and limbs, be bound with lists. ● other covenable bonds, that they be n●t crooked neither evil shapen. Seek in the fifth book of the navel, there it is expounded more largely. Also for that children take much food, they need to ●are much sleep, that the natural heat may be received into the inner parts, to make good digestion of their meat and drink. And therefore by exciting of kind, nurses have a custom to rock children in cradles, to comfort kind heat, with easy and temperate moving. And to bring the children softly and lightly on sleep by resolutions and giving again of fumosities in their brains. Also they use lullings, and other cradle songs, to please the wits of the child. Hereto Aristotle sayeth lib. 2. that a child hath much brain, and full great in comparison to his body. Therefore the ever part of a child is greater and heavier than the neither: and therefore in the beginning of his walking, a child creepeth on feet & hands, and then afterward, he reareth up his body a little: for the over part minisheth, and weareth more light, and the neither parts were and become more heavy. Then the age of the first childhood that is within seven year, endeth in the beginning of the second childhood, that is between seven and fourteen. ¶ Of a child. Cap. 6. A Child that is between seven. year and xiiii. is called Puer in Latin, and hath that name of Puritas, cleanness, as saith Isidore. And the child is properly called Puer, when he is waned from milk, and departed from the breast, and knoweth good and evil ●and therefore he is able to receive chastising and learning, and then he is put and set to learning under tutors, and compelled to take learning and chastising: Children of this age be hot & moist of complexion: and in such children for straightness of veins, moving of Venus hath no great mastery, till they cou●e to the year of Puberte, that is when the neither beard hair groweth first in the flesh, and therefore for pureness of kind innocency, such children be called Pueri, as saith Isidore. Then such children are soft of flesh, lythie and pliant of body, able and light to moving, witty to learn, & lead their lives without thought & care, and set their courages only on mirth and liking, and dread no perils more than beating with a rod, and they love an apple more than gold. In the time of Puberte when the hair groweth on the neither beard, they be not ashamed to be seen naked and bore, when they be praised, or shamed, or blamed they set little thereby. Through stirring and moving of the heat of the flesh and of humours, they be lightly and soon wroth, & soon pleased, and lightly they forgive: and for tenderness of body they be soon hurt & grieved, and may not well endure hard travail. For ●●uing of hot humours which have the mastery in them, they move lightly, and be unsteadfast and unstable. Through great and strong heat, they desire much meat: and so by reason of superfluity of meat and of drink, It is very expedient for young people to take heed that they mach not with those that come of a corrupt or leprous stock. they fall often and many times into divers sicknesses & evils. And those children which be gono●éd and gotten of corrupt father and mother take corruption of them, as it fareth in children of leprous men, and of those men which have the sickness called Podagre, which of a corrupt humour of the father and mother, are corrupted with leprosy and with gout. By voice that la●e, we perceive between children and men of full age. Therefore libro. 3. Aristotle saith, that in children the voice changeth not, until the desiring of Venus come: For when children's voice changeth it is a token of Puberte, and then they be able to gender and get children Sigh all children be tached with evil manners, and think only on things that be, and regard not of things that shall be, they love plays, game, and vanity, and forsake winning and profit: and things most worthy they repute least worthy, and least worthy most worthy. They desire things that be to them contrary and grievous, and set more of the image of a child; than of the image of a man, and make more sorrow and woe, and weep more for the loss of an apple, than for the loss of their heritage, and the goodness that is done for them, they let it pass out of mind. They desire all things that they see, and pray and ark with voice and with hand: They love talking and counsel of such children as they be, and avoid company of old men: they keep no counsel, but they tell all that they hear or see. Suddenly they laugh, and suddenly they weep. Always they cry, jangle, scorn & disdain, that uneath they be still while they sleep. When they are washed of filth, anon they ●efile themselves again. When the mother washeth and kometh them, they kick and scrall, and put with feet and with hands, and withstandeth with all their might. For they think only on womb joy, and know not the measure of their wombs: Or ever they be ready clothed. They desire to drink alway, uneath they are out of bed, when they cry for meat canon. ¶ Of the maid. Cap. 7. A Maid child and a damosel is called Pùella, as it were clean and pure, as the black of the eye, as saith Isidore. Among all things that be loved in a maiden, chastity and cleanness be loved most. Men behove to take heed of maidens, for they be hot & tender of complexion small, pliant and fair of disposition of body: shamefast, fearful, and merry touching the affection of the mind. Touching outward disposition they be well nurtered, demure & soft of speech, & well beware what they say, and delicate in their apparel. For as Seneca sayeth, that seemly clothing beseemeth to them well, that be chaste damoisells, etc. Puella is a name of age, of soundness without wem, and also of honesty, as sayeth Isidore. For commonly we use to call maiden's damoisells, and a maid is called Virgo, and hath that name of green ago, as Virgo a rod is said, as it were V●ndis green: or else a maid hath the name. Virgo, of cleanness without corruption, as it were Virago: For she knoweth not the very passion of women, as saith Isidore li. 11. &. 12. Arist. saith, that every woman generally hath more nesh and soft hair, and more pliaunt than a man, and longer neck, & the colour of women is more white than of men, and their faces and cheer, is merry, soft, bright, and pleasing, and have small bodies and strait from the shoulders to the navel, and more large from the navel to the knees, and longer downward to the soles of the feet. Their hands and the uttermost part of their members be full subtle and pliant, their voice small their speech easy and short, l●ght in ●●●ng and short sheep, and light wit and head, they be soon angry, and they be merciable and envious, bitter, guileful, able to learn, and hasty in liking of Venus. Therefore li. 8. Aris saith, that of all kinds of beasts the female is more feeble than the male, except the females of Bears and Leopards: For then be rounted more cruel and more hardy than the males. And in other kind of beasts the females be easier to be taught and be more guileful, and be more soft, and more busy about nourishing, feeding, and keeping of their young. And for that a woman is more méeker than a man, she weepeth sooner, and ●● more envious, and more laughing and loving, and the malice of the soul is more in a woman than in a man. And she is of feeble kind, A pretty mixture in a woman. and she maketh more leasings, & is more shamefast, and more slow in working and in moving than is a man, as sayeth Aristotle. lib. 8. Of the Mother. Cap. 8. THe mother is called Mater, Mater. for she proffereth and putteth forth the breast to give the child, and is busy to nourish and so keep it, and the child in the mother's womb is fed with blood menstrual, but when the child is born, kind sendeth that blood to the breasts, & turneth it to milk to feed the child, and so the child is more better and kindlye fed with his own mother's milk, than with other milk. The mother that conceiveth with liking, travaileth & bringeth forth her child with sorrow and woe, & she loveth the child tenderly, and clippeth and kisseth it, and feedeth and nourisheth it busily. Also after that the mother is with child, she sheddeth not menstrual blood: for as Arist. saith, it turneth into feeding of the child. The mother is less grieved if she go with a male child, then when she goeth with a maid child: and therefore she is fairer of colour, and lighter of moving, as Aristo. saith. And Aug. saith, The nearer the time of birth the mother is, the more she is grieved & travailed with moving of the child. Arist. saith, and Galen also super Aphor. that the tokens that women go with child, be if they desire divers things, & change colour, & were wan under the eyen, and the breasts were great, and little & little the womb ariseth, and with greatness of the child, the mother is stretched, their stomachs wamble, and oftentimes they be ready to spew, they be very sad, and can away with no labour, in travails of child they be compelled to cry & lightly perish, & namely young women with small members and strait. The more woe and sorrow women have in travel, the more they love the child, when it is borne ● and they keep and nourisheth, & instrudeth it the better. The lets of a woman in conceiving & feeding of a child, sake afore in the fift book, where is treated of the mother and breasts. Furthermore in the same it toucheth of death birth, and of the causes thereof. ¶ Of a Daughter. Cap. 9 A Daughter is called Filia, Filia. and hath that name like as Filius a son, of Fonere, to secure and feed, for the mother feedeth the daughter, & giveth to her matter to feed other, for the same virtue of conceiving that the mother taketh of her father and mother, she leaveth her daughter, as touching the seed of generation. The more like the daughter is to the mother in discretion of sexes, the more beloved is she of her. Motherly affection. A daughter hath the same properties that he rehearsed afore of a damosel & a maid child. Look in the chapter next afore. ¶ Of a Nurse. Cap. 10. A Nurse hath that name of nourishing, for she is ordained to nourish and to feed the child. Nutrix. Isidore saith, that in feeding and nourishing of the child, the nurse is in steed of the mother. And therefore like as the mother, the nurse is glad if the child be glad, and heavy if the child be sorry, and taketh the child up if it fall, and giveth it suck: if it weep she kisseth and lulleth it still, and gathereth the limbs, and bindeth them together, and doth cleanse and wash it when it is defiled. And for that it cannot speak, the Nurse lispeth and soundeth the same words to teach more easily the child that cannot speak. And she useth medicines to bring the child to coupnable estate if it be sick: and lifteth it up now on her shoulders, now on her hands, now on her knees and lap, and lifteth him up if it cry or weep. Addition If the nurse have a stinking breath, it is not good to chaw the child's meat fasting, for if in kissing of young infants a stinking breath infecteth the tender powers, much more sooner doth such chawed food, breed the sounding evil, of the which proceedeth the falling sickness. Cold pap made of Rye flower is also dangerous, and beer that is over bitter with hops. And she chaweth meat in her mouth, and maketh it ready to the toothless child, that it may the easilier swallow that meat, and so she feedeth the child when it is an hungered, and pleaseth the child with whispering and so●●●s when it shall sleep, and 〈◊〉 it in sweet clothes, and righteth and stretcheth out his limbs, and bindeth them together with cradle bonds to keep and save the child, that it have no miscrooked limbs. She batheth and anointeth it with good anoyntments. Seek afore Cap. de Infanculo. Of a Midwife. Cap. 11. A Midwife is a woman that hath craft or skill to help a woman that travaileth of child, Obstetrix. Obstetricem. that she bear & bring forth her child, with the less pain end sorrow, and for that the child should be borne with the less travail, she anointeth and balmeth the mother's womb, & helpeth & comforteth her in that wise. Also she taketh the child out of the womb, and knitteth his navel four inches long, with water she washeth away the blood of the child, and bayneth him with salt and honey to dry up the humours, and to comfort his limbs and members, and swatheth him in clotheses and clouts. Seek afore in libro. 5. in the chapter of the navel. ¶ Of a servant. Cap. 12. A Servant woman is ordained to learn the wives rule, Ancilla. and is put to office and work of travail, toiling, and stubbering, and is fed with gross meat and simple, and is clothed with clothes and kept low under the yoke of thraldom and of servage, and if she conceive a child, it is thrall or it be borne, and is taken from the mother's womb to servage. Also if a serving woman be of bond condition, she is not suffered to take a husband at her own will: and he that weddeth her, if he be free afore, he is made bond after the contract. A bond servant woman is bought and sold like a beast: and if a bond servant man or woman be made free, and afterward be unkind, he shall be called and brought again into charge of bondage and of thraldom. Also a bond servant suffereth many wrongs, and is beat with rods, and constrained and held low with divers and contrary charges and travails amongst wretchedness and woe, uneath he is suffered to rest or to take breath. And therefore among all wretchedness and woe, the condition of bondage and thraldom is most wretched, as saith Rabanus, expounding this word jer. 9 Ye shall serve strange Gods, that shall not suffer you to rest day nor night. It is one property of bond serving women, and of them that be of bond condition, to grudge and to be rebellious and vnbou●om to their Lords & Ladies, as saith Rabanus. And when they be not held low with dread, their hearts swell and we●e stout and proud against the commandments of their sovereigns': as it fared of Agar a woman of Egypt, servant of Sara, for when she saw that she had conceived and was with child, she despised her own Lady, A slow ho●se must have a quick spur: & a malapert servant meat, drink, lodging, counsel work, & stripes. Gen. 16. and would not amend her: but then her Lady put her to be scourged and beaten, and so it is written that Sara chastised her and beat her, etc. Dread maketh bond men and women meek and low, and goodly love maketh them proud and stout, and despiteful, as it is said there. And it is written, he that nourisheth his servant delicately, shall find him rebel at the end. Seek furthermore in the Chapter Nequam. ¶ Of a male. Cap. 13. A Male is called Masculus, Masculus. and Masculus is the diminutive of Mas, maris. And in all kind of beasts the male hath the principate, touching the worthiness of se●es, that is, distinction of male and female as saith Isidore. The male passeth the female in perfect complexion, in working, in wit, in discretion, in might and in Lordship. In perfect complexion, for in comparison the male is hotter and drier, and the female the contrary. In the male are virtues formal and shaping, and working, and in the female material suffering and passive. Therefore Aristotle li. 5. saith, that a man is as it were form and shape, and a woman is as it were patiented and suffering. Also the male passeth in kind working: for generally kind working is stronger in the male than in the female, for in him is more virtue and strength, and therefore a man is called Vir in Latin, and hath that name of passive strength, as saith Isidore, for the sinews and brawns of men be grounded in greater strength, and therefore they be apt to strong works & deeds: the bones of males be stronger, greater, harder & sadder in the ioyutes, and therefore they be kindly more strong for all manner of works. Also Constantine saith, that in males the hearts be large and great, therefore they be able to receive much plenty of spirits and of blood: And therefore through the great abundance of spirits and hot blood, a man is more hardy than a woman, for in her the cause is contrary: And through strength of heat and virtue of dry complexion, no man hath the passion menstrual as women have. All superfluities that be bread in men's bodies, are either consumed by great heat, or else turned into hair, or are voided by business and travail: Also the conditions of man and woman be divers in discretion of wit: For in all kind of beasts the male is more crafty and wary then the female, to void and to scape gins and griefs, and other perils, as saith Aristotle. li. 5. Therefore a man passeth a woman in reason & in sharpness of wit & understanding, as saith Augustine. And by authority of the Apostle he setteth a man afore a woman in dignity and worthiness of the Image and likeness of God: And by reason of this dignity a man passeth a woman in authority and might of soverigntie. The authority of teaching and sovereignty is granted to men & denied to women, as for custom & usage 1. Cor. 6. 1. Cor. 6. The Apostle saith, I suffer not a woman to teach in the Church or congregation: For it is written: Under man's power thou shalt be, and he shall be thy Lord. Gen. 3. Gen. 3. Then men be more dry and hot than women, more strong and mighty, more bold and hardy, more wise and witty, more steadfast and stable, and love women jealously. And also beasts fight for their wives, as Aristotle saith, They be also more harder of body, more rough & h●tcie, and have a more greater and groser voice, and be more stern and fearful of looking in all manner kind of beasts except a ●owe, whose voice is greater than the Bulls, as sayeth Aristotle. Also in every kind of beasts, the male hath more teeth than the female, and needeth more meat and feeding for the body, & that is for the great strength of heat that hath the mastery in males, that wasteth soon the moisture of meat and of drink, as saith Aristotle lib. 3. ¶ Of a man. Cap. 14. A Man is called Vir in Latin, & hath that name of might and strength, as saith Isidore. For in might and strength a man passeth a woman. A man is the head of a woman as the Apostle saith, and therefore a man is bound to rule his wife, as the head hath cure and rule of the body. And a man is called Maritus, as it were warding and defending Matrem the mother, for he taketh ward and keeping of his wife, that is mother of the children. And is called Sp●nsus also, and hath that name of Spondere, for he betrotheth and bindeth himself: for in the contract of wedding, he plighteth his troth to lead his life with his wife without departing, and to pay her his debt, and to keep ●●● and love her afore all other. A man hath so great love to his wife, that for her sake he adventereth himself to all perils, & setteth her love afore his mother's love, for he dwelleth with his wife, and forsaketh father and mother: for so saith God, A man shall forsake father & mother and abide with his wife. Mat 19 Afore wedding that spouse thinketh to win love of her that he w●●eth, with gifts, and certofieth of his will with letters and messengers, and with divers presents, and giveth many gifts and much good and cattle, and promiseth much more. And to please her he putteth him to divers plays & games among gathering of men, and useth oft deeds of arms, of might and of mastery, and maketh him gay and seemly in divers clothing and array, and all that he is prayed to give and to do for her love. he giveth and doth anon with all his might, and denieth no petition that is made in her name and for her love. He speaketh to her pleasantly, and beholdeth her cheer in the face with pleasing and glad cheer, and with a sharp eye, and at last alienteth to her, and telleth openly his will in presence of her friends, and spenseth her with a ring, and taketh her to wife, and giveth her gifts in token of contract of wedding, and maketh her charters and deeds of grants and of gifts, He maketh revels and feasts, and spowsailes, and giveth many good gifts to friends and guests, and comforteth and gladdeth his guests with songs & pipes, and other minstrelsy of music. And afterward when all this is done, he bringeth her to the privities of his chamber, and maketh her fellow at bed & at board: and then he maketh her Lady of his money and of his house, and meynie, and then he is no less diligent and careful for her, than he is for himself: and specially lovingly he adviseth her if she do amiss, and taketh good heed to keep her well, and taketh heed of her bearing and going, of her speaking and looking, of her passing and again coming, out and home. No man hath more wealth, than he that hath a good woman to his wife: and no man hath more wo●, than he that hath an evil wife, crying and jangling, chiding and scolding, drunken, lecherous and unsteadfast, and contrary to him, costly, stout and gay, envious, noyful, leaping over lands, much suspicious and wrathful. Fulgencius toucheth all these things in a certain Sermon that he maketh De nup●●js in Cana Galileae: and so he likeneth Christ to a good man, an holy Church to a good wife, and the Synagogue to an evil wife that breaketh spousehoode. In a good spouse and wife behoveth these conditions, that she be busy and denout in God's service, meek and serviceable to her husband, and fair speaking & goodly to her meinie, merciable & good to wretches that be needy, easy and peaceable, to her neighbours, ready, ware and wise in things that should be avoided, mightifull and patiented in suffering, busy and diligent in her doing, manneilye in clothing, sober in moving, wary in speaking, chaste in looking, honest in bearing, sad in going, shamefast among the people, merry and glad with her husband, & chaste in privity. Such a wife is worthy to be praised, that intendeth more to please her husband with such womanly tewes, than with her broided hairs, and desireth more to please him with virtues than with fair and gay clothes, and useth the goodness of matrimony more because of children, than of fleshly liking, and hath more liking to have children of grace than of kind. These properties belong to a good wife, which sufficeth at this time. ¶ Of a Father. Cap. 15. Pater. Genitor. A Father is the well and head of begetting and gendering: and naturally the father desireth to multiply his kind in children, to the end to keep and save in his children the kind, that he may not keep and save in himself, as saith Con. Therefore by the office of kind he departeth and sheddeth out his substance to the generation of children: and yet for all this liking and departing the substance of kind, he receiveth no diminution. He is no what the less in be die. And he gendereth children like to himself in kind and in shape, and namely if the virtue in the father's seed passeth the virtue in the mother's séed, as saith Aristotle. lib. 8. And therefore by procreation of children the father is diligent and busy, and loveth kindly his child, insomuch, that he spareth his own meat to feed his children. And that is generally true in all kind of beasts except few, in whom kind goeth out of kind, and therefore they be not busy and careful about their young, but they do beat them away, as Aristotle libro. 6. saith of the Eagle, that with his bill and wings beat and drive away their young. A man loveth his child, and feedeth and nourisheth it, and setteth it at his own board, when it is waned, and teacheth him in his youth, with speech and words, & chasteth him with beating, & setteth him & putteth him to learn under ward & keeping of wardens and tutors. And the father showeth him no glad cheer, lest he were proud, and he loveth most the son that is like to him, and looketh oft on him, and giveth to his children, clothing, meat and drink, as their age requireth, and purchaseth lands and heritage's for his children, and ceaseth not to make it more and more, and faileth his purchases, and leaveth it to his heirs. And a father is called Pater, and hath that name of Pascendo to feed, for he feedeth his children in their youth, and is fed of them in his age: Addition (Very few children feed their parents as they aught, but rather wish them away, and receiving their goods, and little esteeming their persons: in which so doing, they purchase highly the vengeance of God.) as it fareth in fowls of ravenous kind, as Aristotle saith, for of such fowls, the young feed the old, when they may not for age get their own meat. Therefore for their reward and meed, long life is granted them that worship and sustain father and mother, as saith Ambrose. For it is written: Worship thou thy father and mother, and thou shalt live long upon the earth. Exod. 20. & Ecclesiast. 3. Exod. 20, Eccle. 3. He that worshippeth his father, shall have long life. Therefore the Gloze saith: To worship father and mother is the fairest hest in commandment of the second Table, and so it is a great hest in meed and reward. And to trespass against that commandment is greatly to be punished. Pro. 30. Pro. 30. Who so laugheth his father to scorn, & setteth his mother's commandment at nought, the ravens of the valley or brook pick out his eyes, & devoured be he of the young Eagles. Therefore the Father's curse, grieveth the children, as it fared in Cham's children, that were bond and thrall, for I'm offended his father. Genesis. 9 Gen. 9 And so children shall worship the father, and sustain and forbear him, rejoice, defend, magnify, praise him, and hear and follow him, James. 2. Vt dicit Glo. ibi. If ye be Abraham's children, do Abraham: deeds and works. The child cometh of the substance of father and mother, & taketh of them feeding and nourishing, and profiteth not neither liveth without help of them. The more the Father loveth his child, the more busily he teacheth and chastiseth him, and holdeth him the more strait under chastising and lore, and when the child is most loved of the father, it seemeth that he loveth him not: for he beateth and grieveth him often, lest he draw to evil manners and taches, & the more the child is like to the father, the better the father loveth him. The father is ashamed, if he hear any foul thing told by his children. The Father's heart is sore grieved, if his children rebel against him. In feeding and nourishing of their children standeth the most business & charge of the parents: Heritage is kept for children in hope of issue. Often by law for grieving and despising of the Father, the child is punished and disherited, and none unkindness is more than unkindness of evil children, if they help not the father and mother in time of need; as they holp them sometime. Often for reverence of the father and mother, men do the child great worship: and men give them great gifts. Law will that the eldest son have the more part of the heritage. But for wrong done to the Father, the right of the eldest son is taken from him, and given to another son, that is more worthy to have the heritage, & the name and right of the eldest son. As Hierome saith in the Glosa Genesis. 49. Gen. 49 Reuben mine eldest son, etc. Thou hast lost the right that thou shouldest have. By right the first son of the birth should have the heritage, kingdom, and Priesthood Then children which should by kind be noble, rich, and free, as the Father and mother be, for their trespass be made vile and poor servants and thralls. Seek afore in the Chapter De malo puero. Of a servant. Chap. 15. A Servant is called servus in Latin, servus. and hath that name of servare, to keep: for sometime prisoners were kept either to be beheaded, or to be ransomed as saith Isid. Or else they have that name of servire, to serve: for they be put to vile service of office, that be not covenable to Lords, nor for their children. And Isidore saith, That there be three manner of servants: some servants be bond, and borne in bondage, and such have many pains by law, for they may not cell nor give away their own good and cattle, neither make contracts, neither take office of dignity, neither bear witness without leave of their Lords. Wherefore though they be not in childhood, they be often punished with pains of childhood. Other servants there be that be called Empticij, the which being taken with strangers and aliens, and with enemies, be bought and sold, and held low under the yoke of thraldom. The third manner of servants be bound freely by their own good will, and serve for reward and for hire. And these commonly be called Famuli, and have that name of Famulando, serving, as saith Isidore. Wicked servant have many evil conditions, the which be rehearsed before in s●actatu de Ancilla. Of an evil servant. Chap. 16. Hereto shall be put the conditions of an evil servant: For he is noyful as well to himself as other in many things: When he is dronkenly, he loseth and spilleth his Lords good and cattle, or else taketh it by theft and spendeth it. Ec. 19 A drunken workman shall not be rich: also he is slow & idle, & then he loseth in idleness the time that is granted to travail in, as the husband said to the servants, why stand ye here all day idle. Ec. 33 Set thy servant to work that he be not idle, so it is convenient for him. Eccle 33. Sand thy servant to work that he go not idle, etc. Also he is a great spender of his Lords good and cattle, and spendeth and wasteth all. Mat. 18 The rend gatherer was defamed to his Lord, that had wasted his good and cattle also he is slow, sleepy, and unlustre, and forgeth all his Lords needs, and leaveth them undone Ecc. 37. it is said. Treat and talk of work with a slow servant. And Luk. 19 it is said, The slow servant hid his lords talon in the earth, and went his way. Then it followeth, that an evil servant and head strong, setteth more by himself then of his Lord. Ecclesiast. 10. I have seen servants on horseback, etc. Et Prou. 29 By a servant when he reigned, etc. Also he is covetous, and turneth the winning of his Lord unto his own use and profit Ensample of Eliseus' servant, that asked money in his lords name, and took it and hid it. 4. Regum. 5. An evil servant seeking company of 〈◊〉 refuseth the ho●●t, & in s●●ling 〈…〉 th' the 〈…〉 rich and 〈…〉 scite poor. Also he is proud and presumptuous, & despiseth his Lord commandment, as Miphibos●th ●●●e of his servant Ziba. My Lord and king, my servant despiseth me, and would not saddle mine Ass. 2 Reg. 16. Et job. 19 My servant, etc. They be hard of heart and malicious, yet they covet and desire to have grace of other men and when they have it, they show none to other. Math. 18. I forgave thee all thy debt, because thou praidst me wicked servant. Also he is unware and unadvised, forgetful and uncunning, he hath no mind that he shall give to his Lord accounts of his outrage. Luke. 12. My Lord tarrieth to come: also he is wrathful, deceivable, and treacherous, & disturbeth and grieveth all the meinie. Lu. 13. If a servant beginneth to drink, and is drunken, and smiteth and beateth the meinie: his Lord shall come, etc. He is an evil speker and tale teller of all thing, and namely he speaketh evil of his Lord, as it fared of Ziba, Miphiboseths' servant, that accused him to the King. 2. Regum. 15. Ecclesiast. 7 Hear not a servant that speaketh ill to thee: also if he be delicately used, he presumeth and withstandeth his Lord. Prou. 29. Who that nourisheth his servant delicately, he shall find him rebel: And it becometh not a servant to have liking and deinteous things: Also he is full of fraud and of guile, and layeth a wait to entrap his Lord, and sometime slayeth and spilleth him 4. Regum. 29. The king's servants set a wait upon him, and slew him in his own house: Also he doth his Lord wrong, and flieth from his Lord, and forsaketh him, and goeth and serveth his lords adversary. 3. Reg. 2 Semey servants fled into Geth: Et primum Reg. 25. Servants increased that fled from their Lords: And when he is evil and doth amiss, scarcely he leaveth his malice for words. Ecclesiast. 23 As a servant arained, that is to understand, chastised with torments oft, amendeth him not of his trespass, but weareth more angry and wroth: As who saith, A servant is not amended with torments, but rather appaired. For when he is unkind, he knoweth not the grace that his Lord doth unto him, but he thinketh that his Lord doth for him by duty and debt more than by grace. Eccle. 3 Slake thine hand from thy servant, & he asketh freedom: Also though he do amiss, and is blamed of his Lord without scourging, scarcely he will knowledge the truth. Ecclesiast. 42. The worst servants side must blade. Glos. The servant that is not chastised with words, must be chastised with wounds: And for that he is guileful of deceipts, and hateth travail, if he be called to work and travail, he feigneth that he sleepeth: and as though he heard not, he turneth him from that one side to the other side. Prou. 29. A servant may not be taught, for he heareth what thou sayst, and hath despite to give an answer. Et Luke. 12. A servant that knoweth his Lords will, and will not do it, shall be beaten with many stripes. The conditions of a good servant. Cap. 18. THE condition of a good servant standeth in diverse doings: For a good servant will be taught, and is witty and ready to understand. Pro. 28. A wise servant shall have mastery and Lordship upon nice children. Et Ecclesiast. 7. If thou hast a wise servant, let him be to thee as thine own soul, etc. Also a good servant is meek and serviceable to do whatsoever becometh him: In Psalterio. O Lord I am thy servant, and the son of thy serving woman or handmaid. Philip. 2. He méeked himself and took the shape of a servant. Also he is merry and glad at meat. It is seemly that a servant be merry and glad of cheer: For all the service displeaseth, if the servant have no glad cheer. Gene. 45. And we shall be glad to serve the King: And Esaye. 60. My servants shall be glad, and praised for joy and gladness, etc. Also he is good and gracious to speak with. And servants be well loved, if they be goodly and good to speak with: And therefore it is said of David, that served Saul. 1. Regum. 18. David was loved of all the people, and most of the kings servants: And there it is said: Lo thou pleasest the king, and all his servants love thee: Also he is manly, bold, and hardy, and putteth himself against the enemies of his Lord. 1. Regum. 15. Let no man's heart fail for him, I thy servant shall go and fight against the Philistines, etc. And he is trusty & true in things that is betaken him, and busy to pursue his Lords needs. Luk. 19 Well be thou good & faithful servant. Et Ecclesi. 12. My servant Moses is in all mine house. And he is meek & skilful to procure the profit of his Lord. For a good servant taketh more heed to multiply and increase his Lords goods and cattle then his own. For in multiplyeng of his Lords goods and cattle, he procureth his own profit. Luke. 19 Luke. 19 10. talents supposed to be in value. 100 pounds, every talon, by the which is signified many gifts. The noble man called his servants, and betook them ten Minas: (Mina is a certain weight and value) and he said to these servants: merchandise with it till I come, etc. Also a good servant is wise, and ware, and cunning to give accounts and reckoning of what he hath received and delivered of his lords goods and cattle: For he hopeth certainly to have meed and reward for making good accounts. And for such things that be not accounted, he is always in doubt & in dread: As it is said Luke. 19 Lo Lord thy Mina hath made ten Minas: And his Lord said to him, And be thou having power over ten Cities: Also a good servant is busy, and studieth with all his heart and thought to array and ordain for his Lord's profit, rather than for his own, and he ordaineth for his lords meat and drink, and bed, or he dispose himself to eat or to go to bed, or to take any other rest. A good servant accounteth never profit done to him, while he seeth that his Lord, travaileth. Luke. 12. Which of you hath a servant, and cometh out of the field, and saith first to him, Sat thou down. Therefore 2. Regum. 10. Urias is commended, that said to David: My Lord joab, and my lords servants resteth on the ground in the fields, and shall I go into mine house and eat and drink, etc. A true servant that feareth his Lord, and knoweth his coming disposeth not, nor arrayeth himself to bed nor to sleep before the coming of his Lord. Luke. 12. Well is the servant, that his Lord findeth him waking, when he cometh: Also a busy servant waketh when other men sleep, to keep safe his Lord. Therefore David blamed worthily Abner and the other servants of king Saul, that were sleeping. 1. Regnm. 26. None was waking, but all a sleep. And it followeth: Ye be children of death, that keep not our lords commandments: Also a servant that is loving and diligent in his Lord's service, is always ready with his hand, and hath a wait upon his Lord to do what that shall please him, that he hath no lack neither default of service, or to receive some benefice of his good lord. Psalmo. As the 〈…〉 of a serving woman is in the hands of her Lady, etc. Also a good servant ceaseth never of travail, and he is never idle, but always busy about the profit of his Loode, for when he doth eat or fast, sleep or wake, his wit and thought in alway to ordain and do the profit of his Lord. job. 13. As an Hart desireth shadow, and the hired man abideth, etc. Also a good servant is never costly to his Lord in meat and drink neither in clothing, but sometime he holdeth him content with an old cloth of his Lords all the year long, he knoweth that he shall have more of his Lord when his service cometh out. And therefore in the law it is commanded, that a Lord shall not let his servant go from him in the seventh year without meat and drink and clothing on his chief covenant. Exod. 21. Et Deut. 15. Also a servant that is virtuous and well taught in manner and conditions, is often gracious & well allowed in the sight of his Lord. Therefore a wise servant doth his business to serve his Lord courteously. For sometime a Lord loveth cleanness more than service. Psalmo. He that goeth in the clean way served me. Ec. 7. If thou hast a wise servant, be he to thee as thine own soul, etc. Also a good servant grudgeth not, neither plaineth not against his Lord, though he blame him, and tell him his defaults. For he knoweth well that a good Lord will not blame his servant wrongfully, and such blaming turneth to his profit, etc. Eccle. 10. Free men and children shall serve a wise servant, and a man that is taught, will not grudge, though men tell him his defaults, but he is rather very glad. Pro. 9 Tell a wise man his default, and he will love thee: and tell a fool his default, & he shall hate thee. Of a good Lord. Chap. 19 AS this name servant is a name of subjection, so this name Lord is a name of sovereignty, of power, and of might. And therefore rightful Lordship is ordained of that Lord, of whom cometh all might and power. For without a Lord might not the common profit stand safely, neither the company of men might be peaceable or quiet: For if power and might of rightful Lords were with-halde and taken away, then were malice free, and goodness and innocency in no safety, as saith Isidore. Also rightful Lordship oversetteth not his subjects by tyranny, but defendeth them, and putteth off and beareth down their adversaries and enemies: Also the might of Lords forsaketh not servants, but putteth itself for subjects against might and strength, that is against the subjects. Also Gregory saith, and so it is known, that this name Lord, is a name of might and of right wiseness. For our Lord is rightful, and loveth right wiseness, & his face seeth equity: And therefore a rightful Lord by way of rightful law, heareth and determineth causes, pleas, & strifes, that be between his subjects, & ordaineth that every man have his own, & draweth his sword against malice, & putteth forth his shield of righteousness, to defend innocents against evil doers, & delivereth small children and such as be fatherless & motherless, and widows of them that overséeth them: And he pursueth robbers and rovers, thieves, & other evil doers: and useth his power not after his own will, but he ordaineth and disposeth it as the law asketh: And so this name Lord is a name of equity, and also a name of freedom and of free heart. For righful Lords be free, and meek of heart. And as it is said Hest. 23. When I had subdued all the world to my Lordship, I never misused the greatness of my might and power: but I would rule my subjects with mildness and softness, etc. Therefore the very Lord showeth himself free of gifts and speech to all men, except evil doers: and loveth more to be loved, then feared. He knoweth not that he hath Lordship over men that liveth rightfully, but over beasts: that is to understand, over bestial men that be wicked and evil, as Gregory saith upon Genesis. 9 Your dread be upon all beasts, etc. A man, saith Gregory is not set over reasonable beasts, but over unreasonable beasts, that he should not only be dreaded of men, but also of beasts. Kind bringeth forth all men like in power & might: But for diverse worthiness the dispensation of God's word setteth some men before other: that he that dreadeth not the righteousness of God, may dread the punishment of man's strength, and so for dread of our Lord he shall not be proud: And he commandeth that they be not busy to win and get their own joy and stoutness, but to save and maintain the right of subjects: For they have no Lordship over men, but over beasts. For in that part that they be bestial, they be put under Lordship Also this name Lord is a name of gentleness and of nobleness, as it is said Deut. pri. I have taken of your lineages wise men and noble, and have made them Lords, Princes, and Tribunes and Centuries: For Lords aught to be noble and gentle of heart, of flesh, and of thought. Therefore Ambrose saith, that among beasts kind setteth them to be chief, which be most noble and most strong, and maketh them kings, Dukes, and leaders of other: As it sareth among beasts and Fowls, and also among Bees. Among them all, those that have most noble conditions of the gift of kind, be set before, and have mastery in Lordship over the other. So that man may learn to be a Lord noble by reason and grace, sith that beasts be by kind above other beasts. Also this name Lord, is a name of worship and of dignity, as the Apostle saith, Ad Eph. 6. Servants be ye obedient to your fleshly Lords with fear and dread and shaking, etc. Rightfully a Lord receiveth of his subjects worship and reverence, and by the worthiness of his office he maketh his subjects worthy to have worship: For by reason of one good king and one good Lord, all a Country is worshipped and dread, and enhanced also. Also this name Lord is a name of peace and surety. For a good Lord ceaseth war, battle, and fight, and accordeth them that be in strife. And so under a good, a strong, and a peaceable Lord, men of the Country be defended and safe. For there dare no man assail his Lordship, nor in any manner break his peace. Of an evil Lord or Lordship. Chap. 20. AS nothing is more profitable to the common profit, than a good rightful Lord,: So nothing is worse than an evil Lord. For an evil Lord oversetteth and pilleth his subjects that he should help, and holdeth them hard & strait, that scarcely they abide in office and service. Mich. 2. ye that take violently the skin of the proud, etc. For gifts and bribes violateth justice, and deemeth not for the poor. Mich. 3. hearken you Princes that hateth rightful judgement, ye receive of the people rend and tribute, and defend them not against enemies, that rise upon them. Ecclesiast. 13. He punisheth and scourgeth them cruelly, which assent not to his malice. Esay. 19 I shall give Egypt into the hands of cruel Lords, etc. jerem. 6. He is full cruel, etc. He challengeth other men's good, and thinketh that all thing is his own. 1. Reg. 8. He shall take thy children and thy fields, etc. He desireth more to be feared then loved. Baruch. 6. Showing dread to nations. Videte ergo. etc. He desireth to have reverence and worship of all men. Daniel. 2. Falleth down and worship the Image, etc. He destroyeth the laws and statutes of old men, and ordaineth his own. Esay. 10. Woe to them that make evil laws, and hideth their malice and cruelness under the likeness of rightfulness. Esaye. 52. lords travail and overset wickedly and often the people with exactions and tillages: Esaye. 3. Exactours spoiled my people. Et Daniel. 10. It is said of an evil Lord, that he desireth to have occasions and colour to take somewhat by extortion. Esaye. 52. Assur without cause layeth challenge on him, and he loveth liars, and privy and evil tale tellers and backbiters, & boweth his ears to hear their counsels. Proverb. Princes that hear gladly words of leasings, etc. To no man he holdeth faith nor covenant. 1. Mach. 16. The King and Prince swore to them. And then it followeth: He saw the strength and brake anon the oath and truce: He atrayeth to him dainties and liking meat and drink of other men's travail, Psalmo. They have devoured my people as meat and bread: Ensample of Balthasar. Daniel. 5. Et Ezech. 19 And he rewarded them worst that served him longest, most truly and best, as Laban would have rewarded jacob, that said: But my Father's God had been now with me, on this manner thou wouldst have left me naked and bore. Also he thinketh that no man serveth him kindly, and therefore he weeneth that all that is done to him is done of due debt, as it is said judith. 3. With these deeds that they did, they might not suage the madness of his breast. Also when other travail, he occupieth him in drinking and in playing. Ecclesiast. 10. Woe is the land, that hath a child King, and a Prince that eateth early, Et. 3. Regum. 20. The king drank under his tent mad drink, etc. 3. Kin. 20 Benhadad did drink till he was drunk, both he and 32. kings that holp him Of the properties of man touching the dinersitie of members, of age, and of sexes, and divers quality, this is sufficient at this time. Now of some accidents the fall about man by kind on other wise also, by the help of Christ somewhat shall be said: And first of meat and then of drink, then of waking and sleeping, and then of business, and then of travail. ¶ Of Meat. Chap. 21. SIth we have spoken of the properties of man touching those things of the which man is kindly made: Now we shall speak of the properties of those things, which kindly keep man in being. And they be those, as john saith, Air, business, and travail, rest, meat, and drink, 8. preservatives. watch and sleep. For without these man's body is not kept. Dear we follow not by order, for afterward in their places accordingly we shall speak of these things. Then speak we first of meat as much as sufficeth: For as Constantine saith, meat is the substance that is able to be turned into the essence of the body that is fed, and increaseth the body, and maketh it more, and feedeth and sustaineth it: For the heat of the inner and utter members worketh alway, and dissolveth and wasteth: And so thereto needeth continual restanration to restore what is wasted & spended: Meat that is taken turneth into the likeness of the body, and passeth into the kind thereof. And so in meat preparation thereof goeth before, and then cometh chewing, and then it is received into the place of digestion: And fourthly digestion is made, and then departing of the pured part from the unpured part: Fiftly, that that is pured is drawn and departed into all the members: Sixtly, it is turned into the likeness of the kind of members. For if it were not made like to the members, it should neither be incorporate, neither turned into the kind thereof. At the last after all this, the meat is incorporated and turned into the kind of the body. For that which is hot and moist, passeth into the kind of blood and of flesh: And that, which is cold and dry, into the kind of sinews and of bones, and so of other: In younglings meat taken and corporate, nourisheth and increaseth the body: In old men it repaireth kind heat, and restoreth that which is spent and wasted, and keepeth the body that it be not all lost. Of meat be many diversities: Some meat turneth soon into blood through his substantial moisture and heat, and for likeness that it hath to be blood. And some contrariwise for a contrary cause turneth later into blood: Some meat nourisheth much, for it breedeth much blood. And some nourisheth little, and chargeth the body more than it feedeth: yet somewhat it refresheth the body. And generally all meat which breedeth good blood is more convenient in ruling of health, yet to men that travail groser meat is convenient, that breedeth thicker blood: Also, all meats that breedeth much blood; have but little superfluity. And contrariwise the meat that breedeth little blood, breedeth much superfluity: and generally by the diversity of meats the complexion of members be diversly disposed, and take the qualities of the body, as saith Constantine. liber. 1. About meat of these things men shall take heed, as men do about dicting, as Galen saith Super Aphorism. That is to wit: Of meat the substantialitie, the quality, the quantity, the need of him that eateth, & of conenable time. It needeth also to know the substance and quality of meats, for the keeping & ruling of men's bodies. For some meat nourisheth purely and changeth eastly: And such meat keepeth and saveth kind. Some is mean meat, and that is lightly turned into helping of kind. And some meat is pestilential, and corrupteth kind, as venomous meat, which changeth all kind, and destroyeth the body. Therefore it needeth to know the substance and quality of meat, that men take not venom in steed of meat. Quality of meat is known either by the remission and slaking of the qualities of Elements, that is to understand, by full little cold, heat, dryness, or moisture, and so meat is cold or hot in the first degree by the uttermost hugeness of the same qualities, that is by most heat, dryness, cold, or moisture, and so meat is cold, hot, dry, or moist in the fourth degree: or else by the mean of those qualities, and so meat is in the third degree, or in the second, as it hath more or less of those qualities. Also Constantine saith, That men must take heed that some meat is subtle both in substance and in quality, the which meat is soon digested: and much thereof naurisheth but little. For as Au●cen saith, such meat breedeth subtle blood, which is soon wasted in the members: and therefore it nourisheth but little: as he saith. And some meat is great and hard to de●e, and little thereof nourisheth much. For it breedeth gross blond, which is not soon spended neither wasted in the members. For as Isaac saith, small meat and subtle breed small blood and subtle, and so contrariwise. And some is temperate in substance and in quality, and that meat which is clean and pure, is commendable, which is not too great, neither too small, neither too subtle, and is good and wholesome, and so in contrariwise. Avicen saith, That raw and green herbs and fruit are not full good meat by reason of they: passing moisture, which maketh the blood full watery, and disposeth it to rottenness. And therefore they be rather medicinable than meat. Meat shall be like and of one manner, which that men eat at one meal, for diverse meats nourish diversly. For Avicen saith, in taking of diverse meats at one meal, the one manner meat is corrupt, while another is a digesting, and the stomach is overfilled, and is stretched abroad. In meat men shall take heed of quantity of shilling and of working For men shall take heed, Many or diverse sources of n●eates at one nicle, is not wholesome 〈…〉 the 〈…〉 iniection whether it be too little or too much, or else mean between these twain. For if the meat be too much, than it grieveth kind, and stretcheth the stomach, and bloweth it and breedeth fretting and gnawing in the womb, and increaseth unttears and Postumes, and provoketh wamblnges and spungs, and it eventheth and sliseeleth kind heat, as too much Oil queneth the light of a Lamp: and it breedeth the Cramp, and shrinking of sinews, and it procureth Botches, S●●●, and Mostumes, and l●●sleth age and death: against the which death a man supposeth to defend himself with multitude of meat and drink. If meat be too scarce, it so●bleth kind, and appaireth the sight, and the other wities, and breedeth falling of the hair and baldness, and hasteth the diseases called Luike and Etike, and maketh the body lean, and it breedeth worse sicknesses and evils, then doth too great repletion. In Aphorism it is said, That in scarcity of diet, sick men fall most. Meanness of meat is good, for it restoreth that the which was lost in the body, and keepeth and saveth virtue and strength, and increaseth blood, and tempereth heat, and sharpeth the wit, and giveth virtue of working, and giveth and saveth health of body, and breedeth sweet sleep soft and liking, wherefore if the meat restoreth more, than was wasted and lost by working of heat, than the meat increaseth the body, and maketh it more, as it fareth in younglings. And if the wasting and loss be more than the meat restoreth, than the body waxeth lean, less, and saileth, as it fareth in age. And if the restoring and the loss by even & like, than it keepeth the body in one state, as it fareth in young men. Men should take heed to meat, or to the doing thereof, in comparison to them that eat thereof. Addition The rath and greedy feeding with a liquorousness to taste of many dishes, for a present pleasant eating, followeth a pining surfeit, or sudden choking. For one meat accordeth to a whole man, another to a sick man, one to a young man, another to an old man: one to him that travaileth, another to him that resteth. For many meats be wholesome to an whole man, which be poison to a sick man. Also in whole men is difference: for Garlic and Pepper is remedy to some fleamaticke man, and venomous to some cholarike: And lusquianus, Henbane, is man's bane, & best beloved meat to sparrows and Curlews, as saith Galen. Also meat shall be diverse, as diverse evils ask. For some meat is wholesome in the fever quarten, that is poison in the agne. And some that is good in the beginning of evil, is grievous when the evil is at the highest, for then little meat shall be given to the sick man, as saith hippocras and Galen. For than kind is altogether occupied about digestion of the evil, wherefore then his doing should be lessed and let, if it be occupied about much and great meat. Also other meat and otherwise given is needful in turning evils, and long during. And other in contrary evils. For in the beginning it is dreadful, lest virtue sail, and therefore needeth the more meat, in contrary evil it is dread of increasing of the evil: therefore the sick man shall have the less meat. The feeding shall be after the virtue and strength of the sick man, and after the quality and substance of the meat: And hereby profit of meat is deemed and known. Also in another manner a youngling shall be fed, and a young man, and in another manner the old man, The infant must not be said as the young man, nor ● middle aged as the old. For in old men, abstinence of meat is soft and easy, and in children and young men hard and uncasie, according to the saying of hippocras. Old men may most easily fast, and then sad men, somewhat easily, and children may lest fast. For in old men kind heat is feeble, and in other strong. And therefore more meat needeth to suage the heat in young men and in children, and less in old men. And for the same cause resting men shall eat and drink less than travailing men, for heat is strong in travailing men, and feeble in resting men, as it shall be showed afterward. Also in feeding, men should take heed to covenablenesse of time. For men need greater and larger diet in winter then in Summer, as hippocras saith. The wombs in springing time and in Winter be kindly full hot, and of long sleep. Then in those times many meats shall be given, for then kind heat is much nourishing and feeding, etc. And in Winter is strong appetite and digestion, for heat is full strong. And in Summer it is contrary. For in Winter kind heat cometh inward, and is gathered within, and in Summer it draweth out, as it were for liking of likeness of the utter heat: And is effused, divided, and departed, and is less in the body within. Therefore Winter time because much is digested, the appetite is much excited and moved, as it fareth in children which have much heat, and therefore great appetite, and much desiring néedéeth much meal. And likewise is it in Champions, and hard and strong, and travailing men, in whem because of strong and hard travail, the kind heat is the more: And therefore to them needeth great abundance and much meat and drink, as Galen setteth an ensample there. Then meat is right necessary & needful to every beast, and most according and convenient, when it is of one manner, and temperate, and not too much neither too little. For often too great repletions of meat, is cause of death of body and of soul, and namely after great hunger, great repletion of meat is perilous, as saith Avicen: For then kind desireth more, than it may defy. And therefore then meat shall be taken against appetite and saturite. Of drink. Cap. 22. Drink is a fléeting substance needful to the séeding of a beast, as saith Constantine libro. 5. Capitu, 27. Drink is needful for many manner of causes, for it moisteth the dry body, and resolveth and tempereth what is moist in the body, and restoreth the body: & by drink meat is brought into far place, the which meat for his thickness and boistousnes may not pass by narrow ways & straight without help of moisture of drink. And Constantine saith, and Avicen also, that there is three manner diversities of drink. For some drink is only drink, as water the nourisheth not the body: and some drink is both drink & meat, as Wine, which as Constantine saith, beareth meat and nourishing into all the parts of the body, and nourisheth and beateth the spirit and the blood, and comforteth kind heat: and some drink is medicinable, and is not taken by manner and way of drink, but by the law and rule of medicine, as Sireppes, Drimell, Decisakara, and such other: And as Constantine saith, to keep health, and to heal sickness, water is needful. And therefore it needeth a Physician not to be negligent to know the conditions and kinds of waters, that he may take good waters: and to beware of evil waters. Some water is savoury, and some unsavoury. Savourye water is clear of substance, of a well that springeth Eastward, and is light, and soon hot and soon cold. And such water as Constantine saith, is good to keep and heal, and not grieving, for it cometh soon out of the meat. And by reason it is clear, it is clean and not meddeled with filth, nor with hoar: and by reason it is light, it is easy to defy. And for that it is soon hot and soon cold, it is subtle of substance. And so if thou wilt know of two waters whether is more subtle in substance and better to drink, wet thou a linen cloth in that one water, and another clean linen cloth in the other: and hung them both to dry against the Sun: and which of those two clotheses waxeth soon dry, the water, that it was wet in, is the more subtle water. Next unto this wholesomeness is the water that springeth Northward, and is set between the East and the North. For by reason that it springeth Northward, it is open upon the North winds, with the which it is tossed and made subtle and in winter it is kindly hot, and in Summer cold. For the Northern cold driveth in the heat into the inner parts of the fountains, that lie open against it. And that heat that is gathered within with standeth the cold, and so it heateth some deny the water of the well: the contrary is in Summer, for them the heat of the air overcometh the cold, and driveth it to the heads of the wells, and so the cold being there gathered and joined, cooleth the water as saith Machrobius and Constantine. Also the water that springeth and runneth strongly & swiftly out of mountains upon clear stones or gravel, hath the second degree in wholesomeness, as the water of some great rivers, as saith Constantine. And Constantine saith, that rain water is better than other water, more savoury, more light and clean. hippocras saith, that rain is smoke of water, that the son draweth upward: And for the kind of the Sun is to draw upward what that is most subtle, therefore rain water is better than other water & more defied: but for subtlety thereof it will soon putrefy. But yet as Constantine saith, it is not to be blamed for rottenness, for it is worthy of praising for the subtlety and clearness thereof. For all water that is soon corrupt, is subtle, and grieveth when it is rotten: For it breedeth hoaresnesse and Fevers, and is best if it be not rotten, and therefore it needeth to be well ware of rotting: Also Constantine saith, Water that is gathered of smallest rain seemeth best, and after that the rain water that falleth with thunder is best. For the thunder with his moving maketh the smoke thereof clear & subtle. And also Constantine saith, that who that drinketh often cold water, shall not escape from cold sickness, namely in his age. Constantine saith, that hot water washeth the fasting stomach, & purgeth & cleanseth it of drasts, of meat & of sleme and of all other rottenness, and cleanseth and laxeth, and purgeth the womb, & relieveth and comforteth kind. If it be too often used, it noieth and grieveth, for it softeneth the stomach, and distroubleth and letteth the virtue of digestion● and maketh blood run out at the nosethrills. Also hot water is best, fasting early, and namely, to them that be ●●onke over night. For Avicen saith, That old wise men witness, that sodden water maketh small swelling and pearéeth and entereth most. For bodies that be meddled therewith, be dissolved and departed by working of the fire, and be compelled to go downward: And hereto he saith. That corrupt physicians suppose, that what is subtle breatheth and: passeth upward in seething: and that which is great, thick, and not subtle, abideth still: but this false. For all the substance of water is made of one manner part. But so great seething might be, that nothing should abide but drasts alone and earthly parts. As it faceth of water, of the which Salt is made by strong seething And water melted of snow and of hail is earthly and worst of all, except water of lakes and marreys, beware of all these waters. For as Constantine saith; they make the spleen great, and hurt the humour and the stomach, and make the skin foul and unseemly, and breed divers fevers and stones: and if they may not be all esthewed, by authority of Avicen, they may be boiled and sodde. In librro Met. Aristotle saith; that water of Snow that is melted with heat, cometh not again to the first clearness and subtlety. Four manner of waters be unsavoury, as Constantine saith. For some is salt, and some smoketh of brimstone, & some of slime, and some of metal. And men say, that salt water biteth and fretteth the guts, and taxeth and maketh soft the womb. But salt water often drunken wasteth humours, and bindeth and maketh the womb hard. And drieth the body, and maketh whole Scabs and itching: and it helpeth them that have the dropsy, if it be eat or drunk: Brimstone water doth cause cold evils: it heateth the sinews, and wasteth the humours between the skin and the flesh. Look afterward, ye shall more plainly understand the virtue of Brimstone. Slunye water and glowie, cooleth and drieth, and stencheth running of blood, and bealeth hemorrhoids. And mettally water followeth the booing & kind of mortal. For the water that passeth by bevis of iron, stop: p and hardeneth the Womb, and comforteth the members: and unstoppeth the spleen, and helpeth Postumes. Water of metal of Brass, helpeth moisture, and straineth Stranguria. We that hath that disease or evil that is called Stranguria; pisseth often and little. Water of the metal of silver cooleth & drieth. This manner of waters is not much used in freed of drink: but it helpeth only to the use of the medicine. And some drink is both meat and drink, as Wine Ehere is diversity in Wines ' touching their substance. Some wine is greater and harder, and more nourishing then other. And some wine is subtle and of little nourishing, which passeth soon out of the stomach, and withdraweth cholarik and head ache, and maketh one to piss fast. And some wine is mean and temperate in working. Without this consideration of wine touching the substance. Constantine saith, That men shall take heed of wine in sour manners, as by diversity of time, by liking of smell, by sweet savour, and by clearness of colour. In time wine is diverse, for wine the in new wrong and pressed, passeth not the first degree in heat. In libro de simplics medicina Galen saith, That Wine is made of four substances. Of watery, airy, fiery, and earthly, in longetin ●the wa●trye part is consumed and wasted, and the airy part is comforted. Died wine is better and better than other. Also in smell and insavour Wine is diverse. For some wine smelleth sweet and nourisheth well, and some is strong of smell and breedeth evil blood, and the headache. Also in taft wine is most diverse: for some wine is sweet in taste, & nourisheth more than other, & moisteneth the womb: Some is ponlike, and comforteth the stomach, and malteth hard the womb, and grieveth the breast with the purtenance. Some is sour, other some is bitter, and less hot than other wines be. Also in colour and hue and heat wine is divers: for some is white and less hot than other: and some is citrine, & more hot, and pierceth through all the members, as Constantine saith, and breedeth the cholarike blood, and causeth the head ach: and some is brown and more nourishing: and some is red or reddish, & that is more hot than the other. But for it is more earthly & greater than white or citrine, it is not so piercing neither hurting. Wine which is mean in all the foresaid conditions is better than other, for it comforteth kind heat, and nourisheth life in all the members, and breedeth gladness and hardiness, and giveth virtue to the body. And voideth read choler, with sweat & with urine, and tempereth black choler, and restoreth & moisteth the members that be foredried by the default of humours, and restoreth might and virtue, and fatteth the body, and creiteth appetite, and helpeth and succoureth the virtue of digestion, and sharpeth the wit and understanding, and openeth the stopping of the spleen, and of the liver, and destroyeth and consumeth superfluity in the body, and doth ware webs and blearenesse of the eyen, and causeth fair speaking, and breaketh stones in the reins, and sheddeth & bringeth out gravel of the reins, and it is good to heal wounds, and helpeth menstruts, and it is good to whole men and to sick, if it be taken to every one in due manner, if wine be taken out of measure, it is no remedy to him that mistaketh it, but death and venom, as it is said innermore of drunkenness, look there. The third manner drink is drink and medicine, as Drimel and strops: For such drink is wholesome and healthful, for it defieth humours in the body, and dealeth and putteth them out. And sometime it layeth, and sometime it bindeth, and maketh hard the womb, and sometime it cooleth and drieth, and sometime it heateth, softeth, and moisteth. But I leave to the Physicians those differences of drinks. Wine as saith Cententius, Addition where it is immoderately used, maketh a sick slomacke, a feeble brain, and an empty purse, it stirreth to lechery, frenzy & villainy, and bringeth a man and woman in hatred of the godly, and contempt of God. ¶ Of Dinner and fasting. Chap. 23. Meat and drink is ordained and convenient to dinners and to feasts, Con●●●̄ Prand●●̄. for at feasts, first meat is prepared & made in a readiness, guests be called togethers, forms, & stools be set in the hall, & tables, clotheses, and towels be ordained, disposed, and made ready, Guests be set with the Lord in the chief place of the board, and they sit not down at the board before the guests wash their hands. Children be set in their place, & servants at a table by themselves. First knives, spenes and salts, be set on the board, and then bread and drink, and many diverse messes, household servants busily help each other to do every thing diligently and talk merrily togethers. Modest music huneslive taken, reviveth ● spirits & quickeneth appetite. The guests be gladded with Lutes and Harps. Now Wine and now messes of meat be brought forth and divided. At the last cometh fruit and spices, and when they have eaten, board clotheses and relief be borne alway, and gusts wash and wipe their hands again. The graces be said, and guests thank the Lord. Then for gladness and comfort, drink is brought yet again. When all this is done at meat, men take their leave, and some go to bed and sleep, and some go home to their own lodgings. Of the supper. cap. 24. SUpper is called Cena in Latin, & hath that name of Cenon, that is common, by reason of community of them which supped togethers. In old time men used to eat togethers in open place, lest singularity should breed lechery. A good note. But Cena may be said of Cenos, that is shadow. For then for scarcity, men used to sup in secret & privy places, as saith Papy. And more verily Cena is said of Scinos, that is an hound: for lacking and defaulting of love and charity. Each person taketh upon him to eat his own supper. 1. Corinth. 9 All that is rehearsed afore of dinners & of feasts accordeth to the supper also. Many things be necessary and worship the Supper, and were all in Assuerus feasts, as it is written Hest. 1. The first is covenable time: for it is convenient that a supper be made in due time, not to early nor too late. The second is covenable place, large, pleasant, & healthy. Therefore it was said of Assuerus, that he made his feast before an Orchard, which was hewn down. The third is the heart and glad cheer of him that maketh the feast. The supper is not worthy to be praised, if the Lord of the house be heavy cheered. A disquiet mind is enemy to digestion. Hest. 1. When he weareth hot. etc. The fourth is many diverse messes: So that who that will not of one, may taste of another. Hester. 1. There were brought in dish upon dish. The fifth be diverse. Wines and drinks: Hester. 1. Wine was brought, etc. The sixth is courtesy and honesty of servants. Hester. 1. He ordained of his Princes to be masters over the boards, etc. The seventh is kind friendship and company of them that sit at the Supper. Hester. 1. He made a feast unto all the Medes. The eight is mirth of song and of instruments of music: Noble men use not to make suppers without Harp or symphony. Luk. 15. When he heard the symphony and Cornemuse, etc. The ninth is plenty of light of Candles, and of Prickets, and of Torches. For it is shame to sup in darkness and perilous also for flies and other filth. Therefore Candles and Prickets be set on Candlesticks, and Chaundelers, Lanterns and lamps, be necessary to burn. The tenth is the diliciousnesse of all that is set on the table: For it is not used at supper to serve men with great meat and common, as it is used at Dinner, but with special light meat and dilicious, and namely in Lords Courts. The eleventh is long during of the Supper. For men use after full end of work and of travail to sit long at the Supper. For meat eaten too hastily, grieveth against night: Therefore at the supper men should eat by lesure, & not 〈◊〉 hastily. Therefore Assuerus fest dured by the space of. C. 〈…〉 aies. The twelfth is sureness: It shall not be amiss to use a convenient time at supper, so that greediness forget not the hungry, & riot the needy. For without harm and damage every man shall be prayed to the supper 〈…〉 supper that is freely given, it is not honest to compel a man to pay his s●●t. The thirteenth is softness & liking of rest and of sleep. After supper men shall rest, for then sleep is sweet and liking: And therefore beds of ivory and of gold were spread upon the pavement in Assuerus Palace, as it is said H●st. 1. For as Constantine saith, when smoke of meat cometh into the brain, men sleep easily. Addition Yet the too curious may be counseled to beware of niceness, & prodigality, which spendeth credit, and other men's goods, whereby followeth too many bankrupts. Of sleep. Chap. 25. ARistotle saith, that sleep is the rest of virtues of feeling and of moving, with strength of natural virtues: For the virtue of feeling and moving is bound in sleep, and the kindly virtue then most strongly worketh: That is the virtue of digestion, that is in sleep comforted and strengthened. In libro de quam. ●nime, Austen saith otherwise, he saith that sleep is a kindly unfeelingness, common passion both of body & soul: So is sleep common to both. For (as he saith) sleep is a kindly unmoveablenes, & a help of the wits. That he saith, a kindly unsensibleness, is said for a difference of those things, which be against kind: Wherefore he saith, that sleep is the privation of waking, as blindness is privation of sight: For privation destroyeth virtues & things of kind: But sleep helpeth & comforteth kind, & is as kindly as waking. Also the soul hath no liking in privation, & hath liking in sleep: and so sleep is not privation, but it is a kindly disposition: Sleep is defined otherwise in this manner. Sleep is a liking passion that stoppeth the ways of the brain, & of the wits, and comforteth the kind virtue, and reduceth the kind heat out of the utter parts to the inner parts: In sleep the inner parts heat, and the utter parts cool: and so when the heat is deep within, the limb of the common wit is bounden, the which limb is Centrum and middle of all the parts, and all the particular wits spring out thereof, and stretch as lines drawn from the middle point of a circle to the roundness thereof. Then if that limb be stopped, the particular virtues may not stretch to the utter parts of the limbs of wit and of feeling. And that maketh kind, because a beast should rest of wilful moving: for it is impossible to move voluntarily away. Constantine in Panteg. saith, that some sleep is kindly, & some unkindly: but thereof we shall speak nothing at this time. Kindly sleep cometh of temperate moisture of the brain, as of smoke that is moist and clear, that cometh from all the body up to the brain, and that smoke thicketh the spirits, and ●lleth the sinews, and so bindeth the wits. Austen saith In predicto li. That sleep cometh either of the meats that come in from without, or else of a temperate humour within, the which when it is resolved, coveteth to come to the brain, and there being resolved, the cold part droppeth downward, and the heat passeth upward. And the cold dropping downward suageth the heat of the heart, and letteth the process of workings. And Austen saith, and Aristotle also, that the heart is the well of workings, and all good and evil springeth out of the heart. In sleep the virtues of feeling and of moving, rest, and the virtues spiritual and natural be as they were before hand, as it is seen & known by pulse, breathing, and digestion: for in sleep is best digestion. And Avicen describeth sleep, and saith, that for to speak naturally, sleep is the turning again of the spirit from the limbs of feeling and moving to the well, with which well the instruments of the spirits have spring and beginning. And kind sleep is again turning of the spirits from deepness and fastness, that meat and drink may be defied, as it fareth in sleep of travailing men: in them sleep is dead and fast, for the superfluity of resolution of spirits. Kind desiring addition in substance of spirits, fasteneth the spirits deep in the inner parts, and hideth him therein: and so in them, the sleep is more fast & long. And in that manner slept Ezechias, and so they sleep that be voided with laxatives and medicines: For much of the substance of the spirits, is resolved with the superfluities. This sleep is profitable, and restoreth them to their might and virtues as Avicen saith. Also Aristotle saith lib. 3. Sleep accordeth to every beast, though it be in some beasts full little and prime. Hereby it is known, that the material cause of sleep, is a smoke of indigestion, resolved of the body. The cause formal in the head, is the common wit, that is the well of sinews of feeling, that be stopped and bound, and the beast resteth, and all the members are recreated. Constantine saith, that the working and doing of sleep, varieth in double manner, touching quantity & great matter, that is found, in the body. Touching quantity of the matter, if the matter be too much, the virtue of digestion faileth, and the body is made moist & cold, for humour is departed and dissolved, and so kind heat is quenched, and phlegm is made more, & kind heat less. And if the matter be too little, the virtue of digestion faileth, and the body is dried, and if the matter and meat be moderate, the meats is well digested, and the body fattened, the heart comforted, kind heat made more, the humours made temperate, & wit made clear: also working of sleep varieth by matter that it findeth: for if the matter be much, and kind heat feeble, by sleep is caused resolution of more humours, into which kind heat entering is overcome and quenched. Therefore it is hidden, that they that take drinks & be let blood should not sleep, lest there be so great resolution of humours in the sleep, that kind may not rule them. But if the meat be temperate and also the humours, kind heat is gathered inward by sleep, and defieth meat and drink, and maketh the humours temperate and the body moist, hot, and fat. Then know thou here shortly, that sleep gathereth kind heat inward, and cooleth the outward parts, and draweth blood therefrom, and heateth, & feedeth, and comforteth the inner parts, and ripeth and seetheth that, which is unpure and raw: and quieteth and comforteth the virtues of feeling & of moving. And if it be temperate in quality & in quantity, it relieveth the sick man, and betokeneth that kind shall have the mastery and the victory of the evil and good, turning and changing: If sleep doth the contrary, it is suspect, as sayeth Constantine. ¶ Of sleep. Cap. 26. Hypuos. Sopor. Sompnus THen in sleep take heed of his will that sleepeth, for he disposeth him willingly to sleep: for Avicen faith, that sleep is naught else but appetite of rest, in the virtue of feeling. Also of shortness of sleep, for when a man disposeth him and layeth him down to sleep, his purpose is to rise soon. Also of unity, and joining of virtue in sleep: for the virtue that is shed in waking, is gathered and joined in his body that sleepeth, as Avicen saith. Also of his unfeelingness that sleepeth, as it is known by things that are before said: for it happeneth oft that a man sleepeth so strongly & so fast, that uneath he feeleth any thing without; though he be beaten. Also the sweetness of rest: for sweetness in sleeping maketh him forget all manner of travails that were, and also be. Also he is in surety that sleepeth: for while he sleepeth he dreadeth not the cruelness of his enemy. Also changing and diversity of his shape that sleepeth: for without he seemeth dead, and alive within: pale without, and ruddy within: cold without, and hot within: without all the virtue of working sheddeth itself, as it is two contraries, but within all the virtue gathereth itself togethers. Also men shall take heed of diversity in sleeping, for some beasts sleep with eyen closed, and the lids fast togethers: and all such beasts have sharper sight than other beasts that sleep with open eyen, and unclosed, as Arist. saith: and therefore fish have feeble sight, for they close not their eyen in sleeping, and as he saith li. 4. Fish resteth in sleep, but that is little, for they wake suddenly and flee. Seek before lib. 5. in the chapter of the eye lid and of the eye. Also men take heed of imaginations, of dreams and of fantasies: for in sleeping, for meddeling of reason with fantasies, the soul thinketh of many fantasies: and the soul knoweth some deal by imagination the likeness and the shape thereof, and hath no full judgement of these things and fantasies: and therefore oft when a man waketh, he taketh no heed what he seeth in his sleep. Also men shall namely take heed of profit that is in sleep: for if the sleep be kindly and temperate, it doth to the body great profit and many commodities, as it is said before in the words of Avicen and of Constantine: & namely for that than is wrought good digestion, & pure things departed from things that is unpured: for that that is pure & like to the body, is then joined to the body: and that which is unpured and unlike to she body, is severed from the body by working of the virtue expulsive of out putting. Of evil sleep and unkindly, look furthermore in libro 7. de Litargia. Much sleeping cometh of phlegmatic humour and rheum: Addition little sleep cometh of great study or weakness of powers. ¶ Of waking. Cap. 26. WAking is a certain disposition of a beast, Vigilans. when the spirit is sent and ●ome to the instruments of feeling and of moving, that the beast may use the same instruments: and so waking is naught else but free shedding of spirits into the limbs of feeling and of moving, & doing the work of the animate virtue in the body. Waking is none other, then lack of might for to sleep, that is superfluity in waking, and cometh of out passing of the feeling of kindly disposition. And the cause thereof is sometime heat and dryness of complexion. Sometime for heat the spirit moveth always outward, and so the beast may not rest. Sometime for evil matter that grieveth the br●u●● as it fareth in them that be disposed to frenzy & ●o madness sometime for 〈…〉 vapour that disturbeth the brain of the nearness that of, as it fareth in them that be disposed 〈…〉 some dis●emi●teth of ●leyune matter, as moisture that is in the brain, as it saveth in old forelived men: Sometime the cause is bodily and spiritual sorrow, and neither of them suffereth the spirit to rest. Sometime the cause is evil digestion and great repletion, that oversetteth & presseth the spirit of feeling and suffereth it not to rest, as if fareth in them that be over dronnkes for in them that sharp smoke of wine sticketh and pricketh the sinews of feeling, and grieveth them, and suffereth them not to rest. And such men be oft disposed to death or to woodness: but they be soon hok●●n & brought on sleep either by craft or by kind. Kind waking cooleth the body within: for in waking, heat cometh outward: therefore it heateth the utter-parts. And if waking passeth measned, it increaseth heat, and maketh the body lean and dry, and grieveth the eyes and the eye lids. and dimmenth and féebleth the sight, and breedeth the head ache, and féebleth all the body, and destroyeth it. Measurable waking heateth & moisteth the stomach, and the utter parts: for heat & moisture cometh thereto. And if waking passeth measure, then of strong moving of the spirits, cometh heat and dryness, and wasting within & without, and grieving of kind. Moderate & measurable waking accordeth to travailing men to win and to get the more méed, & to discover & wait of sudden deceits of enemies, & to abide their Lord, to receive him with good cheer, & is comfort to them that receive medicines, that it grieve them not: to sick men, & to them that have Lethargy, the sleeping evil, that they may the sooner be whole: to wayfaring men that they forget not their journey with sleeping: to herds that they take no harm by wolves and of other enemies: to praying men, that they lose not the crown that is granted to them that wake. Happy are those servants whom the Lord shall find waking. Luk. 12. ¶ Of Dreaming. Cap. 27. DReaming is a certain disposition of sleeping men, Somnier● ss and printeth in their wit by imagination, shape and likeness of divers things, as Gregory saith, and also Microbius De so●●o Scipionis: Drem●es cometh and falleth in many manner wi●e. For because of binding and joining, that the soul hath with the body, dispositions & passions that spring of the body, rebound in the soul by a manner application of the flesh. Therefore oft in sleeping, the soul seeth such Images and likeness of things, as it assayeth sometime waking. And unreasonable beasts have dreams also, as Aristotle saith libro. 3. For an hound hath dreams, as it seemeth by his barking, and an hoary, as it seemeth by his neighing. And sometime such dreams come of too great repletion either of too great lasting; and sometime of great imagination and thought, that is before in waking. Hereof supper Gone, li. 12. Austen speaketh and saith, that as flesh that is utterly subject to the spirit is called spiritual, so the spirit that followeth always the flesh is called fleshly and bestial. And therefore it is no wonder, though the spirit that followeth the flesh, present in himself carnal images. Also he saith there, in sleep we see images and likeness of things and of bodies, and not the self things: but yet the likeness of things of that we see in dreams, we call by the names of the things, and apropriate to them the names of the things, for likeness of things. In waking we comprehend and take in wit the shape & images of things. But in sleeping the spirit seethe the images of things. Also sometime dreams be true, & sometime false: sometime clear & plain, & sometime ironblous. Dreams that be true, be sometime open & plain, & sometime wrayped in figurative, mystical, dim & dark interpretation, as it fared in Phara●● dreams. Such impression and printing is made in his wit, that sleepeth, by inspiration of God, and sometime by service of Angels, as it fared of jacob, that saw in his sleep popler yards, and an Angel that said to him, take those yards, etc. Gen. 30. And sometime by scorn and deceit of evil spirits, as it fareth in fantastisies and false Prophets, and them that be taken. Hereof Austen speaketh there and saith, that when a good spirit taketh and ravisheth a man's spirit into these sights, without doubt the said images that be seen, be images of some things: and it is good to know the said things, for that knowing is Gods gift. Sometime Satan's Angel disguiseth him, as though he were an Angel of light, & maketh such Images to beguile and deceive men to his purpose, when men believe him in doings that be openly good. When such dreams come by revelation, sober understanding deemeth readily with help of God's grace: All dreams be not true, neither all false. For sometime by dreams God sendeth certain warnings and tokens of things that shall befall: Also divers dreams come of divers causes, sometime of complexion, as he that is Sanguine hath glad & liking dreams, Sanguine Melanchuli. Color. Fleame. the melancholious dreameth of sorrow, that Cholarike, of fiery things, & the flematike of Rain, Snow, and of Waters, and of such other watery things. And every man dreameth dreams according to his complexion, wit, and age, as saith Constantine. And sometime dreams come of appetite, affection, and desire, as he that is an hungered dreameth of meat, and a drunken man that is thirsty, dreameth of drink: and of the contrary thereof, lack and default of meat and drink. The more such a one dreameth, that he eateth or drinketh, the worse he is an hungered or a thirst: when he is waked. Sometime of great study and thought set on a thing, as a covetous man alway dreameth of gold, and that he counteth and telleth his money, & maketh it less either more: Sometime of evil disposition of the brain, as it fareth in them that be disposed to frenzy and to madness: They have wonderful dreams, that never man heard speak off before. For as vapour infecteth and varieth the cell of fantasy, even so the dreams do vary and he diverse. Sometime of corrupt blood: For they that have infect and corrupt blood, think that they go in corrupt, stinking, and unclean places. Sometime of likeness and changing of air. For air disposed to likeness and to changing, changeth and likeneth the body to his own likeness. And so the smoke that is then resolved and departed, maketh new impression and printings in the brain, and thereof cometh unlike and diverse dreams. Sometime of diverse ages and changing of age: Yet laugh they in their sleep and make pretty countenances of the liking of something. small children dream not. Therefore Aristotle. lib. 4. saith, That among all beasts, namely a man dreameth most, and children, dream not before five years. And it followeth. In old time some men and women had no dreams in their youth, and after they had dreams in their age, and died soon after, or had great sickness. Addition. AFter the opinion of the learned as followeth. Addition judg. chap. 7. ver. 3. Behold I dreamt a dream, and lo a cake of Early bread tumbled from above into the host of Madian, and came even to a tent and smote it that it fell, it overturned it, I say, and the tent fell down, etc. Hereby we may learn that dreams of prophesying are by God, given unto the enemies of godliness, & to that nation, that afflicted the holy people and the Church, and this is not the first time, for unto an Ethnic king, namely Pharaoh, were fat and beasie kine: full and empty cores of corn showed by God in a dream: unto the Baker also and Butler, were showed things also that should come to pass, and afterward Nabuchad-nezar, which lead away the Israelites captives, saw twice dreams that had significattons: But this is more marvelous which is here declared, the dream needeth no josoph or Daniel for an interpreter: for that which the Soldier by the inspiration of God dreamt, his fellow Soldier expounded: And his neighbour answered and said. This is nothing else save the sword of Gedeon, the son of joas, a man of Israel, God hath given into his hands Madian and all his host: wherefore God gave unto ungodly men, both a true dream, and also a faithful interpretation thereof, and that confirmeth that free gifts of grace are common, both to the godly and ungodly. Wherefore it is not meet that any should boast of them, for they testify not the holiness of men, but only the liberal bountifulness of God. As touching dreams, the ethnics and Peripatetikes, Aristotle, Hypocrates, & Galen, and other famous philosophers have written many things, amongst them Aristotle in his little book, De divinatione per s●mnium (if it be his book) saith first, that this kind of divination seemeth not utterly to be rejected. A farther discourse of dreams is expressed in the Commentary upon the book of judges by Doctor Peter Martyr, where he saith, that dreams be obscure & foolish, & idle men do dream of many vanities, by the means of those humours that lie inwardly hid. But the cause why they which are a sleep, and not they which are waking, do by sight faéele the nature of those motions, is this: because at the beginning they are little, and when we are waking, the sense of them flieth from us: for by stronger motions of outward things which appear before our eyes, we are drawn another way: but being on sleep, we cease from outward labours, and are void from the course of gross sensible things: wherefore the sights & Images which are by the humours continually moved, are better comprehended of the fantasy when wear on sleep, then when we are waking: and when we sleep, we far better fee small things, than we do being waking & whereby it appeare●, because we think that noises be they never so small, are great thunders: and if any sweet phlegm stick peradventure unto the tongue or roof of the mouth, it seemeth to us that we taste honey, sugar, sweet wine, and pleasant meats, yea, sometimes we think, that we gladly eat & abundantly drink: wherefore those motions of humour which are intal, are in sleep showed to be as it were wondered great: for which cause Physicians do hereby know very many beginnings of diseases. Dreams also are certain signs of the affections of the mind, as of covetousness, hope, joy, and mirth, & also of qualities: the fearful dream, that they fly danger: the covetous, that they embrace riches: the lecherous, that they unbrace those, which the day before they secretly desired: the wrathful, that they are fight, killing, robbing, and brawling: the careless, that they are piping, singing, whistling, hawking, hunting, dancing and such like. Yet, with every one of these vanities, is one complexion touched, but it followeth, as the youthful humours increaseth and diminisheth both in man and woman. Also in sleep many are molested with Ephialt●e & Hv●hia●ti, that is jucubis & Succubi, which some Authors call ●arce, night spirits: rather devils, which I suppose to be wicked spirits who being not able to prevail in the day, de defile the body in the night: the Physicians do affirm, these are nothing else but a disease, so is all man's infirmities a disease to the body, & a disquiet to an honest and chaste mind As touching what is the outward cause of dreams, by the colour of the sky & clouds, or by the craking of the crows, clustering of flies, bellowing of cattle, working of pismeres, stones sweeting, kennels stinking, & such like, notwithstanding the alteration that followeth, yet is it no certain divination. Homer & Virgil made two gates of dreams, one of horn, the other of ivory: the of horn (as they say) pertaineth to true dreams, & that of ivory to false, & they seem that the greatest part pass through the gate of ivory, & not through that of horn. As touching the dreams sent of God, or moved by the devil. 2. things are leguired: the first, the manner of the vision, the second, judgement, for the better underslanding of the holy & former apperantes: as in Esdras, Za●hary & joseph. Tertulian in his book De anima, maketh mention of certain of those dreams that happened among Ethniks, as the dream of Astiage● of his daughter Madane: also of Philip of Macedon, & of julius Oct●uius, whom M. Cicero being yet a boy, thought he saw him in his dream, and being awake, as soon as he met him, he strait way knew him. Philo a jew and Cyprian wrote of dreams, that they are sometimes warnings sent by God, which serve to the edification of the Church. Augustine in his 12. book De Genesi ad literam the third Chapter saith that there are three kinds of dreams: The first pertain to the outward sense which is called corporal: The second spiritual, which consist of Images, and have place about the fantasy, or power of imagination: The third he nameth intellectual, because they are comprehended only by reason and judgement of the mind. The devil is the cause of dreams also, Augustine saith, that one by dreams declared in what hour a Priest would come unto him, and through what place he would pass. And we are not ignorant that the ethnics had Oracles, where men were all night to obtain visions & dreams. Such a one was the oracle of Amphiarus son of Oeleus an Argive, and a Soothsayer, being compelled by Adrastus to go to the City of Thebes, as soon as he came thither, the earth opened and swallowed him up. Amphilochus a Philosopher, Trophonius, & Aesculapius, in those places the devil showed unto those which slept, the remedies and medicines to heal such as were sick, and therewithal also, gave answer of other matters. Supernatural sleeps and dreams do come of God from above by good Angels, by the which God revealeth his will to whom it pleaseth him, and we understand that those kind of dreams, do much differ from those that be natural, because they are of more certainty, and sealed and confirmed from above, so that the verity of the same cannot be ambiguous or doubtful. S. Augustine in his Epistle to Euodius the 100 Epistle he saith, I would to God I could discern betwééns dreams which are given to error, and those which are to salvation, nevertheless we aught to be of good cheer, because God suffereth his children to be tempted, but not to perish. It is also-written by S. Augustine in his book De Civitate Dei, cap. 20. jucubus doth infested and trouble women, and Succubus doth infest men, by the which words it is manifest, that the godly, chaste, and honest minded, are not free from this gross subsection, although more commonly the dishonest are molested therewith. Some hold opinion, that Marline, in the time of Vortiger king of great Britain. † 70. years before Christ, was borne after this manner. Hieronimus Cardanus in his treatise De rebus contra naturam, seems to be of opinion that spirits or diuel●s may beget and conceive unt not after the common manner, yet he reciteth a story of a young damoisell of Scotland which was got with child of an enchanted devil, thinking that he had been a fair young man which had lain with her, whereupon she brought forth so deformed a monster, that he feared the beholders, and was by them burned. It seemeth not by any reason of man, that a devil or spirit, should beget on a natural body either son or daughter, except they in possessing new slain or dead bodies, use those powers that may come to a form and shape forth of that body wherein it is infused, or that those spirits be not of that subtle Materia that the Demons are, but a more gross and earthy cause, as Nymphae, dryads, Hobgoblins and Fairies. For that it is no strange secret to disclose that in few years here in England, Lyelmaho Enile Narf. two several persons came acquainted with women as they thought, and knowing them carnally vanished awa●e and one of the persons kept co●●●ane n●r a few times, but how he prospered after, there is left no cause of triumph. Edward F●nton in his book of the secrets of Nature; the seaventh-chaptor, reciteth forth of james Roffus in his books Dr conceptu & generatione homiriss, that in his time, there was a wicked spirit, had to do by night with a common woman, being transformed into the likeness of a man, whereupon she became immediately with shield, which when she perceived, she fell into so strange a kind of disease, that her entrails fell from her, which could not be helped or made sound by any devise of Physic. Wicked spirits are never unpossessing nor meresing those the appertain unto that kind, which is like unto themselves, for women may conceive in evil thought the form shapes that the deep impression of the mind is fixed unto, at conception: and men also devilishly thinking of filth, beastly and deformed manners, shapes and forms, in their heat of generation, do power forth to the manifesting of God's high justice, the thing no less monstrous by nature's corruption, as also by the present devilish and unclean intention: by the which it may be said, that devils do in deed beget sons and daughters. I would to God that the foul lust of such uncleanness, were banished forth of England, which will never be, until discipline pinch the great as well as the small: for the one presuming so much of the liberty of the other, both go without punishment, and the glory of God diminished. The cause of this impediment. In the body cometh a vaporous humour or fumosity rising from the stomach to the brain: it may come also through surfeit and drunkenness, and sleeping upright, these breed dreams & disquieting of the powers, make men to seem or deem that which is the contrary. Likewise the vapour of gold & silver do so incense the brain and inflame the stomach, that many times justice minds to punish, when he thinketh nothing less. Thus the goodly are disquieted, by missing of that sight, that they would gladly see, and though wicked triumph, as though they were not seen nor perceived. The remedy. Keep good & temperated diet, for some eat too much, and many other would eat if they had it: as for those that disdain to work, those are worthy to fast. Also take heed of lying upright, for too much lying upright, breedeth the cause of stiffeling of the body, and the endless damnation to both soul and body. Of travail. Cap. 29. travail is needful for keeping and saving of kind, Su●●cre as it is said in Pantegni: There is double manner travail, of spirit and of wits, and bodily travail. Of spirit and of wits, as studying, waking, wrath, sorrow, business, and such other: if they be proportionate to kind, they help much the health of body and foul, as it shall be said afterward of the accidents of the soul, in the end of the seventh book. Sometime bodily travail is temperate, and sometime not temperate. Temperate is mean between feeble and strong, great and little, swift and slow, that doth not always increase in heat or in dryness: Travail that is not temperate, passeth this temperateness: and if it passeth much, it heateth and drieth in the beginning and if it dure long, by dissolution and wasting of strength and of virtue, and by evaporation of spirits, it cooleth & drieth. Constantine saith, that three manner profits come of travail: For it exciteth kind heat: and wasteth and destroyeth superfluity: and maketh the members hard and sad. Sometime bodily travail is universal, and some particular. Universal is, when all the members move, as in delving, journeying, and such other. In particular travail, some limbs and members rest, and some move and travel, as in sewing, writing, and such other. These divers travails, diversly exercise the body according to the sundry offices and crafts of men. Some travail heateth and drieth the body, as Smiths craft: for the air that bloweth in the forge, is hot & dry, and it heateth and drieth the Smiths. Fishing craft doth the contrary: for it cooleth and moisteth. Some particular travail is strong, and some feeble, and some mean. In travail men shall take heed of quality and quantity of time and place: in quantity, that it be not too much or too little: in quality, that it be not too slow, or too swift: but mean travail is good and profitable. Before meat is best time of travail, that superfluities, that be made slipper and sliding may be voided by travail, that meat and drink be not corrupt with such superfluities. After meat travail helpeth the virtue of digestion, to seethe and defy meat and drink, so that the travel be temperate. For too much travel is not good, for it heateth the inner parts and the utter also. Men shall take heed of place, for some place is watery, and cooleth and moisteth, as the place of Fishers: and some is dry, & hath wood and trees, as the place of hunters: and so such a place heateth and drieth by heat that cometh of travail and of walking about, and so of other. Sometime men asked of a wise man, whereto travail was needful. And he answered and said in this manner: Honest travail is the true keeping and ward of man's life, pricking of his kind that sleepeth, the file of heat of sleeping, wasting & destroying of superfluities, chastising of vices, death of evils, and of sickness, medicine of sorrow and woe, winning of time, debt of youth, crudition of young folk, joy of age, help of soul, and enemy of idleness, the mother of all evils: foreseeth he alone forsaketh travail, that will miss and lack joy of wealth and liking. These foresaid words be contained in Fulgencius sermon that he made against idle men. There that word is expounded: He eat not idle bread. In that Sermon, he praiseth much good business of travel, but in the end of the Sermon, he setteth devout idleness of contemplation, before business and travail: and saith, That for idleness of contemplation, Mary shall not be accounted among idle women, but rather she shall be set before all other. How should she eat idle bread, that is full of bread of life, and that broke bread to other, which with good prayers, with ensample of good conversation, and with good words and teaching, said and nourished them that hungered and thirsted after justice. Then Mary that helpeth with good prayers, and draweth other to good living, with good conversation, and teacheth well with preaching, breaketh bread, etc. Of rest. Cap. 30. REst is ceasing from business & travail: Quittus. for like as exercise is needful for the keeping and salvation of kind, so likewise is rest, for rest to the full end of moving and of travail. For without rest nothing dureth finally, for that which always lacketh rest, is not durable. Therefore heaven, that is most movable, draweth to rest with his moving. Also the Sun, the Moon, & the stars, fire, air, and water, and all other things that move by course of kind, draw finally to rest. Wherefore Aussen saith, That rest hath kindly an inclination toward the middle, and therefore it is the head and disposition of gathering and oning of parts in their own place. joining. And therefore all that is ordained to rest by course of kind is accounted more noble and more worthy when it is finally in rest, than it is when it is in moving: as the ente is more worthy, than those things that be ordained for the end. Insomuch as rest is contrary to travail, men shall take as good heed of rest, as is requisite touching the effect, in as many manner wise, as of travel. Some rest is of spirits and of wits, and some is bodily rest: and each of them if they be meet or equal and proportionate to kind, be healthful & wholesome to body and soul, and saveth and keepeth man's health: but if they be not, then is it contrariwise. Also sometime, rest is too much, & then it breedeth, nourisheth, & multiplieth evil humours, & bringeth in corruption: for water rotteth if it rest too long: & all iron, and all manner of metal, rusteth, if it be long unused, or too little used. And sometime rest is too little, and that likewise is vicious. For it refresheth not kind that is weary, neither relieveth feebleness, neither restoreth that which is wasted. Mean between these twain is good: for it comforteth kind heat, and recreateth the wits, and helpeth digestion, and cleanseth somedeal the body. Also touching quality, some is very rest, and is good, if it be not too much: and some is not very rest, as in them which have the fevers, their rest is not full good, as it shall be sayve afterward. Addition What is the rest of perfection. Psalms. 4 15, 16.55. TO use moderate labour, by the excercise of the body, but being guided with a conscionable mind, bringeth forth fruits, acceptable to God and man. What difference is between the body and the mind. The same that is betwixt the soul and the body: for the soul worketh by motion, and the body by action: the bodily work is not known but by labour, which requireth rest after travel, as abstinence doth require saturity. The souls immortal rest is, when the labour of the body is discharged by death, to that pains be diminished, rest is preserved, so the body, from corruption, to the mind from transgresion, in the hope of resurrection until spiritual perfection bring us forth in the spirit, as it did sometime in the flesh: in earth for a time, in heaven for ever. EXPLICIT LIBER SEXTUS. ¶ INCIPIT LIBER SEPTIMUS. DE INFIRMITATIBUS. caput PRIMUS. AFTER that we have (by the help of God) ended the Treatise of the properties of things that perform and help, and succour and keep and save man's kind: we shall speak of those things that fall to man against kind, and that destroy and corrupt his kind. Three things there be that grieve man's kind, that is to wit, cause of sickness, sickness itself, and accident that followeth sickness. The cause of sickness is it, whereof cometh evil and unkind disposition in the body, as evil complexion, or too great repletion: or too great abstinence, or default of virtue, or changing of qualities, and dissolution and departing of continuance. All those be cause or occasion of sickness. johannes saith, That sickness is the thing, whereby the complexion of the body is grieved and noyed, as by fevers, and postumes, and such other. Accident is a thing that followeth these passions, that cometh and is brought into the body, whether it be against kind or not, Cephalea. Peripuenmon●a in slamation of the lungs as head ache in Cephatico: or not against kind, as appeain Peripleumonia, the cheeks were red. Good disposition of body is called health, by the which man's body in complexion and composition is in such state, that it may freely and persectlye do his works and deeds. And if kind slide out of his temperatenessie, it falleth into evil and sickness. For of distemperance and unevenness of humours, happeneth like disease, as fevers, dropsy, and such other. And of evil disposition of members cometh sickness and disease, like as blearinesse in the eye, and gout in the hand, and of evil disposition both of the humours, and of members cometh evil universal, Cancer uniu 〈…〉 Elephans. a kind of lepr●●us, that stineneth the joints. as Elephantia or Lepra. Then every evil is like, and infecteth the humours and members that be like, as Fevers and such other. Other unlike, and letteth the limbs office, or else universal, and corrumpeth and destroyeth kind, within and without. ¶ Of head ache, and of the causes & signs thereof. Cap. 2. Cephalea Dolour capius, dolour ingens in capito. extreme pain of the head. SOmewhat shall be said of the properties of these evils and sicknesses, of the causes thereof, of the effects and doing, signs and tokens, and of remedies of them: not of all, but only of those that holy Writ maketh generally mind of. Therefore here is no charge of the order of process. Then first we shall begin of the passione of the head. Esay p●. Euerich aching head, etc. Psa. 1. ve. ●. 6. The whole head is sick, and the whole heart is heavy, from the sole of the foot, unto the head, there is nothing whole therein, but wounds and swelling, and sores full of corruption: They have not been wrapped, nor bound up, nor fastened with oil. Constantine saith, that head ache, is named Cephitica, and cometh in two manners, either of things that be without, as of smiting: or of hot air, that departeth, and dissolveth: or else of cold air, that constraineth. In the second manner, head ache cometh of some cause that is within, and that either of some private cause, that cometh not but of the head, or some of farther cause, as of the stomach. And if the ache cometh of a private cause, either of the fault of the only quality, namely of coldness, or of heat, or else of vice of humours, as of blood, of phlegm, of Cholera, or Melancholia. Augmenteth and lesseneth And if this ache cometh and goeth, it is a token and sign that it cometh of the stomach. Therefore Galen sayeth, if ache be in the head, and cometh of no cause that is without, then sharp humours grieve the stomach, and if the ache be continual, it cometh of humours, and if it come of bleud, the head is hot, and the forehead heavy. For the sorther part of the head is the siege and seat of blood, the eyen come reide, and the veins of the face be full. And if it cometh of fumosities of Cholera, heat is felt in the nostrils, and dryness in the tongue, waking and thirst lacketh not. Ache is more felt in the right side than in the left side, for there is the place of Cholera, the face & eyen be citrine, and the mouth is bitter. yelowish If it come of Melancholia, the ache is more on the left side then in the right side, with cold and waking and heavinès, and the face is of earthly colour and hiewe, the eyen be hollow, with blearinesse, and sourness of the mouth. If it com●ieth of phlegm, there followeth ache that grieveth. Superfluities come out of the nose and at the mouth, and sometime with cough and beanye sighings and groanings: the face is pale, and somewhat swollen, the eyen are bleared, the mouth is wearish and unsavoury: and the ache more in the hinder part of the head, for there is the place of phlegm, and cometh oft of phlegm in winter in old men, and cometh never by itself, but of some other evil, that cometh before. For in some evils feeding phlegm is ravished to the brain, by working of heat of fevers, that maketh it smooth, and is gathered in the hinder cell, because of likeness, and breedeth a Postume: the signs thereof are continual Fevers, urine discouloured, and the said oppressing and wring of the eyen, and false sleep: and if the sick man be called, uneath he answereth. Therefore in Libro Institutionum Galen sayeth, That it needeth to know, that the head is departed in three parts or in four. For blood hath mastery in the forehead, and Cholera in the right side, The poll and phlegm in the nolle of the head. Head ache cometh in this manner, and in many other, as of sharpness & doing of strong wine, the smoke whereof pincheth and pricketh the small fells of the brain, and breedeth great disease in the head. Huc usque Constantinus. ¶ Of medicine and remedies for ache and pain of the head. Cap. 3. THe head is grieved within with an ache and an evil that Physicians call Emigranea, as saith Constant. Hemicrania, the Megrime, of Hemi, the middle, & of Craneum the skull: because the pain keepeth the middle part of the head, & so setcher's a compass about the temples, yet sometime the grief will be more on the one side, than on the other. And he saith, this ache and evil is most grievous: for who that hath that evil, feeleth in his head, as it were beating of hammers, and may not suffer noise, nor voice, nor light, nor shining. And this evil is of cholarike smoke with hot wind and ventosity, & therefore he feeleth in his head putting & pricking, burning and ringing. Also the head is grieved specially without in the skin with pimples, and whelks, and scabs, out of the which cometh matter much like to honey, and therefore Constant. calleth such a scab, fawm an honey rombe: for such whelks have small holes, out of the which matter cometh, as honey out of the honey comb. And this evil cometh of vicious and gleymie humour, which cometh to the skin of the head, and breedeth therein pimples & whelks. Also the head is oft diseased with a familiar passion, that children have oft, & by Constantin that evil is called Squama, a scall, and we call that evil Tinea a moth: for it fretteth and gnaweth the over part of the skin of the head, as a moth frelteth cloth, and cleaveth thereto without departing, holding the skin right fast. And such an evil breedeth passing great itching and fretting & clawing, of that itching falleth many scalls. This evil cometh often to children that have great plenty of blood, & for softness of the skin, and for plenty of meat and drink. This infirmity doth come of rheum, Addition and wind intrussed in the head, and cannot get out but by medicines: the easiest remedy to cure the same, is stemulations and mustard laid to the temples. ¶ Constantine saith, that meat and drink aught to be withdrawn from such children, and to have it but moderately. Then when the humour is avoided, thero aught to be done thereto ointments and other remedies. And also Constantine saith, that to children sucking, the best remedy is, to let them blood in the veins behind in the cars, and to anoint the sore place with the same blood, while it is hot and subtle: for with the heat and sub●●●tie thereof, it openeth the poors, and entereth, and departeth, and wasteth, and destroyeth the matter. And because that often these scales cleave to the roots of the hair, it may not be easily cured and healed, but if the matter be first drawn out of the head right by the root: the which evil and malady if it be old, uneath it may be healed and saved. Also uneath such scall or scurf is healed, but that some token of scaldnesse or pyldnesse is left and senne always afterward. Also the head is grieved without, in losing the highting thereof, as when the hairs of the head fall away, and the head weareth bald. as it is rehearsed and said before in the fift book, in the chapter De Capillis, look therein diligently. Also the head suffereth in the hairs thereof, a fretting, gnawing, and unhightinesse, that Phisitious call Furfurisca. For sometime in the head by the roots of the hair, Dandrufe. breed scales, like to bran, and cometh of the vice of the brain, either of the fumosity that cometh of the head to nourishing and feeding of the hair: but this uncleanness must busily be help with cleansing, washing, and with medicines: like as lice, nits, and small worms must be voided out of the head, by needful medicines. Constantine saith shortly, that the foresaid passions of the head be holp in this manner. If the ache and sore cometh of evil humours, and of repletion thereof, as of evil blood, or of other evil humours: we shall let the Patiented blood in the vain that is called Cephalica, A chief vein. and cleanse the body with covenable medicines and purgatious, and namely if it be of the matter, that is in the stomach, it is needful to make the patiented spew, and bring out the matter with covenable medicine, and when the body is cleansed and purged, than men should pour warm water on the head, hands, and feet to open the poors, and that the fumosity may the easilier pass out of the body: and if the hinder part of the head acheth, than we must open the broad beyne in the forehead, and draw out blood. And Constantine sayeth, To rub. That it is good to garse the legs beneath, that the humoured, fumosity and spirits that are cause of the head ache, may be drawn from the head downward to the neither parts: and if the further part of the head acheth, we must 'cause the nose to bleed: and if the humour be hot and cholaricke, we shall help it with cold medicines and moist. The temples, the nosethrills, & the veins and pulses, we shall anoint with water of Roses, and milk of a woman that feedeth a male child, and labour to bring the patiented a sleep. And if the matter be cold and gleynne in the mouth of the stomach, when the matter is defied, we must give a spoonful of medicine Co●latura vomitus Patrative. Addition Beware of Garlic, Onions, ●hybolls called Scallions, heady wines, hanging down the head, of Venerius acts, and surfeiting the stomach. And if the matter be in the ground of the stomach, we must bring it out with covenable medicines, & use balms and ointments that be meanly hot, & di●t that is meanly hot, & so it is to understand, & so we he'll contraries with contraries. Cephalargia. So●a. & Cepha●a. be in ●e● p●●nes 〈…〉 head. And if the head ache be without vicious humour, and cometh of some passing quality, than the patiented needeth no purgation but rather alteration. And if the fault be in qualities: we must use contrary ●●alities. And if the ache cometh of too great repletion of meat or of drink, as it fareth in ●lu●tous or drunken men: then the best remedy is to drink hot water in great quantity, and then with in a while after, busy him for to spew●. If thou wilt use strong medicine, go to the Book called, Viati●o Constantins. This sufficeth to the readiness of a wise man. ¶ Of the Pose. Cap. 4. IVdith. 8. Burning heat came upon Manasles head, and he died, etc. Manasles the husband of judith, Addition as he was diligent over them that bound sheaves in the fields, the heat came upon his head, and he died at Bethuha his cit●●, and was buried beside his fathers. The cause of hasting of Monasses death, was immoderate and passing running of ru●e out of the head to the inner parts, and by that violence of burning heat, dissolving and shedding the humours of the head, as ●arnard toucheth. Such a running heat as Physicians mean, cometh in the head, of many and divers causes: sometime of hot air, dissolving and shedding fleeting humours: sometime of cold air thrusting and wring the brain, and wring out the parts that are most fleeting: sometime of great abundance and plenty of humours, which run and drop out for straightness of place and of holding, and that cometh of the inner heat, that dissolveth, and departeth, and sheddeth the humours. Or of cold thrusting and wring out, or of moist, that maketh slipper & sliding: and sometime of fleeting and running and shedding themselves: sometime of feebleness of the virtue of h●lding. Catar●●●os is the 〈…〉 called also Catarrus, a Cataru●, Inundai● or Distill●tio, those cometh of ●ume, the which doth distill from the hea●e into the stomach, & sometime cometh so that the powers a● stepped. The running that cometh of too great plenty of humours, hath such signs and tokens, The body is plectoricke and replete, the place is some deal swollen with slype eyen, great superfluity cometh out of the nose, and at the mouth: and the body is heavy. If the running rheum cometh of dissolving heat, these be the signs and tokens, The face is red with red veins namely in the eyen, there be yet running hot tears biting the eyen, and heating the skin, and the heat is felt deep within. If it cometh of cold thrusting and wring, it is known by those tokens: the face is pale, the tears be cold, and cold is felt deep within. If it come of fléeting humours and thin, it is known by great superfluity that cometh out of the nose and mouth, and by dropping and gleiming thereof. Then if superfluity be the cause, the cure is by voiding of superfluity, namely, if the running humours run to the spiritual members by out thrusting and wring. If the running be cold and moist, best remedy is the contrary, hot and dry, withholding & wasting the humour, as Laudanum, Thus, Storax, & Castorium. If the running be hot, be it refrained with cold bauming, as with séething of roses & rain water, & with the same roses held to the nosethrills. Also as long as the running of such a rheum is violent, no plaster nor ointment shall be done thereto, for then the dissolution & running should be the more, as saith Constant. nor none other water shallbe powered on the head, but water of roses or of Wi●●ies, if the rheum cometh of heat. Willows, the leaves sodden in water. ¶ Of the frenzy, and the causes and remedies thereof. Chap. 5. DEuterenomij. 28. Our Lord shall smite thee with woodness, and loss of wit and of mind, and with stonings, etc. Hear he calleth woodness frenzy, that Constantin describeth in this manner. Frenzy (he saith) is an hot postume in certain skins and tells of the brain, A hot impostume. and thereupon followeth waking & raving. And so frenzy hath that name Frenesis, of frenes, fells that beclippe the brain. And it cometh in two manners either of the read Cholera chased & made light with heat of itself & of fevers, & made wood and ravished upward by veins, sinews, wosen, & pipes, & gathered to a Postume, & so into the kind of frenzy: or else it cometh of fumosity & smoke, that cometh upward to the brain, & distroubleth the brain, and is called Perafrenesi, that is no very frenzy, and the phrentike person suffereth many dreadful accidents, as too great thirst, dryness, blackness, and roughness of tongue, ●●l great grief and anguish, and rough, and swooning for default of spirits, and changing of kind hea●e into unkind. The patiented is read, if it come of blood, and Citrine, if it come of Cholera. This passion cometh to hot men & dry in Summer: and all those have comparison to cholera. Parafrenesis cometh of binding togethers and company of other members, as of a postume of the stomach, or of the mother, & when these members be brought to their own former state: then the brain turneth again to his own good state: & then this evil Parafrenesi is cured, and then the man is saved. But if the postume be in the substance of the brain, then is the frenzy worst and most grievous: & therefore most perilous. These be the signs of frenzy, discouloured urine, during the Fever, with woodness and continual waking, moving, and casting about the eyen, raging, stretching, and casting out of hands, moving and wagging of the head, grinding, and gnashing togethers of the teeth, alway they will arise out of their bed now they sing, now they laugh, now they weep, and they bit● gladly, and rend their keeper and Leach, seld be they still, but cry much. And these be most perillouslye sick, and yet they wots not then that they be sick. Then they must be soon hol●en lest they perish, and that both in diet and in medicine. The diet shall be full scarce, as crumbs of bread, which must many times be wet in Water. The medicine is, that in the beginning the patient's head be shaven, and washed in lukewarm Vinegar, and that he be well kept or bound in a dark place. diverse shapes of faces and ●emblaunt of painting shall not be showed before him, Vexed. jest he be tarred with woodness: all that be about him, shall be commanded to be still and in silence, men shall not answer to his nice words. In the beginning of medicine he shall be let blood in a vain of the forehead, and bleed as much as will fill an Egg shell. Afore all thing (if virtue & age suffereth) he shall bleed in the head vain: by medicine digestion shallbe procured, & read Coler quenched. Over all things with ointments & bauming, men shall labour to bring him asleep. The head that is shaven, shall be plastered with lungs of a Swine, or of a Wether, or of a sheep, the temples and forehead shall be anointed with the juice of lettuce or of Popie. If after these medicines be laid thus to, the woodness dureth three days without sleeping and discouloured urine: there is no hope of recovering: but if the urine begin to take good colour, and evil signs wax less, there is hope of recovering. Addition. Addition AS concerning frenzy or madness, which is a disease very dangerous to cure, if the vitals be over ruled by a strong spirit, as all diseases, are spirits severalles, so this disease of frenzy is a token of a deep displeasure from God, when it remaineth unto the end in the possessed, as plainly appeareth. Also the same disease with diverse others, having been a long time, and many thousand years past, powered on man, declareth unto us the great wickedness of former ages, and as I am assured, to this end, that as we in these latter ages do abhor so loathsome infections, should also for the avoiding of them, hate and resist the causes of their continual increasings, which cause is, the wicked desires of the flesh, no less procuring the same, but rather more than in times past. Yet such ever hath been, that wonderful goodness of God to man ward, first to bless, forth from whose blessings proceedeth great prosperity to the bodily benefit, as Exaltation, dignity, renown, honour and worship, to govern not only men, but Devils, in the subduing whereof, the benefit of the blessing appeareth, if thus blessed on earth, much more blessed are those in heaven: Contrary for a just revenge of contempt, followeth the curse, and with it cometh deprivation, indignity, bondage, dishonour, and rejection, on earth unto man, from heaven unto God, on the body, the Pestilence, the Consumption, the Fever ague, the veruent heat, the Sword, blasting, Mildewe, the heaven shall be a brass, that is, there shall come no moistness to comfort the earth, the Botch of Egypt, the E●●erodes, the scab, the itch, that thou canst not be healed. And the Lord shall smite thee with madness and with blindness, and with astonieng of the heart. Phrenitis is a Greek word, and signifieth disguised usage constrained, also Sy●sen or Karabitus, the barbarous word is Frenisis, in English, a frenzy or madness: an impostumation bread & ●gendered in the Pellyc●es of the brain, named in Latin Pia matter, the which Apostumation, doth make alienation of man's mind and memory. There is another accident Phrenyse, the which is joined with another sickness, as a Frenzy with a Fever, or with a Pleurisy, and such other like, which disease doth commonly come of a bylous humour, oppressing the brain, in some an inflation, or fume of corrupt air: The accident Frenzy cometh two ways, through hot fume ascending from the stomach to the brain, the second through colligation of the nerves and sinews, which the brain hath with the midriff. If hope of cure be, then let the patiented blood forth of Cephalica vena, restrain the possessed of his will, which commonly is to murder, not too hot, temperate air, and diet, and for a time darkness, to take away the imagination that cometh by the sight, yet there is one kind of frenzy or madness that is worse than all these, which is disdain of knowledge of the truth, wilful affection, ignorance, and hate to be reform, from the which miserable bondage, good Lord deliver the oppressed, and comfort the relieved. timorousness is a king of weak distemperance, which if it continued, it breedeth Lunacy, frenzy, and madness, the best cause to cure the abundance of distempered blood, is music, and merry company, little meat, sweet smells, and cleanly lodging, because it cometh of a gross and watery humour, thick, that doth stifle the vitals. ¶ Of Madness and the causes and signs thereof. Chap. 6. Mania, Insania, Furor. Madness of frenzy, of humour, & of possessing. AMentia and madness is all one as Plato saith, Madness is infection of the foremost cel of the head, with privation of imagination, like as melancholy is the infection of the middle cell of the head, with privation of reason, as Constant. saith in libro de Melancolia. Melancholia (saith he) is an infection that hath mastery of the soul, the which cometh of dread and of sorrow. And these passions be diverse after the diversity of the hurt of their workings: for by madness that is called Mania, principally the imagination is hurt. And in the other reason is hurted. Oppressed. And these passions come sometime of melancholy meats, & sometime of drink, of strong wine, that burneth the humours, & turneth them into ashes, sometime of passions of the soul, as of business & great thoughts, of sorrow, & of too great study, & of dread: sometime of the biting of a wood hound, or of some other venomous beast: sometime of corrupt and pestilent air that is infect: sometime of the malice of a corrupt humour, that hath the mestry in the body oh a man prepared to such sickness: and as the causes be diverse, the tokens and signs be divers. Diet cureth frenzy, letting blood cureth humour. & both with earnest pra●er unto God cureth possession. For some cry & leap, & hurt & wound themselves & other men, & darken & hide themselves in privy & secret places: of whose disposition & difference it is rehearsed before in the fifth book, where it is treated of the passion of the brain. The medicines of them is, that they be ●ound, that they hurt not themselves and other men. And namely, such shall be refreshed & comforted, & withdrawn from cause & matter of dread & busy thoughts. And they must be gladded with instruments of music, & some deal be occupied. And at the last, if purgations & electuaries suffice not, they shall be holp with craft of Surgery. Or skill. Of gauring and forgetfulness. Chap. 7. Want of perseverance or knowledge. DEut. 28. God shall smite thee with blindness. and another letter saith Stupore. And Stupor is called a disease of the soul, and Constatine saith, Stupor is blindness of reason: And it is, as it were sleep within the eyen closed, when for default of spirits the soul deemeth not nor discerneth things, that be sensible seen: As the Sodomites were slatten at Lot's gates, as the gloze saith Gen. 30. and Sap●. ultimo. Constantine saith, that this Stupor gau●●●g cometh in two manners: For either it cometh of perturbation that taketh no heed: or it cometh of superfluity of humours, that stoppeth & letteth the ways of the spirits in the brain, as it fareth in drunken men: or else it cometh of cold air, that presseth & wringeth the sinews of feeling, as it fareth in them that be frozen in Ice, or in snow. Also it cometh of complexion of all the brain, as it fareth of Apoplexia, an evil that taketh away moving and feeling, & also in Litargia, the sleeping evil. And also Stupor is called a letting and stunieng of the limbs, & a crooking of the utter parts of the body, when for cold it seemeth that the limbs shrink & sleeve. Damascenus speaketh otherwise of Stupor, & saith that Stupor is a wondering of a new thing, etc. Here Stupor is taken for a manner sleeping soberness, the which is a certain disposition of full grievous sickness, & namely to Lethargy ● that is a postume bread in the hinder cell of the head, & hath that name Litargia of Lethos, that is forgetting, for it induceth forgetting. It is often in old men & in winter, & cometh of phlegm: And it cometh never itself, but it cometh always of some former sickness: for in some sickness phlegm is bred by working of a sever heat and boiling, is ravished up to the brain: And in the hinder cell it is gathered together by reason of accord & likeness, & gendereth a Postume, whose tokens be continual ●eauer, urine discouloured and thick, shr●sting of the eien, false sleep, and if the patiented be called, uneath he answereth, & if it hap that he answereth he raveth, & speaketh vanity: he lieth upright, and if he be turned for a time to lie ●n his side, by his own rease he turneth himself anon, and lieth upright, and is full cold in the utter parts. The remedy of this is, that the sick man be laid in a light place, and that there be talking and great speaking and disputation, and that he be drawn and haled strongly by the hair of his beard and of his head, and that his face be oft washed with cold water● and his feet frotted often under the soles, and that s●inking thing smoking be put to the neither parts, as goats horn burnt, and such other. And over all thing he shall have a clyster, & sneezing shall be excited, the head shall be shaven & frotted with things that openeth the poors, and anointed with mustard & with such other: snéesing in this cause is best token and sign. If sleep continued & quaking, with moving of arms, and gnashing of teeth followeth thereon, it is token soon of death. And take heed, that if he that hath the frenzy falleth in Litargi, that is the worst. And if he that hath Litargi, falleth into frenzy, it is good. All this I have drawn out of Plato and Constantine. Of Giddiness. Chap. 8. OUR Lord hath meddled spirit of giddiness. Esaye. 19 The Lord hath mingled among them the spirit of errors: and they caused Aepypt to err in every work thereof, a● a drunken man staggereth in his vomit, in stead of the spirit of wisdom the Lord hath made them giddy, with the spirit of error. Constantine saith, that giddiness is false doom and corruption of the sight and of the spirit of feeling: For by that doom it seemeth suddenly that all thing goeth about and is dark. The cause thereof is too much plenty of humours with ventosity meddeled. For those humours move in the head, with ventosity that cometh up from the body, and from the stomach to the brain. If this evil be only in the brain, the patiented feeleth heaviness in the head, noise in the hearing, and corruption in the smell: and such a giddiness passeth not easily. And if it cometh of the stomach, the patiented feeleth abomination, and wambling, & ache in the mouth of the stomach: but such giddiness cometh and goeth. For when the fumosity cometh up, them the giddince beginneth: & when it cometh not up then it ceaseth. The remedy hereof is, if other things letteth not, the patient's foot shall be set in hot water. And he shall be let blood, and use medicines purgative, and forbear wine, for wine dissolveth: & he shall forbear swelling meats & great. And spewing shall be excited, Stirred or provosed for that is still good. Of Waking. Chap. 9 WAking over measure is default of might to sleep, and is an evil of the brain contrary to Litargi. And this evil cometh of too great moving of the brain, and dryness of red Colera, or black, of intemporate heat, and of too salted humours. Of all those cometh inordinate waking, and anguish followeth, colour changeth, Surmisings. & busy thoughts increase, and raving and unreasonable suspetions, the body waxeth lean and dry, the virtue of digestion is corrupt, all man's complexion changeth, the eye lids and face swelleth, and full evil sicknesses breed in the body. That these perish not, men shall hastily provide a medicine to cure them. Men shall anoint their faces and temples with things that breed sleep, woman's milk is good to bring them on sleep, the body shall be fed with good meats. Look afore in lib. 6. Of the falling sickness. Epilencia. Chap. 10. Epilepsia. C●u●lcio Morbus cōma●ialis Morbus sac●●. HE fell down to the earth foaming, etc. Mat. 9 Constantine and other authors call the falling evil Epilencia, and in old time this evil was called and named God's wrath: Morbus ●a●culeus Biotbus Caducus, Morbus Mahometus. As Constantine saith, Epilencia is a meist humour, by the which the chambers of the brain be not perfectly stopped, the which humour letteth the soul that i● the spirit of feeling, Ira Dei. Zoilei, so called of Plini, and this d●●l● is a scheme● inflammation & to declare his working & doing, until the way of the brain be unstopped of that humour. This evil is called in passion Yeranoxon, that is the holy passion, for it occupieth the holy part of the body, that is the head. And it is called Hercudis also, serning of the body ●eruents ●umor. for it is strong as Hercules was. Also it is called the fa●ling evil, & hath that name of that doing thereof: For it stoppeth the sinews, & maketh the members, that be instruments of virtues, poor of the governance of spirits, & destroyeth them. And therefore in this evil men be compelled to fall. Also this evil Epilencia is nigh of that kind of Apoplexia: for one is the place of both, & the matter, of the which they be bread: for it is cold and cleaving. And they be diverse in that that Apoplexia stoppeth all the chambers of the brain, with privation & diminution of feeling, and of moving: And Epilencia letteth not all, but the principal chambers of the brain, & hath the name of Epi, that is above, & Lenpsis, that is hurting: for namely it grieveth and hurteth the over parts, also it is called children's evil, for often children have that evil. He that hath this evil falleth suddenly, the mouth is drawn awry & a side, & the face also, with quaking of the neck, of the noll, & of all the body, with grisly grashing of the teeth, and foaming at the mouth, and outputting of many superfluities. Physicians call this falling evil the little Apoplexia, & cometh of three causes, as Constantine saith, either of flematike or melancholic humours, that breed in the further part of the brain, or else of ventosity cold and gross that hath the mastery over the brain, or over some other members, or over the stomach. For there is a humour bread in that member, and the smoke thereof cometh unto the brain, and with the thickness of that smoke, the ways of the spirits of feeling are stopped, and thereof cometh the falling evil. Constantine saith, That this disease cometh at a certain time. Therefore Galen saith, that Epilencia, that cometh in the wearing of the Moon, betokeneth, that the kind thereof is moist. For all thing that is moist increaseth, when the Moon waxeth. And the kind of this evil that cometh in waning of the Moon, is most cold, and some deal moist. There be three kinds of Epilenci, as there are three manner of places that it is in. One manner evil of this kind is called Epilepsia, and is in the head, and cometh of matter that is only in the brain, another is called Analepsia, and cometh of matter that is in the stomach, not in the hollowness but in the sinews and arteries of the stomach, by mean of which boiling matter is ravished to the brain. The third is called Catalepsis, and cometh of matter that is in the uttermost parts, as in the hands and ●éet; and is known by his own signs and tokens. For they that have and be possessed of that evil Catalepsis, feel and know when the evil cometh. For they feel a manner grudging as it were by the noyeng of Amptes, Stinging of Pismeres. or moving of some manner wind of the matter that cometh upward: And often for shrinking and straightness of the utter parts, they be kept from falling, and as Galen saith, often these have the Fevers. For without boiling and séething, heat of Fevers, uneath may the matter be ravished from the neither parts to the over. They that have and be possessed of that manner evil that is called Analepsia, are sore grieved with repletion of the stomach, and namely in digestion and bolking, and of loathing of meat. And also they be ware afore of their falling. And they that have that evil that is called Epil●psia, they feel not afore hand, when they shall fall, but they travail with continual grief of the head: These evils come sometime of blood, and of phlegm, and often of Melancholia, and these causes be known by their own signs and tokens, and namely by disposition of the body, Sanguine, phlegmatic, or Melancholyke. By a read face, pale, and wan, by age, by country, and by diet. If it cometh of melancholy, it grieveth and hunteth most in the waning of the Moon: If it cometh of blood or of phlegm, it showeth itself most in the full of the Moon. These evils be most during, and hard it is to heal them, but yet medicine and diet helpeth them. It needeth that they abstain themselves and spare evil meats, and from the service of Venus, and great company and gathering of men: For in such places often their axes taketh them. Grieves Them needeth to use good meats and light and temperate, more in the morrow tide, and little or nought at even. And they should temporatelye drink wine, and be purged with medicine, as the humour that is in the fault requireth. The expediment of Plato against Epilence, he saith, that men shall by garsing draw out three drops of blood of the shoulders, Boxing or lancing. and proffer them with a ravens egg, to the patiented, in the end of his acces. Also he saith, that the Eggs of a raven help much. Whether to eat or to Imel to he writeth not●: Do●ng. Also he saith, the P●any borne & drunken helpeth much: and this confirmeth Galen, Constantine, and Dioscorydes. And he saith, that the Ruynnyn of an Hare drunk, helpeth much the Epilentike, that is him that hath the falling evil: for that Ruynnin letteth the humour to be dissolved and shed, the which humour cometh up and stoppeth the brain. And he saith, that the liver of an Ass roasted helpeth, if it be eaten, and the liver of a Goof, if it be given to them that have that evil, it moveth and stirreth that evil. Constantine telleth many other experiments, of the which we shall not speak at this time. Addition These three kinds of falling evils, Epilepsia, in their falling foam at the mouth, and this is the common falling, sickness. Analepsia, where they do fall, they shall defile themselves, & not some at the mouth. Catalepsia, whether they be taken open eyed, or half closed, yet for the time they shall see nothing, neither can they move or stir, hear nor speak, and seemeth dead for a space: Purge rheum, which is the chiefest cause of this infirmity. Of sneezing. Chap. 11. JOb. 41. His snéesing, etc. Constantin saith, Stern●●atio. That snéesing is a violent moving of the brain to put out superfluous fumosities thereof: and it cometh of diverse causes. For sometime kind self worketh and laboureth busily to put out of the brain superfluities of smeak that be cause of evil: or of breeding of some vire. For mane brain is more moist than the brain of other beasts. And so humours, that be there gathered be put out with sneezing by help of kind. And sometime sneezing cometh of strength of evil & sickness, more than by outputting of kind: as it happeneth in Corica & Peripleumonia. So it fareth in stopping of the nose by fifth, and & also in a postume of the lungs. Also snéesing cometh sometime in this manner: The pipes of the man's nostrils be short: & therefore hurtful things come soon to the brain from without, as dust, cold air, heat of the Sun, and such other. And when such things come to the brain, it moveth to put them of with his moving and strength, and so cometh snéesing: The which if it chance when one is vexed with a sharp ague: or without rheum, it is a good token For it betokeneth the kind is comforted, to put off things the annoyeth it. And if it come with a rheum, it is an evil token. For it betokeneth plenty of evil matter, and therefore snéesing is Sintenica & incresing of rheum. And therefore in Pleurisy (a postume on the ribs within) and other such evils of evil matter, snéesing is an evil token. Then snéesing moveth the brain, and dischargeth all the brain, and smiteth and shaketh the body in his outgoing. And by violent moving of the air, snéesing maketh noise in the pipes of the nosethrills. And if it dureth more than it should, after the out moving of superfluity of fumosity, it grieveth. For it maketh to great dissolution, and exciteth sometime, and breedeth grievoues' evils and sickness. Therefore it should be stinted with medicines, as with fumigations that maketh it stint, and repaireth the spirits, and wasteth superfluities, as with Camamell, Mentastrum, Rosa, Ircos, Nigella, and such other. sneezing is a good sign in an evil cause, Addition this impediment cometh of dilation of the powers of the brain, or of coldness, or heat in the heart. Of head aching. cap. 12. OUr Lord set a token in Cain, that was quaking of head. As Strabus saith in Glo●a. Tremore. Enerye man (saith Strabus) that findeth me by quaking of head and moving of wood heart, shall know that I am guilty to dye. Constantine calleth head quaking jactitatio. And head quaking cometh of default and feebleness of virtue Regitive, in the sinews of the neck bones, and in the brawns of the members. In this evil be two contrary movings, one upward and another downward, kind worketh the over, and the disease the neither. The evil laboureth to bear down the member lower. And kind that hath not forsaken the governance of the member laboureth to rule it & set to it in his own steed: and so kind laboureth to rear up the member. And therefore quaking cometh of such contrary moving. The cause of the beginning is default of virtue the moveth the brawns, as saith Constantine: and sometime this virtue faileth because of evil complexion: and for accidents of the soul, as for dread, for gathering of spirits to the heart. Therefore the members draw downward by their weight and heaviness. And so for kind hath not suffissant spirits coming togrihees, to rule the members, it may act at the full hold the members steadfastly in their own place: and therefore followeth quaking anon. And such quaking is a manner disposition to Palsy, and namely if sleeping follows with quaking: the cause whereof is coldness, running and hardening the substance of the sinews, that the virtue of feeling may not thir●● it and pass thereby. And every Palsy with quaking is more easy to heal, Pearse through. than the palsy that is without quaking. For in the first, the member hath not lost all kind, as it hath in the second. Such quaking with sleeping shall be cured & healed with medicines, that heat and comfort, and dissolve and consume and waste, as with Theodoricon, Iralogodion, and such other. Also bethes be good, and frotings, with hot and opening herbs and fumigations, that the closing poors may be opened, that the superfluity of humours may be wasted, the spirits excited, and the sinews comforted. Of the Cramp. cap. 13. A Cramp is a violent shrinking of sinews, Spasmos. Cō●ultio Kindly moving. taking away and hindering wilful moving. And such shrinking cometh sometime of too great repletion, sometime of great abstinence, sometime of too great cold, Contractio Neruorum. Very cold as it fareth in hands and lips that be sore a cold, that finneth they may speak or clitch, or stretch their fingers. Such shrinking that cometh of utter cold is holp with heat, and needeth none other medicine. But yet let the patient take heed, that he put him not suddenly to great heat, For of sudden smiting of coldness to the utter parts of the sinews cometh full sore ache. And so the utter parts of the limb shall ache full sore. The shrinking that cometh of abstinence hath these tokens. Sometime cometh before passing running of blood, or of the womb, or of the mother: sometime travail or abstinence over his might, that travaileth or abstaineth: Sometime passing heat, as in a man's body that hath a sharp Ague: Sometime deepness and ache of wound, sharpness and strength of medicine taken. In all these the Cramp cometh of too great dryness of kind and of wasting of substantial moisture. And therefore the sinew shrinketh and riveleth, as Parchment put in the fire. And therefore the way of spirits in the sinews be stopped, and the virtue of life and of ruling is let. All such Cramps be deadly, if they endure. Therefore it is said in Apho. the cramp of cholarik is mortal. In the beginning hot woman's milk helpeth this cramy, if it be done hot thereto & if it be shed all about upon the brawn of the cheeks and upon the ridge bone and the neck, and the roots of the sinews. Also water with Wool and Oil bound upon the place of sinews helpeth. The third manner of Cramp that cometh of repletion, falleth often to fat men & fleshly, Corpolent. and well fed, and gorrells: And cometh of shedding & spreading of the sinews: and is more easily holp. For it is holp with hot ointments, with baths, & sneezing, and laratives, as Constantine tracheth. If fevers come upon this shrinking, that is best remedy. And therefore it is said in Aphor. Fevers coming upon the cramp, helpeth the evil. This Cramp hath three manner of lunds, one is called Epitestanus, when the hinder sinews shrink and have the Cramp: That other is called Eprocustenus, & is when the further sinews toward the breast shrink: And the third is called Cethanus, and is when the farther and the hinder shrink. In these three kinds of Cramps is no perfect cure, when they come of abstinence as it is said. Addition There are four kinds of Spasmos or cramps, the first is named Emprosthotonos, the which is when the head is drawn downward to the breast. The second is named Thetanos, & that is when the forehead & all the whole body is drawn so vehemently, that the body is unmovable. The third is named Opisthotonos, & that is when the head is drawn backward, or the mouth is drawn toward the ear. The fourth kind is named. Spasmos, the which doth draw the sinews very straight & asperusly in the feet and legs. Of the Palsis. chap. 14. Paralisia. Dislolutio Palsy is a hurting of part of man's body with minishing, or with privation of moving, or of feeling, or of both, and cometh sometime of cold constraining: Sometime of humours stopping: sometime of heat wasting and ruling the sinews of feeling: Sometime of a wound cutting and departing the sinews. For by these causes and other the spirit of feeling cannot have his passing to the instruments of feeling and of moving. And so if the sinews of feeling and of moving be stopped at the full, or cut, the member leeseth feeling and moving. And if the stopping be not full, neither the passing of spirits, not warned at the full: then cometh quaking by reason of the matter bearing downward, and of the virtue of ruling bearing upward, as it is said before. Palsy cometh specially of superfluitei of meat and drink, namely of drinks: For of meat and drink is great breeding of humours and dissolution and shedding: and thereof cometh needily stopping of the sinews. Also the Palsy cometh of cold constraining and rining the sinews. Sometime the Palsy cometh of another evil, as when the less Apoplexia endeth: Some Palsy is universal, and some particular, the universal occupieth the half deal of the sick man, the particular Palsy occupieth one part, as the hand or the foot or the tongue. Also the matter of that stopping that breedeth the Palsy is sometime in the head and well of sinews, and sometime in the member Peralytike. If the matter and causes be in the head and well of sinews, then is stonieng and unfeelingness about the places that be nigh thereto, as in the face, and in the beginning of the ridge. And if the matter and the cause be in the member Paralitike, then only that member is grieved, and not the other parts, as Galen saith. And he saith, that he did sometime away a Plaster, that Sophista had done upon the hand, and did it upon the neck. And so it followeth, that as the diversity of place of the evil asketh, the manner of medicine is diverse. Palsy that cometh of keruing and cutting of sinews is incurable, and may not be soon holp Also universal palsy in all men, and namely in old men is uneath curable: but in young men medicine worketh more swiftly and more effectually Then to help the Palsy we shall use first medicine, Sosinc●●. that ●esheth and lareth both within and without: and then medicines that dry and make hard. For if we did thereto first medicines that dry strongly, than the fleeting and moist parts should be wasted, and the other deal should be more hard and thick: And so the hardness is the worse to be tempered, dissolved, & wasted. And therefore men shall work wisely in the foresaid manner. Then let the members be purged within with covenable medicine, and without softened with covenable ointments. And he shall use Sage & Castory in seething of Wine. Seech other medicines in Plato & in V●atico Constantine. Addition Hemiplexia, Semiapoplexis, Semiapoplexia, are three particular names, for the Palsy. Also the particular palsy doth rest in a particular member, as in the tongue, head, arm, & leg, consider that all shaking passions be not palsies. Look in the Chapter Tremore. Of the diseases of the eyen. Chap. 15. Passionibus oculorum. Oculu●. Opthalmos. teaching and smarting of the eien cometh sometime of outward things, as of wounds, departing & dealing the continuance of the eien, and of dust, that hurteth the eien and the tender substance of them: & of smoke that dimmeth the eien and maketh them smart: and of cold wind smiting the spirit of sight: Also of hot air that dissolveth and departeth: also of too great brightness of the Sun, or of other bright things, that departeth and sheddeth the spirit: Of too great darkness that defoileth the spirit of sight, and of unordinate diet, & of continual drunkenness that dimmeth the sight: of fleshly liking and oft service of Venus, that corrupteth and dissolveth the spirits & the humour Crystalline: Sometime of inward matter & causes, as of humours hot or cold, dry, or moist: and then the first & chief ache & smarting cometh of inward things, which breed a postume upon the white of the eye, of humours the slow & come of the black of the eye, & make a postume. And that cometh of feebleness of the eye, that it receiveth, & of plenty or of sharp biting of humour that fleeteth & cometh from the brain. And in such a postume the eye swelleth: weary & is read and feeleth ache and pricking, heat: burning, namely, when (h●●● is the cause, them it seemeth that the eye were pricked with needles: and if a cold humour be the cause, or else ventosity, the eye is haled & grieved by night, & is clammed: full many humours run & fleét, & be clammy, & is most pained with humour and sleame. And if blood be the cause, then is great itching, many tears & hot in the outgoing thereof, light pricking, more swelling, ache. & smarting most in the forehead, & is most grieved in the hour of blood. If this evil cometh of outward things, the patient shall be brought to rest, & sleep with his head areared on high, & for running of tears, he shall the shining & brightness of light. To voided dissolution & shedding of light, he shall not speak lest there be great dissolution of the brain by forcing of the voice: He shall ●aue cold meat, & of light digestion, lest the fleeting of rame increase: He shall drink clear hot water: for it wasteth smokes by the kind of his smoke, & comforteth the sinews, & suageth burning and pricking: He shall use temperate baths of fresh water. If this be done, there need no other medicines: and if the ache come of inner humours that the default is in, they shall be purged or withdrawn by blood letting, or by covenable purgation of medicine: Men shall do within binding medicines, slaking & healing as water of roses, with woman's milk, as Constant. saith. The tears shall be stinted with restrictortes & stintings. Then in the beginning men shall do thereto light repere●ssiues & swaging medicines inward, & in the macasing meanly Daslelutiles, & in the end: Consumtifes, & always with these Confortatifes. About a postume of the eye. Maturatives shall never be put, lest the tender substance of the eye be destroyed, if quitter come out. Moreover if the matter be very hot, & the ache strong, strong Percussives shall not be done thereto: for the matter might suddenly be smitten to the sinew Opticum, hollow: & by stopping might induce blindness for ever more Blearinesse of eien is claminy & gluey superfluity of the eien cleving to the lids, & cometh of flumatike & melancholic humours, & beginneth in the corners of the eien, & maketh the eye lids great, & over cometh them, & this destroyeth the hair of the lids, and maketh the eye lids as it were pieces of raw flesh. In bleared eien the black is whole & sound, as it is said in Glosa Levit. 21. but the humour falleth away, the eye lids were great: And by often washing thereof, the eye sight appaireth: & tokeneth them that have a clear wit in knowldege of truth: but the work of fleshly life maketh them dark and dim. Of the web in the eyen. Chap. 16. THere is another evil of the eien, that we call a web, and Constantine calleth it Albugo, or Pannus, & breedeth in this manner. First a rheum runneth to the eien, and thereof cometh an evil that is called Obtalmia, a shrewd blearinesse and ache, & a postume: Of which, if it be evil voided, remaineth a light spot or infection, & in long process of time furneth & groweth into a web, & cometh thick, & occupieth more place than all the black of the eye: This web increaseth into Pannus by more thickness, & occupieth more place, for it occupieth all the black of the eye: and at last it turneth into the kind of a nail of the hand, & so it is more thick and hard: and every each of these is incurable, if it be old: But it shall be dealt and deemed as the place asketh, that it is in. If it be about the humour Crystalline deep, during half a year, it is incurable. And in the beginning it may uneath be holp. If it be bound under the kertill of the eye, that is called Coniunctiva, or above it, during ten years it may be holp. Then when this mole is fresh & little, read Popie séed sufficeth to help it, as Constantine saith. Read Popie seed is hot in the first degee, and dry in the second degree: And therefore it hath virtue to make thin, and to waste and to destroy. Also Philosophers tell, as Constantine saith, That the blood drawn out of the right wing of a Coluer, or of a Swallow, or of a Wipe, and done in the beginning upon that mole, clanseth it mightily. For the blood of these fowls heat and dissolve strongly, by kind of the fowls that it cometh of. Addition There is a hot impostume in the eye called Ophtalma, Obtalmia, & Hippopia, which cometh of cold rheum. Of infection of the eye through indurate blood, chap. 17. THE eien have another passion that defileth them, and that is infection of blood. Constantine ralleth it a crust of blood, and it breedeth when blood cometh by any hap to the eyen, and is dried as a crust. Also it happeneth that blood woseth out of the veins and of the pipes, and cometh to the eyen: And some veins are broke or be hurt in the kirtle that is called Coniunctiva: And then such default in the eye cometh of blood that cometh so to the eye: Coluer blood or Turtell blood, dissolveth and departeth this blood, that is so renied, as Constantine saith: So doth woman's milk with incense, and so doth fresh cheese meddled with honey without salt, if it be done thereto. Constantine teacheth many other experiments and assays. On the eye lid groweth Ordiolus, like a corn, it cometh of corrupt blood, Addition whose recourse is more to one place then to another. Of unlawlawfull running of tears. chap. 18. VNwilfull or quick mooing of tears fall in the eien sometime of outward cause, Lactime. Dac●ya. as of smiting dissolution & departing of hot air, or of constraining of cold air, or of bi●ing of smoke, or of distroubling of dust, or of smelling of sharpness of Onions, & other smell of sharp things: and sometime of inward causes as of hot humours or of cold, or of plenty of humours that fall out for default of place to abide in, or of feebleness of virtue Contentive of the brain, or of strength & might of the virtue of out putting If hot humours be the cause, the eien be read, & the tears that drop down, heat and burn the face. And hot things grieve, and cold help. And if the humours be cold, the eyen be wan, and the tears be cold, & bite or fret not the face. Cold things grieve and hot help, if the tears come of smiting, and other outward causes. The chief remedy is clean ware and pure, Coommin. with powder of Commin chased and often plastered for it doth away the ache and tears & wens. If it be with a wound, it is holp with Surgery. To the other outward causes sufficeth comforting or bathing with lukewarm water: so that the warmness draw more to cold then to heat. If it come to running & plenty of humours, than he shall be purged, and he shall have Diadibam with wine sod with Frankenscence, and that is principal in this cause. Restraining shall be made about the temples, and about the forehead, and all these help against running of tears, that come of hot causes or of cold. Of the default of sight. Chap. 19 DEfault of sight in the eien falleth & cometh of many manner causes: Sometime of evil complexions sometime of corruption of fumosity the cometh out of the stomach, sometime of stopping of the sinew that is called Neruus opticus the helow sinew, and of strait ways of webs, of moles, of the cramp, & of other such● Sometime of inordinate diet, of long sickness, of fasting, of service of Venus, & of many other causes, as of age, & such other. Then the causes shall be distingued & known by their own signs & tokens. For it the default cometh of fumosity of the stomach, the default of sight it not continual, but it cometh & goeth. For it waxeth and waneth by diversity of meat & drink. If it come of default of the brain, the default is continual before meat and after. If it come of stopping of the sinew, the substance of the eye is pure, bright, & clear. Other signs & tokens be known openly. Then to put of this default, if it cometh of evil humours of the stomach, the stomach shall be cleansed & purged, & all the body, and namely the head: And then men shall lay too remedies, as the place asketh: he which remedies be found in Vatico, and in other authors. Of blindness. chap. 20. Blindness is a privation of sight: De privatione visus. 1. aecus. Caecitas and a man is vereft and deprived of his sight, sometime for default of the members or limbs, and for unproportionated of the black of the eye to the spirit of sight. For to make & shape the sight, needeth due proportion of the member & limb, that receiveth the spirit, as it is said before de V●su. li. 3. Sometime for stopping of the inner sinews, for if the sinew, that is called Opticus, carrieth & bringeth to though eye the spirit of sight, if that sinew be stopped in the beginning thereof, or in the middle with overgrowing of flesh, or with superfluity of some clammy humour, than the virtue of the sight hath no passage to come to the black of the eye, and so blindness is bred in the eye. And sometime it is caused through consumption & wasting of humours and of spirits, as it fareth in old men, whose eyen first were dim, and then they have default of sight: and at the last the virtue of sight faileth, and they lose all their sight. Sometime blindness cometh of outward cause, as by wounding of the eien, and by too great & continual weeping, and by dissolution and departing of the substance of the eyen, & by thicking and hardening of the curtills of the eien, and by compaction of humours in the eye. For then the black of the eye by sudden swelling and wasting of substauntiall humour, hath no way to the spirit of sight: And therefore such compaction causeth blindness to the eye, by sudden drieng of the substantial humour: as it happeneth in the black of the eye in some men that take drenches & be let blood, Purgations which falleth sometime in peril of blindness through too great bleeding. Sometime for too sudden shedding of the spirit of sight, with drying of the substantial moisture, as it fareth in a ●●are that is as it were suddenly made blind with beholding and looking on a bright burning Basin. The cause of his blindness is the beholding of the bright turning and shining Basin, the which fity virtue of the Basin destroyeth and wasteth the cu●●l of the eye, The ●im. and the humour Crystalline. And the brightness thereof is unproportionate to the spirit of sight, and departeth and sheddeth it, and so of necessity breedeth blindness. Also among all the passions and evils of the wits of feeling, blindness is most wretched, as Constantine saith. For without any bond, blindness is a prison to the blind: And blindness beguileth the virtue imaginative in knowing: For in deeming of white, Supposeth the blind weeneth it is black: and againeward. It letteth the virtue of advisement in deeming. For he deemeth and adviseth and casteth to go Eastward, and is beguiled in his doom, and goeth West ward. And blindness overturneth the virtue of affection and desire. For if men proffer the blind a silver penny & a copper to choose the better, he desireth to choose the silver penny, but he chooseth the Copper. The blind man's wretchedness is so much, that it maketh him not only subject to a child, or to a servant for ruling and leading, but also to an hound. And the blind is often brought to so great need, that to pass and scape the peril of a Bridge or of a Ford, he is compelled to trust in a Bound more than to himself: Also often in perils where all men doubt and dread, the blind man for he seeth no peril, Is voided of danger. the blind is sicker. And in likewise there as is no peril, the blind dreadeth most He spurneth often in plain way and stumbleth: Often there he should heave up his foot, he boweth it downward. And in likewise there as he should set his foot to the ground, he heaveth it upward. He putteth forth the hand all about groping & grasping, he seeketh all about his way with his hand and with his staff. seld he doth aught sickerly, well-nigh always he doubteth & dreadeth, Warily. Also the blind man when he lieth or sitteth thereout, Without doors. he wéeneth that he is under covert: and often times he thinketh himself hid, when every body seeth him. Also when the blind sometime listeth up his face and eyen toward heaven, and to the sun, the clearness of heaven comforteth not his eyen: The Sun beam is present to the blinds eye, but he knoweth not the virtue & the effect of the Sun, as Gregory saith. Also sometime the blind beate●h and smiteth, & grieveth the child that leadeth him, & shall soon repent the beating by doing of the child: for the child hath mind of the beating, & forsaketh him, and leaveth him alone in the middle of a bridge, or in sun other peril, & teacheth him not the way to voided the peril Therefore the blind is wretched, for in the house he dare nothing trustily do, & in the way he dreadeth least his fellow will forsake him But yet in this point the condition of blind men is better than the condition of seeing men. For eien be enemies and thieves, and rob man's inwit, while we follow the desire of eien, we be made subjects to right cruel enemies, as the expositor saith super illud trenorum. Mine eye hath spoiled and rob my soul. Better it is to man to be blind, and have high eien put out, then to have eyen, and be deceived and beguiled with pleasures and flatteries thereof, as Gregory saith upon that word. Mat. 9 Better it is for thee to go without eyen into the life, then to have eyen, & to be sent into fire without end. Of Deafness. Chap. 21. Deafness is privation and let of hearing, Cophosis Surditas Deafness that is the gate of the inwit, as Constantine saith. Sometime it happeneth, that the hearing is all withdrawn and lost, and then it is properly called deafness, and cometh of humours, that stop the sinews of hearing, and the holes of the ears: Insomuch that no manner noise may come therein: And sometime by less humours it is some deal taken away, and then it is called thickness of hearing. Sometime there is noise therein and ringing, so that the patiented weeneth, that he be fast by a mill, or by organs: and this cometh of great and thick ventosity closed within. And sometime this is continual: and then it cometh of some privy and special cause. And sometime it cometh and goeth, and then it cometh of some far cause. Sometime for stopping, nothing is heard outward, but the hearing is set a work with inward things: Thinketh or supposeth. so that the patiented weeneth, that the noise be without, that he heareth, though it be within, and so the hearing is deceived. In many other wise man's hearing is let. Sometime in the ear is ache or a postume, and cometh of heat that dissolveth and dealeth, or of cold that reaveth and constraineth. And if it come of heat, the ache is sharp, & the place is red: hot things grieve, & cold helpeth. And if it come of cold, the ache is heavy and grievous, and the place is pale: cold things grieve, & hot things help. Sometime it cometh of an hot postume, and then with the foresaid signs and tokens is a strong fever Always with a postume of the ear cometh a Fever, but more light and with less ache, when cold is the cause, than when heat is the cause. Sometime is left in the ear, a wound of an old Postume, and that is known by ache and by tickling, and also by quitter that runneth out thereof. Matter. Sometime worms breed in the ears, of hot humours and clammy, by enclosing of the spirit of life: the tokens of worms is itching and tickling, and sometime they be seen in the ears, if the ear be set in the Sun. Sometime the ache cometh of outward cause, as of entering therein of water or of gravel. And sometime of smiting, the token whereof is bleeding. But sometime it cometh of superfluity of blood, and straightness of the place. unde Constantinus: If blood cometh suddenly out of the ears, and without ache, and without cause openly known: it betokeneth that somewhat is in the head, that kind laboureth to put out, and travaileth therefore, then in the beginning it needeth that the ears be cleansed. Seek other passions of the ears, spoken of before, in li. 3. de Auditu, & li. 3. de Aure. for there this matter is greatly treated of. Then if the ache of the ear, cometh of heat & without a postume, the help is with cold medicines, and alteratives: for the sore place shall be baumed with oil of roses or of violets, and with such other. Such Oils lukewarm shall be dropped into the ears. And if it come of cold & without a Postume: the cure is with hot alteratives, as with Oleo ●●urino, Ruta●io, & other such. And if it be with a hot Postume: then men must work first with cold maturatives, ripping, and then w●●h mundificatives: and in a contrary cause we must use contrary medicines. And if the postume be broke, which is known by the running of the quitter, than first the wound shall be cleansed, and then healed and closed. The cleansing thereof is with honey meddeled with wine, and dropped therein. It is healed and closed with powder of Frankincense and Mastic, and other such. If worms be therein, or come thereto: then bitter juice shall be dropped therein, as of persile, or of wormwood, and of leek. Also bitter oil of bitter Almonds shall be dropped in, into the ear: with such medicines Worms be slain, and when they be rotten, they come out with quitter. And if gravel come into the ear, it must be wisely drawn out: and if it may not be, the ears shall be baulmed with hot ointment, and men shall excite snéesing, or suck it out, or draw it out with an horn, or with a cupping-cup. To put off deafness or at least to be relieved, many things help, that Constantine speaketh of: but among all, Balsamum dropped into the ear helpeth best, but yet if deafness be from the birth, it is uncurable. Also if it dureth 3. years, uneath it is holp. The ringing of the ears that cometh of ventosity, shall be holp with things that extenuate ventosities, as with Anneis, Calament, Origon, and such other: with stiffeling thereof ringing of ears is holp. This sufficeth to speak of the passions of the ears, and of remedies at this time. Addition Also three causes there are of this impediment that may come to a man: by nature, if so not curable: the second, by some stroke, which having overstunned the powers, will hardly be recovered: The third by humour the which doth opilate and stop the Organs of hearing, there is cure, take the gall of an Hare, mix it with the grease of a Fox, and with black wool, install this into the ear, also the fat of an E●le, and also take the juice of wormwood, temper it with a Bull's gall, and so in black wool stop the ear, etc. ¶ Of Polipus superfluous flesh, Cap. 22. Polipus. Excrecensia carnis in naso, a fleshy humour growing in the nose. POlypus is superfluity of flesh growing of the nostrils, bred of superfluity of humours. Alway with this passion & evil cometh horrible stink: and yet he that hath this evil, feeleth not the stink, and that is for stopping of the sinew of smelling Such one deemeth not between good smelling & stinking. But stench of the nosethrills and Polypus cometh in this manner: thick humours and gleymie run & come to the flesh within the nosethrills, & there were thick, and hard, and turn as it were into the substance of flesh by long time, and by working of heat: the which matter being corrupted, a sumositie that is resolved and cometh out thereof by breathing that is meddeled with the air, breedeth great stench: and such an evil is called Polypus. And sometime moisture cometh down to the nostrils, and the spongy poors of the nosethrills drinketh up that moisture, and there that moisture rooteth, & breedeth corruption and stench. And sometime hot humours by their sharpness breedeth whelks in the nostrils, and these whelks bréeden as it were botches, and fleyn the place: and so as well of corruption of flesh and of humours, as of straightness of breathing, when the brain may not be purged, of necessity there breedeth stench. Then the first remedy against this passion and evil, is, that the head be purged with strong and coverable medicines: and then the running of humours shall be let. Secondly, the Patient shall draw and suck in at the nostrils hot water, that the gleymie humours may be dissolved and departed, and brought out of that place. To cleanse the nostrils helpeth Pilulae Deacastoriae, with the juice of rue, and lukewarm wine resolved and put into the nosethrills. To let the running of the nose, the grains of white Thus helpeth wonderfully, if they be oft taken. And if this evil Polypus be conformed first with purgations and with unstopping powders, and with fretting medicines, it shall be holp that way, or else by cutting and keruing, Lancing. Skill, Addition as it is more plainly taught in the craft of Surgery. Of two kinds, the one is a bytle nose, sometime as big as a cat's head: the other is, impostumation growing within the nosethrills, and causeth the diseased, to speak in the nose, termed snoching: and the nose swelling outward, is called a gaudy nose, or a toti nose. The cause cometh of gross humour, or pulling much the top of the nose. The cure or remedy, the powder of Dragagant with a little hopie, and make a tent, & put it up into the nosethrill: or the juice of black ivy, in cotton. ¶ Of the disease of the nosethrills. Cap. 23. Oft the nosethrills have running of blood, and that cometh in mal●s, only of three causes. The running cometh from the brain, & then it cometh with snéesing & with ache, & pricking in the forehead: or it cometh from the liver, and then the ache is in the right side, & bleeding at the right nostrils: or it cometh of the milt, and then the ache is in the left side, and bleeding in the left nosethrill. Beside all this, in women bleeding cometh of the mother, and then the ache is about the navel. Sometime this bleeding is profitable, and sometime not profitable. When it happeneth in a sharp ague, and in frenzy, in the day of changing by moving of kind, and then it is wont to be good, & not good when it cometh before the day of changing: Before the change or newbloone. for it is good when it cometh before the changeable day through great boiling and fervour of the blood within: which with his sharpness, maketh running and bleeding. In this manner and many other, cometh flux & bleeding, whether the bleeding be of changing or following the evil, the bleeding shall not be stinted in the beginning, lest it let the changing of the evil: or lest the blood draw to some other parts, and make worse tokens following the evil, as stiffeling & such other. And if the bleeding increase too hastily, and the patiented is strong in the place there the sore is, he shall be let blood: and also the utter parts shall be bound & strongly constrained, and restraining medicines shall be put to the Temples and to the forehead: and water with vinegar shallbe thrown in the face. If the bleeding cometh of the liver, a copping cup shall be set upon the place of the liver: and if it cometh of the milt, set it on the milt: and if it cometh of the mother, set it on the mother, or upon the paps. Addition Rives in Greek, Nares in latin, the nostrils, which be the organs of the brain, by which the brain doth attract and expulse the air, without the which no man can live, & without the nostrils no man can smell: & the nostril; be the emunctory places of the brain, by the which rheum is expulsed and expelled. The cause of this impediment cometh. 3. manner of ways, through abundance of humour. Also by apostumation, lying betwixt the brain, & the organs of the nostrils. The third cometh by apostumation growing in the nostrils. The remedy, sternutations, gargarises: beware of too much drinking of wine, & of the fat of eels and Salmon. ¶ Of stinking of the mouth. Ca 24. Fetor narium or Fetor aisellaru, stench of the mouth. STinking of the mouth cometh sometime of corruption of the teeth, and of the gums, & sometime of whelks & of pimples of the mouth, & of the roof: sometime of evil disposition and doing of the breast, & of the spiritual members: sometime of rotten humours of the stomach: and sometime of universal and whole infection of the body as it fareth in Lepers, The breath of the lepers doth infect the breath of them stinketh & infecteteth other: sometime of eating of stinking things, as it fareth in them that always eat garlic, onions, & leeks: & sometime of the corruption of the spiritual members, & of the universal corruption of those humours, which be infect: this stinking may be hid & not cured, for such stink is continual, & cometh by seasons. The stink that cometh of the vice of the stomach is cold, & cometh & goeth in a manner, for it is great afore meat and little after meat by noon: Fasting breath is stronger▪ but after meat almost 〈◊〉 away for the time. and this may well be cured with cleansing & sweet smelling, & comfortative medicines. Then first the matter that is in the stomach & is cause of the stink, shall be defied, departed, & put out: oft after eating, spewing shall be excited, that the chambers of the stomach, may be cleansed & purged of rotten meats, & the patiented shall beware & spare meats, that be disposed to rotting: & he shall use sweet smelling wine to comfort him. If it come of other cause, as of rotten teeth or of gums, the teeth shall be drawn out that be the cause thereof: or the gums shall be frotted & cleansed with séething of roses in wine: or they shall be washed with vinegar lukewarm: the gums and the roots of the teeth shall be frotted and cleansed with powder of Thus and Mastic and with honey. To chew cloves is a good help to mitigate the loathsome air for the inner parts, Addition but the rankness that cometh from the arm holes, must be cured by letting blood, or some good purgation, & commonly such children as be begotten in such heat of blood: are choked in the matrixe, and so be dead borne, or if, they live, they are very scurvy & scabbed, & of a gross complexion. ¶ Of tooth ache. Cap. 25. TOoth ache cometh sometime of the vice of the stomach: Sometime of vice of the brain, when cold humours or hot rheumatic infecteth the sinews of the teeth: and breedeth ache: of vice of the stomach, when it cometh of hot humours that be in the stomach, from the which sumositie being resolved and dealt, cometh upward, and biteth, and pricketh, and grieveth the sinews and roots of the teeth, and breedeth therein ache and stench also. If it come of sharp biting humours, the ache is sharp and pricking, with redness of the face, with roughness and dryness of the throat, with thirst and bitterness of the mouth. If it come of cold humours, the ache is less with grief of head, with swelling and paleness of face, with sour bolking and unsaverines of mouth, tooth ache, that cometh of the brain, dureth long, without coming and going: for sometime it dureth ten hours, and more. The ache that cometh of the stomach, dureth some hours or three, and resteth afterward. The causes of Tooth ache (as Const. saith) are rottenness and stench, breaking and thirling, wagging and failing, and hear, and filth. The teeth be thirled, Riven or cracked. and sometime broke, and sometime changed and turned in colour, they be sometime citrine, green, or black: and all this cometh of rotten moisture, that cometh out of the stomach, to the sinews and strings of the teeth: and thereof cometh locking, wagging, & moving, & sailing of teeth: for sharp humours in the roots of the teeth, thirl the teeth, & wasteth them, and maketh them wag: and so they be cause why teeth fall, when the roots fail and rot. Worms breed in the cheek teeth of rotten humours that be in the hollowness thereof: & this is known, by itching, and tickling, and continual digging and thirling, and by stench that cometh thereof, and in many other wise. Look before, in libro quinto in the treatise of teeth. These sorrowful passions of teeth if they come of vile humours that be in the brain, or in the stomach, the teeth shall be oft purged & cleansed, and made clean with covenable purgations and cleansing. Of all those Constant. speaketh at the full. Worms of the teeth be slain with myrrh and Opium: teeth that wag, be fastened with incense, and Mastic, and the same doth Gargarismus made of gallis and of the skin of a Pomegranade, & of Balausha with vinegar. Of the pain of the teeth in young folk, Addition it cometh of distemperance of bodily heat, as in pastimes, when the body is over hot, they take a sudden cold, which increaseth rheum, congealeth blood, and breedeth wind, which passing through the nerves & organs do hasten pricking in the stomach, gnawing in the bowels, and aching in the teeth. ¶ Of the tongue and lack of speech. Cap. 26. ALso the tongue is grieved in many manner wise, Glossa. Glotta Lingua, the tongue sometime with palsy, and then it loseth wilful moving & use of speaking, as saith Constantine. The cause thereof is default of the virtue of moving, that is excited by the spirit that cometh from the brain, or it cometh of the sinew that beareth the virtue of feeling, if it be stopped with humours, or with a postume: either it cometh of the vice of the tongue his own substance, as of evil complexion of the tongue, & distemperance that cooleth, or else of cold, or of heat & dryness, or else of some humour. Also sometime the tongue hath a postume, and then it swelleth: and sometime of a fléeting humour that slaketh the tongue and letteth the speech, and the sinew of the tongue is softened & made too moist and too soft, and then due speech may not be shaped by the tongue, that is so lightly softened and slaked: sometime by too hot humours and dry, the tongue is shrunk and riveled, & then the speech is all lost: sometime the tongue is grieved with sore pimples and whelks, and then he is let in tasting and in speaking. Then if the substance be whole and sound without any wem, and the speech is lost, that vice cometh of the brain, Extemity or of a certain sinew that is stopped. Sometime the losing of speech cometh of the losing of wit, as it fareth in frenzy, there a man useth not imagination in mind and reason, and therefore it is no wonder, though the speech be lost, that is the instrument of reason. Look before in li. 5. de lingua sane & infirma. Addition By the tongue is not only the benefit of taste, but also the expressing of man's mind: the tongue may have divers casual impediments, but let all men take heed of voluntary evil, lying & slandering: the swelling of the tongue cometh of superabundant rheum, or surfeit. ¶ Of hoarseness. Cap. 27. Raucedo Brauchos hoarienes hoarseness cometh of many causes: for it cometh of dryness or of moisture; or default of spirits of virtue. Of dryness in two manners: for dryness maketh the way of the voice rough or strait: and of that roughness cometh hoarseness & letting of the voice. Also of dryness cometh straightness of pipes, and pressing of the lungs, and so followeth roughness, and hoarcenes, and letting of the voice. Also of moisture in two manners, either of moisture contained in the veins, and namely in the blood, or else of steam dropping from the over parts: for much blood stretcheth the veins, & maketh the ways strait, and so the voice is let. And also steam dropping into the wosen & pipes of the lungs worketh the same lets: & so for default of spirit and virtue, the voice is let: as it is known by that, that the strength of the voice, cometh of the spirit and virtue. Then if hoarseness cometh of dryness, it is known by dry cough, that grieveth & letteth the spirit in the wosen of the voice, or sometime it cometh upon another sickness, and by compassion: and so there followeth another evil, when it cometh of dryness, that maketh the pipes of the lungs strait and dry, and grieveth and noyeth the spirit. Then breedeth the cough of moisture, that droppeth out of the brain In this manner breedeth cough, that letteth the voice. Or else hoarcenes is known by pinching and pricking, as it were of thorns in the spiritual members, and as it were in the smallness of the neck, and leanness of all the body. And it is known that blood is the cause, by a cough that is some deal moist, and by redness of the face, by swelling of the veins, and sweetness of the mouth. We know that phlegm is the cause by cough that is some deal moist, and by unsaverinesse of the mouth, and by plenty of spittle. We know that default of spirit is the cause by feebleness & leanness of all the body, and by seavers that goeth before, or fasting, floxe, and all that maketh the body lean. Then if this hoarseness cometh of hot cause & dry, the patient shall abstain and spare salt meats, cold, dry, seyed and roasted, and he shall use temperately cold and moist, and meanly hot. If this evil cometh of blood, he shall bleed: and if it come of phlegm, men shall give him purgatious, and other medicines, shall be needful in a cold cause. And if it come of default of spirits, it shall be holp with resumptives, and with confortatives. The same is the cure of hoarcenes and of cough Thereof look in Plato and in Constantine: hoarseness cometh of a great heat, Addition and a sudden cold taken upon the heat, or by over straining the voice, by late drinking, and sitting up; also of infection from the inner parts, and that is a sign of leprosy. The remedy is water of scab●ous, & of fe●●ll, of hecris & buglosle, of each a quantity mixed, and thereto sugar can: drink six spoonfuls morning and evening. ¶ Of squinancy or strangling of the throat. Cap. 28. Squinancy is strangling of the throat, and cometh of a Postume that is in the throat: and there are three manner of Squinancies. A dangerous 〈…〉 that must have help speedily. In the first, all the matter is gathered within in a small lease betwixt the wosen of voice, and the pipe that taketh meat and drink: and is known by a strong ache and sore without any swelling seen without: and if the mouth be opened, there is no swelling seen within. And is also known by sharp seavers, and by letting of the voice, and also by the patients own doom, His own gu●●. for he may nothing swallow: and this manner Squinanci is incurable, for often it slayeth a man the first day. The second manner Squinanci is when the matter is gathered in less quantity within, and in more quantity without: and this Squinanci hath all the signs that the first hath, but it is not so strong, and some swelling is seen without, and this manner Squinanci is uneath cured. The third manner is, when all the matter is gathered without, and is called Sinancia. The tokens thereof be strong swelling without, soft fevers, and little ache, without difficulty of breathing, and this manner of Sinancie slayeth not, but if the swelling draweth inward. This evil cometh principally of blood, and secondarily of phlegm and Melancholia, and never of Cholera: these causes are known by their own tokens & signs. The first ruring of this evil, is letting of blood under the tongue in much quantity, and garsing and copying or horning in the neck, Imboxing and in the shoulders: then shall be laid to medicines, that case, ripe and cleanse. Look before in li. 5. of the throat. Addition Augina, termed Sinachi or Chinanchi, among the Grecians, the barbarous word is Squinancia, the Squinci: whereof are supposed four kinds. The first appeareth not outward, & that is death, except a very speedy preventing the cause. The second doth somewhat appear more inward than outward, and that is not so dangerous as the first. The third doth appear inward and outward, and that is not so perilous as the second: howbeit it continueth longer than the other. The fourth doth only appear outward, and that is not perilous. The cause is of rheum, that descendeth from the head to the throat: it may come of vaporous humours, ascending from the stomach to the throat. The remedy: first, letting of blood in a vain named Cephalica. The second, purge the head with pills of Cothie. The third, use gargaries & clysters, let the patiented abstain from meat that is costive or binding, and if a bibit serve, have the present company of no covetous Physician: lest while he look for reward, the sick gape for wind. ¶ Of the difficulty of breathing. Cap. 29. Difficulty and hardness of breathing, Asthma Anlichte● shortnese of ●●de. is called Asma, and cometh of double cause. Of dryness that straineth the lungs: for when the lungs cannot freely open and close, there followeth Asma: or when the lungs to let by some humour that is gathered in the uttermost parts of the lungs, they are pressed and wrong therewith, that they may not freely open and close, and then is a manner Asma, that is called Sanguissugiu●●, and hath that name of Sanguisluga, of a bloder, or of a leech: for with violence it draweth air to cool the heart. Sometime is much humour within the pipes of the lungs, which letteth and stoppeth the lungs, that they may not freely be closed, and then it is called Anhelitus: for in this manner, travaileth the patiented in out putting of breath. Sometime is much humour within and without, wherefore the lungs may not freely close and open: and then is that same manner of Asma, Onhopnoisis. sects spiratio ralled Ortonia, evenness of breathing, for the patient travaileth like much in drawing in and putting out of breath. Sl●o●te bret●●hm happeneth to those that may not lie dowar in their been And so are there thee manner of Asini●s, difficulty of breathing, as humours let the lungs in three manners. If it cometh of dryness and heat, it must be holp with Ointments, Electuaries and Syrups. cold and moist, and again ward. Look in Plato. This infirmity cometh by tough phlegm being in the pipes, Addition or else that there is some fault in the lungs, that may be putrefied, the sirop of Isop is good: but beware of cheese, nuts, and new bread crusts. ¶ Of corrupt spittle and bloody. Cap. 30. Sputum. Ptisina. Speule. ALso about the spittle cometh passions, as it fareth in Empticis, in whom the spittle is quitterie & venomous, and also in Emptoicis, in whom the spittle is bloody. Emptisna is a passion when men spit quitter, and this passion is in rheumatic causes, and in them that have postumes upon the ribs inward, and in the lungs, and in other postumes of the stomach, and of the breast, and of the lungs. This evil cometh in this manner wise: while some humour droppeth from the over parts into the lungs. the lungs be smit and beat, and of the beating the lungs are defiled, and of the defiling breedeth quitter, or whelks, and botches breed in the lungs, or humour cometh to some place and breedeth a postume, and is there gathered and turned in quitter, and is afterward put out and boyded by strength of kind, or by coughing & spitting of quitter. But every man that spiteth quitter, shall not be called Empticus: for Pleuretici, that have a postume upon the ribs inward, & many other that spit quitter, be not Emtici: but they are Emtici that be corrupt with infection of the lungs, and with quittery disposition thereof. The tokens thereof be these: quitter spittle, lean bodies, small necks, cough, difficulty of breathing, bolning of the face, and the roundness of the eyes swelleth and acheth, Emoptoici be they that spit quitter: and that cometh of the opening of some vain, or of superfluity of humours, and of fumosity thereof: by biting & gnawing of some vain, and by passing heat: for heat openeth the poors, and blood woseth and cometh out. And men say that it cometh out by Diabrosim, that is by sweeting: and then the blood that cometh out is clear, and little, & pure, and without ache, and the breath seemeth hot: oft the blood cometh from other members, and turneth to the mouth, as from the brain, and then it is with redness of face and of veins of the eyen: and many times it cometh from the lungs, and then the blood foameth with cough and travail, and ache in the right teat. And so of other members, Right breast. in the which Cholaricke blood is put out and purged, now at the nose, now at the mouth, by virtue of kind in divers accidents. And so the first passion, that is quitterie spittle, shall be helped with medicines, that dissolve, mundify, & cleanse, but beware that it turn not into Tisike: for long Emptima after Fluresim, a postume upon the ribs within, furneth into Tisike within forty days, as hippocras sayeth. And the second passion of Emoptoicis, shall be holp with medicines, that cleanse and constrain. By a man's spittle, Addition are discerned the sundry infirmities of man's body: as if the spittle be white Viscus, the sickness cometh of phlegm: if black like the colour of lead and clammy, the sickness cometh of melancholy: if the spittle be citrine, yeolowish, or glassy, than the sickness cometh of choler: if tawny or a reddish mattery colour, the infirmity cometh of blood. The whit spittle not knotty, signifieth health. The foamy or frothy spittle, a raw stomach. The gleerie spittle like clear horn, slack, raw and slow of digestion. Vide in Viatico, & in Plato. ¶ Of the Tisike. Cap. 31. TIsike is consumption and wasting of kind humour of the body, Pertisi. and cometh of whelks and of botches of the lungs: and sometime of a rheum dropping from the head into the lungs, and smiteth the lungs oft, and thirleth them and maketh holes therein, and whelks and botches, as dropping of rain pierceth a stone. And it cometh sometime of too great dryness of the lungs, that is soon rend when it is dried like as a vine leaf in the end of harvest is blown away with a light wind. And sometime it cometh of blood, when some vain is broke in the lungs. Such blood sometime turneth into quitter, and infecteth the lungs, and breedeth therein whelks and botches. Therefore hippocras sayeth, that of blood and of spittle, cometh Tisike and Flux. By botching of the lungs, all the body is wasted in this manner: First, the lungs by opening thereof, draweth in arce from without, and serveth the heart thereof to suage the kind heat of the heart, and when the lungs be grieved with whelks and botches, and feeleth the grieving, they withdraw their moving, nor they spread nor open not duly, and so they serve the heart unsufficiently of air. Therefore heat increaseth little & little, & the body is little and little wasted: for a fever Clike cometh with Tisike, which wasteth the substantial moisture of the body, for every one that have the Tisike, hath the Etike: but not again ward. Such a passion is not rasely curable, for it weareth stronger & stronger. And Constantine telleth the cause and saith, That every wound is hard to heal, but if it be cleansed: and the botch of the lungs may not be cleansed but with cough, and the cough suffereth not the wound to be closed and sowlded: for it spreadeth and openeth. Therefore more quitter is gathered there in: while some deal it gathereth, and some deal it purgeth: and so the Postume is incurable, while it is so unsteadfast. Then he that will heal the Tisike, shall first heal the wound of the lungs, or it putrefy. Of Tisike that is conformed, these be the tokens and signs, continual heat, soft in the palms of the hands, and sharper in the soles of the feet, redness in the cheeks, straightness of breath, thirst, with roughness of the tongue, smallness of neck, wasting of all the body, shrinking and riveling of nails and of utter parts, lowness of the roundness of the eyen, ache in the left arm up to the shoulder, falling of hair: & that is a token of death that cometh soon, as stinking spittle, & quitter, & more stinking than it was wont, betokeneth full corruption of the substance of the lungs. Such a one shall be fed with diet, that cooleth, sowdeth, and restoreth, with meanly cold medicines, that suage the heat of Fevers, and laxeth meanly the womb. But over all things beware that he be not too soon laxed: For of great Flure cometh death in, and life goeth his ware, as Egidius saith. Medicines that moist and does waste humours help them. Pertisi I take to be Disma, Addition or Othomia whesing, that cometh of viscous phlegm, letting the Organs, for that the patiented is more pained to draw in his breath, thou to put forth. Drink Ptisane well sodde of barley, and running water, with a little liquorice, and Cardamum, which is a kind of grains. ¶ Of heart quaking, & the disease Cardiacle. Cap. 32 HEart quaking or Cardicle is an evil the it is so called, Tromos in grecke. Tremore or lectigaris, or Morbus officialis Cardiaca passio. because it cometh often of default of the heart: And there is a double manner of Cardiacle: one is called Deaforetica, that is, opening holes and poors, for it followeth opening of poors: the other is called Tremens quaking: for it is felt with a manner quaking and moving of the heart. The first, Diaforetica, cometh of a hot cause, and of distemperance of heat about the spiritual members. And so the poors are opened, and humours and fumosity be resolved and shed, the which fumosity cometh out at the poors, & is made thick, and turneth into sweat, & of such sweting often cometh Dropsy or Etike: and oft such swoon for default of virtue and of strength. The Cardiacle that is called Tremens, quaking, cometh of a cold cause, sometime of melancholic, and sometime of fleamatike: for superfluity of such humour in the lungs, press and wring oft either chamber of the heart, and the substance thereof: And so the moving of the heart is let, and such be suddenly stiffeled. And therefore such an evil is called Tremens, quaking: For if thou holdest thine hand upon thy heart, thou shalt not feel the heart open nor move in due manner, but with a manner quaking & simple moving. Sometime the cause is with a light Fever, and sometime with a strong Fever: and then is more peril. And sometime it is without a fever: and sometime melancholy is the cause, & such fall into the evil that height Incubus, or Phraltes, Sometime it cometh of default of the liver, that sendeth not sufficient feeding to the heart, and therefore the heart faileth and is feeble, as Constant. saith. Sometime it cometh of evil disposition of other members, & the heart is grieved by company thereof. As when running, fléeting, smoke, or other humour (that is grievous) cometh from the brain, or from the stomach: and so the substance of the heart is hurt and grieved, and faileth: and therefore such heart quaking cometh of sharpness of smoke, or of matter that pitcheth and pricketh and bitcth the substance of the heart, and so breedeth quaking therein. Also there cometh thirst, through pressing and wring of the heart, and for strength of heat: and so cometh dryness, and thirst, and séething, and loud breathing, for the air, for it may not open itself. Also quaking cometh of melancholic smoke, of dryness distourbing the spirit. Also sloth cometh: for kind heat faileth, and thereof breedeth sluggishness and sloth. Also of default of the heart, & of feebleness of spirits cometh swoning that is called Spasmation, & that cometh sometime of accidents of the soul, as of dread that closeth the heart lightly. Some of too great joy, or of wrath, that openeth the heart to soon and so spirits pass out by Evaporations, Solutions, and shedding. Sometime it cometh of accidents of the body, as of evil complexion, of great repletion of meat and drink, or of great abstinence, of stopping of the veins, & of pressing and wring of spirits: and sometime of too great sweeting. And of this swoning, some that swoon dye suddenly, if the hallow vain be stopped, by that which vain the blood and the spirit of life cometh to the heart: or if the way be stopped, by the which the lungs receive cold air, & put from them superfluity of fumosifies. And sometime it cometh of great pressing of the full stomach, or of great pressing of the mother. In all these perils if humour be the cause, that humour shall be purged in due manner, that is in default. Men shall give the patiented medicines confortative and reparative, that restore the spirits, and bringeth them again. If it come of great sleeting and running, or of great sweeting, the running shall be stinted, & the sweeting let. If it cometh of great repletion the stomach shall be voided & discharged. Against heart quaking, men shall give confortatives, as Diamargaricon, electuaries and medicines, in the which with other confortatives, is put Must, gold, or Margarite, or Pearls, & bones of the heart of an Hart, Amber, Lignum Aloes, and Spodium: for all these help against the Cardiacle swoning and other such evils of the heart. namely, when they come without Fevers, for in the Fevers we shall give no hot medicines. Another declaration concerning the trembling of the heart. Addition The cause of this infirmity cometh of evil humours, which be in the cells about the heart, it may come also of much sweeting, or weakness of body, of grossness of blood, and of melancholy, the humours stopping the celles next the heart breedeth trembling, of whence proceedeth thirst, and deep fetching of wind, as also dullness, fear, and sorrow. To cure the same use Maces in your meats, and mirth with godly company, and beware of pensiveness. ¶ Of the fever. Cap. 33. THe fever cometh of dissemperance of the heart: For as Constant●ne sayeth, A Fever is an unkind heat, that cometh out of the heart, and passeth into all the members of the body, and grieveth the working of the body. Also in Epid. hippocras sayeth, That a Fever is a heat, that passeth out of course of kind, and grieveth the works of kind. And Avicen sayeth in this manner: A Fever is strange heat kindled in the heart, and cometh out thereof, by mean of spirits and of blood, by veins and wosen into all the body, and burneth therein, and that burning grieveth the works of kind. Also hippocras saith, a Fever is a flame that cometh from the breast, and passeth into all the body. As man's body is made of three things, so be there three divers fevers. Man's body is of spirit humour, and members. Man's body is made of 3. things: of subtle things, as of spirits: and fleeting things, as of humours: and of more bodily things, as of the members. Then the first manner fever is, when the spirits be distempered in heat, and is called Effimera, one days fever. The second is in humours, and is called Febris putrida, rotten. The third that falleth in the sad members is called Ethica. And Constantine saith, that Galen likeneth those fevers to good likenesses. Effimera that fever (saith he) seemeth like to hot wine, of which wine if a bottle be full, needs the bottle weareth hot of the heat thereof: And the same working cometh of an hot spirit about the heart and all the body. And Febris putrida, rotten, is like to hot water: For when hot water filleth a cold vessel, it heateth the vessel by heat thereof, and so hot humours heat all the body and the members. And a fever Etike is likened to an hot vessel full of cold water: for cold water taketh heat of a hot vessel. So a fever Etike, when it is rotten in the members heateth the heart, & distempereth and changeth the other humours of the body. ¶ Of the Fever Effimera. Cap. 34. GAlen saith, that Effimera, one days fever, hath that name of Effimeron, that is to understand, simple: for it cometh of distemperance, that is in a subtle substance, as in a spirit, or as Isaac saith in li. febrium, that this fever hath this name Effimera of Effimeron, a fish of the Sea, that dieth the same day that he hath first life. Or else as Masters tell, that fever is as it were the heat of one day: for in Greek, Meron is a day, and his heat passeth seldom that space of a day, for alway it faileth soon after a day, or turneth into fever Putrida or Etike, as Const. saith, & Isaac also. And this fever cometh of an inward cause, & also of an outward cause: and it cometh of an outward cause in two manners, of cold or of heat: of cold, as of sudden coldness of the air, when the poors be suddenly closed without, hot fumosity is stopped and closed within, & of the beating, moving, and stirring of this sumositie heat is increased and strengthened, and thereof cometh distemperance of the heart. Sometime it cometh of distemperance & heat of the air, or of the sun, when the spirit of feeling is distempered by smiting of the sun beams: and for company and joining of spirits and of humours, all the man is distempered. Sometime of inward cause: for by heat of spirits & of humours, in some case man's complexion is soon changed, as by too great travail, and by too great use of hot meat, & of hot drink, as of white wine and such other: by too great use thereof, oft the heat kindleth and weareth strong, and breedeth the fever Effimera. Among other fevers, men fall sooner and lightlier into this manner of fever, and is hard to heal, and is perilous and grievous, if it turneth into the fever Putrida or Ethica. And this fever cometh specially of some postume that breedeth in the cleft between the buttocks, & under the arm pits: the which Postumes Physicians call Bubones: and therefore not without a cause it is said in Apho. All evil fevers be in Bubonibus, except Effimera. Signs & tokens thereof is the urine not far from whole urine, some deal high of colour, & some deal clean and subtle, the pulse is hard and swift, and oft smiting, not much passing out of temperateness. The other virtues, as appetite & wilful moving, be little changed. This fever is soon help, if the patiented use covenable diet, and is well ware of that thing that grieveth. ¶ Of the fever Etike. Cap. 35. THe fever Etike hurteth and grieveth the sad members, and hath that name Ethica of Ethis, that is Habitudo having and during, as it were a fever turned into during disposition. Sometime the fever Etike is an evil by itself, and sometime it cometh by reason of another disease: and cometh sometime of too hot meat & drink, and sometime of great travail and business, as of great studying or of waking, and of other such that heateth the spirit of feeling: and so the spirit of life, and also kind moisture is made hot and less, and so the Etike is bred. Also sometime it cometh of another evil, as of Effimera, or of the fever Putrida, that cometh and goeth, or of a sharp, and of an hot postume. For oft it happeneth, that Effimera passeth the third day in one quality, and appeareth in the skin of the patiented a manner darkness, wannesse, yeolownesse, and wasting, & then that Effimera changeth into Etike. Etike cometh most of Effimera, that cometh most of anguish, wrath, sorrow, hate, studying, great waking, and by such like business of the soul. And it cometh of a fever that cometh and goeth on this manner: For unkind heat heateth and drieth the members, and also of an ague, for it heateth the blood, or hath mastery and wasteth the substantial moisture, When blood is made thin, it is not due feeding of the members, and so followeth consumption and wasting: as it fareth in a tree that is dried in Summer by heat and dryness of the air that wasteth the moisture: or of scarcity of feeding, as it fareth in winter, when the leaves fall: or of corruption of feeding, and of meddling & changing to evil meddling and qualities, as to glassinesse, and brimstoninesse, and other such: as it fareth in men's bodies, and sometime removing of food is caused through default of might in digesting of meat and drink, and restoring of that which is wasted and spent, as it fareth in old men. And sometime strong heat hath the mastery in the body, and drieth and wasteth substantial humour and moisture of members: and that falleth oft and cometh oft in Etike of an ague, or of accidents of the soul, when the blood within changeth the radical members out of their savour: as it fareth in postumes of long time during, that heat the body and waste it: and be sometime cause of the fever Etike, or of disposition. Generally these be signs and tokens of such a fever, noyful heat even and like in all the parts of the body. The second token is, that the heat is light and not pricking, so that the patiented feeleth uneath that he hath the fevers. The third sign is, that the colour of the patiented is wan● as lead, or else yeolow. The fourth token is, that the body is rough, the eyen hollow, with dry blearinesse, for the moist feeding of the eyes is withdrawn. Particular signs be divers, as such a fever is divers. This fever is divers, as the humidities are divers: for Avicen saith, that there be four moistures. The first is in the uttermost parts of small veins, that entereth into the Essencia of members and of parts like: and when this moisture overwereth, then cometh a fever that is called Putrida, and no Ethica, but thereof lightly cometh Ethica. The second moisture is in the poors of the members of parts that be like, as a dew, and is called a draw of Authors: and when that dew is ●uer chafed, then cometh the first manner of Ethic. The third moisture is changed & turned by working of members of parts that be like, in part of kind and complexion of the manner of members, & standeth in steed of things that be lost and wasted: and therefore Authors call it Cambium, Cambium. change: as when it is over chased, then cometh the second manner of Ethic. The fourth moisture bindeth and continueth all the members together, & cometh of moisture Sparmatike, and this is called Glutinum, Glutinum. glueing of parts, and when it is wasted, it may not be restored: and hereof cometh the third manner of Etike, that is incurable. For if this moisture might be restored, there might be again turning from age to youth, as Avicen saith. And so as Isaac saith in lib. De Febribus, the first manner Ethic is lightly curable, and hard to be known, but if heat increaseth & drieth: the moisture that is nigh, is dried. And then cometh the second manner Etike, and this is light to know, and hard to be healed and cured. And when heat increaseth so much, that it drieth the moisture, that bindeth the members togethers, then cometh the third manner Etike, that is easy to know, and impossible to be cured. In the first manner of Etike, with general signs which be rehearsed before, heat increaseth afore meat. In the second, heat is felt more after meat, and in the third, most. In libro Febrium, Isaac telleth the cause thereof, and sayeth, that moisture of meat and drink is contrary to the kind heat. And therefore sometime it stiffeleth All unkind heat, as in the first manner Etike, that féebleth, and therefore before meat is great heat: and if heat that is feebled within, sufficeth not to stifle unkind heat, it is excited by his contrary, and flieth his contrary, and cometh to utter members: as when cold water is thrown on a lime stone, that is burnt, and not quenched, as Isaac saith. The third manner Etike is openly known, for the face turneth into a pale colour and hiewe: for the subtle moisture is fordryed, and for default or virtue, the nosethrills be thin and sharp, the eyen be hollow, the temples be rough and not plain. For when the humours be wasted, the roughness and joints of the bones be seen, the moving of the lyds and of the brows are heavy, for dryness of the eyen, and therefore the eyen close wilfully, as they were heavy of sleep: and for default of virtue and strength they be felt cold & dry but by abiding, always cometh up more cold and more. If they be uncovered and naked, it seemeth that they have no guts, and the groping of them is as the groping of a board. If the skin be areared, it cometh not downward for default of moisture. The pulse is feeble, thick, and hard: the urine is like oil in liquor, and if it be shed on a stone, it seemeth as oil. The first manner of this evil must be soon holp, that it fall not into the second manner Etike, that is hard to help. And it is holp by mean diet and temperate, and by medicines that bear down heat: and that comfort and restoreth that which is lost. And hereto helpeth namely an Electuary, that is ca●led Electuarium patris, and he must use to be bathed with roses, violets, hockes, and other herbs that comfort and moist. And the bath shall not be too hot, but as it were luke hot, lest the humours be to soon wasted: and men shall not long abide in the bath. He shall be anointed with an ointment, that restoreth, and cooleth, and maysteth, as with oil of violet, with white home, with milk of a woman that feedeth a male child. And specially Platenar .. saith, that Goat's milk, in the which stones of rivers are quenched, helpeth them that have the Etike & Tisike, if they take it fasting, while the stomack●● is void. This fever Etike, or Hectica passio, Addition is taken for one of the kinds of a consumption, because it consumeth the natural humidity in man: that is to say, it doth, consume blood, and so consequently nature. The causes of this fever, 'tis by too much meddling with women, as also long continuance of sickness. It may come of extreme labour, which few hurt themselves with or by debility of some principal member. There be three kinds of this fever: the first as a vehement heat, which is in the blood, distempering the heart: the second, an ardent heat inflaming the principal members, through the calidetie of blood: the third, doth arifie and dry up the natural humidity in 〈◊〉 man. Quality the heat of the blood, wi●h cold herbs, barley water, and 〈…〉 perate meats. ¶ Of the Fever putrida. Cap. 36. FEbris putrida, & rotten fever hath that name of rotten humours, of the which it is bred. And Isaac saith, that this rottenness cometh in this manner: of evil humours & of superfluity thereof gathered in some part, by strange heat & unkind, that cometh by some chance, there is a manner distroubling & moving of these humours, and by that strange heat, the humours boil and be not defied, neither departing is made between the evil parts and the good. And so the good parts be not cleansed, but meddled with the evil parts by such boiling. And therefore needs the parts be corrupt and ros●●ed. Then when thick matter and grease and gleamye, so joined in the body, moveth by heat, it needeth that it be resolved and shed into vapour, the which vapour entereth into the thing that is moist and thick, and bideth there, and moveth and biteth itself, and may not freely pass out for greatness and thickness of matter that letteth it: And so it is corrupt and rotten. And to this manner rotting, the complexion of young folk is disposed, namely their complexion is hot and moist, and be not disposed thereto, when the heat and moisture passeth. And cold complexion and dry is not so disposed to rottenness. And therefore seld old men have rotten fevers, for dryness of complexion drieth and joineth humource, and letteth and withstandeth the departing and shedding of matter that is and be meame disposition to rottenness. For coldness fresheth, and letteth the heart that maketh boiling and seething. Then it is openly known, that the cause that maketh rottenness is moisture, that disposeth, and heat that month humours, and maketh them boil: And the dregs thereof be not departed nor cleansed, but alway meddled together, as Isaac saith. Therefore needs they be disposed to rottenness, and namely straightness and closing of pores in the body, helpeth to this rottenness. For when the poors be strait and stopped, the superfluity may not be resolved nor departed, nor pass out. And therefore it needeth that the more moving of humours be made by heat, and more moving and corruption: namely, when such heat is unkind, & ruleth not kind but corumpeth it. Also these causes of rotting have other causes without▪ that help them in working, as unmoderate diet and travail and also inordinate medicines, & other such, that work and bring to corruption and 〈…〉 wards, when they be take 〈…〉 ward to the body in v●●ue manner and uncevenable time. Then of moisture, so corrupt in some part of the body is resolved a hot, and a corrupt smoke that goeth to the heart, and distempereth and grieveth the heart, & then this smoke theddeth itself into the veins, and breedeth in the body and pipes a retted fever, as Isaac saith and Constantine also. Then such rotted matter that is cause of a rotten fever, is either contained in some hollowness of the body, as in the stomach or in the liver, or some where cise, and then it is cause of a fever that is called Interpolata, the cometh & goeth: or it is contained in the veins or pipes, & then it is cause of a fever continual. The cause of the continuance of a rotten fever is corruption of a humour, & constraining of a vapour, that inflameth & burneth in pipes & veins. And so the cause & the solution of all rotten fevers is known in general, wh●ther they be continual or discontinuall. The tokens of the Fever Putrida, chap. 37. OF these rotten Fevers proceed some general signs and tokens. Febris putrida, or Humoralis, the putrefied humours. The first is, for the matter of such a fever abideth long in the body: And when a strange cause cometh thereto, it heateth & rotteth in deed The second signification is, that before such a fever cometh grilling and cold, namely if the matter be within the veins & nigh to the members of feeling. For of cold matter cometh some smokes that grieveth the sinews of feeling, & thereof cometh grillings, shiveriug and cold. The third signification is, that such a fever cometh and goeth by seasons, and ceaseth openly, as it sureth sometime in continual fevers. The fourth is, for such a fever breedeth most anguish, for plentre and thickness of smoke that is bred of rotten matter: And therefore heat and virtue be ordained, that kind may deliver itself of that same smoke. And this time is divers by diversity of matter in subtlety and in thickness. For if the matter be subtle, & the virtue strong, it is lightly dissolved and shed into the body: And the virtue cometh again to the members as before hand: And if the matter be thick and the virtue feeble, it is the contrary. The fifth token is in the state of the Fevers, for then come accidents that betoken the complexion of rotting, as of head ache, evil breath, thirst, and such other. The sixth is when bodies be not full cleansed in the resting of the Fever: but yet evil qualities abide in the body: for which qualities feebleness abideth in the body, and the fever and the axes come again. The seventh is, that it abideth not in one manner estate, as other Fevers dot in the solution, but it resteth all in seasons, & passeth as in continual Fevers between axes. Many other signs there are, that be showed in particular Fevers. Addition This Fever may come diverse ways, by alteration of air, by inordinate labour, overmuch riding & travailing, by surfeit: use good diet. Of the Fever Cotidian. Chap. 38. Changeable OF Fevers that come and go, some come of simple humour rotten without the veins and pipes, as of kind phlegm, cometh a very Cotidian: of read Cholera, a Tercian: of black Cholera, a Du●●tane. And some cometh of an humour compounded, as a Cotidiane: some cometh of a sour phlegm, & some of glassy flemer & some of sweet phlegm, and some of salt phlegm. And these diversities of Fevers be known by their own signs and tokens. And commonly in this Fever cometh head ache, wearishnesse of mouth, heaviness of body, first the cold, and thereafter the heat, and every day axes: and yet worse, for some day cometh double axes. Ague courses. The matter of these Fevers shall be defied, departed, and put out with covenable medicines, and ruled with covenable diet. But beware the Physician, that it turn not in Nuartane, or in Etike. This Cotidian vexeth daily, Addition his beginning is commonly after salt phlegm, there followeth dryness & thirll, if the sleme be sweet, then followeth sleepiness, & dullness, if the sleme be ●owre, followeth pain in the stomach, and vomiting. Of the Fever Tertian & his signs and cure. ca 39 A Fever Tercian cometh of Cholera rotten without the veins and pipes, Febris terciana. and is not gathered to a postume. Some Tercian cometh of kind Cholera, and some of unkind Cholera, as of ritrine and yellow Cholera. If a Tercian cometh of kind Cholera, these be the signs and the tokens. It grieveth from the midday unto the third, and namely about the third hour: First with shivering and cold, and then with heat and with ache of the forehead, with bitterness of mouth, with thirst, with ringing of the ear, and with much waking, the urine is read, subtle, and thin, and may have in grieving and travail 24. hours at the most, and 24. hours in rest. And as the matter is diversly set, and in diverse places, so signs and tokens be diverse. For if the matter be in the mouth of the stomach, the ache of the forehead is the more. And also thirst with roughness & dryness of the throat, and of the mouth, and desire and will ofspuing, the urine is high of colour. And if the matter be in the guts, the foresaid signs be not so strong and high, but the ache is about the navel, and the urine is more high of colour. And if the matter be in the liver, or in the case of the gall, the urine is more coloured with yeolow foam above and about. If the Fever cometh of citrine or yeolow Cholera, the signs and tokens be some den●e diverse. For it grieveth first with shivering, and then with heat, and moveth between the hour of Cholera & the hour of phlegm, & the urine is yeolow meanly and thin, but drawing more toward thinness, & moveth in uncertain hours: for it cometh sometime sooner, and sometime later, & hath the foresaid signs, that is to wit, ache of the forehead, etc. But they be more slack than the first. The fever is sometime simple, and sometime double, as the Cotidiane or Continual. That fever is simple that cometh of one matter, rotten only in one place, & that fever is double, that cometh of diverse Cholera rotten in diverse places: As a fever continual is double, that cometh of diverse phlegm, rotten in diverse places. The sign and token of such a Tercian is, that it grieveth every day. First with shivering, and then with heat, and is most grievous from the third day to the third day, and in diverse hours. The urme is mean in substance, and some deal red, and somewhat beshaddowed above. And so when the cause of a simple fever Tercian is known, than first diet shall be ordained, as age, time, and quality of kind asketh. Then shall follow covenable medicines. First the matter shall be defied with a sour s●rop, Then when the matter is defied, it shall be purged with laxative Drimell, and with other covenable medicine. If the matter be in the mouth of the stomach, spewing shall be excited: but the matter must be first defied. For it needeth to do medicine to remove the matter that is defied, and not to move raw matter, as it is said in Aphor. And the matter digested is known by the timely and sooner coming of access, and by slackness of shievering and of cold. And by increasing of heat, and by long during affliction, and by thickness of urine. Then when such signs be seen of digestion, the matter of the Fever shall be purged, whether it be double or simple, but alway with consideration and cautile: So that if the matter be simple, the medicine shall be simple, and if the matter be double, the medicine shall be double. Addition This Fever vexeth every second day, and there may be a double Tercian. This cometh of Choler, & vexeth in the veins, the Fever Causon vexeth to the lungs. Of the Fever quartan, his signs and remedies. Chap. 40. THE Fever quartan cometh of Melancholia rotten without the veins and pipes, Febris quartana. and not gathered to a postume. And this fever cometh sometime of kind Melancholia, and sometime of Melancholia that is unkind. Of a fever quartan that cometh of kind Melancholia, these be the signs and the tokens: It grieveth from the fourth day, to the fourth day, with grilling and rising of the hair in the powers first: And then with light heat, and hath four and twenty hours in the geatest travail, and 48. in rest: And travaileth and grieveth in the hours of Melancholia, that is before the ninth hour, and keepeth certain tunes of arcs. After the axes, the urine is somewhat yeolowe, and is in the days of rest, as it were raw and pale, or somewhat white and thin. If the matter be in the stomach, the mouth is sour, with mistering of the eien, and turgidinesse, and with other evil signs and inordinate, with elengenes, and sorrow, with dread anguish, and woe, and other hard passions of the soul. In the body is heaviness and stownesse, and indigestion, and swelling of Ades, heaviness of the thighs, legs, and joints, unrest of waking, dread in sleeping, wannesse in nails and lips, and namely in the time of axes, ache in lyndes and loins, and of the left flank and small ribs, with swelling of the spleen, with strength of appetite. For heavy melancholic humour putteth down meat and drink, to the bottom of the stomach. And therefore the mouth of the stomach is voided, and appetite is excited. There be other manner Fever quartanes, that come with meddling of some other humour, and are called Nothe. And in such fever ●uartanes signs be diverse, which be meddled with melancholic humour: But our purpose now is to declare the difference of those fevers. Then when the cause of the ●●nartane is known in his own diversity, strong medicines that defy, shall be given at the beginning: for the matter is sad & thick. And therefore men shall give medicines, which defy the matter and cleanse, as Oximell simple and Squiliticum, and other such: when the matter is defied, it shall be cleansed and purged with medicine, that is appropried thereto. He shall be bathed and slewed with hot herbs, which open and close, but let him beware of melancholic meats and grievous. He shall use Electuaries and hot powders, that comfort & waste, & change the melancholic humour: And he shall use medicines that glad, as Drascene, Diaborage, Leticia, Calingale, & other such, and he shall be anointed with hot ointments that comfort. Addition Every third day, that is to say, two days whole, & one sick, & there may be a double Quarten. This cometh of melancholy, or of cholora adusted, who that hath this disease with the black launders, shall hardly be cured: use to purge as aforesaid. The Fever continual. cap.41. Febris acuta. The sharp Cotidian Continual Fever cometh of humour rotten within the veins, of the which humour smoke cometh to the heart, & grieveth the heart, and breedeth in the body & Fever that is called Continual. Sometime this humour is simple, and sometime double ● Simple when blood rotteth in the veins and breedeth continual Fever, that is called Sinochus. And when it rotteth not, it creaseth in quantity and is over set: and the fumosities that be moved and braten, be made hot and distemporate and distempereth the spirit of life. And there cometh the Fever that is called Sinocha in flativa swetting. And sometime Cholera rotteth in the most subtle veins of the mouth, of the stomach, of the heart, of the liver, & of the lungs, that is called Causen: for it burneth and kindleth the spiritual members. And sometime it rotteth in other veins, & is called Terciana, and continual: and sometime Cholera, & blood rot togethers in the veins and pipes, and if the more part of blood rot, than it is called. Sinocides. And if the more part of Cholera rotteth, the Fever is called Causonides. Then for diverse causes be diverse signs of the fever that be called Sinochides, these be the signs and tokens thereof: The Fever is continual, and there is sharp ache of the forehead and temples, strong thirst, 〈…〉 réetnesse of mouth, red urine and thick, and some deal wan The same signs almost be in the Fever that is called Sinocha Inflativa, except wannesse of urine. Also the eien appear bolning outward, with fullness of veins, and redness of face, and heaviness of all the body. And in Causon, and in the other, the urine appeareth red, and subtle within, shadowed with a manner of blackness with so great ache of the forehead and temples that the eien & the temples seem as they were pierced with nails, with colour in the body meddled with yeolownesse. Thust ceaseth not, with steadfast waking, and toughness and burning of the tongue, with hard womb: of Cholera if it have a default in quality or in quantity, then cometh the ●●re of the womb, & cholarike spuings and the same signs & tokens appear in Causonide and Sinochide, and the diversity thereof is known most by urine. In these continual Fevers, that teme of blood, & men shall be let blood in both arms, if strength and age will suffer. The diet of such shall be scarce and ●elde, as crumbs of bread washed in water, prunes sod; and such medicines as shall abate and change the blood, as a sour siroppe of violet and other such Against accidents of these evils, as against 〈◊〉 aching and ache of the forehead. and other such, it needeth most to take heed: Sometime this evil endeth with sweat healthfully, and sometime with bleeding at the nose, or else where. He that hath this Ague, a smoky house, a lousy bed, & a cursed quean, Addition shall not need the Physician, nevertheless keep good diet. Addition: FEbris Ephemera, or Febris Diaria, Addition this fever is the original other of all Fevers, this name Ephimer is said signify a beast about the river Hyppanis, that dieth the same day it receiveth life, called Ephimeron, Aristotle. So commonly this Fever in one day is vexing and void. This cometh of inflammation of the victuals, sometime of fretting, anger, thought, sorrow, or of great hunger and thirst, as also by breaking of diet: The chiefest remedy is tempo●aunce. Febris Sinochos, a Fever without rest, continually vexing. Febris Sinocha, this both differ from Sinochos, because the vexed feeleth some rest. Febris Homothena, is known by the urine, that is dim and swart in colour. Febris Augmastica, The Urine is bliewishe and watery in a diseased. Febris Epamastica, The urine is read and bright, these three urines do often visit those that be sick in their finger and great toe, and sometimes they cannot tell where. Nevertheless, (Conceit) which is the mother of (Folly) through too much niceness increaseth to disease in deed: W●ise Physicians can tell how to cure such Patients, unto whom is ministered golden Angels, for dainty simples. The cause of these Fevers do come of the abundance of wealth. Febris Arden's, This is a violent Fever, hot and fiery, one of the worst, very dangerous, this cometh of Choler, differing but little from the Fever Tercian. For the matter is in the hollowness of the lungs and liver, and is cause of great dryness in the mouth. Use Cassio Fistula, and the stroppe of Violets. Febris Emphisodes, this cometh of great heat, and after two or three fits the Patient breaketh out into whelks and scabs about the mouth and nose. Squamule This cometh of the inflammation of the Liver, to cure this Fever, and also to prevent all other Fevers whatsoever, so preserve in men their natural strength, and in women their beauty and youth. You must use of Lycoras one Dunce, of Carawaye seed half an Dunce, of Cardamum half an Dunce, of Sage, Hisoppe, and Cardus Benedictus, of each half and handful. Of Galingale minor, a quarter of an Dunce: then bruise your drugs, and bind together your herbs, and seethe all in a Gallon of pure running water, until half a pint be diminished, and in sée●● thing let it be very close covered, and so let it stand or ever you strain the same six hours. Then let your sodden Liquorice and Cardamum, remain in your strained drink, and so use thereof Morning and Evening at your discretion, for fourteen days, etc. Which observed, I doubt nothing more, then that this medicine will be too good for: some, that may chance to be unthankful. Febris Hemitricea, This Fever cometh of a Cholarike humour mixed with phlegm. Febris Epialtes, This proceedeth of gross phlegm, and maketh the interior parts to bourn, and the exterial parts of the body cold, there must be medicines to dissolve the Fleame, the patiented is thirsty, and the tongue furred and rough. Febris Liparios, This is the Leprous Fever or scurnye, and cometh of hot Cholarike humour mixed with corrupt phlegm, causing the inward parts of the body to be cold, and the outward parts to be hot, first purge Flegma and Choler: sweat three or four hours, and refrain the open air. Drink scurvy Grass in white Wine, warm the juice, two days, two hours before meat. Febris Tetrahea, This is a fever vexing every part in the body, this cometh of rotten matter, and likewise of superfluous dregs indigested, and this Fever engendereth the black sanders, he that hath this Fever is often yaning, provide to be purged, but not rashty. Febris Erretica or Commixta, the commixed Fever, this cometh of two causes, thickness of blood, the second of of Choler and phlegm not natural, let the pa●ient blood in C●phalica, if of blood: if of Choler in Mediana: if of phlegm in Sophena and Cardiaca, taking heed: both to the age, strength and youth of the patiented. Febris Pestilencia, or Epidimea, the pestilent agu● or Fever, this cometh of infection of air, & many other ways, Mitridate in Barley water is good to drink. Thus have I gathered the Fevers togethers, forth of sundry Authors, to the end that they may be the better known, and for the same remedy of the diseased. Of phlegm. chap. 42. SOmetime phlegm rotteth in the veins & pipes, and breedeth a Fevers Cotidiane continual. The signs & tokens thereof is continual heat, and most by night, without warning of coming, heaviness of head, and wearishnesse of mouth. Urine with light colour, it is thick, and hath eighteen hours in most travail; and six in false rest. And sometime Melancholy rotteth in the veins and pipes, and breedeth a quartan continual. The tokens thereof is continual heat, but most always from the first day to the fourth day, and cometh without warning, with shivering or grilling, heaviness of head, soft heat, not ●ull strong And the difference of this last Fever is not lightly known by urine. Also sometime phlegm rotteth without, and Cholera within, & then cometh a Fever that is called the less Enutritheus. The signs thereof be the same that be of a continual Cotidiane, and then with the same signs late cometh cold, but namely the utter parts wax cold, the head is heavy, and the eye lids be ●uer set with false sleep. And this Fever hath eighteen hours in most travail, and six in the mean, but that mean in the Cotidian continual. Sometime phlegm rotteth within, and Cholera without, and breedeth a Fever, which is called the middle Enutritheus. The tokens thereof are continual heat, but it is strongest from the third day to the third, and cometh with grilling and with shivering, with head ache, and with thirst, and hath. 36. hours in most travail, and. 12. in false rest. The urine is read, and some deal wan, & meanly thick and thin Sometime Melancholia rotteth without, and Cholera within, and breedeth the great Enutritheus, that hath more heate● and all accidents worse than the first. Sometime the urine is green sometime black, sometime wan & discouloured: And all these be tokens of death: & hath 40. hours in the most travel, & .12. in the less travel. An untunning Physician may uneath know & ●éeme the kind, & the diversity of these double Fevers: For as Hypocrates saith in Aphor. There be not always certain tokens of evils that be sharp, nor of health, nor of death, as Galen saith: for in such evils sometime a perfect Physician erreth for swiftness of moving of the matter and the evil, and also for default or virtue of the patiented, the which the Physician knoweth not. And therefore to speak of these fevers, we shall make an end. And that which we have spoken of before is known by the doctrine of Isaac, Constantine, Avicen, Alexander, & also Galen. And it is not unknown, that the lesie Enutritheus is cured with difficulty, and the middle uneath, but sometime it is curable, and the great never: but by Gods own hand, as Galen saith. Of rising or standing of hair. Chap. 43. RIsing or standing of hair is a certain shrewd disposition, Ho●ilpila tio. that cometh in the body of feverish matter, The standing up of a man's hair. and cometh before the ears, and showeth of the coming thereof. And it cometh of cold smoke, that is resolved, & shed of cold flumatike matter or melancholik. And this smok all to sheddeth itself suddenly into the members of the body, and toucheth the sinews and the brawns, and maketh with his coldness, that the skin shrinketh together. and so straining the mores and the roots of the hairs, closeth and stoppeth the pores. And this cold smoke causeth the hair to arise and stand up rough and strait. Therefore Isidore saith, That the rising & standing of the hair with ghastly affray, is called Horripilatio. And cometh when the hair of the head ariseth and standeth up for some fear and gastfulnesse. For sudden dread gathereth heat to the inner parts. And therefore the utter parts being without heat runneth & revealeth togethers. And so in the utter parts of the skin unwilfullye the hair riseth and standeth. The same cause and reason is in rising and standing of hair and quaking and cold grilling and shivering in them that have the Fevers, as Constantine saith. Of loathing. chap. 44. IN the members of feeding fall divers passions and evils, as in the stomach Fastidium, wambling and abomination, changing of appetite, parbreaking, and such other, as Constantine saith: and Fastidium is unwilful abomination and wambling of meat and drink, and most grieveth the virtue of feeding and of nourishing. For as Isid. saith, Fastidium is said as it were making noise and disease. For a man that hath abomination, Disliking. hath noise and disease in things that another hath solace and liking. This evil abomination cometh in three manner wise. In default of spirits or of stopping of the sinews of feeling, or of to great repletion of humours hot or cold. The first is known, for while spirits be instruments of virtues, to excite them to their doing and working, by default of spirits, the working of the virtue of kind appetite is lost. Also the second is known, for the appetite of the stomach is called desire, & cometh of double virtue of the virtue of kind appetite, & of influence, & helpeth the virtue of feeling. Then when the sinews of feeling be stopped, the spirit of feeling may not come down to the mouth of the stomach to make appetite, and not causeless when the principal cause saileth the appetite faileth. The third is known, for sith that appetite cometh because of lerenesse & voidness. Emptiness. Then when repletion cometh of humours, the appetite is let. These be the tokens when the appetite faileth, for default of spirits, leanness of all the body, that cometh of fevers, of too great fasting, of waking and of flux of the womb. We know stepping of sinews, by that the patiented hath no liking in things that he taketh, and then the stomach hath great indignation and wambling: for it is cooled for default of spirits. Also for the same cause, the meat seemeth cold in his passing. We know superfluity of hot humours by bitterness of the mouth, of dryness of the tongue with thirst, by hot fumosity and smoke, that hildeth and strippeth the rouse of the mouth. Also there is sometime yeolow spewing. We know when hot humours be the cause, by some unsavoury or stinking bolking, by indignation, and by wambling and heaviness of the stomach. Then if default of spirits be the cause, men must work against those things, which make default of spirits. For if default cometh of a fever, men must work against the fever: and if it cometh of fasting & of waist of the body, men shall restore that which is wasted with meat, and electuaries, which comfort, and so of other aromatic things, men shall make sauce that restoreth the spirits, and that comfort the mouth of the stomach, as of Vinegar and of Mints, and other such well smelling things, shall be held to the patient's nose. If stopping be the cause: If nothing else letteth, it is good that the patiented be let blood in the middle vein of the right arm, and men shall give him hot medicines that depart, and also hot things that comfort, as Dyacyminum, and other such: except too great heat be the cause, than men shall use a sour s●roppe, and then the matter shall be avoided and purged with covenable medicine. And if cold humours be the cause, than the stomach shall be purged with Benedicta, or with other covenable medicine, & with hot things it shall be comforted, divers meats shall be proffered to the patiented, though it be some deal grievous, if he desireth them, so that the appetite may be excited, as Hypocrates saith, liking meat shall be set before the patiented, & liking drink, though they be somewhat worse than the best meat and drink. Addition. This impediment cometh of a cold fume, mixed with melancholy & phlegm. Also of foolish fear of a fa●e heart, and of a foolish conceit. Of Bolismus unmoderate appetite. chap. 45. BOlismus is unmoderate and unmeasurable, Bulimos. and is as it were an hounds appetite, Hunger. and cometh of coldness of the mouth of the stomach, and hath mastery with some humour. For strong cold by strength of thrusting & of pressing, thrusteth and beareth down the meat and drink that is taken downward to the neither parts, and so the stomach emptieth, by reason of voidnes & lerenesse, desireth and hath appetite. The stomach is cooled by many causes, as by too cold diet, and other such. And Galen saith that Bolismus cometh of too great heat of the neither members, whose veins draw from the liver, & the liver draweth from the stomach by certain veins that be called Miseralce. And thereof cometh sudden empting of the stomach, & so cometh strong appetite, as it were of an hound, & unmoderate. And is known by deep urine, for it cometh soon, & the virtue faileth not thereby. And cold medicines & gross diet helpeth them that have this evil. These be tokens of this evil: A man hath undue appetite, & eateth more than the common doing is: & yet of his great eating the body is not amended, but is rather made lean and wasted: With this evil often cometh the flux of the womb. Also sometime the appetite changeth & desireth no●full things, as coals, earth, salt, and other such. And it cometh of melancholic humour, or cholarike, that infecteth the mouth of the stomach, & maketh it as it were hairy: and so the stomach infected by reason of likeness, desireth such things, as it fareth in women that go with child, and in them that withhold menstrual blood. In them smoke is resolved & departed, & cometh out of unclean blood, & infecteth the sinews of feeling in the stomach, & changeth appetite & desire. Then against this evil Bolismus hot things shall be taken, that comfort the stomach, & also unctuous meats, that be arrayed in great fatness, so that the fatness fleet in the mouth of the stomach, & breed wamblings & abomination And if a cold humour and fleamatike be the cause, as it happeneth often: then the stomach shall be cleansed within, with hot electuaries, & without comforted with hot ointments. In such a manner an inordinate appetite shallbe cured. This greedy appetite is soon quenched, Addition the cause cometh of a cold stomach, good savours and wholesome smells, be good to revocat this impediment. Of yoxing. Chap. 46. YOxing is a sown of a violent moving of the stomach, Singultus Alexos, Ligmos In Arabia Alsoach, Hicket. and cometh of a crampy disposition of the stomach: and it cometh of two causes. Principally of too great repletion or of abstinence & wasting, & sometime of cold: by these manner causes the sinews of the stomach shrink & rivell, the which being shrunk, that bottom of the stomach is arrayed upward, & the virtue of ruling & governance laboureth to settle the bottom & bring it into his own kind place: and so of such moving upward & downward cometh a noise that is called yoxing, as some men tell: or else as it seemeth to me when the bottom of the stomach is arreared, the air that is in the middle passeth out, & voideth by strength of putting of the lungs: & meeteth with other air, & passeth by strait passages, & maketh a noise, which is called yoxing. When it cometh of repletion, it cometh with spewing of humours, or of meat: and then cometh volkinges of diverse savours, as the superfluity of humours is divers. The disposition of body is ple●terike, and also too great diet cometh before hand. If it cometh of abstinence and fasting, it is known by a fever or by a flux of the womb, or by bleeding, and by other tokens that make the body lean and megre. But and it come of cold, it is known by coldness of air, or else by cold diet used before, and by such other. Against yoxing that cometh of repletion, men shall use spewings and other doings, that voideth and heateth, and drieth. Against yoxing that cometh of abstinence and fasting, if it be without a Fever, men shall use things that restore and moist. And if it cometh with a Fever, it is the more perilous. Against yoxing that cometh of cold, men shall use things that be hot in themselves, and in working. Also snéesing helpeth, and it be excited: and dread is good if it come suddenly, Sudden disquiet. or if some shameful doing be put against the patiented. For heat gathered inward by shame or by dread, dissolveth & departeth the fumosity & smoke, that is the matter of yoxing. This Alsoach cometh of a cold stomach, or of some evil about the heart, it cometh of overmuch drinkking. Aqua Composita and Liquorice, is very good, and ginger bruised gross, & mixed in clarified honey, & so swallowed down. Of spewing. Chap. 47. Vomitis. Emitos. Vomiting spewing is a violent casting of meat, and of drink, & of humours, out of the stomach, and cometh in this wise: either by strength of kind, or by some accident of likeness: and sometime superfluity of hot humours abound in the stomach, and sometime of cold humours: And sometime heat maketh séething in the stomach, and dissolveth and departeth humours, and putteth them out, and that out putting is spewing. As a strong cold in the mouth of the stomach, by strength of pressing, putteth downward meat and drink, and is cause of out putting beneath forth, so heat that hath the mastery, moveth meat and drink and humours upward, and is sometime cause of out putting above forth. And sometime is caused superfluity of meat and of drink, the which when kind may not rule it and defy it, she putteth it away, and delivereth herself thereof, as of things which grieve and noy her. And sometime it cometh of quality of meat or of drink, and of sharpness & biting thereof, that prick and bite the sinews of the stomach, and excite spiewing. And sometime it cometh of feebleness of virtue of withholding, and strength of the virtue of out putting: So that the stomach may not hold for straightness, food that is received: and therefore it casteth it out. And sometime it cometh of strength and biting of medicine: and sometime spewing cometh when the neither parts of the womb be stronger, and putteth the superfluities thereof upward to the over parts. And kind may not hold them, but hath abomination and abhorreth them, and putteth them out by spewing. Also sometime it happeneth by pressing and rearing of the stomach by noyful company of other members, when they be by casualty gréened, as of the mother. And so often spewing is a token and a sign, that a woman goeth with child, as Galen saith. spewing is good when it cometh of the virtue and working of kind, or when it cometh as it should, and when it must be done by help of medicine: and when it cometh in the day of changing, and the patiented is relieved thereby. Good spewing cleanseth the stomach, and helpeth and serveth the virtue of digestion: and dischargeth all kind, and relieveth all the body of man of full many sicknesses and evils. And doth the contrary if it be not good. And kindly before all spewing, generally cometh moving and quaking of lips, and forcing and anguish of the spiritual members, wambling and abomination, opening of the mouth, stretching of the tongue, stretching of veins, of pipes, and of sinews, tears in the eyen, running out of sweat, changing of the throat, and bitterness and infection of the tongue, of the palate, and of the mouth. Then if spewing be needful, be it excited: and if it be to much and noyful, be it restrained and let. Against spewing that cometh of cold cause helpeth hot medicines and conformative, both electuaries and ointments, as Diacetontem calidum, Dyaciminum, and other such. And against an hot cause helpeth cold medicines and dry, withholding and constraining medicines, as Zuchara, Rosacea, Diaradon, T●●osandall, and other such. Addition Involuntary coming of this disease, is by malice of the stomach. Of ache of the belly, and of the stomach. Chap. 48. Dolour. fretting in the body Womb ache cometh of many causes, as of heat that dissolveth and departeth: Of cold that constraineth and wringeth: of wind that stretcheth and reaveth, of a Postume that oversetteth and thirsteth, of hot humour or cold, that maketh the chambers and the dens among the foldings of the stomach gleamie. Whereas heat is the cause, the ache pitcheth and pricketh, the bolking is some deal hot, the Urine is thick, meat is well defied, the spittle burneth with bitterness of mouth, cholarike dirt, and yeolowe urine. And if cold with the humour be the cause, the ache is grievous, great meat is evil defied, and light and subtle better. Often cometh spewing that is flumatike, and raw, hardness of the womb, and sour bolking. If ventosity be the cause, it is known by routing and rolling, and hurling, and noise, and unsavoury bolking, by the which bolking the patient raveth. If a Postume be in the stomach it is known by a fever that cometh therewith, and by pitching & pricking and by burning and indigestion, and by haling & stretching of the mouth of the stomach. Then if heat with humour be the cause, the humour shall be purged with his own medicines, yea, & the stomach shall be comforted with cold electuaries, and baumed without with cold ointments. And if cold with humour be the cause, it is curable in the contrary manner. And, if ventosity be the cause, it is curable with medicines that wast ventosity, as with Diamaratrum, Diaciminum, and other such. Great ventosity in the body, and namely in the womb, breedeth ache and gnawing, when ventosity putteth himself among humours, as saith Constantine. And therefore it needeth to secure with medicines that dissolveth and wasteth ventosities of the womb. And therefore Constantine saith, That a cupping cup without garsing shall be done about the Navel, to draw the ventosity outward from the inner parts. For as he saith, ventosity grieveth more in many causes than humours, as it fareth in them that have the dropsy: Of them he setteth an ensample in the same Chapter. Then who so will keep continual health of body: shall keep the stomach, that it take not too much meat, for perfect and chief medicine is abstinence, as Constanst. saith in 3. chap. De Fastidio. Fretting of the guts cometh of emptiness of the body, Addition to poor men for ●●ck of meat, unto the rest by disorder, many ways. Detertura torment. Chap. 49. AS Constantine saith, Tormivium. Gnawing in the belly. oft in the womb is ache and torment, that cometh of humours engleymed in the guts and bowels: As the ache that is called I●acus and Colicus, Iliaca passio, and Colica passio, and other such. Sometime these passions and evils come of wind and fumosityes, that stretch and hale the bowels that be fold and crumpled: Sometime of superfluities of humours, which grieve the substance of the bowels and guts: and sometime of some Postume, that hurteth and grieveth the substance of the bowels. Sometime of the great multitude of Worms that gnaw the bowels and guts within: Sometime of company of other members, that breed ache in the bowels: Sometime of sharpness of humours, that fret and bite the substance of the bowels, and breed therein whelks and botches. And these evils & passions have their own proper causes and signs. Then raw ventosity & thick resolved & departed from humours, when it is closed with dirt in the bowels, it breedeth much gnawing and torment. And if the fumosity or wind be resolved & departed from bloody matter, the ache shall be stinking as the Commentour saith. And if it be resolved of Cholarike matter, it is pitching and pricking. And if it be resolved of Flumatike matter, it is called Extensiws, stretching and running. And if it be resolved of melancholic matter, it is called Gravatiws, fore & grievous. And if it be resolved of glassy phlegm, it is called Congelatiws, fréesing. And if it be resolved of ventosity alone, than it is called Dolour deambulatiws, wandering & walking, so saith the Commentator word for word Super Io. and masters and authors use these words. This passion and evil shall be cured with medicines, that cleanse and void, and destroy and waste wind and ventosities. For when great superfluities and gleamie fill the bowels, they breed therein right grievous passions and evils. For the bowels be bound and glued with gleamye superfluity, and therefore kinds may not deliver itself of superfluities: Therefore needs followeth ftretting and gnawing of the inner part, pressing and wring of the neither parts, and full great disturbance of the over parts by smiting of fumosities, and of smoke. And sometime death cometh & destruction of the body, as it fareth in Iliaca and Colica passione. Often in such a case men say to first, things that nesh and moist the hard matter: and then some deal biting medicines, and at the last needful medicines that cleanse and purge. And so when the inner parts be discharged and purged, all the kind shall be brought into due state and being. When a Postume occupieth the stomach or the bowels, of the matter and stretching of the Postume is great ache and heaviness in the stomach, and also in the guts and bowels, and by the quality of the matter, and of the postume, the anguish & ache is séebler and stronger. For in the more subtle and smaller guts the postume is kept, the more grievous and perilous is alway the ache, for the place and way of the passing of dirt and of wind is more strait. But hereto within and without succoureth & helpeth medicine, that mea●ely cooleth & suageth, because of the Fever, and by reason of the matter riping and cleansings because of heat and of healing, and swooning, because of the Postume, and of the Botch that cometh after, lest the place abide botchy not well healed. All these and many other be known in Viatico, and in Plateario: but it wer● too much to set them all here. When Lumbrici, worms of the womb be cause, then is most ache. Lumbrici be long worms and round, and sharp at the ends, bred in the inner parts of the bowels, of gleamie and raw humours. And when they be in the smallest and longest bowels bred, they be called Lumbrici, for they be long as Constan. saith. And if they be nourished and fed in the neither great bowels, than they be called Ascarides & Cucurbini. And of these worms be diverse manner of kinds and shapes, as they be bred of diverse matters, for of salt phlegm cometh long Worms, small, and sharp. For the heat of that phlegm, that moveth from the middle toward the utter part, draweth a long the matter and kind of the worm. And dryness moveth toward the middle, and may not spread the matter abroad, but draweth it togethers, and rolleth it, and maketh it round. And therefore Worms that be so bred be long and round. And worms that be bred of sweet phlegm be long and broad: they be long because of heat, for heat draweth a thing along. And they be broad, for humour sheddeth & spreadeth abroad. And worms that be bread of sour phlegm that is cold and dry, be short and round. For either quality moveth toward the middle, and is contrary to length and breadth. And worms that be bread of kind phlegm, that is cold and moist, be short and broad: short for the coldness, and broad for the moisture. And these Worms be called Ascarides and Cucurbins'. For they be like to the seeds of Gourds. Glassy phlegm, for too great cold breedeth nothing that hath lice. These worms breed hard ache and torments, and gnawing. Therewith cometh fevers, itching of nose, gris ●ating of teeth, abomination of meat, stoning and raning, and loosing of wit, crying in sleep, quaking of body, putting out and gnawing of the tongue, when they have naught else between their teeth. And this cometh for company that the guts have with instruments of wits and feeling, and with the cheeks. Then as Constantine saith, it needeth that these Worms be soon put out, lest they destroy and waste the body, and make the members soft. They be not put out, but if they be dead. For while they be alive, they cleave to the guts, and uneath go out. But when they be dead, they be horrible to kinpe and abominable, and so kind casteth them out. But sometime they pass out, but they be as it were dead and dye anon. Also they be slain with bitter things, as with wormwood, and such other, as Constantine rehearseth in the same Chapter. And all such bitter things should be given with honey, or with milk, or with some sweet things. For worms love sweet things: and when they take to them so sweet things, they take bitterness therewith, and slay themselves. For there is the hook hid under meat. When the mother or the bladder is grieved, the bowels be grieved for company. For when the neck of the bladder is stopped, the bladder stretcheth through the urine that is withheld. And when the bladder is stretched, the gut that lieth thereto, is pressed and wrong, and let of putting out of dirt: and so of ventosity and wind closed within cometh Coliea passio. Constantine saith, That this passion is bread in a gut, which is called Colon, that is to say, hollow: that gut is the bum, and is in the right side of the neither womb, be clipped as a girdle even to the left side. And this passion hath seven manner causes, as Constantine saith. The first is fiery heat and cholarike, meddeled with fevers, and drying and dardning the moisture of dirt, and letteth outpassing and deliverance of dirt. The second cause is thickness and greatness of dry and stopping meats, that let delyu●raunce and out passing of dirt. The third is gleaming flume, letting and stopping the ways of the neither deliverance. The fourth is thick and great ventosity and Wind, meddeled with gleamie humours, stretching and haling the gut. The fifth is a Postume bread in the gut, letting free out passing of dirt. The sixth is multitude of short and broad worms, and of long and round Worms, that be dead, and cleave togethers in this gut, & may not have passage to void out thereof. The seventh is unfeelingness of the got, that feeleth not the grief of dirt, neither putteth it out. This passion, of what cause so ever it come, grieveth and tormenteth the body grievously, & hath general and proper accidents: For generally therewith cometh spewing, abomination and wambling, fretting, and gnawing, passing ache and sore in that side of the womb, and hardness of the womb. And if it cometh of hot cause, it seemeth that the womb is sticked & pricked with needles. And so the patiented dieth, but if he have some remedy. And if it come of a cold cause: then is felt great gréenaunce, but the ache is not passing but in one place. And if it come of wind and ventosity, the ache stretcheth and spreadeth, and changeth place with grinding and swelling. If it cometh of a Postume, there is heat with ache, and Fevers with thirst and with roughness of tongue: If it cometh of Worms, there is torment and ache and abomination. And sometime he casteth out worms at the mouth. And shortly to speak, the evil is pestilent and ●●rreyne, slaying anon, but if there be hastily succont and remedy. Then first the causes of the evil shall be suaged, dissolved, shed and destroyed with bathings and beatings, which dissolve, departed, and melt the matter, & with ointments, as Anacison, Irilion, and such other. If it ceaseth not by medicines that suage, than men shall take strong medicines, that dissolve, cleanse, and purge: as it is contained in Viatico. This passion hath a cousin, that is called Ili●ca passio, and hath that name of a gut that is called Ilium, and is a small gut and long, beclypping other guts about, and he is uncovered and bore of flesh. Therefore therein is great feeling, and so this passion is called one of the evils, that is named Peracute, very sharp. For as Galen saith, it slayeth in one day, or in twain. And therefore it is more perilous than Passio colica. But it is cured in such a manner as Passio colica, for it is bred well-nigh of such causes, but most of a postume, as Constantine saith. Addition Lumbrici, or Elmitha are long white; worms in the maw, stomach, and guts. The remedy is to take garlic; and use it with meat. Addition. Addition OF divers kinds of worms in the body, as Vermes, which the Grecians ●all Scolices, Lumbrici, Ascarides, and Cucurbiti. Lumbrici be long white worms in the body. Ascarides be small little worms as big as an hair, and half an inch of length, and they be in a gut called the longation, & these worms lie tickling in the fundament, or fa●t hale. Cucurbiti, be square worms in the body: some of the fashion like unto maggets, of a swart darkie colour. Also there are oftentimes in young children, worms like unto Bombax, of half an inch long, having six feet, of a pale colour, and some brown. There is also Sirones, which fret the hands, and in the feet termed Degges, Then is there also the King-worme, named Impetigo. There are Tettar worms, care worms, and worms in the teeth: Oil of bitter Almonds dropped in the ears, and the juice of rue, and Oil of wormwood, killeth the worms in the ears. To cure the bexing of Astarides, Garlic in meats, because they breed of choler and phlegmatic humours. For the dispatch of Lumbrici, take worm seed bruised in Ale, or sweet wines fasting. Cucurbiti, these worms lying in the maw, come of abundance of phlegm. Aloes cicotrine is good to kill these worms, and Garlic with the meats for nine days. Impetigo, Zerua or Zarua, called of the Greeks Lichen, of some Lichena. There are two kinds, the visurous scab and watery is called a King worm, the other is a dry Tettarithis is infectious, and is soon taken by lying in an unclean bed. The dry scab cometh of melancholy, the wet cometh of putrefied phlegm and corrupt blood. Sometimes there groweth worms in the body of unaccustomed forms, after the superfluousness of the humour, by that which they are engendered, some two, three, four, five, six, or seven yards long, some round, and some flat, and of the colour of ashes, and of Crickets without feet. There are that have feet very short, as the Caterpillar: whereof some be two inches long, and some more. Forth of the secrets in nature proceed many deformed and rare worms, which sometimes amaze the beholders. To keep the bodies from such worms, keep temperate diet, and when there is fealte within the body any unwonted fretting or gnawing, drinks the filing of the Elephants sooth, made into a kind of dust, with the powder of the Leaves of Tamariske, or else of the Pomegranate, in a temperate Aqua vitae, and it shall speedily destroy all such impediments. ¶ Of Dissenteri●. Cap. 50. Dissinteri a also called ●xulceratio in restinoru A slixe. ALso the womb is grieved with sliding and slipperness, and with sharp biting of meat and of drink, and of humours: as it fareth in three manner flixes of the womb, which are named, Dissenteria, Lienteria, and Diarna. These be three divers flixes: for as Constantine saith, and Plato also, Dissenteria is a flux of the womb with flying and shaving of the guts, and with bloody dirt, and hath that name of Discendendo, to cut and divide: for in that evil the guts be cut, and divided. And cometh of kind Cholera, or unkind: and fretteth and gnaweth, and flieth & shaveth the guts. And sometime of salt phlegm: & sometime of Melancholia adusta: sometime of evil disposition of the liver, & is called Epatica. For the liver is called in latin Eparepat●s: Sometime of feebleness of the virtue of withholding, that m●ye not withhold the blood: sometime of too great plenty of blood, & namely of them that have some member, or some limb cut of. For when blood, that is used to feed and to nourish the member that is cut off, findeth not that member to feed, breedeth superfluity in the liver, & is cast ●rit for default of place to keep it: and is called properly Dissenteria. And cometh o●te of evil disposition of the guts: and then breedeth three manners thereof. In the first, the fatness of the guts is resolved and shed, and the dirt seemeth as it were washing of flesh. In the second, the celles among the foldings of the stomach be shaven, & is like to shaving of parchment. In the third the guts come out as small pieces, and then be seen resolutions & departings, that be fleshly, sinewy, with pipes & wosen. The first manner may well be cured, the second uneath, and the third never. Also Epatica may uneath be cured. Then of this flux that is called Dissenteria, the signs be bloody dirt, fretting and gnawing of the womb, pinching & pricking ache: and sometime the overmost guts be shaven, and sometime the middle, and sometime the nethermost. And by this diversity the ache is divers now in the over-most womb, now about the navel, and now about the nethermost: and by diversity of the causes, the medicine is ofle divers. Then first men use to cleanse the humour, where the default is in, and then to stint the flux, and that with sirops and Electuaries, with plasters and ointments which stop and constrain: and inward medicines help best, when the matter is in the overmost guts: the utter medicine helpeth best, when the matter is in the neither guts. Then stopping medicines and constraining, shall be both medicine and diet. This infirmity cometh of unnatural choler or of salt phlegm, Addition of Melancholy, as also by some impostumation from the liver, and by ulceration in the bowels, and it may come by great straining. ¶ Of Lientaria. Cap. 51. LIenteria is a flux of the womb, Lienveria Imperfect digestion Levor. with out passing of meat & drink, without digestion, and without any changing made in meat or in drink: but right as it is taken, so it passeth out at the neither end. And cometh sometime of shaving of the dens and foldings in the stomach: and therefore the stomach may not withhold meat and drink. And sometime it cometh of gleymie and fleamatike humours, that cleave to the foldings of the guts and stomach. And sometime of a postume, for then the stomach is grieved with meat and drink: and therefore by doing of kind, the stomach is moved to put out meat and drink, ere it be deffed. This evil shall be cured as the foresaid evil that is called Dissenteria. Diarria is a simple flux of the womb, with but passing of defied meat and drink, without bloody dirt: and cometh sometime of multitude of meat and drink, and of fleeting and sharpness thereof: and sometime of Cholera, which hath default in quantity more than in quality: for if the default were in quality, than the flux should be called rather Dissenteria, than Diarria. And sometime it cometh of humours, which run and fleet from the head to the guts, and either biteth them or maketh them slipper: and then the patiented shiteth foam with blown bells, as Hippocrates saith, They that have seamie dirt in the flux that is called Diarria, have phlegm running from the head. This flux is cured by scarce diet, for multitude of meat and drink is the cause. If it cometh of sharpness of humours, men shall give medicines that cool and moist. And if it cometh of humours that fleet from the head, men shall give such as destroyeth Fleame, and maketh it stint. Addition This infirmity doth come of sudden sliding of the meat out of the stomach, the maw and the guts, without perfect decoction and digestion. Of the Dropsy. Cap. 52. Anasarca Iposatea, a kind of Dropsy. yposarca, Sarcites. THe Dropsy is an error of the virtue of digestion in the liver, and breedeth swelling of members as Constantine saith. For while the virtue of digestion is feebled in the liver, much superfluity is bred in the body, the which superfluity is put out by strength of out putting, and breedeth blowing & swelling of members. And the Dropsy cometh of three causes generally: Of unkind withholding of superfluity, and of unkind running of moisture, of principal distemperance of qualities of the liver. For while superfluities be withheld against kind, as menstruate blood and corrupt, and other such, the withholding thereof oversetteth virtues and breedeth superfluities: of the which cometh bol●ing and swelling of members. Of unkind running of moisture, cometh dissolution and departing of spirits, and feebleness of virtues. And superfluities that come of indigestion, breed swelling of members by distemperance of qualities. The virtue of digestion in the liver, erreth in four manners, as qualities be joined in four: and so cometh four manners of Dropsies, by passing and excess of four qualities. The first Dropsy is called Le●toflumo: and cometh of distemperance of coldness and moisture, and hath that name of white steam: for Lentes, is white. The second is called Hippo●●rca or A●●surca, and cometh of distemperance of cold and dryness. The third is called Aschides, and cometh of distemperance of heat and of moisture. The fourth is called Tympanites, and cometh of distemperance of heat and dryness. These Dropsies come in this manner. While moisture and dryness be distempered in the liver, the virtue of digestion is feebled, and therefore when that is feebled, many superfluities are bred, and the virtue of out putting putteth them to the utter parts: and so thereof cometh great bol●●●g and swelling. When coldness and dryness be distempered in the liver, than likewise the virtue of digestion is distempered and feebled, and also the virtue of out putting is somewhat feebled. And therefore he putteth not out superfluities to the uttermost parts of the skin, but the superfluities be held in under the flesh. And therefore this manner Dropsy is called Bypposarca, that is to understand, under the flesh, or fast by the flesh. Of distemperance of heat and of moisture, by dissolution and shedding of spirits, cometh feebleness of either virtue of digestion and of out putting: and therefore superfluities be not put out of all the body, but they are withheld within between the womb and Siphac. As●ites. kinds of h●ds●p● in the belly. And this Dropsy is called Aschites, for if the wombs of them be smitten, they sownoe as a Flacket or a Bottle, for Arch is called a Bottle. By distemperance of heat, and of dryness, spirits are dissolved and shed: and so either virtue is feebled. And then the superfluityes that come of indigestion, which cometh of heat, and of dryness, turneth into great and thick smoke, and are not put out of all the body, but withheld about the womb. Timpanitis, that which causeth the belly to swell, and is cause of shorre breath. And this manner dropsy is called Timpanitis, for if the womb be smitten, it soundeth as a Taber or a Timbroll. Then in the first manner Dropsy, is boiling and swelling in all the body: the utter part is white and nesh, and if one's finger be thrust into the flesh, it maketh as it were an hole or a pit, and that pit ariseth afterward as high as the other flesh: the urine is discouloured white and thick. In the second manner Dropsy, is not so great swelling, but their flesh stinketh, the urine is discoloured and thin. In the third, the womb is blown and swollen, & soundeth if it be smitten as a flacket, & the urine, is read and thick. In the fourth manner Dropsy, the womb is strait and strongly haled, and soundeth as a taber or a timbrel, the urine is coloured and thin, the neck and other parts be made small, and the nostrils sharp, the eyen hollow and round: the first two manner Dropsies be curable, ere they be confirmed and rotten: the second two, ere they be rotten and confirmed, be uneath curable, and after never. Then he that hath the Dropsy is swollen in the body, soft, grievous and heavy, and is thirsty, and the more he drinketh, the more he thirsteth, and the more he drinketh, the more he faileth little and little, & swelleth also. To them which have such divers Dropsies, men must give divers medicines: But such medicines help them, the which destroy and waste ventosities, and wind, and humours between the shin and the flesh, & comfort the virtue, which destroyeth superfluities in the liver. Of all these Constantine speaketh himself only. Addition Abundance of salt phlegm and waterish and over feeding of raw and moist meats breedeth the Dropsy. ¶ Of the jaundice. Cap. 53. Hictericia or Ictericia, the jawnes. THE jaundice is a defiling of the skin without unevennes thereof. And there be three manner of jaundice, as it is said in Plateario: yeolow, which cometh of kind Cholera, green, and black. The first is called Aurigo, for it maketh a man yeolow as gold. The second is called Pegenitis, which is to understand, green: For it is grieved with green Cholera. The third is called Melanchyton, that is to say, black: for it cometh of black Cholera burnt. It cometh of strong heat and seething of blood, passing & changing into Cholera, and of passing heat that infecteth the blood: and therefore this Cholera is borne with blood to the utter part of the skin, and changeth and infecteth the skin. Sometime it cometh of stopping of the over or the neither hole of the case of the gall: and so Cholera reboundeth to the liver, and infecteth the blood: sometime it cometh of a postume, or of a continual fever, which changeth and burneth the blood. Sometime of corruption of air, or of meat & drink corrupt: or of biting and stinging of a venomous worm which creepeth. In this manner the blood is infected, and is sent to feeding of members, and as the blood is infected, so it infecteth and corrupteth the members. With most hot jaundice cometh infection of all the body, heating of the right side, ●●i st, bitterness of mouth, ache of the forehead, ringing in the ears, urine coloured, and the foam thereof yeolow, or green, or black, and all that cometh out of the body, which is infected with the same colour. If it cometh of stopping of the over hole, it changeth and dieth all the neither parts, so that they be all strongly died. And contrariwise, if it cometh of the neither stopping: all the over parts be more died, and the neither less. And if it cometh of a fever, by virtue and strength of kind, and after the seventh day, in some day of changing, with slaking of the fever, and with relieving of the patiented, and with withdrawing of the accident, it is a good token: such colouring betokeneth that the matter of the Fever is than purged. And if it cometh by strength of accident, as it fareth oft before the seventh day, it betokeneth peril. For it is a sign and a token that the matter cometh upward, for likeness, or for fumosity, or for sharpness and biting, as Galen saith openly upon Aphor. And often such a passion and evil is cured by blood letting, and by medicines, which cool and change, laid to: and namely upon the region of the liver, for there the blood is most infected, as in his own well. Also men give them inward in diet, & in medicine those things, which suage and cleanse blood, and change evil disposition of blood. And if it cometh of stopping, men give medicines which shed and open: but not too hot, as it is said in Viatico. Addition These three kinds of jaundice. Agriaca yeolow, of some Penateleon the green sickness: Melankyron, the black jaundice. The yeolow jaundice, cometh after long sickness or thought. The green jaundice cometh of yeolow choler, mixed with putrefied phlegm. The black jaundice cometh of colour adust, or melancholy and putrefied blood. ¶ Of Emoroides 1. Cap. 54. Haemerrhoides. Emeralds and piles EMoroides be five veins, which stretch out at the arse, of the which veins come divers passions and evils, as bolning & swelling, withholding, & flux. And sometime by virtue & strength of kind, superfluities be sent & drawn to the said parts, & the said veins being broken, the superfluities be thrust out, & the body is delivered of many sicknesses and evils. But if the flux and running passeth measure, then come many evils. And when they be held by custom, then follow full great sickness and evils, as Dropsy, Tisike, Madness, Melancholy. These veins swell in this manner. The foresaid superfluities & dirt cometh down to the mouths of the veins, and stop and make the said mouths thick: and thereof cometh swelling. Sometime the mouth of the veins, be riven togethers, & made voystous and thick, with strong dryness. And sometime they be burnt of chirurgeons for too great running, and scars of the burning are seen, and then they are uneath opened or never. Sometime the heads of the veins be stopped by thickness of blood: and sometime opened over measure by sharpness and fleeting of blood. With too great holding cometh these signs heaviness of head, paleness of face, & wannesse, heaviness of loins and of joints, disposition to Dropsy and to Tisike. With great fleeting and running, cometh feebleness and leanness of body, changing of colour and of hiewe, ache & gnawing in the neither part of the body. And if it be continual and passing measure, it breedeth full great passiens and evils. And if the mouths of the veins run too swiftly, they shall be stinted with medicines that stint by little and little. But namely if the Evil be old, lest the blood, be suddenly smit to some member, and then a worse evil is bred thereof. Therefore Hypocrates saith, To them which heal old Emoroides, but if they leave one unhealed, it is peril. And if they be too lightly closed, they shall be opened with medicines that soften and open. Emeralds or piles, Addition be veins in the extreme parts of the longation, to whom doth happen divers times two sundry passions, the first is like teats, and they will bleed, they be very Emeralds, the other be like warts, and they will itch, and water & smart, and they be named the piles: and in the same place doth breed other infirmities, as the falling out of the fundament, fistels, festures, and Puxe. These impediments cometh of malicious humours of the maw, and in the guts. The powder of ginger, and of a gall, wherewith ink is made, mixed with linseed oil, & put to the place, is very good. ¶ Of ache of the reins. Cap. 55. AChe of the reins in Greek is called Refrenesis, Nephroi, Rines, the reins, of a man's back the which ache hath affinity with the evil is that called Colica passio. But they be divers: for Colica passio changeth and is unstable, for it changeth every day from that one side to that other. The ache of the reins is stable and steadfast. The loins and reins have ache and passion, that come sometime of swelling, Sometime of repletion of humours, sometime of wind and ventosity, and sometime of the stone. All these breed full great ache and grief, and namely if heat be the cause: and the sign thereof is the high colour of urine, sharp ache and pricking. If cold be the cause, the urine is raw, and the ache slow. The stone and gravel, and other divers superfluities breed osle in the reins: & that cometh namely of drink of slimy water, and of gross diet. For thereof cometh stoppings in the reins or in the bladder, and sometime changeth into substance of stones or gravel, by working of strong heat. They that have the stone, have many disaduauntages, that is to wit, difficulty of pissing, with Colica passio, and other such: for by stopping of the stone, the ways of pissing be stopped, and then cometh Stranguria, when a man passeth with difficulty dropping meal. Sometime the ways be all stopped, and pissing is all forbade, and that evil is called, Dissuria: for of gleymie humours in the reins and in the bladder cometh the stone, in young men, namely in the reins, and in children in the bladder, for the neck of their bladder is strait, and letteth the passage of the matter, and so the stone is bred, as Costantine saith. Also in children the urine is thick, because of gleimie diet, and gleymie things is more able to be rolled & to cleave togethers: and therefore oft the stone breedeth in small children. And if the stone or the matter be in the reins, it is known by sleeping of the foot and leg on the left side. And if it be in the bladder, the ache is about the share and twist, between the genitors, and the hole at the ridge bones end. Also the gravel that cometh of the reins be red, and if they come of the bladder they be white: and a stone that is bred of gleymie humour, is easily dissolved and brought out: and if it be bred of gravel, it is hard to dissolve and to be broken. And in women the stone breedeth more seldom than in men, for the ways be more large, and heat and dryness more feeble, to make the humours rotlewe: and also often purgations, Copy or quavie. for they be purged of many superfluities by menstrual blood. He that hath this evil, shall be purged in this manner: They shall be oft bathed in hot baths, that dissolve, and open: and they shall be fed with meat and drink that is easy for to defy, & comforted with medicines, that dissolve, and open, & cleanse: and they shall be occupied with some business: and sometime they shall be taken to surgery, and namely children, and then young folk, for in age cutting is perilous, for after forty year this Evil is incurable, as it is said in Aphor. After forty year, be that hath the stone is not saved. Sometime cometh unwilling pissing, and that evil is called Diampnes, or Diabethica passio. Diampnes a passion in the bladder: this discale must be cured with skilful medicines, and not urish hasly corrections. And Constantine sayeth, that it cometh of default of virtue of withholding: for there is great strong drawing of humours to the reins, and great superfluity cometh to the bladder, the which the bladder not being able to sustain, putteth out with pissing. Also sometime it cometh of softening of sinews, and of slaking of brawns in the neck of the bladder. Sometime of heaviness of sleep, and of multitude of humours, as it fareth in children that unknowenlye piss in their beds, and in drunken people: and it is the property of them that have this Evil, to be a thirst alway, and may uneath have water enough, Diabetica passio, immoderate pissing. as Constantine sayeth: and therefore as they drink the water, so they piss it. Sometime it chanceth of a humour that stoppeth suddenly that ways of the piss and wringeth out by strength of pressing the moisture that is therein contained. To them that have this foul evil, things that slake heat be needful, and sharp savouring things, that comfort and quench the heat of the reins, and bringeth the sinews that be softened to their own due state, and this is done by drenches, electuaries, plasters, & ointments. But a wise leech and a ready, shall always beware, that he lay not in this case, medicines that be too moist, for they making it more soft should grieve: Nor too dry things, for such should sharp the heat, but they shall say too, now these, now them, that the sore place be moistéd and cooled by cold things, and that the moisture be constrained by dry things, & the sore member comforted. Over all things the diet shall be temperate: for too hot things grieve the reins and loins. Also too cold things let the virtue of digestion, in substance and hollowness of the liver. It is good to give to such men temperate and compouned medicines: for oft the matter is such and the cause also. Addition divers impediments are in the back, the crick, aching, straining of powers, abundance of rheum is the cause of pain. ¶ Of Hemia, Cap. 56. Kyli. Names. HErnia is a skin in the womb, and is called Siphac, and breaketh sometime. Siphae is a skin that departeth the bowels from the gendering members: as Diafragma is a skin, that departteth and is set between the bowels & the spiritual members: and so Hernia is as it were the neither midriff, and Diafragma the over midriff. And for Hernia the neither midriff holdeth up the bowels, if it hap that this Hernia be broke, a great deal of the bowels fall down into the cod of the genitors. Then if it happen that this skin, that is called Hernia be broke, by stretching and reaching, or working of heat constrained, or ●laked and softened by moisture: than it falleth that the bowels slide downward into the cod of the genitors, and that not without great soreness. This skin is dealt or slaked, sometime by an outward cause, as by too great travail of body, or by great strogling and wrestling. Sometime by smiting or by falling, or by such other. And sometime by too great weight and weighing downward of the other members, and by forcing; as by too great singing and crying. Sometime by an outward cause, and by great strength of heat and sharpness of hot humours cutting and slitting the skin. Sometime by too great moisture, slaking & stretching the sinews and brawns, and in what manner it befall, it is more resely curable in the beginning, and namely in a young men. And if that breach be great and old, and with breaking of the sinew, it is soudred uneath or never. For it is healed with great difficulty, as Constantine sayeth. But oft it is saved by diet and medicine: and sometime by cutting and surgery. Then Authors tell, that slopping things help such men, and medicines that soudreth, both in meat and in medicine, as Electuaries taken within, and baulming, and bathings, and Ointments without. Over all things it is said, that scarce diet is best, and continence, namely of the service of Venus, and of all moving. And such men should over all things beware of things that breed ventosity, and wind, and swelling. For as the Commentour sayeth, Ventosity and wind, grieve most Hernious men that be so broke. There are three special kinds, Addition Hernia aquosa, Hernia ventosa, Hernia carnosa, waterish, windy, & fleshy. These impediments be engendered in the cods. Also there is Euterocela, Epiplocela, & Hidrocela. The first of these is, when the guts fall out of the body into the cod: ihe second is when the Pellicle or small rhyme falleth down with the guts into the cod, the third anoyeth the stones. There is also Parocela, Sarcocela, Circocela, Flesh groweth in the cod about the stones, the swelling in the veins, and the stayeng of the rapture. ¶ Of Arthetica Passio. Cap. 57 ARthetica is an ache and evil in the fingers and toes, Morthus a●t●culuis the gout in the ●oynis. with swelling and fore ache. And when it is in the fingers, it is called Ciragra, and in the toes it is named Podagra. If it be in the whitlebones and joints, it is called Sciatua passio, cometh of cholaricke blood, and fleamaticke humour, and cometh most of reumaticke cause. If blood be the cause, it is known by redness of the place, and by heat and swelling of the beynes of the sore place, and of all the body, by hot diet had before: and most by age, and by a region like, for it moveth most in spring time. If cholaricke humour be the cause, it is known by full strong ache, and soreness, and by stretching and haling, and dryness of sinews, by heat of his own place, by colour red, meddeled with yeolow, and by swelling. And moveth most in Summer, and most by hot diet and dry, and in such a country, and oft many cholaricke superfluities are cast out by spewing and shiting. Hot things grieve, and cold things help and comfort. And if steam be the cause, it is known by disposition of steam, contrary diet, by like ache, by swelling of the place, by sore ache and strong, by little redness or none. If it cometh of rumatike cause, it is known by heaviness of the hèad, by moving of humours, tingling and fleeting in the ridge bean, and about the shoulders. This evil is worst, for it draweth togethers & maketh the sinews of the fingers, toes, and the feet to shrink together, and draweth out and wasteth substantial humours in the hands, and maketh them dry, and clighted, and closed, and unmighty to be opened: also it maketh the joints of the fingers unseemly with knotty bunches. But this sickness may soon be healed, & when it is old, uneath it is curable, namely, when it is turned into knotty hardness: and so the matter that is in default, shall be purged with covenable medicine, and the patient shall be let blood. If blood be the cause, the heat shall be smit again with cold medicines. Sometime cold humour is the cause, and then it shall be daulmed and comforted with hot Plasters and Ointments. And the patient shall abstain from great meats, and namely from such as breed wind, and swelling, for oft bentositie and wind maketh this evil more grievous. Addition Claragra, Podagra, Sciatica, is the gout in the hands, feet, & hips. The cause of this infirmity, cometh of corrupt blood, as also of phlegmatic humour, or else of a choleric humour. If it come of blood or rumatike flume, the place will swell and be red, and the veins full. If of choler, the place swelleth not, but is dry, smooth, and lean, with pricking and burning. If this disease have continued, after forty years it will be hardly cured. The remedy is to avoid contagious meats and drinks, as wines●that be piercing, new beer, and ale, hot bread and cakes, all shell fish, and water foul, Pigeons and Eels. Use Baths, such as the learned Physicians shall appoint, Oil of swallows, Oil of Frogs, Oil of leate, & to conclude, Oil of Patience. ¶ Of Gutta Sciatica. Cap. 58. GVtta Sciatica is an evil that cometh of humours, which fall down into the great sinnewe, that is between the great brawns of the haunch as Constantine sayeth. And cometh of gleymie humours gathered together in the hollowness of the joints, and of the haunch. Sometime of bloody humours meddled with choler. And all these are cause of ache, the which ache stretcheth into the legs, and anon to the heel, and also anon to the little toe. The cause thereof is, as the Commentatour saith, that from the whirle-bone in the middle of the haunch, & of the leg, passeth a sinew to the utter anele bone of the foot, and scam those to the little toe: and this is cause, why in this evil, ache stretcheth to that little toe. And therefore it is, that they that have the stone in the reins, feel in that place tingling and sleeping for stopping of the sinnewe, wherefore the spirits may not come to that place in due manner. And the ache is sometime in one side, and sometime in either: but it is worse in the left side, than in the right side. And the cause thereof is, for in the right side is more heat than in the left side, and therefore it dissolveth and defieth the matter there gathered more easily: and in the left side is less heat, and the matter is more sad and thick, and worse to defy and destroy. In this Evil is little ache, quaking, pricking and burning, namely in young men of hot complexion, and namely if hear be the cause: and in that cause it helpeth and profiteth to be let blood in the vain which is called Sophena, and that vain is under the ankle bone. Also the Patient shall be purged and healed, as in the evil, which is called Passio Arthetica. Also every one which hath this passion Sciatica, as he that hath Pasio Arthetica, shall beware of too great repletion of meat and of drink, and namely of the works of Venus: for it sharpeth most rheum, and letteth digestion, for loss of spirits and of pure blood and clean, as Constantine saith. Also the body shall be first purged and cleansed within, and then men shall say too plasters without, as the place of k. For medicine helpeth and profiteth little without, but if the matter, which is the cause of the evil, be withdrawn within, as Con. saith. Also he saith that Dioscorides saith, that it helpeth them much, that have this evil that is called Sciatica passio, if the sore place be comforted with hot dirt of a Cow. For it drieth mightily, namely if it be tempered with Galbanum, and frankincense, and with vinegar. ¶ Of Podagta. Cap. 59 COnstantine saith, that Podagra is a sore evil in the feet, and namely in the wrists and soles, with stretching of the sinew and quaking, and cometh of evil humours, which fall down to the wrist of the feet. And if the humours be cold and thick, then is great stretching and swelling, but the ache is not full pitching, nor great swelling may not be, for the feet have but little flesh, and therefore they may not strongly swell, for swelling breedeth in fleshly members. This evil breedeth in them, which live easily and soft, and travail but little: and cleanse not the body of superfluities of humours, namely if they eat much and drink. For of such things, come superfluities of humours, which breed rheums, that drop down to the feet, and namely when they be feeble, and may not put off the kind of superfluity. And that cometh most of the service of Venus: for that service month and shaketh all the cheyning & joining of the body, as Constantine saith. Also it heateth, and therefore it moveth humours, and flaketh & breaketh sinews. And therefore it happeneth, that gelded men have not Podagra, for they serve not Venus: nor likewise children nor women but seld, and that is because they be purged with menstrual blood. Therefore hippocras saith, that women have not Podagra, except in case that menstrual blood fail. If this evil cometh to young men in Spring time, it is curable: but if it cometh in Harvest, and endureth to Winter it is hard to heal, as it said in Aphor. And the Commentour telleth the cause thereof, by doom of Astronomy in this manner. The age of the Moon. The first age of the Moon he saith, is hot & moist: The second, is hot & dry: The third, is cold and dry: The fourth, is cold and moy●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first age, by heat, the matter is departed, and by moisture, shed: In the second age and the fourth, the matter is kept, and is perfectly defied. In the first age of the next Moon thereafter it is perfectly defied. And so in the second age of the hot Moon and dry, the matter is all wasted: & within six weeks, which contaíneth xl. days, the evil is full cured, & namely in Summer, for in Harvest and in Winter the matter is thikckened & sadded, and is not obedient to digestion. Then first, the matter of this evil shall be purged, and after in the beginning it shall be smit again with cold medicines laid too with out: hot medicines which dissolve and shed, shall not be laid too in the beginning while the cause is renmatike. And if the matter be cold, the renme must be the more excited and stirred. And therefore in the beginning, men shall use strong Repercassives in a hot cause, and less strong in a cold cause, lease the matter were hard. Then he shall have stewing and balming, and ointments hot or cold as the matter requireth. The patient shall use light and temperate diet, and he must beware over all things, of the service of Venus, and he shall use light and also meanly travail. ¶ Of a Postume, Cap. 60. Apostema. Postume. A Postume is gathered of superfluity of humours in some member, and maketh rotting and swelling as Constantine saith. It falleth sometime, that a member impossumeth through an outward cause, as Constantine saith: as of smiting, of a wound, of falling, of breaking, and bruising, and boyshing, and hurteling: for of all such things, humours move oft and come to the sore place, & putteth and hurleth every each with other, and weareth hot and rotteth. Sometime a postume cometh of an inward cause, as of superfluity of corrupt humours, that often runneth and cometh togethers to a certain place, and that in two manners: for sometime by gathering of matter in their own member: & sometime by running of matter out of one member into another: and such running hath many causes, as Constantine saith. The first is strength of the member, that putteth off noyful things: for some principal and noble members discharge themselves of superfluities, as the brain dischargeth himself of phlegmatic humour, and of sumositie. The second cause, is feebleness of the member that receiveth: for feeble members receive superfluities, which come down from the over and stronger members, as the skin & the flesh. The third cause, is multitude of humours, the which, when great superfluity of them is in the more veins, they be shed into the less veins, & enter into the substance of members, which be of parts like: and that which is more than is needful to that food, tunneth to the member, and the way is closed, & maketh a postume. The fourth is largeness of the veins, by whom those humours run easily from member to member. The fifth cause, is moisture of humours and subtleness, the which of easy moving be easily shed: and when they be shed, they are gathered in some member, and there they be held and thrust by straightness of the member, and huried, and defiled, and disposed to rotting. The sixth cause, is the disposition of the members: for kindly the neither members receive superfluity of the ever members, as the members of the head put down their superfluities, sometime to that brawns and veins of the throat, & so cometh Squinancy. Sometime to the members of the breast, and so cometh hotches & postumes in the lungs. A postume cometh in this manner: While humours have default in quantity, and may not be wasted by heat, nor put out by strength of virtue, they be received in the hollowness of members, & there boil & putrefy, & as peast set in an over, & dried by fire, receiveth a manner crusting in the utter side, under the which crust the past is soft: so the humour gathered, by heats boileth and maketh a manner crust above, under the which crust rotted humour is bid, and swelleth: and such a swelling is called Apostema. And sometime it cometh of ventosity and of mind, and is called Bubo. Sometime of a simple humour, as of blood, and is called Fleugmon. The tokens thereof, be redness which cometh of the colour of blood: hardness cometh of multitude of matter, and of heat, which wasteth and consumeth watery matter: quapping and leaping, by reason of ventosity and of sumositie: shifting & putting, sore ache, by reason of stretching: heat, by reason of hot matter: & swelling, by reason of multitude of matter. In this manner is made a Postunis of simple Cholera and read, and is called, Herisipila, that is, holy fire, Per Antifrasin, that is to say, by contrary manner of speaking. And another manner postume cometh of pure Cholera, and gnaweth and fretteth the member that it is in, & is called among Physicians. Herpes Essimoncus, as it were gnawing and fretting itself. In the same manner wise a postume cometh of phlegm, and is called Zuma, or Palus. For right as in moors and in maraise, is much superfluity of slime & of ooze, so in this postume is much superfluity. And if thou thrustest thy finger thereupon, it denteth in: for the running matter withdraweth, and letteth not the finger to enter, and then in the middle is a pit, as it were the bore of an hole, and when the finger is away, the matter cometh again, and filleth all the place. The tokens of these Postumes be whiteness, for the matter is white: softness, for the matter is fleeting: and soft ache, for the matter with his coldness suageth the feeling. In a postume that cometh of read Cholera, the signs be as it were coutrarye: for the heat is strong, because that the matter is full hot: it is red with yeolownesse, for the Cholera is not read, but yeolow: great ache and pricking, for the matter is sharp. Of Melancholia cometh a postume, and if the matter be all without, the postume is called Schrosis. And if the matter be some within, and some without: then cometh a postume which is called Cancer, a Canker, to the likeness of a Crab. For in likewise as a Crab is broad by the ridge, and the arms stretch by the sides: so in this postume is a manner swelling in steed of the ridge, and the branches of humours stretch hither and thither in steed of arms. Also it croepeth little and little, gnawing and fretting the flesh and sinews slowly to the sight as it were a Crab. The signs thereof be, great hardness, for when the matter is earthly and melancholic, it is full thick and sad: the colour is wan, for the matter is not all black: the ache is scarce or none for unfeelingness thereof, for the matter hath two slayeng qualities, coldness, and dryness: and it gnaweth and fretreth alway, and costumpeth the flesh anon to the roots of the sinews, and infecteth the bones that reach thereto: and therefore this evil is as it were pestilence evil. Among these gnawing & fretting postumes is such an order. For Noli me tangere is a cankrie postume in the face, and fretteth little and little, and less than other: and the Canhertretheth more than the postume, which is called Lupus. And Herisipila the holy fire, fretteth most. And Fistula the fester fretteth not, but rotteth within, and maketh the flesh rotlewe, & the sinews shrink, th●● we or ●●●●●alu●e. and draweth them to quitter, and corrumpeth sinews sometime, and maketh the bones to fall. And it cometh often and many times of a wound, which is evil kept, when the bone, which is there under is infected with quitter, and so the feeding that cometh thereto, turneth into this manner, for because the utter part breaketh and the wound runneth, sometime the wound is closed, and sometime it, breaketh again, and if the Fester be full cold, uneath it is curable. Oft about the wound, be many open holes: For a fester hath a deep wound within, and a strait and a narrow without: and the Ca●ker in contrariwise hath a wide wound without, and strait within: and therefore it is more harder to help. Sometime as fester cometh, of a rheum, or of an old wound, & sometime of a postume evil healed, & namely if the postume and the wound be made too moist, and hath many holes, out of the which holes issueth water of divers colours, now white, now yeolow. And oft these holes be closed in one place, and break out in another. Other postumes there be, which come of contrary matter, as it fareth in a postume, which is called Antrax, which Constantine calleth Carbunculus, for it burneth as a coal: and it cometh of full wood matter and venomous, & of matter that is componed, & it is known by those lines, which be therein of divers colours: and is shaped like unto a rod, and therein be some lines read and bloody, and some yeolow and cholaricke: some be somewhat white and phlegmatic, and some wan and melancholic: Some clear, and come of salt phlegm, and so of other unkind humours. The tokens of that Postume Antrax, be passing ache, burning and pitching, and pricking in the ground. In the head of the postume breedeth a whelke or a blain, which betokeneth and signifieth, that heat followeth the humour that hath mastery, and hath in a gathering a shape like unto a rod, distinguished with lines of divers colours, and it seemeth that it is drawn to the ground thereof with a manner thread fastened to the utter part of the bladder in the middle. To heal and to save postumes, men use in the beginning, Repercussives, but if the matter be wood and venomous, as it fareth in Herisipila, holy fire, and in the postume which is called Antrax: for in such, men shall not say Repercussives to the sore, but rather those things that suage and ease, lest the venomous matter be smitten inward to the inner members, and so 'cause more grief and disease. Then when the Postume is in state, men shall use tempering things and shedding, and softening, and cupping. And when the postume is opened, or else broken, and the matter brought out, than men shall use medicines that close and souder, & that breed good flesh. To other postumes, which have worse accidents and stronger, men shall use such medicines, as men do use against the Canker and Festure, & other such, for there as kind faileth, the patient shall be first cleansed within. And men shall ordain therefore remedy as the place asketh. Against the Canker, men shall minister medicines, which burn and fret the dead flesh. Against a Fester men shall use medicines, which diye, and waste, and cleanse, and washeth of the quitter. And if these profit not: then he shall be put to Surgery. For it is more safety, that one corrupt part of an whole body be burned or cut away, than all that other deal be spilled and corrupt and utterly destroyed. Furthermore afterward against venomous postumes, as against postumes, which be called Antrax, Antrax is a fellow or whisslaw men shall ordain a remedy wately and soon: for he slayeth soon, but if succour come readily & soon. Then it is good counsel, but some other things let, to let blood in the beginning, in the same side, in the next place to the gathering of the postume. For it is not sure in such a case to let blood in the contrary side, lest the matter be drawn into the body, & to noble members, while the matter is venomous, and than it is needful and good to drink treacle with hot wine, and to anoint therewith the sore place. For if the treacle be proved, treacle in a plaster. and it be a very Antrax, the treacle shall draw out the matter that is dry and venomous, and he shall dry it so, that thou mightest make powder thereof, as it were ashes: and then treacle shall be laid too fresh oftentimes, till the postume break, and when it is broke, it is no dread of peril. The yolk of an egg baked with salt, worketh the same, if it be often laid to the postume, for it suageth and easeth the same, and breaketh the postume, as the Commentour saith. Apostumes be of divers causes, and breed in sundry places: the inward Apostumes be most dangerous, which are in the head, stomach, lungs, spleen, and bowels. Flegmon, cometh of blood. Zimie of phlegm, or Zunia. Herisipila cometh of choler, Cancri or Sclitos, of melancholy, or choler adusted. biles, botches, blains, and such like, be less dangerous, so that in the coming forth, for want of skill, they be not sunk in again: for where there is not sufficicieut heat of body to force them forth, they stop the powers, and suffocate to death. ¶ Of Blaynes'. Cap. 61. VLcera he called some blains, Vlcera, Water blains & flock to. that spring all about in the body, and cometh oft of the humour that is between the skin and the flesh: and are called Vlcera, as Constantine sayeth In fine Viatici: For in the utter part of the skin, by sharpness of humour, they make departing of continuance. The matter of them is subtle moisture of blood, or of choler, that cometh from the inner parts to the utter, & anon to the utter skin of the body by virtue & strength of kind, or of accident of evils. Such blains defile the skin, and they make it unseemly and loathfome: And breedeth tickling, itching, and biting in the flesh, and reaveth the skin from the flesh. And sometime if they be continual, they be messengers and pronostifie the peril of Leprehoode. Who that desireth to be free and to be delivered of them, shall not lean to be purged within of hot superfluities of humours, which infect and corrupt the body. Then he shall use dry baths, which consume and waste meanly the humours, that make these blains in the flesh, and in the skin: as quantity and quality asketh. And he shall spare dronkenshippe, and too laxative diet. And he shall withdraw him from travail and business. Of Pustules. Chap. 62. Pustule. Wheels or bushes PUstules be called gatherings of Postumes and superfluity in the utter part of the body: and be bred little and little, and in sundry wise. For kind putteth off noyful superfluityes to the utter parts of the body: the which blains come often and spring of superfluity of meat and drink: and nourishing of the body. And therefore skilfully wise and discreet men call them Pustulas, & Pabulas also, as Remigius saith. And therefore they height and be called Pustule. For they be small and little blains of venimons and burning quitter, and of rottenness, which is contained within them, as Isidore sayeth. And Constantine saith, that those foresaid blains be called Variole; the pox in children: and also sometime in men of age. In small children such blains be healthful: and is a good token of health, that cometh afterward, as the Commentour saith. There the Pox breed of corruption of rotten blood. For in children and in young men, if the pox break not out, it is dread that Leaperhood cometh afterward. For it cometh in children of menstrual blood, which they were fed with in the mother's womb. The which blood is put out to the utter parts, by virtue and strength of kind. And the children be delivered of peril, that should have fallen afterward. Also it happeneth in men of full age, and in old men in Fevers about the time of changing, that such blains break out by virtue and strength of kind putting out of the kind of the Fever to the utter parts. And therefore neither in these, neither in the other, shall be Repercussives laid too, lest the matter be borne inward: for it is somewhat wood. Of a pestilent force. Nevertheless about the eien in this race men shall lays some light repercussives, lest the quittet of blains hurt some curtill of the eye, or the black of the eye. In all other places a ready Physician draweth such kind to the utter parts, as far forth as he may, except the place about the eyen. For there the matter shall be smit again, and brought into other places, lest the matter that is wood and violent, grieve and hurt the tender substance of the eyen. Also a ready nurse, and a ready Physician both in a child, and in a man of age shall be ware, that such blains be not broke nor opened before, namely about the face: neither for itching nor for any other cause, lest unseemly and foul pits abide in the face alway. Of many other causes such blains and Pox breed in the body: Now of flumatike matter cometh white and soft and running: now of cholarik matter cometh sharp pitching and hard. For cholarike humour shed between the skin and the flesh, openeth and biteth the skin by heat and sharpness, and breedeth many blains, in the utter parts of the skin, but they be very small and little, as it were the seeds of Milij. And therefore among authors this evil is called Herpes, or Milij, or Granulosus, an evil full of greynes. Of what matter so ever it be that such bleines come, if they come often and continually, it is good, that the matter which the default is in, be purged with due medicine. And then if the body be full replete, he shall be let blood, or be cupped or horned. And the patient shall be holp with due baths, which dry and waste huomurs, and also with covenable ointments. Addition If the bushes or pox be white, of phlegm, if read, of ill blood, if dry and hard, of Choler, is black, then of melancholy, which is a token of death. Of Scabs. chap. 63. Psora. Scabies. Scabs. A Scab is corruption of the skin, and cometh of corrupt humours, which be between the skin and the flesh and hurteth & noieth, and grieveth and desoyleth the body. For as Constantine saith and affirmeth, Kind putteth out evil humours, and voideth them to the utter parts of the body, to cleanse and purge the inner parts. And if those foresaid humours be subtle and small, than they be easily and lightly dissolved and wasted by fumosities and sweat. And if they be great and thick, they be under the skin, and breed scabs in the body. And humour so closed between the skin and the flesh, if it be cholarike, and some deal with held, it breedeth a dry scab and not quitiery, with chins and cliffs, with itching & pitching. And if the humour be fleamatike: often it maketh great scabs & white, with scales, and without great itching: for wet scabs with quitter and scales, with like itching, showeth and betokeneth, that the blood is meddled with Cholera: And cometh often of great repletion of the body, and also often of sickness tant came before: by the which sickness the virtues be oppressed and overset, and superfluities increase. Also in some men is an old scab, that cometh of default of the spleen. And such a scab though is pass, it cometh lightly again. Scabs be curable with medicines that dry and consume, and waste and cleanse within and without. Addition Scabi be diverse, as Scabies fursurea, and Scabies sabina, some scabs are like Hops, some like bran. Of a dry scab and itch. Chap. 64. A Dry scab is corruption of humour between the skin and the flesh, Impetigo A kind of ringworm that changeth and grieveth the body, and maketh it itch. For some Cholarike superfluity, that is smoky, is put and thrown from the inner parts to the utter part of the skin, and infecteth the skin, and maketh it full of small pimples & scabs, as though it were sprinkled with Bran. And than the skinue is infected with small chins and itching. And sometime this infection cometh of too strong Cholarike matter: or of melancholic, as Constantine saith. And this evil is called Impetigo. For it letteth and grieveth the skin and the flesh, namely with tickling and itching. Also this evil is called Serpigo, as it were a creeping evil. For it creepeth into all the skin, as it were a Serpent or an Adder, and infecteth the skin, and desoyleth it with small scabs after scratching and clawing. Sometime this Evil beclippeth the skin of some limb all about, as it were a girdle, and such a scab is called Herpes Cingulus among physicians. But Impetigo is an other evil than Serpigo. For Impetigo cometh of more rising, and of more fiery matter: for it cometh of Choler. And therefore it maketh evenlong holes, strait, and full small, and move always upward as fire: But the other manner seab that is called Serpigo, cometh of matter that is less fiery: And therefore it moveth not upward, but it beclippeth the members all about. Therefore it is said as it were creeping all about. This evil shall be cured with stews and baths, that open, consume, and waste, cleanse and wipe, and also with ointments. He shall be anointed with the juice of Ebuli, Sambuci, jappatij, Fumiteriae, and other such. Afterward he shall use baths of sweet water, as Constantine saith. And men say, that the spittle of a fasting man helpeth against this evil. Always this evil hath fellowship of passing biting and itching, and of desiring of frosing, rubting, scratching and clawing. Thereof cometh a manner false liking and quality, that is resolved of hot smoke and sharp, that biteth and fretteth the skin, and that smoke is resolved of hot matter. And such a liking is false and grievous. For it maketh the skin discontinued & full of blains, and acheth and smarteth full sore at the last end. Of Lepra Meseltie. cap. 65. Lepra. LEpra, meselrye, is an universal corruption of members & of humours, and hath beginning of the veins, and full increasing without the veins: for when the humours be corrupt, the members that be nourished and fed with humours be soon corrupt. Constantine saith that every each Elephancia or leperhood hath beginning principally of corruption of Melancholia. Therefore Constan. saith, that Lepra is an evil cold and dry, and cometh of black Cholera and strong, rotten, & is seen in the utter part of the body. And it cometh of four rotten humours, that were strong and be corrupt & changed into black Cholora, as he saith ibidem. Humonrs with she which Melancholia is meddled, may not rot at the full in the veins, & for that melancholy is cold & dry and so contrary to rotting: And so the humours meddeled therewith may not rot full, ere the melancholy be incorporate. And have abiding in the members, in the which is full rotting. And of that rotting cometh Lepra meselry. For the humour melancholy by reason that it is hard, sad, & fast: it may not rot but in the abiding of time. And if it h●●p in any wise, that it rot in the veins, it should rather breed a fever then Lepra. In four manner wise Lepra is divers, as the four humours be passingly and diversely meddled One manner Lepra cometh of pure Melancholia, and is called properly Elephancia: Elephancia & hath that name of the Elephant, that is a full great beast & large. For this evil grieveth & noieth the patiented passing strongly and sore. Therefore this evil is more hard and fast, and worse to heal then other. The second cometh of melancholy and of phlegm, & is called Tiria, Tiria. or Serpentina and hath the name of an adder that is called Tirus. For as an Adder leaveth lightly his skin and his scale: so he that hath this manner Lepra is often stripped and peeled and full of scales. The third manner Lepra cometh of melancholy, infecting of blood, and is called Alopicia, Alopecia and Vulpina: For Alopes in Greek, is Vulpes in Latin, a fox in English. The fox hath a property, that his hair salleth in Summer for heat of blood in the liver: So often his hair that hath this evil, falleth from the brows, & from other places. The fourth manner leperhood cometh of read Cholera, corrupt in the members with melancholy, & is called Leonina, Leonina. and hath name of the Lion, that is most hottest beast, fierce and cruel. And this manner Lepra cometh most of fervent humour & passing malicious: And therefore it fretteth as a Lion, and destroyeth all the members. Then principally of corrupt Melancholia cometh Lepra that is called Elephancia. Of corrupt phlegm cometh Tiria, that is called Serpentina: And of corrupt blood cometh Alopecia, that is called Vulpina also. Of read Cholera cometh the worst of all, that is called Leonina. These four manners of Lepra have some common signs and tokens, & some special signs: by the which their special diversity is busily known. Universally this evil hath much tokens & signs: In them the flesh is notably corrupt, the shape is changed, the eyen become round: The eye lids be riveled, the sight sparkleth, and namely in Leoninn: the nosethrills be straighted and riveled, and shrunk: The voice is horse, namely in Elephancia: Swelling groweth in the body, and many small botches and whelks, hard and round in the legs, and in the utter parts: Feeling is some deal taken away: The nails be boisterous and bounchye, as they were scabbed: The fingers shrinked, and crooked: and the hands be as they were dry: The breath is corrupt, and often whole men be infected with the stench thereof: The flesh and skin is fatty, insomuch that they may throw water thereon, & it is not the more wet, but the water slideth off, as it were of a wet hide: There is also itching, sometime with scabs, and sometime without scabs, also in the body be diverse speckes, now read, now black, now wan, now pale. In the legs be many specks and whelks, and be now seen and anon vanished: and now broken out, and now shrinken in again. And among the whelks of the legs, if thou findest one that is more and fouler than the other, it is a token that the lepra is fastened and confirmed, The tokens of Lepra be most seen in the utter parts, as in the feet, legs, and face: and namely in wasting and minishing of the brawns of the body. Above all these conditions of Lepra every each manner Lepra hath his own proper and special tokens, by the which he is known. For they that have that Lepra that is called Leonina, their colour is more yeolowe and citrine then other: And also their eien be more sparkling, and more strutting out, and moving, and the skin more rough, with more chins and cliffs often times: And they have more fretting and itching then other, and be more fret and gnawn in all the members at the last. In them that have the Lepra that is called Allopicia, all the hair of the eye lids, and of the brows fall: and the eyen swell greatly, and be full red: In the face be red pimples and whelks, out of whom often runneth blood and matter: In such the noses swell and be great, the virtue of smelling saileth, and the breath stinketh right fowl: and in the gums is full great infection and corruption. In them that have the Lepra that is called Tiria, be soft swelling pimples & whelks: The skin is somewhat whitish & swollen, and somewhat shining with many louse and worms. In them be these conditions & many other full evil that come of corrupt phlegm and unclean spittle, gleamy and quittery: The nosethrills be stopped, and other such diseases there be. The eyen weep and run, for resolution and shedding of superfluity of moisture, the lips and gums rot, the wosen of the voice is rough, and the voice is hoarse. If they be let blood, the blood turneth into fléeting substance, and the part thereof that is sad, is white or whitish. And if it be washed, it renleth anon, as milk doth, with running, and that in great quantity. In them that have the Lepra that is called Elephancia, the colour and hue is emulous following & sewing: the face is leadish, the hair of the brows falleth, the eyen be round and the nostrils strait: The brawns be wasted: and that is commonly in all dry Lepra, more than in moist. Feeling faileth, namely in the biggest fingers, it increaseth slowly: but when it is increased, it maketh chaps, chins, and cliffs: If they be let blood, the blood is wan, or brown, and the more it is frotted, the blacker it is, and the harder. In the middle of that blood be as it were white veins, and branches and bows of sinews, and that is common in all Lepra. Lepra cometh of diverse causes besides the foresaid humours, as of dwelling and inhabiting and kéeping-companye, and often talking with leprous men. For the evil is contagious, & infecteth other men. Leprosy infecteth Also it cometh of fleshly liking, by a woman soon after that a leprous man hath say by her. Also it cometh of Father and mother: and so this contagion passeth into the child as it were by law of heritage. And sometime it falleth when a child is conceived in menstrual time: And also when a child is fed with corrupt milk of a leprous Nurse: and sometime it cometh of an outward cause, of insect and corrupt air. Sometime of evil diet, as of melancholic meat, too cold and dry, as of flesh at Kotherens, of Asses, and of Bears, & of such other. Barren kine often bulled. Asses & bears flesh. And sometime it cometh of too hot meats, as of long use of strong pepper, and of garlic, and of such other: And sometime of corrupt meats, and of meats that he soon corrupt, as of meselyd Hogs, of flesh that have pieces therein, Mesesid Pork and is infected with such poison and grains. And of unclean wine and corrupt: sometime of biting of a venomous worm, that infecteth & corrupteth the substance of humours and of members. In these manners and in many other the evil of Lepra breedeth in man's body: but howsoever it be gendered, uneath it is curable, but by the help of God, if it be confirmed: But it may be somewhat hid and let that it destroy not so soon. The patient shall beware of hurtful meats, & specially of those that breed melancholy, and also of meats that over heateth the blood. Then he shall use small and covenable diet, & meats that be not corrupt, neither able to be corrupt soon: And if blood be the cause, as in Allopecia: then he shall first be let blood: and then be purged with due medicines. In other manners of Lepra it behoveth first to take medicines, and then to be lot blood, if it needeth, and else not. For it should grieve, if it needed not, as Constantine saith. Then he shall use due medicines within, and covenable plasters and ointments without, to withstand the accidents. To heal or to hide Lepra as Plato saith, best is a red A●er with a white womb, if the venom be away and the tail and the head smi●●en off: and the body sod with leeks, Soaks ●●●sh. if it be often take & eaten. In the same wise ● wine, in the which it rotteth, if the patiented drinketh oft thereof. And this medicine helpeth in many evils: as appeareth by the blind man to whom (he saith) his wife ganue an Adder with garlic in steed of an Eel, A Soak. that it might slay him, and he eat it: And after that by much sweat he recovered his sight again. De Morbo Gallico. Of the French Pox Chap. 66. Morbus Galicus. IN times past they were called the Spanish Pox, about the year of our Lord God. 1493. This pestiferous evil crept among the people, it first appeared at Naples, This chapter is added. in the frennch mens host, (whereof it took the name) afterward the French men loathing the name of French Pox, termed it the Evil of Naples, Sithence which time, it is become the evil to change Countries. Notwithstanding it was diversly called, as jobs scabs, ●●●gers Evil, Fiacres sickness. The wiser sort of people did interpret this disease to be the wrath of God, a disease of much filthiness, it is to be taken by drinking with those that have this Evil, with using to their stools of ease, and Privies, and soon with lying in their beds, of the cause of this disease. Into what disease the French Pox are turned, hew men sought to prevent the same, and of the description of Guaiacum, Read the book Tituled Morbus Galicus, set forth by Nicholas Massae, Doctor of Physic, a Venetian, Anno. 1532. and translated by Thomas Poynell of Marten abbey Cannon. Anno. 1533. It may easily be perceived that Bartholomeus never knew of this evil, nor a multitude of other woods, trees, plants, herbs, stones, worms, fishes, birds, seeds and peoples, which in this work thou shalt find, as the place requisite shall declare. Also of this Morbus Galicus, or Variole Maiores, of some named Mentagra, the French Pox, there be diverse, some be moist, some be weasing waterish, some be dry, some be like Kingwormes, some be fistuled, some be festered, some cancarous, some be like Wens, some be like Biles, some be knobbed and knurred, and some be ulterous, having a dry scab in the middle, some have ache in the joints, and no outward sign of the Pox, and there is small Pox. The abhominablest and filthiest taking of this disease, is by carnal copulation with those that have it. The diet made with Guiacum is the approved remedy. Use counsel of the physician. Of the Morphew. cap. 67. MOrphea is speckes in the skin, & cometh of corruption of meat & drink: And that which is leper in the flesh, is Morphea in the skin. Morphea Also some Morphea is white, & cometh of phlegm, & some is black, & cometh of Melancholia, & some is read & cometh of Cholera or of blood. The Morphea that cometh of Melancholia & of esteem, is hard to heal: And the Morphea that cometh of blood is more easy to heal. Morphea is uncurable, if the skin of the fire liepight and pricked with & néedell and bleedeth not, and if it bleedeth than it is curable. A sauce flume face, is a privy sign of leprosy. And Morphea is all in the skin, and Lepra is both in the flesh & in the skin. This infection differeth but little from the infection that is called Gutta rosca, that infecteth the face with small and soft pimples, and cometh of gleamie, bloody, and cholarike humours that be between the skin and the flesh. In this passion, first the patient shall be let blood, and the inner humours shall be purged, and be holp with stews and baths: And so the face shall be comforted, and the pores ●hall be opened, & the matter shall pass out: then the sore place shall be washed with medicines that cleanse and dry, and anointed with covenable ointmentes. Also Constantine saith, that anointing with the warm blood of an Hare is good against this infection. Blood of a Hare. For it departeth and smiteth again, and wasteth the blood that is between the skin and the flesh. Above all things against such an Evil which cometh of humour, that is between the skin and the flesh, Fimus terrae is best in baths and in stews, in divers séethings of stroppes and ointmentes. In drink it purgeth and cleanseth pimples, whelks, scabs, and itching, and drieth superfluity of humours between the skin and the flesh, and helpeth and succoureth them that be disposed to Lepra. ¶ Of venomous Worms. Chap. 68 Over and beside the foresaid evils and passions, which be rehearsed and described before, most perilous death and evils happen and come to mankind by wicked venom. And for that all kind of venom is contrary to the complexion of mankind, it slayeth suddenly, but men have the sooner help & remedy. Some venom cometh of corruption of meat and drink: And some of biting, of creeping worms and of adders, and of serpents, and of other beasts, of whom their humours and teeth be venomous to man's body Also some venom is hot and dry, as the venom of an Adder, which is called Tirus, Look in the 18. book Tirus. and of an Adder that is called Vipera, and other such. And some venom is cold & dry, as the venom of scorpions: and some venom is cold & moist, as the venom of Spiders. Of the poison of Spiders & of Scorpions. The venom of Serpents & Adders is divers in malice, as Avicen saith in Ca●de venonosis. For the venom of males is more sharp and strong than the venom of females. And yet the female Serpents have more teeth than males, and therefore they be taken for the worse, as Avicen saith there: Also the venom of the old Serpents is worse than the venom of the young: And of great and long, worse than of the short of the same kind. Also the venom of them that abide in hills and woods is worse, then of them which be nigh cliffs and banks of waters. Also the venom is worse that cometh of one that is fasting, than the venom that cometh of one that is full. Also venom is sharper in Summer then in winter: And adders and Serpents sting sooner at the mids of the day, then in the morning: And sooner by day then by night. For by heat the venom is shed into the utter parts, and is in time of coldness. as it were frozen in one place. The venom of the Adder that is called Tirus, and of the Adder that is called Vipera, and of all other Adders though it be hot, yet it happeneth, that of their biting cometh heaviness and coldness, by reason of slaying & quenching of kind heat, by contrarynesse of venom. For kind heat by shedding and sprinkling thereof heateth the body, when it is overset: And as it were quaint by strength of venimme, it heateth the utter parts. Hot venimme gathereth not togethers the hot blood of the heart: but it departeth and sheddeth kind heat, and slayeth it. Uenim of a Cockatrice is so violent that it burneth all thing which is nigh it: This is of no assured testimony, but by conicture. And so about his den and his hole nothing waxeth green. It slayeth suddenly birds and fowls that fly afore his den. All beasts that come nigh be astonished and move not, but fall down, and so die, only by his venomous sight, or breathing or whisteling● And he that is bitten of him, melteth and swelleth, and casteth venom, and dieth suddenly. Uenimme of the Cockatrice is so violent and strong; that if it be touched with a Spears the touches shall feel the violence of the venimme, 〈…〉 Avicen telleth of and that touthed such a worm with his spear in India, and seethe with fall down dead, and his horse also. He that is hurt of a Cockatrice, hath such a token, the body changeth suddenly into green colour & hue, and sudden death followeth. And there within the place where the Cockatrice dwelleth the venom of an adder that is called Aspi● is worst, for it slayeth within two hoares or three. The tokens of his biting be those: Sudden changing colour of the skin, great poring, sudden coldness of members; sleeping, and deep closing of the eyelids, great and strong thirst ● so that the patiented thinketh that he dieth only for thirst. The venom of another manner adder, that is called Aspis, and is called also Spuens, spitting, by reason that he slayeth with his spittle, his spittle is so violent, that it slayeth all thing that hath life, if it toucheth that spittle. It slayeth and it be felt. But he that is venimmed feeleth of the first sore & great ache about his bowels and guts, and hath darkness of eyen and closing, and strong sleep, with the cramp and ●●resting of the neck and pulse inordinate. And against that venimme helpeth no medicine, but only cutting off, or burning of the member, in the which the venom is cast. For burning fordrieth and closeth and stoppeth the ways that the venom may not pass unto the heart. Also the venom of a Dragon is full malicious, & his venom is most in the tail, and in the Gall. With that venom cometh most heaviness of body, swelling of lippps, and giddiness, dunness and darkness of the eyen, destroying of reason, inordinate moving and feebleness of virtue. Uenim of a Scorpion slayeth, but if men have remedy the sooner: Thereof cometh burning & pricking about the member that is stung. And when it cometh to the heart, the patiented swoneth, and breaketh out, & sweateth: And it closeth the heart, of the last, and freezeth the body with his coldness, & thereof cometh death and destroying of life. Seek afterward of the property of the Scorpion in the last book. Among all the venomous beats, Addition aber is most pernicious, for he is as a can●●● to himself, a poison to his neighbour, and the devil before God. Of the biting of a mad dog. Chap. 69. ALso the biting of a wood hound is deadly and venomous. For as Constantine saith, an hound is cold and dry, and in men black Cholera hath the mastery, And when that Cholera is altered & rotten, it hath mastery in the body, and maketh the hound wood. For the fumosity that cometh of black Cholera is strong, and infecteth the brain: And so when it cometh about into diverse parts, it infecteth the said parts, and then maketh them venomous. Therefore when he biteth any man, and the venomous spittle cometh into the wound, the humours and spirits be infected: and the venom that is therein is drawn to the place, that is like to the place, in the which the venimme was bread, that is the brain, and then the man is wood. And if he bite another, he infecteth him, and maketh him wood also. And such venimme is perilous. For it is long hid and unknown, and increaseth and multiplieth itself, and is sometime unknown to the years end, and then the same day and hour of the biting, it cometh to the head, and breedeth frenzy. By feeling of kind other hounds know and feel a wood hound: and bark at him, to make him a feared, as saith Constantine. For they feel and know, that he is contrary and noyful. This venomous woodness falleth most in Harvest. For then, because of likeness, Cholera increaseth, and also in springing time. For than heat is shed, and not wasted. And so by moving, it waxeth strong: and cometh out by kind. For a wood hounds tongue is so venomous, that it maketh the hound to reyle and stagger, as he were drunken, and to go about yaning and drivelling, with the tongue hanging out and if his drivelling fall into the water, it infecteth the water, and who that drinketh of that water, shall be Idropicus and wood; Look other properties of a wood hound afterward in the Chapter of a dog. They that be bitten of a wood hound; have in their sleeps dreadful sights, and be fearful astonished, and wroth without cause: And they dread to be seen of other men: and bark as hounds: And they dread water most of all thing, and be afeard thereof full sore, and scoymous also: And then is this evil uneath curable. Huc usque Constantinus. Also there be many other venomous things, and perils of venom: but of such as holy writ maketh special mind, we treat on Therefore touching this work, the other shall pass at this time. But only I think and hope, that men shall take heed and know that venom worketh in the body full many diseases without number. For all the kind of venom is contrary to the kind and complexion of mankind. When it hath mastery in the body, it distempereth all the kind, and corrumpeth and changeth the spirits and humours with his malice and sharpness. And first venom assaileth the noblest part of the body, that in the place next about the heart: and smiteth with sharpness the spirits of feeling in the brain, and distroubleth the limbs of the wits, and of feeling: and féebleth suddenly their working and their doing: and finiseth and woundeth the sinews, and infecteth the veins and the wosen: and maketh them rough and riveled: and breedeth in the inner parts sore forment, burning, gnawing, and biting. And now if burneth, now it freezeth, now sheddeth, departeth, and resolveth: Now it wasteth at full; and fordrieth the substantial moisture of the heart: while it burneth the inner parts, it cooleth the utter parts, and againewarde, it maketh the utter part of the body full hot: And yet with his coldness it stayeth, and constraineth the blood in the veins of the heart. By breeding of venom in the members, his body swelleth, and waxeth now pale, now glisning; now suddenly green, now black and by divers speckes, which defouleth she body without: his malice is known within, & it breedeth in the stomach abomination, and noifull and horrible wambling▪ And with his sharpness it pierceth, thirleth, and gnaweth the members of life: Therefore to suffer & withstand his r●ise, kind is unmighty, and faileth and is overcome at the last, and the venom hath mastery in the body, and turneth the humours to his own, likeness, and maketh them venomous and noyful and grievous. And therefore it is perilous to touch such bodies as be infected with venom. For by evaporation and out springing, oft such bodies infect and corrupt all things near them. Also though venimme be horrible and enemy to kind; often it happeneth that d 〈…〉 is desired of kind; not for himself, but for some sweet thing meddled therewith, which is friend to kind: For often the strength of venimme is hid under sweet things and savoury. Therefore Constantine teacheth; that a man that dreadeth venom, should not only beware of stinking and bitter things, but also of sweet things savoury, and salt, and sour, and of other such. For oft the malice of venimme is hid under such things as kind desireth. Also Constantine teacheth for to know by effect and doing, when venom is taken in meat or in drink: and saith, That if a man feeleth burning in meat or in drink, and the Cramp followeth thereupon anon or swelling in the fingers or in the nails, it is venomous and mortal. And thereof cometh tokens in the fingers & in the nails, which he made and burnt of fumosity of the heart: in token that venimme hath mastery about the innner parts, and sheddeth itself thence to the utter parts. And farther it followeth there: also if he gepeth and driveleth, and the lips smart and tingle, and if he feeleth heat in the tongue, and sweateth, and is vexed strait about the heart, & the eyen dim and dark: it needeth him to host with medicines, or else he dieth hastily. Then against venom taken into the body, it is a general medicine to excite spewing, to void and put out the venomous matter above the spewing, either beneath with a clistery: Then with Wine, that Sowthistle is sodde in, he shall take treacle that overcometh venom: then he shall be purged and bathed, as it needeth against the venom, and shall bleed at last: His diet shall be ordained, that he be fed with fat meats, and meat that stoppeth the veins, that leadeth to the heart: that the venomous vapour and fumositio come not to the heart. In this cause great nuts and Auellanes, and dry Figs help. For they draw and consume, and waste venom. And therefore they be good before meat and after. Also Constantine saith, that Balsamus with woman's milk helpeth right soon against the burning and sore ache, which cometh of venomous things. Also there it is said, That no cause was of making of treacle, but only to destroy venomous things: and that it doth in three manner of wise: for it foredryeth and wasteth venimme: for therein be many things that have virtue of drying. Also by his virtue it putteth out venom. For therein be many things that be privy properties contrary to venimme. Also it comforteth the members: and therefore against venom it giveth the members might and strength to withstand. For therein be many things that comfort, and if it be peril to abide and treacle may not be sound: Then as Galen saith, Garlic shall be bruised and sodde anon to dissolution, with a fat hen, and then men shall give the patiented the juice to drink. For it is contrary to venom, and suageth inward burning in a wondered manner. Therefore Garlic is called Tiriaca rosticorum, treacle of uplandish men. Also as Constantine saith, without Garlic the juice of a hen helpeth. Also liber de simplici medicina, it is said, that some things be contrary to venom, and draw it out from the inner parts by heat and subtlety of their own substance: as a Cock and an hen slit, and laid to the venomous biting. Also some things be contrary to venimme by likeness and subtlety of their own substance, and strive against the substance of venimme: and therefore by their own likeness they draw venom to themselves of a privy property, as the flesh of an Adder that is called Tirus, is contrary to venom. And some by double or simple working and virtue strieve against venimme, as Calamunte, luyre of Caule, Orobi Grana, Citra Ipericon, Nasturcium, Rew, Salt, Léek, Aristologia, nuts eaten with Rew, the root of Aspiragis, and the seed thereof also, Balsamum, vinegar, blood of an Hare, the milk of an Ass, children's piss, an Irchins stones, gendering stones of an Hart, and of an Ass, dried and broken, Castorem, Garlic, Gencian, mint, Diptanum, and many other without number. For because the perils of venom be many, therefore the goodness of God ordained passing many Treacles and remedies: but for cause of ensample, these shall suffice now at this time. Venemum is called jos, a subtle matter that nature abhorreth. Addition In times passed at Rome they would poison souls with Idolatry, and men's stirops & saddles with a venimons villainy. The remedy against the biting of a mad Dog. Cap. 70. AGainst the biting of a mad hound, Digma. Morsus. Biting. and of other venomous beasts, wise men and ready use to make the wounds bleed with fire or with iron, that the venimme may come out with blood that cometh out of the wounds. Men use to do thereto worms that are called Leeches, Horseleeches. and blood suckers, and also Cups and horns, to draw the venimme from the inner parts. Men use to give inward things, that be contrary to venimme, whether it be simple or double. treacle and other such things, be made in a plaster, and laid to the wounds without, as Nuts stamped together with Garlic, rue, and Salt And also Nuts chewed, and laid upon the bitten place. And with these foresaid things, Dioscorides saith, That crabs of rivers have a privy virtue against this venom. And therefore Constantine teacheth to give to such men treacle with water of a crab. Also ashes of crabs with Gencian, is a particular remedy against such biting of a wood hound. And against this biting helpeth specially the juice of Capritoli, Onions, Rew, Nuts, Garlic, Salt, the twigs of a fig tree, Mint, Orobum. All these, or some of them with vinegar and honey, be wholefully laid to such bitings For as Constantine saith, all these draw to themselves venom, & with their heat and dryness they dissolve, destroy, and consume it Against biting & stinging of a Scorpion the chief remedy is oil, in the which a Scorpion is drowned or sod, and laid to the place that is strong. Also if the same Scorpion or another be bruised and laid to the wound, it is the wholesomest remedy, for the venimme of stinging turneth again into the body that it came out of. Also Constant. saith, That Butter of the milk of a cow, helpeth much against the venom of a Scorpion. Butter by his fatness stoppeth and dissolveth, and wasteth by heat, and cleanseth, and wipeth by cleanness and moisture. Then Butter eaten ascendeth to the heart and stoppeth the ways, that the smoke of venom may not come to the heart. Also crabs of rivers help, if the ashes of them be either by themselves sod or roasted and burn unto ashes, and mingled with milk of an Ass, as saith Constantine. Also as he saith, Casterium and Brimstone helpeth, for either is hot and dry in the fourth degree. And therefore they help against venom. For they dissolve by heat and waste by dryness. Against bitings of adders and serpents, and against the biting of an Adder the which is called Vipera. First the venimme shall be drawn cut with cups, or with horns, or in some other wise suddenly: And he shall take treacle with water of the séething of Gencian, of Rew, or of Mint. And the treacle shall be laid about the place, and upon the wound: or garlic broken with salt and rue, if the treacle faileth. In the beginning the member that is bitten or stung, shall be straightly bound, that the smoke of the venom, may not freely break into the inner parts, and men shall help within with things that be contrary to venom. Also Constantine saith, that against such venom the brain of an hen & lambs dung, & the juice of the twigs of Pomegranates helpeth well. For as the Commentour saith, these dissolve venom & maketh it ready to be wasted. Lay upon the place where the Hornet, Addition Wasp, or Bee stingeth, a gad of cold steel. Of medicine. Chap. 71. TO give covenable and true medicine against diverse sickness and perils, Pharmaria, or Acesis, Medicina Medicine Schatophagos. a good Physician needeth to look well about, and be full ware and full well advised: For nothing letteth more health of sick men, then uncunning and negligence of Physicians. On the physicians side, it needeth, that he forget nothing that belongeth to the evil. Also that he be diligent & busy in things that belong to the craft of medicine: and he must be ware & advised in all things. Also to heal & save effectually: him needeth to know & understand the complexions of men, compositions, mixtions, & meddlings, both of the humours and of the members, & to understand and know the dispositions of times, the conditions of male & female, and age. For one manner medicine needeth in winter, & another in Summer: And one manner in the beginning of the evil, and another in the full, and another in the passing thereof: One in childhood, & in youth, another in full age, another in old age: one in the males, another in females. And him needeth to know causes & occasions of evils, & tokens, signs, and accidents of all manner evils. For medicine may never be sikerly taken, Truly. if the cause of the evil is unknown. Also him needeth to know complexions, virtue & working of medicinable things: For but he knew what medicine is simple, what componed, what cold, & what hot, what worketh and amendeth the body, what keepeth heal, and healeth sicknesses: What hardeneth and constraineth, and softeneth and laxeth: He may never safely pass forth and work in medicine. Also therefore it needeth to know the qualities of herbs, and of other medicinable things, and diversity of degrees, what is hot and dry, what is cold and moist, in what degree, if he will not err in his office. And therefore him needeth to know the during contrarinesse, simpleness, quantity and quality of the patient, & his virtue and strength, and feebleness. For a changing evil, that is long enduring, needeth stronger medicine, than an evil that is new, and hath not long ●indured. Also a simple evil shall be healed with a simple medicine, and an evil that is componed of contraries, shall be healed with compowned medicines. For seld a simple medicine healeth a sickness that is componed. Also against an hot cause needeth a cold medicine: and against a cold needeth an hot medicine: and against a meddled cause needeth a meddled medicine. And therefore a Leech and Physician that is wise and ware, and knoweth the evil, tempereth the quality, as the quantity and quality of the evil asketh. Also when he seeth that the evil cometh of repletion, he helpeth it by voiding of the matter, and by scarce diet. And if it cometh of abstinence, he healeth it with repletion. Also the office of a good Physician standeth in inquisition and searching of the causes and circumstances of the evil. For he searcheth and seeketh the cause, by light, by handling, and groping, by urine, and by the pulse: When the cause is known, if the matter be hid deep within, then he useth drawing medicines. And if the matter be in the fore parts, and without, he laboureth to draw the matter to the stomach, that he may the ●asilyer bring it thence. And if the matter be hard and sad, he giveth medicines that dealeth and distributeth, and all to kitteth, that the matter may be soft, and made ready and easy to voydaunce. Also when the matter is defied and drawn, he useth the third time laxative medicines, that the matter that is defied & drawn; may be lead out by a covenable region, by spewing, or by shitting, or by sweeting. And when the matter is covenably voided, he useth the fourth time certain medicines to comfort kind that is weary and feeble by violence and strength of medicine. And when kind is comforted, he useth certain medicines resumptive and restorative to that, that is lost by strength of the evil, or of medicines. And the restoring shall be made and given little and little, and not suddenly, by covenable and temperate diet. For in them, which are so purged and cleansed, often kind desireth much, and so many times the patiented taketh more than he can digest, without he be restrained, in governance of diet by a physician, ware and wise. At the last when kind is restored and brought into the former state, he teacheth to use certain medicines, preservatives, lest he that is healed and recovered, fall into a worse sickness. For such things be covenable, baths, blood-letting, electuaries & moderate travel. For such things awaketh kind heat, and discharge kind of superfluity of humours, and help and comfort digestion. And if the matter be fleeting or soft, or thin, than he useth constraining and drying medicines, and repercussives. And when the matter is restrained and withheld, a wise Physician useth to give covenable laxative medicines, to bring out humours that be dissolved before, and now constrained: lest they abiding still there, either fleeting to some other part, do putrefy, and so breed a Fever, or else engender another disease: and restraining is wont to be made little and little, lest the matter be smitten suddenly and fall to some noble member, & breed a more grievous sickness: also purgation is wont to be made then: and then, that it be not suddenly done. Then medicine is wont to be made in three manner wise, either dissolving and unbinding, constraining and binding, or restoring. For other bodies which be full, be dissolved, or those that be unbound, be constrained, or that which is lost in the body is restored: With laxative medicines we ●at● and unbind, as with Scamonie: With binding medicines we bind, as with Achacia: and with medicine which stoppeth, we restore, as with meat and drink that nourisheth and feedeth, and with electuaries arrayed therefore. Prepared. ¶ Then consider thou shortly héereoff, that a Physician visiteth oft the houses and countries of sick men: And seeketh and searcheth the causes and circumstances of the sickness: and arraieth and bringeth with him divers and contrary medicines: And he refuseth not to grope and handle, and to wipe and cleanse privy members and wounds of sick men. And he behoteth to all men hope and trust of recovering of heal: And saith that he will softly burn that which shall be burnt, and kit that which shall be kit: And lest the whole part should be corrupt, Few Physicians and chirurgeons use in these days such diligence. he spareth not to burn and to kit of the part that is rotten: and if a part in the right side acheth, he spareth not to smite in the left side .. A good Leach leaveth not kitting or burning for weeping of the patiented. And he hideth and covereth the bitterness of the medicine with four manner of sweetness. He drinketh and taasteth of the medicine, ●●though it be bitter: that if be not against the sick man's heart: and refraineth the sick man of meat and of drink: And letteth him have his own will, of whose health is neither hope nor trust of recovering. He doth away rotten & dead flesh, that is disposed to corruption, and with bitter and fretting medicines, and cleanseth running scabs with drying medicines. And after medicines that slay and burn, he suageth the ache of wounds with comfortable and liking medicines: and when a wound is cleansed he heateth the place thereof. And for inward evils grieve more than outward, a wise Leach taketh heed to cure & expel first inward aching, and cureth the matter that is hard and corrupt within, with medicines of digestion, as with Oximell, and with sour strop: And first he dealeth it, and kitteth it, and maketh good to digest, and maketh it ready to the outpassing and voidaunce. For as it is said in principie Aphor. It needeth by medicine to put off that thing that is defied, and not that thing that is raw. For when the matter is digested and defied, and made able to avoidance, drawing medicine draweth the matter so defied, out of the inner and further parts to the utter parts. And hereto helpeth some bitter things, as Irapigra, and jeralogodion, and other that smacketh of Aloe. For such bitter things pierce & come more sooner to the further parts, and cleanse more the utter parts then other medicines. The third time covenable medicine voideth and putteth out matter that is so voided and thrown, but that is done warily, lest there be too great avoidance: for it grieveth the body, that it is feebled therewith. And sometime is more voided of good humours then of evil, according to that Hypocrates saith: it is enemy to kind and deceivable, to void and to put out much suddenly, or to heat or to cool. A good Physician taketh heed to the matter of the evil, and of the place of the matter: and also of the might and of the strength of the patiented: and thereby he varieth his medicine: for if the master or humour that is in default be voided, it helpeth much the sick man: and if it help not, the sick man is more grieved, as Ipocrates saith. Medicines doth consist of two things, Addition in theoric which is speculation, and in practice, how to frame the medicine to cure and has●en health, and to turn the complexions into their kindly order and operation, the science is honourable so the Physician be honest, and such a one as will not disdayve the poor in their necessity. ¶ Of drawing medicine. Chap. 72. DRawing medicine worketh by subtlety and heat of substance. By his subtlety it thirleth easily, Soaketh in to the inner parts. and by heat it draweth iron and many other things that sticketh within, and humours that be far within. Also medicines of digestion be needful when the matter is full hard and sad: for it cutteth and dealeth the matter, and so maketh it able to be put out, and therefore it worketh by cutting and departing, and maketh it thin. And by the subtlety of his substance, and by help of heat, it departeth one part of the matter from that other, as it fareth in medicines, Sosien which nesh the matter. Also sometime laxative medicine purgeth matter which is defied, and dissolveth and draweth, as Scamonie, taken in the stomach sendeth from itself subtle smoke, which thirleth easily and dissolveth humours, and maketh them abominable to kind, and draweth them by help of the virtue of out putting: and when they be drawn, she casteth and putteth them out of the body, and some lax with their gleyminesse and make slipper, as Mercury and Hockes, and other such: and some pierce humours with their sharpness, as Euforbium: & some with their fatness and glueing, thrusting and pressing, as Mirabolianis: and some with their saltness biting the guts, as the seed of Attriplex: some with their sweetness and moisture by shedding the guts, as Cassia fistula. Also binding medicine worketh by cold and heystous things in substance: for the cold parts be gathered togethers, and be let to pierce by the greatness of the parts. Sometime they breed great humours; and therefore they constrain and stop, and comfort the virtue of with holding, as Es●ula: some constrain and stint blood, as Corallus, Bolus, Emachites, Plantago, and other such. Some bind the womb, as Ciconia, Mora, Kos●, and other such manner. Also hardening medicines renleth the matter and maketh it thick, Conieleth and that they do, by things that be full cold & dry, either moist, as by Sillium, Semper viva, Portulaca, Solatrum, and other such. Also softening medicines work by things which be meanly hot, and much moist, and so doth ripping medicines also. Also opening medicines have virtue of burning and of making thin: for they open the ways which be stopped, and make thin humours that be gleimie and thick, and doth that by hot things and dry. Also a cleansing medicine worketh either by unbinding, as Calamentum, or by softening, as Cassia sistula and Fallows: or by cleansing, as wiping away filth and hore, by his eat thinnessthinness & dryness. Also there be many other divers medicines, as slaying, fretting, gnawing, & burning, Diaforetica, repercussives, mitigatives, swaging, and other such: Of whom it is treated in lib. De Simphei medicina. But here we shall make an end of the seventh Book of this present Volume, which showeth the infirmities, evils, and diseases of man's body, and of the other part, of medicines and things needful for those infirmities. FINIS LIBRI SEPTIMI. ¶ INCIPIT LIBER OCTAWS. DE COELO ET MUNDO. SEeing that we have by the holy of God, full ended the treatise of man's body, of God & of the properties of Angels and of men, & of accidents, & conditons of men: now we shall speak of the properties of the world that we see & feet, by the help of God, which is sent to us from above: that we may draw occasion to the praising of God, for the properties of working of the maker & conditor of all things: for unseen things of God, be seen and known by things that be made and unsderstood, as the Apostle saith. Rom. 8. Rom. 8. We look not on the things which are seen, but on the things which are not seen. And therefore we shall shortly put to this work, some properties of this world and things that be therein, 2. Cor. 4. that we may by likeness of bodily properties the more easily understand mystic & spiritual meaning in holy Writ. And we shall begin at the properties of the world. ¶ What is the world. Cap. 1. The world bearing the platform of all. The Celestial world. The Elemental world. The lesser world. AS Marcianus saith, the world is said in three manner wise. For Divine understanding is called the world, that is to wit Mundus Archetipus, and is bodiless, unseen, and everlasting. And to the ensample thereof, the world that we see and feel, is made and wrought, as Boetius saith: Thou bringest forth all things of high ensample, thou fairest, bearest in thy mind, the fairest world, and makest and workest by a like Image, etc. ¶ In the second manner, the world is called all things that is contained in the roundness of heaven. As heaven, in the which the stars shine: and fire in which all things heat: air, by the which all things that hath life breedeth & proveth: & water that beclippeth the sides of the earth: earth, that sustaineth and holdeth up, and feedeth all these low things of this world. Of which it is said, The world is made by him. joh. 1. john. 1. In the beginning was the word, and the word was with God, and God was the word. The same was in the beginning with God. All things were made by it, & without it was made nothing that was made, etc. In the third manner, man is called, the less world, for he showeth in himself likeness of all the world. And so the first world is everlasting & during in thought and mind of God. The second world is everlasting by the will of God, and taketh everlasting being and springing of him. The third world is somewhat everlasting, & some deal passing, bearing in itself likeness of all things. Before it is treated of the first world, and of the second: Now of the world that we feel and see somewhat shall be spoken. Then Marcianus saith, the world is an universal gathering together of things, which be made, and is all round, as it were a sphere or a ball: for the utter part of the world hath shape & likeness of a sphere, and of a circle. And as Marcianus saith, there was no shape neither likeness so covenable to the world, as a round likeness and shape, and that for perfection of all things: and for the likeness that the world hath in everlasting being with his worker, that is without end and without beginning. And Philosophers divide all the world in two parts: of the which twain, the more noble and simple is the over part, that worketh and stretcheth from the circle of the Moon to the region of planets. The other part is the lower, and suffereth and stretcheth from the circle of the Moon downward to the middle point of the earth. Marcianus describeth the lower part of the world in this manner wise: The world he saith is a circle of four Elements, which be found all round, in the manner and form of a sphere: and the earth is placed in the middle: and the other deal is ravished about the moving of heaven, to the making and forming of this world. The virtue of God made & ordained Primordial matter, in the which as it were in a massy thing, the four Elements were potentially, and not distinguished in tale and number, as they are now: but they were meddeled. And that Mussa and lump Plato calleth Isle in Thimeo. And thereof the wisdom of God made and brought forth all the Elements, and all that is made of Elements, & ordained them in their own qualities & place. For that which was hot and dry, in that manner passed into kind of fire, and because of lightness thereof, the wisdom of God set it above other. And such as was most cold and dry, passed into kind of earth and for heaviness and sadness thereof, he set it beneath that was hot. And moist he put into kind of a●●e, and such as was cold and moist, passed into kind of water. And as these two Elements be more light, clear and subtle, he set them between fire and earth. In Timeo, Plato as he might, described this first matter, in this manner. Isle the first matter he saith, was without quality and quantity, without colour, and shape, and likeness, without plate and tune, between some substance, and no substance, etc. These words be full hard to understand, but they be in this manner expounded: for it is said, that that matter was with out quantity: not for that they were clean without all quantity, but for it had no certain quantity known to us: as men say, that a Giant is endless much, for he passeth the quantity of men. Also that matter is said without quality: for it had no name specially of any quality, for it could not be said, more hot than cold, nor againward: and so of other qualities. And he saith, without colour: for it had no colour of kind of any Element. It was without time, for as yet was no time, nor passing of time, when this matter was made. It was without place: for it had no certain place, more upward than downward, nor more breadth than length. It was by substance, and no substance was before this matter, but some substance, was thereafter. Then the material beginning of the neither world, was that unseen matter, that is the first matter that is common and able to receive all likeness of shapes and quality. And is also kept and saved, under divers kinds and shapes: for this matter abideth not corruption, touching the substance thereof, though it be continually changed, touching the qualities that changeth. For this matter that is now rarened and made thin, abideth under the form and shape of fire, and under fire, shall by and by, by thickening do on kind & matter of air, that was before under the shape, and form, and matter of fire. Hereof it followeth, that the first matter, of the which the world is kindly made, is ingenerable and incorruptible. And of that matter all material things begin, and turn again to that matter, as into the Mother. And so the world is made of many composed things and contrarious, and yet in itself it is one world: for the world is one in tale and number, and not many worlds, and that is for the unity of matter, as it is said in li. de coelo & mundo. The world occupieth all his matter, as it said there in 〈…〉 mundi eternitate. Then the world, of the which we speak at this time is not divers in itself: neither departed in substance, though contrariousness be found in parts thereof touching contrarinesse of the qualities: for the world hath most needful accord in all itself, and as it were aecorde of music, though it seem that it hath unlikeness in sour of his parts for contrary qualities, as Austen saith openly, super ●eo. This world (he saith) shall pass touching this passibility and kind and shape that it hath now, but it shall abide evermore touching the substance and kind, as it is said there. And the Gloze saith there: Hence and earth shall pass, etc. Mat. 5. Hereof it followeth, that the world is wondered because of changing thereof. But nevertheless, for the nobility of his matter, virtue & working of his shape, & so for easy might of breeding, and of generation of things: the world is not to be praised so much, as God the maker of the world, is to be praised over all things. Nothing in the whole frame of the world is so vile, nor so low, nor pertykell, in the which shineth not praising of God in matter and in virtue, & in shape: & the matter & shape of the world is some difference, but that is with accord & most peace: for that part of the world that is most pure & clean, & simple & noble, hath the more uniform inclination & appetite to receive the more noble form & shape: & the more spiritual the matter is, the more inclination & appetite it hath to spiritual form & shape, & so the matter of heaven, requireth & needeth the more simple & noble form and shape, then the matter of the Elements. Also the matter of heaven is more noble & simple in the more noble body, as in the Sun, than in the moon, or in Mercury, or Mars, & the matter of elements, is more noble in fire, than in the air, or in other elements. And so the matter is more great & boisterous in earth, than in other Elements, for therein be more parts of matter gathered, as Aristotle saith. Therefore (he saith) that of an handful of earth is made ten of water. Multiplication. Also the matter of one Element is more clean and pure in one part, than in another, as it is said in pri. Mecho. For the over parts of fire, be more noble and simple than the neither: and the middle parts of the earth be more great and sad, and less clean and pure. And for that the meddled bodies be made of the Elements, all the parts of the Elements be more pure and noble: the meddled bodies be more simple pure and noble: and as it is againwarde in Elements, so it is againward in meddled bodies. Also more noble matter of the world, needeth more noble form & shape, and therefore the matter is disposed, as the form and shape asketh. For if fire shall be made of earth, it needeth that the greatness of matter of earth be made subtle and pure, and more spiritual and simple: that it may be clothed in a more simple form, that is form and shape of fire: and shortly to speak, it needeth that the matter be arrayed & disposed, after the property of form and shape. Also men take heed of the nobility of the world, by the more noble and worthy parts thereof: and also by the more noble workings and doings. And therefore the over part of the world, is counted more noble and worthy. For the matter there is more clear and pure, and the shape is fairer, & the virtue is more in the over parts than in the neither. For the world at all is the more fair & seemly, by as much as the neither foul part of the world, is arrayed with the more fairness and bliss of the over part, as Austen saith. Some perfection of virtue and of charity, that passeth in the over parts sheddeth itself continually toward the fairness and perfection of the neither parts. Also things that seem and show, that the neither part of the world, hath lost in fairness & in light, that that part recovereth in grace & virtue of plenteousness. For no less wonder is of virtuous plenteousness of the earth, in bearing and bringing forth of herbs, trees, and of fruit, and in divers gendering of beasts, and of creeping worms, in divers breeding and gendering of metal, & of pearls and of stones: than it is to wondering of the clearness of heaven with diversity of circles, and roundness and stars thereof. And though the world be arrayed with so many noble and worthy differences of things by might of the virtue of God: yet touching the neither part thereof it is subject all about to many defaults and wretched conditions. For though the world seem father and forth bringer and feeder of bodies, yet it is prison of spirits, and most cruel criling of souls, and is place and stende of full many wretchedness and pains: for the world is place of trespass & of guilt, the habitation of pilgrimage, & of woe, of weeping and of tears, of travel and of faintness, of fearfulness and of shame, of moving and of changing, of flowing and of overturning, of passing and of corruption, of insolence and perturbation, of violence and oppression, of deceit and of guile. In the world is naught else found but vanity, wickedness, covetousness, anguish, soiling & age. The world draweth to him, and loveth those that be knoweth: and putteth away and bespiseth them that he knoweth not. The world is noyful to many men, and profitable to sew at the last. The lovers thereof the world deceiveth and beguileth: For the world promiseth many things, but at the last it payeth few or none, and reseth not to sew and to take them that despise it, and that in the manner of a shadow: and is brifie and intendeth to dye his sutours that follow him. And therefore host times those that it most beareth up with riches and worship, it maketh most poor, and brareth them down at the last. And to use Gregory's word, We shall fly the world, though it please us with wealth: for he that knocketh with so much woe & sorrow, what else crieth he, but that he should be forsaken? And this of the properties of the world in general, shall suffice at this time. ¶ Of the distinction of heaven, Cap. 2. NOw put we our hands by help of Christ, in describe some properties of heaven, & of the parts thereof▪ for heaven is the place and dwelling of Angels, and of good men 〈◊〉 saith▪ and as holy men tell, one heaven is seen, and another heaven is unseen. The heaven that is seen, is many manner wise as the Gloze saith, super Deut. ●0. ibi., Loo heaven is the Lords thy Gods, and heaven of heavens. heavens be seven, named in this manner; Aereum, Ethereun, Olimpeum, Igneum, Firmamentum. Aqueum, Emperium celum, heaven of Angels. The heaven that is called Aereum, is the middle place of the roundness of the air, that is not full of great & boisterous vapours of water and of earth, and so that part of the air; that is more pure and clean, and less meddled with the neither qualities: for the pureness & cleanness thereof, and clearness of kind, it is called heaven, as it is said Mat. 13. The fowls of heaven eat it, etc. Celum ethereum, as some men say, it is that is called, the overmost part of the air, that is nigh joined to the fiery roundness, and is called Ethereum: for it is bright and shining. For that part between the fire and the air is nigh the fire, and receiveth of the fire light and shining, for Ethereus in Greek, is named brightness, either shining as Isidore saith. And Coelum igneum, fiery heaven, as some men mean, is the middle of the roundness of the sphere of fire: and that is for the pureness, subtleness, highness, and working, that the fire hath passing other elements, and for other properties, that the fire hath for nighness to the roundness of the Planets. And Gregory saith upon that place of job. Behold and see Etherea, etc. By that name Etherea is understood all the space that is from the Moon, even to the stars that be night, in the which space us roundnesses & circles of the seven Planets. Seek within De Ethere, what Marcianus meaneth thereupon. Alexander ordaineth the seven heavens, & saith in the manner: The first heaven giveth light in one manner wise, & is not moved, and as called Celum 〈…〉: the second also 〈…〉 saith giveth in one manner wise light, and is called Celum: Aqueum 〈…〉 as it were of kind of water or of crystal stone. The third heaven giveth light, not like bright in every part, & is moved as the heaven of stars. The fourth heaven receiveth light without heat, and is called: Olimpicum. The fifth receiveth light in heat, and is called C●lum igneum as the fourth heaven. The sixth receiveth light, and is joined with the other part, and is called Celum Ethereum, bright shining heaven. The seventh receiveth light, and is joined with the neither part, & is named Celum Aereum, of the kind of air: and so it seemeth, that they call Olympium the space of the roundness of the Planets: for that space is always light and shining. And the firmament they call the first heaven and the last, as philosophers mean: in the overmost part whereof be the bodies of stars. For Philosophers set but only one heaven. But as Basilius saith in Pxomeron, the Philosophers would rather gnaw and fret their own tongues, than they would assent, that there be many heavens. Aristotle in libro de causis elementorum, describeth that heaven that is called Firmamentum, in this manner. Heaven (he saith) is the fift Element, severed from the neither Elements, and distinguished by property of kind: for it is not heavy, for thea it might come downward: nor light, for than it should sty and move upward. For if it were one of that four elements, or componed of the four, than corruption might come therein in all, or in some part thereof. And as it is said there: The creator set it to be well and cause of generation and corruption. And therefore that heaven is kindly movable without rest: and the moving thereof is round about the middle, upon a line that is named Axis, that standeth thee pight unmovable between two stars, that be called Polys, that be the most South star, & the most North star: the which North star we call the shipinans star. And that heaven hath end touching length and breadth, & stretching of place: But it is endless touching moving, for it moveth by a ●●suer of endless might: that is by God himself, that is most high and glorious without end. Hitherto speaketh Aristotle lib. de causis Elementorum And also be calleth these Poles, two stars, in the highest ends of heaven, set in the middle thereof, one above, and another beneath: the one there of, is set above in middle of the Heaven. Northward, and is called Polus Artieus: and that other is set against him South ward, and is called Polus Antarticus, as it were set afore the star, that is called Polus Articus. Between these two Poles, as it were between his two ends, heaven moveth: so that the greatest Circle of heaven cometh not even round over our heads: For they two Poles be not like high to us, and heaven moveth from the East to the West, and from the West again till be come to the East, and all that way like swift, like as a wheel moveth about the axeltrée. And therefore Aristotle understandeth a certain line that stretcheth from that one Pole to that other Pole in strait length, and about that line, all the roundness of heaven moveth like swift: and that line be calleth Axis, as the Commentator saith there. Of the kind of this heaven, it is treated In libro de coelo & mundo, secundum novam translationem. Heaven (he saith) is one thing componed of martyr, for it containeth the kind, of the which heaven is named, which is the last passing of all. And it followeth in the same book: There be not many heavens, nor were, neither shall be, for heaven is one perfect and complete at full, and nothing is like thereto: and without heaven is neither place nor body, nor wideness, nor fullness, nor time, that is number & measure of moving. Therefore there is steadfast life, that is to wit beyond the last, & that life is endless: For that life neither saileth, nor endeth, and that is very life. Also he saith there, that heaven is not made nor gendered, but it is simple, and the moving thereof is even, and there in is no diversity: & the moving thereof, is singular, and round about: and the mover thereof is a spirit, that moveth it by his own will: and the beam of heaven is continu●● with the beam of fire, and joined there with to profit of life of the men which abideth. Also the firmament is called heaven, for it is sad and steadfast, & hath a mark, that it may not pass: and so for full great abiding of his steadfastness, it is incorruptible & unchangeable both in substance and in shape. And the shape thereof is round about, and hollow within to be ward: and round about toward them which be above heaven, but the roundness bendeth from them ward. The moving thereof is kindly round about, and a flonte, Bias or overthwan and round about from the East to the west, and rolleth about, & draweth with him by simple moving, and like swift in the space of a night and a day, all that is there under, even to the place of the fire: and so he ravisheth and leadeth about with himself, the roundness of the seven Planets. And Rabonus saith, all that is there under, is obedient in one manner order, and not distourbed to the virtue of moving thereof. Also he saith In expositione super Genis. The virtue of moving thereof stretcheth even to these neither Elements. And so men suppose, that it draweth about with himself the overmost fire, and also the working of the virtue of moving thereof, cometh even to the air, and also even to the waters: in the which waters touching ebbing and flowing, it maketh in the most part increasing & decresing, & these three Elements, Fire, air, and Water be obedient to some manner moving of heaven: but they follow it not in one manner wise, nor in one order, but some less, and some more, as it is said before. That which is more light and poor, is more obedient, and that which is less light and pure, followeth more slowly, & is less obedient. The earth is not obedient to the moving of the virtue of henen, to take thereby changing of place, though it be obedient, and receiveth divers impressions, to bring forth of itself, divers manner of kinds. Then as Rabanus saith, there the firmament hath touching, moving, like swift passing, ordinate, and not distourbed, and is swiftest of all movings. Therefore jest the shape of the world should fall, by the swiftness of the moving thereof, it is tarried by ordinate moving of the Planets: and so the strong swiftness of his moving, is made moderate by contrary moving. Also it moveth without travail: for the parts changeth place and stead, the whole heaven changeth no stead nor place: and though these neither things be distourbed, and happily unsteadfast, heaven with his roundness and circles forsaketh not, nor leaveth not the sad tenor of his order, namely in a point. Therefore the moving of heaven, is the first subjection of all time, & manner and rule of all other movings. Also the firmament by his moving is principle working and doing of generation and corruption in the lower world And as Rabanus saith, the cause thereof is, for the firmament sendeth the virtue of his light, that is effective cause of generation to the earth, as to his own middle, and gathereth his own beams, & joineth them in the utter part of the earth. For as it is showed in Scientia Perspectiva, every each round body and hollow, and bright in every each point thereof, sendeth a beamy line into the middle of that bright body: that is to understand the utter part of that middle: and the nearer every beamy line is to other lines, which go out to the middle, the more stronger he is to print in effect thereof and doing. And their strength cometh of nighness of one line to an other: and thereof it followeth, that for the body of heaven is round, hollow, and also bright. And this earth in comparison to the greatness of heaven, is accounted but as it were a point: for the earth is the middle point, that therein is full great gathering of heavenly beams: and of the virtue and touching of those said beams, cometh full great generation and forth bringing of things that are bred in earth, which is the middle of the firmament. And though heaven be Principium, and Well of generation: yet in itself it receiveth no generation, nor corruption, nor decreasing nor increasing: for heaven in his substance hath much simpleness and likeness, cleanness & pureness: and hath no departing nor contrarinesse in the parts, of the which it is componed, and therefore of itself it hath no might to corruption. And Aristotle argueth, in li. de coelo & mundo thus. All corruption (he saith) cometh of contraries, and nothing is sound contrary to heaven: wherefore heaven is not corrupt. Also though heaven in itself be like in parts: yet needeth it to have many divers roundnesses and circles in shape and greatness, that differ in length and breadth, and that of divers habitations, which be needful to things that shall dye, as Aristotle saith in li. de causis Elementorum. For if the neither world should receive influence of beams in one manner disposition and measure, feeding of them that should dye, and generation of all the neither things should fail: and therefore it is needful that heaven move a slont, that by arising and going down of Circles, now cold, now heat, Bias may be bred in the middle. For if heaven moved strait toward us, all things that be there we devil, should be consumed and wasted with heat or with cold, as Aristotle saith. Also men take not only heed in heaven of pureness and incorruptibleness of matter, but also of fairness and clearness of shape. For as Aristotle saith in li. de sensu & sonsato, Heaven in his own kind is bright, but in the parts thereof is diversity. For in stars is more gathering of light, than in other parts of heaven. Wherefore in shape heaven hath roundness, hollowness and utter roundness, with clearness and brightness, and evenness in the hollow heaven, and diversity in parts. Wise men tell, that of meeting of roundnesses, and of contrary moving of Planets cometh a sweet harmony: where of speaketh Macr●bius in lib. Ciceronis, expounding the dream of Scipio: In putting & moving of these round worlds cometh the sweet sound and accord, etc. Also it is said in libro de coelo & mundo, in fine: that heaven with continuance of his moving setteth a light flame on that thing which it moveth upon. Therefore the air is set a fire, with moving of heaven. For moving is cause of heat. Therefore there it is said, that it is perceived, that of moving cometh heat kindly, & of rest cometh coldness. And therefore heat softeneth matter & departeth it, & coldness gathereth & bindeth it. Therefore the parts of the Elements, which be nigh to the moving of heaven, be more hot than the other parts of the neither world, as it fareth in fire & air. And in the third Element, that is the water, moving is feebled. And therefore therein is coldness, but not in the uttermost. In the fourth element, that is earth, because it is far from the heavenly moving, is constraining to the uttermost, through absence of heat & mastery of coldness. And therefore the earth abideth resting, and everlasting, that it moveth not, as Arist. saith there. Also men take heed of the nobility of heaven in simplicity of his substance, in pureness & everlastingness, in brightness & clearness of shape, in roundness, in evenness of moving, & swiftness, & virtues in highness of place. For touching the place thereof it is most far from the middle of the earth in stretching of quantity: For the greatness thereof passeth imagination and measure of reason. In might, for it ruleth & governeth and ordaineth and measureth all that is there under: And that is more wonderful, heaven ordaineth and measureth, & amendeth and changeth all the neither things, that taketh never changing of thing which is lower than itself, nor that thing which is unlike thereto in kind, confirmeth itself in any virtue to the heavenly body. Of the Crystalline or watery heaven. Chap. 3. THe sixth heaven is watery or crystalline. And is made by the might of God of waters, which be set above in the firmament. For authority of holy writ telleth us, the waters be set above heavens: which be so light & subtle, that there ●e turn, ●● heavenly kind. settled. And therefore they be pigut there. But Beda saith, that those heavenly ● waters be hanged above the firmament, not by the thinness of waters, but by the clear & subtle virtue of God: and that to temper the swiftness of the firmament, or to suage the heat that cometh of the swift moving of the Firmament. For Bedas opinion was, the heaven is strie kind, as Plato and his followers say. Therefore Beda saith, that heaven is of subtle and fiery kind, round, and set like far from the middle point of the earth. And therefore it seemed to Beda, that therefore it was néde, that there were waters to bring that heavenly heat to temperateness: and that the neither world should not take damage of the burning of heaven. Some say that Saturnus, that star is cold, and that he hath of cold kind of those waters, which be set above the tap of heaven: and that because that the plece thereof is nigh to the firmament. Also they say, that the firmament by virtue of those waters is cold and cooleth the roundness which Saturnus is in: for it is next thereto. But how this might be reasonably done, it is not clearly known to them that use reason. For seeing that watery substance, by reason of both his qualytice, moisture and coldness is contrary at all to fiery substance: It is not clear enough to Philosophers, how between bodies that be so diverse and contrary, might unity and accord be found in any wise. And nevertheless it is written. job. 38. He that maketh accord in his high things. job. 38. ver. 19 Where is the way where light dwelleth, and where is the place of darkness. Verse. 24. By what way is the light parted, which scattereth the East wind upon the earth. Verse. 33. Knowest thou the course of heaven, or canst thou set the rule thereof in earth. Verse. 36. Who hath put wisdom in thy reins, or who hath given thy heart understanding. Therefore Philosophers that search and inquire, as I think the inner point of Philosophy more clergealy, Divinely. and inner to the ground, have another opinion, and mean otherwise. For Alexander saith, that those waters, which are above heaven, be not set there as cold fleeting, and moist, nor as s●●, frore; and heavy: for these be properties, and have contrarinesse among themselves, and be contrary either to other. But more berely by the ordinaurie of the wisdom of God, those waters that be upon or above the firmament, be in the most noble condition of their own kinds see in that place by Gods own doing: inasmuch as they be next to heavenly kind. And this property of kind of clearness and brightness is properly and kindly found in kind of water. And by cause thereof it hath likeness, and accordeth with Celum imperium, God● seat and also with the firmament: therefore our Lord hath set water beneath, under the reason of cold & moist, with other needful conditions to generation and corruption: but he set waters above by reason of clearness, as it was needful to the conservation of the world. And therefore he saith, that heaven is called watery and crystalline, because of ableness to moving, & of clearness: for it is clear as crystal, and receiveth light and fullness of light of the over heaven, which is called Celum imperium, and sendeth that light, which it receiveth, to the neither heaven: and it is called heaven, for it is unknown & buséene of us: and it is called Cristallinus, for it is hard as Crystal, and not only therefore, but because it is evenly bright & clear: & it is called Aqueum, watery: for it hath moving as it were water of his subtlety and moveablenesse: and it is moved, and moveth the next heaven thereto, and the said heaven moveth forth the heaven that is next thereto. And therefore that heaven that moveth the neither movable things saveth principally the neither movable things, as Alexander saith. Addition. Addition THe variety of opinions concerning the Heavens, do manifest the incertainty of human skill: nevertheless wise men espy, that where there is cause of learning, so long laborious studies are not spent in vain, as appeareth by these three severals, p. C. Carlisle. The number of spheres, as the truth is, and as Plato and Aristotle describeth them. novus iste orbis, qui & Firniamentum dicitur, Aristot●le vocatur primum mobilem, seu supremuscibis. The first (for lack of the figures) is the seat of the holy and blessed Trinity, God the Father, his Son jesus Christ, and the Holy Ghost the third person, the archangels, Powers, Potentates, and Angels, the souls of the Elect, which are departed in the Lord and Saviour jesus Christ. The second: the twelve Signs. The third, the seven planets: these contatrie seven heavens. Then followeth the four Elements: whereof the earth is lowest. The twelve Circuits are under, and enclosed of coelum Emperium. Some of the Mathematicians, omit the burning heaven, and add the tenth, which they call Primum mobile, and the ninth, which they call, Secundum mobile, as thus: Primum mobile, secundum mobile, Firmamentum, Saturn, jupiter, Mars, Sol, Venus, Mercury, Luna, Ignis, air, Aqua, Terra. The School men omit the seat of God, & in the place of it, they put three more, as appeareth in this resitall. The ninth Coelum Aqueum, or Christallinum, or Adamantium, the waterish, or icy, or hard heaven, as hard as an Adamant stone. The tenth Primum mobile. The eleventh, Coelum Emperium, the burning Heaven: Coelum Emperium, Primum mobile, Coelum Aqueum Christallinum Adaniantiom, Firmamentum, saturn, jupiter, Mars, Sol, Venus, Mercurius, Luna, Ignis, air, Aqua, Terra. ¶ Of heaven Emperio, Cap. 4. COelum Empereum is the first and highest heaven, the place of Angels, the Country and habitation of blessed men. And hath that name Empireum, of Pir, that is fire. For it is fully called fire, not for burning, but for light and shining, as Isidore saith. For this heaven is most bright and shining, and giveth light and shining unto the heaven Crystalline, that is next thereto. And this heaven of his own kind is in parts like without stars, and shapen all round, as Damascenus saith. And it is round, for to contain spiritual and bodily things and it is kindly quiet, immeucable and unmoved. And so that heaven is not needful for continuance of generation of lower things: but, as Alexander saith, For complexion and full perfection of the world, and of bodies, as certain ends ask, which are ordained according to the middle: The one end is most dark, as the Earth. The other most light as Coelum imperium. Either body, uttermost, and highest, and lowest, is for itself unmovable and quiet. Rabunus describeth the properties of this heaven, and taketh the words of Basilius in Exameron, and saith in this manner: Coelum Emperium, is the first body, most simple in kind, and hath least of torpolentnesse: for it is most subtle in the first firmament, and foundation of the world, most in quantity; bright in quality, round in shape, highest in place: For it is farthest from the middle point of the world, and containeth spirits and bodies, seen, and unseen: and is the highest dwelling place of God. For though God be in every place, yet it is said specially, that he is in heaven: For the working of his virtue shineth most ther. And therefore heaven is specially called, Gods own seat: For in the body of the world, the kind of heaven is fairest, as Damascene saith, and in heaven the virtue of God worketh most openly. ¶ Of Ethere shining. Chap. 5. EThere in Greek is shining, and Isidore saith. The over parts of fire, & of air are called Ether, where is everlasting shining of light and of brightness. And Anaxagoras saith, that that name Ether, is the name of fire. And as Aristotle saith, he troweth that, for the burning, which cometh of the swiftness of the moving thereof: and so Anaxagoras meaneth, that all thing which burneth is called by that name Ether. And Alarcianu● saith, that Ether is the place, which is departed from the neither world, and is unseen in comparison to that neither, which suffereth many manner diversity and changing. For in Ethere, in that place is day everlasting, no night cometh after day light, and no wonder: for the shadow of the earth, which is cause of the night, cometh not in so high a place, as is that place, which is called Ether, as in li. Metheororum Arist saith, that Ether is naught else in kind, but one element, & is none of the four Elements: For all thing which is above the roundness of the Moon, is of kind departed from the kind of the neither elements. Therefore Ether is neither heavy nor light, nor thin nor thick: nor may be departed by thirling & holing of another body. For no corruption nor alteration may come and enter into the kind which is called Ether, neither into all nor into part thereof: and if it came, as had composition of the Elements, than corruption should come therein. But yet Anaxagoras saith, that Ether is the air, which is set a fire. And he saith, that sometime it cometh downward, and is hid within the earth: and for the subtlety thereof, it is ruled now upward, now downward: and therefore cometh earth shaking, of the virtue of Ether closed in the inner parts of the earth. But Aristotle saith, that this saying is erroneous: For a subtle thing moveth not downward: and also though it moved downward, yet it should not make such working. And as Macrobius saith, The shining of Ether under the roundness of heaven, blazeth and shineth into all the roundness of the world: and containeth in itself the roundness of the seven Planets, which move against the mooing of the Firmament. And the neither part of the air with swiftness of his moving, setteth on fire the over part of matters Elemental: and of that setting on fire, the roundness of fire is gendered and bred, as it is said, in libro de coelo & mundo in sine. And Ether is not set on fire, by the matter that is so set on fire. For it taketh no changing of the neither things, though those neither things take changing thereof. ¶ Of the sphere of heaven. Cap. 6. Sphaera. THe sphere of heaven as Isido. saith, is a certain kind shapen all round, and moveth all round about the middle thereof in even space of times, from one point to the same. Philosophers tell, that this sphere hath neither end nor beginning: and therefore because of the moving about thereof, it is not soon known, where it beginneth, and where it endeth, and no shape is so according to heaven, as the shape of a sphere, both for the simplicity thereof, and for containing and receiving, and also for likeness and accord, as Isido saith. Also Alphrag●●as saith, that the sphere is the round uttermost part of the heavenly body, in the which the fired stars be contained. And this sphere goeth about upon two Poles, the one thereof is by North, and goeth never down to us, and is called Polus Articus, the North pole: the other is Polus Antarticus, that is, the South pole, and is never seen of us: and that is, because it is far from us, or else because the earth is between us and it. Between these two Poles, as it were between two ends of the world, the sphere of heaven moveth and turneth round about, and with the moving there of, the stars that be pight therein, are borne & ravished about, Drawn. out of the East into the West, and again out of the West into the East, in moving of a day and a night, in the space of sour & twenty hours And the sphere of heaven moveth about with so great swiftness, that but if the Planets met, and letted the swift moving thereof, and made it moderate: the shape of the world should fall. And therefore as Alphraganus saith, the seven roundness of Planets, be under the sphere, every one meeting and crossing other. By the which roundness, the Planets pass with covenable meeting, and meet and come against the ramishing of the stemament, and withstandeth and tarrieth the swistnes thereof. And all the body of the sphere, moveth a slont about the middle, that is about the line that is named Axis, and Axis is a certain line understood, that stretcheth strait by the middle of a bal, or of an other thing from one Pole to another: by such a line understood in heaven, the roundness of heaven moveth as a wheel moveth about the axletree. The ends of this line that is named Axis, be called Cardinals coeli, and be pight in the foresaid poles, and are called Cardinals, because they move about the hollowness of the Poles, as the sharp corner of a door moveth in the herre. And those Cardinals be hollow and crooked inward, as Isid. saith. And half the sphere is called Emisperium, that is, the part which is all seen of us, and for desaulte of our sight. It seemeth that it toucheth the earth: and the Circle, to the which the sight stretcheth and endeth, is called Orison, as it were the end of the sight, as saith Isid. Then know thou hereof shortly, that the sphere of heaven is a bright substance, and shineth even to the middle thereof, that is to the earth, and the roundness thereof is most far from the middle point of the earth: and therefore the substance of these things which be full great in heaven, seem full little to our sight: and that is for they be far off. And this sphere containeth all the neither things, and ordaineth and informeth them all, and is cause effective of generation and of living, and ravisheth and draweth to itself contrary things: for by violence of his moving, it draweth after him the Planets, which met with him, and passeth forth with harmony & accord. For Ari. saith in li. de proprietacibus Elementorun, of ordinate moving of the sphere, and of the contrary meeting of Planets, in the world cometh harmony and accord. And so Macrobius saith: in putting & moving of the roundness of heaven, is that noise made, and tempereth sharp noise with low noise, and maketh divers accords and melody: but for the default of our hearing, and also for passing measure of that noise and melody, this harmony and accord is not heard of us. In likewise as we may not perceive and see the Sun move though he move, for the clearness of beams overcometh the sharpness of our sight. ¶ Of the circles of heaven. Cap. 7. Circle's of heaven be many: of the which twain be seen, the which twain be called Galaxias and Zodiacus. Addition Zodiacus, an overthwart circle devised to be in heaven by the Astronomers, to declare the course of the Sun always, between the Tropikes of Cancer and Capricorno. To which points when it cometh either in the deepest of winter, or in the highest of Summer, it declineth by little and little back again toward the Equinoctial. This Circle hath the name of the figures of beasts, that are imagined to be in it, to express the natures of the twelve Signs, which are within the compass of the same. The other are unseen, as the Circle that is named Equinoctialis, that departeth heaven in two parts even like: the which two parts be called Emisperia. And that Circle Equinoctialis, toucheth the Circle that is called Zodiacus, in two Signs, that one is named Aries, and that other Libra, the weigher and the Balance. The other Circle is called solsticialis estivalis, that is, The stinting of the Sun in Summer: for when the Sun is therein, the Sun is stinted in the Summer, and the days begin to were shorter. This Circle toucheth Zodiacus, in the sign that is called Cancer, the Crab: and is as it were the joining of our dwelling country. And another is called Parallelus, or the Circle Septemtrionalis, and is named Articus also, and is as it were the departing of our dwelling place. And the Circle that is toward the Circle, which is called Torrida zona, which is as it were the joining of Torrida and of our habitation, toucheth the Circle which is named Zodiacus, in the Sign which is called Capricornus: And this Circle is named Solsticialis Hyemalis, of stinting of the Sun in Winter. For when the Sun is in that Circle, the Sun stinteth in Winter, and the days begin to were long. Another Circle there is, that is called Parallelus. ( * Addition Paralleli, lines in the sphere of the world, equally distant, whereby the Sun passing, causeth variation in the hours of the day) and is called Antarticus also, and is in the South, afore the North Circle, which is called Parallelus Articus. And these five Circles are called Paralleli, as it were Circles like far a sunder. Beside these be two Circles, either called Colurus: the one is named Colurus septentrionalis, the North Colurus, and beginneth from the North Pole, and passeth round by the Signs that are called Cancer & Capricornus, & turneth again to his own beginning. That other is called the South Colurus, ( * Addition Coluri, are two great Circles in the Sphere, which do declare the time called Aequinoctia and Solstitia, that is to say, when the day and night be equal in length: also when the day is longest, and the night at most length) and passeth by the Sign Libra, into the Sign that is called Aries, and turneth also again to his own point. And coluris are said as it were colla Tauri, and have that name of the tail of a wild Ox, that arreareth his tail, and maketh an unperfect Circle: And Collurus is said as it were an unperfect Circle. The tenth Circle is called Orison, that is, making end of the sight: In that Circle it seemeth, that heaven and earth be coupled togethers. And there is a South circle that betokeneth and marketh that part of the circle, and is called Zodiacus, in the which part it seemeth that the Sun, is like far from the East & from the West. And these two last circles be not in the sphere, but vary and be divers, as divers aspects asketh. Huc usque Isidorus. li. 3. Addition Orison is the furthest part of the firmament that man's eye can discern, or determine. Of the circle Galaxia. Chap. 8. GAlaxias is a circle of heaven, and is more fair and bright than other circles of heaven, and passeth by the middle of heaven, and beginneth from the East and passeth to the North by these signs, which are called Cancer & Capricornus, and turneth again to his own point. And this circle is called the milky circle: For among all circles of heaven, that circle is most bright and clear, and most notable. And therefore by night it ruleth and leadeth shipmen, and wayefaring men. And the more clear the weather is by night & cold, the better is the perceiving of this circle. By the opinion of the common people, the circle Galaxias is the vore of the passing of the Sun, that the Sun leaveth after him when he passeth in that circle. But Aristotle saith that this is false. For if Galaxias were of the imprinting of the passage of the Sun, then must this printing be in the signs, in the which the Sun passeth with other movable stars. And we see that this is false. For it passeth the bounds of the circles, which are called Zodiacus, where the Sun cometh not nigh: as it is said in Libro Meth. Therefore Anaxagoras and Democritus said, that Galaxias is of reflection and rebounding of light toward the air, as it were in a mirror. But this is false, as Aristotle saith. Therefore if it were so, Galaxias should change place, as the light changeth, and this is false. For we see, that Galaxias is always in one place, and passeth not thence Therefore Aristotle saith in this manner. Fire, which is nigh to the roundness of heaven, is shining and bright. And in the place where Galaxias is seen, be many small stars and bright, and in those stars shineth that brightness. And therefore that place seemeth most bright with beams of light, and passeth not out of one place of the roundness of heaven. Huc usque Aristoteles liber. pr. Methreorum. cap. 2. Of the Zodiac. cap. 9 ZOdiacus is a circle that passeth aslont, & is departed even in twelve parts, the which twelve parts Philosophers call signs. And these signs show to us in what part of heaven the Sun and the planets are in. Then the twelve signs be twelve spaces distinguished in like much, known of Astronomers by notable stars, and every each sign is departed in thirty degrees, and every each degree is sixty minutes, and every minute is sixty scruples. So that sixty scruples make one minute, and sixty minutes make one degree, and thirty degrees make one sign. And these signs be called by their own proper names: As Aries, the Wether: Taurus, the Bull, and so of other. They be called beasts, not for that beasts be set in heaven: but for in effects and doing they present some property of such beasts: as it shall be said here following. Among these twelve signs, four be cardinal signs, as Isidore saith: as Cancer, highest, and Capricornus, lowest, Aries and Libra in the middle. The first twain be called Signa Solsticiaria, The Sun is in the highest. those be the signs in the which the Sun stinteth. For in Cancer the Sun stinteth, and cometh no nearer to us ward: And in Capricornus he passeth no further upward. The Sun is lowest. In the first he maketh most long days and short nights: And the second againewarde: and in the other two signs the day and night be like. And in Libra is evenness of day and night in Harvest: and then in either time days and nights be like long: also in these signs there be three fiery, Fire. that be Aries, Leo, and Sagittarius: and there be three earthy, that be Taurus, Virgo, Capricornus. Earth. And there be three airy, air. that be Gemini, Libra, Aquarius. And there be three watery, Water. that be Scorpio, Cancer, Pisces. Among these signs, they that be fiery and airy, be hot and male, and day signs. And they that be watery and earthy, be cold and female, and nightish signs. Also among these, four be movable, that be the four cardinal signs, that be Aries, Cancer, Libra, and Capricornus: for in these signs time changeth. And four be pight, in the which time is pight: that be Taurus, Leo, Scorpius, and Aquarius. And four be common, in the which they be meddeled: that be Gemini, Virgo, Sagittarius, and Pisces. And these signs be called houses: for they be the home and dwelling places of planets. And of these houses, some be called the houses of Triplicity, and some of exaltation. For those signs that accord in one kind, make a Triplicity, and have one name, & so they be ordained in four parts of heaven. For in the east part be the fiery signs, East. Aries, Leo, & Sagitarius: The earthy signs be Taurus, Virgo, & Capricornus in the South. South. The airy be Libra, Gemini, Aquarius, in the West. West. Watery be Cancer, Pisces, scorpio in the North. North. And among Triplicities of houses, those that be in the East be stronger in their working and doing than the Weasten, the Northern, or the Southern: For more noble planets have mastery therein. For the Eastern Triplicity, that is the first, hath the Sun by day and the Moon by night, and Saturnus is partenee with them by day and by night. And West in Triplicity hath Saturnus, Mercurius, and jupiter. And the Northern Triplicity hath Venus, Luna, & Mars. And the Southern Triplicity hath Saturnus, Mercurius, and jupiter. Also signs be called houses of exaltation and rising. For as planets be more or less enhanced in degrees of signs, the more virtuously and perfectly they work. For the Sun hath his virtue & exaltation in the eighteen degree of Aries: and his falling in the degree of Libra, Venus hath her bliss in Piscibus, in the eight and twenty degree, & her falling and her discomfort in such a falling of the sign, that is there afore, that is Virgo. Mercurius ariseth in Virgo, fifteen degrees, and falleth in Piscibus in as many degrees. The Moon ariseth in Cancer in the third degree, and falleth in Scorpion in as many degrees, Saturnus ariseth in Tauro in one and twenty degrees, & falleth in Aries in as many degrees. Mars ariseth in Capricornus, in seven and twenty degrees: and falleth in Cancer in as many degrees. jupiter ariseth and Caput draconis in Geminis in three degrees, and falleth in Sagittario, in as many degrees. Cauda the tail of a Dragon ariseth in Sagittario, in three degrees, and falleth in Geminis. Beside these every each sign is departed in three parts, the which parts be called Fancies. The beginning of which is from the first degree of Aries, and dureth to the tenth degree: the second dureth to the. xx. the third dureth to the thirty. The first part that is called Fancies is given to Mars, the second to the Sun, the third to Venus. The first Fancies of Taurus, and is given to Mercurius: the second to the Moon, the third to Saturnus. The first Fancies, of Geminis is given to jupiter: The second to Mars: the third to the Sun. The first of Cancer to Venus: the secoude to Mercurius: the third to the Moon The first Fancies Leonis is given to Saturnus: the second to jupiter: the third to Mars. The first Fancies of the sign that is called Virgo, is given to the Sun: the second to Venus, the third to Mercurius The first Fancies of Libra, is given to the Moon: the second to Saturnus, and the third to jupiter. The first Fancies of Scorpio is given to Mars, the second to the Sun, and the third to Venus. The first Fancies of Sagittarius is given to Mercurius, the second to the Moon: the third to Saturn's The first Fancies of Capricornus, is given to jupiter, the second to Mars, the third to the Sun. The first Fancies of Aquarius is given to Venus, the second so Mercurius, the third to the Moon. The first Fancies of Pisces is given to Saturnus, the second to jupiter, the third to Mars. Then a Planet that is in his house, hath five stars: in degree of exaltation and arising, he hath four: in the house of the Triplicity, he hath three: in the part that is called Fancies, he hath one or two. And among the planets he that is most abundant in number, passeth most in strength. And every each Planette is more strong in his own house, than in another's house. And so by strength of the sign that a Planet is in the Planet is strengthened ● and is feebled of feebleness of the sign that he is in. As a strong man is more strong on a strong horse than a feeble. And therefore as Misael saith: Astronomers in thoy● domes and in their judgements take heed of the houses ascendants. The whole art resteth on deeming & aming That is to understand of arising of signs, and dignity of Planets, that they may deem and guess what shall befall by principate and mastery in houses, in Angles, or ascendants anglye either falling from angles. And also some signs be called Domus angules, as the Cardinal signs, of the which we have spoken before, that be Cancer, Libra, Capricornus, and Aries: And some signs be called Domus succedentes, following Angulis, as Taurus, that followeth the sign that is called Aries: and Leo, that followeth the sign which is called Cancer: and Scorpio that followeth the sign which is called Libra, and Aquarius, that followeth the sign, which is called Capricornus. And some be called Domus cadentes● de Angulus, falling from Angelis, as Gemini, Virgo, Sagittarius, Pisces: as it is seen in Misael his figure. And by rising and going down, Oppositions and Conjunctions, and aspects of these signs divers and contrary things fall in this world. For as the same Author saith, they be in strength of kind, and both gendered under a strong sign, male, ascendent, and arising: and under a strong Planet, with good aspect therein, be of strong and good dispsition in their kind: and againeward. Also houses that be called Domus Anguli, the first house is Eastern, that is the sign which is called Aries: and the Northern house is Cancer: and the West Angule is Libran and the Angule of the earth is Capricornus. These four Anguler signs be of most virtue: and the Eastern more than the Western: and the Northern more than the Southern. And the angle of the earth is less strong than the other angles, as the same Author saith. The signs that be called Domus succedentes, be of mean effect and virtue: and the second sign, that is to wit, the second sign from Aries that is Taurus, and the fourth sign, the fifth, the eight, the eleventh: and among these signs or houses, the eight is worst working and betokening: and therefore Astronomers call it Domus moris, the houss of death: and the other signs be called Domus cadentes, fa●ing houses, that be the fourth, the fifth, the sixth, the ninth, and the twelfth, and be of feeble effect, and of worst betokening, and namely the sixth and the twelfth: and the cause thereof in, as the author saith, for in the sign that is called the sixth house, Mars is word and Master: and therefore it is called the house of sickness and of feebleness of all things: and in that sign is the joy of Mars, and in the twelfth is the joy of Saturnus: and therefore it is called the house of enmity, of sorrow, & travail: also signs that be called Domus, behold every other, and have aspect every each to other: so it is said, that there be three principal aspects, that be called Sextilus, Timus, & Quartus. Aspects is called Sextilis, when a Planet in any sign ascendant arising, hath aspect to the third before him, and to the third after him: and that from the third to the eleventh Ensample. If any Planet be in the beginning of Aries, hath aspect to the Planet, that is in the head of Gemini before him: and to him, that is in the beginning of Aquarius, after him that is in the eleventh sign: and this aspect is called Sextilis: for it holdoth the sixth part of heaven, that is sixty degrees, and such aspect is laudable, fortunate, good, and gracious. It is the sign of mean love as Astronomers tell, as the foresaid Author meaneth. The third aspect is from the fift sign to the ninth. Ensample. A Planet that is in the beginning of Aries●, hath aspect to him that is in Leone before him and to him that is in Sagittario●, after him, that is the night sign. And this aspect is called Tercios, and Trinus also: for it containeth the third part of heaven, that is fire score degrees, & this aspect is best. For it is in the sign of perfect friendship and love, as the Author saith. Notes requisite. The fourth aspect is from the fourth sign and the ninth. Ensample. A Planet that is the beginning of Aries, hath aspect to him that is in the head of Cancer before him, & to the Planet that is in the head of Capricornus after him, or behind that is the tenth sign. And this is called Qitartus, the fourth: For it containeth the forth part of heaven, that is four score degrees and tennt. And this aspect is evil: for it is the sign of wrath and enuyd, and enmity, and in perfection, as the foresaid Author saith. And conjunction & apposition be not aspects: but sometime they be called aspects by misersing & changing of that name aspect. Then when the first sign hath aspect to the eleventh; as Aries to Libra, it is called Aspectus oppositus, and is worst: for it is the sign of perfect enmity, & signifieth and betokeneth worst haps, & namely if Mars have such aspect to Saturnus, or to the Sun: And when a Planet cometh with a Planet in the same sign ascendent, or in the next sign there before, or behind: than it is called Conjunction. And this Conjunction may be good, if that the Planets be good. And againeward evil, Sapiens dominabitur austris if the Planets be evil, as the Author saith. And all this is said in figure, that the Author maketh and setteth. Of Aries. chap. 10. GAther we kind of all signs arrow, and by order, taking beginning of the sign that is called Aries. Then Aries is an Casterne sign, as it is said. For as a Weather in lying upon one side, turneth & changeth by equal times, so the Sun being in that part of the circles Zodiacus, that is called Aries, maketh evenness of day and night, and maketh the artificial days and nights like long. And Misael saith, that Aries is a fiery sign, male, and a days sign and unstable, and the house of Mars. The Sun is Lord thereof by day, & jupiter by night, And Saturnus is partner with thom. And this sign Aries is of the first Ersplicitie. The first Fancies is given to Mars the second to the Sun, the third to Venus. Shape in Aries. And of man's body Aries hath mastery in the head and face, & maketh much hair in the body, & maketh the body and face crossed and heavy eyen, short ears, and long neck, and is the house of life, and of the birth of man: For as that sign goeth upward from ●he neither part of the earth toward the over parts of heaven; & turneth again from darkness so light: to both a child that is borne pass out of darkness. And by virtue of that sign the thing that is hid cometh into light, and privy things be known to wise men. And is Albomasat telleth in libro de motibas astrorum. In going down (he saith) of the third or of the fourth degree of Aries, the sign ariseth that is called Libra, and moveth the air. In the tenth degree ●seth the star that is called Almareth and Alphet●, and maketh the air clear and bright. In the 25. degree Pliades the leaven stars go down, Pleiedes, the seven stars. when the Sun, or the Moon, or any of the Planets cometh into the first, second, or third degree of Aries, then shall be cloudy weather, ● wind of the South cold and tempest. In the second degree of Aries, or in the ninth shall be great heat. Of the sign Taurus. cap. 11. Taurus', All herbs, stones, fruits, serpents, & seeds, of; operation, in the 4. degree of this conjunction. as Misael saith, is an earthly sign, cold, pight, and a nightye sign, the house of Venus, the second, exaltation of the Moon in the fourth degree: Venus is Lord thereof by day, and the Moon by night. And Mars is partner with them: and of the Triplicity he is the second. Taurus are uncurable poisons swear or fresh in taste, these hasten sudden death. The first Fancies is given to Mercurius, the second to the Moon, the third to Saturnus, and hath mastery of man's body in the neck and in the throat, and giveth large face and crooked, heavy nose and long, large nosethrills, heavy eyen, hair standing, and black and a great neck, and maketh a man thamefast, and to walk honestly, and nevertheless in vain & in idleness. Shape in Taurus. And he is the house of substance, and of riches, and possession, of receiving and giving, and is called Taurus, a Bull, for a Bull ear-ring maketh the land plenteous and rich. Also when the Sun is in Tauro, land may be eared, and is covenable to be tilled, and to bear fruit, as saith Albumasar. In the first degree Taurus, ariseth the star that is called Paluit. In the sixth degree the constellation that is called Orion, goeth down, and the air changeth. In the eight degree Phades, the seven stars arise and distrouble the air. In the 16. degree, the stars that be called Hiades arise, and distrouble the air. Of the sign Gemini. cap. 12. AS Misael saith. The sign that is called Gemini is airy, male, mean, and a day sign. The house of Mercurij, exaltation of Cauda Draconis, the star that is called the Dragon's tail, is in the third degree thereof. Saturnus is Lord by day, and Mercurius by night. And jupiter is partner with them, & of the third Triplicity. The first Fancies is given to jupiter, Shape in Gemini. the second to Mars, the third to the Sun, & hath mastery in man's body, of the shoulders, arms, & hands, & maketh a man fair, covenable, and of mean stature. And if Mercurius be conjunctly thereto, and be fortunate: he disposeth a man, and maketh him able to lecture and to writing. And is the house of kindred, and nigh sibnesse of counsel, of religion, and of truth. Of good meat and of sleep, as Albumasar saith, when the first degree of this Gemini goeth down, the stars arise that be called Hiades, and change the air, and thereafter Archites & Echites, that be called Aquila, the Eagle in eighteen degrees, & Delphini in the six & twenty degree. This sign is called Gemini, that is to mean twins, as Isi. saith. Fables of Poets mean, that these twins were Castor & Pellux, two brethren borne at one burden, and wereful strong men. And because of them it is said, that the Sun is then in Gemini. For when the Sun is in the part of heaven, the virtue is doubled to make the neither world plenteous. And then sometime be many wars and strifes between kinsmen & cousins. Also Isid. telleth another tale, & saith, that when Castor is over & ruleth the neither things, than Pollux is over & ruleth the over things, & againeward. And Marcianus saith, that that is feigned. For sometime in Summer, when nights be most short, one part of the constellation goeth down, & the other part, that is the forth, ariseth and goeth up. And therefore it is said, that the one brother oweth heaven, and the other hell. ( * Addition Castor and Pollux, as Poets have feigned were two twins, begotten on Leda, the wife of Tindarus king of Laconia, (with whom as it is feigned) jupiter in the likeness of a Swan, did accompany, for in those days enchantment & witchery, holp to further much iniquity, & the children so begotten, felt God's vengeance secretly, she is said to hatch two eggs, of the one came Pollux & Helena, which was ravished by Paris, for that which came Troi●s destruction, & of the other came Castor, & Clitennestra, the wife of Agamennon, king of Micene in Greece, now called Peleponuesius: the tide eggs are the two princes, the husband & the adulterer: those two Castor & Pollux, delivered the seas from pirates & rovers, & therefore being counted Gods of the sea, were called on by mariners in time of danger, & tempest Occasion of this was taken of the star called Gemini, into the which it is feigned those two brethren were turned: there are two lights which do often settle on ships called Castor & Pollux, which if they ascend is a token of fair weather, if they fallen the seas a show of tempest, this is common. Of the sign Cancer. chap. 13. THe sign that is called Cancer is watery female, unstable, a night sign, the house of the Moon, eraltation of jupiter in the fifteenth degree thereof. Venus is Lord thereof by day, and Mars by night: and the Moon is partner with them. And he is of the fourth Triplicity. His first face is joined to Venus, the second to Mars, the third to the Moon: Shape in Cancer. and hath mastery in the body over the breast, ribs, and lungs: and maketh greatness in the body. For from the middle he maketh a man great and evil shape, & boistous, and upward subtle, and maketh short teeth and crooked: and is called the house of the father and of vines, and of all things that grow upon earth: of castles, of towers, of towns, and of Cities, of treasure hid, and of heritage. Hereof speaketh Albumasar. And when the fifth degree of this sign Cancer goeth down, the sign that is called Capricornus ariseth, and changeth the air. In the eleventh degree Orison ariseth and changeth the air in heat. In the 29. degree ariseth the sharp star, that is called Canicula, At which time beginneth & dog days which is said the time of infection & seemeth a full hound. And then is great disturbance in the air, and as Isidore saith, This sign is called Cancer, the Crab. For the crab is a shelling beast, and goeth backward: So the Sun, when he goeth in that part of the circle Zodiacus, that is called Cancer, Dies cani culares. he goeth backward in the eight degree of this sign Cancer. Also than the Sun is high toward the roundness of the sphere, toward our dwelling place: and is set in earth that he may not pass higher: and then he turneth again, passing by the neither signs even to Capricornus. Addition Canis is a star in the Firmament, rising the. 17. Kalends of August, & goeth down within. 40. days after: in which time being called the dog days, this star joining with the sun in the midst of the firmament doubleth the heat, etc. Of the sign Leo. chap. 14. AND Misael saith, The sign that is called Leo, is fiery, male, pight, and a day sign, the house of the Sun, and his exaltation, the Sun is his Lord by day, and jupiter by night, and Saturnus is partner with them. And he is of the first Triplicity. His first face is given to Saturnus, the second to jupter, Shape in Leo. the third to Mars, and helpth in a man the stomach, brawns, heart, and ridge, & maketh a man great upward and small beneath, of great heart and fierce, with small legs, & be called, the house of children, and of new clotheses, of free men, and of goods, and this saith Albumasar. In the fourth degree of Leo, Aquarius, and Clion ariseth, Clion. a star. and the air is changed. In the ninetéenth degree Cancer ariseth and Capricornus goeth down. And that sign is called Leo, for the Lion is strongest of beasts, namely of heat, and specially in the fore part: so the Sun entering into that part of this sign, printeth in his beams more sharply, than he doth in the end when he passeth out of the sign, as Isidore saith. Of the sign Virgo. chap. 15. THE sign that is called Vrgo is earthy, cold, meanly, and a night sign: the first house of Mercurius, and the exaltation of Mercury is in the fifth degree thereof. Venus is his Lord by day, & the Moon by night, and Mars is partner with them, and is of Triplicity the second. His first face is given to the Sun, the second to Venus, the third to Mercurius. Of the parts of man he hath in cure the womb and guts, Shape in Virgo. and maketh a fair person, fair eien, fair face, & seemly, and he suageth the will: and is the house of sickness, of servants, men and women, and of beasts, and betokeneth right wiseness and changing from place to place. And this sign is called Virgo, a maid: For a maid is barren, and without fruit: so the Sun entering the part of Zodiacus, that is called Virgo, The Zodiac declining wasteth with his heat, humour and moisture: and so maketh the earth barren of fruit. Of the sign Libra. cap. 16. MIsael saith, that the sign that is called Libra is watery, male, unstable, a day sign, the house of Venus, the first exaltation of Saturn●, in 21. degrees thereof. Venus is his Lord by day, & Saturnus by night, Mercurius & jupiter be both partners with them, of Triplicity in the third: His first face is given to the Moon, the second to Saturnus, Shape in Libra. the third to jupiter. In man's body he ruleth the neither parts, the womb, the guts, and the navel. And he is the house of wives, sponsalles, and marriages, of strife, theft, and robbery, and this saith Albumasar. In the fifth degree of the sign of Libra, the star that is called Leo, ariseth and changeth and heateth the air. In the. 2●. degree ariseth Corona, and maketh much troubling of the air. Addition Corona, the sign of Ariadne (the wife of Theseus king of Athens, who was much defaced by breaking his fayth● which he had promised to the daughter of Minos, king of Cret●, leaving her in the isle Naxas, notwithstanding she saved his life) which hath nine stars in form of a crown. And in the .23. degree ariseth the stars that be called Hyades and Vespertio●, and then is more perturbation of the air. And thereafter ariseth Virgo. And this sign hath his name of Libra, of a balance that is the instrument of weighing. For the Sun being in that part● of heaven that is called Libra, maketh days and nights even like and long, as Isidore saith. Of the sign Scorpio. chap. 17. MIsael saith, the sign that is called Scorpio, is watery, cold, pight, and a night sign, the first house of Mars, the exaltation of no Planet. Venus is his Lord by day, and Mars by night: and the Moon is partner with them, of Triplicity is the fourth. His first face is given to Mars, the second to the Sun, the third to Venus. Of the part of man, it serveth the members of generation, the bladder and the reins: & giveth a ruddy face and little, much hair, small eien, long legs, & great feet. And he maketh a man light and unstable, wrathful, & a liar. And is called the house of death, and of travail, of harm, & of damage, of strife, of battle, of guilefulness, and feluesse, and of wit. Hereof speaketh Albumasar. Shape in Scorpio. In the second degree of Scorpio the stars Hiades arise, and causeth great disturbance and distemperance in the air. ( * Addition Hiades are seven stars, whose names are Ambrosia, Eudora, Palitlioe, Coronis, Plexauro, Pytho, & Tithe, they be troublous, and raise storms & winds. They go down the .14. Kalends of May: Poets have named them the daughters of Atlas & Aetheria, wherefore they be also called Atlantides: Atlas of Mauritania, as the Greeks supposed, did first found out the course of the stars, by an excellent imagination: it is supposed he was about the years. 1599 afore the incarnation: of so great antiquity is the science of Astronomy. And thereafter ariseth Taurus. In the 22. degree thereof Pliades go down: & then the wether & the air is clear. And that sign is called Scorpio. For a scorpion is a beast that stingeth gladly with the tail. Also the Sun being in that part of Zodiacus, that is called Scorpio is cause of hurting, and of punching of man's body. For than he withdraweth and giveth less heat to the air, whereby the air being distempered in cold, grieveth and puncheth the body soon, as Isidore saith. Of the sign Sagittarius. Chap. 18. MIsael saith, that Sagittarius is a watery sign, male, mean, and a day sign, in exaltation of Cauda draconis, the Star, in the third degree thereof, the Sun is his Lord by day, jupiter by night, Saturnus is partner with them of Triplicitye. The first face is given to Mercury, the second to the Moon, the third to Saturnus. Of man's parts he disposeth the eyen, Human feature. and maketh long haunches and legs, and even long face and small chin, and maketh a man fairer behind than before, and maketh small hair, and a great womb, and he maketh a man have liking in moving. And therefore he is called the house of travailing men, of truth, of wisdom, of mastery, of worship, of wit, and of cunning and knowing of Stars, and divination of dreams. And hereof speaketh Albumasar. In the second degree of Sagittarius, Plyades arise, and go soon down. And the head of Scorpio ariseth, and then is strong turbation of the air. In the seventh degree the stars Hyades go down, and the air is changed. That sign is called Sagittarius, Sagittarius arrows are rain, hail, & now. the archer: For as an Archer sendeth his Arrows: so the Sun when he is in that part of Zodiacus, sendeth to us Rain, hail, and Snow. Of the sign Capricornus. Chap. 19 MIsael saith, That the sign that is called Capricornus, is earthy, cold, unstable, a night sign, Saturnus first house. The exaltation of Mars is in the 28. degree thereof. Venus is his Lord by day, and the Moon by night, and Mars is partner with them of Triplicity, and is the second. The first fate is given to jupiter, the second to Mars, the third to the Sun. In man's body he beholdeth the knees, and giveth small leggers and dry bodies, Shape in Capricor. rough face and hairy, guileful & wrathful. He is called the house of Lordship, of worship, of king and of kingdom, of bl●i●e, and of empery, of riches stolen and hid Hereof speaketh Albumasar. In the fourth degree of Capricornus, Cancer ariseth in 38. degrees, the head of Cancer goeth down, and the head of Capricornus ariseth. And is called Capricornus. For as a Goat buck is a beast with horns standing upward: so the Sun, when he is in that part of Zodiacus, maketh the stinting of the Sun in the winter, and then he beginneth to sty upward by signs toward Aries and toward Cancer. Of the sign Aquarius. chap. 20. MIsael saith, That the sign that is called Aquarius, is male, pight, a day sign, the house of Saturnus: but is exaltation of no place. Saturnus is his Lord by day, and Mercurius by night. jupiter is partner with them of Triplicity, as in the third. His first face is given to Venus, the second to Mercurius, the third to the Moon. Shape in Aquarius And it is said he hath Lordship of man's legs until the ankle b●a●e, and maketh a man glad and joyful, and a great waster●. And maketh a fair face, and well coloured. And of some he maketh one leg longer than another, and he is called the house of friendship, and of Merchandise, & fair, of fortune, of rent, of tribute, and substance, of riches, of king, of knight, & of foot men. Hereof speaketh Albumasar. In the fourth degree of Aquarius, the sign ariseth that is called Leo: In the eleventh degree, the star that is called Stella regia, and the star that is called Lampades, go down and change the air, & thereafter Capricornus, & the head of Aquarius ariseth. Fables mean, that that sign Aquarius is the butler of Gods, and giveth them water, and therefore he holdeth a pot. And therefore then it is said, that Sol is in Aquario: for that time the air is made thick, and hath much water b●ead: and then is more rain than in other times, as Isidore saith. Of the sign Pisces. chap. 21. MIsael saith, That the sign that is called Pisces, is watery, cold, mean, and a night sign: the house of jupiter, but exaltation of Venus in the 27. degree. Thereof Venus is Lord by day, Mars by night: and the Moon is partner with them, of the Triplicity in the fourth. His first face is given to Saturnus, the second is jupiter, the third to Mars. Of man's body he ruleth the feet, and giveth large breast, little head, Shape in man. a flourishing beard and fair. And maketh a man white, of great heart, with round eyen: And that sign is called the house of enmity, of Ass, of horse, and of every waist that is rid upon. And betokeneth travail, woe, & sorrow, backbiting, deceit, and guile, evil will, and prison: Hereof speaketh Albumasar ● In the tenth degree of the sign that is called Pisces, Virgo ariseth in the 12. degree, Thele, that is the sign that is called Libra, ariseth: in the .19. degree, the sign that is called Cancer ariseth: in the .24. degree, Orision, & the sign that is called Aquarius arise. And this sign is called Pisces, the fish, for that time is generation and froting of fish. For when the heat of the Sun ariseth, humours be dissolved and parted, and then● fish use to shed their seed, as Isidore saith. And so Astronomers mean that these be the privy properties & virtues of the .12. signs of heaven. And I have put these properties of these .12. signs to this work, suppossing that it is profitable to them that read the names of them in holy writ, to find and know shortly, what old men meaned and understood of them in old time. And why & wherefore Astronomers, that take heed of the course of the Stars, set such names to these twelve signs. For by rising and down going, and conspect and sight these 12. signs, that be called also Domus, houses: diverse and wonderful changes fall in these neither parts of the world, as it is said. For the over bodies of heaven altar and change these neither things, and make in them divers impressions and prints. And by these twelve signs, move the Planets that be called Sidera errancia, not for they err, for they have most certain moving and discreet: But they be called Errancia, for it is known that they hold their course against the course of the firmament. And therefore of the moving of Planets, and of their place and effect, somewhat shall be shortly said, both in general and in special. Of double moving of the Planets. chap. 22. ALL the planets move by double moving, by their own kind, moving out of the West into the East, against the moving of the firmament: And by other moving out of the East into the West. Contrary moving. And that by ravishing of the Firmament. By violence of the firmament they be ravished every day out of the East into the West. And by their kind moving, by the which they labour to move against the Firmament, some of them fulfilleth their course in shorter time, and some in longer time. And that is for their course be some more and some less. For Saturnus abideth in every sign thirty months, and full endeth his course in thirty year. jupiter dwelleth in every sign one year, and full endeth his course in .12. year. Mars abideth in every sign .45. days, and full endeth his course in two years. The Sun abideth in every each sign 30. days and .10. hours and Semis, and full endeth his course in. CCClxv. days, and six hours. Mercurius abideth in every sign. 28. days and six hours, & full endeth his course in. CCCxxxviii. days. Venus abideth in every sign ●●. days, and full endeth his course in CCCxlviii● days. The Moon abideth in every sign two days and an half, & six hours, and one bisse less: and full endeth his course from point to point, in 27. days and eight hours. And by entering and out passing of these .7. stars, into the .12 signs, and out thereof, all thing that is bread and corrupt in this neither world is varied and disposed: and therefore in the Philosopher's book, Misalath. chap. 1. it is read in this manner. The highest made the world to the likeness of a sphere, and made the highest circle above it movable in the earth, pight and steadfast in the middle thereof: not withdrawing toward the left side, nor toward the right side, and set the other Elements movable, and made them move by the moving of seven Planets, and all other stars help the planets in their working and kind. And therefore the working of the planets is like to the stone Magnas, an Adamant, and to Iron. For as Iron is drawn to that stone, so every creature upon earth, hath a manner inclination by the moving of the Planets. Covenable sitting, and destruction cometh by moving and working of planets: the working of them varieth and is diverse by diversity of Climas and Countries. For they work one manner thing about the land of bliew men, and another about the land and country of Slavens: and therefore as he saith Caput. quarto. Take heed of conjunction of Planets in these signs. For if many planets be conjunct in watery signs, in the space of the years, it betokeneth much rain: And if they be conjunct in fiery signs, it betokeneth dryness and hunger, that cometh of passing heat and dryness: and if such a conjunction be in signs that be airy, it betokeneth much wind: And in the signs that be cold, it betokeneth heaviness of cold, & of temporatenesse of heat. And yet in the same book. ca 8. it is said, that gifts of signs increase in their working by conjunctions of the Planets in good or in evil. For if the planets be good, they betoken good, and if they be evil, they betoken evil. For as be saith, Some Planets be male, evil day signs, heavy, cold and dry: as Saturnus. And some be good, male, a day Planet, temperate, hot, and moist: as jupiter. Mars is male, a night Planet, and breedeth heat and dryness. Venus is female, a night Planette, mean, between hot and cold, and moisture. And Mercurius is of temperate kind, a day Planet, now male, now female. Therefore he turneth himself soon to the kind of the Planet, that be is conjunct with. And so with good planets he is good, and with evil he is evil, and with mean he is meone. Also the Moon is a female Planet, and a night Planet, cold, and passing moist. Therefore Astronomers mean, that some Planets in their doing and effects be good, as jupiter and Venus: for they grieve nothing, but help and save both their own, and the things that be not their own, as far forth as they may. Other planets be evil, as Mars and Saturnus, not for that they grieve always their own, but they help only their own. And some move as the Sun, the Moon, and Mercuryus. For they help their own, and be now good and now evil to other: and namely, as they be conjoined in diverse houses of signs, with Planets good or evil. For with good they be good, and with evil they be evil. As these seven planets often work, they have might and power in oft generation of men, and of other hests. For as Astronomers mean, C: generation causes supernatural, natural. and Galen, and other wise Physicians, Saturnus with his coldness and dryness, congealeth the matter that is conceived in the mother, and maketh it thick: And in the second month jupiter giveth spirits and members: In the third month Mars maketh the blood thin, and humours thick, This is a fallax, of ●erfortie days, the feature in perfect. except he meaneth the power of every sense and ordaineth and compowneth. In the fourth month the Sun giveth spiritual life to the liver and to the heart. In the fifth month Venus maketh perfect and disposeth the members and limbs of feeling, and of office, as the ears, nose, and other such. In the sixth month Mercurius compowneth all the holes and hollow members, and tongue, and nostrils. In the seventh month the Moon departeth and distempereth members in their own place and steed, and therefore then a child is borne profitable and healthful, and if the child put off the birth, even to the eight month, than the child dieth. For then the might and virtue of Saturnus cometh yet again, for with his either quality, cold and dry, he bindeth and slayeth the child. And in the ninth month jupiters' virtue cometh again: for he nourisheth and keepeth the child with his temperate heat, therefore a child that is borne that time, shall live, and also the child that is borne in the beginning of the tenth month, may have help and life, for then again Mars reigneth, and by his heat and dryness, the child's members be strengthened, and therefore the child by benefit of heat and of dryness, cometh out: mighty and strong planets have those workings, and many other general and special in the neither bodies, and namely when they have Lordship and mastery in their own home and house, for every Planet hath his own house as Albumasar sayeth. For Saturnus his own first house is Capricornus, and also Aquarius: jupiters' house is Pisces & Sagittarius: Mars house is Aries, Libra, & Taurus, Mercurius house is Virgo, Libra, & Gemini, the Sun's house is Leo, the moons house is Cancer. In these .12. houses & signs, the 7. Planets be Lords and Masters, and pass & move therein by divers movings: and now be in exaltation & arering, and now falling and abating. And in these signs the planets move and abate with double moving, and move by accidental moving and ravishing of the Firmament, out of the East into the West: and by kind moving, the which kind moving is double, the first and the second. The first moving is the round moving, that a Planet maketh in his own circle, and passeth never the marks and bounds of the circle. The second moving is that he maketh under the Zodiacus, having aspect to the same circle, & passeth alway like great space in a like space of time. And the first moving of a Planet is made in his own circle that is called Ecentricus, & is called so, for the earth is not the middle thereof, as it is the middle of the circle that is called Zodiacus, & therefore the circle of a Planet is called Ecentricus, if the utter roundness thereof passeth about the middle point of the earth, and departeth the earth even a twain, and his middle point of the earth: but his middle point is without the middle point of the earth. And this circle Ecentricus is double, that is to wit, difference and equance. For to the Planets are assigned three circles, as saith Ptho. That is to wit, equance, difference, and Epiciclus. The circle that is called Difference, is the circle of a Planet, in whose roundness always moveth Epiciclus of the same Planet, and is called therefore difference, because it beareth the circle Epiciclus. Circulus equans is called that circle, about whose middle point moveth the point of Epiciclus, that Planet moveth even about, and is called Equans, evening, for therein the Planet holdeth even by his course: Epiciclus is a little circle that a Planet describeth and goeth about therein by the moving of his body, and the body of the Planet goeth about the roundness thereof: and so in the over side of that circle that is called Epiciclus, a Planet moveth from the West, Eastward. And in the neither part thereof he moveth from the East, Westward. And therefore it showeth that the Sun & other Planets move in their own circles: and first like swift, though they move diversly in diverse circles. Also in these circles three manner moving of Planets is full wisery found of Astronomers, that be called Motus directus, Stacionarius, and Retrogradus. Motus directus is with right moving, when a Planet moveth straight from the beginning of a sign, toward the end thereof, and Motus Retrogradus, againeward, that is moving backward, when a Planet moveth backward frontwarde the end of a sign, toward the beginning. Stacionarius is when it seemeth that a Planet standeth and abideth as it were in the middle: So that it seemeth that it moveth not upward nor downward, toward the beginning, neither toward the end of the sign, and alway Directo, forth right moving is in the over part of the circle that is called Epicicli:. And always Retrogradation, moving backward, is in the neither part: And Stacio, stinting and abiding or hooving, is in the middle. The diversity whereof Philosophers assign in many manner wise. But this Retrogradation, backward moving, hath place only in five Planets, and not in the Sun nor in the Moon, for the Sun & the Moon have no backward moving, though they move in the circles Epicicl● and that is as some men mean, the Sun beams: for the virtue of the Sun beams because of backward moving. For the virtue of the Sun beams do otherwhile put off Planets, and make them move backward, and sometime draweth them, and maketh them as it were standing and abiding, as Alphtagoranus saith. Other causes that commentor assigneth: but these suffice at this time. Then consider thou hereof, the planets be stars Erratice, moving diversly, & distinguished by .7. circles & roundness, as in place & virtue, so in effect they be divers & sundry, as Beda saith in li. de naturis rerum. These stars work & change the elements, and breed all that is bred, and corrupseth all that is corrupt, and also with their contrary moving they tarry the swift moving of the body of heaven, and be cause of tempest, & of clear wether, and of plenteousness & of barrenness, and flowing and of ebbing of the sea, & parseth every each with other of quality & of virtue. For as Beda saith: when any of the planets cometh into others ●●●cle, he departeth with him of quality and of virtue: and also by aspect that every each hath to other, & by Conjunction, they change their qualities and effects For the goodness of a goodly star, changeth and abateth the presence of an evil star; & againward, the malice of a malicious star is tempered & abated by the partened of a goodly star, as Albumat●● saith, and Ptholomeus. Also by ordinate elevations, and rising and abating of them in their circles and roundness, and by meeting of their circles, they be arose of their king, of noise, & harmony, as it is said in ●i ●ro do quimque substantsis. And as Macrobius saith, between the sphere of Saturnus and of the Moon, all the consonancy and accord of music i● sound. And they shining with the Sun, hide his light, and receive perfection of the virtue of the Sun. And the higher circles they have, in longer time they fulfil their course. Of Saturn. chap. 23. IN ( Addition the beginning of the Planets, shall be set forth what manner of person these were, of life and conversation that the stars were named by for the better understanding of this science. Saturnus the son of Coelum and Vesta, who married Ops his own sister, his eldest brother named Titan perceiving his Mother and sisters, more bend to have Saturn his younger brother to succeed in the kingdom, yielded his right therein to him for his own life time, on this condition, that he should not bring up any ●●ue male, but the heritage should come again to his children, wherefore Saturn upon this covenant made with his brother, used to kill and devour all the male children, & brought up only the daughters, Ops therefore his wife, having brought forth on a time jupiter & juno, showed juno to her husband, but jupiter she conveyed privily, to the Coribants (the Priests of the Idol Cybele, inhabiting the mount Ido in Phrigia; & from thence to Ido in the isle of Greta) to be kept & brought up. Likewise afterward being deliuere● of Neptune, she conveyed him also secretly to be kept & nourished, & lastly saved by like means her third son Pluto. But when this was known by Titan that his brother had kept up his men children, & thereby the kingdom should go from his line, his sons & he jointly made war upon Saturn, in the end whereof Saturn and Ops his wife were taken & kept in prison, until such time as jupiter coming to age, overcame the T itans, & delivered his father & mother. But forasmuch as Saturn understood by orade that he should be driven out of his kingdom by his sons, he laid wait to destroy jupiter, wherefore jupiter made war on his Father, & chased him out of his kingdom of Creta, into Icoly where he hide himself a long time in that country after called Latinum. Saturnus hath that name of Saturando, making fullness and plenty, his wife is called Opis of Opolentia, fullness and plenty, that showeth to man and to beast, as Isidore saith, and Marcianus also. Fiables speak of him and say, that he is painted as a most sort ●●fall man: for his own son gelded him, and his genitors were thrown into the Sea: and thereof cometh Venus. Misael saith, that Saturnus is an evil willed Planet, cold and dry, a night Planet and heavir. And therefore by fables he is painted as an old man, his circle is most far from the earth, and nevertheless it is most noifull to the earth: And for that he is far from the earth, he full endeth not his course before .30. years. And grieveth more, when he goeth backward, then when he goeth forth right. And therefore by Fables it is feigned, that he hath a crooked hook, and is pale in colour or wan as Led, and hath two deadly qualities, coldness, and dryness. And therefore a child & other broods, that be conceived & come forth under his Lordship, die, or have full evil qualities. For as Ptholomeus saith, in libro de judicijs Astrorum, he malteth a man brown and fowl, misdoing slow, and heavy, eleinge and forie, seldom glad and merry, or laughing, and therefore Ptholomeus saith, they that be subject to Saturnus, have oft evil dry chins in the hinder part of the foot, Disposition. and be yeolow of colour, and brown of hair, and sharp in all the body and unseemly, and be not skoymous of soul and stinking clothing, and he loveth stinking beasts and unclean, sour things and sharp: for of their complexion melancholic humour hath mastery. Ptholomeus speaketh of this Saturnus, and saith, that under Lordship of Saturnus is Capricornus and Aquarius. His Lordship is in libra, but in Aries he draweth out his kingdom. Under him is contained life, building, doctrine, and cold place and dry. In doom and judgement he betokeneth sorrow, we, and cleingnesse. His colour is black and leadye, and he is false: and when Saturnus cometh into jupiters' circle his malice abateth, and colour changeth by reason he is near to jupiter: for though he be kindly leady, yet by clearness of jupiter, when he is conjunctly with him, he is made white and bright as Ptholomeus, saith. ¶ Of jupiter. Cap. 24. IVpiter ( Addition succeeding Saturn in his kingdom of Creta, fell in love with, Danae the daughter of Acrises, king of Argives, unto whom (being enclosed in a strong Tower) jupiter came in the form of a golden Rain, in at the house stop, and got on her Persrus, who was afterward, a valiant Knight, he gave the name first to the country and people of Persia. By this: Fable is signified, that jupiter seen treasure prinely unto Danae, and also to them that had the keeping of her, wherewith they being corrupted, suffered jupiter to enter into the tower, & accomplished his pleasure. This declareth the force of money and gifts in assaulting of chastity: notwithstanding he was valiant and wise, yet was he given to lechery, destowring maids, and de●ilyng wives, and after his death was extolled for a God: he had to wife his sister juno, called also Hera.) Error of Nations, and feigning of Poets mean, that jupiter was highest father of Gods. jupiter is a goodly planet, hot and moist, male, and a day planet, temperate in his qualities: In colour siluerte, white, bright and pleasing: and therefore oft Philosophers set the cause of wealth in jupiters' Circle, as Marcianus saith. This jupiters' Circle is next conjunct to Satarnus circle: and therefore for highness of his circle, in twelve years he full endeth his course. This jupiter by his goodness abateth the malice of Saturnus, when he is in the over part of his circle, that is conjunct to the circle of Saturnus: and therefore Poets feign, that he put his father out of his kingdom, as Marcianus saith, and Isidore also: for by his presence he abateth the kind malice of Saturnus. This jupiter conjunct with good Planets, maketh good and profitable impressionsm these neither Elements, & therefore Astronomers tell, that in man's body he helpeth to fairness and honesty: for he giveth white colour & fair, meddled with redness: and giveth fair eyen and teeth, and fair hair, fair beard and round. As Ptholomeus saith, he hath mastery and rule of the air, of blood, and of sanguine complexion. Hereof speaketh Ptholomeus, Under jupiter be the signs, that are called Aquarius & Pisces, and be his house, and raigueth in Cancer, and in Capricornus his kingdom passeth Under jupiter is contained honour, riches, & best clothing. In judgement and doom of Astronomers, he betokeneth wit and wisdom, and reason, and is trusty and true. And therefore as Astronomers tell, when he is seen in his circle that is called Ascendens, he betokeneth reverence & honesty, & faith, and learning, and he shall be end to salvation, & so he comforteth the goodness of all the signs, and he betokeneth in them good, when he is found in them, except in the twelve: there he saith, that jupiter betokeneth, thraldom, poverty, sorrow, and eleingnesse, and discomfort in four footed beasts, and in meinie and servants, as Misael saith, & Ptholomeus also in like wise. ¶ Of Mars. Cap. 25. MArs ( * Addition termed God of Battle, and only juno's son, without company of her husband. The Poets feigned that Mars never had father, because he hated peace: for the nature of bastards, is commonly to be either very fearful, or very venturous, and most commonly delighting in those exercises, that be answerable to heady, traitorous, & unseemly practices. juno found in the fields of Olenius a flower, with the which as soon as she had tasted, conceived and broughtforth Mars.) Mars was taken and held for God of battle among Nations and People: for he is an hot Planet & dry, male and a night Planet, and so hath mastery over choler, fire, and cholaricke complexion, & disposeth to boldness & hardiness; and to desire of wreak. Therefore he is called God of battle and of war, and cometh next after jupiter, and goeth before Venus, and therefore by nighness of either star, his noyfulnesse is tempered. In colour he is bright, and shining, and fiery, as Marcianus saith: and therefore he hath more virtue & strength in heating, than other planets as the same Author saith. Ptholomeus sayeth, That this Planet disposeth man's body to length and to smallness: & that is because of his heat and dryness, but this is in youth: For in age, by heat that wasteth, and dryness that maketh to shrink, he disposeth to stooping and crookedness. And he disposeth the soul to unstredfast wit & lightness, to wrath, & to boldness, and to other cholarick passions. And also he disposeth and maketh able to fiery works and crafts, as Smiths and Bakers, as Saturnus disposeth men to be earth tilers, and bearers of heavy burdens: and jupiter the contrary disposeth to light crafts, for he maketh men able to be pleaders, changers, handlers of silver, writers, and other such, as Misael saith ca 12. Also (as Ptholomeus saith) under Mars be these Signs Scorpio and Aries, and be his houses, and he reigneth in Capricorno: but in Cancer is the passing of his kingdom. Under him is contained war, battle, prison, & enmity: & he betokeneth wrath, swiftness, and wounds, and is red, and untrue, and guileful: and Mars abideth in every sign forty days and sixteen hours, and fulfilleth his course in two years. ¶ Of Venus. Cap. 26. Venus' ( * Addition the Goddess of lasciviousness and wanton lust: by the which is signified, uncleanly copulation, she came of the kindred from Saturn. Lo, of what antiquity is whoredom among the Pagan Gentiles, and still maintained, of those, that should be Christians, specially forbidden by God in the 20. of Exodus.) Venus, that is called Lucifer also, as Misael sayeth, is a goodly Planet, female, and a night Planet in his qualities, in heat and moisture temperate. This Planet only passeth the Circle, that is called Zodiacus, in two parts, as Beda saith, and is named Venus, for men say, by his quality hot & moist, he exciteth to love of lechery, as Isid. saith. Always he is nigh the Sun, and goeth before him, and then he is called Lucifer, a day star: another time he followeth the Sun, and then he is called Vosper, an Evening star, as Beda saith, he hath colour white & shining, as Electrom, that is metal, that is most white and bright, as Marcianus saith: for among all stars, Venus shineth most comfortably and whitely. And therefore he is called clearness: for he sendeth from himself clear beams of light: and therefore he maketh shadow when the weather is fair and clear. He goeth before the day and Sun, and warneth that the day cometh anon, and the Sun rising. When he is in the same sign with the Sun, he is hid with the clearness of the Sun, and then he is not seen, When Venus is higher than Mercurius, than he is slow in moving, and againward, when he is lower than Mercurius, he is slower, as Marcianus saith. In three Semitoni, Venus runneth to the sun, and abateth his malice, as Ptholomeus saith. In man's body he disposeth to fairness, volupt and liking, in touch & feeling, in smell and taast, and in song: and therefore he maketh singers, lovers of music, and makers of confections of spicery and spicers, goldsmiths, & tailors to shape women's clothing, as Misael saith. And Ptholomeus sayeth, that under Venus be these signs, libra and Taurus, and be his houses, and he reigneth in Piscibus, and in Virgin his kingdom faileth and passeth. Under him is contained love, friendship, and pilgrimages: and betokeneth winning, joy, and bliss, and he is true, and he abideth in every sign nine and twenty days, & full endeth his course, in CCC xlviii days. ¶ Of Mercurius. Cap. 27. MEcurius ( * Addition the son of jupiter by Maia, whom Poets feign to have wings on his head and feet, to signify, that talk (which is represented by the person of Mercury) doth quickly pass through the air. He is feigned to be messenger of the Gods, because that by speech and words, all things are declared. He was counted God of eloquence, Merchandise, feats of activity, and theft also. He first invented the Harp, and on his sister Venus' begats Hermaphroditus, that was both man and woman.) Misael saith, that Mercurius, is a Planet temperate, and a night Planet, now male, now female: for he turneth himself soon to the Planet that he is joined with: and he is made good with good, evil with evil, and mean with mean, and evil willed with evil willed: and therefore in the over part of his place● he meddleth his qualities with the qualities of Venus. And therefore Poets feign, that he did fornication with Venus, as Isidore saith: and he is called Mercurius, quasi medius currens, as running in the middle between Venus and the Moon, as Beda saith. And therefore he is joined with Venus, in the over part of Venus' circle: & with the sun, in the neither part of the Circle of the sun. And also his circle cometh into the circle of Venus, in the over part of that circle: & into the circle of the sun, in the neither part thereof: and when he is in the over part of his circle, he is better seen, and less hid with the sun. And sometime he shineth before the sun, and sometime he shineth after the sun going down, and therefore of simple men he is called Vesperus. It is said, that he is Lord of waters, therefore Lucanus speaketh of Mercurius and saith: The Lord of waters much smitten. Also Poets call him, God of fair speaking and of wisdom. Therefore Ptholomeus saith, that he maketh men studying in science of numbers and lovers thereof: for he disposeth and maketh men able to science and use of calkling and of accounts: and therefore he is called God of Merchants, for accounts is most needful to Merchants. Also he is called God of wrestling, as Isidore saith: for he wrestleth with the sun, as he would overcome him: for alway he passeth nigh the sun, never passing xxx. degrees from the sun. Therefore he is seld seen, for he is hid under the Sun, and for heat of the sun he is painted wan and brown, and for his swiftness, he is called in Fables the over runner of Gods: for now he passeth with the sun, now before the sun, & now after the futi. When he cometh before the Sun, it seemeth that he standeth next the sun beams, & is called Stacionarius: & when he cometh after the sun, he seemeth Retrogradus, going backward, as Macrobius saith: under Mercurius be these signs, Gemini & Virgo, & he reigneth in Virgin, but in Piscibus his raining passeth. He abideth always within in the Sun one Sign afore, or one behind. Under Mercurius is contained, fortune, buying and selling, and gift: and he betokeneth wisdom and wit, and with good Planets he is good, and evil with evil. He abideth in every sign eight and twenty days and six hours, and full endeth his course in CCCxxxvii. days. Huc usque Ptholomeus. Of the Sun. Cap. 28. THe ( * Addition Sun, is named Sol, Phoebus, & Titan, which was the elder brother of Saturn, not that the Sun had his beginning of Saelum, but Coelum, a celando, made and set by God almighty and called it the great light to rule the day, which Sun is placed among the seven great Stars, called the seven Planets: so named by the first inventors of Astronomy, to the end they might he severally discerned and known. The Sun is the fourth in place, as it were a King in the midst of his throne: for under him is Luna, Mercurius and Venus: and above him in position & place, he hath as many, that is to wit, Mars, jupiter, Saturn, by the which placing is expressed the most mighty ordinance of God, to the benefit of Nature.) Isidore saith, that the Sun is said, as it were Solus lucens, alone shining: for that he is the well of all light. And by his beams, the over bodies and the neither be lightened. And Misalath sayeth, that the Sun is a gracious Planet of himself: but sometime by conjunction, he is made evil, and is male and a day Planet, hot and dry: for the Sun quickeneth all thing, and giveth all thing life, form, and shape. For as he saith, The Sun is more in quantity, in working, and in clearness, than all the stars in heaven: for he hath more plenty and sadness of light, and he is also more in might and in multitude of effects and doings. Also he is more in evenness of moving: for he moveth always forth right, and in his own circle: and holdeth him alway in the middle, under the circle that is called Zodiacus, for his circle passeth strait by the middle line of Zodiacus, and passeth never the bounds and the marks of the Circle Zodiacus. And therefore his moving in his own Circle is even and like swift, though it seem sometime that he move unevenly swifter either flower, in comparison to other things. Also as the Circle that is called Zodiacus, is distinguished in twelve spaces, that are called twelve signs: so the Circle of the Sun is distinguished in twelve spaces, that be called signs; and every of these signs, contain xxx. degrees: and every degree, lx. minutes: & every minute, lx. seconds. And when the Sun passeth from one point of his circle, and cometh again to the same point: he passeth by these twelve Signs, and this passing is called the circle of the air: and he passeth not fully a degree in a kindly day, that is a day and a night, as Albumasar accounteth it, but he passeth lix. minutes, & viii. seconds, or lviii. so that of the last minute remain two seconds, or lii. that be not passed: and so much lacketh, that the Sun passeth not a full degree in one natural day. Then by his moving ordinate, and by his course not distourbed, he ordaineth and disposeth, and perfecteth all thing in this world. hereof speaketh Ambrose in Exameron, and describeth the virtue of the Sun, and saith in this manner: The Sun is the eye of the world, and mirth of the day, fairness of heaven, measure of times, virtue and strength of all that is gendered, Lord of Planets, fairness and perfection of all the stars. Also Marcianus saith the same in this manner: The Sun is the Well of inwit, and mind, and of reason: head and well of light, king of kind, inwit of the world, shiner of heaven, moderator of the firmament: for therefore he moveth against the firmament, for to make his moving moderate and temperate, and therefore he is called the brightness of heaven. For as Macrobius sayeth in libro Ciceronis. The definition of Plato was, that the light of all the roundness of Circles, cometh of the Sun. And Plato in Thimeo saith in this manner: God the master of things, maketh warily and wisely the most dear light, that that we call the Sun, by whose brightness and shining, heaven and all the neither things be lightened, & and he is measure of that that hath life. And in libro de Elementis Aristotle saith, That the Sun hath his own light, and the stars and the Moon receive light of the Sun, as a glass set before a candle receiveth light of a candle. And therefore: Marcianus saith; that the Sun passing at the middle of the circle that is departed in signs, sendeth from himself twelve beams, by the which the over bodies, and the neither are lightened. Of these virtues and properties of the Sun speaketh Dionysius in libro de Divinis nominibus cap. 5. and saith in this manner: The Sun that hath his own being, and is one manner shining light, enlighteneth many Essencias and qualities of things, that be seen and felt, and be divers in being: and that light the Sun reneweth and feedeth, and maketh plenteous, increaseth, changeth and setteth in place, and planteth, reneweth ministereth all thing: and so of these words the property of the Sun is known in his own kind, and in his own effect. For in his own substance he hath most simplicity: for he hath no substantial composition of parts unlike, nor of contrary parts, as the four elements have, and things that be made of Elements: but he hath all manner simplicity in his own manner, kind, likeness, and accord. And therefore he hath everlasting being and during in his substance, without corruption: for the compowning of contrary things is the well of corruption; as Aristotle saith. And of this simplicity the Sun hath lightness in substance: for thickness and boystousnes of natural parts, is cause and well of heaviness: and of the lightness the body of the Sun hath ableness to moving, for light bodies do move easily, & the Sun is most swift of subtlety of his substance and of ableness to moving: for he hath most actualti● & virtue of working. For the more simple that a thing is kindly, the more might it hath to divers workings and doings. And therefore covenably Dionysius saith, that the Sun is a light, even and like shining: for in his light he saileth never; though it seem sometime, that his light is taken away from us, when the earth or Moon is set between him and us. Also he hath virtue of renewing: for he openeth poors & holes of the earth, and bringeth forth that is hid in mores and roots, and clotheth and reneweth the overpart of the earth, with herbs, twigs, and flowers, for by entering of the virtue of the Sun, that pearreth to the inner parts of the earth, that is in winter time like an old thing, that is fordryed and withered: the earth is every year renewed with green things & fair. Also he hath virtue of nourishing: for the Sun beam cometh into the inner parts of mores, roots, and seeds: and dissolveth & departeth the moisture of the earth with his own heat, and is like in his virtue of drawing, to the virtue of the seeds, mores and roots: & therefore he draweth to him of that moisture, and turneth it into feeding & nourishing of things that spring of the earth. Also he hath virtue to keep and to save things of the neither world: for elements that be contrary rach to other, because that they be so contrary, they should destroy themselves, except they were reconciled & saved, by influence of the virtue of ●eauen, and so kept in due being, as Alexander saith. Also he hath virtue to make perfect things: for elemental heat beginneth to work in generation of bodies, and heat of the sun perfecteth, & bringeth forth to due and full end, as Alexander saith. Also he hath virtue of distination, and of making of knowing: for colours of things, kinds, and of shapes of things, which be unknown in darkness and undistinguished, by the presence of the light, and brightness of the Sun, they are known & distinguished a summoner. Also he hath virtue of unity & accord, and that of himself: and also by accident, is of himself, for he joineth, reconcileth and accordeth the Planets, in their own effects and doings. Also he accordeth togethers, elements that be contrary, wherefore as Marcianus saith, and Macrobius also: the Sun is the middle among the Planets: for to make harmony and accord of heaven the Sun in his own circle, maketh that thing, that the middle string maketh in an instrument of music. Also by accident heat, he joineth things that are of one kind, as he dissolveth and departeth things that be of divers kinds: for as the matter asketh, in which he workketh, now he gathereth, and now he departeth. Also he hath virtue of plentiful virtuousness, for he giveth virtue of generation to these neither things, to bring forth things of divers kinds. For (as Ari. saith) A man and the Sun gendereth man, for nothing bringeth forth srulte, nor groweth, but the Sun beam reacheth thereto. Also he hath virtue of comforting: for as the Sun ariseth about the circle that is called our Orizont, virtues of beasts be made stronger, & even till the Sun come to the middle of the heaven, they increase: and in his passing West ward & downward: for his farnesse, bodies be feebled in their virtues, and fall as it were asleep: as it fareth in flowers, that open in the Sun rising, & close in the Sun going down as Alexander sayeth. Also he hath virtue of changing, of orday●ning, and of distincting of times: for passing downward by the South signs, he maketh the days more short, and rising up by the North signs, the day is more long. Also he changeth the days, for the Sun shining upon earth, maketh the day, & as the disposition of the Sun is divers, The. 4. horses of Phoebus. Read, white, yeolow, black, Gules, Arg●nt, Or, Sabella, Pyrois, Fuous, Ae●hon, Philegon. their names. the day is divers. For first the Sun is read in the dawning, than he shineth in the morrow tide, and then at noon he is hot, & pale at even. And therefore it is feigned, that he had four horses: of whom the first was red, the second bright, the third burning, the fourth loving the Earth, as Beda sayeth. Also (as Beda sayeth) if the Sun be speekled, or hid under a cloud, betokeneth a rainy day: if he be red and pale, betokeneth a day of tempest: and if he seemeth hoarish in the middle, so that he shine in the middle, and send out beams toward the South, betokeneth tempest, moist, and windy: if he be pale, and falleth among black clouds, betokeneth Northern wind, as Beda saith. Also he hath virtue to comfort the neither things, as Isidore sayeth, that by farnesse and nighness of the Sun, men's faces & beasts bodies be disposed in strength and heat. Therefore Marcianus saith, that by constellation of the Sun, men be fair and nimble ●●●id swiftly. And therefore in Fa●●es, he is painted with feathers, and with chiteish face: and therefore he is called Phoebus, that is far. Also Peholomous saith, that the Sun maketh a man corpulent, great of body, fair of face, & welt coloured, with great eyen, & maketh a man able to all works of gold; if he be in his own exaltation: & to all works of brass he disposeth, if he be in his abating. Also he hath virtue of cleansing and of purging, for by spreading of his beams, he cleanseth and cleareth the ●ayre, and disperkleth and sheddeth, and drieth away pestilent air. Also though he be not hot of himself, yet he hath virtue of beating, of ●éeming, & of burning. And that cometh of contraction, and of rebounding and meeting of his beams, and moving of the over par● of the body, and namely if the body which the beams come upon, be a shower, and clean and bright, as it is said in the science of Perspective. Also he hath virtue of drawing too, afore by his heat, he draweth out of the Sea fumosity and vapours, and maketh them thick and turneth them into clouds: and when they be so made thick and cloudy, he dissolveth and sheddeth them in hail, now in rain, and now in snow, Therefore Marcianus saith, that it is said in fables, that the Sun was fast by the Ocean, and that the vapours that were drawn up, ●urned into nourishing and feeding thereof. And therefore some men tell, that strong heat cometh before strong rain: and that is for great drawing of vapours, by strong impression of beams of heat, in the womb, and hollowness of a cloud, as Aristotle saith. Also he hath virtue of giving life, that is seen and known by that that nothing may live, but there as the Sun beam may reach. And therefore Ptholemeus saith in the same cook: Under the Sun is the Sign that is called Leo, and is his house: and he raineth in Ariete, and his reign passeth in Libra, and under him is contained spicerye, winning, fairs, and fortune: and he betokeneth spirit and soul: and his colour is white and read, and is trustic and true, and full endeth his course in three hundred days. lxvi. and six hours. Also among all planets, he disposeth most beasts to boldness and to liveliness. And though he be most in quantity, and most swift in moving, his greatness & swiftness of moving is unseen: for though he be eight times so great as all the earth, The Sun 8. times as big as the earth. as Macrobius saith: for highness of his place, uneath he seemeth two foot in quantity. And that he is without comparison more than he seemeth, it is known by that, that he seemeth more in his arising & down going, when he is most far from us, than he seemeth in the point of the South, when he is most nigh to us. And so it is known that in beholding of him our sight is beguiled. And that is openly declared in his moving. For he moveth swifter than an arrow, and nevertheless it seemeth not that he moveth. for great clearness and passing of his quantity, so the swiftness of his moving escapeth our sight. And this that is said sufficeth at this time. ¶ Of the Moon. Cap. 29. THe Moon is called Luna, Luna. Decor noctis. Bona dea Berecynthya. Duana. as it were one of the lights, that is to understand principal & most, for he is most like to the sun in greatness and fairness, as Isid. saith. For as it said in Exameron: the Moon is the fairness of the night, & mother of all humours, minister & Lady of the sea, measure of times, follower of the sun, changer of the air, and hath no light of herself, but borroweth & taketh of the plenty of the Sun, and taketh form, shape, and figure of the Sun, as he is far or near to the Sun: Also the Moon lacking lightness of herself, taketh light of the well of 〈◊〉 〈◊〉 of the Sun And therefore it is said 〈◊〉 〈◊〉 Elementor●m in Aristo. That the Moon is always half shired of the Sun and receiveth light, and reboundeth it toward the earth: for he hath kind like to a shower, that hath no proper colour, but taketh light of another: and the nearer he is to the Sun, the more he looseth of his light to the earth-ward, but the clearness, that he ●ee●eth in the neither side, toward heaven therefore he is the more shining upward in the ever side. And therefore when he is conjunctly with the Sun, he sendeth no light to the earth, but is in the side of heaven and upward fully shining. And against and, when he is before the Sun is all shining toward the earth, and nothing toward the heaven, as Beda sayeth, and Macrobius also. Also the Moon chaingeth figure and shape: for he showeth toward the earth a divers face of his light: for now the showeth herself shaped bow wise, and now as a circle and round to the sight of men, now Moynoydus, now Dictotomos, now Amphitricos, now Pancilenos. And he is Moynoydos, when he is new and seemeth horned: and is Dictotomos, when he is as it were half full, and is eight days old: & he is Amphitricos, when it is doubt of his full roundness when he is eleven or twelve days old: and he is Pansilenos, when he shineth at full, when he is fourteen days old. Also the Moon showeth herself in three states: for he is with the Sun in conjunction, when he is next to the Sun or aside, when he passeth fro-ward the Sun, or when he is all afore the Sun. When he goeth first fro-ward the Sun, he seemeth with horns as a bow, & then always the horns be turned Eastward: & when he cometh again to the conjunction, he receiveth the same figure & shape & then the horns be always turned west ward: & in that side that is turned from ward the Sun, he seemeth always void, and in the side that is toward the Sun, full of light. The Moon increaseth all humours: for by privy pass of kind, flood and ebb is increased and multiplied. In her waning the marrow of the bones, the brain of the head, and humours of the body be made less: and in waxing and increasing of her, they are increased, and therefore all thing hath compassion of the default of the Moon. Also she draweth to her waters of the sea, for as the stone Adamas draweth after him iron, so the Moon moveth and draweth after her the Ocean sea. Therefore in the rising of the Moon, the sea swelleth and increaseth, and floweth by East, and ebbeth and decreaseth by West: and againward when the Moon goeth down, the sea floweth by West, and ebbeth by East. And as the Moon hath more light or less: so the sea stretcheth or withdraweth in his flowing and ebbing, as Marcobius saith in lib. Ciceronis. The sea of Ocean, in the increasing of the Moon holdeth this manner: for the first day of the Moon he is more full than he is wont, and is at highest: and decreaseth and waneth the second day, and so he withdraweth before the seventh day. Then again he increaseth and springeth seven days, so that the fourteenth day the spring is at the highest: and so always in the new Moon, the spring of the sea is highest, and also in the full of the Moon. Also the Moon gathereth dew in the air, for she printeth the virtue of her moisture in the air, and changeth the air in a manner that is unseen, & breedeth and gendereth dew in the utter part thereof: for we see that the more clear that the Moon is in the Summer time, the more plenty of dew is seen upon the grass and herbs. Also among planets, the Moon full endeth her course, in most short time: for her circle is more short: and therefore in the space of seven & twenty days and eight hours, he passeth by all the signs of the Circle that is called Zodiacus, as Ptholomeus saith. And therefore Ptholomeus speaketh in this manner of the Moon, and saith, that under the Moon is Cancer, & is her house, and she raigueth in Cancer, and the passing of her reign is in Libra, and is a cold Planet, and passing moist, female, and a night Planet, & abideth in every sign two days, six hours and a half: and full endeth his course, in seven and twenty days & viii. hours. Among all the stars that he called Erratice, the Moon passeth in most uncertain and unsteadfast moving: For because of shortness of his course, he passeth and walketh now under the Sun, now behind and after the sun. And when the sun passeth by the South & lowest Circles, than the Moon passeth by the North and lower circles: and then the Moon is upright as a boat, and hath horns upward: but when he is under the Sun, he hath horns bowing toward the earth, and when he wayneth, he is areared, as Beda sayeth. Also when the Moon is between us and the sun, than oft is Eclipse, that is default of the sun: and this default may never fall by kind but in conjunction of the sun & moon, when the Moon changeth. And this conjunction is in the line, that is called, Linea eclyptica, and is the middle line of the circle that is called Zodiacus, and the Eclipse falleth always when the sun is in the head of the Dragon, & the Moon in the tail againward. Hereof speaketh Albumasar in libro de motibus planetarum, and saith: If the Moon meeteth with the Sun, & passeth even between us and the sun, he maketh us have default of the sun beams: and that is in Capite or in Cauda Draconis, in the head or in the tail of the Dragon: what is Caput & Cauda draconis, it shallbe said hereafter. Also when the earth is between the Sun and the Moon, the Moon lacketh his light, and is Eclipsed. Hereof speaketh Marcianus in lib. de Astro. and saith in this manner. The Moon going upward or downward, falleth into the Sun line if her be xxx. days old. When he is all under the sun, he darkeneth and taketh away the light of the sun, and maketh darkness in earth: and maketh not this default in every month, for he is not always in the same line, that is even and strait line between the sun and the earth. And the same default falleth on the Moon, when the Moon is all before the sun, and is fifteen days old. For if the Sun be then under the earth, and maketh shadow of the greatness of the earth, that stretcheth to the line that is strait afore the Sun, and if the Moon cometh into that line, her light is taken away: for the shadow of the earth is even set between the Sun and the Moon. Then the Moon is not so clipsed every month: for he is not full in the line that the eclipse is in, & that shadow is not even between him & the Sun: & therefore his light is not every month taken away. Also sometime the Moon containeth in itself, a manner darkness and dimness, and that cometh of quality of his own body, that is kindly dark: for he hath no light of himself, but of the Sun: or as some men mean, that darkness cometh of the shadow of the earth, of the which is rebounded a manner dim spleke in the body of the Moon, that dimmeth some deal his light: and that is most, when he is nigh to the earth, the Moon taketh some manner hoar and filth as Marcianus saith, and when he passeth up to the higher circles, he is bright and clean, & then he seemeth not wemmed, with no speckles, and smotching, as Marcianus saith. Also the Moon signifieth and betokeneth changing of times and of weathers: for (as Beda saith) if the Moon be red as gold in the beginning, than he betokeneth winds: and if there be black specks in the over corner and luemmes, he betokeneth rain in the beginning of the month: and if he be read in the middle, it betokeneth fair wether and clear in the full of the Moon: and in night rowing, if the Moon light spranckleth on the cares, than tempest shall come in short time, as Beda saith. Also in the harmony of heaven, the Moon maketh the heaviest sown, The deepest base. as Marcianos saith: for in the circle of the Moon is an heavy sown, as a sharp sown is in the sphere of heaven that cometh of ordinate sown, and of shirking of the moving of the circles, and of the roundness of heaven. And as he saith, thereof cometh most sweet melody & accord. Also the Moon giveth plenteousness to the seeds of the earth: For in ra●yng she over séedeth, that profiteth by dew, that falleth of the body of the Moon as he saith: and therefore in Fables she is called Proserpina: Procerpipina, the wife of Pluto, daughter to jupiter she is taken sometime for the Moon. For Nations call the Moon Goddess of seeds that be thrown in the earth. Also she is called Diana, Goddess of woods and groves: for the giveth light to wild beasts, that gather their meat by night in woods and groves. And therefore nations call the Moon Goddess of hunters, for hunting is ofre in woods and groves: Diana, & daughter of jupiter flying the company of men, for her cha●i life: she is also taken for & moon. and therefore they painted a Goddess, with a bow in her hand, for hunters use bows. Also though the Moon be cold and moist, yet he taketh heat of nighness of the circle of the Sun, for by heat and dryness of the Sun, his passing coldness and moisture is tempered, for that he should not in coming down toward the earth, make winter every month, as Macrobius saith. Also as Albumasar saith, the Moon cleanseth the air, for by his continual moving, he maketh the air clear and thin: and so if moving of the sphere of the Moon were not, the air should be corrupt with thickness and infection that should come of outdrawing by night of vapours and moisture, that great corruption should so●●e thereof. Also Astronomers tell, that among all Planets, the Moon in ●ulyng hath most power, over disposition of man's body: For as Ptholemeus saith, in libro de judicijs astrorum. Under the Moon is contained sickness, loss, fear and dread, and bomage. Therefore about the changing of man's body, the virtue of the Moon worketh principally: and that falleth through the swiftness of his moving, and for that he is nigh to us, and also for the privy power & might that is kindly in the Moon: and therefore a Physician knoweth not perfectly the changing of sickness, but if he know the effects and workings of the Moon, in man's body. Therefore Hypocrates in principio Pronosticoruin, speaketh of the Moon, and saith in this manner: A certain star is of heaven, in the which a Physician must take heed and understand it, the purveyance thereof is wonderful and dreadful. And Galen in commento de diebus creticis. saith: A Physician must take heed and advise him of a certain thing, that faileth not, nor deceiveth, the which thing, Astronomers of Egypt taught, that by conjunction of the body of the Moon with stars fortunate, cometh dreadful sickness to good end: and with contrary Planets, falleth the contrary, that is to evil end. And therefore a Physician, that is perfectly wise and ware, by Hypocrates learning, shall behold first the Moon, and when he is full of light: for then humours increase in men, and marrow also, and increasing in the Sea, & in all worldly things. Then when the sick man falleth in his bed, it needeth to see and know, if the Moon passeth then out of conjunction: for then the sickness increaseth, till the Moon come to the degree of opposition, that is afore the Sun in the full of the Moon, and if he be then with an evil Planet, or in an evil sign, and hard aspect to that hose of Mars, that is the viii, sign, that is to meaning: If the Moon have aspect to Mars, that is called the Lord of that sign, named Scorpio, then of death is dread, & if the Moon be with a good Planet, & in a good house and sign, and hath aspects to the Lord of the house of life, that is Mars, That is Lord of Aries, that is the first sign: then is hope of lives & so men shall see and doeme of other, as it is said in the book that Hypocrates made, and hath the name, De judicajs infirmitacis secundum Lwam. ¶ Of certain properties of the Moon. Cap. 30. ALso the Moon hath some properties, which he not full good, as well in substance as in effect: for that he hath substantial darkness, because that he hath no light of himself, as other Planets have: and he is most unstable, for no star passeth so about by all the parts of Zodiacus, as the Moon doth. And also of evil willed stars and grievous, he taketh evil qualities and griefs: for as Ptholomeus saith, the Moon with evil Planets is evil. Also the Moon by his sitting between us and the Sun, taketh from us the clear light of the Sun: and when the Moon cometh into the shadow of the earth, he loseth his light and fairness, and perfection. Also for he is nigh to fat air and to the earth, he taketh a fowl s●leke and unseemly, of shadow, To armed the man in the Moon. of the air, and of infect air, as Marcianus saith. Also the farther the Moon goeth forward to the Sun, the more light he taketh and clearness, in the side that is toward the earth: and the more he faileth and abateth in light in the side that is toward heaven. Also he hath many evil effects and doing, for as Ptholomeus saith, The Moon maketh a man unstable, changeable, Not in will but in working. and removing about from place to place. And be maketh a man evil disposed and disordered in the eyen, and he maketh in a man the one eye more than that other, or he maketh him look a squint, & some we● or a Pearl in the one eye, and he saith more hereto, that a man in whose complexion the constellation of that Moon hath mastery, shall not be without default or a wem in his eye, & that happeneth by reason of that passing moisture of the Moon, that is nigh to the eyen, & disposeth the humours of the eyen to so evil and shrewd quality. Also it is said in lib. Milala●●● cap. 5. that the Eclipse of the Moon, if it be in Winter, in cold signs, betokeneth passing coldness and great binding in earth and in air, and in waters, and if it be in watery signs, it betokeneth full great plenty of rain & of water: & if it be in nirie signs, it betokeneth perit of tempest & of winds. Ptholomeus & Albumasar say, that the Moon when he is in that second sign after that ascendent, Observation begat expencce whereof preecedeth custom, but beware of destiny. betokeneth discomfort, woe, sorrow, & loss of cattle by thieves & robbers. Also in the fourth sign, & in the art, and in the right, he betokeneth wrath, anguish, with drawing, & changeableness of the people, & betokeneth the tenth sign, that who that then begin to rebel shall be soon set down and in the twelfth, he betokeneth let, strife, hardness, & prison of friends. And in all other houses & signs he hath good effect, and betokeneth good, namely if he be in company with good planets. By divers age of the Moon, menstrual humours in women move, and brain in hests, and divers passions be excited in bodies by virtue of the Moon, as it fateth in them that have the falling evil. This that is said of the properties of the Moon, and of other planets is sufficient for this time. ¶ Of the head and tail of the Dragon. Ca 31. TWo stars there be, that be no planets, but it seemeth, that they have kind and effect of Planets: and they be called Caput Draconis, and Cauda, the head of the Dragon and the tail. And they move with the firmament, & follow his course: and so they pass from the sign that is called Leo, into the sign that is called Cancer: and from that sign that is called Cancer, into the sign that is called Gemini, and so forth. And the Dragon's head abideth in every sign, 18 months, that is a year and an half, and the tail also: and full endeth his course in. 18. years, and if the head he in any sign, always the tail is in the sign that is even afore him, and the womb in the fourth sign, and if the head be in Cancer, the womb is in Aries, and the tail is in Capricornus. And if the head be in Leone, the womb is in Cancer, and the tail in Aquario: and so of other signs. And therefore because of contrary aspect, the tail is alway benimous. And the head hath his exaltation in three degrees of Gemini, and his abating in three degrees of Sagittarius. And againward: the tail hath his exaltation in the third degrees of Sagittarij, and falleth in the third degree of Gemini. And here we must take heed, that when the Moon is conjunct to the head of the Sun, or to the tail, being nigh the degrees of conjunction, by. 12. degrees thence or within, always the Eclipse shall be more or less, as the head or tail cometh nére of father to the degree of conjunction. And this hath a special place in the Eclipse of the Sun. In the same wise it shall be held in the Eclipse of the Moon. For if the Moon cometh in any sign with the tail, and the Sun is with the head in the sign that is even afore: then shall be the Eclipse of the Moon. And againewerd: if the Sun be with the tail in any sign, & the Moon with the head in the sign that is even afore him: then again shall be the Eclipse of the Moon. And if he cometh in the same degree: then the Eclipse shall be gneral: and so he must come in the head or in the tail in that same degree, or nigh .12. degrees thence. or within, if the Eclipse shall fall. And so in the conjunction, the Sun & the Moon must be in the same sign, or in the same degree, and in the same minute, & in the same degree. Hereof it followeth, that though the Moon be joined with the Sun, and changeth every month, he maketh not Eclispe always: for they come not alway togethers under the line of Eclipse. For that Moon changeth not, neither hath conjunction always in that same degree, neither the head and tail meet always in that conjunction, nor oppsition of the Sun and the Moon. ●Of the star Cometa, chap. 32. COmeta is a Star beclipped with burning gleams, as Beda doth say, and is suddenly bred, & betokeneth changing of kings, and is a token of Pestilence, or of war, or of winds, or of great heat. Sometime it seemeth, that such stars so beset with blazing beams, move with the moving of Planets: And sometime it seemeth that they be pight & not movable. And alway (as Beda saith) they be seen in a certain place of heaven: And they pass not by diverse parts of that Zodiac, as Planets do, but if seemeth that they be in that circle that is called Laclens, or Galaxia, & they spread their beams toward the North, and never toward the West. And therefore they be not seen in the West side. And they be seen but in short space of time, that is seven days: but sometime it is seen the space of. 8. days, as Beda telleth. Whereof it is that this star that is called Cometa cometh and is gendered, whether it be of planets, or of stars that be pight: always he is seen in the firmament in the North side as he saith. Hereof it followeth, that the star that was seen in the birth of Christ was not Cometa, for he passed and moved out of the East by South toward the West: and so move not the stars that be called Stella Comet, as Chrisostomus saith. ¶ Of fixed stars. Cap. 33. STellae be called stars, and have that name of Stando, standing: for though they move alway, yet always it seemeth that they stand, as Isido. saith. And they be called Sidera, and have that name of Considerando, taking heed: for of them Astonomers take heed, and by them give judgements and dontes, and know what shall befall. Also they he called Astra, and have that name of Austros, or of Anastros': for by opposition, bodies of some stars, be pight in the where of the firmament, as nails in the roundness of a wheel: and that is troth of some, and namely of the more great, as Isido, saith. And Alphraganus saith, that a star is light gathered in his roundness and sphere. Therefore the more gathering of light is in the substance of the body of a star, the more he is in quantity, in fairness, clearness, and also the more in might and virtue. Also he calleth stars of light: for that they be bright bodies, and give to men & beasts, by night when it is dark, the comfort of light, and ornate & height the over part of this world, and as far forth as they may, they be in steed of the Sun, of whom they receive light, and by continual sending out of beams, they cleanse and purge the air: by virtue of them, corruption of pestilence is taken away from the neither world. Also by virtue of stars. Elements that be contrary each to other, be conciled and accorded, and lightened with everlasting shining of stars. By heat of them all things the nourished & saved: for after Plato (as Beda sayeth) the stars be of fiery kind, for many men in old time said, that heaven with light and ornaments thereof is of fiery kind. And Aristotle and other Philosophers mean & understand, that heaven is the fift Element, distinguished from the four Elements in kind and in property, and they say, that the stars he not cold nor hot in substance, no more than the heaven is: they be but hot only in working, effect, & doing. For heaven by continual and everlasting m●uing, heateth that thing, upon the which he moveth, and so heaven and the stars heat and cool these neither things: for by moving and rebounding of beams, they heat and breed virtue of heat in the utter part of a bodies that is afore them. But whereof the stars be made, certain it is, that they be of most pure and simple kind, and not corrupt. Lenthing their shape they be most bright, & also they be round in figure, and be sad, and sound, not hollow, nor hoaly in the utter part: they be plain and not rough nor corued: in place they be highest, in moving they be most swift, in quantity they be most great and huge, though they same little, for farnesse of place, in number and tale: only he knoweth how many they be, that numbereth and telleth the stars In might & working, the stars be most vertueus among bodies: for the stars graver, and change and save the neither things. The stars by out sending of their beams, lighten the darkness of the night, & full end their course in spheres and circles, and move in one swifenesse no tune more swiftly than other: and they hide their light in presence of the Sun, of whom they receive light. In their coming and rising, they change the air in many manner wise: for they make now tempest and now fair weather and clear: as Beda saith. Also by changing of colour, and sprinkling of beams, they betoken, now good haps, and now evil, as Astronomers tell. Also they be gracious to shipmen, and show their way in the middle of the Sea. Where stars be conjunctly nigh togethes, they give the more light, and be more fair and bright. As it fareth in the seven stars, & in the stare of the circle the which is called Galaxia, that is Watlingstrete. And though they show so great fairness because of company & gathering, togethers, & also be more bright and clear, being conjunctly then else, yet for to take heed of each by himself, they seem not fair. And the cause thereof is (as Marcianus saith) for passing brightness of one's shining, taketh away the default of another, and so when one lacketh and faileth, another that is more clear amendeth & fulfilloth. Also for fairness of place, stars seen to men unlike great: for some seem more and some less. For Albumasar saith: The more even the stars be strait over our heads, the less they soeme in quantity, and more little to our sight. Againeward: The farther they be from the place that we be in, in their arising and down going, the more great they seem generally to our sight. And also they seem more great in quantity in the down going, then in the rising, as Beda saith, A point is called Ceneta capitis nostri, & is the point that is above heaven over our heads. And so it is said, that a thing is in the Ceneth of our head, when he is above straight over our heads: for Ceneth is called a strait setting over our heads, and the reason thereof is for this cause, as he saith, for vapours that come up from the earth, suffer not the beams to come strait & even to our eien: & therefore the eye is deceived in such a sight. For the eye wéeneth that it taketh in himself what is beset in the air, and lightened with the Sun beam. But Algazel saith, such a fight is deceived: as the sight of a Candle is seen without let of an eye that is whole, but of a blear eye it is not seen without likeness & shape of a manner of a rainbow. And an eye that is deceived, wéeneth always to see in another thing, as in light that it seeth, and wéeneth that is in another thing that is not, but rather in the same eye, as Avicen saith, Capitulo de obscuriefare ●isus. Seek before of the sight. Also Marcianus saith. That stars pass in there circles with harmony: for all tunes and accord of music be found among stars, nor the wright of the neither bodies make not discord in the melody of the over bodies: neither in melody of the middle bodies. Nor againewarde, the sharpness of sown of our bodies, destroy not the sown of the neither heavy bodies, as Marcianus saith Aristotle saith in libro de coelo & mundo, that stars be of the matter of the body of heaven, in the which they be pight. And therefore they be kindlye clear and bright, as the heaven is, in the which they go about. All the stars have light of their own out of the Moon. But though Stars have light of their own: yet to perfection of their light, they receive supplement and help of the Sun. Stars communicate and part each with other their light: For one maketh another more clear, and the goodness of the one stretcheth the goodness of another, as it is said In libro ●le coniunctionibus Planetarum. Also stars be contained in their own proper circles and place: and therefore though the circle of one meet sometime with the circle of another, and entereth therein, they forsake not therefore their own circles and place, nor let them that they meet, nor do wrong none of them to other, Also (as Marcianus saith, Some stars arise sooner, and go sooner down: and some starreo arise later, and go later down: and some arise together, and go not downe ot once. And this diversity of rising and going down, salleth and cometh of unevenness of circles, in the which they be seen going down or arising. For by highness or lowness of the body of heaven, the stars arise and go down in diverse times: also Stars change and distinguish times, years, months and days. For (as Aristotle saith, in libro de proprietatibus Elemento●●m) changing of tune is not but by changing of stars, in divers signs, and above the seven Climates and countries, as by change of the Moon in every xxviii. days, or by changing of Mercurius and of Venus, in every tenth month, or in less time: or by changing of the Sun in every year, or by changing of Mars in two Year, or of jupiter in. 12. year, or of Saturnus in. 30 year, or by conjunction and termutation of Triplicitye in. CCC. ●. years. Or else for changing of roundness and circles of Stars, that be pight: for they change in one degree in a C. year, the changing of them falleth in every. xxxvi. C. year. And this is the great year, that is the last of all things. Huc usque arislot, in codem libro. In libro Ciceronis Macrobius saith, That the end of this great year is when all the stars and Planets, that be in heaven, pass from a certeins place, and go about, and come again to the same place, as Philosophers say, after. 15. M. year. But whatsoever Philosophers tell hereof, we shall hold certainly: that that belongeth not to us to deem, what time the last end shall come. And when it shall be, he only knoweth, that is maker of times, and containeth in his might and power, moments and times. Of Polus. Chap. 34. AS Beda saith, Polus is a right little star, of the which all the over part of heaven is so called. And two Polis there be, that one is called Articus or Bovealis, that alway shineth to us, and never goeth down to our sight. For alway he is above us: And be hath that name Polus, of Pollendo, shining: for he shineth alway to the world. The other Polus is called Antarticus, that is to wit, the South or the rain star, and is afore the North star that is called Polus articus, which is always unseen to us. Between these two Polis, as it were between the ends of the world, the firmament moveth always. These two Polus move never out of their own place, but yet they be borne round about in the circle of the sphere. A line that is called Axis, stretcheth by the middle point of the earth from pole to pole. About the which Axis all the swiftness of the firmament is ravished and moveth. And this line that is called Axis is not material: but rather a certain intellectual line, & stretcheth from pole to pole, even straight as a line in drawn even & straight from one point to another. About this ●●ne that is called Axis, as it were about the middle of the world, the firmament passeth about with endless ravishing. Then the Pole is a star highest in place, most swift in moving, and lest in quantity to our sight: though he be full great and huge in himself: and he is most profitable in effect. For by the place of this star, place and stroedes and bounds of the other stars & of circles of heaven be known. Therefore Astronomers behold most this star. Then this star is described of most short circle: for he is far from the place that we be in, he hideth the hugeness of his quantity for unmovableness of his place: and he doth certify men most certainly, that behold and take heed thereof. And therefore he is called stella maris, the star of the sea. For he leadeth in the Sea men that sail, and have ship mens craft. And because of his place, though middle of all heaven is known, and by the going about of certain Stars, that he called Arcthurus, the star which is called Pelus, is distinguished from other stars. Arcthurus is like thereto, & is commonly called charlemaine's Wain. And this star hath that name Polus articus of Arcthurus: for it is nigh thereto, as Beda saith. Of Arcthurus. Chap. 35. ARcthurus is a sign made of seven stars, set in the line that is called Axis, and goeth about in himself, as Isidore saith. The circle of these seven stars, for it goeth about as a wain, is called among Latins, Septentrio, & Septentriones also. And is commonly called in English Charlemaine's wain, Septentriones. The seve stars, which are seen, Charles wain, or Vrsa maior. and he goeth not down: for that these seven stars be full night to the pole, that is the highest star. And the same circle is called Artophilax: for that it followeth a sign that is called Visa: Old men called the same circle sometime Boetem: for that it is nigh the sign that is named the wain, and is sign that many men behold, & is arated with many stars: among that which is the sign Arcthurus, that is properly a Star set behind the tail of the sign that is called Visa maior, the more Bear. And therefore all that constellation Arcthurus, hath that name of that star, as Isidore saith, and hath worthily that name Arcthurus of Artando, binding & knitting. For of the first part thereof cold ariseth, by reason it is far from the heat of the Sun, & by cold the holes and pores of the earth be constrained, bound, and stopped. And the seven stars appear with beams of light, and or bright form and shape. Of which four, the first be ordained, as it were a quadrangle, with four sides, each against other. And the three that follow be disposed as it were half a circle, and they be set under the pole, about the line that is called Axis. And therefore alway they wind round about the pole, as it were about the middle point, as Gregory saith. Always these stars wind and turn round about that line that is called Axis, as a Bear doth about a stake. And therefore that circle is called the more Bear, as Macrobius saith. Always this circle windeth round about, and goeth never down out of sight, as Gregory saith. When three stars go upward, four go downward. And againeward. When four go upward, three go downward, as Gregory saith. Among all the high circles, the circle of Arcthurus is highest. For it is next to the Pole, and showeth him most to mennee sight, and is seen every time of the night, but if it happen, that it be let by mistress, or clouds set between him and the sight. Among the middle stars of Arcthos, falleth down as it were a Dragon, or a flying star in likeness of lightning: and ●●●●d Draco, as Marcianus saith. aggravateth in his coming with sprancling balurdo's, namely in Winter, and betokeneth and signifieth strong frost on water, and on earth, as Marcianus saith. Of Orion, Chap. 36. ORion is a sign which ariseth in Winter; Orion, this star in named of Orion, & son of Neptune. and exciteth Waters and tempests. And Orion is dim, and breedeth and bringeth forth winds and tempests, and Orion hath the name of rising and hugeness of waters, as Isidore saith. In his rising he gendereth and dréedeth tempests, and changeth the air, and is disposed and shapen as an armed man, stretching out his feet and arms. And his length and longitude stretcheth nigh to the breadth and latitude of three signs, as Marcianus saith. And he shineth most in the sign that is called Taurus as he saith: And Orion is a constellation most notable, because of hugnesse, and also of fairness: and also because of dispesition and virtue. For it stretcheth out of the sign, that is called Aries, to the sign that is called Gemini, as Marcianus saith. And also he maketh with his brightness, those three signs the more fair and clear, as he saith: and he is shapen in the order of stars, as it were a knight giroe with a Sword. Of him speaketh Marcianus, and saith in this manner: Am●tus etjam fragrans splendebat in arms, that is to mean, he armed also burning bright shone in weapon and arms. But as he saith, brightness of Orion betokeneth fair weather and clear: and again ward: His darkness strong weather and tempest. When the Sun is in the signs of Orion, which be Taurus and Gemini, then bourgene and spring all things that receive feeding and nourishment of water, of air, and of earth, as he saith. After this constellation Orion cometh and followeth a star that is called Conicul●, and is evil willed and noyful, as Astronomers tell: and fables mean, that that star was jupiters' hound, as he telleth. But this Cannicula is not that noifull star, that is called Canis, and ariseth in the sign that is called Leo. Of the which star certain days have their names, and be called Dies caniculare among Philosophers, as Gregory saith. Then Orion in his first rising betokeneth tempest and weather, and afterward fair weather: and worketh with the Sun, to make the earth plenteous: and when the Sun is in the sign, that is called Taurus, Orion withdraweth him as though he hide himself under the Sun beams, nor then he showeth not his clearness to the neither things. And he ariseth again in july, when the Sun ascendeth in Gemini, to the higher circles when the earth hath most distemperance of air in hot quality. Of Hyades. Chap. 37. Of these stars there is mention before. HYades called Situle also, be rainy stars. For in the arising of them falleth much rain, as Isidore saith in libro tercio. For that time by violence of the heat of the Sun, They be also called Atlantides. vapours be drawn upward, of the sea and of the land, more strongly then in other time. And he resolved and shed, & turned into rain by moving of those stars that be called Hyades. And therefore the stars be called Hiades, & Situle, as it were suckers. For it is said in fables, that they draw the humours to themselves, & do resolve them and temper them, as Iginius saith. And these stars have their place & steed in the front of the sign that is called Taurus, as Marcianus saith. And when the day lengtheneth, and the Sun goeth upward, and is more servant: then commonly Hiades be first seen, as Gregory saith, super job, 20. When Saturnus pusheth them: then they breed diverse tempests and wethers, as Beda saith. In the rising of those stars, that be called Hyades, fruits and corns grow plenteously. For than they be well sprung with rain. This constellation Hyades hath many full clear stars set about him, and ariseth in the sixtéenth degree of the sign that is called Cancer, and they distronble the air in their arising, as Albumasar saith. Addition The Romans call these stars Sunculae. Of Pliades. cap. 38. PLiades be seven Stars, and have that name of Plurality. For they be many, and be set nigh togethers: but yet distinguished a sunder, as Gregory saith. And Pliades arise in Winter. And the more clearer and colder the air is, the better they be known and distinguished from each other. One is seen shine among those seven, which showeth not itself at the full, neither fully hideth itself. Their place is between the knees of the sign which is called Taurus, as the Author Isidore saith, and Gregory also. In the month of june the Sun taketh his course and his way by those .7. stars pliades. And then the heat of the air is tempered by rain of springing time. And at this time the earth is arrayed with fairness of flowers, as Marcianus saith. The chief of the 7. stars is called Maia● of the name of Maia the mother of Mercurius And for this cause it is said, that Juno loved the Cordesse Maia. And it is seined, that she was one of the .7. stars pliades. And she was Mercurius mother. Thus meaneth saying of Poets, as Marcianus saith. And Albumasar saith, that plyades the seven stars, do arise in the .16. degree of the sign that is called Taurus, with other stars that be called Hyades, and they distrouble the air with their moving. Pliades the seven stars which mariners use in tying of coasts: Poettes seigne them to be the seven daughters of Lycurgus or Atlas. Of Canicula. Chap. 39 CAnicula is a full servant star, and ariseth in the .29. degree of the sign that is called Taurus, as Albumasar saith. In the arising thereof is a great disturbance of the air and weather. And of this star the days, that be called Dies caniculares, have that name: in which days it is full perilous to be let blood, or to take laxative medicines: that is for passing distemperance of the air in heat. And therefore in Aphorism. Hypocrates saith, That before that star Canis, and after that Star, and under that star Canis, laxative medicines noieth and groweth. Forbeate to take purgations There it is said in Commento, that before the rising of that Star, and in the rising, and anono after the rising thereof, it is perilous to give laxative drinks. For then the air is hot and dry. And that cometh of an hot sign, and of the hot star, and of the Sun, that is then with that star Canicula, in the sign that is called Leo: for with little medicine the body should be made too hot and to dry, and thereupon happily should come to a fever. And also the medicine should ooze and pass out, & work the less. For than holes and pores be open and wide, by reason of the heat of the air. And there Galen saith, That strong heat without forth, draweth out the strength and virtue of the medicine. And therefore hot water is contrary to laxation, if the heat of the air be strong at that time. Also the inner virtue is then feeble, & is made more feeble by drinking, or by letting of blood. And the Canicular days begin in the fifteenth Balends of August: and they end in the Nonis of Septembris. And so they be even fifty, as it is said there. Of light. Chap. 40. Lumen. AS Basilius saith, Light is a kind in all his parts like. Authors speak diversly of light, what it should be in deed, whether it be in substance or accident. Aristotle saith, That light is no body, nor streaming out of a body. And Damascenus saith, That light hath no substance of his own. And Austen saith super Genesim. ad litteram, That the light is a bodily substance, most simple in kind of bodies, and most multiplied and increased in diverse matter of workings, most movable, and passingly thirling and piercing, and lest letting, and most breeding, and most highly accordeth and reconcileth things the which be diverse and contrary, and is most convertible, and is ground and beginning of highest natural motion, and most perfectible, most glad and most communicative: therefore in bodies nothing is more profitable than light: and nothing more convenient and conenable, nothing more fair, nothing more swift, nothing more subtle. nothing more inpassible or wemlesse, nothing more virtuous found then light. Also Lux and Lumen is light in English, but in Latin is difference between those two Nouns. For Lumen is a flowing and a streaming that floweth out of the substance of light: but Lux is the substantial well, upon the which Lumen is grounded. For if light in itself were accident, needs by itself it were accident to some thing: & accident by itself hath cause of being of very form of his object. And so if light in the air were accident, it should have cause of being of the very form of the air: & that may not be. Also light changeth his subject, as it is known. For light is first in the East, & afterward in the West. And the East light gendereth light that is next thereto: & so forth even to the West: And accident changeth not his subject, nor worketh not without his subject, but there in. And hereby it seemeth that light is not accident. Also if light were accident of the air, the air should suddenly move with the wind out of the East into the West, as the moving of light is sudden. And so the air moveth not suddenly, nor any other element. Also nothing is more worthy & noble then light: & accident is less worthy than the substance: And so it seemeth that light is not accident. For air is much less worthy, and less noble than light. But if light be a body, it is hard to know and understand, how & in what manner light is in the air, or in any clear body, as in Crystal. For two bodies may not be at once in the same place. Nevertheless it is not inconvenient nor impossible to set, that light is a bodily substance, and that it is at ones with another body: for we see water and ashes joined and meddeled togethers, saving body and place of both. And the containing of either distinguished from other, and the parts of either contained within his own utter part. In what manner wise so ever they be meddeled togethers ashes and water, the water abideth in his corporalnesse, by joining and continuing togethers of his parts: and ashes in his body also. But for this meddeling and joining togethers, they be not two bodies in the same place: But the water hath his own place, and the ashes his own place. So light may be in the air, or in every each other body, saving the corporalitie of either, and contuniaunce of their substantial parts. And so light entering into the inner parts of the air, or of Crystalline, hath his own place, beclipping about his utter parts. And that place distinguisheth light from the substance of the body, to whom it is joined, though it may not for simplicity of his substance be felt nor seen. But yet it is more wonder, that many lights, which be brought in one place, and the lights meddeled together, and though they be joined and united, yet nevertheless the substantial form of each light is saved, by the which form every of them is diverse from other, though none of them be material cause, or formal to other, as Dionysius teacheth openly, in li. de divinis nominibas, and saith in this manner: When lights (saith he) of lamps be in an house, and be one whole light gathered togethers, and be common to all, yet they have a prime distinction between themselves, and be distinguished a sunder, by one distinction, and by distinguished unity. For we see when many lamps be light, for one light, one claerenesse cometh of all their lights, and shineth without knowing distinction. And no man (as I think) can sequester the light of one of them from the light of another: nor out of the air that they be in, while they be all together: nor 〈…〉 by sight one from another, while they be altogether shining, all the light seemeth one without distinction. And if one lamp be withdrawn, it taketh not away any thing of the others light, nor leaveth there of his own light. For as it is said, there is a perfect ●rutie universally meddeled, and no confusion in any part. And the unity is so much in this bodily air and material light. L●ue usque Diomsius. In these words Denis searcheth openly, that lights be joined togethers, and the substantial property of each is saved, and accident properties, and taketh with them both in coming and going. Also Denis saith, that light that is called Lux in Latin, is a substance being in itself: and thereof cometh beaming & a manner shining of other bodies For alway Lux, light, shineth in itself. Nevertheless it shineth not always but only when it findeth a body with matter disposed and able to be lightened, as Austen saith: for substance of heaven is very light, that hath the first place in bodies: and nevertheless heaven lighteneth not in darkness nor by night. Then always light shineth invisibly, and in darkness: but it shineth not alway sightly. And therefore every creature feeleth the virtue of light. For virtue of light worketh unséeingly, feeling and moving in beasts, as it is said in libro Fontis vitae. Also in libro de ludicijs astrorum, Albumasar saith, that Hippocras taught, that but if the life of stars, tempered the thickness of the air by night, all bodies with souls should be destroyed: and nevertheless it is certain, the of light of stars is not seen by night, for impression of working of light is known in toe sea that ebbeth & floweth by respect of the Moon to some part thereof, whether the Moon lighten the air or no. Also though the thinks, holes, and dens of the earth, be not lightened: yet the virtue of light worketh in them, as it is seen in cares of metal, & in other things that be gendered and bred deep within the earth And shortly to speak the presence of light is needful in every body that is meddled; by the which contraries in elements be joined. Also light sheddeth itself from the highest heaven: that is called Coelum imperium, even to the middle of the world, & is one in his substance, and simple in more and root, yet is it variable after the diversity of bodies that receive it, whether it be the Sun, or the over bodies, or neither, wherein is one substance, virtue, and working of light, though there be no virtue of lightening therein. This is the first gendering light that was made the first day, as Basilius saith, that is above the Sun, and other lights and stars that were made the fourth day. The light ●luneth is darkness john. 1.5. Therefore the Sun, and other stars, be bearers of the first light: which through taking of bodylesse light, they be suffissant to everlasting lightning, without loss of their own substance. Therefore this light stretcheth into every place, and perfecteth and dispoleth all bodies, some more and some less. Then it is more, roo●e, and fundament of all shining, and is one in substance: and of none of the lower bodies contained accidentallye: but it containeth all bodies, and is formal in comparison to them, though it be material in itself, and is in place and steed: And therefore for light is material, it may have diverse parts in diverse place. And for it is forntall, it hath indeed diverse parts in diverse place. For what the matter may have in power, the form hath the same in effect and deed. Hereof it followeth openly, that for light: in kind of bodies hath least of matter, and most of form, light is more near in kind to form then to matter: And therefore because of matter, it is in the lest steed, that is a point. And because of form, it is in every place and steed. For every thing month to his own form as Aristotle sayeth. And therefore the nobler that it is, the more it extendeth hiss matter, as Algazel saith. Wherefore the form of light, because it is the most noble of bodily forms, it stretcheth and spreadeth most his matter: and therefore onepoint of light or of shining, were suffissant of itself to lighten all the world: For the nobleness of matter, and for most advalnesse & doing of form, as Algazel saith: & Then light is one simple and uniform, in his essence, though bodies of light be diverse & distinguished & sunder. Though they seem in one act gathered like, yet one lightning cometh not in the substance of another, though it seem to the sight that they be joined in one lightning and light. Then it is not inconvenient to set two bodies together in one place, if one of them be subtle and formal, and as it were compliment and perfection of the other: and that other ma●teri●i●●●● unperfect. And two bodye● that be blessedfull (as bodies shall 〈…〉 the bli●● of heaven) may not be in 〈…〉 place and steed. For neither of their ●●ay be material in no w●●e or that other●● But a body that is useful, and another that is not blissful, may be togethers in the same steebe and place, without inconvenience, as saith Austen openly. And Basilius saith, That light is most movable. For it moveth itself without ceasing, & gendereth light in lines, forthright, and in roundness all about: And moveth and sheddeth itself into all parts about: and touching itself it month suddenly: For light is more able to work & pierceth, & cometh into the innest part of every thing, without let and tarrying. And sight gendereth things that be diverse and unlike, and joineth and accordeth the contraries, that be in Elements, and in middle bodies. And also by outcasting and stretching, and onercasting, breaking and rebounding of beams, light bringeth forth all thing, and keepeth and saveth them in being, or disolueth and undoth their being, as Calcidius saith Super T●●meum. Also light gonerueth and ruleth life, and during of all thing, & multiplieth itself gendering: for light gendereth light, and light that is gendered, gendereth light that cometh after, and lighteneth forth: and so in an instant, one point that is product, filleth all the world of light and shining. Also light showeth itself and other things of heaven by his incomparison in the utter part of a moist body, and clear light worketh diverse effects. And as Austen forth, light putteth of darkness, and undoth cleyngnesse and discomforts: and destroyeth false waiting and spicing. Of light cometh surette, it bringeth forth all glad, and merry kind and shape. And bringeth in form and fairness to all things & for without light all bodies tenidius hid and unknown. Do away light (saith Daivascene) and all things be unknown and abide in darkness. Then (as Ambrose saith, and Masilius a●●d,) Light is the fairness of every creature that is seen: The grace whereof most in sight and beholding, that maketh other members and parts of the word, wortye to be pleased: And this same (as Basinus saith) is above heaven most peaceable owel ●ng place of ●●●●lld and of Sa●●tes. This is by ensample the showing of the 〈…〉 trinity. This light without diminishing of itself, showeth and shoddeth light, which received in the over part of a dark body, doth not drown and deep itself therein touching the likeness of sight, but touching might and virtue. Isidore saith, light hath many other properties worthy to be praised, in substance, virtue, & working: nothing is sound more clear, and pure than the substance thereof. Therefore though it pass by vileness and filth, it is not defiled: Nothing is more actual in deed then the virtue thereof: Nothing is found more profitable in bodies then the working thereof. Of shining. chap. 41. SHining is springing and streaming out of the substance of light. And cometh out of light without mingling of any other nature. And duteth as long as the light, of the which in cometh, as Austen saith. As save as fire is, as soon, is shining. Therefore if fire were everlasting, shining were everlasting: Also shining cometh of light without diminishing of light, and without dryling of the cleanness of light, and without discontinuance thereof, Ezecli. 10. with showing of itself and of other things, and with multiplying of itself, as Basilius saith. Of beshining. chap. 42. BEshining and light he diverse as Species a genere. For every shining is light, but not again ward & every light is shining: for every shining is a certain out streaming of the substance of light, recevied in the air, or in another clear body, and shed all about. And as the author of Perspective saith, in three manner shining is found. For some shining is called Lumen reflexum some Fraetum and some Directornos Reflectum i● beshining, as from a mirror or a shower, or from other glistering bodies that rebound again the shining that they receive. And then that shining that reboundeth again is called Lumen reflexum. The other shining that is called Lumen fractum, is when shining cometh to a body, that is seen deal thick or hard, that it may not receive & take light in itself, but for the matter and kind of that body is not full obedient, that shining passeth not forth light, but blencheth aside from the right passa●e, and such shining and brightness is called Fractio radi). The third manner of shining is called Lumen directum, that is not put of nor findeth matter in ebediri●t in no manner wife. And posseth fraly, and doth perfect working. And this shining maketh the air perfect and other clear bodies, and highteth forms and shape●, and showeth shape● and figures, and comforteth and gladdeth eyen, and exciteth & waketh men of sleep, of sluggardye and sloth. And printeth likeness and shapes, and Images in the utter parts of mirrors and of bright glistering bodies. For shining cometh to the utter part of a glistering body, and reboundeth agains in angles and corners, that be like murb. And printeth therein shapes and forms of all bodies. And so it setteth for the utter part of a mirror by Imog●●ad shape, the thing that is wilbent by substance. Also st●mi●● taketh perfection by the disposition of the matter, that it cometh in. For his clearness increaseth in clear matter and eleove, and abat●●h in school matter and dark. For in dear matter as Christed ●● and air, it findeth no let. Therefore into smsith a matter, it putteth, one his vene shining beams, and showeth t●o●●●c● Denis saith, And the more perfect lie it is printed into a body the more largely it is rebounded thence, and stremeth to the or●● in bodies. And when it cometh to gross matter & borthous, thread it hath dim distribution of working: as when it is shed into fatre mai●●, it is unperfectly taken so that si●●n it is shed and & but, is seemeth dark. And so the saines of the matter letteth distribution and poining of the shining of the matter, that is taken. Then in clear and pure substance shining as perfectly seen and increased: in great and thick substance, it is diminished. And so it followeth, that pure matter and subtle, taketh shining of light, perfectly. And it is found, that draime matter, boisterous, and thick, putteth off shining of light, and brightness. Of the light beam. cap. 43. A Light beam is a bright stream of a body of light, by the which beam, light and shining doth his working, as Beda saith. And some beam passeth strait forth, and cometh of the body of light, moving by a strait line without blenching, and cometh to the middle point, and is called Perpendicularis and Rectus: And some beam cometh of a body of light, and findeth a clear body, and passeth not forth right, but sideling and blenching, and this blenching is called breaking of the beam. And such a light beam is called breaking of the Beam. And such a light beam is called Radius colleteralis, & Confractus. And the Sun beam passeth strait forth from the body of light, or blencheth aside, and meeteth with a body, that putteth and smiteth the light againwarde: and such a smiting and putting is called bending of the beam: and such a Beam is called Radius reflexus, as the Author of Perspective saith. And so a Beam of light is movable, and clear, and bright, and round, and right of itself, and most contained if it be of a strait Beam: and it happeneth sometime, that a light or bright beam is broken and shuft aside, or againeward, by the disposition of matter that it findeth and toucheth. Such a beam is closed in a hollow cloud, and most worketh and maketh diverse forms, colours, shapes, and figures in the Cloud, or in the air, as it fareth in the colours of the Rainbow, that is not else called, but entering of light beams into an hollow cloud and watyre, as it is said libro Mecherorum: alway suddenly by moving of beams that move continually and suddenly, it happeneth that the air about is set a fire: and namely if the beams meet in the place of rebounding. For there the beams be gathered, and beaten each other: and so they are cause why the air about is often set a fire, as it fareth in Crystal, and in Berrall. For if such a stone be set afore the Sun, and put thereto, it shall set it on fire. Of shadow. cap. 44. shadow is setting of a thick body and divine afore light, or afore a body of light. And three manner kinds be of shadow by consideration of Philosophy. It happeneth, that a body of light is round, and sometime more than the body that is set before the light, and sometime even as much, and sometime less: If it be even as much, it maketh the shadow even as much round, and such a shadow is called Chelindroydes, that is to understand, Like round. If it be less than the Obstacle that letteth light, it maketh the shadow stretch abroad, as it were a Pavier: and such a shadow is called Cathaloydes. And if the body of light be more than the body, that letteth light, it maketh the shadow stretch forth shield wise, and the point forward: and such a shadow is called Conoydes. Hereof it followeth, that the Sun, for it is more than all the earth, maketh the shadow Conoydes, that is, shapen as a shield. Then happening, that the earth being even set afore the Sun in a certain manner assigned, it maketh the shadow stretch so high, that it stretcheth to the Moon, and infecting the Moon, maketh Eclipse thereof: But when the Sun passeth beside the sphere of the earth, the point of that shadow passeth aside into some part that is there afore: and then the Moon is freely seen shining. And when the Moon is even strait between us and the Sun: then the Moon maketh the shadow shapen as a pavier: and therefore the Moon beshaddoweth the earth, and maketh a particular Eclipse. For such a shadow is not suffissant to cover all the earth, for in some place, the earth is lightened with the Sun beams. By such a shadow cometh eclipse in one Climate & country though another Climate be lightened, as Albumasar saith: and shadoweth and beareth down the Sun, and hideth the shining of the Sun beams, & causeth barrenness of the earth: and is friendly, & feedeth adders & serpents: and cooleth men and other things that be too hot: and letteth and tarrieth riping of fruit and of corn: and striketh men and beasts with many manner fevers & dreads horrible. And though it be no body of kind: yet it showeth shape and likeness of body, and shapeth itself by moving and rest of bodies. For when the body moveth, the shape moveth and resteth when the body resteth: and followeth them that go: and flieth them that pursue. Also the longer the day is, and the higher the Sun is in heaven, the shorter is the shadow of the body that it maketh. And againward. And therefore in the Sun rising, & also in the going down, the shadow is more than at midday. Of darkness. Chap. 45. Darkness is absence of light, and is called Tenebre of Tenendo, holding. For it bindeth and holdeth the eyen, that they may not see the Sun nor any other light: and so darkness is naught else but privation. Also dark air is called darkness: and so is the shadow of a dim body, as Basilius saith, and is contrary to light both in quality and in place Darkness bringeth in fear & dread, and withdraweth fairness of colours, and abateth shame, and nourisheth sleep & simnber. Addition I Have thought good to set before thee, forth of the book de Occulta Philosophia of Hen Cornelius Agrippa, his Ladder, wherein is the wonderful compact of the universal division of the number of. 12. beginning with the twelve orders of blessed spirits, omitting the. 12. names of God. Seraphin, Cherubin, Throni, Dominationes, Potestates, Virtutes, Principatus, Archangeli, Angeli, Innocentes, Martyrs, Confessores. The .12. angels precedents over the signs. Malehidel, Asmodel, Ambriel, Muriel, Verchiel, Hamadiel, Zuriel, Barbiel, Aduschiel, Hananell, Gabiel, Barchiel. The .12. Tribes. Dan, Reuben, Ihuda, Manasse, Asser, Simeon, Isachar, Benjamin, Neptalin, Gad, Zabulon, Ephraim. The .12. Prophet's: Malachias, Aggaeus, Zacharlas, Amos, Oseas, Micheas, jonas, Abdias, Sephonias, Naum, Abacuch, joel. The .12. Apostles. Mathias, Thadaeus, Simon, johannes, Petrus, Andreas, Bartholomeus, Philippus, jacobus, Thomas, Mathaeus, jacobus minor. The .12. signs in the Zodiac. Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpius, Sagittarius, Capricornus, Aquaries, Pisces. These are in the celestial world. The .12. Months. March, April, May, june, july, August, September, October, November, December, januarie, February. In the elemental world. The .12. Plants. Elelisphacoes, * Orthios. Peristereon, * Hyptios'. Peristereon, Symphytus, Cyclaminus, Calaminthus, Scorpiuros, Artemsia, Anagallis, Lapathus, Dracontea, Aristolochia. The .12. Stones. Sardonis, Sardius, Topazius, Chalcedonius, jaspis, Smaragdus, Berrillus, Amethystus, Hyacinthus, Chrysopassus, Christallus, Saphirus. The .12. principal members. Caput, Collum, Brachia, Pectus, Cor, Venture, Renes, Genitalir, Anche, Genua, Head, Neck, Arms, Breast, Heart, Belly, Reins, Members, Hips, Knees, Ctura, the shank. Pedes, the feet. The .12. points of the dampened Devils. Pseudothie, False Prophets: Spiritus mendacij, Lying spirits: Vasa iniquitatis, Uessalls of iniquity: Vltores celerum, the last sharpness or endless torment. Prestigiatores. jugglers, Cozeners, and Scorners: Aerae potestates, airy governors: Furae seminatrices malorum, sowers of desperate discord: Criminatores, sive exploratores, False accusers, and outrageous railers. Tentatores, sive insidiatores, Provokers and inticers: Malefice, Witches, Apostate, Reniers of the faith: Infideles, Unbeléeving. These .12. sorts of peoples, framed to the. 12. sorts of wicked Devils, are made one in the proportion of endless damnation, even so, in the government of every. 12. is specified the most unsearchable will of God, how far man hath power of governing, and by what effects he is governed, the knowledge whereof, is the gift of God, the benefit of men, and the alteration of all other creatures. Blackness, is darkness, a grisly hue to tell, a bright shining clearness, doth punish in the hell: On earth it gives dow, in heaven eternal joy, in hell, contrary turning the wicked to'anoy. This is the might of God, for lasting souls to know that bodies have possessed, perpetual joy or no. His mercy, move us still, of mischief to beware, his love, accept our will, to him our souls prepare. A note also of the four seasons of the year. The Spring time is hot and moist, and continueth so long as the Sun is in Aries, Taurus, and Gemini, March, April, May, which is from the .10. of March, unto the .12. of june. The Sun is hot and dry, conn●ed from the beginning of Cancer, unto the end of Virgo, july and August: September, that is from the .12. of june, unto the .14. of September. Harnessed is cold and dry, that is from the beginning of Libra, unto the end of Sagittarius. October, November, December, counted from the 14. of September, to the 12. of December. Winter is cold and moist, continuing from the beginning of Capricornus, to the end of Pisces, januarie, February, March, Capricornun, Aquarius, & Pisces, that is from the .12. of December to the .10. of March. A brief note how to understand the Ephemerideses. Understand there be seven Planets, the highest, Saturn ♄, then jupiter ♃, Mars ♂, Sol ☉. Venus ♀ Mercury. ☿, and the Moon ☽ A conjunction is figured ♂, and it is when an other Planette is joined with the Sun, or Moon, or others among themselves within one degree. The Sextile aspect or radiation is thus expressed, ⚹ and it is within as degrees, the one from the other. The quadrant aspect thus □, 90 degrees distant. That Trine thus, △ separated. 120. degrees. The opposition thus ☍, 180 degrees, the one distant from the other. These follow by order. Aspects. Conjunction ☌, Sextile ⚹, Quadrat □, Trine △, Opposition ☍. Planets. Saturn ♄, jupiter ♃, Mars ♂, Sol ☉, Venus ♀, Mercury ☿, Lunae ☽. Signs, Aries ♈, Taurus ♉, Gemini ♊, Cancer ♋, Leo ♌, Virgo ♍, Libra ♎, Scopio ♏, sagittarius ♐, Capricornus ♑, Aquarius ♒, Pisces ♓: FINIS LIBRI OCTAVI. ¶ INCIPIT LIBER NONUS. DE TEMPORUM DIVISIONE. AFter that we have spoken of that properties of heaven, & of the parts thereof, of the which holy writ maketh meaneth: now we will speak shortly & compendiously of the effect & doing thereof. That is to understand, of the properties of time, & of the parts thereof. Moving hath cause first & principally of trendling about of heaven: The moving thereof is first and everlasting, as it is said m●li, de coelo & mundo: and this is not like to the corruptible & chageable moving of neither thinks, corporal & visible: but it is the cause of the neither moving. For the moving of that neither things that be gendered cometh of the moving of the round spheres and circles: that be above: and that moving is incorruptible, and alway in one state, as Aristotle saith there. And moving is passing from one end to another contrary end: as it is said in the ends of the same book. For all that changeth from the contrary, is changed into contrary. And there be six manner movings, that be called Generation, vi. manner of movings Corruption, Alteration, Augmentation Diminution, and Changing, touching place, as he saith there. And some moving, that is changing touching place, in trenling and round winded about: And some is straight and foorthright: and some is componed. And a thing that trenleth round about changeth not place, atouching All the whole: but touching parts thereof. That that compasseth round about, sometime changeth place: as it fareth in moving of Planeties. And strait forthright moving changeth alway place, as long as it moveth indeed. For either it moveth from ward the middle toward the roundness, as Fire, air, and other such light bodies that move upward, or againeward, it moveth downward toward the middle, as water and earth, and other such heavy bodies. And there be six manner movings of strait and foorthright moving. For straight and foorthright moving is rightsomes or leftsomes, forthward, or else backward, upward or downward. And moving that is componed is of two contrary movings, as the moving of a firebrand. And this moving hath this property: for of strong in ●●ing withmeth heat, As at fareth of the moving of the first sphere and rodurnesse: by moving and ●roting thereof, the air is alway set a six, as Aristotle saith. ( * Addition Elleborum albus, in English Lingwort, the roof whereof is neezing powder, there is also Elleboru● niger, the herb named bears foot, or Lertwort, or Setwort. This herb must be discreetly taken.) Also if the moving be outward from the middle toward the ra●●nesse, moving shall spread and stretch abroad the matter ● and if it be againward, from the utter roundness toward the middle, it gathereth the parts of the matter togethers, and maketh them: thick and vinding. Also temperate moving képeth & saveth kind of men and beasts, and intemperate moving destroyeth it. ¶ Of Time. Cap. 2. TIme is measure of changeable things, as Arist. saith De quinque substaneijs, Time is number and tale, numbering and telling, in all things that are numbered and fold. Or else as Rabanus saith, Time is dimention of changeable things, touching moving and abiding, & dureth in movable things, as Austen saith. Nothing is more precious than time. Wherefore of each possession two may be had togethers or more: but of time two moments may not be had togethers. And time lost cannot be recovered, for loss of time is short, changeable, unstable, and unreconerable, for it passeth with moving and movable body, and beginneth therewith: and where moving saileth, than time endeth. And therefore time shall not endure always: but it shall cease, when nothing shall be but Eternitas, everlasting, as Austen saith. ( * Addition The state of man's life, is comprehended in seven. triumphs. Love overcomes Man, Chastity overcomes Love, Death overcomes Chastity, Fame overcomes Death, Time overcomes Fame, Eternity overcomes Time.) Nothing is more common than time: for it is equally common to all thing. Nothing is more passing than time: for time resteth never, but when it beginneth it beginneth to decrease and lessen. And againswarde: for the time that is present, is end of the time that is passed, and beginning of the time that is coming. For all time varieth in three manner wise, that is to wit, Time that is passed: present, that is now: and future, that shall be. And so shortly to speak, in this manner every time was, is, or shall be, by rising of time, of his diversity, succession of parts, that come each after other, always is day & night, as: beda saith: but in one place is day, and in another is night: and some where is day, some where is night. Nothing is more uncertain, than time, nothing is more unperceptible, nor more unknown of itself. For as Isidore sayeth, Time is not known by itself, but only by works and deeds of men. Nothing is more changeable that time: and therefore no thing is more perilous in the body. For as Hypocrates sayeth, The changing of times gendereth most eustis. For sudden changing of cold into heat, changeth and appayreth bodies: and that is, for that kind suffereth not sudden changings, as he saith. Therefore oft sudden changing of time, is cause of sickness. Also nothing is more healthful to the body, then is time that is temperate in his qualities. Therefore it is said in Aphor. If times be in good temperature, as the time asketh, then be good states: and sickness come most to good end in such times. Also though time be so changeable, yet nothing is more continual than time: for parts of time be contained. Therefore Marcianus saith, That time that weareth old in Winter, quickeneth again in springing time. And againward (that is so reneweth.) Gal. 6. While we have time, let us do good unto all men, but specially to those that are of the household of faith. ¶ Of the year solate and Equinoctial Cap. 3. AS Isidore saith, & year is the full course, and passing, & winding about of the Sun, when he cometh again to his own place, in CCC lx v days, & a quadrant, that is six hours. And a year is called Annus, & hath that name for it cometh about, as months come about therein: and therefore a year hath that name Annus, of An, that is abouts, as it were a circle that cometh again into itself, and is renewed. Therefore among the Egyptians, before that letters were found, the year was betokened by a Dragon painted, biting his own tail, and coming again into itself. As Isidore sayeth, there be dive ●● years: for the year of the Moon is less than the Sun by xi. days: and the year of of the Sun hath twel●●e months, and each planet hath his year, in the which he full endeth his course: as Mars in two year, jupiter in twelve, and Saturnus in thirty. And there is a great year, that is called Annus mondanus, and that year is (as Arist. saith) when all the stars come to their own first place and point that they were made in. And (as Arist. saith) This year cometh about in xxxvi. M year, as it is said in libro de proprietatibus elementorum. And Plato and his suitors tell, that this year cometh about in fifteen thousand year, as Macrobius saith, in li. Ciceronis. And some year is called Usual, as is the year of the Sun, & containeth four times, Winter, Springing time, Summer, and Harvest: and are called times in their qualities, because they temper each other, as Isido. sayeth. And they be called Curricula, for they run and come each after other, & abide never in no state, as Isid. saith. In these four Times of the year, cometh twice Solstitia, stinting of the Sun in Winter and in Summer: and twice Equinoctia, evenness of day and of night in Ver and in Harvest, Solsticium is the most evenness of day and night: and cometh when the sun entereth into the signs that are called Cancer in Summer, and in Caprirorno in Winter: and is called Solsticium, as it were stinting of the sun, and that for double cause, either in Summer or in winter, for length of days and nights, it seemeth that the Sun stinteth and abideth in Summer, above our dwelling place: for in either stinting, it seemeth that they stint and abide. For in Summer it seemeth that the Sun may come no nearer us than he doth: and in winter it seemeth he may pass no farther from us than he doth. Equinostium is most evenness of the day and night artificial, and falleth when the Sun cometh into the sign that is called Aries, or into the sign that is called Libra: the first is in Springing time, and the second in Harvest. I omit the rehearsal of fasting days, Addition because they were superstitiously termed, Triaduan●. Also the year of the Sun is the common year, & beginneth in january, and endeth in December, & in the space, in the which the Sun goeth about in the sign that is called Zodiacus, three hundred days, three score and five, & a quadrant, and six hours: and is the fourth deal of a natural day. And these six hours be accounted in common years, and gathered in the Bisexte. And the Bisexte is gathering of eighteen hours, which cometh in three years, with six hours of the fourth year, to make a full day of four and twenty hours. And the year Bisextilis, hath that name of the gathering thereof, as Beda saith: & is called Bisextus, for every year, when it falleth in February, the sixth Kalendis is twice accounted. Or else it is called Bisextus, for that day is gathered of Bisse momentis. For of thirty moments in the which the Sun abideth in each sign passing thirty days, and of thirty trienties be gathered six hours in a year: and so in three years be gathered eighteen hours, and in four year six hours, and these hours put together in the fourth year, maketh a day, that is called Bisextilis, as Beda sayeth. But hereof look in the Compost. ¶ Of the year Lunare. Cap. 4. THe year of the Moon is sometime called the space, in the which the Moon passeth about from one point of Zodiacus, to the same point again. And that space containeth (as some men mean) seven and twenty days and six hours. And sometime the year of the Moon, is called the space or time, in which the Moon moveth round about, from conjunction to conjunction, that is, from change to change. And this space passeth the first, by two days and six hours. And it is said, that the Moon is in the conjunction, when the Moon is even strait under the Sun, when no part thereof that is toward us is shining: and the Moon is all bright, when it is seen at full. Also after the conjunction and change, the Moon passeth from the Sun, and leaveth him in some certain point of Zodiacus, and findeth him not there when he cometh again, for the Sun passeth in his own course. Therefore the Moon must spend two days and six hours, or he can take the Sun, and such a space of time is called Lunacio, & is commonly called one Moon. Sometime a year of the Moon, is the space that containeth twelve Lunations, twel●●e Moons: & Compotiffes departeth those twelve Moons, in six even and six odd, as the months be even or odd: for an even month answereth to an odd month, and an odd month to an even month. Then a year of the Moon, that containeth such twelve months, containeth three hundredth days and four, for it containeth six times thirty, and as often nine and twenty days, that make so great a sum: and so it followeth, that commonly the year solare, passeth this year of the Moon by eleven days. And this passing, maketh the Prime of the Moon change every year, and also the age thereof in the beginning of months: so that if Prime be this year in the fifth day of a month, the next year after the Moon shall be twelve days old, in the fifth day of that month. And sometime some year of the Moon is called Embolismalis. Embolismus is increasing and excess, by the which the year of the Sun passeth the year of the Moon: and in certain years of such Embolismus, gathered togethers, cometh up xxx days, that which xxx. days be accounted for one Lunation, one Moon: and the year in that which such a Lunation of xxx. days falleth, is called Annus Embolismalis, and therefore the third year is Annus Embolismalis: for in that year cometh up a Lunation, a Moon of xxx. days, & three days leaveth over, for thrice xi. make three and thirty. Also the sixth year is Embolismalis, for than cometh up a Lunation, a Moon of thirty days, and then leaveth other three days, six in all. Also the eight year is Embolismalis in this manner: The six that leave over thirty in the six year, are put and done to two and twenty days, that come of the increasing of the seventh and of the eight year, that make eight and twenty days. But for to have in the eight year a Lunation Embolismalis, of thirty days, we must borrow two days of Embolisme, that is the increasing by eleven days of the next year thereafter. And so it is accounted forth, even to the ninetéenth year, when the Circle and the course of the Moon is fully ended. The which Circle and course, containeth twelve common years, and seven Embolismalis: In each of them be thirteen Lunations: for the third year is Embolismalis, the sixth, the eight, the eleventh, the fourteenth, seventeenth and the ninetéenth, & the other be called common years. And among the Hebrews men take most heed of observance of the year of the Moon: and therefore it is called Annus legalis, the year of the law, for all the feasts of the law, were held by the course and age of the Moon. And therefore among them such a year beginneth from the Lunation of April, as Beda saith. And in Exod. 12. cap. it is said: This month shall be to you, beginning & first of months of the year. Also over and all without the year that is called usual, & common, and Legalis, is a year that is called Emergens: when for some notable cause that falleth, the time that cometh after, is accounted from that notable cause, as the Greeks account times & years, from the first Olympias, and Christian men from the Incarnation of our Lord, and so of other. ( * Addition Legalis, was a time appointed for the giving up of judgements against captives and malefactors, the one before the time of harvest, and the other after.) Herefore it happeneth oft, that the middle of the year that is called Legalis, is the beginning of the year that is called Emergens, and againward: & hereby many countries in the Bible, he brought to accord. But of diversity of years, this may justice at this time. TREVISA. ( * Addition Emergens, was a time of the year, in the which the Ancients came forth to determine of weighty matters for their Common wealth.) When Troy was destroyed, the Greek were joyful thereof, and ordained therefore to have every fifth year once, a great solemnity, and deeds done at the foot of the hill, that then was called, Mons Olympus. And they called the first five years the first Olympias: and the second five years, the second Olympias, & so forth: and they reckoned their years by years of Olympias in this manner. The first year they called, the first year of the first Olympias, and the second year, the second year of the first Olympias, and so forth of the first five years. And the first year of the second five years, they called the first year of the second Olympias, & the second year, the second, and so forth. ( * Addition Olympias is the space of 5. years, whereby the old Greeks did account as we do now, by the years of our Lord: as the first Olympias, the second, the third, etc. Glareanus writeth, that Olimpias is the space of four years, and that they which take and writ otherwise, are deceived.) ¶ Of Springing time. Ca 5. SPringing time is the beginning of the year, that beginneth when the sun is in the first part of the sign that is called Aries: and beginneth to pass upward, toward the North by a right line, as Constantine saith In Pantegni libro quinto, capitulo tercio. And a right line is that that longeth not to the North, nor the South, but is like far from either Pole, and springing time dureth until the end of the sign that is called Gemini, as long as the sun passeth three signs, of the which, each hath his own month, that pertaineth to springing time. The first month belongeth to the sign that is called Aries, and beginneth from the eight day of March, and dureth to the seventh day of April. The second month pertaineth to the sign that is called Taurus, and lasteth and dureth from the seventh day of April, to the eightéenth day of may. The third belongeth to the sign that is called Gemini, & lasteth from the eightéenth day of May, to the seventéeth day of june. And springing time is between hot & cold, most temperate between Winter and Summer, mean in quality: and partneth with either of them in quality, for then blood beginneth to multiply in bodies of beasts: and humours that were bound and made thick in Winter, begin to move and to be dissolved by heat of springing time. Also springing time in qualities is temperate, and most healthful, and least grievous and sickly, as Constantine saith and Galen also. For in these two qualities kind hath liking. For heat is cause effective, working, nourishing and increasing, and the me●●ture is cause material: and therefore in springing time blood is most gendered, that is most needful to nourishing of the body. If springing time pass his own kind, it breedeth many sicknesses and evils. Therefore it is said in Aphor. If the winter be dry, and springing time and Harvest moist and range, then needs in Summer be bred fevers, blearinesse of eyen, and flux: namely of them that be moist of kind, as the Commentour saith. In winter day humours, by coldness be withheld and made sharp: and in springing time, that is distempered in coldness and in moisture, many superfluities be bred and resolved, and shed by heat. For in Summer, for heat is not mighty to waste such humours and superfluities, it rotteth, and so breedeth fevers, ague, and many other evils. And if Winter be hot and moist, and springing time cold and dry, needs men were sick in Summer, & women that go with child, bring forth & have dead borne children: whereof Galen in Commento telleth the cause, & saith: that when the bodies of women, that go with child, in winter be hot & moist, than they be tender, wany, and not sad. Therefore cold air of springing time, cometh suddenly into the inner parts of a woman, and grieveth and hurteth the child. For by coldness and dryness that be flaieng qualities, the child is slain, and the child so slain, grieveth the strings and breaketh them, and so needs the woman hath a dead borne child. Also springing time openeth the earth, that hath been long closed and bound with cold, and bringeth forth mores, roots, & herbs, that were hid in the earth, and hyghteth the Earth, and reneweth it with flowers and herbs, and exciteth birds and fowls to whethering & to love 〈…〉 clotheth and hightesh all the over part of the earth, with a wonderful 〈…〉. Therefore springing time is called Ver, and hath that 〈…〉 of Viror● or ●s Vigore, that is to understand of greatness, or of virtue: for then herbs and trees begin to spring and to ●rere green, with been genings and twigs. Springing time is the time of gladness and of love: for in springing time, all thing seemeth glad, for the earth waxeth green, trees burgeon and spread, meadows bring forth flowers, heaven shineth, the sea resteth and is quiet, fowls sing and make their nests, and all thing that seemed dead in winter and wittered, be renewed in Springing time. Therefore Marcianus calleth the clearness of the air in springing time, jupiters' laughing: & water in springing time is unwholesome to drink, for it is made great and thick with vapours, that be resolved and shed, also it is infected with frogs and other worms that then breed: and therefore if it be needful to drink water that time, Constantine counseleth to seeth it first, that it may be cleansed & purged by boiling. ¶ Of Summer. ca 6. SUmmer is hot and dry, and beginneth when the Sun is in the first part of the sign that is called Cancer: and then the Sun is most high above us, and beginneth to pass down little and little, even to the end of the sign, that is called Virgo, and Summer hath three months right as springing time, as Constantine saith. The first month belongeth to the sign that is called Cancer, and lasteth from the xvii, day of june, to the eighteenth day of july. The second, when the junne is in Leone, and dureth from the xviii day of july, to the xvii day of August. The third beginneth when the sun cometh into the sign that is called Virgo and dureth from the xvii day of August, to the xviii. day of September, as Constantine saith. Then Summer is hot & dry, & breedeth Cholerum. For in Summer the sun's course is highest, and most strait over our heads, and printethful strong workings in our bodies, like as he doth in the neither things. Therefore he dissolveth and wasteth superfluityes that he gathered in Winter. And if Summer pass his temperateness in wether, than oft he gendereth hot sickness and dry, as Constantine saith. Then the sun maketh the days long, and the nights short, and ripeth fruit and flowers. For then by his great heat, he maketh digestion of humours in fruit, and turneth them with good digestion, and incorporeth and joineth them to the fruit, and fordrieth & wasteth superfluities at full, and so he maketh caves and pits in the earth. For by his heat he wasteth and drieth the moist parts, and by his dryness he wringeth and joineth togethers the carthie parts, and he openeth and chinketh the earth: for when the watery parts, that be cause of joining togethers of parts, be wasted and dried, than it needeth, that onepart be departed from another, and so be made cliffs and chins in parts of the earth. And so Summer drieth marreises and moors, and wasteth moisture, and maketh them rough and hard, and clinkerie, and full of pits and holes. And the working of Summer by subtlety of heat, cometh into the hollow parts of beasts, and drieth & wasteth humours, that be between the skin and the flesh, and all to sheddeth them, and maketh beasts swift, and so he destroyeth and wasteth superfluity. Also by opening of pores, spirits pass out by exhalations, & substantial moisture, and by vapours: and therefore virtues be feebled, and also made faint, of his either qualities, and so cometh exciting and beginning of Cholera. And therefore he breedeth hot fevers. Summer feedeth Bees that gather honey, with his flowers. Also by night be breedeth dew and moisture, and springeth there with grass and herbs, that he fordrye them not by heat of the day In Summer time fowls sing and make most melody: and to breed birds, namely wild fowls be comforted. Shadow of things be short in the middle of the Summer. ¶ Of Harvest. Cap. 7. Harvest is called Autumnus, & hath that name of Augendo, increasing: for that time, namely, corn and fruit, be augmented and plenteously gathered in barns. For all the travail of the year, is then most, and corn and fruits be gathered and brought into barns. And therefore is comparison between Harvest, and them that be nourished in junos' fable, because of plenteousness, as Isidore saith. ( * Addition Ceres of the kindred of juno, the daughter of Saturn and Ops, called also Isis, was wife of Osiris' king of Egypt (who as the Greeks suppose) did first invent the sowing of wheat and barley, which before did grow wild among other herbs: also that she did first make laws, whereby justice should be equally ministered to all men: violence and wrong being by fear taken away. Herodotus writeth, that the Egyptians affirms Ceres and Bacchus to hear chief rule in hell. Plenty and riot, with forgetfulness of diet, abuseth the benefit, surfetteth the body, & damneth the soul. Ceres betokeneth increase of grain, because she is called Dea frugum ● of the frugality which cometh of earth and seed. Saturn is said to be a devourer of children per Antethesis, for that the earth as the yieldeth increase, doth receive all into her again. Bacchus was the first that in Greece found the manner of planting Wines, and the secret of pressing Wines, called Liber Pater, by an Adage, the father of liberty, In Vino veritas, when men be drunk, they disclose all, and when the wine is in, the wit is out, all superfluous banquets and riotous excess are called Conuivia Bacchanalia, drunken feasts,) For Harvest maketh men busily occupied about gathering of corn and of fruit, and spoileth the fields of corn, and spoileth trees of fruits, and by dryness and coldness he slayeth burgenings and leaves of trees, & maketh them fall, and the earth barren and bore, and with draweth the virtue of budding and of springing. Also harvest is cold and dry, and breedeth humour. Melancholic, that is cold & dry. Harvest beginneth, when the Sun entereth and cometh into the first part of the sign that is called Libra, when the Sun is in the right line that is called Linea Equinoctialis: for he is like far from the North and from the South. Harvest time hath three months that serve it, as Constant. saith. The first beginneth, when the Sun is in Libra, and lasteth from the xvii. day of September, to the xviii. day of October: and then the Sun beginneth to withdraw in the midday. The second month is, in which the Sun is in Scorpione, and lasteth from the seventeenth day of October, to the xviii. day of November. The third month is when the Sun is in Sagittario: and lasteth from the xvii. day of November, to the xviii. day of December, as Constant. saith. Harvest in his quality is contrary to springing time: and therefore that time breedeth many evil sicknesses. Thereof speaketh Hippocras in Apho. and saith, In Harvest falleth sharp sickness and deadly. Upon that place Galen saith, that Harvest is more pestilential than other times, and more evil in many things. First for changing of time: for now he is hot, and now cold: also for he cometh after Summer, and findeth many hot humours, that be full hot, because of heat that was in summer, and the cold of Harvest smiteth again such humours to the inner parts: & suffer not them to pass out of the bodies. And so such humours rot, and breed full evil sicknesses, and quartans, & fevers that uneath be curable: & that is because Harvest is cold and dry & inordinate, therefore in harvest too great dryness doth consume & waste substantial moisture, & maketh bodies feeble & faint. And for diversity & changing of air, pores & holes in bodies be now suddenly opened, & now suddenly shut: and so hot fumosities are withheld, which for that virtue may not put them out, of multitude & sharpness of matter cometh deadly sickness & evils. Also Harvest time is noyful & grievous to them that have the Tisike: for with coldness & dryness thereof, he fordrieth & renteth the lungs, as it were Pampin; the flower of a vine: and therefore he grieveth them sore that have the Tisike. ¶ Of winter. Cap. 8. WInter is called Hierns, and hath that name of Eundo going, either passing: for in Winter time the sun goeth about and passeth after in a shorter circle than in Summer time, & therefore he maketh shorter days & longer nights as Isidore saith. And as Constantine saith, Winter beginneth, when the sun is in the sign that is called Capricornus: and is the end of the descension and the lowing of the sun in the midday, and then beginneth little & little to pass upward against the North. Also Winter hath three months that serve him. The first beginneth in Capricorno. and lasteth from the eightéenth day of December, unto the seventeenth day of januarie. The second is when the sun is in Aquario, and lasteth from the seventeenth day of Januarie, to the xuj. day of February. The third month is, when the sun is in the sign, that is called Pisces, and lasteth from the xuj. day of February, to the eightéenth day of March. And Winter is cold & moist, and nourisheth steam: but in Winter coldness hath more mastery than moisture, for than is great binding and fréesing of air and of water, for the great farnesse of the Sun: of the which farnesse cometh great coldness in Winter time. And so Winter is all contrary to Summer. Therefore all thing that liveth and springeth by benefit of summer, fadeth and dieth by hard cruelness of winter: and the foores and the signs of summer that is gone, is all destroyed and brought to naught in Winter time. In winter time, snow and greatness of water is multiplied: in Winter time paths & ways be made slippery and fenny, but the pores of the earth & chins be constrained & frore, & made hard with cold, frost & ice. In winter all bodies have longer shadows than in sumer, & pores of the earth be closed, and therefore in the utter parts bodies were cold, but within the hot parts fly coldness that have mastery, and be gathered and joined togethers. And therefore waters of deep pits and of wells be felt more hot in Winter than in Summer: for kind heat slayeth coldness that hath mastery, and be gathered and joined togethers. And therefore waters of deep pits and of wells, be felt more hot in winter than in summer. For kind heat flieth coldness, that is contrary thereto: and draweth into the inner parts of the earth, & closeth itself in veins of deep pits and wells, and therefore by reason of the presence of the heat, the water of them freezeth not. Also sharpness of winter maketh men sluggards and slow in working: for coldness constraineth the sinews, so that they shrink some deal, wherefore members stretch not to work so easily as they do in Summer. Also by coldness of Winter pores be closed, and kind heat draweth inward, & comforteth the virtues of feeling, wherefore appetite is awaked, and more meat and drink needeth than in other times. Therefore Hippocras saith in Aphor. that in winter time by kind, bellies be more hot and of longer sleep than in other times. Therefore in these times of Winter men shall take more meat, for heat is great and strong, and need the more nourishing. Also when Winter passeth his own qualities: divers sicknesses & evils breed in bodies: for by reason the poors be closed, many humours be gathered in the hollowness of bodies, the which humours found no way to pass out. And so they wax hot and rot. And thereof needs cometh divers sicknesses and evils. ¶ Of the months. Cap. 9 januarie. A Month is called Mensis, and Mensis is a Noun of Greek, drawn of the name of the Moon: for in the language of Greek, the Moon is called Mene. And among the Hebrews lawful months have names of the moving of the Moon, and not of the course of the Sun. And Egyptians first for the swiftness of the Moon, took the the name of a month of the course of the sun: for the course & moving of the sun, is less swift than the moving of the Moon, and may be more easily known, as Isidore saith. and there be three manner of months, 3 manner of months one is the month of the Sun, & dureth as long as the sun abideth in one sign, in his course, and is called Usual, and is the space of days that is contained in our Martiloge & Kalendis. ( Addition. Martiloge, was a book of all the dedication of saints, and Englished by Richard Whicford, Priest, and brother of Zion, by Richmond, a fond book.) Another month is called the month of the Moon, & is that space, in the which the Moon passeth from one point in the firmament, and cometh again to the same: and containeth xxvii. days, & seven. hours. For the Moon abideth in every sign two days, & two parts of an hour: and for he abideth in every sign two days, and the signs be xii. thereof cometh xxiiii. days: and for he abideth in each sign six hours, therefore cometh three days: then these three days put to xxiiii. days, make xxvii. days, and seven. hours. Otherwise a month of the Moon is taken for a full lunation, which dureth from change to change, as it is said before hand. Look before. Also a month containeth 4. Weeks, and a week seven natural days, and a day four quadrants, & a quadrant centaineth six hours, and an hour four poynst, and a point x. moments, & a moment twelve ounces, and an ounce seven and forty Attomos, and Attomus is no farther departed for his shortness. And months usual be twelve, of the which the first is called januarie, & hath that name of a God feigned, that is called lanus: for to him that month was hallowed. And now that month is called lanuarius, for he is bond & gate of the year: and he is painted with two frontes, to show and to teach the beginning & end of the year, as Isid. saith, & he is painted eating, & drinking, with a cup, for that time beasts need great plenty of meat, for their appetite is strong, most because of entering of heat to the inner parts. And this month hath long nights of xuj. hours, & short days of 8. hours. ( * Addition janus, some suppose to be Saturn, some to be japhet, one of the sons of No●. janus was also a place in Rome, whether usurers resorted, as at Paul's church in London, a place most unreverently used. janus was figured double faced, signifying constancy, and diligence. He was King of Italy, so named of Icalus, from whom proceeded the name of the Country now called Italy. ¶ Of February. Cap. 10. THe second month is called Februarius, and hath that name of Februo which was a feigned God, and is called Pluto also, for in old time, the month was sanctified and hallowed to him. For old error of nations sanctified and hallowed januarie to the higher Gods, and February to the neither Gods: & therefore Feverill hath this name Februarius, of that sained God that is called Februus and Pluto also, and is called God of hell. And this month is full rainy & and watery, for rising of vapours and of moisture that turneth into rain: & therefore it is said, that the Sun is that time in Aquario, for great plenty of rain. And February is painted as an old man sitting by the fire, heating & warming his feet and hands: for that time is strong cold, for the Sun is far, and hath been so long time And among all months. February is the lest month, for he hath but right and twenty days, when it is not Bisexte, & in the Bisexte he hath nine and twenty days: and among the Hebrews February is called Sabath, and among the Greeks, he is named Xendicos. His might hath fourteen hours, and his day ten. ( * Addition Februus, a name of Pluto, the son of Saturnus and Ops, and brother to jupiter & Neptune. Which coming to the division of their father's kingdom: the West part toward the lower sea, fell to Pluto, the youngest son: the East part to jupiter, and the Islands to Neptune. Hereof began the Poet's Fable, that jupiter was King and God of heaven, Pluto of Hell, Neptune of the Sea. Plutus is called God of riches, whom Poets ●aine to be lame, when he cometh to a man, and to have wings when he departeth: By that deui●e signifying, that riches are long in getting, but quickly vanish away, if they be not well guided. He is also imagined to be blind, as more often lighting on unworthy men, and naughty persons, than on such, as for their virtue are most worthy to be enriched.) ¶ Of March. Cap. 11. MArch is called Marcius, and hath that name of Mars the Author of Romans Or he hath that name, because that the beasts and fowls be moved to serve Venus, as Isidore saith, and then females desire male: and for a male in latin is called Mas, that month is named Marcius. And among the Hebrues the month of March is called Adar, and among the Greeks, Distan: and he hath one and thirty days, and his night hath twelve hours, and his day twelve, and in the month of March is evenness of day & night in springing time, when the Sun holdeth the middle line between North and South. And therefore in the month of March, the pores and holes of the earth be opened, and humours begin to move upward in beasts, in trees, and herbs. Therefore March is painted as it were a Gardeiner: for that time superfluities of vines, and of other trees be shred and pored. And in March the time is full changeable and unsteadfast: and therefore that time bodies of men change full soon and easily. And in March water is not very wholesome to drink: for then water is namely infected by shedding of seed of fishes and of Frogs. For the Sun in the beginning of March is in the middle of the Sign, that is called Pisces, fish. ( * Addition Mars signifieth force: his Chariot. violence of the swiftness of the blustering winds & hail: the names of his two horses, Terror & Fear, that cometh to cattle, Birds, Fishes, and men, killing the increase, with exchanged tempests. ¶ Of April. Cap. 12. THe fourth month is April, and is called Hiar among the Hebrews, Xandicos among the Greeks: And hath thirty days. His night hath ten hours, and his day xiiii. and is called Aprilis in Latin, as it were Aperilis: for that time all things open, and then burgeon flowers, and leaves spring and come out of the earth and of trees, and therefore April is painted bearing a flower. Some thing is spoken of before in the Planets. For in that month the earth beginneth to be closed and arrayed with flowers. And this month is called Aprilis, as it were Asfrondilis of Affron, that is, seed: for that time the pores of the earth being opened, the fields be apt to be cared and tilled, & apt to receive seed, when the Sun about the middle of March, cometh into the sign, that is called Taurus, the Bull. ¶ Of may. Cap. 13. THe fifth month is Madius or Maius, May: and hath that name may, of Maia the mother of Mercurius. Or he hath that name Maius of Maioribus, the more worthy & greatest of Romans: or he hath that name Madius of Madefactione, wetting and moisting of cain: for in that time the stars arise that be called Pliades and Hiades, and other rainy stars: and by virtue of them cometh rain and dew to wet and moist and bespring seeds that be sown. Among the Hebrews, this month is called Starba●, and among the Greeks he is called Antimoseos, and hath xxx. days, and his night is eight hours, and his day xuj. And may is a time of mirth, of love, of gladness, and of liking: for most in may birds sing and make joy, and then Kings go forth to war and to make battles. In May woods wax green, Meadows spring & flourish, and well nigh all things, the which be alive, be moved to joy and to love, and therefore it is said, that in the middle of May the sun cometh into the sign that is called Gemini: For then is temperateness of air & mirth, and liking is doubled among men, for may is a time of solace and of liking. Therefore it is painted like a young man riding, and bearing a fowl on his hand. Of june. Cap. 14. THe sixth month is called junius, and hath that name of junioribus, younger men, for the people of Rome were divided in parts and tents, and companies of younger men, and of elder, as Isid. saith. The month of june is end of springing time, & beginning of Summer, and is called Thebatch among the Hebrews, and Deseos among the Greeks, & hath xxx. days, & his night hath six hours, & his day xviii. And is the month of stinting of the sun, for in the middle thereof, the sun cometh into the sign, that is called Cancer, and then the heat of the sun drieth humours in mores & roots, & all thing draweth to ripeness: & therefore he is painted, as mowing hay, for that time hay is ripe in meadows. ¶ Of july. Cap. 15. THe seventh month is called julius, and hath that name of julius Caesar, because he was borne in that month: or as it is said, in that month he was made Emperor. And this month is called Canilis among the Hebrews, & Panetnos among the Greeks, & hath xxxi. days, & his day hath xuj. hours, & his night hath viii. And this month is most fervent: for in the middle of this month the sun beginneth to be in Leone, & the Canicular days begin. And therefore is great passing heat in that time, because of the hot sign, and also because of the most hot star. Also that time all hot passions & evils increase, & that time is most disconuenient & unaccording to medicine. That time by full great heat coming inward, & wasting moisture & humour, the Corn ripeth. And therefore julius is painted with an hook, reaping Corn: for than is covenable reaping time. And this month is changing and unstable, whose heat is strong in the beginning, and slacker in the end. ¶ Of August. Cap. 16. THe eight month is called Augustus, and hath that name of Augustus the Emperor: and this month is called Ebal among the Hebrews, & jor among the Greeks, and hath xxxi. days. His night hath x. hours, and his day xiiii. In this month corn is gathered into barned: and therefore he is painted with a flail threshing corn, and maketh the earth bore, & spoileth it of corn & fruit. And therefore it is said, that the Sun in the mids of August, cometh into the sign that is called Virgo, the maid: for a maid is barren and without fruit, so the earth is barren and bore, when he is spoiled of corn and fruit. ¶ Of September. Cap. 17. THe ninth month is called September, and hath that name, because he is the seven. month of temperate rain, that is to understand after March: for then oft is plenty of rain. And this month is called Tarsa among the Hebrews, & Corios among the Greeks: and hath xxx. days: his night hath twelve hours, and his day xii. In this month is evenness of day and night in harvest time: for in the middle thereof the sun cometh into the sign that is called Libra. And this month is the end of summer, and beginning of Harvest. In this month, Grapes be ripe: and therefore he is painted in a vineyard, as a Gardener gathering grapes in a basket. And this month is changeable and unsteadfast. In his beginning heat is strong, and withdraweth and abateth in his end: and hath harvest coldness. Among the Hebrews this month was full solemyne. For among them the seventh day, the seventh month, and the seventh year, were in great worship. ¶ Of October. Cap. 18. there, month is October, and hath that name, because he is the viii. after rainy time, and is called Marizon among the Hebrews, and Hiperbeos, among the Greeks: and hath .30. days His night hath .14. hours, and his day. 10. which is yet hot in the beginning, but he grieveth bodies with cold at the cad: and therefore it is said, that in his middle the Sun cometh in the sign that is called Scorpio. Scorpio is a worm pleasing in face, and stingeth with the tail. For this month is kindly cold and dry: be drieth the earth, & disposeth it, & maketh it able to be sown with seeds: Therefore in Winter seeds be sown. And therefore this month is painted in the likeness of a sour, that soweth his seed. Of November. cap. 19 THE eleventh month is November, and hath that name, because he is the ninth after reinye time, and is called Caseu among the Hebrews, and Dyos among the Greeks: And hath thirty days. His night hath 16. hours, and his day eight. This month for his coldness thirleth inward, & grieveth bodies right sonre. And therefore it is said, that in the middle of this month the Sun cometh into the sign that is called Sagittarius, the Archer. This month with his dryness and cold, constraineth & bindeth & drieth, & maketh leaves of trees fall. And closeth & stoppeth pores in beasts. And gathereth humours inward, and freezeth them, and grieveth & pricketh. Therefore at that time beasts wax fat and tallowie, and namely swine. And therefore this month is painted as a churl beating Okes, and feeding his Swine with mast and Acorns. Of December. chap. 20. THE twelfth month is December, so called because he is the tenth after the reinie time. And December is a water month: and is called Thubeth among the hebrews, and Epileos' among the Greeks, and hath .31. days: his night hath 18. hours, & his day hath .6. And in this month is Solsticial: for in the middle thereof the Sun entereth into the sign of Capricorno. And when it is so far from our dwelling, that it may no farther pass toward the South: than it turneth again little and little from the South circles, and styeth up by the North circles, and the end of Harvest is the beginning of Winter: and stretcheth unto the xvii. day of March, and then beginneth growing time. And in that month for sharpness of cold, fowls & beasts that be fed in house be quiet and of little moving, and therefore they wax fat, and therefore that time they be slain. And of these months, a year is made, as well of the Sun, as of the Moon. FOrasmuch as the learned by their observations, Addition have written of divers perilous days to happen in every month: and considering how necessary it is that those days be expressed, for the avoiding of many dangers, notwithstanding, the Ordinance of God, can altar both the times and seasons. januarie hath eight such days, the 1. the 2. the 4. the 5. the 10. the 15. the 17. the 19 Drink white wine this month, if thou be able: or else use temperate diet. February hath three days, the 8. the 10. the 17. these not so evil. Be circumspect of the 26. day, the 27. and the 28. Eat no broths, wherein is Mallows, etc. March hath three days, the 15. the 16. the 19 not so evil as the 28. day. Sweet meals are good to eat this month, young Lamb, Meal, and Pullen. April hath two days, the 16. the 21. The 7. day and the 8. the 10. the 20. use hot and comfortable meats of light digestion. may hath three days, the 7. the 15. the 20. These not so evil, the third the sixth, rise early, and break thy fast in a measure. june hath two, the 4. the 7. These not so evil, the 10. the 15. the 22. Sage and Lettuce are good in Salads: and sometime to drink cold water, is not hartfull. july hath two days, the 15. the 20. Abstain thy body, beware of lust, and lechery. August two days, the 19 the 20. The 29. and 30. Mesraine strong drinks and hot spices. September hath two days, the 6. the 7. The 3. the 4. the 21. and 22. eat good fruits that nourish. October one day, that is the 6. The 3. the 16. the 24. Drink good wine and avoid discord. November hath two days, the 15. the 19 Beware ye bl●●de not the 5. day, the 6. the 28. the 29. December hath three days, the 6. the 7. the 9 Take heed of the 15. 17. 22. Warm not thy feet too hot, nor let not thyself blood, except an extremity urgeth: frequent the Temples for thy Religion, and obey thy Lord God, and make much of the Physician. ¶ Of the Week. Cap. 21. A Week is called Ebdomada. and also Septimana, seven night: and have that name of the number of seven days and nights. By oft coming about thereof, months, years, and times pass. And a week beginneth in the one day, and endeth in the same: The parts thereof be days artificial and natural. Days be called Dies, and have that name of Dijs, Gods. Men in old time hallowed the names of days, to certain stars. They gave the first day to the Sun, that is Prince of Stars, and Lord of Planets: and therefore the first day is called Dies Dominica, the lords day, and Sundaye. Also that is privileged in many wise, for in a Sunday the world was made, and in a Sunday our Lord was borne, and in a Sundaye, our Lord arose from death to life, and in a sunday our Lord sent the Holy ghost to his disciples. And they gave the second day to the Moon, that is next to the sun in hugeness & brightness. The third day hath the name of Mars: & so of the other. And some day is called Dies Aegyptiacus, & some not so. Dies Aegyptiacus is the day, in the which God sent some wreak into Egypt. And for there be xxiiii Egyptians days, it followeth that God sent mo● wreaks upon the Egyptians then ten, that be most famous among other. The days Aegiptiac● he set in the Balender, and be called Dies mali, evil days: not for some thing should be spared in those days, that should not be spared in other days, but for to have in mind the miracles and wonders of God. Some day is artificial and some natural. Artificial day is the space in the which the Sun passeth about in our sight from the East to the West: and is called Dies artificialis, crafty: for he hath diversity as it were by craft, by diverse place of Climates and of countries. A natural day is the space in the which the Sun passeth about, out of the East by the West, into the East again. And such a day containeth .24. hours. And the day artificial of evenness of day and night, containeth 12 hours, and in other times more or less, as the days wax longer or shorter. And some day hath the name of kalends, and some Idibus, & some of Nonis. And the first day of a month hath the name of Kalendis: And is called Kalende, of Calo, that is to call. For than men use to call merchants to Fairs. And it was a solemn feast that is called Festum Neomenie, the feast of the new Moon. For then the Moon was seen to be new. None be said as it were Nundine, fairs: for then fairs, begin. And Idus is to mean Divisio, departing, for then fairs were departed. Hereof we have three diversities of days, Kalendis ordained to hallowing, Nonis ordained to chaffer, To buy or sell. & Idus ordained to depart and pass home from Fairs. And a day natural hath xxiiii. hours, in the which the Sun is borne about all the earth by ravishing of the firmament. The parts of a natural day he Quadrantes, Hora, Punctum, Momentum, Vncia, and Athomus, Quadran● is the fourth part of a day natural, and is the space of six hours: and an hour is the sixth part of a quadrant: and an hour the xxiiii part of a day natural. And is called Hora as it were the end and the less part of time: as the brim of a river or of the sea is called Ora, as Isidore saith: And a Puncte is the fourth part of an hour, and is called Momentum, as it were Minimum, the lest and most strait time that hath name of meeving of stars, Vncia is the twelfth part of a moment. Athomus is the xlvii part of Vncia, and is called Athomus, as it were without dividing and parting: For dividing and parting of time, passeth no further than Athomus. Also the day receiveth shining of the Sun, and receiveth light, and sendeth it forth to other things. Therefore this name Die cometh of Diana Greek, & Diana is to understand, clearness, as Isidore saith: Also the day describeth and distinguisheth months, years, & times, of all course: And passing of time is accounted and reckoned by number & sum of days. Also as the Sun passeth near or farther, the days lengthen and shorten: Therefore because that the Sun is far from us in Winter, days be shortest, & in Summer longest. For in Summer the Sun is most high in us: also the day hideth the stars and the over bodies of heaven: for the more clear that day is, the more the stars be hid from our sight. Also the day distinguisheth colours and forms, and shapes of things, that be seen: For figures, forms, and shapes that be hid by night, be seen by day, as Beda saith. Also the presence of the day comforteth and gladdeth birds and fowls. For in springing of the day, the birds be joyful and sing: Also the day comforteth wayfaring men, and maketh them sure in in peace: And is enemy to thieves, and maketh them dread: for thieves dread by day. Also the clearness of the day voideth and putteth off darkness of the night, & cometh soon after, and the more tempest and disturbance that is in the night, that passeth, the more desirous is the presence of the day that followeth. Also the day changeth his state: for he waxeth longer or shorter: and the shorter he is in Winter, the longer he is in Summer. Also the day waketh & putteth of heaviness, sleep, & slothfulness: for that day is ordained to travail of men. And the more the day draweth to an end, the more the wise workman busieth to make an end of his days work. Of the dawning. chap. 22. THE dawning is end of the night, that passeth, and is beginning of the day, that cometh after: and is called Aurora, as Isi. saith, as it were a golden horn: for if sendeth shining colour, as it were colour of gold: And therefore in the dawning, the Greeks call the Sun Crilodomus, that is to understand, the house of gold. For his beams shining, do show golden creastes. Or else he is called Aurora, as it were wether dewing. For in the dawning dew is gendered: and by the moisture thereof the earth is watered and sprung, and the heat of the air tempered: and the dawning hath light of the Sun, & is more clear than the night, and more dark than the day. The day exciteth clean birds, and day fowls to dye and to sing, and driveth & feareth away night souls. In the springing of the dawning, flowers that be closed, open: and herbs and grass, that wither and fade in great heat, arise and rear up their heads. In the dawning virtue and strength of wit and of feeling be comforted. In the dawning sickness of beasts is lighted and abated For in the dawning, sanguine humour hath principal mastery, as Constantine saith. The dawning followeth the kind of springing time even to Undern, and midday followeth the kind of Summer, and the eventide followeth the kind of Harvest time, and night is called and likened to Winter. In the dawning, for mastery of blo●d, sleep is sweet and wholesome. Also that time most specially Cocks be excited to crow. And in the dawning Lucifer, the star ariseth, and warneth of the Sun rising, & of his soon coming. The dawning beginneth from the end of darkness, and waxeth perfect, and passeth to the perfection of light, & changeth his colour in the arising of the Sun. For the showeth, now yeolowe, now red, and now golden colour. This diversity cometh of diverse quality of vapours or of clouds, in the which is printing of the Sun beams, as Beda saith. Dawning is Aurora: and Aurora and Diluculum, is all one, and is called Diluculum, as the bright and light beginneth of the day. For Diluculum, as Isidore saith, is end of the night and beginning of full light, relieving and easing of sickness, speeding and deliverance from enemies. For in Diluculo, that is the dawning, enemies fly and thieves also, as he saith. Mane and Diluculum is all one. For Mane is full of light, and is called Mane that is good, for nothing is better than light, as Isidore saith. Mane the early dawning, is beginning of travail, end of sleeping, time of soberness, and perfect digestion and ended, and maketh an end of that night little and little, and passeth soon, and showeth qualities, figures, and shapes of things. Of Midday. chap. 23. Midday is called Meridies, as it were the middle of the day. For at midday the Sun is seen in the middle of heaven, and is in the middle point between the East and the West: and is seen like far from other. Or else midday is called Meridies, as it were clear: and the day is most clear and pure, when the Sun shineth out of the middle of heaven, and lighteneth all the world with even clearness, as Isidore saith. This hour is most hot and dry, and most like in qualities to Summer: and that is for many manner causes. For then the Sun is most straight over our heads, for the straight reflection and rebounding and doubling of the Sun beams, and for streyghtnesse of the lines, under that which the beams be thrust togethers. Also that time for multiplication and coming together of beams the air is full hot. And therefore then is most heat gendered in these neither things. And in the hour of midday each body maketh most short shadow. And then the shadow stretcheth fromward the Sun toward the North. And the more the Sun passeth fromward the South circle, the shadow of a body is the more long, as Beda saith. In the midday flowers and herbs fordrie: but fruit and corn do most ripe, than beasts draw to shadowy places, for strong heat of the Sun: and some rest in their own dens and hidels. In the midday venomous beasts, as Serpents and Adders grieve most. For than they cast soon and shed their venom. Also in the morrow tide, for coldness of the night that is passed, they wax cold. And therefore in them the strength of venom abateth: but it waxeth hot in the midst of the day. Therefore that time they be more fervent to sting, and shed, and cast venimme, and so in the fervent midday they go out of their holds and dens, and put them forth for to have heat of the Sun, as Isidor saith. Of eventide. Chap. 24. eventide is called Vespera, and hath that name of a West star, that is called Vesperus. For Vesperus is a star that followeth the Sun, going down: & cometh with darkness that followeth, as Isid. saith. And eventide is called Serum, late: & hath that name of gates closed. For when eventide cometh, gates be closed and shut, for that all thing that is in house should be more safe. Also the eventide is called Crepusculum, as it were light that is in doubt, when it is not certainly known between light and darkness, as Isidore saith. Then at even the day endeth, and the Sun beams be withdrawn. For above the earth against even, shadows of bodies be most long, And flowers that open against the Sun, close for absence of the Sun. Also pores of bodies that be opened by heat of the day, close for slackness of heat in the eventide, exhalation, vapours, and fumosities that be of mist and of clouds, be resolved in the eventide. Men and beasts, and also Fowls and Birds, because of resolution of fumositye in their bodies be then disposed to rest & to sleep. Night Fowls, and Owls, and night Crows come out of their holes to get their meat in the eventide. Herds gather flocks of beasts out of Léeses into folds, or into other places of covenable rest. In the eventide uneath be Hounds known from Wolves. In the eventide for rising of enemies and of thieves, Work men and Watches and Wardennes be set and ordained in walls and Towers. Also in the eventide, labouring men be rewarded and paid, and they go to rest. Of the night. cap. 25. NIght is called Nox, and hath that name of Nocendo, noyeng. For Night noyeth the eyen: for it taketh away from the eien his perfection, that is the deed of seeing: For night hideth colours of things, in whom the eye hath liking: And the cause of night is shadow of the earth that is between us and the Sun, and withdraweth from us the Sun beams, and letteth us to have sight of the Sun, and taketh from us the light thereof: The night is cold and moist, in qualities most like to Winter. Therefore night is covenable to rest of beasts, and needful to working of kindly deeds and effects: and so night is time of sleeping and of rest, that the virtues that be distract sparkled and made feeble by day waking, may be joined and rested by benefit of night: and so joined and gathered, may be comforted. For night should not be all without light, it is beshyned with brightness of stars: and so by moving of Stars, the passing of the course of the night is known. And also thickness of air of the night is tempered by moving and shining of stars. And therefore men that pass by the way or sail in the sea, may soon go out of the way, but if their way be ruled and led by moving, and place of stars. All sickness generally is stronger by night then by day: The end of night and coming of day is known by crowing of Cocks. Also by watches and wards of Knights, the night is departed in four, as Beda saith. For the first waketh in the first quarter of the night: the second in the second quarter: and the third in the third: and the fourth in the fourth, that is at Cock crowing. For they wake alway in Castles: for always they have mind and find somewhat, that they dread, as he saith Super. Lucam. cap. 12. And yet more, the night of itself bringeth in horribleness and fear, and containeth fantasies and deceits: for more fantasies be seen by night then by day. And also men that sleep by night, see more fantasies, that men that wake by day, as it is said there: Much have I suffered by night because of him. Mat. 27 Also night bringeth in thickness and infection of air: for of fumosity and moist vapours, and exhalations cometh so great changing and infection of air, that uneath men, beasts, and things, that have life should live, if that the Moon & the stars with their moving did not withstand and let such malice, as Alb. saith. Also night showeth things that be hid in the clearness of day as it is known. For stars be hid by day, and shine and be seen by night. Night feedeth unclean beasts: For Boars and other wild beasts hide themselves, and lurk in dens and ditches by day, and go about by night in vineyards and fields. And often night giveth to evil doers hardiness and surety, for by day thieves and robbers dread to be taken: & be by night bold and hardy to all evil deeds: as Gregory saith. The night grieveth them most that be in peril of the sea, for when night cometh upon them, that be in peril of shipwreck, uneath they may escape any weather, as Gregory saith. The night wasteth the half part of man's life slitye: for we spend as much time sleeping, as we do waking by day: and so night withdraweth touching travail, the most part of our life, as Galen saith. Of the Sabbath: cap. 26. SAbbatum is chief feast of the week, touching hallowing. Therefore the seventh day was ordained of our Lord. For the seventh day our Lord rested from all manner working. Gen. 2. Therefore among the Hebrews no work of servage, was suffered to be done on the Saturday: but servants, women & beasts should rest in the Saterdaye. Also in the jews houses no fire should be kindled in the Saterdaye: and meat that was needful, was dressed and made ready in the day before. In the saturday men were arrayed with their best clotheses, and the people used plenty, commonly of the best meat. And the temple for love of prayer was more frequented than in other days. In the Saturday the greatest sacrifice & offering were always brought and done upon the Altars. Always in the Saturday Priests declared and expounded the law to the people in their Synagogues. And they sung solemn Psalms, & idle walking about was fordidden: for the space of the way of Saterdaye, was called the space only of a. M. paces. For it was holden unlawful to go more way in the Saturday, as the Gloze saith Super actu Apost. In the Saterdaye it was not granted to wear armour but in defence of the law: as it is said Libro. 1. Mac. 2. Then the feast of the Saturday was betokened the rest of the soul, & it was ordained, that he that broke the Saturday should be stain without mercy. As it fell of him that gathered wood in the Saturday, that the people stoned to death, by the bidding of our Lord. Of Neomenia. chap. 27. AMong the Hebrews Neomenia, Neomenia The time of the new Moon. and a new Moon is all one, and was solemnly holden in Kalends of the Months, in the worship of our Lord, that reneweth all ordinances. And as nations did in the beginning of months in worship of the feigned Goddess Diana and juno, the Hebrews did in worship of the Creator in Kalends of months. And therefore the beginning of months be called Kalende, as it were worshipping, as Isidore saith. Or he hath that name of Calo in Greek, that is to understand calling: for the coming of this this solemnity should be known by Trumpets and Clarions And by trumping the people were called to this feast, that is called Neomenia. This Feast was right high and holy: and therefore it was worshipped with spiritual hosts and offerings. And the people were called specially to meat and to Feast with trumps and clarions in the kalends ( * Addition Also of the Prime the common rule is, that Sunday Prime is dry weather. Monday prime wet. Teusday prime, cold and windy, Wednesdaye tempestuous, Thursday fair and clear. Friday changeable, Saturday, rainy, the three days from the change, is the prime day. How many miles the Moon is from the earth, and every Planet from other. As some have published, it is from the Moon. 15750. miles. From the Moon to Mercury, is .12812. miles. From Mercury to Venus as many miles. From Venus to the Sun, is .23437 miles and a half. From the Sun to Mars, is .15725. miles. From Mars to jupiter, is .78721. miles. From jupiter to Saturn, as many miles. From Saturn to the Firmament, is 120485 miles. The whole sum from the earth to the firmament, is .280734. miles and a half. Of Septuasgesime. chap. 28. SEeptuagesimè is the space of .70. days: & stretcheth from the sunday, that is called Septuagesima, to the saturday in Easter week: that is called Sabbatum in Albis. These .70. days betoken those .70 years, in that which the children of Israel wet bomde in servage in Babylon, & wet continually all those .70. years in wretchedness, & in sorrow: but they took leave of Ciro the king, & came again with joy & worship, when those .70. years were ended. And by these .70. years of thraldom in Babylon, all the time of our life is betokened: all the while it is subject to sin or to pain. And therefore the sin of the first man with pain that he had for it, is read in holy Scripture in the first Sunday, when Septuagasima beginneth. And so in token of the wretchedness of this world, songs of wealth & of joy be still: & wedding & spowfalls be suspended, Marriage forbidden till it be after Easter. For by the passion of Christ, shraldome of sin of mankind, is released: but yet pain dureth & abideth. As the people of Israel made great joy & mirth for their freely coming again into jerusalem: but nevertheless for hardness of the way they travailed full sore. So we passing toward our country, make joy because of our redemption: but yet we make sorrow & woe for our sins. When the Septuagesima of this life is full ended: The .70. years. then we shall shine in white in presence of the lamb: for when the travel of this life is ended: & that we come to the Sabbath of endless rest: then we shall have joy & double stole, that shall be restored to us that time. In token of wretchedness of this life, and in the gospel be taught to travel in the vineyard of our Lord's Sabbath. Of Quinquegesima. cap. 29. QVinquegesima is called as it were .5 times 10, & betokeneth forgiveness, For the 50. year was called Annus iubileus & was most solemn & holy among the Hebrews. For in that year men that were banished, should come home again. & debts should be forgiven, & loss should be restored: And Quinquegesima beginneth the third sunday after Septuagesima: & endeth in the sunday of that resurrection For it betokeneth the state of grace, to that which we be restored by the benefit of penance: and therefore fasting of holy church beginneth in the middle of the week of septuagesima, & then often we rehearse that .51. Psalm in the service of that day. For it is a Psalm of penance, & is said well-nigh in all that hours, & the Psalm is called Miserere m●i deus, the hallowing of the fifty year, that is called Annusiubileus, & began, as Hebrues tell, before the law, that is to wit, before Abraham's time: that delivered his nephew Loath, that was then .50. year old: & therefore after that time the fifty year was held among Abraham's children: and that was afterward allowed in time of the law, because of mystic meaning, Secret revealing. as it is said in Numeris. Of Lent. Chap. 30. LEnt is called Quadragesima, and is the space of forty days, as Isidore saith: And beginneth from the first-sunday of lent, and stretcheth and lasteth to the Cene of our Lord, Maunday thursday that is shear thursday. In the which Cene and supper our Lord began the Sacrifice of the new Testament, and fed us with angels bread. Therein is betokened, that he that doth full penance of Lent, and full endeth ghostly this life, shall have joy and company finally of contemplation & sight of God. Quadragesima, Lent, is the time of chivalry of christian men: in the which time we fight sharply against vices and sins. For this number of days we take to our chivalry, not only by ensample of Moses and of Elye, but also by following of jesus Christ, that fasted so many days as it is read. And well in these number of days we fast. For this number ten doubled four times, presenteth and betokeneth the ten commandments, and the four Gospels, by the which Gospels arms and weapon now of our adversary is put off, and land of life is there got by law of heritage, as the land of behest was granted to the children of Israel after that battle and fight of forty year, in desert and wilderness. Also the fruit of our chivalry is showed under this number. For this number of forty, if the parties that departed it be gathered togethers, make the number of fifty. The which number betokeneth forgiveness of death, & restitution of heritage that was lost. And hereby it is showed that in fight against vice & sins, we get mercy and forgiveness of sins, & be made heirs of everlasting good and riches. And in this number we hallow to our Lord tithings and first fruits, for the tithing of three hundred days and sixty. we fast six and thirty days; and for the tithing of five days and six hours that be over of an whole year, we fast one day that the sum be paid to GOD for tithings of a year, seven and thirty fasting days: and the days of our four times be there offered for first fruits. And this we do, that we that offer to God first fruits of our time in faith of the Trinity, and the first fruits in contempletion and fulfilling of the term commandments by faith and good deeds, may come to the worthiness of the first birth, and to the penny of everlasting wealth. 4 manne● of resisting temptation's In the Tract be showed four manner of impugnations and of temptations. Of the which the first is light and privy, that is night dread. The second is light and openly known, that is an Arrow flying by day: The third is heavy and open; that is the meeting of the midday fiend. The fourth is privy and heavy, that is the doing and walking in darkness. Against those so many impugnations, we be warded and succoured with spiritual armour, to the which the Apostle in the Epistle teacheth & calleth us, where he saith: Put we be forth, as servants of God by armour of righteousness and of virtue of God. And among all times of the year, the Lent time is most worthy and noble. For Lent is time of quickening. For the earth that seemed as it were dead in Winter time, quickeneth again and waxeth green in Lent. Also Lent is time of renewing: for the earth is arrayed and renewed with herbs and flowers, and tréees with branches and leaves. Also Lent is time of conceiving. For then the virtue of generation is most strong in beasles, trees, and herbs. Therefore all thing that springeth on the earth, groweth and burgeneth that time. Also Lent is the time of making nests, and of breeding. Therefore Turtles and Storks, and other fowls and birds, that be unseen in Winter, come in Lent and be busy to make their nests. Also Lent is time of medicine and of purgation. For then in bodies be humours moved most to pass out: and therefore it is covenable time of medicine: also Lent is time of winning and of chaffer. For then the earth is disposed to be cared, and the sea to sail in. And therefore in Lent and springing time, for hope of winning, men use to go about, and use diverse merchandises. Also Lent is time of shredding and of paring, The time of graffing, planting, and sorting seeds. and to cut off superfluityes: and therefore in Lent Uines and other trees, be cut and pared and shred of superfluities. Also Lent is time of bourgening of Uines, that be cut and pared. For superfluity of humours, that is in the root cometh out by vapours, and droppeth and passeth out when the vine is cut. Also that time the virtue of bourgening breatieth out in diverse parts, and showeth itself: in twigs. Also Lent is time of sowing, and of graffing. For in Lent seeds be sown on the earth: and grafts be grafted on the trees. Also, Lent is time: of dew & of rain, to spring and to moist; and to nourish the seedees that be: sown, as Albumasar saith, and Leda also. Addition. Examples of fasting. AS for fasting of that original proceeded further: for the use of flesh & wine from Adam. till the time of Noah was unknown: And Moses forbore meat. 40 days, and Belias did likewise; our Saviour Christ fasted the seek space, and God pardonce the Niniu●tes of their crimes; because they fasted with repeutance. The jews also in their law, so often as they either asked any benefit of God, or would pacify his wrath, or rends thanks, for his benefits, or kept any solemyes' feasts, used commonly to fast. And ●●●es he keepeth not the love fast, which forbeareth flesh, or foregoeth his supper, but he that minisheth his affections, abating his anger, swaging his pride, modifieth his desires, mortifieth his lusts, kiffereth patiently all adversity that chanceth to him, that man is the true faster. Albeit the other is a coadjutor to that thing, and helpeth much that purpose. Therefore to the intent we might reclaim such corruptions of our old Adam, the Apostles did ordeins the fast of Lent, as Hiemme in an Capistle●td Marcelia doth plain deriate●. Wherefore they that refer it to Thelesphorus be deceived, Thelesphorus did appoint it before Easles. for he did not institute it first, but appointed that it should be kept afore Easter, and added another week to it, that we call Qu●oquag●sima●●, this week he commanded Minutes to fast more than the laity, because they, which aught to be holier than the rest, should in this ordinary fast, show more abstinence than the other. The Apostles also institutes, that three weeks after the nativity of the Lord named Christide, should be solemp●tye fasred, which constitution ●●● is a while kept universally, albeit & can ●●●her sake it to be amitieson of old Roman feases, which thrice in the year had sacrifices, for the prosperous soceesses of their corn. The one Venali, for the wines, the other Robiga●●a for all their grain, lest it should be mildewed. The third Horalia; for all their fruits. These vain superstitione; old Bishops of Rome turned to a godly use, and transposed then feasling, than the ●ather at the contemplation of our prayers and fastings. Superstition turned into religion. God might prospero the increase of all fruits; to the sustentation of us his creatures. Polidure Vurgil in his: ● book, and 3. Chapter. jeiuniom is called in Hebrew Zon, a fast is a discipline & chastesing of the body, taken willingly for the time present, by the which we are made humble before GOD: 〈…〉 thereby bereave the body of nourishment, that it may obey the spirit: There are two necessities which make us fast, that is a public necessity & a private: Public necessity is, joel. 2, jonas. 3 when some calamity, either presseth or nec●sa●●y to come upon the Church of God: the example thereof ●● appear in the Scriptures Private necessity is, when any man doth ●i●t, ●●eling himself to be vexed of his own lust or concupiscence, from the which he taketh away the amise, that it may the less instance & burn. The whole ●y●e● of Christians must be a fast, as Christ exhorteth us saying: covet ●● graue●●●●iue●●a v● stra crapula ve●ebriet ●●●; Lake heed lest your he●ddes be laden with surfeits or with drunkenness. I do evidently find hath in the old Testament & in the new, that fasting was commanded. But on what days we aught to fast, or not to fast, I do found commanded neither of God, nor of the Apostles. So Austen saith, Nahil prodest tota die longum duxisrie lejunium, si postea sua vitate ciboium vel nimietate anima obruatur: that is, it doth nothing avail to fast all the day, if afterwards the soul be overwhelmed with delicate meats, etc. Origen writeth thus, jeiunio sic adhibenda temperies, ut corpus vestrum, nec situritas excitet, nec inedia immoderata debiliter: Fasting must so be temperated, that neither fullness may excite and stir the body, neither immoderate hunger may weaken the body. I read an old verse in which is contained the use, and abuse of fasting: this is the verse. Abstinet aeger, egens, cupidus, gula, Simla, virtus. The sick man fasteth because he hath no appetite to eat, or by the reason of some medicine received. The poor man lasteth because he hath not for to eat. The covetous man fasteth to spare meat and drink. The gluttonous man fasteth, that he may after eat the more greedily. The Ape, that is the hypocrite; fasteth to seek the praise of man. The godly man fasteth to mortify his flesh, & to mourn for his strives. Look for this, further discoursed in the Miscellane of Dallen. Of Easter. chap. 31. EAster is called Pascha in Greek, that is to understand, passion, or suffering: That cometh of Patin, that is to suffer. And is called in Hebrew Phase, that is passing or passage. For in the Paske of Hebrews, & Lamb, was offered, roasted and eaten, and nothing thereof left till on the morrow. And that which might not be eaten, was burnt in the fire with haste, and it was eaten with wild lettuce, and with the purest bread. It was forbid and commanded, that men that were unclean and not circumcised, should not eat thereof. The Hebrews were gird and shoddde, when they should eat thereof. Each man that eat thereof should hold a staff in his hand. Posts of houses were bawmed with blood of the lamb, and the virtue of the Angel that flew the first births, was withstood thereby. For he had no power to green there, as the posts of the house were baumed with blood of that lamb. In eating of that offered Lamb, our Lord passing through Egypt, the people of the Egyptians were smitten: and the people of the Hebrews were delivered out of the cruel Lordship of the Egyptians. And so because the first births of Egyptians were slain, the first births of Hebrews were hallowed, and offered, and after eaten. After the eating of the Lamb, the people following a pillar of fire, and of a cloud, were lead without hurt throughout the read sea, and Pharaoh and his host that pursued them were drowned. And finally, for their deliverance and drowning of their enemies, they sung laudes to God: as showeth Exo. 12. & .14. And therefore in mind of slaughter of the Egyptians, and of deliverance of the Hebrews came up an usage in the country of jews, that at Easter, of tiro, that were dampened to death, one should be slain, and that other should be delivered and pass free, as it is open: Mat. 26 And this Easter of jews was figured and prophesied of the Easter of christian men: in the which Easter by the blood of the clean Lamb without wem, that took away the sins of the world, all that be chosen, be quit and ransomed out of the service of fiends. By the lamb they that be chosen make passage from flesh to spirit, and from the old ●●an to the new, and out of the world to heaven, out of shadow to light, out of figures to foothnesse, and out of servage and thraldom, to the freedom of the bliss, of Gods own children. And therefore Easter day is time of gladness and of joy, time of honesty and renewing, time of cleanness & of pureness and of joyful refection and feeding: for children of the resurrection be solemnly fed, not with sour dough of malice, but with pure meat of sweetness & of soothness. Always we hollow Easter day on the Sundaye in springing time, when the Moon is yet at the full. And alway we hallow Easter day on the Sunday, for reverence and worship of the resurrection of our Lorde●. And we hollow it not always in the fifteenth day of the Moon, as the jews do, lest it should seem that we hold the same law, following the meaning of the jews. Also to speak largely of Easter, our Easter stretcheth to many days: first to Palm Sunday, the which is commonly called the Easter of flowers. For that day our Lord was received with boughs and branches of trees. Also this day is privileged: for the day the children of Israel under josua passed Jordane dry footed, and entered and came into the ends and countries of the land of behest, andaeate: of the fruit of the land of Canaan, and anon Manna was given, wherewith they were fed in desert 40. Winters, as it is said josua. 2. Also the same day that it fell, that time was Palm Sunday. And our Lord drove out of the temple buyers and sellers, after that he was received worshipfully with boughs and branches of Palm and of Olive. Also the day of Cene, that we call shéerethursday, pertaineth to Easter. Of Pentecost. chap. 32. PEntecost was a solompne feast among the Hebrews, as it is yet among us; and it is the fifty day after Easter. For as the people of Israel in the fifty day after that they had hallowed Easter in Ramosse, they came to mount Sinai, and received the law, as it is said Exodus 19 So, the fifty day after Christ's passion, the holy Ghost was given to the Apostles in likeness of ●●eye tongues: for that they should be renable of speech, and have good facundity in all manner of language, and servant in love of charity. This feast is called Penthecostes, & hath that name of Pen●a, that is five, and Costs, that is ten. For five times ten days passeth from Easter to Penthecost: and be departed and divided by seven weeks, for seven manner graces that was given to christian men in coming of the holy Ghost. And about Pentecost is time of chivalry, & also of orpednesse. And then young knights be gird with the sword of chivalry: and then is time of cleanness of dryness: For then the Sun heateth strongly the over part of the earth, and wasteth and consumeth the sliminess, and all superfluities of humours: and so he cleanseth and drieth the earth. Also then is the time of all gladness, of joy, and of mirth. For then all beasts and fowls live in most love. Also it is the time of nurth and of greenness: for namely then herbs be green, and woods bourgen, spring, and spread Also it is the time of good smells and of sweetness. For flowers in gardens, woods, and m●●●ower give sweet smells all about. Also it is the time of sweetness and savour: for then heat of heaven defieth moisture in flowers, and changeth them, and turneth into sweetness: And therefore then is covenable time to make home, & namely that time Bees use and haunt herbs and trees, because of the flowers, as Aristo. saith: and the honey that is gathered in springing time, is much more sweet than honey that is gathered in Harvest time. Also it is the time of riping: for in hot countries about Pentecost, corn is ripe and gathered: and therefore in li. Num. it is called the time of new fruits. For in the Feast of Pentecost it was ordained that men should offer bread of new corn: also then is the time of pasture, & of plenty of herbs & of grass: and therefore then as well horses as other beasts be fat for the plenty of new grass: also then is the time of hardiness and of boldness: for that time by strong impression of heat of the Sun, Cholera is kindled, and by kindling thereof about the heart, wrath and hardiness is excited in beasts: and therefore that time is most covenable to move war and battle against enemies. Of Cenophegia. Cap. 33. CEnophegia is a feast among the Hebrews, and it is called Pitching of tents: and was hallowed in mind of the speed and passing, when they passed out of Egypt, and dwelled in tents, as Isidore saith. And so Cenophegia hath that name of Scenon, in Greek, that is a tent. And this solemnity was hallowed alway in the month of September: for when all the fruits were gathered, they gave of each tithing to our Lord. And namely then they used gladness, joy, and mirth, and covered their houses with boughs and branches: and they bore in their hand fruit, that were Apples of Cedar. And in the tenth days of that month they hallowed three manner of feasts the self same day, that is to wit, the feast that is called Festum expiacionis: and another Feast that is called Festum afflictionis: and the third feast, that is called Festum propiciacionis. For the same day the highest Bishop cur●red and came in with blood of a red young Ox, and washed and cleansed that holy place, that is called Sancta sancturum. And therefore it was called Dies expiacionis, the day of cleansing: The same day the people fasted, for their trespass that was done in worshipping of the Calf in desert. And therefore it was called Dies afflictionis, the day of punishing. And that day was called Dies propiciationis, the day of mercy and forgiveness. For in such a day they heard tell that our Lord was pleased, and had forgiven them the trespass of worshipping the Calf. Of Encenia. Chap. 34. ENcenia is the dedication and hallowing of a new Temple: for Common in Greek, is new in English. The jews hallowed this solempnitye in diverse times of the year, at the Temple was new builded, or else new appareled in diverse times: as it is read that judas Machabeus hallowed and renewed the Temple. 〈…〉 Marhab. 4. FINIS LIBRI NONI. ¶ INCIPIT LIBER DECIMUS. DE MATERIA ET FORMA. THE foresaid treatise ended of the properties of time, and of the parts thereof. Now we shall treat of the neither and material creatures, of the properties of Elements, and of those things that be compounded thereof. ¶ Matter and form be principals of all bodily things, as it is said in libro de unitate materie & form. And privation of matter and form is naught else but destruction of all thing: and matter contrary to unity and unlike thereto, as it is said there. And the more subtle and high matter is in kind, the more able it is to receive form and shape. And the the more thick and earthly it is, and the more feeble from heavenly kind, the more feeble it is to receive impression, printing of form and of shapes, as it is said in libro de quinque jubstontiis. And as it is said there, matter hath this property, that it taketh form and shape, and to be taken and held, and is not held. And matter is principal and beginning of distinction, and of diversity, and of multyplyeng, and of things that he gendered: as it is said in Septimo Metaphisice. For thing that gendereth, and thing that is gendered be not diverse but touching matter. And therefore where a thing is gendered without matter, the thing that gendereth, and the thing that is gendered, be all one in substance and in kind. As it fareth of the persons in the trinity. For matter is caused of two, dealing and departing a twain of singular things, as Aristotle saith 4. Metaphisice: the departing and dealing of special in singular things is by matter, and not by form, as it is said. 10. Metaphisice: and so in substance, and being under one form, is one matter, and under many be many matters. Also proper matter proprieth to him his own form. Also matter of natural things, is matter that may be endless being, because of continual quantity and matter is subject of continuance, & quantity in length and breadth & deepness. Therefore accidents may not be delee, but by the dealing and quantity of his subject. Also matter is called ● for he may be dealt in endless many parts, for he hath appetite to endless many forms and shapes: and therefore be cause that his appetites be not restrained, neither limited in certain. And for he hath inclination to endless many forms and shapes, is called endless, & not that his virtue is endless, & not limited in certain, neither constrained as the virtue of God. And therefore Plato saith, that matter floweth without straightening ● but if form stint the fleeting: and therefore bodies that have much of the matter, and little of form, wax and grow hugely, as it fareth in trees. And therefore bones have title feeling: for they have much earthy matter, as avice saith: and in matter is hid a manner active might, that is a manner of unperfect form: and this might is common to two contraries. Therefore when that might is brought to deeds, & hath taken shape, anon he hath appetite to be under a contrary shape. As this might is indifferent to heat & to cold, when he hath indeed received heat, anon he hath appetite to receive contrary. And so no forms of things, that be corruptible and genderable, may sufficiently and at full have active might in matter. But that alway it hath appetite to be fulfilled by another shape. And that form is not fully, it may not be brought into the matter but by corruption of the son that is therein: then as the virtue of the thing that worketh and cometh into the matter, and corrupteth and destroyeth the form that is therein: So it exciteth the active form to a contrary form: and giveth thereto some more perfect being, till it be under the most perfect being of form. These properties and many other, matter hath, and it were to long to reckon them all in a row. But look before in li. S. de Bonitate mundi. Of form. Chap. 2. OF the properties of matter, that be now rehearsed, followeth the properties of the self form. And Aristotle saith, in lib. de quinque substantijs. Forma, is as it were light giving to all things fairness, being, and sign and token. And form or light that is shed and cometh into matter is feeble and dark, as the receiving of matter asketh. And of form is diversity, by the which one thing is diverse from another, as he saith. And some form is essential and some accidental. Essential form is that, that cometh into matter, & maketh it perfect: and accordeth therewith to the perfection of some thing. And when Forma is bad, than the thing hath his being. And when Forma is destroyed, nothing of the substance of the thing is found: Therefore in Philosophy it is said, that Forma with matter is cause of all accidentals. And Forma accidentalis is not the perfection of things, nor giveth, them being, as it is said, S. Metaphisice. But each form accidental needeth a form substantial, that is cause of form accidental: and each form is more simple and more actual and noble than matter. Therefore in li. de Anim. libus Aristo. saith, that form hath itself as, it were a man. For it may inform many matters, as a man may bring many women with child. And so the form asketh, that shall be printed in the matter, the matter aught to be disposed, and also arrayed. For if fire shallbe made of matter of earth it needeth that the matter of earth be made subtle, and pured, and more simple. And if againewarde: then againewarde. And form maketh matter known. For matter may never be seen nor felt but by substantial form & accidental, but it be by way of privation: As darkness is seen, is seeing nothing: and silence is known, if no sound be heard, as Calcidius saith super Pla. And the Commentor super .1. Metaphisice, saith, That matter is cause, that we see things that be made. And so nothing is more common and general than matter: and nevertheless nothing is more unknown than is matter: for matter is never seen without form, nor form may not be seen in deed, but joined to matter: and whereas is more of form, there is less of matter: as it is said .4. Metap. And againward, where more is of matter, there is less of form. And the further matter is from nobility of form, the more gross it is and unpure, the more unworthy & dark. And some form is spiritual, and some corporal and bodily. And some corporal form is heavenly form: and some elemental. And heavenly form is to active, that it fulfilleth all the appetite and desire of his matter. Therefore for the presence of the form, the which fulfilleth and perfecteth wholly the heavenly matter, the substance of heaven may not be destroyed nor corrupt, but rather by his form that is most perfect in his deed, is kept in everlasting being. The elemental form may not fulfil so great might in his matter, nor make so perfect the appetite thereof: and therefore he leaveth somewhat of his material might of the matter not perfectly fulfilled: wherefore alway elemental matter requireth new form. And therefore such bodies be alway, corruptible in might, and all indeed: and the more noble and spiritual the form is, and the more separated and sundered from the conditions of matter: the more able he is to work, and the more virtuous: as it fareth in Angels, whose substance hath no bring of matter, as it is said .3. De anima. In things that have matter, is not intellect. Nevertheless I affirm not, that Angels have not matter in their form: but whether the being of Angels be only compounded of spiritual matter and form, or no. This is held for certain, that the substance of them in comparison to bodily things, is most simple and most actual: as a spiritual form is more actual than a bodily form as Albumasar saith: and so in comparison to matter of every meddled body, the form is more noble: and the form of element is more noble than the form of a meddled body: and the form of the fift body, that is heaven is most noble. But in nobleness and actualtie in deed of spiritual form, whether it be Angel or man's soul, passeth without comparison all material forms: and of properties of matter and of forms, & as it longeth to this work: this that we have treated sufficeth for this time. Of Elements. cap. 3. AS Constantine saith, Elements be simple and lest particle of a body that is compounded: & it is called least touching us. For it is not perceived by wits of ceiling. For it is the lest part, and last in undoing of the body, as it is first in composition: and is called simple, not for that an element is simple, without any composition, but for it hath no parts that compowne it, that be diverse in kind and in number, as some meddeled bodies have: as it fareth in metals, of the which some parts be diverse: For some part is air, and some is earth, and so of other. But each part of sire, is fire, and so of other. Elementum hath that name, as it were Ilementum, as Isidore saith, of I'll: for that he hath matter of all bodies, and as it were the first fundament: and other men mean, that he hath that name, as it were Elementum, or Alimentum. For all bodies be nourished, fed, and increased, by qualities of Elements, Qualities of Elements be roure: Two work, as heat and cold: and two of them suffer, as dryness and moisture. The accord and difference of these, be more plainly described before in the third book: Look there. Even between the qualities of elements, is contraciousnes and strife, by reason whereof they work togethers, and suffer, and engender, and corrupt. And though the Elements be never so contrary, every each to other: yet by influence of heaven, and virtue of Planets, they be reconciled in their doings, and brought to accord: and therefore they be oned & joined with a wonderful bond in kind. For fire and air accord in heat, though they discord in dryness and moistness: and air and water accord in moisture, but they discord in heat and coldness. And water and earth accord in coldness, though they discord in moisture and dryness. Fire and earth that be elements in place most far asunder, accord in dryness, and discord in heat and coldness: for earth is substantially most cold, and fire most hot: and of the four elements these two be most noble, & most pure of substance, and most light, that be air and fire, and therefore they move fromward the middle toward the roundness, and move kindly upward. And these two elements take nobleness and worthiness touching virtue in working & substance of the body of heaven, of that which they receive influence of movablenesse and of virtue: for the virtue of heaven giveth first influence upon the sphere and roundness of fire, and by and through the fire, upon the roundness of the air: and therefore these two Elements be more high in place and stead, than other Elements: more able to move, more pure & clean, and subtle, in substance, more clear and bright in form, more virtuous in working and deed And the two neither Elements, water & earth, be kindly more heavy than the other twain, and move fromward the roundness, toward the middle downward, and by gathering of parts & compaction, they be sad and boisterous and therefore they be thicker, sadder, & dimmer, than the other twain, & more material, & have more of matter, than of form: & so for sadness from the sphere a roundness of heaven, they be not so obedient to the virtue of moving of heaven as the two other elements be. And elements be never idle: but be continually in doing & suffering: & so they never rest, nor cease off generation & moving. And though the earth rest of moving, yet it never resteth nor ceaseth doing & working: and as they be not idle from doing, so they be not barren of araieng or adorning, for each Element hath his araieng & ornament. The fire hath stars, the air hath birds & fowls, the waier hath fishes & beasts that swim therein, the earth hath beasts the move & go therein, as Beda saith. Of the which by help of God, somewhat shallbe shortly said. ¶ Of Fire. Cap. 4. FIre is a simple body most hot & dry, as Const. saith, & hath kind appetite to be above the air: & if fire be violently holden in the air or in the earth, it passeth little & little into soft air, & vanisheth, as Isid. saith. Denis in Hierarchia Angelica cap. 12. teacheth the properties of fire, and saith in this manner: Fire is a sensible body, more excellent and subtle than all other bodily things, and is next the spiritual kind: and thereby it is showed, that it is most unlike to other things. And fire is in all things, & custometh to give itself into all things, & is not removed out of all things. But yet it is privy & hid, unknown, unmeasured, unseen, & somedeal bodiless: mighty to his own working, movable, giving itself some deal to all thing that cometh him nigh, and moveth all things that be partners with him, and reneweth all thing, and is warden of kind, and brightneth with wrapped brightness, he is clear distinguishing, sprankling, and leaping, feeding, and moving upward, and passing downward, sharply high, & not taking shame of decreasing, always movable, taking, & changing, coming again into itself and working mightily. These words of the holy man Denis, are most dark and mystic, and descriueth fire touching his substance, virtue, and working: and for declaration of the foresaid words we shall shortly rehearse the words of the Commentour upon the same place. For among all elements, fire hath the highest place, and that for he hath most light kind, and therefore he is called high, for he wanting weight, seeketh and desireth the high place: and is above all other elements. And except fire, all that is bodily, is kindlye under fire, among all Elements, fire hath the most pure and subtle kind: and therefore he is called some deal bodiless, for by reason of subtleness of his substance, it is not seen without subject matter. Therefore it seemeth, that fire is most nigh to spiritual kind: for some deal it seemeth, that fire is middle and mean between seen things and unseen. Inasmuch as he nigheth to neither things, he is bodiless: and inasmuch as he nigheth to the over parts, he is bodily. Also he hath kind more actual & more strong in working, than other Elements, and therefore he is called unmesured, for his virtue and working increaseth without end: For if matter that fire worketh in, were endless, as long as the matter sufficeth, fire faileth not, but worketh always. Also he hath full privy kind, and therefore he is called hid: for in his being, he is not sensibly seen: And he is called unseen and unknown, for fire is not perceived, without matter subject, that is the matter that fire worketh in. Also what fire is in his beginning and substance, uneath wit may know. Also he hath virtue and kind more movable than other Elements: and therefore he is called movable and mighty of all things: for in fire is the head & virtue of moving, for he moveth himself and other, and is not moved by things that be lower than he. Also he hath kind more clear than other neither things: therefore it is said, that he brightneth, for he brighteneth all things with his clearness, but that is with wrapped brightness. For bright beams of fire, shine without, but they be wrapped, for they foume again to the privy bosom of their own substance, and be hid from our sight and feeling. Also of subtlety of his substance, fire hath virtue more sharp and more thirling than other Elements. Therefore he is called sharply passing, for by moving of his own virtue, he entereth and thirleth all things without resistance and let: and so fire hath virtue to make himself and other things known and seen, and to make difference and distinction. For in showing of himself, he showeth other things that be present, and presenteth colours, figures and shapes to them to the eyen, and therefore he is called clear, & openly discreet and distinguished. Also fire hath virtue to draw neither things to the other, for the matter in which fire worketh, fire maketh stretch, & maketh it thin, and departeth it, and draweth it upward by violence of his heat: therefore he is called feeding beneath, & drawing upward. Also fire hath virtue of renewing: for all things were aged, and old, and fail, if they be not kept & saved by virtue of fire, as it fareth in old men, in whom kind heat faileth. And he is called renewer of all things, & warden of kind: For without virtue of fire may no virtue of bodily kind, endure nor abide. Also he hath virtue of changing: For he overcometh all things, that he worketh in, and changeth it, and turneth it into his own kind. And therefore he is called receiving, and taking, and changing: for the matter in which he worketh, he receiveth and taketh, & forfaiteth it not, but wasteth it, and turneth it to his own likeness. And fire receiveth and taketh, and is not received nor taken: for when that thing is which he worketh is spent and wasted, he withdraweth, and leapeth and turneth again: and therefore he is called leaping, and turning again. Also he hath virtue and kind to common and to spread himself without dimunition and decreasing. And therefore it is said, that he taketh not, neither receiveth despite nor villainy of minishing and decreasing: for as fire increaseth not, when he burneth outward, so when he is received, he minisheth ●oot● nor taketh worship, in that it seemeth, that he increaseth and waxeth: nor ●●●alanie in that he seemeth less, and decreaseth. Also fire hath: virtue and kind of purging and of cleansing: for fire purgeth and cleanseth off sinder and rush: & amendeth metal, that he may not wast● Also he hath virtue to change savours and humours, and therefore he seetheth and defieth in the body, humours, & was steth superfluities, that be therein; & maketh them oft savoury and wholesome: Also he hath virtue for to shed and spread his substance into the substance of all meddeled bodies, for in all things, he is closed and unseen, though he cannot be seen indeed closed in all things: & this is known, for of froting and smiting of hard bodies together, fire cometh, and is smitten out of bodies, in whom men deemed no fire to be. Also fire, by his substantial subtleness, hath virtue to join and unite himself to other bodies, as it fareth in fire hot iron, and in burning coals full of flame, and in other such: in the which all the parts of fire be joined to all the parts of iron, & to all the parties of coals, that it would seem one substance, and the sensible distance of the other, is perceived nothing at all. Therefore Philosophers define three manner of kinds of fire: for fire is light, and fire is flame, & fire is coal, Fire is in his own sphere, light: but fire is called flame, in airy matter: and in earthly substance and troubly, & boisterous matter, fire is called coal. Fire hath these properties and many other. Sock before li. 2. in tractatis de ordine Seraphin, and li. 3. in tract de qualitatibus element. ca 3. of heat: and this that is now spoken, is sufficient for this time. ¶ Of flame. Cap. 5. FLame is a fiery matter spread in airy substance. For air of subtleness of his substance, & mediamly nearness the which it hath with the sphere of fire. it is light fired, and changed into fiery nature: and as the substance of air is more pare, so the flame is more light & clear, and seemeth more like to kind of light. And he ●●oueth kindly upward, and stretcheth from every part of the thing that is kindred, and cometh by by 〈◊〉 into a sharp shape, as it were into the shape of the point of a top, or of a sphere, and is shapen in the end as a Pine apple; & so in his point & sharp end he p●inteth therein the working of his heat full strongly. And therefore in the most innermost point of his shape, that in a top wise, he is most hot, & seateth on fire, and burneth soon, matter that he toucheth: and he is coal read, after as the matter that he worketh in, is disposed: and so if the matter be troubly, If the fire be thick with smoke. he giveth him and dark light: and again ward, if the matter be pure & clear he shineth and giveth bright beams all about. Flame: lighteneth dark things, and showeth things that he hide, and maketh them known, & showeth the way to wayfaring men, and the perils of ways: for by reason of his lightness, and movablenesse of the airy matter, in the which flame worketh, he is in continual moving, and resteth never. A full little puffing of wind, kindleth and stirreth up flame: and if the puff be too strong, it sheddeth and quencheth flame. Alway flame purteth the air not upright, but a manner winding about. Therefore be moveth round about, and kindleth things that he toucheth, do ●●●de Marcianus saith. Therefore Volcanus was lame, Vulcan is termed to be jupiters' smith & is also take a forfite. when juno had thrown him to the ground, as feigning of Poet's means. By violence of his meaning stain smileth together parts of the matter, that he worketh in, and maketh noise and down; by smiting and beting togethers of the parts. Flame busieth to move upward, & draweth from the neither parts, upward, to the which he is incorporate. ¶ Of smoke. Cap. 6. SMoke is a vapour dissolved and departed by virtue of heat, out of the most subtle parts and humours of matter: and hath heavy parts meddeled with light parts, of whom he taketh darkness and ●luteh●. And therefore he maketh the air black, and turneth it into smoky kind: and smoke of the thickness of his matter; taketh bitterness. And by the sharpness thereof, he grieveth eyen, aside ●●●aheth them drop out scares, and grieveth the sight notably, and pierceth and cometh in by his sharpness, to the brain, and grieveth the spirit of feeling; and kindly spirit also. And therefore in Animalium it is said, that smoke of the snuff of a candle, grieveth females that go with child: insomuch that if a Marc in travail of foaling smelleth such a smoke, she shall sole a dead, col●e. Also smoke is enemy to Bees, and grieveth Falcons and other wales of pray. Also smoke dieth soon after that he riseth, as the Gloze saith: upon is the word, Sicud virgolae fumi: for it moveth swiftly upward, and passeth away, and vanisheth hastily or suddenly. Smoke cometh of fire, and is seen ere the fire be seen, and is moved with the wind, and dispurpled, and diversly borne about. Also smoke showeth out of what part the wind bloweth: for smoke is moved thetherward as the wind bloweth it, as Gregory saith. Smoke maketh the houses black, and infecteth them; and nourisheth, and gendereth soot in the roof, & in the walls. Smoke draweth to corners and places, and printeth therein; & abideth also for a token of infection. Also smoke that is resolved, and cometh of sweet smelling spicery, pleaseth, the swit of smelling, and is good for the brain: for it comforteth the spirits of the breast, and of the heart, & restoreth the head, and straineth and bindeth noyous running of rheum, and drieth and consumeth and wasteth and straineth such; n●●●●l running and openeth pores that be stopped, and pierceth and cometh inward to comfort the sinews, and driveth away Adders and Serpents, & and other venomous beasts that creep. For Adversary Serpents hate all smoke: and namely smoke of good smelling, as Gregory Called & fumosity of & brain hoyling from the stomach to the head, or evaporation. saith. Also smoke that is cese harden cometh of meat and of drink, 〈…〉 Strength of heat cometh up to the brain, and stoppeth the sinews of séeling, and breedeth sleep, & bindeth the utter wits of séeling: and to gathereth kind heat inward, and comforteth and helpeth the virtue in the inner parts. And if the smoke be Melancholic, or too sharp and ●iting, or venomous, and resolved, and ●●nueth of meat or of drink, or of ●oyfull medicine, is passeth up to the brain, and grieveth the virtue of feeling, and breedeth dread and fear, as it fareth in Melancholic men: and awaketh frenzy: and woodness, as it doth in them that have Lethargy, sleeping evil. Also he withdraweth wit & use of reason, as it doth in Epitentes, that have the falling evil, and bringeth in many other evil passions and ●oyfull to the body. Also in sake that is drawn up out of the earth or out of the sea by virtue of heat, infecteth the air, and maketh it thick, & breedeth clouds and mist, and is matter of wind and of ●emness, and of other passions of the air, and withdraweth from us the Sun beams in the air, and maketh them dim. This that is said of smoke is sufficient for this time. ¶ Of a coal. Cap. 7. A Cole is ●re incorporate indeed, and joined to earthy matter, as Gregory saith: and so are by his incorporation and joining to greater and thicker parts of earthy matter and meddled therewith, is held beneath by a certain violence of kind. And so as fire in flame moveth upward, so in a coal it falleth and moveth downward by heaviness of matter, Also when a coal is set on fire, it turneth into redness, & when it is quenched, it is wrapped in blackness, and loseth all the first fairness and likeness of fire: and the fairer it was by his first joining to the fire, the more unseemluly he seemeth, & the more unlike in quenching of the fire. And in a coal substantial moisture is all wasted, and therefore it is soon broken and bruised, when the humour that hath cause of joining ●● parts is all wasted by violence of fire. And therefore in a coal, that is quenched one part is soon broken from another: For in his substance is nothing found of moisture, by the which the parts cleave, and were there held together, as Gregory saith, when only the earthly parts leaven and abide by mastery of dryness, is often soon set on fire: but after that he is kinled he is as soon quenched, or sooner, so that therein is nothing found nor seen of fire, and that is because of the blackness. By his blackness a coal defileth and smotcheth, and berayeth all thing that he toucheth. Also fire of a coal hath most sharp fire, and most mighty in working in thirling and in piercing; Therefore by his sharpness coal soudreth iron, and desolueth and slaketh the parts thereof, and maketh it soft. Also with his sharpness, coal grieveth the head, and coal raked in ashes, holdeth and keepeth air, and coal uncovered and set in cold air, falleth into multitude of ashes, and suddenly vanisheth away by itself, as Gregory saith. And ●ire of a coal burneth and grieveth the soles of the feet, that tread thereon. Cole quenched, through if grieve not with burning, him that treadeth thereon, it maketh crushing and great noyle. ¶ Of a sparkle. Cap. 8. A Sparkle is a little particular of fire, broke of fiery matter, by virtue and réese of fire, that departeth it. Therefore the moving of sparkles is sudden moving: for it is suddenly departed & dealt, and moved upward, but by heaviness of the earthy matter, it falleth to the middle downward, at last. Also for the moving thereof is clear and bright as a star, by shedding of fire, and sparkling in the earth, it seemeth green with beams of light: and therefore the moving thereof, is as the moving of fire worketh and is virtuous. For of a little sparkle in a heap of tow or of tinder, cometh suddenly a great fire. By changing of air, sparkles vanish suddenly & be quenched, and abideth nothing of them but ashes. By temperate blast of wind, sparkles he kindled, and quenched by strong blast, and thirleth the air by putting: but in thirling the air, it changeth & soindeale altereth it: the stronger the fire is, the moving of sparkles and swiftness is that more. Of green matter & of moist, cometh great sparkles and strong, thirling and piercing in the toing and working: but they be few, & not right many in number. ¶ Of ashes called Favilla. Chap. 9 AShes be called Favilla, and have that name of Fovendo, nourishing & keeping, for they keep fire and cover it, and Cinis is little ashes left of quenching of sparkling matter, as Isid. saith, & Favilla is small ashes, pale & dry, & light in the utter part of a fiery coal cleaving thereto, and dimmeth the shining thereof, and slaketh and abateth the strength and the ferventness of the coal, and it is sparkled with a little puff and blast of wind: & when it is sparkled, der it is ever after gathered again, as Gregory saith. It is soon set on fire and on flame; but for default of feeding, it is suddenly quenched: also fixie embers is ravishing of wind: & when it is quenched, it moveth downward by his own weight: for it moveth downward by his own moving and is born upward, by the force of other things. ¶ Of ashes called Cinis. Cap. 10. AShes be called Cinis, & hath the name of Cadendo, falling; for it falleth & is gendered & resolved of substance of earthy matter by strength of heat, as Isid. saith: & ashes be lost & of unworthy colour, of bitter and sharp biting savour, & have full little & small parts, that be soon scattered with a little blast. Also ashes have virtue of cleansing: therefore it is good & helpeth to washing of clotheses. Also it hath virtue of gnawing, & biting, & of drying, as Con. saith. Also if ashes be hot, it keepeth & saveth fire that is ra●ted therein, & if it be cold, it quencheth & destroyeth fire, that is raked therein, also by great blowing & violence of fire, ashes changeth his viles obscure shape sometime into the likeness of glass, and into fiery likeness & clear. For of the matter of ashes, glass is made, as Gregory saith. And ashes hath this default & imperfection, that though he be every day a●oys●ed and wet, and sprung with rain, yet he is always barren. And so the earth, that ashes toucheth, it maketh not plentrous: but if the earth be barren, ashes maketh it more barren, and more vile and unseemly in all things. FINIS LIBRI DECIMI. ¶ INCIPIT LIBER VNDECIMUS. DE AERE ET EIUS IMPRESSIONIBUS. Air hath that name, for he beareth the fire, and is borne of the water, as Isidore saith. And some of the air pertaineth to the earthy part, & some to heavenly kind, as Beda saith: for the over part of the air, is pure & clean, clear, easy and soft: For moving of storms of wind and of weather, may not reach thereto: and so it pertaineth to heavenly kind. And the neither part is nigh to the sphere of water & of earth, and is troubly, great and thick, compact of moist and earthy vapours and corpulent, longeth to earthy parties. And this part of air bringeth forth of itself divers kinds of things. For as Isidore saith, air strongly moved, maketh winds, lightning, and thundering: drawing together it maketh clouds, thick, and rainy: and when it is congealed, it maketh snow and hail: and when it is disparckled, it is clear weather, as Isidore saith, and Beda also, & hath more thickness and clearness than other Elements. And Constantine saith, That air is a simple Element, substantially moist and hot, by his own kind and substance. He is moist, and by kind, of the roundness and sphere, that nigheth thereto, it is hot, and therefore by property of either quality, the air stretcheth kindly all about, from the over part of earth and water, is the sphere of fire. And by subtlety of his substance and thinness, air is clear and bright: and so because of his clearness, he receiveth influence of the virtue of heaven, and impression and printing of the light of the sun, and are giveth breath to all men and beasts, and is breathing of all men and beasts, and proper dwelling place of fowls and birds, and he creature with soul, may ly●e and: ●●ene without air. And because of his substantial lightness, air is kindly movable and also changeable, and may be turned into contrary qualities. Therefore oft times he is changed by vapour of the earth and of the sea; for if the ●apour stink, and is s●●rape and venomous, the air is corrupted and in●ceted, to the which, such pestilential vapour is meddeled. ●●●● if smoke be resolved and cometh of pure substance and clean, and is of y●●●●uou● and smell, by incorporation and meddling with such a sweet smoke, the air receiveth and taketh a quality that is friendly to kind. Also the air that beclippeth be, is to be most pe●●cable and necessary, for need of breath, and also for continual fostering and nourishing of the spiritual life. And if the air be clear, bright & clean, than the humours and spirits shall be clear and bright: & if it be troubly and mystic, humours shall be troublous and spirits shall be great and thick and infected, as Constantine saith, and Philaredus also. And so the air is the Element of bodies and of spirits, for venting of air, coming to spirits, is cause of amendment of them, and of cleansing, and of purgation, and of swaging and letting humours, that they be not burned. For air received and drawn by the lungs to the heart, and by the heart to all the body, giveth temperance thereto: and so the air transposeth and changeth most the body: for he passeth to the inner parts, and the spirits, and is meddeled with the substance of them, which give life to the body. And so if that the air be pure, and mean in his qualities, & temperate, it profiteth most to keeping and saving of life: and if it be corrupt and distempered, than air grieveth most the body and corrupteth it, as Constantine saith. And the farther air is from the earth and the nearer heaven, the more clean and pure it is, and the more like to the cleanness of heaven: and the nearer it is to the earth, the more cold and fat, and the more like to the quality of the earth it is. And so of vapours, that be drawn from the earth, into the inner parts of the air, divers and contrary things be gathered in the air: and the more great and thick the air is, the more strongly the Sun printeth therein heat of his beams, by rebounding and smiting togethers, and breaking of beams of the Sun And of rebounding of the Sun beams in moist air and thick, divers colours be gendered therein, as it is said, lib. 3. Meth. as it doth in the rain bow, and other such impressions. And thickness of air cometh of three manner causes: Of vapours that meddle their earthy and greater parts with air: or of coldness, that freezeth the cold parts of the air: or of generation of new air, taking in itself meddling thereof, and by putting it to the first air, the air is made thick, as the Philosopher saith. And thickness & subtleness of air, cometh of contrary cause: of wasting of vapours that come up of strong heat, that make the air thin and clear: of generation and fiery parts that be gendered of parts of the air, by the lest thinness of his moisture, made by certain working: and by strength of heat, the air is turned into fiery kind. The substance thereof & quality of air, changeth in many manner wise, as he saith, and first by nighness to the sun, or by virtues of the sun: for the air is made hot, when the Sun nigheth to us ward, as he is made cold, when he passeth far from us. Also by changing of rising and down going of stars: for stars, as well Planets as other, be cause, why the air changeth in his qualities. For when the Sun is with a star, that breedeth cold, as with Saturnus, in a cold sign, then is bred strong cold in the air: and if the Sun be with an hot planet, as with Mars, he is cause of passing heat in the air. And so it is to be understood and perceived of other. Also changing of air cometh of divers disposition place & stead of the earth, for in the North side, air is cold and dry, the South wind is hot and moist, the Western wind is cold and moist, the East wind is hot & dry. Also of highness and lowness of the earth: for in mountains and hills the air is cold, and in valleys hot: & Const. telleth the cause thereof in Pantegni, & saith, that the Northern wind cometh out of a high place, from a high circle, and so he passeth freely and without impediment, and cometh to his place, and stirreth & moveth airy things, and maketh them subtle, & so maketh them cold: for all subtle things, while they be high, by moving be made cold: and in valleys and low places, air abideth and resteth, and so is hot. But M●crobius telleth and showeth another reason, and saith, that this cometh of gendering of beams of light, which are multiplied in valleys: and for thickness of vapours, that be thicker in valleys than in mountains & hills: and therefore snow melteth sooner in valleys than on hills, for in valleys more heat is gendered of the Sun beams, than on Mountains. And this accordeth with Aristotle. 1. lib. Met. cap. 4. where he saith that multiplication of light beams coming to the earth, as to the middle point, is cause of this heat. And also such rebounding and gathering of light beams in sharpness of corners, and also abiding is cause thereof. Also changing of air, cometh of nighness of the sea: for nigh the North sea, the air is cold and dry, by cold vapour and dry, that cometh of the sea: for there heat is feebled, and hath little mastery, and therefore the North sea is but little salt, and the Sea that is called Ponticum is as it were frost. The contrary is the South sea, for the cause is contrary. Also changing of the air cometh of nighness of carrion, or of marryse, for by corruption thereof, the air is infect and rotten, and made pestilential: and this rotten infection of air cometh often in the end of summer and of harvest, for then by his own kind, the air is thin and clean, and therefore it is the more changeable. Therefore such corruption falleth therein by meddeling of evil fumosity, that cometh up of the rottingnesse of carrion and of marryse or of other corrupt things, as joh. saith. Therefore this that is said of the air in general, sufficeth at this time. ¶ Of fire parpendicular. Cap. 1. NOW we must speak of impressions, that be gendered in the air: and first of the impressions that be gendered and come of hot vapour and dry, as the impression that is called, Ignis perpendicularis. That impression is sometime seen in the air, and seemeth fire: and is naught else but impression gendered of hot vapour and dry, that is drawn up in the first part of the air with breadth in the neither part, and length in the over part, with figure and shape of a flame, shaped as a shield, and kindled by fire and moving of heaven. The second is called Ignis longus, long fire, and is impression gendered of hot vapour and dry, in the overmost part of the air without breadth openly known, in comparison to his length, and is set on fire and flame, by moving of the firmament, and by virtue of fire, & this impression is called, a Dragon spouting fire. The third impression is named Candela, and is gendered of hot vapour and dry, in the over part of the air, with little length and breadth even like much: but for because of fire, and moving of heaven, it seemeth round in shape, burning as flame. The fourth impression Aristotle calleth Aslub, and is double: one moving upward, and another downward. And this impression is gendered of subtle vapour, hot and dry, in the overmost part of the air, with great length and breadth, and proportioned togethers when it is strongly set on flame and heated by fire, and by moving of the firmament, than it moveth upward for subtleness of matter, and for strength of burning flame. Another impression is called Aslub descendens & is gendered of hot vapour, dry, and thick, with evenly length & breadth, & is gendered in the over part of the middle region of the air, and is set in burning flame by fire and by moving of heaven, and moveth downward, because of cold that is there about, and because of heaviness of great matter and thick, as Aristotle saith. These be impressions, that the people ween to be stars, that fall by night down from heaven, and fly upward to heaven. ( * Addition. As concerning the wondered operations of fire, it is reported off in holy scripture, that Sidrach, Misach, and Abednagon, being cast into the hot burning Oven, the fire did them no harm, and yet it used his own kind, to burn up the formentors. It also consumed the sacrifice of the prophet Elias, against the malice of the false Prophets of ●aal. It consumed the Captains over fifties at the voice of Eliah. The Lord God appearing to Moses, was seen in a bush of fire, and yet the bush not burnt. Poliderus Virgilius, in his eight book of the Histories of England, maketh mention of Emma, mother of Edward, the second King of England, being vn●usllye accused by Goodwin, which after many attempted injuries, ceased not to accuse her of adultery, with the Bishop of Winchester, the King therewith greatly disquieted: the Queen to open view cast herself into a great fire, before her entrance there in, cried with a loud voice, that these burning flames might consume her body, if she were culpable of the faults, whereof she was wrongfully accused: and having ended this talk, she passed through the fire, in good safety, so the great astonishing of the King and beholders. Guendolena, as Gratianus in his Chronicle reporteth, the wife of Henry the 15. Emperor of the Almains, tried her accusation in like sort. It is also written of Policarpus, whom the Roman Emperor Verus, persecuted, with other Martyrs. He being cast into the fire, the fire vanished away, & when those wicked tyrants could not prevail by fire, they slew those holy people with swords and weapons, whose blood crieth vengeance for such tyranny. Many hidden virtues are in fire, and wonderful operations, it breedeth kindly heat in bodies: it is the Nurse of life: it appeareth airy in the Sun, from the Sun, in Comets: it kindleth in herbs, plants, metals, worms, fishes, and stones. ¶ Of Windes in general. Cap. 2. THere be other impressions engendered of dry vapour, as wind, the which (as Aristotle saith) is moving of dryness of vapour, drawn up from the middle of the earth with air, and incorporate in the air with some heavenly virtue. And so (as Beda saith) wind is naught else but air moved and shoved about, of fumosities and smokes, that come up from the earth, and shoveth & putteth the air, wind is gendered, as he saith. But in Topicis, Aristotle repriueth this description: for a thing that is described is not generally showed of his description: For not every air that is moved, is wind. It needeth that there be full strong shoving and putting, and that a great deal of the air be put and shufte long time, else it is no wind. Therefore Constan. defineth the wind in this manner: Wind is cold vapour and dry, resolved and departed out of the earth and of the water, by heat and by his incorporation, putting and moving the air strongly. Other men put, that the cause of wind is clouds that be in the air, and move and thrust with their heaviness and weight, & shooveth hither and thither, and of such moving, and putting, and shaking of clouds, cometh wind. And other tell, that wind is gendered of beating together of arms of the Sea in four parts of the land. For if the South arm of the Sea beateth and striveth in the North, than the sea moveth Eastward: and by the moving thereof, air is moved, and thereof cometh a wind, that is called Subsolanus, the Southeast wind. And when he beateth and striveth in the west: then cometh a wind, that is called Zephyrus, the west wind: & againward. And if the East arm and the west arm beat and strive in the South, then cometh a wind, that is called Auster. If it be in the North, there cometh a wind named Boreas. Of other middle ebbing & flowing of the sea, they say, side winds be gendered. And yet other men tell (as Beda saith) that out of dens of the earth, cometh wind in this manner, for air is of slippery kind, and therefore he entereth and cometh into dens of the earth, and passeth out thereof, and when any part inforeeth to come in, h●̄ is stuffing & strife, & the air is moved & thereof cometh wind, & therefore E●lia regio is called the kingdom of winds, for it is a country full of dens under the earth. And Aristotle alloweth the first reason of generation of winds in ●. Metheorum. There he saith, that there be two kinds of vapours, that be drawn by heat up from the earth. The one is moist, and is matter of rain & of waters, as it is either more or less thin. The other vapour is dry, and is matter of all winds. And whereof soever it be, that wind is gendered, this I know, that wind is movable, and not resting, but shufting in the air, and maketh therein moving and shufting. Also wind maketh tempests, and storms in the sea, and in the air. And also wind, that is moderate & not contrarious to shipmen, leadeth and speedeth them in their ways: and againeward. If wind be contrarious and unmoderate, than he bringeth peril and dread, and tarrieth and letteth both way and speed. Also by his subtleness and violence, wind pierceth and cometh into the inner parts of the sea, and reareth up great tempests and great waves in the sea, and stretcheth them, and maketh them spread into contrary countries and parts. Also for the North wind is cold and dry, it purgeth and cleanseth rain, and driveth away clouds and mists, and bringeth in clearness and fair wether: and againward, for the South wind is hot & moist, it doth the contrary deeds: For it maketh the air thick and troubly, & breedeth darkness, as Beda sayeth. Also when the wind findeth resisting and let, than he showeth his might the stronger: and then he showeth most his strength and violence: for than he throweth down houses and trees, that withstandeth him, and overthroweth them, and therefore it is called Venius, as Isidore saith, for it is mighty and violent: for his might and strength is so much, that not only he breaketh up stones, and renteth up trees: but also he disturbleth heaven and earth, and maketh great tempest in the sea, as he saith. Also wind cleanseth superfluities of humours, and wipeth off slipperness and uncleanness: for ways that be made slipper and fowl with great rains, be made clean and fair by blowing of wind. Also a temperate blast of wind quickeneth and kindleth fire and flame: and if the blast be too swift & too strong: it quencheth both fire and flame Also in his arising, wind is unseen and hid: but by gathering of parts of vapours that be gathered, some and some in the earth, wind waxeth more and more, and showeth itself. And therefore in libro Meth. it is said, that winds be feeble, when they arise of the earth, and strong afterwards by multitude of vapours, that be thereafter gathered in great multitude in the air. Also wind moveth a slonte, and about: for vapour that cometh first upward, blencheth afterward, and moveth round about in a Circle of the earth: and therefore his moving passeth aslonte or round about. Also a strong blast of wind, beareth up straw, and small chaff, and sparckleth powder and ashes, and bloweth and stretcheth bladders by entering into them. Also wind entereth and cometh into the hollowness & parts of the earth, in the which be many holes, and wind gendereth earth shaking, when it is closed in the hollowness of the earth. For than it is shaken and shuft, and put in the womb of the earth, and thereof cometh earth shaking, as Aristotle saith. For wind openeth holes both of earth, & of beasts bodies, & cometh into the inner parts of the earth by subtleness of his own substance, and entereth, and is closed therein. Also wind cometh into watery parties, and maketh water arise in the over part with some thereupon. Also the wind maketh the over part of water, holly and uneven. For water should be even & plain above, if it moved not by blast, shoving, and putting of wind, as Isidore saith. Also windy vapour, that is resolved by strength of heat, out of meat and of drink or of other humours, breedeth in bodies many passions and evils. For if such a wind be closed in the stomach or the inner parts of the guts, it breedeth gnawing full grievous, and many other evil passions and sicknesses, as Dropsy, Gout, and such manner evils. Also in the ears wind maketh whistling, whorling, and ringing. And so wind letteth and infecteth the spirit & wit of hearing. ¶ Of wind oriental, and Subsolane. Cap. 3. Winds be twelve, four of them, are called Cardinals, chief wind, and eight Collaterals, side winds. And the first of Cardinal Windes, is called Subsolanus, as some men mean. But among other men, it is called Eurus, the East wind, that ariseth in the East under the Circle, that is called, Paraellelus Equinoctialis: and sometime there is great patting and shoving of air, that cometh of passing beating of earth and water into airy matter: and thereof cometh a wind, that is called Subsolanus, the East wind: for it ariseth and cometh forth under the Sun, for it cometh forth under the circle that is called Toerida Zona, under whom the sun moveth alway. This wind hath two winds Collateralle that is to wit Vol●urnus, that is the North East wind. And toward the South, a wind that is called Eurus, that is the Southeast wind, and be in this verse. Sune Subsolanus, Vulturnus, & Eurus coy, That is to understand, that these three winds, be East winds, and these winds be hot and dry: hot, for they bidelong under the Sun, & dry, far the East sea is full far from us. Therefore ere the East wind can come to us, if he hath moist humour, it is clean wasted away by heat of the Sun: and the even East wind is temperate in heat ●●● when at turneth in the East north-east wind, than it drieth of things: and when it turneth into East Southeast wind, than he gendereth clouds. And (as Constantine saith) East winds be wholesome in the beginning of the day for they come of air that is subtle and temperate: For as he saith, the air of East lands & countries is clear & pure, & also dry and temperate between cold and moist. Therefore such a wind maketh waters clear and of good savour. Therefore East winds keep and save bodies in health, for temperateness of their qualities: and also for in East lands and countries is more plenty of fruits and flowers, than in the north and in the West countries. Also divers ●requies that con Eastward, and cater into the East sea be better and more wholesome & clear than other. For by meeting of East winds, and by beating & rebounding of the Sun in his arising, waters be made clear and clean. The second Cardinal and chief wind is Fanomus, the West wind, and ariseth in the West over the circle that is called Parallelas Equinoctialis, of evenness of day and night. And this wind hath beside him two winds, the one is called Circius, the West Northwest wind, the other is called Zephyrus, the west south-west wind, and be contamed in this verse: Circius occalo Zep●●●o Fanomus ●sl●●ot, That is to understand, these three winds blow out of the west. And the West wind is called P●●●mus: for he nourisheth and feedeth things that be gendered as Isidore saith, or he resolveth and unbindeth winter, ●● bringeth forth grass, herbs, and ●●tures. And this west wind is temperath cold and moist: cold, for the sun abideth but a little while in the west, & it cometh to us, before it taketh heat of the s●nne beams: and so western winds be most wholesome & temperate in the end of the day, for then the sun is in the west, and purifieth and cleanseth the winds: For west countries and lands, have not and perfectly temperate in heat and humour. Therefore their waters be changeable and troublous, for because that in the beginning of the day, they be not digested by the sun beams. For in the beginning of the day, in the East lands, winds be very cold, and hot at even, as Const. saith. The third Cardinal & chief wind is A●ffer, the Southern wind: and he ariseth under the South star●e, that is called Polus An●●iticus, by the same cause as did the first wind. And this wind hath two winds beside him: that one is Eastward, and is called Nothus, the Southeast wind: and the other is Westward, and is called Affric●s, the South Southeast wind: which be contained in this verse: Ar●die medio, Nothus haeirt & Affricus Austro. The meaning hereof is that these three winds blow out of the South: & the South wind is called Ausser, & he hath the name of Haviendo, drawing, for he draweth by waters. And this Southern wind is hot and moist and maketh lightning and gross air and thick, and nourisheth mist with heat, & be openeth pores, and multiplieth and bringeth forth much rain with his moisture, as Isid. saith●● he breedeth tempest in the sea. for he bloweth upward, as Beda saith. Also he openeth the pores of bodies, and letteth virtue of feeling, and maketh heaviness of body, as hippocras saith. Southern winds (he saith) grieve the hearing, & be dim, and they grieve heads, & be slow, and also unbinding. For Southern winds unbind humours, & move them out of the inner parts outward, & they 'cause heaviness of wits & of feeling: they corrupt and destroy, they heat, and maketh men fall into sickness. And they breed the gout, the falling evil, itch, and the ague. Also the Southern wind riseth in a circle and place nigh the star that is called Polus Antarticus, & therein may no man devil for the coldness thereof. And therefore he is kindly cold & dry, touching his own arising, as the North wind that bloweth out of the contrary line, that is called Axis. But when the Southern wind passeth by Torrida Zona, which is hot, there he taketh heat. And for that he cometh toward the South, where is more plenty of waters, & places full of vapours & of dew: there he getteth to him moisture. And so among us he is hot, & moist. And other while he bloweth that the air is full of the foresaid vapour, & so falleth into rain. And because he putteth & shooveth the air out of large country into straight country, therefore he maketh the air thick, & thereof come clouds. And for those clouds that be between us and the Sun, the Sun beams be thereby dimmed, as Isidore saith. And the Southern wind hath many noble properties, for it is soft wind & maketh soft: and is hot & moist. And giveth us rain & dew, & openeth pores of the earth, & bringeth forth herbs, and grass, and seeds, & nourisheth & feeds, and maketh them grow and spring, and reneweth the other part of the earth, and changeth in fowls and birds old pens and feathers, and dissolveth in the body cold humours and thick, and exciteth to come out of the body, sweat, evoporation, fumosity & superfluity of humours, and bringeth out of the dens of the earth creeping beasts and earthly worms. The fourth Cardinal and chief wind is called Borias the Northern wind, and ariseth under the star that is called Polus Articus, the Shipman's star: and cometh of the ●●●● causes, of the which the foresaid wind cometh, and hath by his sides two winds: that one is called Aquilo, and is by West, that is the Northwest wind: That other is by East, and is called Chorus, the North Northwest wind. These winds be contained in this verse: At Borias Aquilo veniunt et chorus ab alto. The meaning thereof is, that these three winds blow out of the North. And the Northern wind is called Borias, and hath that name of certain mountains, that be called Iperbore●. For they blow out of thick mountains, as Isidore saith. As the Southern wind of the Province of Africa, is called Affricus, because he bloweth most out of that country, also the North wind is called Septentuonalis: For he bloweth out of the part of the North line, that is called Axis, and he riseth out of watery places, that be frore and bound, because they be so farr● from the circle of the Sun. And they blow out of the high mountains, out of the which they come to us. And for that out of that place vapours may not be dissolved, for the great freezing, therefore the Northern wind maketh the air bright and clear, and beareth down and putteth of pestilence, that cometh of the Southern wind, as Isidore saith. For by great strength of his coldness, the Northern wind constraineth and bindeth the over part of the earth, and of water, and changeth them, and turneth them now into kind of Ice, and now into kind of Crystal, as the hardness is more or less. Then these three winds for they be cold and dry, make bodies hard, and open pores, and purify humours, and clear spirits and wits, and they help the virtue of digestion, and comforteth the virtue of with holding: and maketh pestilential air wholesome, & increaseth the virtue of generation. Therefore libr. 14. Aristotle saith, that in conceiving of a child, if the wind be in the North, the child shall be male, and againeward: if the wind be in the South, the child shall be female. Also libro. 5. cap. 7. Constantine saith, that the Northern wind constraineth evil humours, and holdeth and letteth them, that they shall not fall nor come in the other members. Nevertheless he breedeth cough, because of dryness of breast, and maketh the bodies on earth rough, & clinkereth with his coldness & dryness, and maketh sinews to be constrained, & smiteth them and maketh them strait: therefore he grieveth members, and letteth them of working, & grieveth and corrupteth blossoms, flowers, and fruit, and smiteth vines that burgeon and blow, and spoileth herds and trees, and greyves, and drieth utter and inner humours: and therefore he is noifull to them that have the Tisick: by his dryness he renteth the lungs, and maketh in them pimples and whelks, as Galen saith; his wind is cold and dry, and cometh out of a strait Country into a large Country, and maketh the air subtle and thin, clear & dry, and freezeth the moist parts both of earth and of water, and joineth them in the utter parts. And therefore he is called Aquilo, Quasi aquas ligan, for he bindeth waters, as Isidore saith. Of Clouds. chap. 4. A Cloud is animpression made in the air, in the middle of many vapours, gathered and bread into one body, in the middle region of the air, thickened togethers by coldness of place. And so a cloud is commonly matter to snow, rain, and hatle. And a cloud is gendered in this manner: The heat of heaven by his own virtue, draweth to it right subtle vapourable parts of water and of earth, and wasteth the most subtle parts thereof, and maketh the other deal thick, and ●ourneth it into a cloud of air. Thereof speaketh Isidore and saith, That a cloud is thickness of air, gathered together by drawing of vapours, and of fumosityes of the earth, and of the Sea. Also by lightness of air and putting and shoving of winds, the substance of the cloud moveth hither & thither and about. And a cloud is kindly hollow, with many holes as a spoung: & therefore he receiveth soon impressions of the ener bodies. And therefore by entering and incomming of the Sun beams, a cloud representeth and showeth diverse forms & shapes & colours, as it doth in the rainbow, that is not else but a certain dew cloud in his substance, diversly shapen, and colours gendered by the Sun beams: and a cloud is hollow within: and by his figuration and shape with the sphere of heaven, to the which he is nigh: the cloud is round, without and aside, the cloud hath no certain forms nor shape propried. For when a cloud cometh aside half nigh to another, either confirmeth himself to other in figure and shape, as Beda saith. Also by lightness of his own substance, a Cloud month upward and month more swiftly or slowly, as it is more or less put with the wind. Also the more subtle and pure the vapours be, of the which a Cloud is compounded, the more shining and bright impression of the Sun beams, the cloud receiveth: and for that the cloud is clear, it passeth there through, but it be when the substance thereof is there gathered in the air of fumosityes that he great and thick. For then the cloud is thick and dark, and taketh away from: us the light of the Sun, and taketh it out of our sight, if he be set between us and the Sun; Also a cloud set between us and the Sun, suageth and bateth the heat thereof. Therefore the presence of cloud is pleasing to reaping men and to other, that travail in strong heat of the Sun. Also a cloud by heat of the Sun resolved and departed into rain, maketh the earth plenteous, and to bring forth herbs, grass, and seeds: and that by out shedding of rain. Also for a cloud is full nigh, is as it were mother of all things that be gendered in the air, and certain common matter of diverse things, he sendeth to the earth of his own substance. And that is known: for now he reineth, now he haileth, now he snoweth, now he lighteneth, and now he thundereth. Also a cloud is gathered of waters of the Sea, and being brought up afore the Sun, by the benefit of the heat of heaven, turneth all the falseness and bitterness into freshness. For such is cloud cometh of the water of the Sea: nevertheless when he is parred with the Sun, it hath neither smack nor savour of the sea. Also a cloud is profitable to the earth, when he is resolves and fallen into rain. But he is full grievous and noifull when he turneth into wind: That the clouds be nearer unto the earth then unto heaven. for than he gendereth groan tempest both in sea and in land. Also as Cloud that hangeth● on high in the 〈…〉 of the air, seemeth joined next ●● heaven: and is nevertheless without comparison nearer to the earth then to heauen● Also meeting & coming together of Clouds, setteth often the air on fire an 〈…〉, and engendereth lightning and thundering: Also sometime of winds 〈…〉 in hollowness of Clouds, cometh in codeine breaking of parts of Clowde●. And by such departing of part from ●a●t● the Cloud maketh great ●●●●●nd thunder. Also when corrupt vapours be there drawn up out of 〈…〉 and ditches, and from carteins, 〈…〉 corrupt things, of their incooporation in substance of Clouds, nowhere shall great corruption, pestilence, and infection. Also the nearer the cloud into the earth and the farther from heaven; the more in quantity he showeth to the sight of them that behold them. Therefore the greatest cloud, when he is nigh heaven seemeth lest. And that which is lest in itself seemeth most when he is n●●●h to the earth, as Beda saith. Also often a cloud that is gendered only of dry vapours and windy is deceivable: for the signifieth and betokeneth rain, & payeth naught but wind, and whirling wind. Also rainy clouds, if they fall s●●irily and at once to the earth: where they fall, there they be noyful, for they do bround. But if they fault some & some and dropying meal, they give great profit so fruits that grow. Also often as a Cloud bespringeth the earth with dropping, but wasteth himself in ah●● bespringing. For when he bespringeth at her things and moisteth them, by his own dissolution he bringeth himself to naught; as Gregory saith. The violent meeting of the clouds is by the some of strong winds. Also when one Cloud is contrary to another, he is cause of tempest and of motion in the air: for contrarynesse and meeting of Clouds cometh of contrary parting and shoving of winds. And therefore of beating of clouds cometh great moving in the air. Of the rainbow. cap. 5. THE Rainbow is impression gendered in an hollow cloud and dewy, disposed to rain in endless many outters, as it were shining in a mirror, and is shapen as a bow, and showeth diverse colours, and is gendered by beams of the Sun, or of the Moon. And is but seld gendered by beams of the Moon, no more but twice in fifty years, as Aristo. saith. Also the Rainbow that is called the heavenly bow, is a watery cloud, Of the renewing of the rainbow. thirled with the Sun beams into all the parts thereof, as Marcianus saith & is called a bow, for the likeness of a crooked bow. For he showeth a round back in the high part of the clouds, & beareth & stretcheth a manner of horns or corners to the earthward, as Isidore saith. And in this bow some manner things belong and pertain to generation thereof, and some to shape and figuration thereof; & some to the virtue and working thereof. Touching, the generation thereof, it is considered, that the substance thereof is gendered of shining ●rebounding of beams of light in a heavy cloud, and a rainy. Also that alway he hath respect to the Sun with full face, and the S●●ne is even afore the bow, and hath respect thereto. Also the bow ariseth in a circle wise from the earth, even to the heaven: for he toucheth the earth with lin● horses, and heaven with the back. For the more he is before, and stretcheth downward, the more he ariseth in roundness, and into figure and shape. He is round as a circle and clear as it were a mirror: and in colour he is in marry manner of wise diverse and singularly singular. For in the rainbow because of his clearness, b●● seen diverse forms, kinds, and shapes, that be contrary. Therefore the bow seemeth coloured: For as Beda saith, it taketh colour of the four Elements. For therein as it were in any mirror, shineth figures, and shapes, and kinds of Elements. For of fire he taketh red colour in the overmost part, and of earth green in the nethermost, & of the air manner of brown colour, and of water somedeal bliew in the middle, as Beda saith. And these colours be ordained togethers and set in order, as Aristotle saith to libro Meth. And first is red colour, that cometh out of a light Beam, that toucheth the utter part of the roundness of the Cloud: Then is a middle colour somedeal bliew, as the quality asketh that hath mastery in the vapour, that is in the middle of the cloud. Then the nethermost seemeth in green colour in the neither part of a cloud there the vapour is more earthy. And these colours be more principal than other. Forasmuch as the Philosopher saith, that no Painter may paint neither feign all the colours of the Rainbow. And Aristotle saith, that the cause of the Rainbow is smiting again and rebounding of beams of light, that turn again to contrary vapour in the cloud, as brightness shining in water, shineth in the over part, and turneth again to himself. And for the Rainbow is not seen but by the Sun beam by day, or by the Moon beam by night: the sight thereof is let by troubling of air, or by feebleness of sight, or by darkness and thickness of the Cloud, that withstandeth and letteth the shining of beams. And the Rainbow is seen in rainy time: for then there is resolved superfluity of vapours, that was in straighted in the clouds. And thereof cometh a little dewing, in the which shineth the beam that is there afore, and so the Rainbow is shapen, and taketh thereof diverse colours of diverse vapours, in the which the beam shineth, as Aristotle saith. Touching the virtue thereof and the working, the bow is set afore the Sun, and tempereth and suageth the strong heat thereof. And by resolution thereof and departing and turning into rain or dew, the Rainbow, quickeneth and despringeth the neither things, and maketh them plenteous: By the shape thereof and figure, and many diverse colours, it highteth over things, and maketh them fair and seemelye, and betokeneth great moisture in the air. And therefore (as Beda saith and the Master of Stories) forty year before the doom, the Rainbow shall not be seen, and that shall be token of drying & of default of Elements, as he saith. That the rainbow shall not be seen 40. years before the doom. The Rainbow betokeneth peace and accord between God and the world, & showeth and informeth and bringeth to mind that God's doom by water is passed: and also certifieth us of the Sun. For by his presence the Rainbow showeth in what side the Sun is in heaven For the Rainbow is never on the same side of heaven with the Sun, but always before. For when the Sun is in the East the Rainbow is seen in the West, and againeward. And when the Sun is in the South, the Rainbow is seen in the North. But the Rainbow is never seen in the South, or high midday, as Beda saith. The Philosopher telleth the cause thereof. For in the high midday, when the Sun is even in the middle of the world, than the beam thereof shineth all about like, and therefore he shineth no more in one side then in another. And therefore in the point of very midday the rainbow is seen in no side, as Aristotle saith. And is full seldom seen by night, but in the full of the Moon, as Beda saith. And that falleth not but twice in fifty years, as Aristotle saith. Of the Dew. chap. 6. Due is impression gendered of cold vapour and moist, not gathered into a body of a Cloud in the neither part of the middle space of the air, meeting with some little cold. And Aristotle saith, that there is no dew but when the Southern wind bloweth. For dew is little rain, and rain is much dew. And so the Southern wind by his moisture gendereth and nourisheth dew. And the Northern wind by his dryness licketh up dew, and thrusteth togethers, and bindeth it with his strong cold. Also the Moon imprinteth her moisture in the earth, & is cause of gendering and dew therein, as Ambrose saith, and he calleth the Moon mother of dew. And therefore by night by virtue of that Moon, in the air dew ariseth up privily, and cometh down at last, and is seen, and sheddeth & falleth lostly on the overmost parts of grass and herbs. In his rising & down coming dew giveth virtue & strength to trees, herbs, and grass, and things that the heat of the day had dried, wasted, & bowed downwards: & them the night dew apparaileth and restoreth and maketh them stand upward. Also in the tops of herbs and grass dew gathereth itself in drops: And as though it would upward to his generation, to the which always it ascendeth, it hangeth itself in the overmost part of leaves & of grass: also dew sustaineth not the strength of the Sun, but is dissolved & falleth anon by working of the Sun beams, & vanisheth away: but it forsaketh not his virtue that is printed in the air. For by presence of his shedding in that air, it leaveth openly the effect of his virtue in grass and herbs & seeds. And though dew be a manner airy substance & most subtle outward, nevertheless in a wondered manner it is strong in working & virtue: for it moistureth the earth, & maketh it plenteous, & maketh flower, pith, & Marrow, increase in corn & grains: sap to increase. And fatteth & bringeth forth broad Oysters & other shell fishes in the sea, and mamely, dew of springing time. For by night in Springing time Oysters open themselves against dew, and receive dew that cometh in between the two shells, and holdeth and keepeth it: And that dew so holden and kept, feedeth the flesh, and maketh it fat: And by his incorporation with the inner parts of the fish breedeth a full precious gem, a stone that is called Margarita. And the more noble that the margarite is, Common Pearls. the more white it is, & the more in quality, as it is said in li. Gemmarum. Also the birds as ravens, while they he whitlewe in feathers, ere they be black, dew feedeth and sustaineth them, as Gregory saith. Also dew cooleth & tempereth the air that is made hot by the heat of the day: And if it be made to clear and thin by the heat of the day, dew by his incorporation maketh it temperately sad & thick, as Albumasar saith. Also dew withstandeth and beareth down the strength of venom in venomous beasts, that their venom may not be shed by night so much as by day. Therefore Adders and serpents lurking among grass, hurt men that pass by but little, while flowers, grass, and herbs, be dewed: Also though dew seem in itself savoured as water, and werish, nevertheless in might, effect, & doing it is most sweet, & cause of honey & of Manna in herbs & flowers. For in some country of Gréece honey is gendered in flowers that cometh of the dew of heaven: & also Manna in some herbs, as it is said in Plato: also dew gendered in corrupt air, is corrupt by corruption of the place, & corrupteth other things: And so such dew insedeth tender flowers, and corrupteth green corn, when it is eared, as Gregory saith: And such corruption is called Erugo and Rubigo. Robigo, the blast in vines & corn. Also as the Gloze saith super primum joelis, there it is said, that their life of Brugus rubigo shall fret. That which is left of the Caterpillar, the Grasshopper shall eat. The canker shall also consume the residue. joe. ver. 4. Bruc●s is the brood of long flies that destroy corn and grass. Hieronimus saith, that Rubigo is when the tender corn is smitten and burnt with noifull dew: and both the cares and stalks turned into read or foul black colour. And this mischief wasteth & destroyeth altogether stubble & hay: so far forth, that they be not profitable neither to meat nor to dung. Some men mean that Rubigo is the mildew. Of Rain. Chap. 7. Rain is impression that cometh of much cold vapour and moist, there gathered in a cloud, the which vapour is more in quantity and substance then the matter that dew cometh of, & more cooleth and moisteth then the matter doth. For swiosities that be drawn out of the waters & of earth by strength of heat of heaven, be drawn to the nethermost part of the middle space of the air, & there by coldness of the place they be made thick, & then by heat dissolving and departing the moisture thereof, & not wasting all, these fumosities be resolved & fallen & turn into rain and showers, as Be. saith, Rain is called Plwia, & hath the name of Pluralitate, plurality of drops, as Isi. saith. For it falleth and cometh down then, & then, & dropmeale. And also rain is called Imber, & hath that name of Imbuendo, for it springeth & tempereth the earth, & maketh it bear fruit. For land and earth that is not besprong with rain, is barren: And the farther the dow● of the which rain is gendered, is from the earth, & the nearer heaven: the more softly the rain cometh down, & with the more small drops: And the nigher such a cloud is to the earth, the rain falleth swiftlyer commonly and with greater drops. Also winds that blow up in the sea, gather much humour of the outer parts of the water, and bearing them up with them into the air, at last they ●●rne them into matter of rain. When there is much matter in a watery cloud, & the cloud is very thick: the impression of beams is strong upon the cloud, & of great gathering of beams & rebounding thereof cometh strong heat, & at the last by virtue of that heat the cloud is dissolved & falleth & turneth into strong rain. As we often s●, that after strong heat cometh strong rain, as Beda saith. Also sometime is so great generation of heat by gathering of beams, & by rebounding thereof about the clouds, that the vapour is as it were burnt: & by strong burning heat it turneth into read choler. And therefore sometime the people think that it raineth blood, Every read choler ●ha● falleth, is not blood as some suppose. as Aristotle saith. And rain water is full constraining & binding, and therefore it restraineth & hindeth flure of the womb; as Constantine saith. But rain water is subtle & light of substance, and hath more airinesse & more lightness of air than other waters: And therefore it is seen changeable, and turneth soon into contrary qualities. And therefore it taketh corruption & rotteth soon, as Constant. saith. But it is more fresh and sweet than other waters, when it abideth in his own clearness & virtue. Then if rain be temperate in quality & quantity, & agreeable to the time, it is profitable to infinite things. For rain maketh the land to bear fruit, & joineth it together if there be many chins therein, and assuageth & tempereth strength of heat, & cleareth the air, & ceaseth & stinteth winds, and fatteth fish, and helpeth and comforteth dry complexion, as Constantine saith. And if rain be evil and distemperate in his qualities, and discording to place and time, it is grievous and noyful to many things. For it maketh deepness & uncleanness, & slipperness in ways & in paths, and bringeth forth much unprofitable herbs and grass, and corrupteth and destroyeth fruits and sades, and quencheth in seeds the natural heat, and maketh darkness & thickness in the air, & taketh from us the Sun beams, & gathereth missed and clouds, and letteth the work of labouring men, and farrieth and letteth riping of corn and of fruits, and exciteth ruin and running flux, & increaseth & strengtheneth all moist evils, & is cause of hunger, and of famine, & is cause of corruption, & of morein of beasts & sheep: for corrupt showers do corrupt the grass & herbs of pastures, whereof cometh needful, corruption in beasts, as Constantine saith. Of a Drop. chap. 8. A Drop is moist vapour departed and dealt into full small parts. And drops be great when the days be hot, and parts of Clouds be departed that were before gathered with cold as Aristotle saith. And where heat is in the air, if cold come thereto, the fréesing of water or of vapour is more strong. Therefore in libro Animalum Aristotle saith, That fishers cast hot water on their instruments and takles, that they may be the sooner frore to sink the sooner. And the nearer a drop is to the earth, the more great it is: & againward. For the littleness thereof and the roundness is caused as long as he bideth in the air far from the earth, as Aristotle saith. And it is moist, soft, clear, and bright: and doth moist seeds, grass, and herbs, and slaketh heat and burning of the air, and cleanseth and purgeth the air. And though a drop be most soft in substance, yet it thirleth stones with often falling. Seek within libro. 12. Of hoar Frost. chap. 9 hoar frost (as Aristotle saith) is vapour frozen, or else impression gendered of cold vapour and moist, not gathered in the body of the Cloud, frore in the middle space of the air, by coldness of place and of time, in which is no part of heat, as Aristotle saith. Therefore in hoar frost is hardness, that cometh of coldness of place & of time, in which it is gendered. For coldness draweth and gathereth together the parts of vapours: and so maketh the substance of hoar frost, hard. And because of full great coldness, hoar frost is white, and maketh herbs and flowers, upon the which it falleth to wither, and burneth them, and it vanisheth away by ● little beam of the Sun, and turneth again into dew: For hoar frost is naught else but dew frozen, as Beda saith. For dew cometh down to the earth, and taketh by cold of the night, white kind, hard, and cold: and so turneth itself in the utter part into the substance of the hoar frost, as he saith. Of Hail. chap. 10. Hail is fréesing of drops of rain by strength of coldness and of wind in the air, as Aristotle saith. For impression is gendered of cold vapour & moist, chased and driven by cold to the inner part of the cloud, and that by mastery of heats that is about. And hail is gendered in clouds that be far from the earth, as he saith. And therefore the cause of generation thereof, is vapour received in the hollowness of a cloud, the which vapour is made thick by coldness of the air. For the moist parts void and fly heat of the air, & come togethers into the inner parts of the cloud, and there finding vapour, they gather the parts thereof, & congealeth and freezeth them into the substance of hail: And therefore is ofter hail in Summer then in winter. For lightly strong heat letteth gendering of hail, for it dissolveth and departeth vapour, and suffereth not the parts thereof to be gathered togethers. And so doth passing cold in Winter. For than is no heat in the air that cold should fly and put itself within the Cloud. And hail is small and round, and cometh out of the highest places, as Aristotle saith. And the cause of his smallness and roundness is his tarrying and abiding in the air long time: and so of his long trendeling about cometh his roundness, and his littleness cometh of heat of the air, that wasteth and resolveth the watery parts thereof. In Hail gendered in places nigh to the earth, the contrary falleth, and that is by contrary causes. And so hail, through hoist ousnesse of the wind, that violently shoneth and putteth it, and through heat that dissolveth, it falleth down swiftly to the earth, and spreadeth upon the earth as it were salt. hail grieveth much corn, fruits, and flowers, and falleth more ofter by day then by night. And the cause is, for the heat of the day driveth coldness into the inner parts of the cloud: and also the Northern wind is cold and dry, and freezeth and constraineth the dew that cometh down of the air, and turneth it into the substance of the hail, as Beda saith. Of snow. chap. 11. Snow is impression gendered of cold vapours and moist, in the lowest part of the middle space of the air frore into the body of a Cloud by mean coldness in comparison to hoar Frost: and that is because of meddeling of heat in part. The which heat being closed in the substance thereof, and not overcome, anon by cold that is thereabout, drieth the substance thereof, and softeneth it: and taketh whiteness in colour because of mastery of cold at last: And for stretching and spreading of the parts of the Cloud: And for the coldness that is feebled, of heat the matter is broke in broad parts, as it were splentes of shells, and that for feebleness of the virtue that breaketh, as Aristotle saith. Then Snow is gendered is a cold cloud, but not so cold as that, in the which hail is gendered: and that witnesseth the softness of snow. For heat meddeled with Clouds letteth the parts thereof, that they may not be made thick, nor strongly gathered together. Then Snow is more hard and dry then water, and that is by coldness constraining and binding, and is softer than hail, and that is by meddeling of heat in the womb of the cloud: and is white by mastery of coldness in the utter part thereof. With little heat snow melteth into water, and it changeth soon both out of hardness and whiteness. By abiding of Snow upon the land, the land is fatted: for by his coldness he closeth the pores of the earth, and so by heat gathered inward to mores and roots of herbs and seeds, the inner humours be drawn to moors and roots, and gathered togethers as glue: And thereby is land fatted: and Snow slayeth and destroyeth wades, and superfluity thereof, and nourisheth and feedeth good herbs, and maketh them rank. Also Snow by his presence covereth and hideth stinking places and doung hills, and ways and paths, and letteth by his spreading, wayfaring men, and tarrieth them. And in the high Sea snow falleth seldom, as Beda saith. The cause thereof is, for fumosities and exhalations thereof be continually shuft and sparkled by winds that blow therein, and are the mow be thicked and turned into snow, they be resolved and turned into rain or into mist. Also Snow is noyful to wild beasts: for it hideth and covereth their Leeses and pastures, and showeth and discovereth their haunts and steps. And so in Snow time they be soon taken with hu●●e●s. And Snow is often in high places and mountains. And, abideth and endureth longer time in mountains and in hills, then in valleys and low places. For in hills cold winds be freely more strong then in valleys. And also valleys and low places be more hot than hills and high places. And that is for more gendering and rebounding of the Sun beams. And therefore more Snow is in mountains then in valleys. Also Snow melted by strength of heat, moisteth and s●ltneth the earth: the which it maketh hard, and constraineth by constraining of coldness before that it is moult, as Gregory saith. Also snow for softness & lightness of his substance, maketh no sound or noise in his falling down to the earth, but falleth privily & softly, out of a privy place of the air, & setteth himself upon the earth, & spreadeth all about like. And snow with his swiftness and fairness comforteth eyen to behold therein: ●●● if men behold too long, it dispearpleth and appaireth the spirit of sight. Also Snow water by his potential and actual coldness refraineth and bindeth flux of the womb, and smiteth, and shrinketh, and stoppeth sinews, and in them that drink snow water continually, it breedeth mestrual superfluity of great botches under the chin, and maketh the members astonished, and as though they were a sleep, and that soon: and it gendereth the stone in the bladder, and feedeth forth cold dropsy, as Constantine saith. Of Mist. Chap. 12. MIst is impression made of resolution and falling of clouds that be fallen into reiny water, as Arist. saith. For vapours so resolved & fallen & shed & spread into all the parts of the air, breed & gender must; and the nearer mist is to the earth, the more thick and dark and cold it is found. And when it is high from the earth, it is more clear & more nigh the Sun: and therefore it is more cold and dark. And when mist is all smitten with the beams of the Sun, it falleth down & turneth again into the matter that it tame of, and vanisheth and falleth. And so the air is purged, and then it betokeneth fair weather and clear. And sometime mist is corrupt by vapours, of the which it is gendered, and is full grievous and corrupteth veins that burgeon, and breedeth in beasts diverse sicknesses and evils. Mist is friend of thieves, and to evil doers, for it hideth their spiers and waitings. And mist letteth wayefaring men and Pilgrims, for in great mists ways be unknown and uncertain. Mist withdraweth from us light and beams of the Sun, and other stars, and therefore it is full heavy & perilous to shipmen, as Beda saith. For while dark mist covereth the sea, & occupieth it, the sternman doubteth, and cannot know whetherward he shall stir the ship a right. Of thunder. Chap. 13. OF impressions that be gathered in the air of double vapour, the first is thunder, the which impression is gendered in watery substance of a Cloud. For moving and shaking hither and thither of hot vapour and dry, that flieth his contrary, is beset and constrained in every side, and smitte into himself, and is thereby set on fire, and on flame, and quencheth himself at the last in the cloud, and breaketh the cloud, as Aristotle saith. Or thunder is gendered by beating and smiting together of clouds, as he saith: when clouds be moved and shuft by contrary winds, than the clouds smite togethers, and of their violent breaking cometh great strokes and noise in the air, that was called thunder among old men. Thunder is called Tonitruus, or Tonitruum, and hath that name of dread and fear, for the noise feareth men that hear it, as Isidore saith. For Tonus and Sonus is all one. For sometime it smiteth all thing so hard, that it seemeth that it renteth and cleaveth heaven. For when a storm of full strong winds cometh into the clouds, and the whirling wind and the storm increaseth, and seeketh out passage: it cleaveth and breaketh the Cloud, and falleth out with a great réefe and strong, and all to breaketh the parts of the Cloud, and so it cometh to the ears of men and of beasts with horrible and dreadful breaking and noise. And that is no wonder: for though a Bladder be light, yet it maketh great noise and sound; if it be strongly blown, and afterward violently broken. And with the thunder cometh lightning, but sightening is sooner seen, for it is clear & bright: and thunder cometh later to our ears, for the wit of sight is more subtle than the perseverance of hearing. And therefore first he showeth light & brightness by shining that cometh before, ere we hear the noise & sound, that cometh afterward. As a man seeth sooner the stroke of a man that heweth a tree, than he heareth the noise of the stroke. Huc usque Isid. And this reason that Isid. maketh of the cause of thunder, accordeth somewhat with the Philosopher, that saith, that thunder is a spirit of winds received in the bosom of clouds, & breaketh by the virtue of his moving, and renteth all the parts of the Cloud, and maketh great quaking, noise, and sound, and thunder. Therefore hereto he saith, That thunder is the sound of the spaces of the air that runneth therewith. In libro Meth. Aristotle saith, That thunder is naught else, but quenching of fire in a Cloud. For dry vapour arreareth and setteth it on fire and on flame, with heat of the air, & when it is closed in a cloud it is suddenly quenched. And of such quenching the noise of Thunder is gendered. As when fiery hot iron is quenched in water, it maketh great boiling and noise. Often thunder cometh with lightning: and then he grieveth much, as Beda saith. And so it scorcheth fruit, & corn, when he cometh without rain. And if he cometh with rain he doth good, as he saith. And thunder with his moving, beateth and smiteth all thing: & stirreth the brain, and feareth the wit, and distroubleth & stirreth and co●umpeth wine in Tuns, Egereth wines, & se●●ieth beers & Ale. as Aristotle saith. And if it come in breeding time of fowls, it grieveth their eggs, and maketh women that travail of child, oft to have dead borne children, and smiteth with his roes, and throweth down high towers, and destroyeth high trees, and wringeth them out of the ground. And alway he grieveth often and more strongly in high places then in low, as Beda saith, and maketh a manner of winding, and as it were a round voice, and smiteth the air all about with a manner of running, even so that it maketh and soundeth somewhat as it were in the manner of rolling and hurling of wheels, as C. Isidoras' saith. And by this manner of wise such a round sown and noise cometh of roundness of Clouds, out of the which, vapour● and wind that is cause of thunder, is diversly wagged and shapen. For it moveth now upward, now downward, now forward, now backward in hollowness of the clouds. Of Coruscation. cap. 14. ARistotle saith, that this word Coruscacio, betokeneth diverse manner of lightning: and lightning is properly called Coruscatio: and that manner of lightning is seen in the air suddenly, and is the appearing and showing of subtle vapour set on fire. And that showing passeth and vanisheth away in the air, without coming down to the earth. And another manner lightning is called Fulgur, and Fulguratio also, and is subtle fire, but this is more thick and great than the lightning that is called Coruscacio, and cometh down to the earth, and pierceth and thirleth grass and herbs, and other soft things, as Philosophers tell, as it is rehearsed in Te●cio Phisice Algazelis. * Addition. Lightning doth also melt iron, and burneth not Lawn or silk, it scorcheth steshe, and swelleth bodies of beasts and men: among all Trees, the Laurel is least blasted. Of Fulmine. Chap. 15. THE lightning that is called Fulmen, is vapour set on fire, and so fast and sad, and falleth down with great swiftness, and is of more strength than the lightning that is called Fulgur. And this lightning smiteth, thirleth, and burneth things that it toucheth, and multiplieth, and cleaveth and breaketh, and no bodily thing withstandeth it. And so (as Isidore sayeth,) Fulgurare and Ferire to smite is all one. For as he saith, this manner lyghtening Fulgur, is compounded of the most subtle parts of Elements, and hath thereof more might and strength of piercing and of thirling. And therefore Isidore calleth this manner lyghtening a stroke of the dart of heaven, and is gendered and bread of great vapour, compounded of diverse contrary things, the which vapour is arreared and drawn up and set on fire and on flame by great strength of fire, and is shuft and put by beating and shoving, and putting of Clouds, and cometh down with great violence out of the hollowness of clouds, as it were a fiery stone. For such lightning beaten together as it were stones, is seen bright and running about in the air, by force and strength of the burning flame. And though it be of fiery kind, yet by violence of moving against the kind of fire, he is compelled to come and move downward as Beda saith. And in his coming down he setteth on fire and burneth, and hath this name of Fulgur therefore, as Isidore saith. Also he peareceth and thirleth, and cleaveth, and renteth: and then he is called Fulmen, as he saith. Also where he burneth, he gendereth therewith full evil stench and smoke, and falleth often upon high places. In strong Summer and strong Winter is lyghtenings but seld: but in the beginning of Harvest, and in the ending of springing time, as Beda saith, liber. 2. cap. 52. In Winter and in Summer is lightning seld. For in Winter because of cold the vapour in the air is not set in fire: and in Summer because of dryness and subtleness of air, is no gathering of vapour in the Clouds. And in Harvest and in springing time, the air is movable and some deal thick and dim. Therefore than it lighteneth often. Also Chap. 53. he saith, that there be many kinds of lightnings For those that come dry, burn not, but cleaveth and departeth, and those which come moist, burn not, but swell and scorch. The third manner lightning, which is called Clarum, is of a wonderful kind: for he catcheth and draweth wine up of the Tons: and toucheth not the vessel, and melteth gold and silver in purses, and melteth not the purse. What thing lightning is, and whereof it cometh, diverse men tell diversely. For Epedocles saith, that lightning is fire hid in Clouds, and is gendered of the Sun beams. But Aristotle saith, that this is false. For if it were so, of every Cloud should come lightning: For in every Cloud be Sun beams hid. And Anaxagoras saith, That lightning is of air that cometh down into a cloud, or to a cloud, and hideth itself therein, and the working and shoving thereof is lightning, and when that fire is quenched in watery Clouds, those bubbelings and cracking of that quenching is called thunder. Other say, that lighting cometh of hot winds and dry, closed straightly in clouds, by the which winds clouds burn, and be set on fire: And the fire that cometh from then is lightning, and the shining thereof cometh sooner to the sight, than the noise and sound to the hearing. Other says, that lightning is not gendered by fire, but by imagination of shining water which is seen by night in Clouds by the brightness of shining stars. But Aristotle saith, That this is error. For lightning is seen by day under the Sun beams, as well as by night. And Aristotle meaneth, that vapour is gathered in the Clouds, and is set on fire by strong beating togethers and hurling of Clouds, and so is made the matter of lightning, and for that it hath some earthy parts, by weight and heaviness thereof it moveth downward. And for that those lyghtenings be of strong subtleness, and not of strong setting on fire and burning: therefore they seem white, and therefore they corrupt not, neither infect bodies that they touch. Huc usque Aristoteles in liber. 2. Methe. Also the moving of lightning is sudden and unware. For suddenly it is seen from the East, and in the West, & showeth his moving suddenly, and hideth it suddenly. And as Gregory saith, it cometh out of his mother, as suddenly as the twinkling of an eye; and turneth suddenly, and forsaketh not the place, that it is gendered in. By his sudden moving, it smiteth their sight that look thereon, and maketh them dread, and spreadeth itself into all the world by seeming, and opinion, and doom of sight, and cometh before the thunder, and giveth warning of his coming. Lightning is good and profitable, if it come with Rain: And if it come without any rain, it grieveth tender fruits and flowers, as Beda saith. Of Aura, light wind. chap. 16. AVra is light wind moved, and it slaketh and cooleth them that be hot: and heateth them that be cold. And the more pure and clean it is, the more wholesome and pleasant it is, and if it be temperate, and passeth not due qualities of time: than it is most according to man's life, and keepeth and saveth health. And if it be in the contrary manner, than it is most noyful. For than it breedeth Pestilence & great corruption. For Pestilence is corruption of air, and cometh of dryness and of distemperance of rain: And falleth often for trespass of mankind, as Isidor. saith, And is called Pestilencia, as it were Pastulencia. For it passeth all the kind of man, and taketh pasture or feeding thereof. For when the waters and rain and air be corrupt, the which we breath and eat, and be fed therewith: anon we be corrupt and overcome with diverse sickness and evils, as it is said before in the same book, where it is treated of the properties of the air. But this that is said shall suffice at this time. Of the four Elements, and their qualities and mixtures togethers, forth of Henry. C. Agrippa, de occ. Phi. Which are newly added. First book Cap. 3. THere are four Elements, and first grounds of all corporal things, Fire, air, Water, & Earth, of the which all things ellemented in these lower things are made, not in manner of heaping up together, but according to transmutation & uniting. And again when they are corrupted, they are loosed again into Elements, neither is there any of the sensible Elements pure, but according to more or less they are mixed together, and apt to be transmuted one into another: Even as dirty and loosed earth is made water, & that being engrossed & thickened, becometh earth, and being evapored by heat turneth into Air, and that waring hot, turneth into Fire: and this being quenched turneth into Air, and being made cold of his adustion or burning, becometh earth, or a stone, or Sulphur, as it is made manifest by lightening. And Plato thinketh that the earth can never be turned into any other Element, and that other Elements are turned into this and that Element, and one into another. The Earth than not changed, is divided from the more subtle, but being mixed or loosed into those which dissolve it, doth again pass into itself: And every one of the Elements hath two special qualities, the first of which it keepeth to itself, in the other as a mean, it agreeth with the quality following. For the fire is hot and dry, the earth dry and cold, the water cold and moist, the air moist and hot. And in this sort according unto two contrary qualities, the elements are contrary to themselves, as Fire to Water, and Earth to air. Moreover, after an other sort, the Elements are contrary one to another, for some are heavy as the earth, and the Water, and other light, as the Air and the fire, wherefore the former are Passive, but the latter Active, as the Sto●ks have termed the●: Wherefore Plato moreover difemanishing after another sort, assigneth to every one throe qualities, to wit, to fire sharpness, thinness, and moving To the earth bluntness, thickness, & rest. And according unto these qualities; Fire & Earth are contrary Elements. And the ofter elements do borrow qualities of them, so that the air taketh two qualities of the Fire, thinness and moving, & one of the earth, to wit, bluntness. Contrariwise the water taketh two of the Earth, darkness & thickness, & one of the fire, to wit, moving; but the fire is twice thinner than the air, thrice more moving, and four times more sharp, the air is twice sharpen then the water, thrice thinner, & four times more moving, therefore the water is twice sharper than the earth, thrice thinner, & four times more moving: wherefore as the fire is to the air, so the air is to the water, the water to the earth, & again as the earth is to the water, so is it to the air, and the air to the fire: and this is the root & foundation of all bodies, natures, virtues, & marvelous works: and he that knoweth these qualities of Elements, and the mixing of them, shall easily bring to pass marvelous & wonderful works, and shall be perfect in natural Magic. Of the three fold consideration of Elements. WWherefore there are four Elements as we have said, Cap. 4. without whose perfect knowledge w●e can bring forth no effect in Magic: & every of them are three fold, that so the number of four may fill up the number of .12. and so proceeding by the number of 7 to the number of .10. one may come to the uppermost unity, whereof all virtue & wonderful work do depend. Wherefore in the first order, are the pure Elements, which are neither compounded nor changed, nor suffer mixing together but are incorruptible, & not from the which, but by the which, the virtues of all natural thing are brought to effect: none is able to express their virtues, because they can do all in all. He that knoweth not this cannot attain to any work of marvelous effects: The compounded Elements are manifold, divers, & unpure, yet apt to be brought by art to a pure simplicity: which being then returned to their simplicity, their virtue is above all things, giving a full perfection of all hidden operation, and works of nature, and these things are the foundation of all natural magic. The Elements of the third order first and by themselves are not Elements, but compounded again, diverse, manifold, and apt to be changed one into another. They are the infallible mean, and therefore are called the middle nature, or the soul of the middle nature, there are very few that understand their profound mysteries. In them be certain measures, degrees, and orders, as a full perfection of every effect in each thing natural, celestial, and supercelestial. The things are wonderful and full of mysteries, which maybe wrought by magic, as well natural as divine, for by them the bindings, loosings, and transmutations of all things are made, and the knowledge and foretelling of things to come: Also the banishment of naughty spirits, and the winning or obtaining of good spirits, doth descend from them: Wherefore without these three fold Elements, and the knowledge of them, let no man trust that he is able to work anything in the hidden science of Magic and nature, and whosoever knoweth how to reduce one into another, the impure into the pure, the manifold into the simple, and knoweth how to discern the nature, virtue, and power of them, in number, degrees, and order, without division of substance, he without doubt shall obtain the perfect knowledge and working of all natural things, and heavenly secrets. ¶ Of the marvelous or wonderful natures of Fire and Earth. FOr the working of all marvelous things, Cap. 5. saith Hermes, two are sufficient, to wit, Fire and Earth: The one is the Patient, the other the Agent: Fire as saith Dionysius cometh clearly in all things, and through all things, and is removed, is lightsome to all, and also is hidden and unknown when it is by itself, no matter coming, in the which it may manifest his own action. It is unmeasurable and invisible, able of itself for his own action, movable, giving itself to all, after a sort coming near unto it, making new, a keeper of nature, a giver of light, for his brightness covered all about, incomprehended, clear, severed, rebounding back, mounting upward, going sharply, high, not to be diminished, always a moving motion, comprehending another, uncomprehended, not wanting another, privelys growing of himself, and manifesting the greatness of himself to receive matters, Active, mighty, at once present to all men, visibly it suffereth not itself to be neglected, and as a certain revengement, generally and properly, upon the sudden bringing itself to a reckoning to certain things, incomprehensible, in palpable, not diminished, most rich of himself in all traditions, Fire is a huge and a great portion of the things of nature, as saith pliny. And wherein it is doubtful, whether she consume and bring forth more things. Fire is one, and piercing through all things as saith the Pythagorians, but in heaven stretched abroad and shining over all, and in hell straightened, dark and tormenting, in the middle partaking of both. Wherefore the fire is one in itself, manifold in the recipient, and in diverse distributed with a diverse mark as Cleanthos witnesseth in Cicero, wherefore this fire which we use commonly by chance it is in stones, which is stricken out, with the stroke of Steel, it is in the Earth, which smoketh by digging, it is in the Water, which warmeth the Fountains, and Welles, it is in the deep Sea, which being tossed with winds, waxeth warm, it is in the air, which oftentimes we see to were warm, & all living things, and Uegitables, are nourished with heat, and every thing that liveth, liveth by reason of the included fire. The properties of the fire supernal, above, are heat making all things fruitful, and light, giving life to all things. The properties of the fire infernal, are a burning, consuming all things: and a darkness, making all things barren. Wherefore the heavenly and light fire, chaseth away the Demons, or Spirits of darkness: and this our wooden fire driveth away the same, as far forth as it hath the likeness, and the carriage of that uppermost light: yea, also of that light, which sayeth, Ego sum lux mundi, I am the light of the world, which is the true fire, the Father of lights, from whom, every good thing given, doth come: casting out the brightness of his fire, and communicating it first to the Sun, and to other heavenly bodies, and by these, as it were by mean instruments, pouring in that, into this our fire. Wherefore, as the Demons or spirits of darkness, are strongest in darkness, so the good Demons which are Angels of light, do receive increase from the light, not only of God, of the Sun, and of heaven, but also of the fire which is with us. Hereupon the first most wise appointers of Religions, and Ceremonies, decreed, that prayers, psalms, & all rights, should not be done without lights. Hereupon grew that Posy of Pythagoras: Ne loquaris de Deo, absque lumine, Speak not of God without light. And they commanded for the driving away of naughty Demons, that lights and fires should be kindled by the carcases of the dead, and not to take them away, until that the purgings being ended by the holy right, they were put in burial. And almighty God in the old Law, did require that all his Sacrifices, should be offered with fire, and that fire, So likewise in the funerals of the Romans, were put lamps, with fire, that continued a long season. should ever burn on the Altar, which also among the Romans, the Priests of Vesta, did always keep burning. As for the Earth, it is the Base, and the Foundation of all the Elements: for it is the object, the subject, and the receiver, of all the beams and influences of heaven. It containeth in it the seeds, and seminal virtues of all things, therefore is she called Animal, Uegetall, and Mineral, which being made fruitful by all the other Elements and Heavens, is apt to beget all things. Of itself, it is receiver of all fruitfulness, and as it were also, the first springing Parent of all things, the Centre, foundation, and mother of all things. Take of it any portion be it never so secret, washed, purged and ground small, if thou let it stand for a season abroad, by and by being made fruitful by the power of the Heavens, and as it were great with young, bringeth forth from it plants, worms, living creatures, Stones, and also bright sparkles of metals. Therein are exceeding great secrets. If at any time it be purged by the workmanship of fire, and brought to his singleness, by due washing. It is the first matter of our creation and the truest medicine of our restoration and preservation. ¶ Of the wonderful natures of the Water, the Air, and the Winds. Chapter. 6. THE other two Elements, are of no less power, to wit, Water, and Air, neither doth Nature cease to work in them wonderful things. For so great is the necessity of Water, that without it, no living creature can live, no herb, nor Plant, without the moistening of water, can burgeon or bud forth. In it is the seminary virtue of all things, first of living creatures, whose seed is manifest to be watery: and although the seeds of shrubs and herbs are earthly, yet it must needs be, that they must be corrupted with water, if they are to be fruitful, whether it come to pass, through the imbibed moisture of the earth, or through dew or rain; or through water of purpose put unto it: for water and earth alone, are described by Moses, to bring forth a living soul: but to the water be appointeth a two fold bringing forth, to wit● of things swimming in the water, and of things flying in the air above the earth. Moreover, of things brought forth of the earth, part are bound to the water. The same the Scripture doth testify saying: That after the creation, shrubs and plants budded not, because God had not reigned upon the earth. So great is the power of the Element, that the spiritual regeneration cannot be without water, as Christ himself witnessed to Nichodemus. There is also an exceeding great force thereof, in religion, in purgings, and purifications, and of no less necessity than of the fire. The commodities thereof are infinite, and use manifold; and all things do consist of the power thereof, as that which hath the force of begetting, nourishing, and increasing. Whereupon Thales Milecius and Hesiodus, did appoint the water to be the beginning of all things, and said that it was the ancientest and the mightiest of all Elements, because that it ruled over all the rest. For (as sayeth Pliny) the water devoureth the earth, it quencheth the fire, it climbeth aloft, and by stretching abroad of clouds, it challengeth heaven unto it, and the same falling down, is the cause of all things growing upon the earth. There are innumerable wonders of water, set forth by Pliny, Solinus, and many Historians. Of whose wonderful virtue also. Ovid maketh mention in these vearses. Hamos sand. jupiter Hamon, of the sandy place, whereon he built his tower AT noontide, horned Hamon, doth, thy water clear, wax cold: and waxeth hot when Sun doth set, and eke the day unfold. Report doth go, the water of Athainas sets on fire wood when the Moon doth wane, and into small Orbs doth retire. The Creones a river have, which drunk, doth stony make the entrailis, and doth harden all, that of the moisture take. The river Crathis and Cibaris, that near your quarters he, do make folks hair like Amber, and like gold as is to see. And which more marvel is, there are that have great power to change, not bodies only, but minds also: which is a thing full strange. Who hath not heard of water fowl, that Salmacis do breed: and of the lakes of Aethiope, which makes men mad indeed: Or bringeth them to deadly steeped, if they thereof do drink. Who so doth seek to quench his thrill, at Clitorius brink, He shunneth wine, and joyeth still, in water clear alone. Then runneth out Lincestus stream, like unto which is none: Whereof who so with measure doth, receive within his breast, faltreth as the Drunkards do, which pure wine esteem best. There is a lake in Arcady, Pheneus height of old, suspected for the doubtful streams, in which be not too bold, By night, at what time who so drinks, they hurt, but not by day. Moreover josephus maketh mention, of the wonderful nature of a certain river, running between Archea, & Raphanea, Cities of Syria, which run with their full channel, during the whole Saboth, by and by as it were failing through the stopping of the fountains, for six whole days together, a man may pass dry shod, through the channel, and again the seventh day, the causes of nature being not known it returneth to the former abundance of water, wherefore the inhabitants call it Sabbatheus, by reason of the seven. day, holy among the jews, and the Gospel doth bear us witness, of the Probatica the fish pond, Silo. into the which after the water was moved by the Angel, he which first came into it was delivered of what disease soever. The same virtue and power is read to have of the nymphs jomdes, which was in the territory of the Aelians, Aelians. by the river Cithaeron into the which, he that went with a sick body, went out of it whole and sound, without any grief of body. Pausanias reporteth that there is in Liceum a Mountain in Arcadia, Liceum. a fountain which was called Agria, unto the which, as often as the drought of the Country did threaten spoil to the Corn, the Priests of jupiter Liceus, entering after sacrifice offered, worshipping the holy water, with holy prayers, holding a branch of Oak in his hand, thrust it down into the water. Then the water being moved, the vapour being from thence lifted up into the air, became clouds, which meeting together, did overcast all the sky, which not long after, turning into rain, did wholesomely water the whole region. But concerning the miracles of water, besides many other Authors, Ruffus Ephesius, a Physician, hath written wondrous things, and found in no other Author that I know of: it remaineth to speak of the air. This is a vital spirit, going through all things that are, giving life to all things, and making them to stand together, binding, moving, and filling all things. Hereupon the Doctors of the Hebrews, do not reckon it among the Elements, but as it were a mean & a gliew, joining divers things in one together, and reckoning it as it were the resounding spirit of the world's instrument: for he doth next of all conceive in himself, the influence of all celestial things, and doth communicate as well with other Elements, as with every mixed thing, and doth no less receive & retain in him as it were a certain heavenly glass, the shape, form & kind of all things, as well natural, as artificial, and of speeches whatsoever: & caring them with him, & imprinting in them, as well in sleep as in waking, the bodies of men and living creatures, doth enter in through the poors, and ministereth matter of sundry wondered dreams, divinations & soothsaiengs. hereof also men saith, A note of great see●t. that it cometh to pass, why one passing by a place, in the which a man hath been slain, or a carcase newly hidden, doth tremble with fear and dread: because the air being there full of horrible shapes of murdering, doth move and trouble the spirit of the man, whilst together it is drawn in, with the like shapes & forms, whereof it happeneth that fear ensueth, for every sudden impression doth astonish nature. For this cause, many Philosophers have supposed, that the air is the cause of dreams, and of many other impressions of the soul, by the bringing of shapes, similitudes, or shows, which are fallen from thi●●s, and speeches multiplied in the very air, until they come to the senses, & at length to the fantasy and soul of the receiver, to wit, that soul, which being clear from cares, & not letted, & meeting with such shapes, is by them instructed, for the shapes of things, although of their own nature, they be brought to the senses of men & living creatures, yet from heaven while they are in the air, they may get some impression, whereby together with the aptness, they are rather carried from the disposition of the receiver, to the sense of one, then of another. And for this it is possible, that naturally & without all superstition, by the means of no spirit, a man may in a very short space declare to a man, the conceit of his mind, be the distance & dwelling never so far: although the time wherein this happeneth cannot possibly be measured, yet within 24. hours that must needs be done, and I know how to do it. Moreover, the Abbot Tritenius, in times past know it and did it, And how certain shapes not only spiritual but also natural, do flow from things, by influence of bodies from bodies, and do way strong in the very air, and do offer and show themselves unto us, We●ders by light and by moving, both to the sight, and to other senses also, and sometimes do work marvelous things in us, as Platinus doth prove & teach. And we do see, how when the South wind bloweth, the air is thickened into thin clouds, in the which as in a glass the Images being far distant, of Castles, of mountains, of horses and men, and of other things, are reflected, which immediately at the falling of the clouds vanish away. And Aristotle in his Meteors, doth declare the cause, for that the rain bow is gathered in a cloud of the air, from a certain similitude of a looking glass. And Albert saith, that the shapes of bodies by the force of nature, may easily be expressed in the moist air, after the same sort, that the Images of things are in things. And Aristotle reporteth, that it happened to one, through weakness of his sight, that the next air unto him was his glass, and the visible ray or beam, was stricken back unto him, and could not enter: whereupon which way he went, he thought that his Image went before him face to face: likewise by the skilful workmanship of certain glasses, the Images which we will see in the air, are also cast a far off out of the glosses, which then ignorant men seeing, suppose that they see the shadows of spirits or ghosts, whereas for all that they are none such, but certain Images like to themselves, and void of all life. And it is known if a man be in a dark place and void of all light, saving that some where the Sun beam enter in through a very little hole, if a piece of white paper be put underneath it, or a plain glass, those things are seen in it, which abroad the Sun gives light unto. And there is another illusion more marvelous, where when Images are painted by a certain workmanship, or letters written, How to know the secret of thy friend, far off. a man in a clear night, doth set them against the beams of the full Moon, through whose images multiplied in the air, and drawn up, and cast back, together with the beams of the Moon, some other man being privy to the matter a great ways off, sée●th, readeth, and knoweth them, in the very dish or circle of the Moon: which doubtless is very profitable skill to bewray secrets, to cities and towns besieged, in times past, practised by Pythagoras, and at this day not unknown to some, and to myself. And all these things, & greater, are grounded upon the very nature of the air, and have their reasons out of Mathematic and Optic. Perspective. And as these Images, are reflected to the sight, so are they often times to the hearing, which is manifest in the Ecko. But they have more hidden workmanships and skills, that a man also a far off, may hear and understand what another speaketh and whispereth in secret. The winds also consist of the Element of the air, for they are nothing else than the air moved & stirred. Of these there are four principals, blowing from the 4. quarters of heaven, to wit, Notus from the South, Boreas from the North, Zephyrus from the West, and Apeliotes or Eurus, from the East: Which Pontanus comprehending in these two pretty verses saith. A summo Boreas, Notus imo spirat Olympo. Occasum insedit Zephyrus, venit Eurus ab ortu. Fell Boreas blows from heavens high, but Notus blows his blast From lowest part: Zephir from West: Eurus from East doth cast. The South wind is meridional, cloudy, moist, hot and sickly, which Jerome calleth the butler of rain, and Ovid thus describes him. The South wind flieth with moist wings, having his terrible countenance covered with pitchy blackness, his beard is loaden with showers, water floweth from his hoar hairs, clouds sitteth upon his brow, and his feathers and bosom are wet. And Boreas being contrary to Notus, is a Northerly wind, violent and sounding, and shrill, which scattering the clouds, maketh the air clear, and freezeth the water. Ovid bringeth him in speaking of himself in this sort: Apta mihi vis est, etc. I have an apt or fit force wherewith I drive away sad clouds, I shake the Seas, and overthrow currey Dakes, I harden clouds, and I drive down hail unto the earth. I myself, when I have gotten my brothers in the open air (for that is my field) I strive and struggle with so great endeavour, that the middle of the air doth ring with my shaking, and six leapeth out of the hollow clouds. Even I when I have entered into the round holes of the earth, & have fiercely set my back under chinks below. I stir up spirits (I make the Devil to stir) & set the whole world in a shaking. But Zephyrus the West wind, which is also called Favonius, is very light, bloweth from the west, & breathing pleasantly, is cold and moist, thawing frosts, and snow, & bringing forth grass & flowers. Contrary to this is Eurus, which also is termed Subsolanus & Apeliotes, A breeder of Caterpillars, etc. worms that grow blowing from the East: this wind is watery & cloudy, & of a swift devouring nature. Of these; thus singeth Ovid, Eurus ad Auroram, etc. Eurus goeth to Aurora, & to the kingdom of Nabathium, to Persia, & to the quarters lying under the beams of the morning. The evening & the sea showers, which are warm with the Sun going down, are next to Zephyrus. And shivering Boreas invadeth Scythia, & the 7. stars. The contrary ground is moistened with continual showers & rain from the South. ¶ Of the kinds of things compounded, what relation they have to the elements, & how the Elements themselves, agreed with the soul, senses, and manners. Cap. 7. AFter the 4. simple elements, immediately follow 4. kinds of perfected things componed of them, which are stones, metals, plants & living creatures: & albeit to the generation of every of them, all Elements do agree in composition: yet every of them, doth follow and imitate one principal element, for all stones are earthly, for by nature they are heavy & descend, & are to framed by drought that they cannot be melted. But metals are waterish, and apt to flow, and which natural Philosophers confess, & Alcumistes do prove, are engendered of a viscus or slimy water, or else of waterish quick silver: so plants agree with the air, that unless they burgeon up abroad, they prove not: so all living creatures have a fiery force, & a heavenly beginning, & fire doth touch them so near, that when it is quenched, immediately all the life doth fail. Again, everyone of those kinds is severed in itself, by the degrees of elements, for among stones they chief are called earthly, which are duschie and heavy: and watery, which are clear or may be seen through, and which do consist of water, the Crystal, Berell, the Pearl in shells: and they are airy, which do swim upon the water and are spongeous, as the Sponge, the Pomis, and the Tophus. There be that are fiery, out of the which fire is set, and sometimes is resolved into it, or are engendered of it, as the under stone, the stone called Pyretes, & as Abeston. Likewise among metals, lead and silver are earthly, quicksilver is waterish, copper & tin are airy, gold & iron are fiery. In plants also the roots do imitate the earth, by reason of their thickness: the leaves the water, by reason of their juice: the flowers the air, by reason of their subtlety: the seeds the fire, by reason of their begetting spirit. Moreover, some are called hot, some cold, some moist, some dry, and borrowing to them the names of the elements from their qualities. Among living things, some are more earthy than others, Animales and inhabit the bowels of the earth, as worms called Easses, Moles, and many creeping things: some are watery, as fishes: some are airy, which cannot live out of the air, as the Bird of Paradise, and the Chameleon. There are also that are fiery, as the Salamander, and certain Crickets: and which have a certain fiery heat, as Pigeons, Ostriges, Lions, and those, which the wise man calleth, beast breathing out a fiery vapour. Moreover in living creatures, the bones represent the Earth, the flesh the Air, the vital spirit the Fire, and the humours the Water: and these also are divided or parted by the Elements, for read choler giveth place to the Fire, blood to the air, phlegm to the water, black choler to the earth. To conclude, in the very soul, as August. witnesseth; the understanding representeth the fire, reason the air, imagination, the water, and the scuses the earth. And these also among themselves are divided by Elements, for the sight is fiery, neither can it perceive without fire and light: the hearing is airy, for sound is made by the striking of the air: but smell & taste are referred to the water, without whose humour, there can be no savour nor smell: to conclude, all the touchings is earthly, and requireth gross bodies. Moreover, the deeds and operations of men, are governed by the Elements: for a slow and heavy moving, betokeneth the earth: fear, sluggishness, and a lyther work, signifieth water: cheerfulness and friendly manners, the air: a sharp and an angry violence, the fire. Wherefore the Elements are the first of all things, and all things are of them, and according unto them, and they in all things, and through all things, spread abroad their force. How the Elements are in the heavens, in the stars, in spirits, in Angels, finally in God himself. Cap. 8. THE consenting opinion of all the Platonikes is, that even as in the world, being the chief pattern, all are in all: so also in this corporal world, all things are in all, yet in divers manners, to wit, according to the nature of the receivers: so also the elements, are not only in these inferior bodies, but also in the heavens, in the stars, in spirits and Angels, to conclude, in God himself, the worker and chief patron of all. But in these earthly bodies, the Elements are certain gross forms, drowned matters, and material elements. But in the heavens, the elements are through their natures and strengths: to wit, in a heavenly manner, and much more excellent then beneath the Moon: for there is a heavenly massiness of the earth, without the grossness of the water: and an agility of the air, far from fleeting abroad: the heat of the fire is their no● burning but shining, and quickening all things by his heat. Moreover of the stars, Mars and Sol are fiery, jupiter & Venus airy, Saturn and Mercury waterish, and they are earthly, which inhabit the eight Orb, and the Moon also, (which notwithstanding, Conjecture. of most men is thought to be watery) forasmuch, as like to the earth it draweth unto it the waters of heaven, with the which, she being moistened, doth through the néernesse, pour them upon us, and makes us partakers of them. There are also among the Signs some herie, some earthly, some airy, some watery, and the elements rule in the heavens those sour triplicities, distributing to them the beginning, the middle, the end of every Element: so Aries hath the beginning of fire, Leo the proceeding and increase, and Sagittarius the end of fire: Taurus hath the beginning of earth, Virgo the proceeding, Capricornus the end: Gemini hath the beginning of air, Libra the proceeding, Aquarius the end. Cancer possesseth the beginning of water, Scorpio the middle, Pisces the end. Wherefore of the mixtions of these planets and signs, together with the Elements, are wrought all bodies: and besides spirits by this means are divided one from another, that some are called fiery, some earthly, some airy, some watery. Hereupon those four rivers in Hell, are said to be of divers natures, so wit, Phlegeton fiery, Cocytus' airy, Styx watery, Acheron earthly. And in the gospel we read of the fire of hell, an everlasting fire (into the which the accursed shall be commanded to go). And in the Revelation we read of the great pool of fire. And Isaias speaketh of the damned, Cap. 20. The Lord shall strike them with corrupt air. And in job, They shall pass from the waters of snow, to overmuch heat. And in the same we read, of the dark earth, and covered with the dimness of death, of the earth of misery & darkness. Therefore also these Elements are placed, in the Angels & blessed intelligences, which are above, without the compass of this world: for there is in them a stableness of essence, & an earthly force, whereby the seats of God are made strong: there is in them also gentleness & pity, which is a watery virtue making clean. hereupon the Psalmist speaketh of the waters, where of heaven he saith, Which rulest the waters that are above him. There are also in them air, which is a subtle spirit: & love, which is a bright fire. For this cause, the holy scripture calleth them the wings of the wind, & else where the Psalmist speaketh of them thus, Which makest thy angels spirits, & thy Ministers a burning fire. Of the orders of Angels also, the Seraphin, the Virtues, & the Powers are fiery: the Cherubin earthly: the Thronenes & Archangels watery: the Dominationes & Principalities airy. And concerning the very chief Patron, worker of all things, is it not read? Let the earth be opened, and bud forth a Saviour. Is it not said of the same? The fountain of the water of life, cleansing and regenerating. Is not the same the spirit breathing the breath of life. And the same also as Moses & Paul do testify, is a consuming fire. Wherefore no man can deny, that the elements are found every where & in all things in their manner. First in these inferior bodies, but dredgie & gross, in the heavenly bodies pure & clean: & in the super celestial bodies lively and blessed on every side. Wherefore the elements in the chief Patron, are the Idee, or conceits of things to be brought forth: in the intelligenties, the ●●osred powers: in the heavens, the virtues: in the bodies beneath, the groset forms. Of the virtues of natural things, next of all depending of the Elements. Chap. 9 OF the virtues of natural things, some are Elemental, as to make warm, to make cold, to make moist, to make dry: & are called the first operations or qualities, & according unto Arle. For these qualities alone, do altogether altar the substance, which none of the other qualities can do, but some are in the things making, compounding such by the elements, even beyond the first qualities, as are Maturative, digestive, resolutive, mollificative, indurative, stiptike, abstersive, corrosive, caustic, apertive, evaporative, comfortative, mitigative, conglutinative, opilative, expulsive, retentive, attractive, repercussive, stupisactive, elargetive, lubrisicative, & many others: for the elemental quality hath much to do in mixture, which worketh not by itself: & these operations Qualitates secondariae, because they follow nature & the measure of the mixture of the first virtues, even as of them at large it is handled, in the books of Physicians, as Maturation or ripening, which is the working of natural heat. according to a certain measure in the substance of the matter. Induration or hardening is the working of coldness, likewise also, Congellation, & so likewise also of the like. And these operations do sometime work upon the limited member, as provoking urine, or milk, or the menstrual, & are called the 3. qualities which solow the fecond, as the second do the first. Wherefore according to these first, second & third qualities many diseases are cured and caused. Many things also are done by Art, which men do much wonder at, as is the fire, burning water, as in the fire Ignis Grecus. Many compositions whereof Aristotle teacheth in a treatise written hereof. In like manner, there is also made a sire that is quenched in oil, & is kindled with cold water when it is sprinkled upon it, & fire which is kindled with rain or wind, or with the sun: and there is a fire called Aqua arden's, which is very well known, & wasteth nothing but itself: & there are unquenchable fires, & continual lamps, which cannot be quenched with wine, nor water, neither by any means: which seemeth altogether incredible, if it had not been for the famous lamp that once gave light in the temple of Venus, wherein the stone Bestus did burn, Beston. which being once kindled, is never quenched. Contrariwise also is prepared some thing apt to burn that it may not be hurt by fire: & there are made confections, with which the hands being anointed, we may carry iron read hot, or put that hand in molten metal, or to go into the fire without any harm, & such like: & there is a kind of hemp or flare, The 〈…〉 fold for the ha●●e of the Satlamander by the which many ●e deceived. which Pliny calleth Asbestum, the Greeks term it Asbeston, which is not consumed with fire: whereof Anaxelaus saith, that a tree that is therewith environed, is felled with deaf strokes, and that are not heard. Of the hidden virtues of things. Chap. 10. THere are moreover other virtues in things, which belong not to any Element, as to put away poison, to drive away carbuckles or botches, to draw iron, or some such other thing: & this virtue is the sequel of the kind or form of this thing or that thing. Wherefore also in a small quantity, it hath no small effect in working, which is not granted to the elemental quality. For these virtues because they depend much upon the form, therefore with a very small, matter, they can do very much: but the elemental virtue because it is material, doth desire much ●●ster to do much. And they are called hidden properties, Why hidden properties are so termed because their causes are hidden, so that man's understanding is not able in any wise to find them out. Wherefore the Philosophers have attained to a very great part of them by long experience, more than by the search of reason. For as in the stomach that meat is digested by heat which we know: so is it transformed by a certain hidden virtue which we know not, not by heat truly, Meat being sod, is the same, but not in the stomach. for so in the chimney at the fire it should rather be transformed, than in the stomach: so are there in things, qualities, overthrowing the elements, as we know, and are so created by Nature which we wonder at, and oftentimes are amazed that we know them not or seldom, or never see them, as it is read in Ovid of the Phoenix, a bird alone, among all others renewing herself. There is one bird that repaireth herself, and eft 'zounds soweth herself, the Assyrians call her Phoenix, and in another place, the Egyptians meet together at the wonder of so great a sight, & their rejoicing company saluteth the rare bird. In times past, one Matreas made the Greeks and the Romans greatly to wonder at him: he said that he brought up a wild beast, that which devoured himself: wherefore also at this day, many do yet carefully search out, what that wild beast of Matreas may be. Who doth wonder at fishes digged out of the earth, of the which Aristotle, Theophrastus and Polybus the Historian, have written, and that which Pausanias hath written, of singing stones, are all works of hidden virtues. So the bird called an Ostrich, doth digest cold and hard iron to the nourishment of his body, whose stomach is said, not to be hurt with burning iron. So that little fish called Echines, doth so bridle the violence of the winds, and tame the rage of the sea, that how cruel soever the storms are, be there never so many sails full of wind, yet with his touching alone, he doth so calm & compel the ships to stand, that by no means they can move: so that Salamander & the crickets live in the fire, & albeit they seem sometimes to burn, yet are they not hurt. The like matter is said to be of a certain Bitumen like to Pitch, wherewith the weapons of the Amazons are said to have been smeared over, which is taken away neither with sword nor fire: wherewith also, the gates of Caspia, made of brass, is fabulously reported, to have been varnished over by Alexander Magnus. With the like Bitumen also, the Ark of No, is read to have been glued together, continuing yet from so many thousand years upon the Mountains of Armenia. There are many other of these marvels scarcely credible, but yet are known true by experience. Such as antiquity hath left in writing of the satires, which living creatures do consist of a shape half like a man, and half like a beast, yet capable of speech & reason, one of which, Saint Hierome reporteth did once speak to Saint Antony the hermit, & did condemn in him the error of the Gentiles, in worshipping of living creatures, & did pray him, that he would pray to the common God for him: & affirmeth, that one of them in times past, was brought openly alive to be seen, & immediately was sent to the Emperor Constantine. ¶ How hidden virtues are powered into the kinds of things from the Idee, or conceits through the reasons of the soul of the world, & beams of the stars, and what things do most of all abound in this virtue. Cap. 11. THe Platonikes report, that all the bodies below, are Ideadit or conceited by the uppermost Idees or conceits: and they define an Idea to be one, simple, pure, unchangeable, indivisible, incorporal, & everlasting form above bodies, souls, & minds, and the same to be the nature of all Ideas. And first they place the Idees, in the very goodness itself, that is in God, by the manner of the cause, to be differing only among themselves, by certain relative reasons: lest whatsoever is in the world, should be alone with out any variety, and yet to agree among themselves in essence, that God may not be a manifold substance. Secondly, they place them in the very intelligible part, that is in the soul of the world, properly by forms, & moreover differing one from another in perfect forms: so that all the Idee or conceits in God, are one form, but in the soul of the world many: they are placed in the minds following or joined to the body, or severed from the body, severed now more & more by a certain participation, & by degrees: they place in nature, as it were certain seeds of forms below infused from the Idee. Finally, they place them in the matter, as shadows. Besides this, there are so many seminal reasons of things in the world, as there be Idees or conceits in the divine mind, by the which reasons, it hath builded itself in the heavens, beyond the stars even shapes, and hath imprinted properties in them all. Wherefore of those stars, figures & properties, all the virtues & properties of kinds below do depend, so that every kind, hath a celestial figure agreeing unto him: from whence also, proceedeth unto him, a marvelous power in working, which proper endowment, it receiveth from his Idea, by the seminal reasons of the soul of the world. For the Idea or conceits are not only the causes of the being of any kind, but also are the causes of every virtue, that is in such a kind. And this is the cause that many of the Philosophers say, that by certain virtues, to wit, having a certain and a stable reason, not of chance, or casual, but effectual, but mighty and not failing, working nothing in vain, nothing without purpose, the virtues being in the nature of things are moved, which virtues doubtless are the operations of the Idee, which fall not, but be accident, to wit, through the impurity and unequality of the matter. For after this sort things even of one kind, are found more or less mighty, according to the impurity or misorder of the matter. For all the influences of the heavens may be hindered by the unabilytie of the matter. Wherefore the Platonikes used to say in a Proverb, that the heavenly virtues are infused, according to the merit of the matter: whereof also Virgil maketh mention when he singeth. Igneus est ollis vigour, & coelestis origo: Seminibus quantum non noxia corpora tradunt. Those seeds have so much fiery force and heavenly beginning, as the unhurtful bodies do slacken: wherefore those things in the which the Idea of the matter is not dipped, that is, which receive greater similitude of severed things, have more mighty virtues in operation, like to the operation of the severed Idea or conceit. Wherefore the sight of heavenly things, is the cause of all the noble virtue, that is in the kinds below. ¶ How to get ones own Genius, and to seecke out his nature. AS in heavenly things every country hath a certain star & heavenly image, Lib. 3. Cap. 21. giving influence, to it more than other: so also in supercelestial things, it getteth a certain intelligencie & understanding, ruling & descending it, with infinite other ministering spirits or Demons of his order, which with a common name, Beni Heloim Sabaoth, that is, the sons of the God of hosts. For this cause, as often as the most highest doth determine of any war, slaughter, desolation of any kingdom, & subduing of any people, in these lowermost parts, than no otherwise, than these things should come to pass upon the earth, there goeth before a conflict of those spirits above, as it is written in Esay, Vicitabit unto in terra: of which conflict of spirits & rulers we also read in Dan. 10. to wit, of the Prince of the Kingdom of the Persians', of the Prince of the Greeks, of the Prince of the People of Israel, and their conflict together, whereof also in times past Homer seemeth to have written. Tantus Coelesti rumour, precrebuit Aula, Cum saeva alterni ruerunt, in praelia Divi. Neptunum contra bellabat Phoebus Apollo. Aduersus Martem certabat Pallas Athenae. junoni obstiterat bello pharetrata Diana. Latonam telis volucer Cyllenius urget. So great a rumour was in heavens court above, When that the Gods together rushed, in cruel bloody war. Then did the God Apollo sight, against God of the Sea. Pallas also Athena height, against Mars did contend. Diana with her bow and shafts, resisted junos' force. And Mercury did with his Darts, Latona sore assail. Notwithstanding forsomuch as in every country there are all kinds of spirits & Demons: yet those are their stronger than the rest, which are of the same order with the ruler of that region. So in the region of the sun, the spirits of the sun are of more force than the rest. In the region of the Moon, those spirits of the Moon: and so of the residue. And hereof it ariseth & followeth, that when we change places & countries, divers events of our matters and affairs ofter themselves & follow, else where, here or there, more fortunate: to wit, where the Daemon or Genius shall have greater power: or we shall get there a stronger Daemon of the same order. So men borne under the sun, if they go into a country or province, where the Sun ruleth, that is under the sun, become there much more fortunate, because they shall have there, their guides or Genij stronger, & more profitable: by whose excellent rule in that place, all their matters oftentimes are brought to happy ends, even contrary to opinion and the measure of their strength. Hereof it is, that the choice of the place, country, & time, where a man doth exercise himself, according to the nature and extinct of his Genius, and also dwelleth and haunteth, doth very much avail to the happiness of his life. Moreover, the changing of his name oftentimes doth avail, for seeing that the properties of names, are the declarer of things, as it were by a glass, declaring the conditions of their forms. Thereof it cometh to pass, that the names being altered, it happeneth oftentimes, that the things are altered. Hereupon the holy Scripture not without cause, bringeth in God, when he went about to bless Abram and jacob, to change their names, to call the one Abraham and the other Israel. And the wise men of ancient time do teach one to know the nature of every man's Genius by the stars, and their influence, and by the aspects of the same, which are in every one's nativity: but with such divers and contrary doctrine among themselves, that it is very hard for a man, to be able to take out of their hands these Sacraments of the Heavens. For Porphirus showeth out the Genius by the star being mysteries of the genitour. But Maternus seeketh them out, either thereby or by the Planets, which have there many dignities, or either by him, whose house the Moon shall enter into, after that which she possesseth when a man is borne. And the Chaldees searcheth not out the Genius, but by the sun, or by the Moon. But others, and many of the Hebrews, think good to search him out of some quarter of the heavens, or of them all. Other seek for the good Genius, from the 11. house, which therefore they call Bonus Demon, & require the naughty Genius from the 6. house, which they call Malus Demon. Wherefore seeing the search of these is very painful and secret, we shall much more easily search out the nature of our Genius by ourselves, heedefullye working those things, which our mind doth premit us, from our first age diversly drawn with no contagions, or those things which the mind being purged from vain cares, and sinister affections, impediments being laid aside: the mind also doth prompt, the instinct of nature doth teach, and heaven incline. These without doubt are the persuasions of the Genius, which is given every man from the beginning of his nativity, leading us, and (persuading) us to that, whereunto his star doth incline us. The Star is but the instrument, the Planet is the same: The signs also doth represent, jehovas' mighty name. In that all things created wear, each other to supply: The strong, each feeble doth uprear, who can the same deny. As God is soul to every man, and life to creatures all: So rules he them that ruleth us, when stars by name he call. Disdain not then the noble skill of Planets course and tide: For they do rule thee by God's will, yet God is still thy guide. The gift of thine immortal state, is faith to God above: Which teacheth thee by reason here, how God imparts his love. Glis. in lib. ani. ¶ That every man hath 3. keepers, and from whence each of them proceedeth. Every man hath a thréefolde good Daemon for his keeper, Chap. 22 the one holy, the other of his begetting, the third of his profession. The holy Demon according to the learning of the Egyptians, is assigned to that reasonable soul, descending not from the stars nor planets, but from the supernal cause (even from God, the very ruler of the Demons or Angels, & is universal above nature. This Daemon directeth the life of the soul, & doth always minister good thoughts to the mind, continually working in us by illumining, although we do not always mark him, but when we are purged, & live quietly, than we perceive him, than he doth as it were speak with us, & doth make us partakers of his voice, being present before, in silence, & doth always study to bring us unto a holy perfection. By the help of this Daemon also, men may avoid the malice of destiny, which if he be religiously worshipped of us, in honesty & holiness, which we knew Socrates did. And the Platonikes think, he doth wonderfully help us, by dreams, tokens, & signs, & putting away evil things, and carefully procuring us good things: wherefore the Pithagorians were wont to pray to jupiter, that he would deliver them from evil, or would show them from what Daemon might be performed. The Daemon of begetting, which also is called Genius, doth descend from the disposition of the world, & from the starcy circuits, which are occupied in generation. There be some which thinketh, that the soul being now about to descend into the body, doth naturally choose unto himself, a keeper out of the company of that Demons, and not so much to choose unto him this guide, as again also, to be wished by him to defend him. This Daemon being the executor & keeper of life, doth win life unto the body, & when it is in the body, hath a care of it, & helpeth man for the very same office, to that which, the heavenly bodies have appointed him in his birth. Whosoever then have received a fortunate Genius, are made in their works virtuous, mighty, & prosperous, wherefore of the Philosophers, they are said, to be Been fortunati, or Bene nati. The Daemon of profession is given by the stars to whom such a profession or sent, is subject, which any man shall profess, that the soul sometimes, doth privily wish, when now in this body, he hath begun to use choice, & hath put on manners. This Daemon is changed when the profession is changed, & according to the worthiness of the profession, they are present with us, more worthy, and also more higher Demons of profession●, which successively have a care of that man, which daily getteth this & that Daemon of profession, as he doth climb up from virtue to virtue. Wherefore when profession doth agree with our nature, there is present with us, the like Daemon of profession, and agreeable with our Genius, & the life is made more quiet, happy and prosperous. But when we take upon us a profession unlike or contrary to the Genius, our life is made laborious, & troubled with jarring aiders, so cometh it to pass, that some man may profit in some Science, or Art, or ministry, in short space and labour, which in other things he laboureth in vain, with much ● weal & study, and although no Science, no Art, no virtue, be to be despised, yet to the end thou mayst, live prosperously, & deal luckily, chief know thy good Genius, & thy good nature, and what good the disposition of the heavens, and God the distributer of all these, doth promise' these, which distributeth to every one as him listeth: follow the beginning of these, profess all these things, be occupied in that virtue, to the which the almighty distributer advanceth thee and guideth thee, who made Abraham excel in righteousness & gentleness, Isaac in fear, jacob in strength, Moses in meekness & miracles, josua in war, Phine●s in zeal, David in religion and victory, Solomon in knowledge & praise, Peter in faith, john in charity, james in devotion, Thomas in wisdom, Magdalen in contemplation, and Martha in service. Wherefore have a care to climb unto the top of that virtue, wherein thou shalt feel thyself to profit easily, that thou mayst persever in one, that art not able to persever in all: yet despise not as much as thou canst, to profit in the rest, & if thou shalt have agreeable keepers of nature & profession, thou shalt feel & double profit & increase of nature & profession. But if they be unlike, follow the better, for sometime thou shalt pertain more good to grow unto thee by a worthy profession, then by thy birth or nativity. ¶ How divers virtues are infused into divers individuals, even of one self kind. THere are also singular & wonderful endowments as well in many of individuals, Chap. 13. as in the specials, even from the figure of heavenly things & seituation of the stars: for every individual, when he beginneth to be under a determinate Horoscope & heavenly constellation, draweth therewithal with his being, a certain wondered virtue of working, & suffering a wonderful thing, even besides that which it hath from his special, as well by the influence of heavenly things, as by the obedience of the matter, of things generable to the soul of the world, which doubtless is such, as the obedience to our bodies, is our souls: for we feel that in ourselves, which we conceive to every form, cur body is munch pleasantly, or fearfully, or by flying away: so oftentimes the soul celestial, when they conceive divers things, then the matter is moved thereunto through obedience. So in Nature, many things appear monsters, by the imaginations of the uppermost movings: so also, not only things natural, but sometimes also things artificial, conceive divers virtues, & this happeneth most of all, if the soul of the worker bend itself thereto. Wherefore Auicenna saith, what things soever are done here, they must needs us before in the movings & conceptions of the stars & Orbs: so are there in things, divers effects, inclinations & manners, not only framed by the variety of the matter, but of the variety of the influence, and of the diversity of the form: and this same not through the specifical, but through the particular & proper diversity. And the degrees of those are diversly distributed by God, the very first cause of all, (who continuing one self same, distributeth to every one as him listeth) with whom notwithstanding the second causes, & the Angelical & the heavenly causes do work, setting in order the bodily matter, & other things committed to them charge, wherefore God infuseth all virtues, through the soul of the world, yet by a peculiar virtue, of Images and ruling intelligencies, & by a concourse & a certain peculiar & harmonical consent of the beams and aspects of the stars. Stones. From whence the hidden virtues do proceede● ALL men know that the Loadstone hath a certain virtue, Chap. 13. wherewith he draweth iron, & that the Diamond with his presence taketh away the virtue of the Loadstone: so Amber & Gait, being rubbed & warmed, draweth chaff or straw: The stone Abeston being kindled, is never or scarcely quenched: The Carbuncle giveth light in darkness: Aetites, or the Eagles' stone being laid upon, both strengthen the offspring of women and plants, & laid underneath draweth them. The jasper stone stauncheth blood: the little fish Eckines stayeth a ship: Rhubarb expelleth choler: The liver of the Chameleon burned upon the tiles of an house, raiseth rain and thunder. The stone Helitropius doth dazzle the ●ies & maketh him that carrieth it invisible. The stone Lincurius taketh away illusions from the eyes. The fumigation of Lipparis, maketh all beasts to come abroad synochitides bridgeth out the Ghosts below. Anachitides doth make the Images of heavenly bodies to appear. Ennectis laid under them which are a sleep, maketh them to have Oracles. There is an herb in Aethiopia, wherewith they report that standing pools are dried, and all things shut are opened. And we read that the kings of the Persians' gave Ambassadors the herb Latax, that wheresoever they came, they should have store of all things. There is an herb called Spartanica, or Herba Scytica, which being tasted or help in the mouth, they report, that the Scythians do endure hunger and thirst .12. days together, and Apuleius saith, That he was taught by a divine power, that there were many kind of herbs and stones, by the which men might get them an everlasting life, but that it was not lawful that men should have the knowledge of them, who living, but a small time, did gréedly séecke to do mischief, and dare to attempt any wicked act, that if they should have any longer time, they would not spare God himself: but from whence these virtues are, none of them have left in writing, that have set forth great volumes of the properties of things, not Hermes, not Pochas, not Aaron, not Orpheus, not Theophrastus, not Thebyth, not Zenothenus, not Zoroafter, not Enax, not Dioscorides, not Isaac the jew, not Zacharias of Babylon, not Albert, not Arnold, and yet all these have confessed, as Zacharias writeth to Mitridates, that their great force, and men's destinies, are in the virtues of herbs and stones, wherefore a higher speculation is required, to know from whence these things do come: Alexander the Peripaletike, not leaving his senses and qualities, thinketh that these things proceedeth of the Elements and their qualities, which perchance might be thought true, unless these qualities be of one self kind, and the operations of stones many, agreeing neither in the kind, nor in the kindred. Therefore the Accademikes with their Plato, Generals. specials. attribute these virtues to the Idee or causeites, the shapers or former of things. But Auicenna doth refer these operations to the intelligences, Hermes to the starrrs, Albert to the special forms of things: And albeit these authors seem to be against one another, yet none of them if he be well understood, do serve from the truth, forasmuch as all their saying in many things do agree to one effect: For God the beginning, the end, and original of all virtues, doth first of all, give the seal of Ideas or conceits, to the intelligences of his ministers, which as faithful executors do seal with an Ideall virtue all things committed unto them in the heavens & stars, as it were instruments, which heavens and stars in the mean season do dispose the matter, to receive those forines which do rest in the divine Majesty: As Plato saith in T●nee, to be divided by the Stars, and the giver of forms hath distributed them, by the ministry of the intelligencies, which he hath appointed rulers and keepers over his works, to whom that faculty is committed, in things committed unto them, that all the virtue of stones, herbs, metals, and of all things else, should be from the very intelligences bearing rule. Wherefore form and virtue, doth first proceed from the Idee or conceits, next from the intelligences ruling and governing, afterward from the aspects of the heavens ordering, lastly from the ordered complexions of the Elements, correspondent to the influences of the heavens, by whom the Elements be ordered: Wherefore such operations are had in those inferior things, by express forms, but in the heavens by ordering virtues, in the intellygences, by means coming between, in the chief Patron by the exemplar Ideas, consents or forms, all which must needs agreed, in the execution of the effect and virtue of every thing, wherefore there is a wonderful virtue and operation in every herb and stone, but greater in a star, more than also every thing getteth himself many things from the ruling intelligences, but chief from the uppermost cause, whereunto all things, as depending one of another, and made perfect, are corespondent, sounding in our melodious consent, always praising together the almighty work, with certain hymns, ever as they are willed by those holy youths singing in the Chaldees fornasse, bless the Lord all things that spring upon the earth, and all things that move in the waters, all birds of the air, sheep, and cattle together with the children of men: wherefore there is no other cause of the necessity of effects, but a conection of all things, with the first cause and corespondents to these divine patterns and everlasting Ideas or conceits, from whence every thing in the chief pattern hath his determinate peculiar place, from whence he leaveth and taketh his beginning. And wherein all the virtue of herbs, stones, mettalics, living creatures, words and prayers, and of all things which are from God is ingrassed, which although it worketh by the intelligences and heavens on those bodies below, yet oftentimes omitting those means, or suspending their ministry, God immediately doth those things of himself, which then are called wonderful works, for with the rule and order of the first cause, the second causes which Plato, and others call ministers, do of necessity work, and of necessity bring forth their effects, yet oftentimes God doth so end or suspend them for his pleasure, that they quite leave of from the necessity of his rule and order. And these are the exceeding great wonders of God. So the fire in the fire of the Chaldees burned not the youths. So the Sun at the commandment of josua, went back from his course for the space of one day. So at the prayer of Ezechia: the Sun went back .10. lines or hours. So at Christ's passion in the full of the Moon, the Sun was eclipsed. And the reasons of these operations cannot be found out or attained unto by no discourse of reason, by no Magic, by no knowledge be it never so hid or profound, but are to be learned and searched out by God's Oracles alone. Of the Spirit of the world, what he is, and that he is the bond of hidden virtues. DEmocritus and Orpheus, Chap. 14. a man of the Pithagorians, most careful seeking out the force of heavenly things, and the natures of things below, said that all things were full of the Gods: and not without a cause, for there is nothing of such excellent force, which being void of God's help is content with his own nature. And they called the divine virtues spread abroad in things: Gods; which Zoroaster named Divine alurars, Scynecius, simbolical enticements, others lives, others also souls, and said that the virtues of things did depend of them: because it concerneth the soul alone from one matter to be extended to other things, about the which she worketh, as a man which extendeth his understanding to things intelligible, and his imagination to things imaginable, and this is that which they understood, saying. To wit, the soul of one sense or being, goeth out, and entereth into another thing, bewitcheth it, and letteth his operations, even as the Diamond letteth the Loadstone to draw iron: but forasmuch as the soul is primum mobile, and as they say, Sponte et per se mobile, and the body or matter of itself not able to move, and swerving far from the soul. Therefore they say that a more excellent means is required, to wit, that it is as it were not a body, but as it were now a soul, or as it were not a soul, as it were now a body, whereby to wit, the soul is knit to the body: and they feign that the spirit of the world is such a mean, to wit, whom we term the quinticense, because he doth not consist of the four Elements, but is a certain fifth, a thing above them or beside them: Wherefore such a spirit is necessarily required, as a mean by the which the heavenly souls are in the gross body, and bestow wonderful endowments. This spirit doubtless is in a manner such in the body of the world, as ours is in man's body: For as the power of our soul, are through the spirit given to the members: so the virtue of the soul of the world is by the quintecense spread over all, for nothing is found in all the world which wanteth the spark of his virtue: yet more and most of all, it is powered into those which have drawn in very much of such a spirit, and it is drawn in by the rays of the stars, as far forth as the things make themselves confirmable unto them: By this spirit then, all hidden property is spread abroad, upon herbs, stones, and metals, and upon living creatures: by the Sun, by the Moon, by the Planets, and by the Stars, higher than the Planets: And this spirit may the more profit us, if a man know how to sever him most of all from other Elements, or at lest very much to use those things which most of all abound of this spirit: for those things in the which that spirit is less plunged in the body, and matter is less ministered, do work more mighty and perfectly, and also do sooner engender and beget a thing like unto them. For all virtue generative and of seed is in it, wherefore the Alcumisla endeavour to separate that spirit from gold and silver, which being well severed and drawn out, if afterward they apply him to any matter of the same kind, that is, to any of the metals, they shall immediately make gold or silver: And I myself know how to do it, and once saw it: but I could make no more gold, than the wright of that gold was, out of the which I drew the spirit, for seeing that spirit, is form Extensa, Stretched out and bend in. & not Intensa, he cannot altar an unperfect body into a perfect, beyond his measure: which notwithstanding I deny not, but that it may be brought to pass by some other skill. ¶ How we aught to seek out and make trial of the virtues of things, by a way taken of a similitude. IT appeareth then that the hidden properties are not engraffed in things by the Elemental nature, Cap. 15. but from above, are hidden to our senses: and finally uneath known to reason, which doubtless proceed from the life and spirit of the world, through those beams of the Stars, which can be sought out by us none otherwise, then by experience and conjectures, wherefore thou greedy man which desirest to travail in this study, oughtest to consider that every thing moveth and turneth to his like, and inclineth to himself according to all his might, as well in property, to wit, in hidden virtue, as in quality, to wit, in virtue elemental: property consists ●● hidden virtue, but quality in virtue elemental. sometimes also in very substance, as we see in Salt, for whatsoever standeth long with salt, doth become salt, for every agent when he shall begin to do, doth not move to a thing lower than himself: but after a sort, as much as may be, moveth to his like, and match: which also manifestly we see, in sensible living creatures, in whom the virtue nutritive doth change meat, not into herbs or plant, but doth turn it into sensible flesh, wherefore those things in the which there is the excess of any quality or property, as heat, cold, votonesse, fear, sorrow, anger, love, hatred, or any other passion, or virtue, whether it be in them by nature, or sometimes also by act or chance, as boldness in a harlot, do most of all move & provoke to such a quality, passion, and virtue. So fire moveth to fire, and water moveth to water, and bold person moveth to boldness. And it is known among the physicians that the brain helpeth the brain, and the lungs, the lungs. So they say, that the right eye of a Frog, helpeth the right eye, the left eye the left. Being hung about the neck in a cloth of a natural colour, helpeth blearedness. Whether a tortoise or a Hedgehog The like also they report of the eyes of a Crab. So the feet of an hedgehog are good for the gout, so bound, that foot may be hung to foot, hand to hand, the right to the right, the left to the left. After this sort they say, that every barren living creature, provoketh to barrenness. and of him most of all the stones, and the matrite or the urine. So they say that a woman conceiveth not, that taketh monthly of the urine of an Elum, or any thing stiped therein. If then we will work for any property of virtue, let us seek for living creatures or other things, in that which such a property is more excellently, and of them let us take the part, in that which such property or virtue hath most force. As if at any time we will provoke love, let us seek for some living creature, which most of all loveth, as are the Dove, the Turtle, the Swallow, and the Wagtail, and of them let us take the members of the parts, in the which the venerial appetite have the most force, which are the heart, the stones, the matrixe, the member, the sperms, and the Menserum: & let that be done at such time, as these living creatures are most of all delighted with such affection or desire, and bend themselves to the same, for than they greatly provoke and 'cause love. In like manner to increase boldness, let us seek for a Lion or a Cock, & of them let us take the heart, the eyes, or the forehead, and so must we understand that which Psellus the Platonike saith, that Dogs, Crows & Cocks, tend to watching: so do also the Nightingale, the Bat, & the night Raven, and of those chief the head, the heart, and the eyes. Wherefore they say, if a man carry about him the heart of a Crow, or a Bat, he shall not sleep until he put him away: The same doth the head of a bat bound dry to the right arm of him that is awake: for if he be put upon one sleeping, it is said he will not awake until the same be taken away. In the same manner a Frog and an Owl do make one to speak, and of them chief the tongue and the heart. So the tongue of the water Frog laid under the head, maketh a man speak in his sleep, and the heart of an Owl laid upon the left breast of a woman sleeping, is said to make her utter all her secrets: the heart of a night crow, and the fat of a Hare laid upon the breast of one sleeping, is reported to do the like. In the same sort all living creatures of long life, are good for long life, and which to ever of them have in them a renewing virtue, are good for the renwing of our bodies, & restoring of youth, which the Physicians often times have showed themselves to know, as it is manifest of the viper & the Serpent: and it is known that the Hearts renew their old age up eating of Serpents. In the same manner the Phoenix is renwed by the fire which be buildeth for himself. And the like virtue is in the Pelican, whose right foot if he put under hot dung three months after, a Pelican is thereof engendered a new. Wherefore some Physicians by certain confections of the viper & Heleborus, and by the confected flesh of some such living creatures, do promise to restore youth, and otherwise restore if, some oftentimes also they proffer such youth as Medea promised and restored to old Pelias her father. It is also believed that the blood of a Bear drawn out of a fresh wound, by laying thy mouth thereto, doth by this kind of drink increase the strength of the body, because that living creature is very strong. How the operations of diverse virtues are powered out from one thing to another, and do communicate the one with another. Chap. 16 THou oughtest to know that the power of natural things is so great, that not only they move all things that are near them by their virtues, but also besides this, they power into them the like power, by the which through the self same virtue, they also move other things, even as we see in the Loadstone: which stone doubtless doth not only draw iron rings, but also giveth them a force by the which they may do the like: whereof Augustine and Albert do writ that they saw. In the same sort it is said, that a common strumpet in whom there is boldness (and bashfulness,) is banished through the self same property, doth move all things near unto her, which afterward yield the same to others. Therefore they say, that if one put on the smock of a whore, or carry with him a looking glass, wherein she daily saw herself, he shall become bold, unfearful, shameless, and lecherous. In like sort they say that the cloth that hath been at a burial, doth gather thereby a certain saturnal property of sadness: and that the rope wherein one was hanged hath certain marvelous properties. Like to this is that which Plynie reporteth, if one cast earth under a green Lizaard that hath his own put out, and to gather in a glassy vossel shut close, up rings of Massy iron or gold, when it shall appear, that the lizard hath received his light through the glass, the rings are good against bleared eyes: The same also is of force in a weasel, whose eyes being put out by pricking, it is evident also that they have seen again. Likewise also rings are put for a certain time in a Sparrows or Swallows nest, which afterward is used for love or good william. ¶ How by strife and friendship, the virtues of things are to be found out and experienced. IT now resteth to see that all things have between them love and discord, Chap. 17. & every thing hath some thing to be feared, and horrible, discording and tending to destruction. Contrariwise some thing rejoicing, cherishing, & comforting: So in Elements, fire is contrary to the water, & the air to the earth, but yet they all agreed together again in heavenly bodies, Mercury, jupiter, Sol, & Luna, are friends to Saturn: Mars, and Venus are his enemies: all the planets saving Mars, are jupiters' friends: so also all hate Mars saving Venus, jupiter and Venus loves sol: Mars, Mercury, and Luna are his enemies, all love Venus, saving Saturn. jupiter, Venus, and Saturn, are friends to Mercury: Sol, Luna, and Mars are his enemies, Friends to Luna, are jupiter, Venus, and Saturn Mars, and Mercury, are his enemies. There is another enmity of the stars, to wit, when they have opposite houses, as Saturn to the lights, jupiter to Mercury, Mars to Venus: & the stronger enmity of them is, whose exhalations are opposite, as of Saturn & the Sun, of jupiter and Mars. but the strongest friendship is of them which agree in nature, quality, substance, & power, as Mars with Sol, and Venus with Luna, likewise jupiter with Venus. And there is a friendship of them, whole exaltation is in the house of another, as of Saturn with Venus, One against another. of jupiter with Luna, of Mars with Saturn, of sol with Mars, of Venus with jupiter, of the Moon with Venus. And such as are the friendships & enmities of the bodies above: such are the inclinations of things under them in those inferior bodies. Wherefore these friendships and enmities are nothing else but certain inclinations of things among themselves, in desiring such a thing or such a thing, if it be away, and to be moved unto it, unless it be letted, or to repose itself in that it hath gotten, in shunning the contrary, and fearing to come near it, & not to rest content therewith. Wherefore Heraclitus being lead with this opinion, did confess that all things were made by strife and friendship. There are also inclinations of friendships in Uigetables and minerals, as the Loadstone hath to iron, the emerald to riches and favour. The stone jaspis to childbirth. The stone Achatis to eloquence, * A 〈…〉 Naptha, draweth fire unto it, and fire leapeth into it wheresoever it be seen. Likewise the root of the herb Aproxis draweth fire unto it from a far off, as Naptha doth: and the like inclination is between the male & female date tree, of whom when a bough of the one shall touch a bough of the other, they fold themselves into a natural embracing, neither doth the female bring forth fruit without the male: And the Almond tree growing alone is unfruitful: Uines love the Elm tree, and the Olive tree, and the Myrtle love one the other: likewise the Olive tree, and the Fig tree. But among the living creatures, there is friendship between the black bird and the Thrush, between the Choffe and the Hearon, between, the Peacocks and the Doves. FINIS LIBRI VNDECIMI. ¶ INCIPIT LIBER DVODECIMUS. DE AVIBUS IN GENERALI. FOrasmuch as the treatise is ended of the properties of the air, and of things that be gendered therein: it is covenable to this present volume to treat of some things, which belong to the worship and adorning thereof, that in those as in other creatures, the mighty magnificence of God may be praised. ¶ To the ornament of the air belongeth birds and fowls, as Beda saith: and therefore by the help and goodness of jesus Christ, somewhat of them shall be treated consequently in this Book. Not of all, but only of such birds and fowls, which be specially spoken off in the text of the Bible, or in the Gloze. And first we shall speak in general, and then in special, and that by the order of A.B.C. All birds (he saith) and fowls, when they bring forth birds, lay eggs, though it cannot be seen in all for scarcity. And the beginning of generation of a Bird, (as it is said there) cometh of the white, and his meat is the yolk. And after ten days of the generation, a bird is full shapen in all parts, and the parts be openly distinguished & known. But then his head is greater than all the body. And if the egg shell were then broken, the head should be found bowed upon the right thigh, and his wings spread upon the head. When the generation of all the members is perfectly made, and liniation and shape of the members, the shell breaketh, sometime the eightéenth day, or the twenty day, as it fareth in hens. And then the chickens come out of the shell alive being full shape, and sometime twain out of one shell. But among such twins that come out of one shell, the one is more, and that other less, and more wonderfully shapen, as he saith there, liber. 6. Among all beasts that be in order of generation, birds and fowls be most honest of kind. For by order of kind males seek females with business, and love them when they be found, and fight and put them in peril for them, and be joined to them only as it were by covenant, and wedding love. And nourish and feed only the Birds that they get. And so kindlye they deem and know between sex and sex, male and female, except few, whom kind goeth out of kind, as Aristotle showeth an ensample of the Partridge, that forgetteth his sex, that is to understand, distinction of male and female: and so be saith, that the male leapeth upon the male, and the female upon the female. But of the eggs that come of such treading come no birds, but they be as wind Eggs, and take an evil savour of such treading, and an evil stench. Also it is said of the Culuour cock, that when he is old and may not tread, but only bill, he leapeth upon another Culuour cock. And birds and fowls gendering keep covenable time: for in springing time, when the generation cometh in, birds cry and sing, males draw to company of females, and desire each other of love, and woo with becks and voice, and build nests, and lay eggs, and bring forth birds: and when the Birds be gendered, they feed and nourish them, and bring them up: But when the office of generation is full ended, than they cease off song, and depart from each other, and come not together till the time of generation cometh again. Also Birds and fowls be known by the places that they dwell in. For some birds & fowls (as it seemeth) love company, and dwelling nigh men, as hens, Geese, Sparrows, and Storks, and swallows: And some dread and fly, and be afeard of conversation of men, as fowls of woods, of mountains, of rivers, and of marreyes. For by their diverse complexions, they seek & challenge diverse manner of places to inhabitie in. For those that be cold and moist of kind use marries and rivers for gathering of meat, and for making of nests, for sitting on brood, and for to bring up and nourish up their Birds, as Cootes and wild Mallards', and Swans: In whom (as Aristotle saith) kind ordaineth wisely: For they have broad closed and hollow feet for needful swimming, that they may by the breadth of their foo●e the better put and shove the water backward. And so when water is shoved backward, they stretch themselves forward, as it were rowing. Also they have broad bills for to gather grass and roots, cut them and bite the more covenable. And long necks to take up their meat the more calilier out of the deep waters, and also to seek meat in deepness. And birds and fowls that be of more hot and dry kind, devil in mountains, and on high rocks and stones, as Birds and fowls that live by pray, as Eagles & Falcons, and other such, to the which (as Arist. saith) kind giveth crooked claws & strong feet and sinewy, and crooked bills and sharp, to hold strongly their pray, and to draw and ●eare flesh the more easily: and such birds and Fowls have little flesh and many feathers, and be full bold and hardy, that they may be the more swifter of moving, and the stronger of flight, as Aristotle saith. Also they have long tails, subtle, and thin, by the which they rule themselves in flight, as the helm ruleth and stirreth the Ship. And as Aristotle saith libro penno. All such fowls love desert places and wildernesses, and may not devil with any of their fellows, but put from them their own Birds. And anon when they may fly, they beat them with their bills, and drive them out of their nest, and suffer them not to live in their company, as Aristotle saith. These and other Fowls of pray, have diverse manner of doing in taking of pray. For some take their pray slyeng in the air, and réeseth never on pray upon the ground. And some contrary wise take their pray on the ground, and they never grieve their prey in the air. And certain wild Fowls as Culuours know well the divers doing of such Fowls in taking of pray. And therefore when they see the pray takers of the air, they fly to the ground: And when they see the pray takers of the ground, they fly suddenly up into the air. And they that were in peril on the ground, are sure and safe in the air, as he saith. Also some wood fowls use and devil in woods, and in thick tops of trees. And some of these be more mild than other: as Birds that sing in Summer time with sweet notes in woods & trees, as Thirstils and Nightingales, & other such that sing most specially in time of love: And they make their nests in shrubs and in bushes, and sit busily abroad upon their eggs, and love their birds, and bring them up. And other birds there be, that love namely fields, and use to be therein and get them meat, and eat continually of the fruit of the earth: as Cranes & Geese, both wild and tame. And such fowls love to devil togethers, both on the ground and in the air, and go and fly in herds, and love their own kind, and make a king among them, and be obedient to him, and fly in order and in array, and fight sometime full strongly among themselves, and rend and wound and pull oft each other with their bills: But after that fight, as they were reconciled, they fly togethers, & leave not therefore company: And they have foreknowledge of tempest of weather, and when they see that it cometh, they gather and cry: And they ordain watches, and in waking change plates. All this is contained in Ex●meron of Basile, and of Ambrose also. And likewise it is read in Aristotle. Also Aristotle putteth more hereto, & saith, that the Crane that walketh for the watch by night, holdeth a little stone in his foot, that if he hap to fall a sleep, he may be waked by falling of the stone. And also if a Crane lose his fellowship, he flieth up high, and calleth and crieth and seeketh his fellows, and till he findeth them, uneath he cometh down to have meat: also he saith, that the king of those Birds always lighteth down first, and ariseth first from the earth, and taketh first his flight. Also he arreareth up his head & looketh about after then other, and if he see one coming, he crieth and waketh all his fellows, and warneth them of perils. Also the properties of some Fowls be known by diversity of eating. For some eat nothing but flesh or, blood, as all the birds and fowls of prey with crooked beaks and sharp claws, that eat all beasts that they may hunt: But they hunt not nor eat no fowl of their own kind, as fish eat fish of their own kind, as Aristotle saith li. 7. And such birds and fowls drink never water, as he saith there. And there be other birds that eat only seeds and fruit, and herbs that grow on the ground, as Doves and Turtures and Geese both wild and tame. And other fowls there be, that only eat now flesh, and now fruit indifferently, as gladly that one as that other: as fowls of raven kind, as Choughes, Crows, Rooks, Ravens, and Pies, of the which Aristotle saith and Basilius also, That fowls of ravens kind feed their birds in youth, and the young feed the old in their age. Also when the old wax feeble, the young help them, and bear them on their shoulders, as he saith. And in all such Fowls kind mildness is praised, that men may be ashamed to withdraw or to deny to serve Father and mother, insomuch he knoweth that Birds serve and help each other, as Ambrose saith. Also the properties of birds and Fowls be known by disposition of members. For as Aristotle saith, I●●decimo tercio. In this all fowls accord, that all Fowls have bills, that are not found in other beasts. But they be diverse in disposition: For some have short bills and broad, and their life is quite and mild, for such a bill is able to take meat that is nigh. And some have long bills and sharp, for they take their meat out of deep places. And some have sharp bills and crooked, for such a shape it needful to eat, to hale and to draw, and to rend raw flesh. And all Fowls have these properties, that every foul hath two feet as a man. But in disposition of feet and of legs is most diversity found. For the feet of clovefooted fowls be strong and sharp, for they be able and according to pray and to hunting: And the feet of water fowls be close, hollow, and broad: for they be able to swim. And all fowls with long feet, have long necks, and fly stretching out their necks. And if the neck be small and feeble, he beareth it down in flying. And it is general, that every foul that hath a short neck, hath short thighs, and againeward. And every foul hath a navel when he is bread. But when the foul waxeth, the navel is hid and not seen. For it is continued with a gut by a vain that is within. Also properties of fowls may be known by swift or slow breeding of birds, as a Culuour that breedeth ten times in one year, and some lay many eggs as an hen: and some lay often as hens and Couluoures, and hens that lay many eggs, die soon, as Aristotle saith. lib. 5. And fowls with crooked claws that eat flesh, lay seldom eggs, for they lay but once a year, except the Swallows, that only among fowls that eat flesh, lay eggs twice a year. And fowls wax sick when they sit abroad upon their eggs, as it fareth in the hen, and in the Eagle, of the which it is said. li. 6. For then the Eagle is sore grieved, and her wings wax white, and her claws goule and feeble. Many other properties be of fowls, the which were too long to reckon all a row. Here it needeth only to know that among other kind of beasts, generally Fowls are most pure and light, and noble of substance, and swift of moving, and sharp of light, of flesh of good digestion, and good savour, and turning into feeding & wholesome. Also fowls be full busy in making nests, and breeding and feeding of their birds. This that is said in general shall suffice at this time. Of the Eagle. chap. 1. NOw it pertaineth to speak of birds, and fowls in particular, and first of the Eagle, which hath principality among fowls. Among all manner kinds of diverse fowls, the Eagle is the more liberal and free of heart, as Plinius saith. For the pray that she taketh, except it be for great hunger, she eateth not alone, but putteth it forth in common to fowls that follow her: But first she taketh her own portion and part. And therefore often other fowls follow the Eagles, for hope and trust to have some part of her prey. But when the pray that is taken is not sufficient to herself, then as a king that taketh heed of a Comint, he taketh the bird that is next to him, and giveth it among the other, and serveth them therewith. And she setteth in her nest two precious stones, which he called Achates. The one of them is male, and that other female. And it is said, that they may not bring forth their birds without those stones. And she layeth in her nest that precious stone that is called Achates, to keep her birds from the venomous biting of creeping worms, as Plinius saith. And the Eagle is called Aquila, and hath that name of sharpness of eien, as Isidor. saith. For she hath so strong, and so sharp, and clear sight, (as it is said) that when she is borne and flieth up into the air, and hoveth above the Sea so high, that uneath she is seen with man's sight. And out and from so great highness, she seeth a small fish swim in the Sea, and falleth down anon, as it were a stone, and taketh suddenly the fish, and draweth the preys that is so taken sodeinelye to the cliff. And is a Bird hot and dry of kind, and desireth prays, and is right strong, bold, and hardy, passing the strength and boldness of other birds, and his strength is most ●e● wings, feet, and bill. For he hath sinewy wings, and little flesh, and therefore in his flight he may well away with travail. For in comparison to the greatness of his body, he hath but little flesh, & therefore he hath much strength and virtue. Also he hath many feathers, and therefore he containeth much lightness. And among all Fowls, in the Eagle the virtue of sight is most mighty and strong. For in the Eagle the spirit of sight is most temperate, and most sharp in act and deed of seeing and beholding the Sun in the roundness of his circle, without any blemishing of eyen. And the sharpness of her sight is not rebounded again with clearness of light of the Sun, neither dispearpled, as Ambrose saith. Also Ambrose saith, and Aristotle libro. 20. that there is one manner Eagle that he calleth Almachor, and is full sharp of sight, and she taketh her own birds in her claws, and maketh them to look even on the Sun, and that ere their wings be full grown, and except they look stiflye and steadfastly against the Sun: she beateth them, and setteth them even before the Sun. And if any eye of any of her Birds watereth in looking on the Sun, she slayeth him, as though he went out of kind: or else driveth him out of the nest, and despiseth him, and setteth not by him: and the bird that beholdeth and setteth his eye steadfastly upon the Sun, she feedeth and loveth him as her own bird, like to her in kind: and though she set her sight never so strait and steadfast on the Sun, yet she casteth her eye to wait and espy after her pray, as Gregory saith. And Aristotle. libro. 12. saith, that clove footed Birds need sharp sight. For they see meat from a right far place: & therefore the Eagle flieth higher than other fouler, and therefore she buildeth her nest in full high rocks, there she maketh her nest sure, and defendeth it with highness of place, as Grego. saith. The Eagle dwelleth sure and safe in most high places, and nevertheless because of meat she looketh and seethe these low places: He flieth highest upward, and cometh suddenly downward, when he seeth a carrion, or some other pray, he desireth. ( * Addition In the .11. of Leviticus wherein is expressed of beasts, fishes, & birds, which be clean & to be eaten, the text saith, these be those kinds of birds that shall not be eaten. The Eagle, the Gosehawke, the Ospray, the Uulture, the Kite, and all Ravens, the Ostrich, the night crow, the Cockoe, the Halt, the Falcon, the Cormorant, the great Owl, the Back or flindermouse, the Pelican, the Pie, the Stork, the jay, the Lapwing, & the Swallow, the Gléed or Buzzard, the Redshank, the Swan, the Stork, the Hearon, De. 14. the Eagle is called in Hebrew Neser, of the Chaldees Nisra, of the Persians Ansi mureg, of the Latins Aquila, his colour is brown on the back, & somewhat whitish, grey on the breast, yeolowish legged, black talented & sharp sighted: he is enemy to the heart, to the Hare, and to the dragon, he overcometh the hart or stag, by lighting on his head: having gathered on his wings a great quantity of dust, taketh hold of his horns, and by beating of his wings, he forceth the dust into the heart or stags eyes, and ceaseth not until he hath over wearied the beast that he fall down, of the which he taketh his pray, & leaveth the rest. The Hare she striketh on the head, and carrieth clean away, & so of young kids, lambs, pigs, & geese. Gesner in his third book of birds. Sebastian Munster, etc. Also the Eagle is a foul that seldom sitteth a brood, and seldom hath birds, and nourisheth and feedeth her birds. Libro sexto Aristotle saith, that the Eagle layeth three eggs at the most, & throweth the third egg out of the nest: for she sitteth a brood heavily thereupon. And he saith furthermore, that at that time she is so much feebled, that she may not well hunt birds of other fowls: for then her claws be crooked, & her wings wax white, and then she is sore gréened in feeding of her birds. And if it happeneth that the Eagle hath three birds, she throweth out one of her nest, for difficulty of feeding and nourishing: But a bird that is called Ossifraga, & is called Cebar in the language of Arabia, feedeth the bird that the Eagle casteth so haply out of her nest, as he saith. Also he saith, that there be diverse kinds of Eagles, & they feed diversly their birds: for Eagles with white tails, travail more in feeding of their birds, than Eagles with black tails, which travail less in such doing. And when her birds be ready for to fly, she putteth them out of her nest, and exciteth and comforteth them little and little for to fly, and maketh them fast and to be hungry, for to have the more desire to come after her into the air, because of meat. And if it happen that they be slow to pass out of her nest, than she smiteth them with her bill, & withdraweth from them their meat, to constrain them in that manner to pass out of the nest. And after that they be full in strength and in feathers, she driveth them away from her, and is no more busy about than, except one manner kind of Eagles, that Aristotle calleth of'at, that think long time on her birds. And when her birds fly, she flieth with them, and giveth them meat, and flieth sometime about them, and taketh heed of them, and is ready to withstand other fowls, if it so be that they come to grieve or to noy her birds. Aristotle toucheth all this. li. 6. as Gregory toucheth super job. It is said of the Eagle, that when her young birds be newly hatched: and unmighty to take & receive and defy great meat, then the mother sucketh blood, & fleeting humour out of her prey, & holdeth it in her mouth, and putteth the blood and such humour to the mouths of her birds. And feedeth them so with light meat, till they be strong and able to receive & take stronger meat. And hereto Austen saith and Pliny also, that in age the Eagle hath darkness & dimness in eien, & heaviness in wings. And against this disadvantage she is taught by kind, to seek a well of springing water, and then she flieth up into the asre as far as she may, till she be full hot by heat of the air, and by travail of flight, and so then by heat the pores be opened, & the feathers chased, and she falleth suddenly into the well, and there the feathers be changed, and the dimness of her eien is wiped away and purged, and she taketh again her might and strength. Also he saith, that when the Eagle ageth, the bill waxeth so hard and so crooked, that uneath he may take his meat. And against this disadvantage he findeth a remedy. For he seeketh a stone, against the which he smiteth and beateth strongly his bill, and cutteth of the charge of the bill, and receiveth meat and might and strength, and so becometh young again. And as Plinius saith, The Eagle fitteth on a rock or on a tree, & setteth the sight of her eyen against the clearness of the Sun, or casteth her eien, & looketh hither and thither to espy her pray, or else beholdeth her own claws always. Her gall is full medicinable: for when it is done in Collirijs, it sharpeth the sight, and helpeth against dimness, and other diseases of eien, as Dioscorides saith, & Constantine also. And hath some properties less worthy to be praised, as is a Bird passing in heat and in dryness: and therefore he is bold and hardy and wrathful: And for strong wrath is not but in bodies of great dryness, as Arist. saith libro decimo sexto. The Eagle is enemy to innocent birds and fowls, and pursueth them with her claws, and taketh the Bird, and smiteth the head with her bell: and hath a lowing voice, and generally fearing all other fowls. For in the sight and herring of the Eagle all fowls of other kind dread, and also fowls of prey. Therefore Plinius saith, That the gentle falcon or other such fowls uneath take prays on that day, that they hear the Eagle. And that perchance cometh of great dread. For generally all fowls have dread of the Eagle, that taketh her pray only in the air, & they dread less the Eagle that taketh her pray on the ground, & lest of all that Eagle that taketh her pray on the water. For no fowls dread the Eagle, but fowls that have their living and conversation in the water alonely. And such an Eagle goeth much out of kind & of nobleness of those Eagles that take their prey in the air, & on the earth, and that Eagle dreadeth the Vulture. Aristot. li. 15. saith, that such an Eagle Amachel dwelleth & abideth nigh the Sea, and fast beside great lakes and ponds, and is fed with birds that be nigh the sea. When they come out of the water, & happen to see the Vulture coming, they will be afeard, and so they fly to the water, but the Vulture, that hath a right-sharpe sight, flieth alway about that place: and if they flush out of the water into the air or into the land, the Vulture taketh them anon. And such an Eagle be long in the water, he is stifled. And the Eagle hath one foot close and whole, as the foot of a Gander, and therewith she ruleth herself in the water, when she cometh down because of her pray. And her other foot is a clove foot, with full sharp claws, with the which she taketh her prey. And the Eagles feathers have a privy fretting virtue, as Plinius saith. For he saith, that the Eagles' feather done and set among feathers of wings of other Birds corumpteth and fretteth them. A wonderful and true secret approvedly tried. As strings made of wolves guts done & put in a lute or in a harp among strings made of sheeps guts, do destroy, and fret, and corrumpe the strings made of sheeps guts, if it so be that they be set among them, as in a lute or in a harp as he saith. Also the Eagle loveth not company: but voideth and flieth company, as Aristotle saith libro primo. It is not possible, that fowls with crooked claws should abide with any of their fellows. Also the Eagle hath claws in steed of sword. And therefore when he sitteth on a stone he closeth in his claws, and as it were hideth them within the flesh, that he hurt them not, neither smite them against the stone, as Aristotle saith, li. 13. A foul with crooked claws bideth not long upon trees, nor upon stones. For the kind of their claws is contrary to these two things. Also he is right cruel against her own birds, when their eien be closed against the Sun: For than she supposeth that they be not her own birds, when their eyen be closed against the Sun. Also to teach and to compel them to take pray of other birds, she beateth and woundeth them with her bill, as Plinius saith. Of the goshawk. chap. 2. THE Gosehauke is a royal foul, Acciptre, a kind of Eagles. The goshawk. & is armed with more boldness then with claws, and as much as kind taketh from her in quantity of body, he rewardeth her with boldness of heart, as Isidore saith. And as he saith, she is a covetous foul to take other fowls, and for the taking of other fowls, and for pray she is called Accipiter & Rapter, ravisher. Also Basilius in Exameron saith: that such Hawks be cruel against their birds: so that they take from them meat when they be flegge and ripe, and they beat and drive them out of their nest, as the Eagle doth her birds. And for she doubteth lest they be not hardy, she comforteth and exciteth them to be bold, and hardy, and to take pray, lest when they be full of age, they should be dull and idle, and accustom themselves more to the seeking of meat, then to be bold, and of hardy courage, as Beda saith and Ambrose also. And some such Hawks be thieves of the air only, and some of the earth only, as Eagles be diverse, as Aristotle saith in his sixth book. The first manner of Hawks take only flying Birds, and the second manner of Hawks smite and réese on birds that sit on the earth, and Doves know which is which, and they know the diversity of Eagles, as it is said. And Accipiter is an hot fowl and dry, and poor of charge of flesh, and addressed with diversity of pens and of feathers, and is in fairness of feathers most like the O●stridge, and not peer thereto in boldness of heart: And she flieth now up to the air swiftly, and so high that no man can see her: and then falleth suddenly down upon her pray: and her breast is most sharp, and covered with little flesh. Thereof Aristotle speaketh, and he saith lib. 14. that the more sharp her breast is, the better she is of flight. For if she had a full broad breast, she should move much air, and should be slow of flight. And her breast is not fleshy, but it is sharp: and should be feeble, if it were covered with much flesh: as it is said there. Her most strength is in the breast, & in the claws, & in her bill, with the which soon she taketh out the brain of her pray. Her gall is medicinable and profitable meddled in Colbrijs medicines of eien: and it sharpeth the sight of eien, & destroyeth and wasteth white speekles, which be in the eien: and so doth her dirt also: & the Gosehauke hath this property as Gregory saith, that in age when she feeleth herself grieved with he heaviness & weight of feathers, she spreadeth her wings against the beams of the Sun, when the wind is South, and so by sudden weather and resolving heat, the pores be opened: and when the pores be so opened, she smiteth and flappeth her wings, and in so doing the old feathers leap out and new grow: and so the new feathers maketh her in better state, and the more able to flight: and two kinds there be of such Fowls, for some be tame, and some be wild: and he that is tame taketh wild fowls, and taketh them to his own Lord: and he that is wild taketh tame fowls. And this Accipiter is of a disdaynous kind. For if she fail by any hap of the pray that she riseth too, that day uneath she comes to her Lord's hand: and he must have ordinate diet, neither to scarce nor too full. For by too much meat she waxeth fat, and then she waxeth ramayous or slow, and disdaineth to come to reclaim: and if the meat be too scarce, than she faileth, and is feeble and unmightye to take her pray. Also the eyen of such Birds should oft be siled and closed, or hid, that she bate not too often from his hand that beareth her, when she seethe a bird that she desireth to take: and also her legs must be fastened with guesses, that she shall not fly freely to every bird. And they be borne on the left hand, that they may some what take of the right hand, and be fed therewith. And so Accipitres, such fame hawks be kept in mews, that they may be discharged of old feathers and hard, and be so renewed in fairness of youth. Also men give them meat of some manner of flesh, which is some deal venomous, that they may the sooner change their feathers, and smoke grieveth such hawks and doth them harm, as Beda saith: and therefore their mews must be far from smoky places, that their bodies be not grieved with bitterness of smoke: nor their feathers infect with blackness of smoke. They should be fed with fresh flesh & bloody, & men should use to give them to eat, the hearts of fowls that they take. All the while they be alive, and be strong and mighty to take their prey, they beloved of their Lords, and borne on hands, and set on perches, and strooken on the breast, and on the tail, and made plain & smooth, & be nourished with great business & diligence: but when they be dead, all men hold them unprofitable & nothing worth, and be not eaten, but rather thrown out on dounghills. Of Alieto. Cap. 3. Hali●etus AS the Gloze saith Super Deutro. 14. Alietus & a Falcon is all one bird, which coveteth pray, and is right bold and hardy, and assaileth birds & fowls, that be much more greater than they, & réeseth on them, and smiteth with breast and with feet. Some men mean, that Alietus is a little bird, and taketh other small birds. Thereof speaketh Author Aurora and saith. sparrow hawk. The Hobby. The Merlin. Obtinet exiguas Alietus corpore vires. Sunt & aves minimae, praeda cibusque suus. That is to say, Alietus hath small virtues and strength of body: and small birds be his meat and his pray. And some men mean, that this bird assaileth only feeble Birds and unmighty: and hereby it seemeth, that Alietus and a little Sparrow Hawk is all one, that is called a Musket in French, or else it is called, the Sperhawke. Of Bees. Cap. 4. ISidore saith, that Bees are called Apes for they are gendered without feature, or for that they knit themselves together with feet. Isidore sayeth, that they be cunning and busy in office of making of honey, and they devil in their own places that are assigned to them, and challenge no other place but their own. And they build and make their houses, with a passing wonderful skill, and of divers flowers: and they make honey combs, wound and writhe with wax very curiously, and fill their celles, with many young. They have an host and a king, and move war and battle, and fly and void smoke and wind, and make them hardy and sharp to Battle, with great noise. Many have assayed & founden, that often Bees are gendered & come of carraines of dead flesh. And for to bring forth Bees flesh of calves, which be slain, is beat that worms may be gendered and come of the rotten blood, the which worms after take wings, & are made Bees, as Béetles be of Ox dung, as Isidore saith. And Ambrose in Exameron saith, That the properties of Bees are wonderful noble and worthy. For Bees have one common kind as children, and devil in one habitation, and be closed within one gate. One travail is common to them all, one meat is common to them all, one common working, one common use, one fruit and slight is common to them all, and one generation is common to them all. Also maidenhead of body without wemme, is common to them all, and so is birth also: for they be not meddled which service of Venus, neither resolved with lechery, neither bruised with sorrow of birth of children, & yet they bring forth most swarms of young. For where all other Fowls, bring forth uneath one birth in a year, every one be bringeth forth two, and passeth other, with double plenteousness of increase. Bees make among them a King, and ordain among them common people. And though they be put and set under a King, yet they be free and love their King, that they make by kind love, and defend him with full great defence, and hold honour and worship to perish and be spilled for their king, and do their King so great worship, that none of them dare go out of their house, nor to get meat, except the King pass out, and take the principality of flight. And Bees choose to their King, him that is most worthy and noble in hightnesse and fairness, and most clear in mildness, for that is chief virtue in a King. For though their King have a sting, yet he useth it not in wreak. And kindly, the more huge Bees are, the more lighter they be, for the greater Bees are lighter than the less Bees. And also Bees that are unobedient to the king, they deem themselves by their own doom, for to dye by the wound of their own sting. And of a swarm of Bees is none idle: some fight, as it were in battle in the field against other Bees: some be busy about meat: and some watch the coming of showers: & some behold concourse and meeting of dews: and some make wax of flowers: and some make cells, now round, now square, with wonderful binding and joining, & evenness. And yet nevertheless among so divers works none of them doth aspye nor wait, to take out of others travail: neither taketh wrongfully, neither stealeth meat, but each seeketh and gathereth by his own flight & travail among herbs and flowers that be good and covenable. But Bees have their stings, and they shed venom among honey, if any thing oversetteth them, and they put their lives with a kind of revenge, for defence of their houses. Also though they be feeble in strength of body, yet they be full strong in might and virtue of cunning: their fruit is soft and sweet to all thing, by his sweetness he maketh jaws sweet, and healeth wounds, and giveth medicine to inward botches. Huc usque Ambrose. Other properties Aristotle toucheth libro decimo, where these be set in. Also among other things they say, that workings of Bees are divers, for some bring to the hive, things that need to array for honey, of sprays and flowers of trees, and of herbs, and namely such things that be some deal gleymie and gluey, and bameth therewith the hive, and that they do for noyful beasts. And if the entering of the hive be too large, they make it narrow and strait: and they gather honey, and first they begin to make the house that the King shall devil in, than they make houses for other Bees, that keep the hive, and they take wax of flowers, and gather it with their forséetes, and then they gather to the middle feet, and then to the over most joints of the hinder feet: & then they fly therewith, and then the heaviness of the Bee is known: and when a Bee flieth, be taketh no heed of the diversity of flowers; nor leaveth one flower for another, all the while that he findeth therein that is needful, and turneth then again to her own place charged. But how they gather honey, and what is the matter of honey, we may not lightly distinguish by feeling: but they haunt much gladly leaves and flowers of olive, and abide thereupon long time for thickness of leaves, and when their king may not fly, than a company of Bees bear him. And if the rector be on live, the males be in one party, & the females in another party, and if he be dead, the males be with females in one house: and the rectors females, is much more than the females of the other Bees, and hath a more stonrg sting than the male. And many males be without stings, & they fly, as though they would sting with stings, and yet they may not. The rectors be of two manners, the one is black, and that other is read, and this is the better, & is a good little Bee, round and thick in itself, and small in the middle, as though he were girded, and meanly rough. And Bees are divers in feeding, for some be fed with flowers of gardens, and there be other manner Bees, which be fed with flowers of Mountains: and those that be fed in trees of Mountains be less than other, and stronger, and may better away with travail. Also Bees sit upon the hives, and suck the superfluity, that is in honey combs: and it is said, that if they did not so, thereof should spiders be gendered of that superfluity, and the Bees should dye, and when there is but little honey in their houses, they forsake and come out of their houses, and fight with them that will take away their honey: and therefore they be seen oft sitting about their holes, as it were ready and arrayed to withstand and defend, and the shorter Bees fight with the longer with strong sight, when they eat much honey, and they busy themselves to drive these out of the hives, which do not make honey and labour. Also the Kings be not seen without the hives alone, but they have a great company of Bees about them: and the king is in the middle, and he passeth out three days before the out passing of the young Bees: then few Bees come out and fly about the hives, and depart themselves in companies, and with every King goeth one company. And if it happeneth, that one part of the Bees set against the other, than these few Bees that remain, go to another King, and forsake their first King, and they go to the King that hath most number: and if the King whom they forsake, doth follow after them, they kill him. Also when Bees sting, they die right soon after, if they sting in all their sting, and draw it not out of the place that is stung, for the sting may not all come out, except some gut come out therewith, and the rectors of Bees sting seldom. And if any Bee dye in the hive, the other Bees draw him out: for this beast is more cleanly than other beasts, and therefore they cleanse flying, and not in their hive, for stinking savour grieveth them full sore, & likewise so doth wind also. Therefore if there be great wind, the wardene of the Bees shall cover the mouth of the hive, that the wind come not into the Bees: and if the hives stink in any wise, they will forsake their hives, & if it hap that the Bees abide therein, they shall take sickness of the stench. And when they rest too much, they were sick, and they throw and put out idle Bees from their company. And hot places be according for them in Winter time, and cold in Summer time. And if a man leaveth to them much honey, they will not work much thereafter: and if he leaveth too little, than they wax slow to work honey. Therefore the warden shall leave them honey, as the multitude of them is more or less, and if they lack honey to ease, than the warden shall feed them with figs, and other sweet meats, lest they should dye. And when they gather them together and strive within the hive, it is a token that they will departed thence and forsake the hive: and therefore the warden must power some sweet wine into the hive, and then they will abide still. Huc usque Aristoteles. liber. 8. si●e 9 Also liber. 4. he saith, that Bees make no noise but in styeng and spreading out and drawing in their wings by the a●●e, that falleth between the wings and the bodies. Also the hinder feet of them be longer than their fore feet for going, that they may soon arise from the earth, when they will fly, as he saith. lib. 14. Also sometimes Bees have a sickness, that Aristotle calleth Ka●roys. l. 8. And that evil cometh of little worms, which be gendered in the hive, and cometh of corrupt honey combs. And when those worms he waxed, they make a web like to the web of a Spider, and hath mastery over all the hive. And therefore the honey waxeth corrupt, and the Bees wax sick and die. Also li. 16. he saith, That Bees are not gendered by the service of Venus. In those years that be dropping, many Bees are bread and gendered. For by moisture superfluities be multiplied in bodies. And in temperate years be few birds of Bees, as he saith. Item in dietis particularibus it is said, that Bees that eat flowers of Almond trees, make more temporale hunnye then other, and more savoury, and less sharp: and that honey most cleanseth spiritual members. And Bees that eat wormwood and other bitter herbs, make honey less sweet: But yet that honey cleanseth most the stopping of the spleen, and openeth the liver, and helpeth them that have the dropsy, and helpeth the biting of a mad dog. Look more of honey in Tracttau de liquoribus. And the other properties of Bees, shall ye find in Littera. A. in Tractatu de animalibus secundum Pth. et Auicennam. Of the. Owl. chap. 5. THe Owl is called Bubo, & hath that name of the sound of her voice, as Isidore saith. And is a wild bird charged with Feathers. But she is alway hold with sloth, and is feeble to fly. And dwelleth by graves by day and by night, and in chins. And diviners tell, that they betoken evil: for if the Owl be seen in a city, it signifieth destruction and waist, as Isidore saith. Aristotle saith li. 8. that the Chough fighteth with the Owl, for she is feeble of sight at midday, and seeth more clearly by night than by day. And for the cause the Chough taketh the Owls eggs, & eateth them by day, & the Owl eateth the Choughes eggs by night: for the Owl is stronger by night than by day, and the Chough is stronger by day than by night. And other fowls fly about the Owl by day and pull him, and therefore with the Owl, fowlars take other birds and fowls. The fight of these birds (as the fighting of other beasts) is not but for meat, or for dwelling places. The crying of the Owl by night, betokeneth death, as Divinors conjecture & deem. The Owl is fed with dirt, and other unclean things, and is hated of other birds, and haunteth Temples by night to have her fill of oil of lamps: and namely in feathers and in beak, she seemeth like to fowls of prey. But she is all unlike to them in boldness and in virtue. And when birds and fowls assail the Owl, she lieth upright, & defendeth herself, with her beak, & with her feet and they hunt and ate mice, & rearmice, and fly about by night, & hide them in thins and walls by day. ( * Addition Of the kind of Owls, there be many, as Gesner termeth them Solitary, the one called Tachmas of greediness, the night ravener. Four kinds are common: the first is reddish brown, full of feathers, & is the greatest, and is called the Ass Owl, because his feathers stick up on both sides his head like horns: the second, is more grey, and somewhat whitish breasted, finely spotted, and hath a more shrieking voice: the third kind is lesser and of brown colour, with the which the birders make stales to take small birds: the fourth is lest of all, & breedeth in stony rocks, and is ash coloured. Read Gesner.) ¶ Of a Culuer or Dove. Chap. 6. Culuers' are called Columbe, & they have that name of Colore, of the neck: for in the neck their feathers be sprung with many divers colours, as Isid. saith. And culvers be mild birds and meek, and haunt and love company of men, & have conversation in their multiplying. In old time men called them Venerias, lecherous: for they use oft nests, and conceive with billing and love; and use much lechery. And therefore a Culuer is called Columba, colens lumbos, as it were tilling lands and reins, as Isid. saith, For culvers lay in all times and have birds, if their dwelling be hot, & their meat ready. And they have better birds in harvest than in springing time or in summer, and that for plenty of meat, as Isid. saith. li. 5. Arist. speaking of the kind of culvers saith, That the Culuer is a lecherous bird, and they kiss or bill each other, before their treading. And if the old male may not tread, yet he ceaseth not to bill. And often the female leapeth upon the female, when the male lacketh, and so in kissing & billing, they cast not Semen: but of such manner treading sometime come eggs, and of such eggs come no birds, but they be as wind eggs. And all birds that be like to culvers, lay in springing time twice or thrice, and lay two eggs, and lay not the third time, but when the second laying is corrupt and destroyed. Also li. 6. he saith, that for the most part, culvers have two birds, male and female, and the first bird is male: & some time one bird is hatched and cometh out of the shell in one day, and the other on the morrow. And the male sitteth on brood by day, & the female by night, & the first egg filleth itself, and sheddeth in twenty days, and first the Culuer pierceth the shell, and then dealeth it. And male and female heateth the birds in one time, and the female is more busy about the birds than the male, and layeth eggs ten times in one year, and sometime xi. times or xii. as in Egypt, and the male treadeth the female after one year. Also lib 8. he sayeth, That when the Culuer hath birds, anon the male ruleth the birds: and if the female tarry over long ere she come to the Birds, for soreness of the birth, than the male smiteth and beateth her, and compelleth her to sit herself upon the birds. And when the birds wax, the male goeth and sucketh salt earth, and he giveth and putteth it in the mouth of the birds to make them have talon to meat. And when the male will put the birds out of the nest, he treadeth them both. Also culvers have this property, as Turtells have: they areare or lift not up their heads when they drink, ere they have drunk enough, and generally they live and breeds fifteen years. Huc usque Arist. But the properties of culvers, that are usual and notably known, the Gloze toucheth upon this sentence: Oculi tui Columbarum. Cant. 1. Where it is said, that a Culuer hath no gall, and hurteth, and woundeth not with the bill, but his own peer. And moreover he maketh his nest in dens and holes of stones, and feedeth others birds, and draweth to the company of culvers that wander and stray about, and abideth nigh rivers, and eateth the best greynes, and hath groaning in the steed of song: they fly in flocks, and love company, and they defend themselves with the wings & with the bill: and they eat no carraines, nor other unclean things. The Culuer feedeth two birds. The Culuer sitting on rivers, seeth the shadow of the Goshawk coming, and as seen as it seeth the Goshawk, it flieth into the inner place of an hole, and there hideth itself, as sayeth the Gloze upon the foresaid sentence. And as Constantine saith in Viatico, The blood of a Culuer is medicinable, for it is said, that the blood drawn under the right wing, and dropped in hot, suageth and slaketh the ache of bleared eyen: and hath burning dirt, and throweth it out of the nest, and custometh and teacheth her birds likewise to cast it out, as Aristotle saith. The property of Doves. The Culuer is messenger of peace, ensample of simpleness, clean of kind, plenteous in young, follower of meekness, friend of company, forgetter of wrongs: and the more it is feathered, the more plenteous it is in kind found. Therefore rough sooted Doves breed well nigh in every month. The Culuer is kindly fearful, & seldom in safety, but when she is in an hole of stone, and there she resteth for a time. The Culuer is forgetful, & therefore when the birds are borne away, she forgetteth her harm and damage, and leaveth not therefore to build and breed in the same place, as Jerome saith, Also she is nicely curious: for sitting on a tree, she beholdeth and looketh all about toward what part she will fly, and bendeth her neck all about, as it were taking advisement: but often, while she taketh advisement of flight, ere she taketh her flight, an arrow flieth through her body, and therefore she faileth of her purpose: for that that she was about long to do, she performed not in due time, as Gregory saith. Also as it is said In dietis perticularibus, Culuer flesh is hard to digest, and gleymie, and therefore it giveth great nourishing and thick, & namely flesh of young culvers. But when they begin to fly, because of moving and of travail, it looseth much of that heaviness, and the flesh is made more light and more able to digest: and the elder it is, the harder it is, & the worse to digest, and the worse nourishing it giveth to bodies. Also sometime a same Culuour is found and fought to beguile and to despise wild Culuours, & leadeth them into the net. And to deceive them the more stilye, it goeth with them into the Fowler's net, & suffereth itself to be caught & wrapped therein, and draweth them toward meat, as it were in likeness of friendship, but so in feeding, draweth them to grins and to their destruction. Also (as Ambrose saith in Egypt & in Syria, a Culuer is taught to bear letters, and to be messenger out of one province into another. For it loveth kindly the place and the dwelling, where it was first fed and nourished, and be it never so far borne into far country, always it will return home again, if it be restored to freedom: and often to such a culver, a letter is craftily bound under the one wing, & then it is let go: than it flieth up into the air, & ceaseth never till it come to the first place in which it was bred. And sometime in the way enemies know thereof, and letteth it with an arrow, and so for the letter that it beareth it is wounded and slain, and so it beareth no letter without peril: for oft the letter that is so borne, is cause and occasion of the death of it. ( * Addition Of Doves likewise, there are divers sorts, the Stock-dove or Woodcoyst, the house Dove, and the Turtle dove: these are common. The flesh of these Doves are contrary to those bodies that are grieved with the gout, for that they 'cause ache of bones, heat of blood, and ripen postumate humours. The flesh splitted hot, and laid to any part of the body, draweth the humour, where the Physician william.) ¶ Of a Curlewe. chap. 7. CUrlewes are called Cotumices, and have that name of the sound of the voice. And be certain birds, that the Greeks call Ortigias, for they were first seen in the land that is called Ortigia, as Isidore saith. These birds have certain times of coming, and make and lead flocks, and they dread the Gossehawke, and while they see the Goshauk, they arise not from the earth: & therefore they be called Ortigometra. Also these birds have guides and leaders as crane's have: and for they dread the goshawk, they are busy to comfort the leaders, by the which leaders they be ware and warned of their peril and harm, that they be not taken with the Gossehawke. The Curlew hath the falling evil. Only those birds have the falling evil, as as a man hath, and the sparrows also. And they pass the Sea, and when they be weary, they fall down upon the water, and rest upon the one wing, and maketh his sail of the other wing. His best meat, is venomous seed and grains, and for that cause in old time men forbade eating of them. And an herb that is called Eleborus, is Curlewes meat, and if another beast eateth it in great quantity, it is perilous and poison: for beasts have broad and wide veins, by the which the smoke passeth, and by strength of that herb, the heart is suddenly cooled and dead: and Curlewes have strait veins about the heart, and therefore venomous smoke hath no through passage, but he bideth in the stomach, and is there defied & made subtle, and so it grieveth them not. And we call in common speech Coturnices crebros a veloci cursu, for swift running, for he runneth upon the earth most swiftly, And such birds love birds of their own kind: and therefore every of them cry to other, and come together, as Ambrose saith. ( * Addition Coturnix, is thought to feed on venomous seeds, and therefore not to be very wholesome. ¶ Of a Stork. chap. 8. A stork is a water fowl, and purgeth herself with his own bill: For when she séeleth herself griened with much meat, she taketh Sea water in her bill, and putteth it in at her harder hole, and so into her guts, and that water suitneth the hardness of the meat, and biting the guts causeth them to put superfluities. Also this bird easeth eggs of Adders and Serpents, and beareth them for best meat to her birds, as Isidore saith. And this bird is called Siconia, as it were Sicannia, for he smiteth or flappeth with his bill, and maketh a noise as it were with a Cane or a great reeds, as he saith. Also he is messenger of springing time, and in her coming, betokeneth novelty of time, and is enemy to Adders and Serpents, and beateth and slayeth them with her bill, and sometime swalloweth and devoureth them, and haunteth and loveth company of men, and therefore they make their nests on houses that men devil in, & they lean not lightly their first neaste, except they be compelled. But ere they go into other countries against Winter, they fill their nests with earth, & draw the twigs and thorns of their nests with fen, that no tempest of wind should break it nor throw it down in Winter, and in her coming again in springing time, she occupieth the same place, and defendeth the nest from other that would occupy it: while the female liveth the male accompanieth not with another with service of Venus, but keepeth truly to her in nest and in office of generation. And if the male espieth in any wise, that the female hath broke spousehood, she shall no more devil with him, but he beateth and striketh her with his bill, and slayeth her if he may, as Aristo. saith. The male treadeth not the female but in the nest: and in sitting on brood, the male and the female change times, and love their birds, & keep them with right great affection, and for busy sitting upon them, their feathers fall, and when the male travaileth about meat, the female sitteth in the nest, and againward. And when the male cometh home, the female flieth out for meat, and then the male sitteth on the nest, as Ambrose saith. Storks fly over the Sea, in flocks, and fly together into hot countries, and in their passing, Crows fly with them, & pass before them, as it were leading the Storks, and withstand with all their might, fowls that hate Storks, as it is said in Exameron. And though storks eat venomous beasts, as frogs, Adders and serpents, and other such, yet nevertheless the venom overcometh not, neither changeth their kind, but is to them feeding and nourishing, that is venomous to men and to other beasts: for by virtue of heat, that hath mastery within them, the malice of venom is quenched. Also when their birds are haught, they have feet, legs, and bills full black, as Swans have, but the blackness passeth away little and little. And the more old they were, the more red they have legs, feet & bills. ( * Addition. A Stork is in shape like unto the Heron, but more biggeriall white saving the top of his wings: his bill and legs read. Naturally he is enemy to the serpents and killeth them: when they be old, their young feedeth them, and provideth meat for them. These breed in Germany, on the house tops, & as it is said, of every third brood, they put forth one young, to the honour of the houses, whereon they breed.) ¶ Of the Crow. cap. 9 THe Crow is a bird of long life, and is called Cornix among latins, that is a name of Greek. And Divinoures tell, that she taketh heed of spiengs and awaitings, and teacheth and showeth ways, and warneth what shall fall. But it is full unlawful to believe, that God showeth his privy counsel to Crows, as Isidore saith. Among many divinations, divinors mean, that Crows betoken rain with greding and crying, Corax, Corax, as this verse meaneth. Nunc plena Cornix plumam vocat improba voce. That is to understand, Now the Crow calleth rain with an eleinge voice, and is a jangling bird & unmild, and grievous to men there they devil, as he saith, and eateth unclean meats and venomous, and liveth right long. In age their feathers wax white. But in flesh within, the longer they live, the more black they be, and hateth the fore over all other beasts, and fighteth against the Sparhawke, and against the Gossehawke, as Isidore saith. And is busy and greedy, and contrary to the Eagle, & other birds of prey, and for she dreadeth to touch the Eagle, with crying she pursueth the Eagle. But she hath not always profit of her greediness: for sometime, after that the Eagle hath made as though he gave no force, suddenly he smiteth the Crow with his bill or slayeth her, when she cometh nearer the Eagle than she should. In Exameron it is said of the crow that crows rule & lead storks, & come about them as it were in routs, & fly about the Storks, & defend them, & fight against other birds and fowls that hate storks, & take upon them the battle of other birds, upon their owns peril. And an open proof thereof is for in that time the storks pass but of the country, crows be not seen in places, thers they were wont to be, & also for they come again with so●e wounds, & with voice of blood, that is well known, & with other signs & tokens, & show that they have been in strong fighting. Also there it is said, that the mildness of the bird is wonderful: for when the old crows in age be both naked and bore of covering of feathers, then the young news hide & cover them with their feathers, and gather meat and feed them. And sometime when they were old and feeble: then the young Crows underset them, and rear them up with their wings, and comfort them to use to fly, to bring the members that be diseased into state again. Of the Raven. Chap. 10. THe Raven is called Coruus of Corax also, and hath that name of the sown of the throat, as Isido. saith. The Raven beholdeth the mouth of her birds, when they yane. But she giveth them no meat ere she know and see the likeness of her own blackness, and of her own colour and feathers. And when they begin to wax black, then afterward she feedeth them with all her might & strength, as Isidore saith. It is said that ravens birds be fed with dew of heaven all the time that they have no black feathers by benefit of age: for all the time they be not fed with their usual meat, which is carrion or other stinking things, but with benefit of the dew of heaven, as Austen saith. And the ravens in dead carrens, go into the privy places with in as Isid. saith, and is a crying fowl, and hath divers sown and voice: for among fowls, only the Raven hath 64. changings of voice, as Fulgentius saith: and is guileful bird, and taketh away things thee●●shly, and layeth and hideth them in privy places. Also he is an unclean bird, and sitteth upon carrens, and asketh and taketh meat of venomous and unclean things, and as diviners mean, the Raven hath a manner virtue of meaning and betokening of divination. And therefore, among Nations, the Raven among fowls was hallowed to Apollo, as Marcius saith. Aristotle li. 6. speaking of the Raven saith, that only the female sitteth on brood twenty days on the eggs, and the male bringeth to her meat, and they have many birds, and sitteth on brood twenty days, and for they be many, they throw away some of their birds: For fowls, which have many birds throw away some of them. Also li. 8. he saith, that the black raven fighteth with the Ass and with the Bull, and flieth upon them, and grieveth them, and smiteth with the bill, and smiteth out their eyen. Also there it is said, that the black Raven is friend to the Fox: and therefore he fighteth with the Brock or Badger, and with other small beasts, to help the Fox. Also there it is said, that ravens fight strongly, and smite together with their weapons, that he bills, clees and wings: and be that is overcome, is obedient to the Conqueror. Huc usque Aristot. Also only the Raven layeth eggs, and breedeth in the middle heat of summer against kind of other fowls. There of it is said, that the raven layeth eggs, and breedeth in the middle heat of the summer, nigh to ripe fruit. ¶ Of the Swan. chap. 11. THe Swan is called Cignus in latin, & Olor in Greek, for he is all white in feathers: for no man findeth a black Swan. Olor is Greek, and is to understand white, as Isid. saith. The Swan is called Cignus, and hath that name of Canendo, singing. For he feigneth sweetness of sweet songs, with accord of voice, and he singeth sweetly, for he hath a long neck diversly bend to make divers notes. And it is said, that in the countries that be called Hiperbores, that the harpers harping before, the Swans birds fly out of their nests, and sing full merely, as Isidore saith. And as Marcius and Ambrose say, shipmen trow, that it betokeneth good, if they meet Swans in peril of shipwreck. Always the Swan is the most merriest bird in divinations: shipmen desire this bird, for he doppeth not down in the waves, and therefore he was hallowed to Apollo as Marcius saith: and his most strength is in the wings. When the Swan is in love, A fond feigning that a swan singeth, who hath but a natural voice, as other birds have. he seeketh the female, and pleaseth her with beclipping of the neck, and draweth her to him ward: and he joineth his neck, to the females neck, as it were binding the necks together. And after the treading, the female smileth the male, and flieth him, and the male batheth him oft after the treading, and so doth the female also, ere she take any meat. And when she shall dye, and that a feather is pight on the brain, than she singeth: & against the usage of other beasts in steed of groaning, the Swan singeth, as Ambrose saith. The Swan hath most white feathers without any mingling of blackness or other colour, and hath black flesh, and hard to be digested, and hath a bill with a manner bounching, that distinguisheth the sight from the smell and taste, and the bill is full black within, and inward full thick. The Swan putteth down his head into the water, and seeketh his meat, & cutteth it: and though he be nourished among fish, yet he eateth them not. Also if bread or other meat be thrown to him, he withdraweth and giveth place to fish that followeth him, and seeketh and gathereth his meal of herbs, grass, & roots. And he hath black feet and close, and hole & broad, & full able to swim: and in swimming he useth that one foot, in steed of an oar, and the other foot in steed of a stirrer, and ruleth himself therewith, and dwelleth in lakes and in ponds, and maketh his nest nigh waters, where upon few sticks thrown togethers, the Swan sitteth on brood, & bringeth forth birds, and feedeth them busily, and bringeth them up, and covereth and defendeth them with wings, bill, and hissing. And if any man come toward the Signets, the Swan putteth herself among the birds, and prepareth to make resistance, and ceaseth not to defend her birds, and is a bird of great weight and heaviness, and of much flesh in body: and therefore she loveth rest, and flieth but seldom. But wild Swans fly with strong flight, with their necks straight forward, and feet strait backward: But they are not so great of body, nor so fat as tame Swans that be nourished and fed nigh places thereas men inhabit in, as Marcius saith. ¶ Of a Gnat. Chap. 12. A Gnat is a little fly, and is called Culex, and hath that name of Aculeo, a sting: for he sucketh blood, & hath in his mouth, a pipe like a prick, & therewith he pierceth the flesh for to suck the blood, and is accounted among Volatiles, as the Bee is, though he have a body of a worm, with many feet: For he hath wings and flieth therewith, and is gendered of rotten or corrupt vapours of carrens, and corrupt place of marreyes. By continual flapping of wings, he maketh noise in the air, as though he hurled: and sitteth gladly upon carraines, botches, scabs, and sores: and is full noyful to scabbed Horses, and sore backed, and grieveth sleeping men with noise and with biting, and waketh them of their rest, and flieth about most by night, and pierceth and bileth members upon the which he sitteth, and draweth toward light, and gladly he seethe light, and so unwarely he falleth into a Candle or into the fire, and for coveting to see light, he burneth himself oft. And is best feeding to swallows, for Gnats be taken for best beloved meat to swallows that fly in the air, & hunt flies. And they are called Sciniphes, that is to understand small flies, but most noyful in stings: for Scines in Greek, is Musca in Latin, a fly in English: and thereof cometh Scinomia, a hounds fly, & with such flies the land of Egypt was smitten, as Isidore saith. And Scinomia is the worst kind of flies, with greater body and broader wombs, than other flies, and less flight: but they be full tender, and cleave fast in the members of beasts, on the which they smite. In wool, hair, and bristles of beasts, and namely in hounds, such a fly hideth herself, and sucketh and drinketh blood: insomuch that she gnaweth the flesh, and maketh it swell with botches and pimples, as it fareth in ears of old hounds, the which ears such flies gnaw and make them swell and full of sores. And so it is no wonder though such flies stink right foul, that are fed with such corrupt meats and humours. ¶ Of Cicada. chap. 13. THere is a manner Grasshopper, that is called Cicada, and hath that name of Canendo, singing: For with a full little throat, he maketh right sweet melody, or shapeth a wonderful song, as it is said in Exameron. * Addition It is falsely applied, for the Grasshopper maketh a chirring noise, with quick moving of his hinder long thighs, against the scale of his side, like as the edge of a knife against a glass being drawn too and fro, maketh an noise, that setteth teeth on edge. I have diligently tried the same, so that Bartholome was herein deceived, for want of experience. This Cicada in the middle heat at midday, when trees break with heat, than the more clear air she draweth, the more clearly she singeth. Also if a man pour oil upon this Cicada, he dieth anon. For the poors be stopped, that they may not draw breath, but if men forthwith pour upon them vinegar, anon they be relieved, for the strength of vinegar openeth holes & poors that were stopped by binding of oil, as Ambrose saith. Addition The kind of the Grasshopper is to consume all green things, and is one of God's plagues for sin. Of the Phoenix. Chap. 14. Phoenix is a bird, and there is but one of that kind in all the wide world, therefore ignorant men wonder thereof: & among the Arabians, there this bird Phenix is bred. He is called Singularis, alone, as Isid. saith. The philosopher speaketh of this bird and saith, that Phoenix is a bird without Make, & liveth iii hundred, or v. hundred years: when the which years be passed, she feeleth her own default and feebleness, and maketh a nest of right sweet smelling sticks, that be full day, and in Summer when the western wind bloweth, the sticks and she nest be set on fire with burning heat of the Sun, and burneth strongly, than this bird Phenix cometh wilfully into the burning nest, and is there burnt to ashes, among these burning sticks, and within three days a little worm is gendered of the ashes, and waxeth little and little, and taketh feathers, and is shapen and turned to a bird. Ambrose saith the same in Exameron, of the humour or ashes of Phoenix ariseth a new bird & waxeth, & in space of time he is clothed with feathers & wings, & restored into the kind of a bird, and is the most fairest bird that is, most like to the Peacock in feathers, & loveth wilderness, and gathereth his meat of clean grains and fruits. Alanus speaketh of this bird & saith, that when the highest Bishop Onias had builded a temple in the city of Heliopoly in Egypt, to the likeness of the temple of Jerusalem, and the first day of Easter, when he had gathered much sweet smelling wood, and set it on fire upon the Altar to offer sacrifice: to all men's sight, such a bird came suddenly, and fell into the middle of the fire, and was burnt anon to ashes, in the fire of the sacrifice: and the ashes abode there, and was busily kept and saved by the commandment of the Priest: and within three days, of these ashes was bred a little worm, that took the shape of a bird at the last, and flew into wilderness. Of the Crane. chap. 15. A Crane is called Grus, and hath that name of her own voice. For she crieth with such a voice, as Isid. saith. And is a bird of grease wings, and of strong flight, and flieth high into the air to see the countries, toward the which he will draw, as it is said in Exameron: and is a bird that loveth birds of his own kind, & they living in company together, have a king among them, & fly in order, ruled as Ambrose saith. And the leader of the company compelleth the company to fly aright, crying, as it were blaming with his voice. And if it hap that he wax hoarse, than another crane cometh after him, and taketh the same office: and after they fall to the earth, crying for to rest: and when they sit on the ground, to keep and save them, they ordain watches that they may rest the more surely: and the wakers stand upon one foot, and each of them holdeth a little stone in the other foot, high from the earth, that they may be waked by falling of the stone, if it hap that they sleep, as Aristotle saith. Also in youth crane's be coloured like ashes, but the longer they live, the blacker they be. And if any of them go amiss out of the company, they cry and seek their fellows that be lost. Also Cranes when they know that the Falcon or the Goshawk cometh, they turn upward their bills, and defend themselves as well as they may, with sharpness of bills. ( * Addition. The Crane is of an Indie colour, with a red plat on his head: but the Cranes of the East India's, are white bodied, read headed and some greenish. Sebastian Munster writeth that the crane's fight with the Samoyes a short dwarf like people, etc. ¶ Of the Cock. chap. 16. A Cock is called Gallos', and hath that name of gelding, for among fowls only the Cock is gelded, & men in old time called them Gallos', that were kerned, as Isidore saith. Plinius li. 29. cap. 4. speaketh of the Cock and saith, that Cock's flesh raw, and laid hot upon the biting of a Serpent, doth away the venom, and to the same his brain is good, taken in drink. And if a man be nointed with his greatt, or with his juice, he shall be sure from Panthers and Lions. And if the bones of a Cock or of an Hen, be meddled with gold when it is molte, they destroy and waste the gold, and so Hen bones be venomous to gold, and that is wonder. Also the Cock is hot and dry of complexion: & therefore he is full bold and hardy, and so fighteth boldly for his hens against his adversaries, and assaileth and reeseth on them, and teareth and woundeth them with his bill, and with his spurs, and when he hath the mastery he croweth presently, and ere he croweth he beateth himself with his wings to make him the more able to sing. And he useth late in the night to crow most clearly and strongly, and about the morrow tide, he shapeth tied voice & song, as Ambrose saith. The Cock beareth a red comb on his head, in steed of a crown, which being left, he looseth his hardiness, and is more slow and cowardly to assail his adversary. And he loveth ieolouslye his hens: and when he findeth meat, he calleth his Hens, together with a certain voice, and spareth his own meat to feed them therewith: and he setteth next to him on the roost, the hen that is most fat and tender, and leaveth her best, & desireth most to have her presence. In the morrow tide when he flieth to get his meat, first he layeth his side to her side, and by certain tokens and becks, as it were long ●aches, he wooeth and prayeth her to treading. And he fighteth for her specially, as though he were jealous, and with bill and spurs he chaseth and driveth away from him other Cocks, that come nigh his hens. And in fight he smiteth the ground with his bill, and reareth up the feathers about his neck, so make him the more bold & hardy, and moveth the feathers of his tail upward and downward, that he may so the more ably come to the battle. And he breedeth a precious stone called Aflect●e●●●, like to the stone that is named Calceduneus, Many have written by heart say bu● fer●e by capr●●ence. & the Cock beareth that stone, and because of that stone (as some men trow) the Lion dreadeth and abhorreth, & specially if the Cock be white: for the Lion dreadeth the white Cock, as Plinius saith. The Cock he searcheth his meat with his bill and feet, and setayeth and overtourneth straw and dust. And when he findeth a grain, he calleth, and cackeleth to him his Hens. Also the Cock dreadeth the Eagle and the Gossehawke, which take their prey on the ground. For such souls of prey, spy and wait for Birds which go on the ground. And the Cock is right sharp of sight, and therefore he looketh downward with the one eye to search his meat, an upward into the air with the other eye, that he might beware of the coming of the Eagle, and of the goshawk. And if be set one of them come a far, anon he crieth to the hens, and flieth away, and hideth himself in houses among stones, or in hedges, as he saith. Also a right aged Cock layeth eggs, in his last end, and the Eggs are small and full round, and as they were wan or yeolow. And if any venomous worm sitteth on brood on them in the canicular days, of them be bred and grow Cockatrices, as Beda saith. Constantine speaketh of Cocks, and saith, that young Cocks be more hard to defy, and less moist than Hens. Also the flesh of Cocks is some deal evil savours, but that savour wasteth away when it is sod. And if the guts of an old Cock be thrown away, and the Cock stopped full of garden Saffron, and of Polipodie, and sodde in five pound of water till the water he nigh all wasted, A restatitive medicine. this Cock is most profitable to them that have the evil, which is called Cholera passi●●. For it purgeth gleamie & flumatike humour, & helpeth them that he melancholy: and putteth out great ventosity of the stomach, and abateth ache and sore, and helpeth swelling and ache of the wosen, and helpeth against the long during of fever Etike, as he saith. Of the Capon. Chap. 17. THe Capon is of a cock, made as it were female by carving away of his gendering stones, & is all changed in complexion, as other beasts that be gelded, & looseth his boldness, & his voice and song, and knoweth no difference between the hours of the night, nor beateth himself with his wings, nor araieth himself in fight, but he sitteth on brood upon Eggs that be not his own, as it were an hen, and taketh upon him the office of a female, and feedeth chickens that be not his own, and leadeth them about, and clocketh as an hen, and calleth chickens together, clocking with an hoarse voice, and accompanieth with hens, and eateth with them of their meat, but he feedeth them not, he is fasted with them, but he fatteth not them. And the Capon is more coward of heart than the Cock, and more moist of flesh, and more soft of feathers, & sometime his feet be broken to compel him to sit on broad upon eggs, his spurs either be made blunt, or else they fall. When he is fat, his feet be bound togethers, and his head hangeth down toward the ground; and is borne by the feet to fairs and to markets. But Constantine speaketh of a gelded Cock and saith, that the flesh of grided Cocks is more covenable than the flesh of other fowls, and breedeth more noble nourishing and better blood: And their brain is better, and more profitable than the brain of other fowls. Of an Hen. chap. 18. THe hen is called Gallina, and hath that name of Gallo, the cock, as the lioness hath the name of the Lyon. And as some men mean, if her members were meddled with gold when it is moult, the gold should waste, as Isidore sayeth. The Hen is a soul of great laying and breeding, and layeth many eggs without treading as Aristotle saith, libro. 5. And they be called wind Eggs, and be more unsavoury and less worthy than other Eggs. And some hens have always twins, two chickens in one shell. And one of the twins is little, and sometime wonderfully shapen. After that they sit on broode● three days, anon tokens and signs of Chickens be seen: And the Chicken is bread of the white, and nourished with the yolk, as he saith. Also hens that lay too much be not of long life, but they die soon, as it is said lib. 6. Other properties of hens that be known nigh to all men, be touched in the Gloze super. Mat. 18. There it is said that a hen is a mild bird about chickens: for she covereth chickens under her wings, and defendeth them against the Kite, and taketh sickness for sorrow of her chickens, and looseth her feathers, and feedeth her chickens more than herself. And when she findeth meat, she clocketh and calleth her chickens together, and to defend her chickens, she putteth her selves against a stronger than herself. And also she fighteth with a man for defence of the Chickens. When the chickens be dispearpled, she clocketh and calleth them together, and ●●nereth them wider her wing. And defendeth them, that they be not taken with Hawk, nor with Kite, and her kindlye love about her Chickinnes is known by roughness of feathers, and by hoarseness of voice. Of the Gripe. chap. 19 A Gripe is called Griphes', and is accounted among Volatiles Deutronomi. 14. And there the Gloze saith, That the Gripe is four footed, and like to the Eagle in head and in wings. And is like to the Lion in the other part of the body, and dwelleth in those hills that be called Hiperborei, and be most enemies to horses and men, & grieveth them most, & layeth in his nest a stone that is called Smaragdus, against venomous beasts of the mountain. ( * Addition. Of this kind of straeing beast, many be in doubt whether there be any of them in the world, notwithstanding it seemeth by credible writers that there are diverse, especially among the Hiperborie, people dwelling in the furthest part of the North, and as some suppose under the North pole, called Polus Articus. Pomponeus Mela writeth, that the country is but little, having the Sun over them, and is fertile of itself, the people very just, living longer and more pleasantly than other men, alway without business and labour, (knowing neither war nor debate) (as Mela and Solinus writ) making good cheer with their neighbours. And having garlands on their heads, they throw themselves from a certain rock into the Sea, esteeming that to be the best death, and form of burying: The Gripes are of colour of a dark Ochre on the ba●e, their breast of purple colour, their wings brown and white, their talents black, and the beak turning, as doth the Eagles, be is more higher than the Lion, the hinder feet cloven, as the Stag, able to carry away the weight of two men, a stag, or the like beast. Of the Falcon. chap. 20. THe Falcon is called Herodius, and is a royal fowl, and desireth pray, and useth to sit on his hand that beareth him, and is a bold bird and an hardy, as is the Gosehauke: and hath little flesh in comparison to his body, and hath many feathers: and therefore he is more light to fly. For in him is little thing that beareth downward, and much that beareth upward, as Gregory saith. And therefore he is right like to the Ostrich in boldness and strength: and also much like thereto in divers feathers and colours. The Falcon is full bold and hardy, with most sharpest breast, & with strong claws, & hurteth more his prey with rising thereon with his breast, then with his bill, or with his claws. And is so great hearted, that if he fail of his prey in the first flight and réefe, in the second he taketh wreak on himself. And so if he be wild, uneath that day he seeketh pray. And if he be tame, as it were for shame he flieth about in the air, and then uneath he cometh to his lords hands. For he holdeth himself overcome, & as it were put out of kind, if he taketh not the foul that he flieth to, as Gregory saith. This foul or bird is commonly called Falco, and Fulica also, as the Gloze saith Super Spalmum. And among all Birds and Fowls, these Fowls have little affection, and take little heed of their Birds, as it is said in Exameron. With the same office of business, that he feedeth his own birds, with such service he taketh and feedeth the birds that the Eagle throweth out of her nest, and is unknown to him. He flieth and voideth carrion, and toucheth not stinking flesh, not in strong hunger: But he may well away with travail, and abstaineth and abideth till he may find covenable pray, which he seeketh, as Gregory saith. ( * Addition Hawks of prey are the only pastime of Princes: and next for idle persons, that set more by an inch of pleasure than an ell of thrift, who bestow in hawks & hounds, more than would suffice twice as many poor men: for sometime the taking of some one pray of vi d. the charge of so much won, stands them in twenty marks, which is according to the old Proverb, What is a Gentleman but his pleasure: but who is more gentle, he that favoureth the poor to the profit of a common wealth, or he that lasciviously spendeth more in one year then his parents got in .20. I refer to the prudent.) Of the Swallow. chap. 21. A Swallow is called Hirundo, as it were Arundo ab aere, and hath that name of the air, for he taketh not his meat sitting, but flying in the air, as Isidore saith. And is a crying fowl, and flieth not even but hither and thither, and sometime about, and is busy in making nests, and in feeding of birds. And he saith also, in making of nests, the Swallow is most cunning. For uneath man's wit were sufficient to make of any matter, the work that the Swallow maketh and shapeth of clay only with her bill. Moreover, the Swallow is full of feathers, and lightest and most swiftest in flight of Foules: and therefore other fowls réeseth nor distroubleth not the Swallow, neither the Swallow is pray to other Birds. And flieth over the sea into hot countries, in which Countries he abideth in Winter, as men suppose. And also they keep certain times of their coming and going. Their again coming is token of springing time, and witness of the fair Summer, & resplendishing weather, as Ambrose saith libro sexto. Aristotle saith, speaking of the swallow. li. 6. That a wild fowl treadeth not nor layeth eggs but once a year, except the Swallow which layeth eggs twice a year, but sometime the first eggs be broke by coldness of Winter, and the latter eggs be complete and bring forth birds. Also there it is said, that birds that eat flesh, lay not eggs twice a year, except the Swallow, that hath sometime Birds twice a year. Also there it is said, that if a man put out the young swallows eien, yet their eien come again, for she fetcheth an herb that is called Celidonia, and baumeth the eyen of her birds with the juice thereof, and so their eien be restored to them again. as Macro. saith. I once proved this, Addition but it took not that effect, yet found I stones of strange colours. Also in the Swallows womb be two stones sound, of the which one is whitish, and is called the Female, and the other is read, and is called the Male. For he is more virtuous than the white. These stones be called Celidonij, and be precious stones, namely when they be taken out of the birds ere they touch the ground, as it is said in Lapidate: there their virtues be described, as Constanine saith Blood drawn out under the right wing is medicinable to eyen, as blood of a Dove is. Their dirt is full hot and full gnawing: and therefore it grieveth eien. And the Swallow teacheth her birds to throw dirt out of the nest. And there be two manner of swallows, some are great of body, and have black ridges and read breasts, and white wombs: and these love men's company, and make nests in men's houses. The other be less of body, and have black breasts, and make their nests in holes and chins of roches and of rocks, fast by waters. But both kinds make their nests is earth or in clay, and both their tails be forked as a pair of shears. These are called Martin's, Addition and are good to eat. Also it is said, that among Swallows is one manner kind, and other Fowls dread that kind, yea, the Eagle & the goshawk dread and fly the swallow, as it were their enemy, and dare not fall on their prey, while they see the swallow, for they dread the biting of her. For peradventure it is venomous, as Plinius saith. And Swallows fight against Sparrows, and come into their nests, and drive them out with biting & scratching. ( * Addition This is called the sea swallow, that is as big bodied as a Thrush, and very short legged, and of a marvelous swiftness, all black saving th●● toward the legs is grey. Of Kaladrius. chap. 22. AS the Philosopher saith, the Bird that is called Kaladrius, is white of colour, and hath no part of blackness. And the neither part of his leg cleanseth and purgeth dimness of the eyen. His kind is such, when a man is held in great sickness, this bird Kaladrius turneth away his face from him that is sick, & then without doubt the man shall die. And if the sick man shall escape, the bird Kaladrius setteth his sight on him, & beholdeth him, as it were fawning and pleasing: and this bird is other than the bird that is called Calandra, that singeth as a Thrustle, as the Gloze saith, Deut. 14. There it is said, that Calaudreon is another then Calundre, etc. ( * Addition Gesner saith, that Calandra, is a small Bird like the Lark, and is supposed to be the wood Lark, after Doctor Turnar, as for his singing at any man's feet lying sick, if he be to be made tame, may hereafter be better known. Of Larus. cap. 23. THE bird that is called Larus inhabiteth sometime in waters and sometime in the land. Therefore in Aurora it is written. Latus est fluminis habitator et incola terrae, Nunc natat ut pisces, nunc volat inslar avis. That is to understand: Larus dwelleth both in rivers and land, and swimmeth as a Fish, and also flieth as a Bird. Addition This is taken for the Sea cobbe, & all other birds of that kind. Gesner. Of Locusta. chap. 24. LOcusta hath that name, for it hath long legs, as the shaft of a Spear. Therefore the Greeks call her Hastagion, as Isidore saith. And these worms that be called Locust have no king: and yet they pass forth ordinately in companies, as it is said Proverbiorum. 30. They eat each other, for the more eateth the less, and be seen in Summer, & hid in winter. And their hinder legs be longer than their fore legs, as the Gloze saith super. 1 joel. And first when he is young, he is Athalabus, and afterward when the wings be grown he is made Locusta. And grieveth more in youth while he is Athelabus, then in age when he is Locusta. And hath a square mouth, and a sting in steed of a tail, and crooked, and solding legs. And they eat burgenings of trees and of herbs, and gnaw them, and are gendered of the Southern wind, and excited to flight, and they die in the Northern wind. And in leaping they areare themselves, and in rearing they fall, & are fatted with flowers of Almonds. Also this worm Locusta for the most part is all womb: and therefore it hath never meat enough. And hath but one gut, and that is alway full of filth, and of uncleanness: but always he is hungered while he liveth: and if he findeth any thing green, he gnaweth & cesaeth not. With little cold he falleth as he were dead. But he quickeneth again with heat of the Sun: and their dirt worms be gendered. ( * Addition This strange kind of Fly hath long hinder legs, as the Grasshopper, he burneth corn with touching, and devoureth the residue. In India be of them three foot in length, which the people of the country do eat. D. Cooper. Of the Coote. Chap. 25. THE Coote is called Mergulus, & hath that name of often dopping and plunging. For by often putting down his head into the water, and dopping there under, he showeth signs and tokens of weathers: and before the coming of tempests of the Sea, he flieth crying to the shore. For it betokeneth most certainly full strong tempest in the Sea, if Cootes fly crying to the shore, as Isidore saith. The Coot maketh her nest close by the root of reeds upon few sticks, & feedeth & nourisheth her birds with wonderful affection and love of kind: And anon as they be hatched, they follow the dam, and dread not to fly up and down on divers waves of the sea, & they hunt and gather water worms, & fish to fill their wombs with. In winter for scarcity of moving, they be fat: & in Summer for freedom of flight they be poor of flesh and in fatness. And when they be pursued with ravishing birds, than they fly to water, & be delivered by manner of plunging and of diving. Addition The Coote is black, his legs grey, and his flesh gross. Of the Kite. cap. 26. A Kite is weak in flight & in strength, Therefore he is called Miluus quasi, molliter volans, as it were weakly flying: For he is borne up above the air with light feathers, & hooveth there as he were unmovable. And in flying it seemeth uneath that he moveth the air with soft touching. And is a bird that may well away with travail, & therefore he taketh Cuckoos upon his shoulders, & beareth them, lest they fail in space of long ways, and bringeth them out of the countries of Spain, Many secrets in nature ●● known yet ●●t this is doubtful. as Isid. saith. And he is a ravishing foul, and hardy among small birds, & a coward & fearful among great birds, and dreadeth to lie in wait to take wild birds, and dreadeth not to lie in wait to take tame birds, and lieth often in wait to take chickens, & them that he findeth unware, he saith, and he eateth carrions and unclean things, & for little meat to fill though wombs, he fleeth all about the air: and is taken with the Sparhauke, and for his faintness and towardness he is overcome of a Bird that is less than he. And in youth there seemeth no difference between the kite & other birds of pray, but the longer he liveth the more he showeth that his own kind is unkind. And there is a manner kite that taketh birds in the beginning, and afterward he eateth guts of beasts, and taketh uneath afterward-flyes, The Buzzard whereof are i● kinds, the one haunteth warrens and parks, the other common. and small worms, as Aristotle saith. And he dieth for hunger at the last, and is a cruel fowl about his birds, and is sorry when he seeth them fat. And to make them lean, he beateth them with his bill, and withdraweth their meat, & hath a voice of plaining, and of moan, as it were messenger of hunger. For when he hungereth, he seeketh his meat weeping with voice of plaining and of moan. Of the night crow. cap. 27. THE night crow is called Nicticorax, and hath that name, for he loveth the night, and flieth and seeketh his meal by night, and crieth in seeking: and their cry is hateful and odious to other birds, as Isidore saith. And is a Bird that flieth the light, and may not see the Sun, and haunteth & dwelleth in burials and in places of dead men: and they make their nests in walls and in places with chins and holes, and eat the Eggs of Doves and Choughs, and fight with them. Also this Bird is called Noctua, as it were sharply seeing by night: for by night she may see, and when shining of the Sun cometh, her sight is dim. The Island Creta hath not this Bird, if he cometh thither out of other lands, he dieth anon as Isidore saith. ( * Addition This kind of Owl is dog footed, and covered with hair, his eyes are as the glistering Ice, against death he useth a strange whoup. There is another kind of night raven black, of the bigness of a Dove, flat headed, out of the which groweth three long feathers like the cop of a Lapwing, his bill grey, using a sharp voice, whose unaccustomed appearance, betokeneth mortality: he prayeth on Mice, Wéesells, and such like.) Of the Miredromble. Chap. 28. THE Miredromble is called Onacrocalus, and is a bird that maketh noise in the Winter, and hath small chins in his jaws, in which he taketh first meat, and then sendeth it to the second womb: For he hath two wombs, in that one only he taketh meat, and in that other only he séetheth and defieth. But the first is taken in steed of the crop of the throat, as Isidore saith. In Greek Onacrocalus is called a Bird with a long bill: and there be of two manner kinds: One is a water foul, & that other a foul of desert, and he that dwelleth in Water, is a bird of great gluttony, and putteth the bill down into the water, and maketh a great noise, and is enemy namely to Eels, & the pray that he taketh, he swalloweth suddenly, & sendeth it into his womb. And then he cheweth and moveth his jaws, as he held meat in his mouth. This Bird resteth on the cliff, and turneth upward his belly to save himself against the réese of the goshawk, that he may in that manner the more safely rest and sleep, as Isidore saith. ( * Addition. Of these kinds of Cormorants are diverse, whereof the one called Onocrotalus, is as big as a Swan, which putting his head into the water, brayeth like an Ass. Of water Fowls, there are diverse sorts that are here omitted, because of the hindrance of other Authors: as the Mallard, the Duck, the Bitter, of Wigen, the Teal, the Puffin, the Barnacle, the Bargander, the Gulls, the Twit, the wild Goose, and Sheldrake, with many others.) Of the Pelican chap. 29. A Pelican is a Bird that is called Porphitio. Levi. 11. and Deut. 14. And is a Bird of Egypt, and dwelleth in desert, beside the River Nilus: and is accounted among unclean birds by the law in Levit. And there be two manner of pelicans: One dwelleth in water and eateth fish, and the other dwelleth on land, and loveth wilderness, and eateth venomous beasts, as Lisardes, and other such. And all that the Pelican eateth he plungeth in water with his foot, & when he hath so plunged it in water, he putteth it in his mouth with his own soot, as it were with an hand. Only the Pelican and the Popiniay, among fowls, use the foot in steed of an hand. Also of the Pelican, the Gloze speaketh super Psalmum, & the same Plinius saith in this manner. The Pelican loveth too much her children. For when the children be haught, and begin to wax hoar, they smite the father and the mother in the face, wherefore the mother smiteth them again and slayeth them. And the third day the mother smiteth herself in her side that the blood runneth out, and sheddeth that hot blood upon the bodies of her children. And by virtue of the blood the birds that were before dead, quicken again. And in the Gloze upon that place of the Psalm. Psa. 100L. 6 Factus sum sicut Pellicanus. It is said that the Pelican slayeth her Birds with her bill, and maketh sorrow three days, and then sheddeth her hot blood upon them, and maketh them alive again in that manner. Magister jacobus de Vitriaco in li. de mirabilibua orientalium regionum telleth another cause of the death of Pelicans' birds. He saith, that in Egypt is a bird that is called Pellicanus, a Bird with great wings, and most lean. For all that he swalloweth passeth forth anon behind: for he hath a right slipper gut. And therefore he may not hold meat till it be incorporate. And the Serpent hateth kindlye this Bird. Wherefore when the mother passeth out of the nest to get meat, the serpent climbeth on the tree and stingeth & infecteth the Birds. And when she cometh again, she maketh sorrow three days for her Birds, as it is said. The (he saith) she smiteth herself in the breast, and bringeth blood upon them, and reareth them from death to life, and then for great bleeding the mother waxeth feeble, and the Birds be compelled to pass out of the nest to get themselves meat. And some of them for kind love feed the mother that is feeble: and some be unkind and care not for the mother, and the mother taketh good heed thereto, & when she cometh to her strength, she nourisheth and loveth those Birds that fed her at her need, and putteth away her other birds, as unworthy and unkind, and suffereth them not to dwell nor live with her. Of the Partridge. chap. 30. THe Partridge is called Perdix, and hath that name of her own voice, as Isidore saith, and is an unclean bird. For the male leapeth up and treadeth the male: And strong liking of lechery forgetteth the sex and distinction of male and female, as Isidore saith. And is so guileful, that the one stealeth the Eggs of the other, and sitteth abrood on them. But this fraud hath no fruit, for when the Birds be haught, and hear the voice of their own mother: they forsake her that brooded them when they were Eggs, and kept them as her own Birds, and turn and follow their own mother natural, as Isidore saith, and Ambrose also. And the Partridge travaileth not in laying and in brooding, like as other fowls do, as Arist. saith. Some Fowls (he saith) breed and gender lightly, as the Partridge. And the mother of the Partridge flieth all about the hunter, till her birds be flown. And after the birds be flown, she the dam flieth after, and calleth her birds: the which young Partridges soon after they be hatched they follows the dam, and seek their meat. And the Partridge hath few feathers and much flesh: and therefore he is feeble of flight, and in flight he riseth but little from the ground, and falleth often to the ground after a little while. Also the Partridge dreadeth the Sparhauk, and flieth her: and as long as he seeth the Sparhauke in the air, he riseth not from the earth into the air. And at the noise and ringing of a little bell, he flieth about upon the ground, and falleth into the net or grin ere he be ware. Plinius. lib. 29. ca 6. saith, that the Partridges gull, with even weight of honey, cleareth much the sight, and therefore it shall be kept in a silver box. Their eyen with honey sod in a brazen vessel, help to heal the pimples of eien. ( * Addition The Pheasant is also delicate foul both of beauty and 〈…〉 the 〈…〉 the Ouzel, the W 〈…〉 dainty Goodwille. 〈…〉 I'll of Eiery, the 〈…〉 She welar, with many 〈…〉 smaller sorts. As by 〈…〉 is 〈…〉 bed their properties and lands.) Of the Peacock. chap. 31. THe Peacock is called P●●e, and hath that name of the sound of his voice. His flesh is so hard that uneath it rotteth, and is full hard to soothing, as Isidore saith. And Aristotle saith, that the Peacock liveth twenty year, and hath chickens in the end of three years, & after his wings be coloured. And the Pehen sitteth abroad thirty days, and a little more: and soon after the shells be clove, and hath no chickens but once a year, and layeth twelve Eggs or few less. And the Peacock loseth his feathers when the first tree loseth his leaves, and his feathers grow first when leaves begin to grow on trees, as Aristotle saith. And the Peacock is a bird that loveth not his young: for the male searcheth out the female, and seeketh out her Eggs for to break them, that he may so occupy him the more in his lechery. And the female dreadeth that, & hideth busily her eggs, lest the Peacock might soon found them. And Arist. saith, that the Peacock hath an unsteadfast and evil shapen head, as it were the head of a serpent & with a crest. And he hath a simple pace, and small neck, and areared, and a blue breast, and a tail full of beauty, distinguished on high with wondered fairness: and he hath foulest feet & riveled. And he wondereth of the fairness of his feathers, & areareth them up, as it were a circle about his head, and then he looketh to his feet, and seethe the foulness of his feet, and like as he were ashamed, he letteth his feathers fall suddenly: and all the tail downward, as though he took no heed of the fairness of his feathers: and hath an horrible voice. And as one saith, he hath a voice of a fiend, head of a serpent, pace of thief. And lib. 29. cap. 6. Plinius saith, that the Peacock hath envy to man's profit, and swalloweth his own dirt: for it is full medicinable, but it is sold found. Of Sparrows. cap. 32. Sparrows be small birds, and be called Passerci, of Patuitate, littleness, as Isid. saith. And the sparrow is an unsteadfast bird with voice and jangling: and maketh their nests nigh to dwellings and habitations of men. And is a full hot bird and lecherous. And the flesh of them often taken in meat, exciteth to carnal lust, as Constantine saith. Sparrows lay many Eggs, and are full busy to bring up their birds, and to feed them. And she maketh her nest in hay and in feathers, and keepeth her nest clean without dirt. And therefore she throweth the dirt of her Birds out of the nest, and compelleth her Birds to throw their dirt out of the nest; and they feed their Birds with Spiders, Worms, and Flies: and they eat venomous seeds, as of Henbane, without hurt: and they have sometime Leper and the falling evil: and the female liveth longer than the male, and the male is jealous of his wife, & fighteth often for her, as Aristotle saith: and the sparrow dreadeth the Wéesell, and hateth her, and crieth & warneth if the wéesell cometh. And waiteth and biteth and billeth for to have the nests of Swallows, and they love their own kind. And birds that other Sparrows leave by some hap, they gather & feed & nourish, as they were their own. And if it happeneth that one of them is taken in a grin, or in other manner wise, she crieth for help. And a multitude of Sparrows be gathered togethers to deliver that that is taken, and speed and haste with all their might. ( * Addition The more of that which proveth heat, she sooner is wasted the inner virtue, the cause of the gout, if not the leprosy, hastours of death.) Of the Ostrich. cap. 33. THE Ostrich is called Strucio, and hath that name of a word of Greek, as Isidore saith. For that he hath a body as a beast, & feathers as a sense: and also he hath two feet, and a bill as a foul: but for weight and heaviness of body be flieth not with fowls in the air. She layeth eggs as other fowls do, but she neglecteth to brood her eggs, she which eggs be raken in gravel, and on●● be brought forth by heat & nourishing of the dust, as Isid. saith. And Aristotle speaketh of the Strucio, and saith, that the Strucio in making is like to a foul, and in some point he is like to a four footed beast. For he flieth not up into the air; for his wings be not covenable to flight, but in the making thereof is thin, as the making of herself, & for he is some deal shape as a bird he hath many feathers in the neither part of the body, & hath two feet as a foul, & is clove footed as a four footed beast: and the cause thereof is, for by the greatness of his body, he is likened to a four footed beast, and not to a foul, and is so hot, that he swalloweth and defieth and wasteth iron. And Avicen saith, kind that is wise and ware in all thing, granteth to the Strucio a property to lay greatest eggs and hardest of shell, that being occupied about the generation of them, heat may be temperate; for if the heat should be too vehement, it should be cause why he should die the sooner. Other properties of the Ostrich Gre. toucheth super job. 29. where it is said, that feathers of the Strucio be like in colour to the feathers of the gentle Falcon, but not in virtue: the feathers have the likeness, but he lacketh swiftness of flight. He spreadeth out his wings to fly, but yet he riseth not up from the earth: He is clothed with thin feathers, & made heavy with a great body. And when the time is come that they shall say eggs, they heave up their eyes and behold the stars that be called Virgilie or Pliades: for they lay no Eggs but when the constellation ariseth and is seen. And about the month of june, when they see those stars, they'd dig in gravel and say there their eggs, and cover and hide them with sand. And when they have left them there, they forget anon where they laid them, and come never again thereto. But the gravel is chased with the heat of the Sun, and heateth the Eggs that be hid, and breedeth birds therein, and bringeth them forth: And when the shell is broke, and birds come out, than first the mother gathereth and nourisheth them: And the bird that she despised in the Egg, she knoweth when it is come out of the Egg. And therefore it is said to job. He is made hard to his own children, as though he were not his own. ¶ Also the Ostrich hateth the horse by kind, and is so contrary to the horse, that he may not see the horse without fear. And if an horse come against him, he raiseth up his wings as it were against his enemy, and compelleth the horse to fly with beating of his wings. * Addition Of the feathers of the Ostrich, the plumage is made for Princes, and nobles to wear in their hats, caps, and other furniture.) Of the Turtle. chap. 34: THE Turtle hath that name of the voice, and is a simple Bird, as the Culuour. But is chaste, far unlike the Culuour. The Turtle is a chaste Bird, and hath that name of conditions. For he followeth chastity, and if he loseth his make, he seekth not company of any other, but goeth alone, and hath mind of the fellowship that is lost: and groaneth alway, and loveth and chooseth solitary place, and flieth much company of men: Nevertheless he cometh down into Orchards & gardens, and fields of men, and there eateth, whereby he liveth. And when he hath meat, he passeth again to high hills, and to privy places of woods. He cometh in springing time and warneth of novelty of time with groaning voice. And in winter he loseth his feathers, and then he hideth him in hollow stocks. And against Summer in springing time when his feathers spring again, he cometh out of his hole, in the which he was hid, and seeketh covenable place, and steed for to breed in. And among thick boughs and trees, of hard sticks and knotty she maketh her nest, and layeth Eggs therein and sitteth abroad, and hath Birds, and feedeth and nourisheth them, as Aristotle saith. The Turtle layeth Eggs twice in Springing time, and not the third time, but if the first Eggs be corrupt. And Turtles lay and breed fifteen year, and light not upon slinking things, neither upon carrion, because of meat: for she eateth not carrion, but for meat for her birds, she seeketh out clean grains, and gathereth them in clean places, and liveth thereby. When other Birds sing, she groaneth, and his Birds be hot and moist, as culver Birds, as Constantine saith: and that witnesseth heaviness of flight. But when he beginneth to fly, his flesh is made more hot and light, and more better to defy. Also the blood of her right wing is medicinable, as the blood of a Swallow, and of a Culuour or Dove. Of the Vulture. chap. 35. THE Uolture hath the name of slow flight, as Isidore saith. For of the plenteousness of much flesh, he lacketh swiftness of flight. And some men tell, that her treading is not meddled, but that she conceiveth, and is conceived, and gendereth, and is gendered without joining of treading: and they tell, that they live an hundred years, as Isidore saith. This Bird is cruel about his own Birds, as the Kite is. And if she seeth her birds too fat, she beateth them with her feet and bill to make them lean by sore beating and biting, as Plinius saith. Also he saith, that in this Bird the wit of smelling is best. And therefore by smelling he savoureth carrions that be far from him that is beyond the sea: and againeward Therefore the Uulture followeth the host that he may feed himself with carrions of men, and of horse. And therefore (as a diviner saith) when many Uulturs come and fly together, it betokeneth battle. And they know that such a battle shall be, by some privy wit of kind. And Aristotle speaketh of the Uulture and saith, that he fighteth with the gentle Falwcon, and slayeth about him, and when he hath overcome him, he dieth. He eateth raw flesh: and therefore he fighteth against other Fowls because of meat, and he hunteth from midday to night: and resteth still from the Sun rising to that time. And when he ageth, his over bill waxeth long and crooked over the neither, and dieth at the last for hunger, as Aristotle saith there. And some men say, by error of old time, that the Uulture was sometime a man, and was cruel to some Pilgrims; and therefore he hath such pain of his bill, and dieth for hunger, but that is not lawful to believe. And so he saith, when he of his meat leaveth relief, he leaveth not that other fowls, as the Eagle doth, but layeth it in his nest to feed with his birds: for he getteth not ligthly meat: and their nests be on high mountains, & in thick woods. And if he seeth any fowl fly about his birds, he beateth them away: and feedeth his birds till they may fly: & then he driveth them out of the nest, and suffereth them not to come nigh that place. Also in lib. de Almacar, he saith, that there is a manner water foul that dreadeth the Uulture, and therefore flieth to the water: and the Uulture flieth about far from thence, and is sharp of sight, and waiseth when the foul cometh out of the water: & then he taketh that foul if he may. Also the Uulture is a much stinking foul and unclean, and his flesh is most hard and of evil savour, and of heavy smell. And therefore it is not profitable for man's meat: For carrion he lighteth lightly to the ground. But when he is alighted, unueth he riseth again from the ground, as Gregory saith. He flieth high, and seeth carrions that be full low: and for love of carrion he cometh down from the high country of the air, to the ground, as he saith. And when any beast setteth upon him he beateth his wings against the wind: and so he, riseth from the ground: and flieth into the air more by help of the wind then by his own strength. And hereto lib. 29. ca 3. Plinius saith, that among fowls the Uulture is contrary to serpents. For if his feathers be burnt, the smell thereof driveth away Serpents. And the heart thereof maketh a man siker, and safe that brareth it among Serpents and wild beasts. His heart bound in a Lion's skin, or in a Wolves skin driveth away fiends. His feathers bound to the left foot of a woman, that travaileth with child, delivereth her swiftly. But than it must be taken away lightly, lest the entrails follow and come out after, Ointment made of Uultures' grease, and oil that is called Oleum myrti, & Wax, helpeth sinews, & beasts also. His right foot bound to the left foot, healeth that acheth; the left foot also healeth the right foot. His tongue plucked out with iron, & hanged about a man's neck in new cloth, maketh a man gracious, to get of a man what he desireth. So it is said, his bones burnt to ashes, and meddled with Celidonia, and given to beasts, healeth their evils. Huc usque Plinius, cap. 36. He saith that blood of Uultures, with the herb that is called Cabeon, or else Cameleonte, and Celdra, healeth the Leper. * Addition The Uulture is called a Geir, like unto an Eagle, a bird of a fierce stomach, there are diverse kinds, there is one kind like the Falcon, bigger billed, & talented. Read Gesner. Of Vlula. chap. 36. VLula is a fowl that hath that name of shrieching and crying: And therefore among diviners with crying he betokeneth adversity, as Isidore saith. And hereby it seemeth that Vlula and the Owl be all one, and among diviners her voice is ungracious. Super Esai. 14. the Gloze saith in this manner. Vlula is a Bird of the quantity of a Crow, sprung with speckes, and pitcheth his bill into a miry place, and maketh a great sound and noise. And hereby it seemeth that Vlula is a mice dromble, that is a Bird of the marries, and dwelleth in miry places. Seek before in the Chapter of the Miredromble. Of the Lapwing. chap. 37. THE Lapwing is called Vpupa among the Greeks: for he eateth man's dirt, and is nourished and fed oft with dung, as Isidore saith. For it is a bird most filthy and unclean, and is copped on the head, & dwelleth always in graves or in dirt. And if a man anoint himself with her blood when he goeth to sleep, in his sleep he shall see fiends busy to strangle & snare him: and her heart is good to evil doers, for in their evil doing they use their hearts. Of this bird Philosophers tell, that when he ageth, so that he may neither see nor fly, his birds pull away the feeble feathers, and anoint his eyen with juice of herbs, and hide him under their wings till his feathers be grown: They call it that black plover. and so he is renewed, and flieth, and seeth clearly, as Isidore saith. Of the Reremouse. chap. 38. THe reremouse is called Vespertilio, & hath that name of the eventide. The Bat, or Rearemouse, or dormouse For it hating light, flieth in the eventide with breaking and blenching, and swift moving, with full small skins of her wings. And is a beast like to a mouse in sounding with voice, in piping, and crying. And he is like to a Bird, and also to a four footed beast: & that is but seld found among Birds. Huc usque Isidorus. Also super Esaiam. 2. the Gloze saith that these Reremise fly light, for they be blind as Moles, and like powder, and suck Oil out of Lamps: And they hide themselves in chins and cliffs of walls, and be most cold of kind. Therefore the blood of a Reremouse anointed upon the eye lids, suffereth not the hair to grow again, as Constantine saith. And that perchance is because it stoppeth the poors with his coldness. And when he poors be stopped, hair groweth not again. * Addition In the Island of Catighan are certain great Bats, as big as Eagles, of the which the travailers of the West India's report they took one: they are good to be eaten, and of taste much like a hen: Folio. 439. in the third Decade, &. ●. book Folio. 128. The travailers over in the straits greatly tormented with the biting of Bats, which are there so noisome in the night, that if they bite any man in his sleep, they put him in danger of life, only with drawing of blood, insomuch that some have died thereof, falling as it were into a consumption through the malitiousnese of the venomous wound, etc. FINIS LIBRI DVODECIMI. ¶ INCIPIT LIBER XIII. DE AQVA ET EIUS ORNATV. FOrasmuch as the properties of fire & of air are described, now it is convenient to remember somewhat the effects & doing of waters as it belongeth to this work. And water is called Aqua, as it were Equa, even. For it resteth never of moving, till the overside thereof be even, as Isid. saith. li. 12. Also Const. saith, that water is a cold element & moist, & more subtle than earth, & bright & clean, and not held in with his own marks and bonds. For water should all to shed & fall to nought, except it were stopped & held in with other marks and bonds then his own. In Exameron Basilius describeth the properties of water in general & saith: that among all elements water is most profitable, for water maketh heaven temperate, and the earth plenteous, and incorporateth the air with vapours, & maketh it thick, & stieth up on high, & challengeth heaven. Water is cause of all that is bred & springeth: for it breedeth corn & fruit, & bringeth forth trees, herbs and grass, & wipeth of filth, & washeth away foulness, and giveth drink to man and beast. For water joineth with the earth, & pierceth & filleth it, & nourisheth the heat of heaven, & tempereth all the neither things. For but if these neither things were tempered in their moving about, they should burn & be wasted by strength of heat: this water drunk of beasts leadeth forth the meat & feeding into living of flesh. This giveth spirit & breath to fish, as the air giveth to other beasts, & joining of body & soul. This shed into the inner parts of the earth, joineth the parts thereof. For by strength of great dryness the earth should fall to powder, but if the parts were joined together by moisture & water. Also this passing by the inward ways of the earth, taketh changing in likeness & colour, & savour of place by which it passeth. And therefore water is, and seemeth now salt, now sweet & fresh, now clear, now troublous, now thick, now thin. For water hath no determinate quality nor colour, nor savour, to the intent it should so be able to take easily all colours & savours, and therefore the more clean & pure the water is, the more dark & dim it seemeth, when the Sun beams come not therein to give it colour & hue. This moveth from the middle toward the utter roundness, & stinteth not till the utter parts thereof be made even, & the parts thereof like far from the middle point of the earth. Also this taketh light of the Sun beams, & reboundeth it againeward toward heaven. And for it hath the utter part of a mirror, & showeth his kind, by working and doing of light rebounded, likeness & Image of things be seen therein, and the faces of them that look therein, be known & seen therein, as it were in a mirror. Also this sheddeth abroad the beams that thirleth the substance thereof, and spreadeth them more largely in breadth, & therefore it maketh things that be seen therein seem more than they be in themselves. These general properties of water, & many other thou mayst found in Exameron. And there be many diverse waters as he saith. For water springeth & cometh of the air, as rain water. And for this is heavenly water, it is most profitable to things that grow in earth. Other waters spring & walm out of the inner parts of the earth, as well water & pit water. And some water passeth & runneth on the earth, as water of rivers: and some water beclippeth the seeds of the earth, & of the roundness thereof, as the sea of Ocean, & of middle earth, that is mother & general head and spring of all waters, as Constantine saith. Then rain water is of itself, bright, clear, thin, light, and savoury. The clearness thereof showeth, that none other thing is meddeled therewith. And the lightness and savourynes of it, showeth the subtle substance thereof. Among all waters this is best to plenteousness of the earth, & namely when it falleth with thunder. For with his moving, thunder smiteth of vapours: and so maketh the water subtle & clear, pure and clean. And the water that is meddled with Snow, or melted of Snow, is worse and not good for them that be fasting. For it smiteth the stomach, and riveth it togethers, and breedeth cough, & setteth the teeth an edge, as Constantine saith. Of diversity of waters, and diverse quality and working thereof, seek before lib. 6. of drink. chap. 31. there ye shall find it more plainly declared and open. And after Raine water, Well water is best, namely if it spring out of stones, or fall down of high wells. For the well is head and spring of living water, that springeth and runneth continually out of privy veins of the earth. Therefore a Well is called Fons, as it were Fovens, nourishing, or Fundens, shedding, as Isidore saith. And hath privy coming out of the veins of the earth. And hath his springing and rising out of day ways of stones, and a Well multiplieth his waters, and communicativeth himself: for he hideth himself to nothing: And communicativeth and parteth himself as well to Pilgrims and strangers, as to men of the same country. Also he cleanseth himself and other things: for well water that runneth out of sad stones is clear, and cleanseth of most filth and hoar also. Also a well reneweth himself, and altereth other things, and helpeth, for alway he reneweth his waters, and giveth benefice of renewing & altering, to things that plunge themselves in wells, as the Gloze saith super psa. Also it abateth thirst, and cooleth and refresheth wayfairing men in heat, & giveth to them that be a thirst, drink, that is contrary to heat and dryness. Also a well maketh the places plenteous that be nigh thereabout, for places that be next to wells, commonly have more herbs & grass, & flowers, & be more fructuous than other. Also a well in the middle thereof, springeth first up of the earth, & casteth away from itself powder & gravel that be in his way, for a well springeth & walmeth up by violence of his moving, & passeth through the earthy parts, & departeth and dealeth part from part, & sheddeth & sparpleth them asunder. Also a Well because of his clearness (as it were a mirror) showeth shapes and likeness of things that be there afore: and therefore men that look in wells, see therein their own faces, and as well the riveling & other speckes that defile the fairness be seen in water of wells. Also a well by quality of times, of winter and of Summer changeth his own quality. For as Macrobius saith, in winter a well is hot, & cold in Summer time: the cause thereof is, for in winter heat flieth and voideth the master of his contrary, and draweth inward to the inner part of a well, and by presence of that heat and continual beating, the mouth of the well is hot: and the contrary in summer for contrary cause, for because of heat that hath mastery in the air in summer, coldness flieth to the inner parts of ways and veins of the well, and therefore water that springeth, is found the more cold that time. Also by the highness of place of the springing of water, the well sendeth his water: for the water is led as high in pipes, as the place of spring of the water is, that he springeth in: for if a well springeth in the top of an hill, often by pipes the water is led to the same highness into another hill, & is not led higher than his own springing place, except it be by violence. Also though a well be little in his own spring: yet for it springeth continually, it is original cause of many great Rivers, for there is no River, but it springeth out of some Well, known or unknown, as Isidore saith. Also a well amendeth water of lakes, and other standing waters, as it were quickening them with virtue. For when a well is little & springeth or passeth by a great lake, it maketh the water therein the more wholesome, & the fish that is therein the better in point & state. Also a well taketh & receiveth heat, virtue, & savour of ways & veins of the earth, that it passeth by, as Isid. saith. Therefore wells be now hot, now cold, now smelling of brimstone, after the divers qualities of the earth that it passeth by, as Isid. saith li. 12 In Italy is a well, & the water thereof, oft healeth sore eyen: Also in Africa is a well, and the water thereof maketh the voice well sounding and singing. Also in Boetia be two Welles, that one maketh good mind, and that other maketh forgetfulness. Also in Aethiopia is a well of read colour, and he that drinketh thereof, shall anon be wood or mad. Also in Cecilia be two wells, and one thereof maketh females barren, and that other maketh them that be barren, able to conceive. Also in Idumea is a Well, that changeth colour four times a year: for three months it seemeth troublous, as it were tempered with powder, three months read as blood, three months green, and three months a manner blue. Men of that Country, call that Well, jobs Well. Also in Siloa at the foot of the mount Zion, is a well that runneth not always, but certain days & hours. Also in Sardinia be hot wells that help eyen, and reprove thieves for their evil doing, & maketh them known by blindness. Also he saith that in Egypt is a well, in the which burning brands be quenched, & quenched brands are kindled. Also among the Garamantes there is a Well so cold by day, that it may not be drunk, & so hot by night, that it may not be touched. Huc usque Isidore. Hereof it followeth, that a well hath savour and kind of his own ground. For if the ground be sweet & pure, the water shall also be sweet and pure, and againward. Also if the ground be brimstonie or slimy, the water shall savour of brimstone and slime: and so if the well in his own spring be corrupt and vicious, all that runneth out is vicious and corrupt. * Addition There are in England, Waters that cure lame and diseased: at bath, at Saint Anne at Buckstone, & Newman regis. ¶ Of Pit water. Cap. 2. A Pit is called Puteus, and Puteus, is a lake digged and dolue, and hath that name Puteus of Potus, drink as Isidore saith: for of sweeting and wosing of clives and dens of the earth, water springeth, for then the small inner veins of the earth be broke, and the water ooze out as it were smoking. And of that wosing, pit water is gendered, as he saith. And as Constant. saith, among waters, pit water is thickest and worst to defy, for saltness of the earth, and for standing of the water, and also for deepness and farnesse from the air. By river sides pit water is soon found, and the substance of that water, is likened to the complexion of the river water: and when a pit is nigh another, the deeper pit draweth the water of the pit that is of less deepness, and gathereth that water to itself, and taketh savour of the earth and ground that is there about, and therefore the water is showed now salt, now fresh. Also pit water oft taketh corruption, when it is not moved, and therefore to make pit water clean, & pure, it needeth that it be often moved & drawn: and the nearer that pit water is to the vain of the earth, the more cold and the more fresh commonly the water is found. Also in winter seldom or never pit water freezeth. For by presence of cold air in Winter time, heat that is contrary to cold is there put into the inner parts of the pit, and therefore the water thereof is changed by hot vapour, and is not suffered to freeze, but is found more hot in Winter, than in Summer. Also for deepness of his place, pit water is got with difficulty, and is uneath caught or drawn without great trial and craft. ¶ Of a River. Cap. 3. A River is called Flunius, & hath that name of Affluendo, running. For as Isidore saith, it is everlasting running: for it runneth continually, and ceaseth not to run, but if the head thereof be stopped or turned and let. It is to know in a River is everlasting running and deepness of place, and winding and turning of moving: for oft a river runneth, by full long space of countries & lands: also the head is known of the well spring, & the final end whetherward it runneth, and the manner of springing. For every river cometh originally out of the sea, by privy ways, and springeth out in Well heads, and pass often into the sea, by ways and passages that be known, as the Gloze saith, super Eccle. pri. there it is said, that all the rivers run into the sea. There Jerome saith thus, Philosophers tell, that sweet Waters that run into the sea, be consumpt and wasted by heat of the Sun, or else they be food and nourishing of saltness of the sea. But our Ecclesiastes, the maker of waters sayeth, That they come again by privy veins of the earth, to the Well heads, and cometh out of the mother, that is the sea, and walmeth and springeth out in Well heads. Also it is to be considered, in a river the corpses, and the moving between, & from the the beginning to the end, and also the savour and sweetness, for river water is drived end cleansed in veins of wells, by whom he passeth, and is spoiled of saltness, and taketh favour, & is able to be drunk, and turneth into sweéetnes as Isidore saith. Also as to the sight, the fair clearness thereof is to be considered. For the substance thereof taketh light, and is clear, as a mirror, and so images & things, that be object thereto be seen in waters of rivers. Also touching the substance of a river the cleanness and pureness is to be considered, & the course thereof is downward & swift, & swiftness is more virtuous: for it beareth down all lets that it findeth in his course, and nothing withstandeth the ravishing thereof. For with his swiftness he beareth forth with his course all that is thrown therein, or else driveth it to the brink, and brim, and moveth and beareth ships laden, and putteth them forth with his course, and moveth about, and turneth full swiftly full heavy wheels by violence and strength, and taketh in himself hoar and filth, that is thrown therein: but by swiftness of moving, he departeth and disperpleth such filth and hore. And a river cleanseth himself and the place that he passeth by, & reneweth waters of lakes and of ponds, there he cometh in, and keepeth them from corruption, and feedeth and nourisheth fish of divers kinds, and cleanseth and doth away stench and evil savour, and changeth the qualities of fish of lakes and of marches. Also touching the effect and doing, a river hath many profitable things, that be covenable to the use of men: For he warneth to nothing his benefice, but communeth to all men as much as itself, for he serveth even like both men and beasts, less and more, and cleanseth and doth away filth and uncleanness both of bodies, and of clothing, and refresheth & cooleth them that be hot, and feedeth with drink them that be a thirst, and moisteth and maketh plenteous the place that is nigh thereto by influence of his humours, and moisteth roots and feeds, & maketh them great and fat, as it fareth in Egypt. There when seeds lie sown as it were in gardens, all the fields take moisture of the river Nilus, as Rabanus saith super Deut. cap. 11. with his course about the Cities, he wardeth and strengtheneth them, and other dwelling places, and bringeth to City's victuals, and merchandises, & maketh men rich, and gathereth together heaps of gravel and earth, and maketh Ilards, and also covenable place for succour and strength. Constantine speaketh of River water & saith, that river water is best that runneth Eastward, Those springs, whose current is toward the rising of the sun are wholesomest waters. and springeth and cometh out of high Mountains: and the river water that runneth West ward, less worthy. Also he saith, that the farther the river be from Cities, the more clean they be and pure, and the more covenable to feeding of fish. Also filth & hoar of cities be cast into rivers, & washing & bathing of siex & of other things, of the which the river water sometime taketh corruption, as he saith. River water is good, that runneth swiftly: strongly upon small stones & gravelly ground, or upon clay ground, sad, savoury & clear, for it taketh savour and colour of the ground that it passeth by and therefore as well the names, is the properties of Rivers be divers as the Gloze saith 〈…〉 per Gen. 2. And though rivers have common head spring of the Sea, yet nevertheless of the place that 〈◊〉 springeth up in, and of the country, that he passeth by, he taketh savour and colour and name. And though a river taketh in itself many waters and streams, that run thereto, yet as long as the proper well springeth of a lake, he léseth not soon the first name: for he corporeth and joineth to himself waters, and runneth thereto, both in name & in substance. Therefore though a River be little and small, when he beginneth to spring out of the first well, yet the farther he passeth from the head spring, the more he waxeth by running & coming of waters & streams, as it doth in Danubio, a river of Germany, that is called Downow in the common speech, whereof Isi. li. 13. speaketh & saith, that this river springeth & cometh out of the hills of Germany in the west side, out of a little well, & runneth Eastward, & taketh to itself lx. rivers, & falleth into the sea, named Pontitum in 7. mouths: & always alike that river is profitable, while he passeth not the bonds of his brink, borders & brims: but sometime by great rain, or by melting of snow the water ariseth, & passeth the channel & brims. And then oft he destroyeth and drowneth the plains of the country, that is there nigh. Of rivers be two manner kinds, as Isidore saith. One is called a living river. Whereof Virgil saith, Donec me flumine vivo abluero, etc. That other manner river is called Torrens, and is a water that cometh with a swift réese, and passeth: and is called Torrens, for it increaseth in great rain, and fadeth in dry weather. And the Greeks gave thereto a name of Winter, when it increaseth, and we gave thereto a name of Summer, when it falleth and drieth: & the course of such a water is full swift and strong, and therefore it overthroweth and beareth down all that it meeteth with, itself is swift and strong in moving, and there it runneth it breaketh earth, and diggesh and maketh dens therein, and gathereth straw and stones on a heap, and leaveth behind a mark and token, and destroyeth ways, & drowneth things that be nigh thereto, and falleth into the sea. ¶ Of Amnis, a River. Cap. 4. AMnis is a River arrayed and set with woods and groves, with trees & bushes, as Isidore saith, and hath that name Amnis of Amenitate, mirth, for such a place is merry. And there by grow medicinable herbs in great plenty, & wild fowls nestle, and breed in the course and stream thereof, and wild beasts take drink and cool themselves in burning heat, and nigh thereto be léeses and pastures in great plenty, which are long in verdure fair and green. And there be some rivers, of the which holy Writ maketh special mention, as Phison, Gion, Tigris, Dorix, Euphrates, jordan, & other. And Phison is that river that is called Ganges also, as Isidore saith. lib. 13. and hath that name Ganges of a king that is called Gangantes. This River cometh out of Paradise, and passeth about the land Eiulatha a Country of Ind, & is called Phison, that is to understand, fellowship, for he taketh in itself ten rivers: also Phison is to understand changing of mouth, for it changeth the quality that it hath in Paradise, & that in three manner wise, as the Master saith In Historijs. In colour he is clear, and some where dim, and some where troubly in quantity. For some where he is little, and some where huge and great, and some where wide, and some where strait in feeling, for some where he is cold, and some where hot. In this River is much golden gravel, and many precious stones. Also in the cliffs and brims thereof, grow trees & herbs with sweet smelling, and is medicinable. Amnus a River in the Island Dolica, in Arabia. Addition ¶ Of the river Gion. Cap. 5. THE river Gion is called Nilus also, and is a river of Mesopotamia, and cometh out of Paradise, and is called the joining of the earth, or earthy, for it is troubly, carthic, slimy, & wosie, & ariseth not far from Athlante, & passeth about the land Aethiopia, and cometh down by Egypt, and moisteth the Plains thereof. And so Super Amos, he saith upon that word, Defluit, quasi riuus Aegypti. That River Nilus, by disposition of God, moisteth all Egypt once a year, and heaps of gravel close the mouths thereof, that it falleth not inthe Sea, and after the moisting of the land, the heaps of gravel divide and fall away, and Nilus turneth again into his own channel, and passeth into the sea, and is swallowed into the Sea at the last. This river Nilus feedeth & nourisheth many manners of creeping & venomous beasts noyful and grievous, as Crocodiles, and a little beast, which is called Enidros. Of whom Isidore li. 12. ca 2. saith, that that beast Enidros, is a little beast, and hath that name Enidros, for he dwelleth in waters, and namely in the river that is called Nilus. And if this little beast findeth a Crocodile sleeping, he walloweth and wrappeth himself first in senne and ooze, and then cometh in at the mouth of the Crocodile and goeth into his womb, and all to renteth his guts and slayeth him, and so byeth. Also sup. Eccelesi. 24. There the Gloze saith, that Gion, that is river Nilus is troubly, and draweth much slime and ooze and there because of slime and wo●e that he beareth with him in his course, he maketh the land that he overpasseth to be full plenteous of corn, and fruit. ( * Addition Gyon called Nilus, a famous and great River, running through Aethiopia and Egypt, and is supposed to be one of the Rivers of Paradise, called in the holy Scripture, Gehon, that signifieth the breast of slowing forth, that as creatures are nourished of milk, so is the soil by overflowing the valleys. Albeit it seemeth to me unlykelye, forasmuch as in Genesis it is written, that Gehon environeth all Aethiopia, where is no mention made, that it passeth through Egypt, albeit the Egypt and the River Nilus, were more nigh to Moses, when he wrote, the book Genesis, than Aethiope was, and also Nilus was famous for the virtue of the water thereof, which overflowing the country of Egypt, made the ground wonderful fertile many years after: so that without labouring the earth brought forth abundance of sundry grains and plants delectable and profitable. Also beasts of sundry kinds, without other form of generation: especially, when the River came to the deepness of 40. Cubits. Likewise, when it exceeded not eight cubits, there succeeded much famine and scarcity. D. Cooper in his Dictionary. Nilus' the most famous River of the world, from the time that the Sun be in Tropico Cancri, until it come unto the Equinoctial line, in Libra again, with an huge abundance of water, doth overflow all the Downs, and plain Countries of Egypt. By the altitude and deepness of the flood, the Egyptians foresee the plenty and scarcity of fruits to come. Polidore Virgil in his first Book, xv. Chapter.) ¶ Of Tigris the River. Ca 6. TIgris is a river of Mes 〈…〉, and cometh out of Paradise, and passeth forth against Assyries, as Isid saith, and passeth into the Read sea after many turnings and windings, & hath this name Tigris, for strong reese and swiftness, as that beast that is called Tigris, that runneth with great swiftness. And josephus saith, that Tigris ariseth in Armenia, of the same Well, of the which Euphrates ariseth, & is called Tigl●th, Tigris ●●risieth ●ellan arrow in the ●●●. that is to understand, sharp or strait, for he runneth straightly and sharply, as it were an arrow. Therefore in the language of Persia, Tigris, and swift, & an arrow are all one. ( * Addition This mighty River runneth toward the East side of Assyria. Gen. 2. ca) ¶ Of Euphrates the river. Cap. 7. EVphrates is a river of Mesopotamia, and cometh out of Paradise, & is most copious in gems and precious stones, and runneth by the middle of Babylon. This river hath that name of plenteousness, for in Hebrew Euphrata is to mean fruitful, and runneth in some place of Mesopotamia, and moisteth the land, like as Nilus doth Egypt. And Salustius that is most certain of authority saith, that Tigris & Euphrates spring out of a well in Armenia, and pass forth by divers places, & between those two, is a space of land of many miles. And the land that these two rivers beclippeth is called Mesopotamia. Huc usque Isid. lib. 13. cap. 1. ¶ Of the River Dorix. Chap. 8. THe Gloze supper Eccle. 14. saith, that Dorix is a river, and hath another name, and is called Ar●xis, or Ar●psis, a river of Armenia, and riseth & cometh out of the same hist with Euphrates, and hath that name for his sweetness & might. He overcometh & throweth down all thing, that is in his way, as Isidore saith libro. 13. And so when Alexander would pass there over, he made a bridge thereon, and the river arose with so great strength and violence, that it all to broke despi●ously the bridge. This river ariseth a little from the head of Euphrates, and runneth thence to the Sea, that is called Mare Caspuim, as Isidore saith. And is called Dorix among the Greeks, of a part of their land, for in that country where that river runneth, their language is called Lingna Dorica. The Gloze saith super Ecclesiasticum. 14. This river seemeth as it were an arm of Tigris, or else of Euphrates, or else of either: for it springeth and riseth out of the same Well in Armenia. Therefore it is said, that he hath plenty of precious stones, and of well savouring herbs, which be covenable to medicines: For Dorix is to be understood, medicine of generation. Also he saith, that he cometh out of Paradise by moving of Tigris and Euphrates. ¶ Of jordane. Cap. 9 IOrdane is a River of jury, & hath that name of two wells: one of them is tailed for and the other Dan, as Isidore saith li. 13. And ariseth under the hill or mount Libani, and departeth Araby and jury, & passeth by many windings about, and by jericho, and runneth into the dead sea, and is therein swallowed and wasted. When wheat is ripe, that often ripeth in Palestine in springing time, this river oft ariseth more than in any other time, & that falleth of much rain, and of melting of snow, as it is said in Histor●● and in Glosa super josu. 3. There it is said, jordane filleth the drinks and the brims of his channel in reaping time etc. ●●t in Ecclesiasti. 24. the same is said. This river hath many privileges. First, for he departeth the country of right believing men, from the country of misbelieving men, for he departeth jury from Araby. The second, for he departed himself in presence of the children of Israel, & made them way and passage, to go into the land of behest with the Ark of our Lord, as it is said josua. 3. The third, for he washed and cleansed Naaman of Syria of his leprosy. 3. Reg. cap. 5. The fourth, for by the dividing of itself, it bore witness of the holiness of Elias, & of Eliseus, for he was obedient to both their commandments, as it appeareth 4. Reg. 2. The fifth, for against kind of other waters, he hide not in his bottom iron that fell therein, but cast it upward, and areared it to the Prophet's kind, that had lost it, that he might it take, as it is read ●. Re. 6. The sixth, for he was worthy to be hallowed by touching of the most clean flesh of our Lord, and by mean thereof our Lord gave virtue of ghostly gendering to waters, and ordained the Sacrament of salvation of mankind in water, as it is said Luc. 2. The seventh, At the baptism of Christ. for in jordane john Baptist was worthy to see heaven open, and to hear the voice of the father, when he understood the mystery of all the Trinity in christening of our Lord. ( * Addition jordane, a fair river in judea, which divideth Galilee from the residue of judea, and falleth into the Read sea.) ¶ Of the river Albana, and Pharphar. Cap. 10. OTher Rivers be rehearsed in holy writ, Abanah. as Albana and Pharphar, that be rivers of Syria, and run and pass by Damask, and by the course and passing thereof, the gardens of Damask be watered & moisted, & made plenteous, with multiplication of divers trees, of corn, herbs, and grass. Of these rivers it is written 4. Regum 5. ( * Addition. Damascus a famous city in Syria, supposed to be the first that ever was inhabited.) Of the river Gazan. cap. 11. GAzan is a river of the Medes, and hath another name, & is called Idapsis also, & hath that name, of one that was King of Medes. And he riseth in the East, and is received in the Read sea. Upon this river, two lineages and an half, which were taken Prisoners, by Salmanassar King of Assyria, and held in bonds, were led and brought among the Assyrians, and compelled to abide exiled, as it is said 4. Reg. cap. 18. as two images were held in thraldom by Nabuchodonosor upon his river Chobar, and held in Babylon long time, as it is said, Ezech And Chobar is a river in Babilonia, & sheddeth himself into the marreise of Babilonia, and riseth out of Tigris or of Euphrates, and turneth again into the river of Chobar, or into one of them, as Jerome saith super Ezech. In some part of his brim be plenty of willows and of sodge, as he saith upon this place of Esa. 18. Vltra torrentem salicis duceris. And he called this river, the river of Babylon, upon the which river God's people made no joy, but wept and made moan, as it is written. By the waters of Babylon we sat down and wept, Psa. 13●. when we remembered thee O Zion. And many other rivers be right famous, but of them we shall not speak at this time: for we have no mention of them in the Bible. ( * Addition. Idaspes, a river running in Parthia and Indie, and at last falleth into the great river Indus. In this river is found much gold and precious stones. Of a Lake. chap. 12. A Lake is receiving of privy waters, in the which water is taken & held, and is not meddled with waves, nor ebbing nor flowing, as Isidore saith li. 13. And Greeks call a Lake Limum, that is a pond: for wells fall into Rivers: and rivers run into the sea, and a lake standely in a place and floweth not, and therefore is called Lacus, as it were a place of water as Isidore saith: for the water that he taketh by springing or by running thereto, passeth not out thereof into other places. Fish of such a lake as Constantine saith, is not so good as river fish: for by his ooze and slime he maketh fish that breedeth therein, smell of slime, and fish of the lake breedeth superfluity of herbs and grass, & nourisheth frogs and many worms. Running water cometh into lakes, & maketh their water more fresh, and keepeth them from corruption, but oft by too great coming of water in, lakes and ponds be broke, and all that hath been long time therein nourished is suddenly destroyed. And lake water is more thick than river water, and worse to drink: for such drink often taken, gendereth and breedeth many evils in the body, as it is said before in li. 5. of drink. And lake water taketh divers virtues of place & ground where it is gathered, as Isidore showeth ensample li. 13. ca 3. of diversity of waters, and saith: That in Aethiopia is a lake, wherein if a body be washed, he shineth as though he were anointed with oil. Also in Africa is a lake that maketh good voice, and able to sing. Also in Italia is a lake, that noyeth greatly them that drink thereof. Also in the waters Reatins, hooves and cl●●s of beasts be made hard, as it is said. And in the lake that is called Affaltides, a lake of jury, nothing may sink, that hath life and soul. Also even there is a pond, in the which nothing fleeteth, but sinketh and is drowned. Also in Concidie is a lake, that is three a day bitter, and as oft fresh and sweet. All this Isid. telleth in the foresaid book, & all this and other such diversity of pit water and lake water cometh of divers quality of veins of the earth and ground, by the which such water passeth, or else of kind and disposition of the ground, where such water is gathered. ¶ Of the lake Asphalti. ca 13. THere is a lake, that is called Lacus Asphalti, and is also called the dead sea, for his greatness and deepness, for he breedeth nor receiveth nothing that hath life. Therefore he hath neither fishes nor fowls, but whensoever thou wouldest have drowned therein any thing that hath life with any craft or gin, anon it plungeth and cometh again up, though it be strongly thrust downward, it is anon smitten upward, and it moveth not with the wind, for glue withstandeth wind and storms, by the which glue all water is s●nt. And therein may no ship row nor sail, for all thing that hath no life sinketh down to the ground. Nor he sustaineth no kind, but it be glued, and a lantern without his light sinketh therein as he telleth, and a lantern with light fleeteth above. This place is called Lacus asphalti, the place of glue, or it is called Mare salinarum: and is in jury between jericho & Zachan. The length thereof stretcheth even to Zoroas of Arabia, seven. C. lxxx. furlongs in length: and the breadth thereof stretcheth a C. furlongs, or usque a vicina Sodomorum. Huc usque Isid. lib. 13. ca 3. De lacu & stagnis. As the master saith in Historijs 3. ca de subversione Sodomorun, in sine, this lake casteth up black clots of glue, and therefore it is called Lacus Asphaltides. In the brim thereof trees grow, the apples whereof be green till they be ripe. & if ye cut them when they be ripe, ye shall find ashes within them. And thereof josephus saith, Fabula terrae Sodomorum fidem, etc. And so it is said in Glosa super 2. pe. ca super locum illum, Civitates Sodomorum in cinerem redigens, servare voluit Dominus regionem, contra positam speciem pressione pene. And there grow most fair apples, that make men that see them, have liking to eat of them, and if one take them, they fade and fall in ashes, & smoke as though they were burning. ( * Addition. Asphaltites or Asphaltum, a lake of Syria, called Mare mortuum: therein is the lime mixed with brimstone, called Bitumen or Asphaltum, wherein no lively thing can drown. Some suppose, that in that place stood the Cities of Sodoma and Gomorrha.) ¶ Of the lake Tiberiadis. ca 14. THe lake that is called Tiberiadis lacus hath that name of a town, that is called Tiberiadis, that sometime Herod builded in worship of Tiberius the Emperor. And this lake and pond is greatest and most healthful and wholesome of all the lakes of jury, and more spéedfull in cause of health. And stretcheth lx. furlongs, as Isidore saith lib. 13. ( * Addition. Tiberias a City in Galilee: jesus passed over the sea of Gallilee, which is the sea of Tiberias, & fed 5000. fowls with 5. barley loaves & 2. fishes. john. 6.) ¶ Of the pond Genesar. Cap. 15. THe pond called Genesar as it is said there, is the most greatest lake in judea, & stretcheth C. lx. furlongs in length and lx. in breadth, with crisp water and calm, and not strong wind, but they be crisp of themselves, & so Genesar is a word of Greek, as it were gendering calm wether to itself. Lakes that stretch by great space & long, be moved by oft blowing of wind & wether, & therefore the water thereof is the more fresh & sweet, and the more able to be drunk. Huc usque Isid. This lake for his greatness, is often called a Sea in the Gospel, but not that it is a sea, but for it seemeth so great a water that cometh of jordan, as the Gloze saith, super Io. ca 6. For the Hebrues use to call such a gathering of water a sea: & therefore it is often called a sea. ( Addition. Genezareth a great mere or pond in the land of promission, called also Mare Tyberiadis, whereon Christ walked as on dry land, & called to Peter, comforting the disciples, that thought he had been a spirit. Math. 14. Mar. 6. Of a Pond. cap. 16. A Pond is called Piscina, and is water gathered to feeding of fish, though often gathering of water without fish, is called Piscina by contrary meaning, as Isi. saith. To the goodness of a pond, needeth sadness of ground: also it needeth cleanness of water, which runneth & cometh thereto, & continual running & coming, for whereas the ground is fenny and miry, there well savoured fishes may not be nourished, for where fresh water runneth not nor cometh, standing water is soon corrupt: & therefore to renew & refresh ponds, fresh water is led & brought by gutters, conduits & pipes, & the heads of ponds be strengthened with banks & walls, for the water should not pass out too soon. Also some ponds have streams to water & moist gardens & orchards. Also near to ponds, trees & herbs be fruitful. ¶ Of Riuus a lake. Cap. 17. A Lake is called Riuus, and hath that name of Rigando, wetting and moisting, as Isidore saith. For out of the well or out of the lake, streams be led to wet and to moist gardens: and a lake hath the kind and effect of his wellspring. Out of the head well by running of the lake, come rivers and lakes, as Anselme saith. A lake washeth and cleanseth often uncleanness, and maketh the earth plenteous, and giveth drink to beasts & to fowls, and nourisheth and saveth greenness and virtues in herbs and in flowers, & draweth with him small stones, and gravel. ¶ Of Fluctu, wallowing. Cap. 18. sea waves WAllowing of the sea is called Fluctus, and hath that name of Flutu, blowing or blast: For by putting and shoving of winds, water is moved and shuft, and the over part thereof that moveth always, is called unda, the wave, & hath that name unda of Eundo, going, and passing: for continually it moveth, and resteth never, as Isi. saith li. 13. And wallowings of the sea smiteth together, and shoveth and putteth each other, now upward, now downward. By often smiting together, it gendereth some of himself, and meddleth with himself gravel, and divers particles of the ground, and beareth them upward, & putteth & shoveth fishes, & amendeth them, & maketh them better by swiftness of moving, & by coming into it of windy air, wallowing of the sea ariseth and swelleth: and moveth now upward, now downward, by swift putting and shoving of wind. And moveth and shoveth the air by smiting together, & breedeth wind, & beareth up ships, & putteth them to cliffs & brims: And beareth them with him, & holdeth them strait, & maketh sound & noise, & is always moving, & may not rest: for either it faileth at full, or moveth & sheddeth himself about. Of Whoorlepits. cap. 19 A Whoorlpit is called Gurgis, and is a deep place in a river, & hath that name of Gutture, a throat, as Isid. saith. For it swalloweth in waters that come thereto, & throweth them up again. So for his deepness he moveth round about, whirling & rebounding: Therefore swimmers be often perished. Also fish hide themselves most in whoorlepooles, and are uneath taken, while they come out of the whoorlepoole. ¶ Of Streams. chap. 20. A Stream taketh the first course strait and continual of water or of River, and cometh out of the well head, and leaveth no channel of his way, for he beginneth to run out of the well head, and runneth continually within the bounds of his channel, till he come into the sea: and diggeth and wasteth his own ground, & is most covenable to row & sail in, & feedeth & nourisheth great fish. For commonly the stream hath most fresh water & most clean ground, & runneth more swiftly than any other part of the river. And therefore he draweth & beareth forth ships & boats full swiftly, and bundles of trees & wood. And therefore he hath that name Trames, of Traho trahis, or Transmitto transmittis, to bring or to sand, or for he draweth swiftly all thing that is set therein, and bringeth it over. And the more fresh the stream is in his own course, the more swift it is, and the more swift he beareth forth, and draweth all thing with him. Of Allwione. cap. 21. THere is a manner running water that hath two names in latin, one is Allwio, nis: and the other name is Allwies, & is privy and still rising of water, & hath that name of Abluendo, drawing and washing: for he washeth the earth that he passeth by, and breaketh thereof, and wasteth it. And therefore underhoaling and undercréeping and wasting under brims that be hoaled and hollow by water, is called Allwio. job. 14. It is said by undercréeping and privy running of water, the earth is wasted little and little: and then the more strong the running and course that passeth by privy hollowness and brims and cliffs is, the more perillouslye he destroyeth and wasteth the sadness thereof, for the other part of the brim outward seemeth sure & sad without, for there the destroying and wasting thereof is not seen within: and therefore his foot slideth the sooner that treadeth therein. For the inward sadness is wasted, & the privy hollowness is hid and unknown, as Seneca saith. Of deepness. cap. 22. AByssus is deepness of water unseen, and thereof come and spring Wells and rivers: for out of the déepnes come all waters, and turn again thereto by privy ways, as to the mother of water, as Isidore saith li. 13. And therefore Abyssus is said, as it were Abuisus, unseen and out of sight, for the deepness thereof may not be seen. Or Abyssus is said as it were sine abisso, without clearness, because of farnesse from the well of light, it is without hightinesse & fairness of light, as john Damascene saith. Abissus is naught else but much water, and the end and deepness thereof is unseen, for shining of light stretcheth not, nor reacheth to the end thereof. Or else Abissus is said as it were sine base, bottomless, and the ground thereof is not seen with eye. And therefore it was the primordial and first matter in the beginning of the world, & because in the beginning it was not distinguished by certain form, it is called Abyssus, as Austen would mean. Therefore li. confessionum 12. he saith, that Abyssus, is that bodily thing that God made to be matter of bodily things, and that matter was with form and shape without order and without light. And so Abyssus is that same thing, which is Materia prima the first matter, as Austen saith in li. de Symbolis. And he saith, that by this name Abissus, holy Writ called and approved the matter that was made of naught, to be first taker and receiver of shapes, and that by the most ordinate gift of God, & for thereof all thing that hath shape and form, should be shaped and form: & so the same matter is named water, for because that it is fleeting, and running, and moving, & also for it taketh and receiveth all manner of forms and shapes. In likewise it was called earth, for the kindly steadfastness or sadness, by the which it was subject to generation & corruption, and it was called Abyssus, for unshapefulnesse, for it was distinguished with no form nor shape. And it was called water for ableness to take upon it form & shape, for by that ableness it might take all manner form, and shape & quality, as Aust. saith. Also Abissus, that is, deepness of water, hath of itself dimness & deepness, & receiveth all water & liquor that runneth thereto, & hath never enough: for it taketh never so much water, but it may take more, and may never be stopped, nor laved, nor emptied, & is communicable. Of the Sea. cap. 23. THe Sea is called Mare, & is gathering of water both fresh and salt, as Isid. saith lib. 13. And hath properly that name Mare, for the water thereof is bitter, as it is said there. And innermore it is said, that the sea is called Eqoor, & hath the name of equality, evenness, for it is even and plain: for though wallowing & waves of the sea, wallow and arise, as it were mountains and hills, yet when the tempest ceaseth the sea is plain again, as he saith there. Psa. 89. Thou rulest the raging of the sea, Addition thou stillest the waves thereof when they arise. ver. 10. Also the sea is called Pelagus, as it were Pellens undas, putting waters & waves: for in the sea is continual moving & putting of waves & storms. Also (as he saith) though the sea receiveth waters of all wells & rivers, yet by so great coming of waters, the sea is never the more: & that is, for the sea is so great, that the waters that run thereto be not seen, or else for the bitter water destroyeth & wasteth the running water: or for the clouds draw to them much water: or for the wind beareth some thereof away, and the Sun drieth some: or for the sweetness of water is dried & cleansed, and turneth again by some privy holes, and cometh often to the heads and wells or rivers. Huc usque Isidorus li. 13. And Ambrose saith, and Basilius in Exameron, that the Sea is gathering of water, multiplied by divers places and names: but by continuation is all one Sea, always moving and sounding, and foaming, and followeth the kind of the Moon in flowing and reflowing, by whose virtue and influence it is led. The Sea is head and receipt of Rivers, and fountain of showers, and the thing whereby people far a sunder may come together, and the sea helpeth in need, and is succour in perils, and speedeth passengers shortness of ways, and furthereth profit, and winning or traffic of travailing men. Also in libro Metheororum Aristotle saith, that the sea is head and well of all waters, and dispersed into other seas. And the cause why the sea is bitter and salt, is, for in it be two vapours: one is moist, and that other dry, subtle & watery. And of the vapours that be moist and thin, the more subtle parts be wasted by moving of the sun, & the thicker part abideth and is made hot and salt and bitter by heat of the sun, as sweat and urine: For by burning, a thing is made bitter, when the earthy parts abide after that the watery and moystie parts are consumed and wasted. And of bitterness by more strength of burning cometh saltness, as it doth in ashes: For water that soaketh through ashes, is salt. In cod. li. Arist. saith, that salt water of the sea, is more heavy and thick, than fresh water: for sea water is more gross, and fresh water is more subtle & thin: the token thereof to know it is so, is this, for an egg fleeteth in salt water, and sinketh down in fresh water: and a ship falling in fresh water, sinketh deeper than in salt water. And therefore in the dead sea sinketh no beast, nor is gendered, for therein dryness hath the mastery. Also in li. de Animalibus he saith, that in the sea is water, and the saltness may be drawn out thereof: for if a man take a vessel of the earth, new and raw, and closeth the mouth thereof, and throweth it empty into the sea, and leaveth it there a day and a night, fresh water shall come therein. Also in li. Metheorum he saith, the fresh water riseth upward for freshness and lightness, & salt water falleth downward for his heaviness, and what is salt abideth in the earth, and what is sweet thereof, woseth out. Also in li. de elementis he saith, that the sea in his working followeth the kind of the Moon, as it is known. For always when the Moon, ariseth in any time of the day or of the night, than the sea in that country where the Moon ariseth, stretcheth itself, and withstandeth the course of rivers that run thereto, and shoveth and beareth again the river water toward the place that it cometh from, as it were shoving by violence. When the Moon is in the lower course, water beginneth to wane and ebb, and when the Moon ariseth, water beginneth to wax and to flow: and so as iron followeth the Adamant stone, so the sea followeth the course and the kind of the Moon, Seek before in li. 8. ca 29. Also after the rising of the star that is called Canicula, the Sea waxeth thick and changeth colour: and is now green, now blue, now troublous, now clear. In waxing of the Moon, the Ocean holdeth this order. The first day of waxing of the Moon, he is more copious than other times: for then the sea is most full and high, and thereafter he abateth and lesseneth the second day, and so downward each day even to the seventh day, and than the sea is in his last default or ground ebb, and beginneth then again to spring more and more even till the seven. day, so that when the Moon is xiiii. days old, and at the full: then again is the sea full in his highest spring, & beginneth to break and to wane & vadeth other seven. days, so that when the Moon is xxi. days old, the sea is again at the lowest ebb, and yet springeth and increaseth other seven. days, so that when the Moon is xxviii. days old, than the sea again is at the highest spring: & so always every month, the sea changeth four times in breaking and springing, twice in increasing, and twice in decreasing as the Moon waxeth and waneth. And so alway the sea is at the highest and in most strength, when the Moon is full shining, either toward heaven, as in the new Moon: or else toward the earth as it doth in the full of the Moon: and the more the Moon profiteth or falleth in taking or losing of her light, the more the sea ariseth or abateth in ebbing and flowing. Also in li. vegitabilium, Arist. saith, that the ground & shore of the sea, is hard, sad, and gravelly, & it is a token of saltness, that the sea is upon gravel, for therein the dry earthy parts have mastery, because they be salt, & the existence of the water, dealeth the clay or ooze in his own parts: and therefore earth that is nigh the sea is gravellous. And among the gravel of the sea often be divers precious stones of virtue bred & gendered, & made fair & clean by froting of gravel, & there through they be cast to land to the cliffs, by moving of waves of the sea, yet beside these properties of the sea, be some other properties, known nigh to all men. And yet because of simple men, I think it good to reckon them here arrow, to have matter to show hidden & privy things to simple men, by ensample and likeness of such properties. The sea cleanseth itself and throweth out of itself all carrens and unclean things, and smiteth off and putteth out all that be unclean and dead by strength of moving, as Gregory saith. Also the sea sheddeth itself by full privy veins of his deepness, and giveth always water of his flowing both to wells, and to rivers, as Jerome saith super Eccl. Also the sea bringeth forth wonderful beasts and fishes wonderfully shapen of many manner forms & shapes, for the sea bringeth forth more wondered beasts, & more wondered things than doth the land, as Rabanus saith super Eccl. 43. There it is said, that there be passing noble and wonderful works, & divers beasts, etc. ( * Addition. Item in Psa. 104. ver. 20. O Lord how manifold are thy works: in wisdom hast then made them all, the earth is full of thy riches, so is the great and wide sea also, wherein are things creeping innumerable, both small & great beasts. There go the ships, & there is that Leviathan, which thou hast made to take his pastime therein. These wait all upon thee, that thou mayst give them meat in due season. When thou givest it them, they gather it: and when thou openest thy hand, they are filled with good: when thou hidest thy face, they are troubled: when thou takest away their breath, they die, and are turned again to their dust: when thou lettest thy breach go forth, they shall be made, and thou shalt renew the face of the earth.) Also though the sea be substantially soft and running, yet it bringeth forth most hard things, both with life & without life, as it doth with shell fish, & fish with hard skins & shells, & the stones be commonly precious, that the sea casteth up to the land. Also though the sea be not able neither liking to be drunk touching savour & taste, yet it is full profitable in effect and doing, for it saveth & healeth many sicknesses, for it healeth men of the dropsy, of botches, pimples whelks, & of other scabs, and of many other evils, as Constantine saith. Also though the sea, in itself be salt and bitter, yet by sweetness of veins of the earth, by whom it passeth, it changeth his savour, and taketh freshness & sweetness by cleansing and drying of the earth, by the which it passeth, as Macrobius saith, and Aristotle also. Also be the Sea never so unsaurryt and bitter, yet it nourisheth and feedeth full fresh Fish. For the Sea hath a privy sweetness and freshness, which the Sea Fish sucketh and taketh, whereof cometh covenable feeding and saveur, as Ambrose saith. Also the sea is movable without rest, and by his own moving it keepeth and saveth his own substance from peril of corruption: for by continual moving, it is made more clear therein, and is so kept from peril of corruption, so that it rotteth not. Also though it be running and not standing by itself, nevertheless it is stinted and held in by other things, so that it passeth not easily over the bonds of his own cliffs, as it is said Proverb. 8. jere. 5. job. 38. Also by his bitterness and saltness it swalloweth & withdraweth freshness of wells, and of other running waters. For the farther running water is from the entering into the sea, the more fresh it is held. Also by beating and smiting together of his arms, by the which it beclippeth the land, it breedeth & gendereth contrary winds, as Beda saith. Also it is most noifull to them that be not used to be therein, for it breedeth dread & fear, & head ache, and spewing and bolking, and withdraweth appetite of meat & drink. Also of the vaporation of fumosities that it casteth upward, it breedeth missed & clouds, and maketh dimness and darkness in the air, & taketh from us the beams of the Sun & bateth heat thereof. Also though it have no colour of his own, it changeth colours by quality of winds. For now it is whitish and yeolowish, now white & clear, & now black, as Isidore saith l●●● 13. Also the sea containeth in itself many perils. For with a little blast of wind in the sea, be tempests and storms. And therefore the sea is called Fretum, as Isi. saith, as it were having fervent & strong moving. As it fareth in the sea that is called Mare Cicilium, in the which sea for ferventness of moving, making of noise & crying, Scylla is a daungeion rock in the sea by Sicily be, where of came this word Decid. 1. in Scylla cariens vita 〈…〉 be Scylla & Charybdis, as it is said, Scylla and Charybdis be two perilous places in the sea, in the which many ships be soon perished, Scylla is a great high rock in the sea, having many rocks & heads, & the waves of the sea beat thereon, & maketh an horrible noise. And if ships fall therein, in any wise, they escape not peril of wrack. And Charybdis is called so, for it swalloweth ships in many privy swallows. For their the sea is full of swalows, as it were flowing in itself, whirling about, turning & winding. And therefore it draweth to it ships, and swalloweth and drowneth them, and thrice a day he casteth up great wallowing waves, & swalloweth them thrice a day. For it swongeth water and swalloweth it, & casteth it upward, that it may swallow it again, as Isidore saith lib. 13. capitulo de Estibus maris et fretis. Also in the sea is another notable peril, that is unevenness of ground, when the water is full deep in one place, in another thereby uneath is water to wade in, and this peril is called Cutis, for there is gravel gathered in heaps. For Cutis is Greeke, and is to understand, a draft. And Papias saith, that in the sea of Egypt be many such Cutis, and they be meddeled therewith. And so it is sooth, that passing of the sea is perilous for privy rocks that be hid under the water: & also for heaps of gravel that be drawn and gathered togethers. For in such p●●ces ships be most hassely broke. Another peril is called Bithalassum, when a ship laded smiteth on a ground that hath much glow, slime & ooze: & may not deliver itself neither pass out thereof for toughness & holding of slime & of ooze. And Hugo saith, that Bithalassum is slime & an overhid print, and left in slime & ooze. But the Gloze saith, that Bithalassum is meeting of two seas. And the master in Historia saith, that Bithalassum is called the tongue of the earth strait hither & thither, beclipped with the sea. And is called Bithalassum, as it were a Sea departed by the earth, that is between two parts of the Sea. For Thalassum is Greeke and is understood the Sea. Then when a ship smiteth in Bithalassum, the foreship abideth still and moveth not, and the hinder ship is broken behind with strong swiftness of the Sea, that falleth thereon, and overtaketh it, as the master saith there. ¶ Also generally men that pass the Sea be in peril: because of air and wind, or because of the Sea. For in the sea be many stones and rocks hid. Or if it be set and beclipped with great rocks, it is not passed without peril: or if the ground be uneven: now areared on high with heaps of gravel, now deep as a swallow: then eft passage is let. But when the Sea is above troubly and too high by winds and storms, & waves beting, & smiting togethers with storms ● wallowings that wallow upward and downward, than it is peril of the sail. For often in such times the ship is broken or drowned with contrary storms. Also a peril cometh of wether that is troubly and dim and misty, and then it is full perilous to pass the Sea, and namely, when the ship is suddenly driven into a perilous place, and the peril is not known. And also huge & great winds be most dread, and namely if so be that contrary winds arise. For than is peril and dread of breaking of the ship. And so the more the ship is moved and put toward the haven by blowing of one wind, the more she is driven and put toward peril by strength of another strong wind, that is contrary, or else is held long time in danger to be lost between contrary wallowings and waves. Also peril cometh of feebleness of the ship that is charged. For it is peril and not safe to sail in a ship or boat that is too little, or feeble, or broke and cloven. For such a ship or boat is not safe among storms and waves of the wild Sea. For because of lyttlenesse thereof it is overthrown and overturned with storms and waves of the wild sea, or for feebleness broke with strong blast of winds, or sunk & drowned by water that cometh in at chins & holes: & namely such a ship cometh slowly & late to the haven. And namely when good mariners lack in such a ship: for than is most peril in the sea, when the ship hath an unready governor & unadvised. In these manner perils, and in many other, be men that sail in the Sea, both of middle earth and of Ocean, as Isidore saith. Both Greeks and Latins call the sea Ocean, for it beclippeth the roundness of the earth about, as it were a circle. For Ocean goeth all about the sphéere that we devil in: And hath that name Oceanus, of swiftness. For it passeth & goeth swiftly about the earth, or for it shineth with a manner colour of read and green. And is called Oceanus, as it were Ceanus, that is a circle of heaven, as Isidore saith. lib. 13. The Sea Ocean beclippeth the hems of lands, and often cometh and goeth ebbing and flowing. And in blowing of winds Oceanus removeth Seas, or bloweth them up. And though it be all one Sea in continuance thereof, yet by coasts & countries, it taketh diverse names of lands and Countries that be next thereto, as the French Sea, of French men: and the British Sea, of Britons: and the Eaddish sea hath that name of Gades, where the entering out of the great Sea out of Ocean is opened: there Hercules, when he came thither did set his pillars, trowing or supposing that there was the end of the earth. Huc usque Isid. li. 13. ( * Addition The Sea water doth make powdered flesh fresh, and the fresh flesh savoury.) Of Mari magno meditaraneo. Chap. 25. THE great sea of middle earth cometh out of the West, and out of Ocean: and passeth toward the South, and then goeth toward the North, and then is called the great sea. For other seas be little in comparison thereof: and is called the sea of middle earth. For he passeth by the middle of the earth even to the East, and departeth and dealeth three parts of the earth, which be called Asia, Africa, and Europa. Of whom the first coast is called Sinus juspavicus, and Hibericus and Balearicus, and the coast that passeth by the coast of Nerbon is called Gallicus: Then followingly in the coast that is called Ligusticus, and passeth by the city of Geen, & is next thereto. After is the coast that is called Tirrenus, that stretcheth to Italy: then the coast that is called Siculus, passeth out of Cecilia to the land of Crete, and then it stretcheth to Pamphilia and to Egypt. And the coast of Helespontum passeth by divers turnings, and bendeth Northward, and at the last beside Greece and Illiricum, it waxeth narrow to the straightness of seven furlings: And then it passeth the Sea that is called Ponticum, and waxeth strait, and maketh the sea that is called Propontides, that is in the straightness of .50. paces: and then he is made and called Bothorus and Tratius, and that place is called Propontides: for it cometh before the sea that is called Ponticum: and that same place is called Bophorus, & hath that name of strait passage & narrow ways of rothexen, as Isi. saith li. 13. And from thence passeth & spreadeth the greatest coast that is called Ponticus, & hath behind the marreis' that is called Paludes Meotides. And for cause of many rivers & fresh waters that come thereto, that sea is more fresh & more misty, & hath no great fish but the fish that is called Foca, & the fish that is called Delphinus. And as the earth, though it be but one, hath divers names because of divers places: so this great sea hath diverse names in divers countries & lands. Huc usque Isid. li. 13. Great coasts of the Sea be called Sinus: and hath divers names, as of the Sea of middle earth, one coast is called jonicus, and hath that name of Io, a king of Greece: and men of Athens be called jones. And therefore the sea that is called jonicum, stretcheth from jonia to Cecilia. And even in the sea Ocean the greatest coasts be Caspius, Indicus, Persicus, Arabicus, which is called the read sea. And that sea is called the read sea, for he is coloured with read waters and waves, and is not such of kind, but it is died, & taketh such colour of banks of read gravel or sand, that be nigh thereto. For all earth there about nigh to the sea, is read of colour nigh as blood. Therein is found most sharp Uermilion: & other divers colours that serve for Painture. And so for the earth hath such kind, the sea is made read by beating of water & of waves upon the cliffs: And therefore in these cliffs be read precious stones found. For small stones of that ground be wrapped among the gravel of that sea & of the ground, & so they keep still the colour. This sea is departed in two coasts, that one is called Persicus in the East, and the Perses devil there: And that other in the West side is called Arabicus, and the Arabees devil there, as Isidore saith li. 13. Of Pelago. chap. 26. PElagus is the breadth of the sea without cliff, and without haven, as Isidore saith: And hath most deepness and unstableness, and continual moving, and gendereth and feedeth Whales and other divers wondered fish, and breedeth many vapours & fumosities, & hath thereof thickness and mist: and taketh many diversities of colours by diversities of winds, & gathereth about a foam of smiting and beating of waves, and crieth & maketh great noise: and a crying sea & an unpeaceable is perilous, as is said before of the Sea. Of a drop. cap. 27. A Drop is a right little part of the sea, or of water, or of rain, departed by some violence from the whole: & is called Gutta, when it standeth or hangeth on evesing or on trees, as it were beglewed, as Isid. saith. And when a drop falleth, it is called Stilla, & thereof cometh Stillicidum, as it were a falling drop. A drop whether it be called Stilla or Gutta, when it is departed from a watery cloud, by the virtue of heat, or by strength of wind: than it falleth downward by his own heaviness & weight. And a drop is called Stilla, while it falleth, & Gutta while it standeth or hangeth. A drop hanging, falling, or standing, is in substance most clear, round in shape, little in quantity, & great in virtue. For it moisteth the earth that it falleth upon, & maketh it plenteous & fruitful: and feedeth & nourisheth roots & seeds, and maketh them grow, and quickeneth & saveth greenness in trees, herbs, and grass. And feedeth and nourisheth fish in the sea: and maketh Oysters fat, and breedeth in them pearls and precious stones, as Isidore saith, & namely the drop of dew. And though a drop be most soft, yet by often falling it pierceth that thing that is right hard, as this verse saith, Gutta cavit lapidem, non vi, sed sepe cadendo. That is, a drop pierceth a stone, not by strength, but by often falling. Of Foam. cap. 28. Foam is called Spuma, and hath that name, for it is foamed or skimmed, as Isidore saith: And is gendered of the corruption in water. Therefore should all thing that is sod in water be skimmed and purged of foam. Foam cometh & is gendered of wind, closed in the over part of the water that is moved by some manner of moving. And therefore for lightness of air that is closed therein, water foamèth, and the foam fleeteth above the water. And foam is soon gendered by beating together of waters & of waves: but it is soon departed and sparyled. Sometime foam of the Sea is gathered among stones, and by fervent working of the heat of the Sun, that falleth thereon, it is made hard, and turneth sometime into a Pomise; and sometime into a Sponge. ( * Addition The Pomise stones are commonly black and grey, hollow like a honey comb. The Sponge is soft and hollow much like the lungs of a beast, these serve to diverse purposes. Of Fish. chap. 29. FIsh is called Pisces, and hath that name of Pascendo, feeding, as Isidore saith libro. 12. cap. 6. Fish licketh the earth and watery beaches, and so get they meat and nourishing. Also they be called Reptilia, creeping, because in swimming they seem as they did creep: for in swimming they creep, though they sink down to the bottom. Whereof speaketh Ambrose in Exameron, and saith: That between fish and water is great nighness of kindred. For without water they may not long live: And they live not long with only breathing, without drawing of water. And they have a manner likeness and kind of creeping. For while a fish swimmeth, by shrinking and drawing together of his body, he draweth and gathereth himself into less length: And anon stretcheth himself again, and intendeth to pass forth in the water. And by that diligence he putteth the water backward, and passeth itself forward. Therefore he useth fins in swimming: as a soul useth feathers in flying. But all other wise in swimming a fish moveth his fins from the hinder part downward: And as it were with arms or Oars he clippeth the water, and holdeth it, and stretcheth himself forward. But a bird moveth his feathers upward, & gathereth the air, and compelleth it to pass out backward by large stretching of winds: and so by violent putting of air backward, the body moveth forward: And kinds of fish be diverse in many manner wise. For by diversity of place that they be gendered in, and of meat that they be fed with, and of colour and shape, by which they be distinguished of substance, of which they be compounded. And of the virtue, by the which they work diversly. In place that they be gendered in, is great diversity, and in their dwelling and abiding: for they build only in water: and sometime dwelleth in land, and sometime in water. And such a manner fish (as Isidore saith) is called Antiphidia & Dubia in Latin, for he useth to go in the land, and to swim in water, and holdeth the office of kind, as fishes that be called Foce, Cocodrilli, Castores, Hippotami, that be water horses, and other such. Fishes have names of land beasts, as Sea hounds and Wolves: For they bite other unreasonable swallowing and devouring and hurteth them sore, as Isidore saith. As Torteises and Crabs. Among them that abide only in water, some abide only in the sea, and some in rivers and ponds, and in other fresh waters: and some be mean between those two manner fishes, Lopsters, and Creifish. and turn and come now to fresh water, and now to salt water to get them meat. A● the Sturgeon and the Salmon. And fish that come out of the salt water, into fresh, have liking in the freshness thereof, and be fatted: and again ward: and this fish now abideth in the sea, The Seals The Lampray, the Tench, & carp. So likewise the Hadocke is blind in the fresh water, & the Cunger & do thertly die. and now in fresh water. And many River fishes may not taste saltness of the Sea. For it he catcheth salt water, he dieth sodeinelye, and turneth by the womb and fleeteth above the water, & that is token of death in all manner of fish both of sea and of fresh water. And fish that is bred in the Sea hath hard scales and thick, because of dryness of the salt water. And river fish have subtle scales, and soft back bones. Back bones in fishes be needful to restrain the flesh thereof that is fleeting, for kind softness thereof. And Avicen teacheth to choose good Fish by kind of the place, wherein they be nourished and said. And in liber. 2. cap. 7. he saith, That in this manner choice of fish is in place, in which it dwelleth. For such as abide in stony places be best and sweetest, and in fresh running water, in which is no corruption, nor any slime or ooze, nor standing lakes, nor in Welles, nor in small pits that run not in rivers, in whom be no Wells: and he saith there, That some Sea fishes be good. For those that be subtle be best, and be nourished in the deep Sea, and no where else. And fish that abide in waters, that be unhéeled with blasts of wind, that bloweth the water sometime from them, are better than those that be not so served. And those that be in waters that be strongly moved and continually laboured, be better than those that be in standing Water: and so Sea Fish is better than River Fish. And River Fish better than lake Fish, namely, if they be far from the river and from the sea. For they that have rest in their rottenness and filth, are not washed neither cleansed by river that cometh therein, nor by sea. And therefore such fish is evil savoured, & soon rotten. Also both sea fish and river fish is better in the North sea, and in the East Sea, then in the South sea: for by strong blasts of wind the water is moved and cleansed and made subtle. And therefore Fish of that water moveth more and travaileth, and be more cleansed of their superfluity. Also in kind of Fish is diversity, not only in diversity of place, that they may devil in, but also in diverse place of generation. For some be gendered by laying of Eggs, Row and melt. and shedding of pesen, and some by gendering together of male and female, and by shedding of sperm. Hereof Aristotle speaketh li. 5. and saith, that it falleth in kind of fish that lay Eggs and pesen, that when the female layeth eggs or pesen, the male cometh after & sheddeth his milk upon the eggs: and all the eggs or pesen that be touched with the milk of the male shall be fish, & those that be not touched with that milk shall not be Fish. For the female layeth many eggs or pesen, & swalloweth the more part of them, and also many other be spilled in slime and in ooze, and none thereof be saved but such as be laid in places where the milk of the male is shed. For if they were all saved: then there should be too many fishes gendered. And fish keep & save evenness and make, in their own kind, as Aristotle saith there. And he saith, that there was never fish found, that made generation with fish of other kind. Also fish love their fry, and feed and nourish them long time, as Aristotle saith there. All Fish feed and keep their young, except Frogs. Also there it is said, that River fish and fish of marrcis, shed more their pesen, and ofter than other fish. For commonly and for the most part, they cast and shed pesen and milk after five months: and all other Fish bring forth fish after one year, and small fish bring forth their brood in place, wherein is but little water, fast by roots of trees, canes, and reeds. Also there he saith, that the more part of the pesen is lost, when the female sheddeth pesen swimming about, if the male be not present: and then of the seed & pesen is no fish shapen. And also they be eat of other fish and of birds. Also there it is said, Feles grow of due in May and air. that some Fish be gendered without eggs or pesen, or without generation of male & of female: & be gendered of slime & of ooze, of gravel, & of rottenness that is upon the water. Also it is said, that in time of generation, males and females of Fish swim other as a flock, and swim with their makes, and many of them be sick when they breed: and therefore that time they be most taken. Also there it is said, that some fish gender froting the womb on gravel. Also in li. jorath de Animalibus it is said, that a Fish that is called Effimeron is bred without generation between male and female: Ephemeron a beast about the river Hyppanis. And when he hath lived three hours of a day, than he dieth: and there is a Fish that is called Murena, a Lampray: This is not likely because they are forty ●●th spawn. that of his like conceiveth not, but of an Adder, which he calleth to love with hissing, as Isidore saith lib. 12. cap. 6. The Greeks (he saith) call this fish that is called Murena, Stairmam, for he holdeth himself in circles. They tell, that this fish is a Female, and conceiveth of the Serpent. And therefore Fishers call it with hissing and whistling, and taketh her in that wise. Unneth she dieth, though she be smit with a staff: and if she be smit with a rod, she dieth anon. It is certain that the soul of this fish is in the tail, for they say uneath she is slain, though she be smit on the head. And if she be smit on the tail, or if the tail be smitte of, she dieth anon, as it is said. And the contrary is of the Serpent, for if the head be broke and bruised, or cut off, the Serpent dieth anon, and if the tail be smitten, he liveth long time. Also jorath saith, that the Serpent doth away his venom ere he gender with the Lampray: But when the deed of generation is done, he taketh his venom again: and therefore in conceiving, the Lampraye taketh no venom of the Serpent, nor gendereth not of serpent kind, but only of his own kind, as he saith. ( * Addition. The Adder is venomous in body and spearme: the Snake is not so.) Also fish conceive of dew only without peson, and without Milk, as Oysters and other shell fish. Hereof jorath speaketh & saith, that fish that be called Elich come out of the water by night, & conceive in land of the morrow dew, and bring forth their brood: And in waning of the Moon their shells be void. Also fish is stirred to conceive and to breed by rising and down going of Stars, as jorath saith, and Isidore also. So he speaketh of fish that be called Australis, and saith, that fish of that kind arise, when the stars that be called Pliades begin to go down, and be not seen till Pliades arise again. And though fish gender and be gendered: yet no manner of kind of clean fish have gendering stones, nor no kind of Serpent, nor no kind that hath no feet: and also they have no paps nor milk, except the Dolphin that hath milk, and giveth her children suck while they are little, as Aristotle saith, lib. 6. And Isidore. libro. 12. cap. 6. saith, that the Dolphins be called Symphones also, & they have that name, for they follow man's voice and come together in flocks to the voice of the symphony, and having liking in harmony: and in the sea is nothing more swift than Dolphins be. For often they startle and overleap ships, whose leaping and playing in the wauce of the sea betokeneth tempest. And in the River of Nilus is a kind of Dolphins with ridges, thoothed as a Saw, that cutteth the tender wombs of Crocodiles, and slayeth them, as Isidore saith. Also fish kind is divers in manner of food and of nourishing. For libro. 2. Avicen saith, that that Fish that eateth good herbs, grass, and roots of plants, be better than they that eat filth, that is thrown out of cities into watery places: and in Exameron it is said, that also Fish be diverse in eating. For some eat each other, and be fed with each others Fish, and the less is the moor meat: and so the greater eat them that be less, and so he that eateth the one, is eaten of other at last, as Aristotle saith libro. 6. and he saith, That a fish that is called Carabo, overcometh great Fishes & eateth them: and another that is called Multipes overcometh the Carabo, and eateth him: also he saith, That fishes be fed with dung and with dirt, and with fen, as the Carabo: and therefore he is heanie, and much fen is found in him: and Fish that eat other fishes have strong teeth, as that manner Fish that Greeks call Phagion. Isidore saith, that that Fish hath so hard teeth, that he eateth Oysters in the Sea: and therefore he is called Dentrix, as it were a fish strongly toothed, and hath that name for greatness and strength of teeth: and in Exameron it is said, That other Fish have less tooth and ne'er and thicker, and more sharp, that they may soon cut their meat that they take: and they swallow it anon, lest the meat that they hold in their mouths should be borne away by strength of water. Also other Fish seek their meat froting in gravel, as Isidore saith. lib. 12. And he saith of the sea swine, that is commonly called Suyllus, that while he seeketh his meat he froteth under water in the ground, as it were a swine: and hath a manner mouth about the throat, and gathereth no meat but he pitcheth the snout in gravel. Also lib. 7. Aristotle saith, That for the more part, Fish eat Fish, and eat each other in time of breeding, except the Fish Fuscaleon. And generally Fish be gluttonous, and covet much meat, & namely the Fish that is called Habatue: and therefore his womb stretcheth, when he is fasting, and oft he bloweth out his womb, and maketh it stare, and throweth from him other Fish: for his womb stretcheth to his mouth, and hath no stomach. Also of Fish is diversity of time and place of meat. For some Fish seek their meat only in Water, and some by night upon the land, as Hippotamus the water horse, and hath that name, for he is like to a horse in ridge & in mane, as Isidore saith, and abideth in water on the day, and eateth corn by night, and is bread in the river Nilus, as Isidore saith. And as Aristotle saith libro. 7. Generally Fish travail more by day then by night, and more before midnight then after. And therefore as Aristotle saith, they be hunted before the Sun rise, and then Fishers set their nets, for that time Fish see not. Full well they see when light increaseth: but by night they seek their meat by smelling. For they have liking in things of good savour. And therefore liber. 4. it is said, that kinds of fish smell and hear: and therefore it cometh ofter into new tackle, that is set for it, then into old: & cometh not lightly into old tackle, but into new: and be often beguiled by smell, as jorath saith. And he sayeth, that there is a great fish in the sea that is called Belua, that casteth out water at his jaws, with vapour of good smell, & other fish feel the smell, and follow him, & enter and come in at his jaws following after the smell: and he swalloweth them, and is so said with them. Also he saith that there is a fish that is called Fast: the water that he taketh in his mouth waxeth sweet, and small fish follow him and go in at his mouth, & he taketh them suddenly and swalloweth them anon. Also he saith, that Dolphins know by the smell, if a dead man that is in the Sea eat ever of Dolphin's kind: & if the dead man hath eaten thereof, he eateth him anon: & if he did not, he keepeth and defendeth him from eating & biting of other fish. And shoveth him & bringeth him to the cliff with his own wroting. And Aristotle saith the same and Plinius also. Also li. 7. Aristotle saith, that fish that liveth in clear running water, fall not upon stinking things, but upon things of good savour: & so do birds and fowls of such water. And in winter, fish die out of the sea, and seek heat nigh to the land, and there they seek their meat, & doth the contrary in Summer: for than they fly from the heat into the deep sea. Therefore in Winter they be hunted nigh the land: and in Summer in the deep sea: for immoderate heat grieveth fish. Item in eodem li. he saith, that some fish die for heat when the star ariseth, that is called Canicula. Also great cold graveth them sore, and namely them that have stones in their heads, as Crabs, & other such. For the stone in the head runneth and freezeth, and such a Fish dieth soon. ¶ Also kind of fish hath diversity of shape, and of disposition both in quality & in quantity. For there is some kind of great huge fish, with great bodies & huge, as it were mountains and hills, as Isi. saith: such was the whale that swallowed jonas the Prophet, his womb was so great that it might be called hell: for the Prophet saith: In that womb of hell he heard me. And there be some fish so small, that uneath they be taken with hooks, as Isi. saith, li. 12. Asforus is a little fish, & for littleness it may not be taken with books: and there it is said, that Enchirius is a fish uneath half a foot long, and hath that name of Herendo, cleaving: for though he be full little of body, nevertheless he is most of virtue: for he cleaveth to the ship & holdeth it still steadfastly in the sea, as though the ship were on ground therein. Though winds blow, and waves arise strongly, and wood storms, that ships may not move neither pass. And that Fish holdeth not still the ship by any craft, but only by cleaving to the ship. Latins call this fish Moron. For by strength he maketh the ship to stand, as it is said. ( * Addition. As touching this strange fish, whose smallness with his virtue of staying ships, doth pass man's reason: the Grecians call Ethneis, of the Latins Remora, because she doth stay ships. Opianus and Aelian writ, that he delighteth most in the high seas: he is of length a cubit, that is half a yard, of a brown colour, like unto an Eel: diverse opinions are of this fish, but all authors agree that for a manifest truth such a kind there is, whereof one of these Fishes stayed the Galley of Caius Caesar. Pliny marveling saith: O strnunge and wonderful thing that all the winds blowing, and the most furious tempests raging, notwithstanding the violence of the Tame, yet doth this small Fish hold steady the ship whereto he is fastened. so great is the secret of nature, by the ordinance of God. Moreover by travailing the coasts of America, the later travailers report to have felt the strength and virtue of the same kind of fish.) Also in Exameron it said of the same Fish, that when he knoweth and feeleth, that tempest of wind and weathers be great, he cometh & taketh a great stone and holdeth him fast thereby, as it were by an Anchor, lest he be smitten away, & thrown about with waves of the sea. And so he saveth not himself by his own strength, but helpeth to save himself by heaviness and weight, that is not his own. And is made steadfast and stable against the coming of tempest & storm: and ship men see this, & beware that they be not over set unwarilye with tempest and with storms, as Ambrose saith, and Beda also. Also li. 4. Aristotle saith, that the female fishes be more long then male fishes: and have more hard fish. And males be more hard before, and also above: and females be more hard behind and beneath. Also lib. 2. Avicen saith, that those Fishes be best, that have not full grease bodies, neither too hard Fish and dry in whom is not too great fatness: nor too much griffle, in whom is no evil smell, nor evil savour. Those that be of sweet savour, be convenient and covenable, not too fat, nor with superfluity of fatness nor sourness, which stinketh not, anon as it cometh out of the water. And those fishes that be somewhat hard, be better when they be salted. And among Fish that is hard of Fish, that is best, that is least soft. And so in Fish diversity is known of substance and of quality, for as he saith, generally fish is cold and moist: but yet some be hotter than other some in comparison of the complexion of fish, & namely when they be salt. And therefore when they be fresh, they breed watery phlegm, and soft the sinews, and be not according but to right hot stomachs: and if they be salted, they be more according to the stomach, and also to medicine. And heads of salt fish burnt, healeth the biting of a mad dog, and the stinging of a Scorpion, and rooteth up dead flesh in Botches, and helpeth rotten and festered Botches. Also the juice of every Fish helpeth against venom that is drunken, and against venomous stingings, and hath many other effects, as it is said there: But this that is said of their quality and substance shall suffice now in this place. ¶ Also Fish be diverse in sharpness of feeling, and in sleight of wit: for many be very wary. And some be wonderfully sleight and wily to scape, when they be ware of gins of Fishers, as Isidore saith. lib. 12. And he saith, that there is a manner fish that is called Mugil, which is full nimble and swift. For where he is disposed to swim, and is ware of grins, and pierceth them, & that he is beset with fishers: he turneth suddenly backward, and overleapeth the net so swiftly, that it seemeth to them, which are present, that he flieth as a bird. (* Mugil, a Sea fish, of all scaled fishes the swiftest, of colour white, having a great belly, and in greediness unsatiable, when he is full he lieth still in one place, and being afraid, hideth his head, as if the whole body were also hidden. They are so desirous each of others kind, that when fishers having gotten a male fish of that sort, fastened on the line or craft, all the females resort unto it, and so be taken, and likewise doth the males, they be of the Greeks called Cestrei, Plotae, and Cephali.) Also in like wise it is said there of a Fish which is called Estaurus: For among Fish, only that Fish cheweth his kudde. And it is said that this Fish is right witty. For when he knoweth that he is entered, and is within the danger of the Fisher's gin, he reeseth not forth headlong, neither putteth his head between the rolls of the gun: but he beateth fast on the other with his tail, and beginneth to make him away with breaking and renting of rods, and so pasieth backward. And if it happen that another Fish of the same kind seethe his doing, and how he travaileth for to break out: he busieth to help him, and taketh his tail in his mouth, and helpeth as he may to draw him out, and deliver him of the gin. And yet he saith, that the Cunger hath many wiles, and is witty and wily of getting of meat: for when he seethe meat on a hook, he dreadeth the hook, and biteth not the bait, but holdeth the hook with his sins, and letteth it not pass till he have gnawn the meat. ¶ Also the Crab is enemy to the Oyster. For he liveth by Fish thereof with a wonderful wit. For because that he may not open the hard shell of the Oyster, he spyeth and awaiteth when the Oyster openeth, and then the Crab, that lieth in wait taketh a little stone, and putteth between the shells, that the Oyster may not close himself: And when the closing is so let, the Crab eateth and gnaweth the Fish of the Oyster. Oysters be called Oilica, and have that name of shells, that defend and ward soft fish within. And the Greeks call an Oyster T●ll●m, and all that Fish with the shells is called Ostrium in the Neuter gender: but the Fish thereof and the meat that is within the shells, is called Ostrea in the Feminine gender: And such shell Fish be called Conche and Conchilia also: for when th● Moon falleth, such Fishes be void: And the waxing of the Moon increaseth the humour, and the humour vanisheth, when the Moon vanisheth. And therefore shell Fish ware, when the Moon waxeth, and be void, when the Moon waneth. And in shell Fish be Pearls bread. And thereof speaketh Plinius and other that writ of such things. For by nightshell Fish come to cliffs, and conceive Pearls of the dew of Heaven. And therefore the shell Fish be called Conchile and Margarete, and Herelie, when in their fish precious stones be pight. And that precious stone that is gendered of dew in Springing time, is most worthy and noble, and the more white and bright he is, the more effectual and virtuous it is held. And some shell fish is called Murice, and have that name of roughness and sharpness, and have another name, and be called Conchilia. And if they be kit about with iron, of them drop tears of read colour, and with those tears purple is died, and this colour and hue is called Ostrium. For it is taken of the humour of shell fish, as Isidore saith. ¶ Thou mayst find all these properties and kinds, and many other in lib. Plinij, and Aristotle, and Isidore, and in Exameron Ambrosij, and Bas. but for that we will not noy them that shall read herein, this is enough of this matter at this time. Also Plinius saith, and Isidore libro 12. that there be in waters. C.xliiii. manner of kinds of fish. And many of them know the order of their time, by a manner wit of kind: and some go about in their own place without changing: and some live without consideration of time: and some conceive whelps by deed of generation between male and female, as the Whale. Also the Whale and Balena is all one, and Balene be enough great and huge, and be called Belue ab emittendo, of outcasting and shedding of water. For they throw water higher than other great Fishes of the Sea. For Balen is understood out casting. And the whale is called Cete for hugeness of body, as Isidore saith libro. 22. Also in libro jorath it is said. That the Whale hath great plenty of spearme. And after that he gendereth with the Female, superfluity thereof fleeteth above the water: And if it be gathered and dried, it: turneth to the substance of Amber. Of the shed of the Whale cometh Sperma Cete. Hereof cometh the siveet Amber grease. And when the Whale hungereth sore, he casteth out of his mouth a vapour, that smelleth as the smell of Amber. And Fish have liking in that smell, and for the odour and smell of that vapour, they go into the Whale's mouth, and be so deceived and eaten. Also (as he saith) in this fish earthly matter hath more mastery then watery: And therefore he is soon great and fat. And so in age for greatness of body, on his ridge powder and earth is gathered, and so digged together, that herbs and small trees and bushes grow thereon: so that that great Fish seemeth an Island. And if ship men come unwarily thereby, uneath they scape without peril. For he throweth so much water out of his mouth upon the ship, that he overturneth it sometime or drowneth it. Also he is so fast, that when he is smit with Fisher's darts, he feeleth not the wound, but it passeth through out the fatness: But when the inner Fish is wounded, than he is most easily taken. For he may not suffer the bitterness of the Salt water, and therefore he draweth to the shore ward. And also he is so huge in quantity, that when he is taken all the Country is the better for the taking. Of the Whale's flesh cometh the train oil which is a rich merchandise. Also he loveth his whelps with a wonderful love, and leadeth them about in the Sea long time. And if it happeneth that his whelps be let with heaps of gravel, and by default of water: he taketh much water in his mouth, and throweth upon them, and delivereth them in that wise out of peril, and bringeth them again into the deep sea. And for to defend them, he putteth himself against all things that he meeleth, if it be noyful to them, and setteth them always between himself and the Sun on the more safer side. And when strong tempest ariseth while his whelps be tender and young, he swalloweth them up unto his own womb: and when the tempest is gone and fair weather come, than he casteth them up whole & sound, as he saith. Also jorath saith, That against the Whale fishteth a Fish of Serpent's kind, and is venomous, as the Crocodile: and then other fish come to the Whale's tail, and if the Whale be overcome, the other Fish die: and if the venomous Fish may not overcome the Whale, than he throweth out of his jaws into the water a fumous smell most stinking: and the Whale throweth out of his mouth a sweet smelling smoke, and putteth off the stinking smell, and defendeth and saveth himself and his, in that manner wise. ( * Addition The two enemies of the whale is the Sword fish and the Flail fish, by the one be is forced to leave the deep, by the other he is beaten down, so that it happeneth often times, in his flying from them he is fastened on shelves and sounds, and so taken.) Addition. SInce the time of Pliny many wonderful things have happened, Addition the other no less famous writers of late years have as diligently set down in writing. For Pliny lived about the year after our redemption .100. which is .1482. years past. Also Plutarch, ●rogus Pompeius, anno .214. Beda Anglicus, anno .724. this was a famous writer in those days. His book called Anglica Historia, he gave to Offrike, king of Northumberland, Paulus Longobardur Diaconus, an Historian. Anno .800. Strabus Monacus, Anno .840. john Serapion. Anno .1140. with diverse commendable Writers, although the later sort, until the time that Bartholomeus took his book of properties in hand, (who among the rest wrote after divers copies such as either to avoid idleness, they imagined, or else their natures being changed, may as hardly of this last age be believed) as appeareth by my notes set over against every Chapter, where any notable thing worthy of plainer skill is set down thronghout the whole book. I find lately printed in the history of the West and East India's, a pretty discourse of fishing, & of the names of some Fishes that Pliny speaketh not of, breeding in those coasts, as the Moxarre, Diahace, Dahaos, delicate fish: Palamite, Lizzes, Polpi, Chieppe, Xaibas, with sundry other that are not named. The most chiefest sorts that the Indians is saith to make account of, are three sorts of fishes. The great tortoise, whose shells are an ell in length, and in breadeth more than five yards, which I take to be the whole compass, for observing the form of proportion: the Tiburon and the Manate, the Tiburon is a very great fish, & very quick and swift in the water, and a ravenous fish, they are taken by following the ship, although under sail, yet will the fish float after, the space of an hundred and fifty leagues: they are taken with double hooks fastened to strong ropes, whereon is fastened flesh or fish, these fishes have their teeth double rowed, and do bite dangerously, they are so great, the twelve or fifteen men are scarce able to draw them forth of the water, from six foot in length to twelve foot, & two yards broad, inform like to the Soul Fish, and in such sort skinned rough, the flesh is very good and wholesome. The Fish Manate is bigger than the Tiburon, the head of this fish is like to the head of an Ore, with also like eyes: in steed of four legs, he hath two short stumps, flat and finny, wherewith he swimmeth, and is very gentle and fame, and cometh often times forth of the water, and creepeth on land near the shore, where if he found any herbage, he catcth it, this fish is taken with harping irons & hooks, this fish is reported to be the best of all other great fishes, for that his flesh being cut is hardly discerned from beef, in colour raw, & in taste being sodden, & will abide pondering with salt, as our Beef doth, & the young of these fishes eat like veal, sweet & delicate. There is also the Vihuella, this fish beareth in the top of his head a long blade, a strong and sharp fin like a sword, and is bigger than the Manate, of some called the Sword fish, but not of that kind, that is near the coasts of Spain, France, England, and Ireland. Many fishes there are, that do fly with broad fins, as the Bats do with their tylme wings, so long as their wings be wet, for they are so thin, that by the sudden drieng of the air and wind, being stiff, they fall into the water again. Also of the taking of Whales in Russe● and of the trade of fishing in other countries. Read the Decades, and the discovery of the India's. Ges. in his book of fish. FINIS LIBRI XIII. ¶ INCIPIT LIBER XIIII. DE TERRA ET EIUS PARTIBUS. AFter that by the help and grace of God, the treatise is full ended of the properties of the overmost shining body, that is heaven, & of the middle shining, & clear bodies, of fire, air, & water: now last it is to speak of the properties of the lowest body, that is sad & dim, both in general and in special. The lowest body & uttermost in comparison to heaven, is earth. Of whose common properties somewhat shall we say in this work: & that touching the quality, substance, containing, or ornament thereof, The earth containeth for ornament within, quarry, dare, & all that groweth under ground, as stones, & metal, & other such. Wherefore without he containeth things that we know & see, as beasts, trees, herbs, and grass. Of them all, some what shall be set in this treatise, as it seemeth that holy writ maketh mind thereof, for simple men think that it is enough to set here simple things, that well nigh all men know. Therefore hereof we shall somewhat rehearse, & give greater things to greater men: and in the beginning of this work, we will make a protestation that we set here of our own, little or right nought. But here we shall set on a row authority of holy Saints, & some Philosophers, as we have done before in other books. Of the Earth. chap. 1. ANd so the éarth is set in the middle space of the world like far from all parts of heaven & is called Terra in latin. & betokeneth all the roundness of the earth in the singular number, & all the parts thereof in the plural number, as Isi. saith. And he saith that earth is called Terra, & hath the name of the over part Que teratur, that is trod. And is called Humus also, & hath the name of the sea that is moist & joined thereto. And is called Tellus, for we take fruit thereof: & is called Ops, for it heapeth with fruit. And is called Arida, for it is able to be cared and tilled or for it is distinguished from water by his own dryness, & is moist, & hath moisture of water, that is nigh thereto, as Isi. saith. Basilius in Ex. describeth the properties of the earth, & saith in this manner. The earth is the lowest body & middle, & like far from the parts of heaven, & therefore wise men call it the middle of heaven, & among all bodies the earth is most corpulent, & hath least of subtlety & of simplicity, & is the other foundation of the world: & is cold & dry in kind: & is lest in quantity in comparison to heaven, though it be most in itself: In quality it is obscure, & of itself dark, & is round in shape, & not abiding together but by glue of water. And the whole earth resteth, though parts thereof move often. And is habitation of bodies that have life, and is called the stool of Gods own foot. Esa. 66. This saith the Lord, heaven is my seat and earth is my footstool. Mat. 5. But I say unto you, swear not at all neither by heaven, for it is God's seat, nor yet by the earth, for it is footstool. The fairness of this element is lest in the body of the world. For the the working of the might of God is least seen therein: And therefore it is said, that God toucheth the earth with his lowest foot: for in comparison to the greatness & fairness of heaven, it seemeth that highness of this wisdom of God, showeth lest in the body of earth. And though the earth be lowest in commparison to the body of heaven, yet nevertheless it taketh most influence of the lights of heaven, & is therefore most plenteous, as mother of all: and bringeth forth many, divers, & most contrary kinds: and for that it is in the middle of heaven, it taketh on every side influence & effect of heaven. And so that the seemeth to lack therein of nobility in substance, is recovered in effect & in virtue. For in a manner it bringeth forth some more noble kinds, then doth heaven that is high with stars, as we see. And for highness the earth conceiveth & bringeth forth creatures with life, feeling, & reason as Basi. saith. Also hereto he saith as the Philosopher saith, that the earth is even way with his own weights, & every part thereof busieth with his own weight to come to the middle of the earth. By that busieng & inclination of parts, the whole earth hangeth in even weight above the middle point, & is evenly held unmovable, as it is written. Psa. 19 The heavens declare the glory of God, and the firmament showeth his glorious work. Psa. 24. The earth is the Lords, and all that therein is, the compass of the world, and they that devil therein. For he hath sounded it upon the seas, & established it upon the floods. Thou hast founded the earth upon his stableness, etc. And therefore li. 12. Isi. calleth the earth Solum, for it is a sad element, & beareth up all the elements of every body be it never so heavy: therefore all heavy things that be above & from the earth, be without rest till it come to the earth that is steadfast and stable, and rest when they come to the earth, and for the worthy properties and noble effects of the earth, error of nations feigneth, that earth was God indeed. And therefore in old time, they did all reverence and worship thereto, as Isidore toucheth li. 8. in Tractate de Dijs gencium & nominibus. cap. ●●. And saith, that in old time men called the earth Ceres, the mother of God, and hath that name of fruits that it bringeth forth: for it defendeth and nourisheth all that needeth meat and drink, for the earth is mother of plenty, for nothing on live may grow, but if it be rooted and maured in substance of earth. Also it is called Ops, riches, for the earth is better than other riches: and also of the earth every creature on live, hath riches of meat and of livelihood. And also is called Vesta the Goddess, either for it standeth steadfast, or for it is clothed with trees, herbs, and grass. And he saith, the Earth taketh colour of seeds, leaves & grass, which wither and fade in winter: and of wether in springing time, and in summer: for than it is clothed and hid with grass, herbs, & flowers, and is spoiled thereof in harvest and in winter. And in sign & token of so great plenty, a great female Image was made, & called Alma matter, the high mother. And the Image was crowned with towers, & she was set in a chair, & Lions followed & were subject to her, & she hare a key in the one hand, & a taber or timbrel in that other hand: and her chare-men brandished sword that they bore on hand: And it was feigned, that Cocks followed the good wife that sat on the chair. And the earth was called Mother, for she bringeth forth many things, and breedeth meat and food to all things, which should else dye: & is called Mater Alma, the high Mother, for she feedeth all beasts, & is nourisher of elements, as Isid. saith. And it is said, that she beareth on her head a crown with towers, for the earth is adorned with so many great Cities and Boroughs that be builded thereupon: and is borne with a chair of wheels, for the earth hangeth in the air that moveth, and is sustained therein: and she sitteth in a moving chair, for though other things move, it is said, that only the earth moveth not. And in that that Lions be mild & subject to the Image of the earth, it is to understand, that every kind, though it be never so sie●ce or cruel, in time of ●eath he shall be overcome and subject to the earth: and for that she beareth a key in her hand, she betokeneth, that the earth is closed in winter, & opened in springing time, that fruit may grow & sp●●●g: & for that it is said, the Cocks serve the earth, that showeth, that birds & fod●les ●éed seeds of the earth. Therefore fowls need to follow the earth, & light down there to find therein seeds and me●●●. The sound and noise of the 〈…〉 betokeneth, that in tilling of fields is noise of instruments, of cultures, of shar●e, & of mattocks, that are of brass: For in old time the earth was filled with instruments of brass, ●re iron was found, as Isidore saith. Her servants be segned girt with swords, and betokeneth that oft for to defend and win earth and land, is war and battle, and sword drawn therein. In this manner and in many other, the properties of the earth, be described in mystic meaning of fables, as it is said and rehearsed of Isidore. And though the earth be among Elements most stable, as it is said and rehearsed yet by effect and doing, it is most passable of Elements. Also though it be cold in substance, yet it containeth in itself fiery vapours, that come out thereof, as it doth in the hill, that is named Aetna and Vulcanus; as he saith there. Also, though the earth be black and unseemly without, yet within it containeth many precious things: for by imprinting of influence of heaven, in the inner veins of the earth, be gendered precious stones & noble metal: & so the virtue of the earth is hid within, by these likenesses that be without. Also the earth is beclipped about with the sea, and is beset and beat with the arms thereof, and is by privy ways, thirled with moisture of the sea, lest the earth and the parts thereof should fall into powder, by mastery of dryness, as Beda sayeth. Also though the whole Earth be found and sad in substance thereof, yet every part thereof moveth kindly toward the middle point, and because of meddeling of fiery and of airy parts, the earth is in some parts thereof hollow and dim, and spoungie, and smoky. And windy vapour cometh into the hollowness thereof, & shaketh & moveth parts of the earth, and breedeth earth quaking as Ari. saith lib. Metheor. Cold wind (saith he) moved in the womb of the earth, maketh that moving that is called earth quaking. And there it followeth, as noise & sound cometh of divers beating and froting in the air of bodies together therein, so noise and sound cometh of divers shaking and moving of winds that are hid in the earth, and thereof this is token, for it resteth not till the earth cleave, and the wind with a voice issueth out, etc. And there Aristotle saith also, that in places where strong concourse & running is of the sea, & moving of waves, and in places with much thinness in the earth, is strong earth shaking, as it fell in Hercules' time in some Islands, in whom the earth began to rise, as it had been an hill. Then the place clove, & out came a great wind, & it destroyed a great City, whereof there remaineth remembrance to this day. Also he saith there, that with eveth shaking cometh a manner dimness, that hideth the sun with out clouds, all the while the earth shaking dureth, by reason of dark vapours and great. And before the earth quake, cometh a token and showeth his coming, a long cloud and strait as a line is seen in heaven before the going down of the Sun. And there it is said, that sometime the earth quake cometh in Eclipse of the Moon: for then the heat of the Sun cometh not to the air to make it clear, nor to waste the vapour, that is cause of the earth shaking. Also in li. de vegitabitibus Aristotle saith, that earth shaking is not in gravely place, but in place with many dens within, and hardness without, as a place of hills and of mountains: For if the place be not hard and sad without, the vapour issueth and passeth out by little & little, and so much vapour gathereth not together that it is strong enough to move the earth: but when the place is hollow, and full of dens & holes within, & sad and hard without, the parts of vapours be gathered together, and then is strong shaking, so that sometime it cleaneth & scenteth the earth. Than in place that is all full of holes, falleth not lightly earth shaking, by reason that the vapours pass out continually, neither in places that be full hard and sad, for there may not much vapour enter, because of straightness of place and parts. But it falleth in places that be hollow within, and hard and sad without. Huc usque Aristot. Also for the earth is an Element, the whole earth is like in substance to all the parts thereof: but in quality the earth is diversly disposed in divers parts, and changeth complexion & kind by meddling of qualities of other elements, and is not all of one manner of disposition, but changeth now colour and now savour. This diversity cometh of many manner of causes, and in many manner of wise: sometime of highness & lowness, for the high place is above, and the low beneath, and the over place is not so hot as the neither. For as Macrobius saith, the printing of the sun beams is more strong in low places than in high, for the air is more thick in valleys, than in mountains: therefore in valleys is more gathering of sun beams, and more hurtling and smiting of great air and thitke. In mountains & hills the air is thin and clear, therefore the beams be sparpled and not fast held together: and so the less heat is gendered there. Also by divers taking of the sun beams, for that that taketh most and strong sun beams is most plenteous and fruitful. And land that is far from the sun beams, is less able to bear fruit and corn. Also by diversity of kind of winds, for land on whom Eastern wind bloweth continually, is temperate hot, and as it were mean between moist and dry, as Constant. saith. Therefore such land is full plenteous in bearing of flowers fruit and corn, and most covenable for habitation of mankind. And therefore the Western wind longeth to coldness and moisture, and maketh the land less temperate, and therefore Western wind is less plenteous. And Northern wind drieth and cooleth land, yet by reason of clean air, it maketh it subtle and pure, and so in the North, men be high of stature & fair of shape: because of the outward air, the pores be stopped, and kind heat is held within, by virtue whereof, the stature is great, & the shape of body fair and seemelye. And for the Sothern wind is hot and moist, it maketh the land that it bleweth continually on, troubly, hot, and thick, and sad: therefore men of the South land, be contrary to men of the North land in stature and in shape, and therefore men of such lands be not so bold and hardy, nor so wrathful and angry, neither so great janglers and boasters, as other be, as Constantine saith. Also the qualities or properties of the earth are divers, as it is nigh to the sea, or far from thence: for land that is nigh to the South sea, is more hot and moist, than land that is nigh to the North sea, for hot vapour & moist, cometh out of the South sea, and heateth the land that is nigh thereto. The contrary is of the North sea, therefore the sea that is called Mare Ponticum, is fresher or less salt, than other seas: for coldness hath more mastery therein, and therefore cold vapour that cometh thereof, cooleth land that is nigh thereto. Also land changeth & is divers by working & travel of men, for the more land is delved, and eared, & overturned, the virtue that is therein, is the more meddled with all the parts thereof, and so laud is amended and made more able to bear many manner of Corn and fruit. And when land lieth long idle and resteth it pa●reth, and is the worse to bear corn and fruit. Also if good land be bedewed or be reigned, if fasteth and amendeth: & gravelly land and stony is the worse, for it is the more hard. ¶ Of an hill. Cap. 2. AN hill is high swelling and rearing of the earth or of land, only at foot touching other land: or else hills be called mountains, for they pass upward above that other deal of the land, as Aristotle saith. Also in libro de proprietatibus Elementorum, Aristotle saith, that some men have said, that the earth was first made round and plain, and no mountains, nor valleys were therein, for all was shaped all round, as the ever bodies be: and so cause of mountains & of valleys be naught else but moving of waters that dig and wear the soft parts of the earth, & the hard parts that may not be digged, be made Mountains, and places that were digged deep, were made for the sea and for rivers. Also in libro Metheororum Arist. saith, that sometime mountains be made by strong earth shaking: for sometime the earth is lifted up and made a Mountain, as of a great rain of water, cometh hallownes, and is made a valley. Also there he sayeth, that the coming and the going of the sea, weareth and breaketh the land in some place, and maketh hills, and sometime the Sea healed all the land, and bore always the soft parts thereof, & let the hard abide, and threw the mud together, and that wered dry when the sea, was passed, and turned to hills. Also mountains be hard and sad, reared from ward the earth toward the heaven, but they are grounded on the earth, and be sometime full of hollowness and of dens & so because of voidness, it draweth and sucketh in water, and when the hollowness is full, water runneth and springeth out at well heads, and is cause of everlasting springing and running: and so it is known that mountains with hollowness & dens, draw & suck in humour & moisture, & sand thereof out always. Also mountains contain noble metal, for noble metal is mined out of veins of mountains. Also mountains ●eare fruit & sweet smelling things, for cleanness of air that hath mastery in tops of hills, fruit that groweth on hills is more pure & more sweet, than fruit that grow on valleys. Also hills receive sooner the sun beams, than do valleys, and hold them longer time. Also hills gender exhalation, smokes and vapours, and of gendering thereof, in the air come clouds upon tops of most high hills, and thereof cometh rain but seldom, as in the top of mount Olympius as Arist. saith: and that is for clearness of air, and for scarcive of vapour, for vapour is spended and wasted ere it may come to the top of the hills. Also the hills be set against the winds & storms, more than valleys, and so because of cold that hath the mastery on hills, snow lieth on hills, and is frozen with cold wind, that is therein. And therefore snow lieth and abideth longer on hills than on valleys: as it doth in mount Caucasus and in Libano, and in other such high hills, that be always white with white snow, as Isidore saith. Also hills be ofter smitten with lightning, than valleys, as Isidor. saith, therefore the hills that be called, Montes Pirenei, have that name of fire and of lightning, for fire is called Pir, in Greek. Also the hills that are called Ceraunci, have that name of often smiting of lightning: for lightning is called Ceraunos' in Greek as Isidore saith. Also hills that be most high, be best places to stand on to look about, to wait and spy for coming of enemies: men go up to top of hills, and wait about, and warn of perils that they see a far. Also hills be sound, sad, and strong in kind, therefore they be most able places to build in Castles and towers, and so dwelling and abiding on hills, is more sure than in valleys, and namely if they may not be mined for hardness and sadness of ground, and be so high that it is hard to take the way upward. Also for in hills is plenty of herbs, grass and lease, they be according to pasture of sheep, and of other beasts, for herbs & lose of mountains, are more wholesome and better to defieng of beasts, than grass and herbs that grow in valleys, though they be generally more rank and fat, for humour of feeding that nourisheth herbs & grass, is more subtle and pure, than humours of plains and valleys: and therefore heat of heaven defieth that moisture, and turneth sooner, and changeth it into substance of herbs and of grass, both for subtleness of that humour, and for clearness also of the air, that is there. Also in hills be higher trees and thicker bushes, than in valleys, therefore mountains accord to wild beasts and fowls to breed and to devil therein: therefore when wild beasts be hunted with hunters in valleys, they fly to the Mountains, and be there safe. ¶ Of the hill Ararath. cap. 3. ARarath is the highest hill of Armenia, therein noah's ship rested after the flood, as Isidore saith, and yet to this day the timber of that ship is seen in that mountain. And that hill hath many names. josephus speaketh of that hill, and sayeth in this manner. The place where noah's ship is, the Armenians call it Egressorium, & yet men of that country show timber that was left of the ship. And (as josephus saith there) Berosus Caldeus maketh mind of that ship in this manner. It is said, that the ship that came into Armenia, is yet some part about the hill Cardiens, and thereof falleth glue, that men use most to cleanse. Also josephus Egypcius, and Man●slus Damescenus, in 96. hist. libro. writ in this manner. In Armenia is a great hill that is named Baris, and it is said, that in time of the great flood, many fled and were saved therein, and that one came in a ship to the top of the hill, and some of the timber was there kept long time. Also the Mountains of Armenia, are called Ceraunei, for highness and oft beating of rivers: for a river is named Cerannus in Greek as Isidore sayeth. These hills begin between Armenia, & Hiberia as Isidore saith, at the ports of Caspis, and stretcheth to the well, where the River Tigris beginneth, as Isidore saith. ¶ Of the hills Bethel. cap. 4. THe hills of Bethel be in jury, nigh to jerusalem, where the house of our Lord was builded in Salomons time. The hills of Bethel have plenty of wood and of trees, of herbs and of grass, and be full of sweet smelling things. Therefore Hart and Roe young & old, be therein. ( * Addition. Beth-el signifieth the house of God. Bethel, the name also of a City, in the Coasts of the Tribe of Benjamin and Ephraim. It was distant from Jerusalem three miles. It was first called Luza: but after when jacob being in that place, saw the Lord standing upon the ladder, he called it Bethel. In this place Bethel, Hieroboam set up the idolatrous worshipping of one of the golden Calves. In this place, the children which mocked Elizeus the Prophet, were torn, & rend, and killed of Bears. ¶ Of the hill Caucasus. Chap. 5. CAucasus is an hill in the East and stretcheth out of India to the hill that is called Taurus, and hath divers names by divers nations that devil nigh those hills, as Isi. saith. In the East it ariseth & is a great hill, and for white snow lieth thereon, it is called Caucasus: For whiteness is called candour in the Eastern language. And so the Cities that be nigh to this hill, call it Crocasim: for Acasim in their speech, is understood whiteness or snow, as Isidore saith. ( * Addition. Caucasus, an hill, one of the highest in all Asia, situate above Iberia and Albania, on the North part, and is a part of the mountain Taurus. One of the parts of this hill, dividing India & Media, stretcheth towards the Read sea. Philostratus. ¶ Of the hill Heball. Chap. 6. HEball is a Hill that is beyond jordane. Thereon stood the fire lignages after the passing of jordane to curse all those that held not the x. precepts, as it is written Deut. 26. And men say, that it is an hill with hollowness and dens, and is oft moved with earth shaking: and that accordeth to the meaning of his name: that is to understand, an old swollowe. Also this was the hill of cursing and of banning: for thereon men prayed wickedly for them that trespassed. And this was held an hill of dispraising and despite. For 6. of the most unworthy lineages that came of serving women, were set upon that hill Hebal to curse the people. Deut. 27. ( * Addition. And these shall stand upon the mount Ebal to curse, Reuben, Gad, Aser, Zabulon, Dan, Nepthali, verse. 13. declaring that they should have cause to fear God for his vengeance, if they would not obey him for his love. On this mountain was uttered the 12. curses, against abominable sins. Read the Chapter. ¶ Of the hill Hermon. chap. 7. HErmon is a little hill, and standeth upon jordane. Thereon is plenty of herbs and of grass, of lose, & of good pasture: for the foot thereof is scattered and moisted with the river of jordane, and in the top with plenty of dew that cometh from heaven. And it is embellished with running & influence of water, therefore on that hill were the beasts fed that should be offered in sacrifice in the temple, and for the beasts that were fed and fatted with plenty of dew of herbs and of grass of that hill were offered in mount Zion, that was in the Temple: Therefore as the Hebrews did, the Prophet said that dew of Hermon cometh down to the mount in Zion, and might not be as the letter saith: For Mount Zion is more high than Mount Hermon, and they be also far a sunder. For this cause it is said, that the dew of mount Hermon came down to Mount Zion, Psa. 133. for grass & fatness of beasts that were said in mount Hermon, were offered in Sacrifice in jerusalem, to increasing of the fire of the Altar: And therefore Hermon is to understand light areared, as the Gloze sayeth super Psalmum. For why light increased on the Altar, when fire of Sacrifice was fed with such food. ¶ Of the hill Ebron. Cap. 8. EBron is a hill in jury, as it is said, josu. 14. Therein is a City most famous, and hath the name of that hill, & is called Ebron, as Rab. saith. The vale thereof is called Vallis Mambre, that belonged in old time to the friends of Aner and of Eschol, and was their possession. And it is said in Gene. that this hill is a solemn place, because of holy patriarchs, whose bodies rest therein, as it were from the beginning of the world, and the greatest Patriarch Adam lieth there. Also most mightiest men had this hill in possession, as it is said josua. 15. There it is said, he put out of that place Calet, the children of Emoth, Sisay, Achimaan and Ptolemy. Also in this hill, as the most sure place, our Lord ordained the beginning of the Kingdom of David, and warned him by inspiration, that he should come thither after Sanles death, where when he had reigned seven years, he was at last king of all the whole kingdom of Jerusalem. In old time first men called this hill, Kariatharbe, that is to understand the City of four: for there rested the bones of four that were most famous, as Jerome saith, that is to wit, Adam, Abraham, Isaac, and jacob. ( * Addition. In the land of Canaan, josua blessed Caleb the son of jephunie, and gave him for inheritance Hebron, the Kenesite, because he followed constantly the Lord God of Israel. And the name of Hebron, was called in old time, Kiriath-Arba, which Arba was a great man (a huge Giant) among the Anakims'.) ¶ Of the hills of Aethiopia. cap. 9 THe hills of Aethiopia be seven, as it is said: among them the mount of Atlas is chief, Atlas, is the name of an hill in Barbary, high and small, which pierceth the clouds. as Isid. saith, li. 14. ca 4. In the West Aethiopia is hilly & gravelly, and waste in the middle Eastward, and stretcheth from the west side of the mount Atlas, to the ends of Egypt, & is closed in the west side with the Ocean sea, and in the North side with the river Nilus. In the mountains, and also in the plains of the land, be much people & folk wonderfully shapen in face, and horrible in figure and shape. Also in that land is great multitude of wild beasts and cruel, and of Serpents and Adders: and there is Rinocerota, that is the Unicorn, a beast with one horn. There be Camels and Leopard's, there are Cockatrices & most great Dragons: & out of their brains be taken precious stones. There is jacinctus found, & Chrisoprassus also: there Cinomon is gathered. There be beasts gendered wild and fierce, as Dragons, Strutions, Ostriges, Elephants and Apes. Huc usque Isidor. Also there it is said, that between Cyrene and Aethiopia is a Well, that cooleth in the heat of the day, and heateth in the coldness of the night, against kind of waters of other Wells. ¶ Of the hill Aetna. Ca 10. AEtna is an hill in the land or I'll of Cecile, and cut of that hill breaketh fire with brimstone, as it were in hell, as Isidore saith lib. 14. cap. 7. It is said, that this hill hath dens full of brimstone in the Southeast side, & those dens stretch unto the sea, and receive waves & waters, and gathereth wind, and that wind bloweth out brimstone, and gendereth fire thereof. Also out of that hill, breaketh bright burning smoke, and cometh to the land, as Isi. saith there. Also it is said, that in this hill, a certain figure appeareth, & often men of that country hear about this hill Aetna, groaning, like a complaining voice of dole, & sorrow, and of woe. Therefore many deem that there is a place of pain, and some souls be pained therein: but I affirm not that, but it seemeth that S. Gregory, in his Dialogue, thereof maketh mind. ( * Addition. Aetna, otherwise called the mount Gibello in Cycill, whereof Saint Augustin hath made often mention, is a marvelous hill, at the foot whereof is a little town of the same name, & woods, & trees of divers kinds planted. On the top thereof is a barren ground mixed with ashes, in Winter time covered with snow. This containeth in circuit twenty furlongs, and is environed with a bank of ashes, of the height of a wall. In the middle is also a round hill, of the same colour and matter, wherein be two great holes, fashioned like unto two cups, which be called Crateres. Out of these do rise sometime sundry great flames of fire, sometime horrible smoke, sometime are blown out burning stones in infinite numbers. Moreover before that the said fire appeareth, there is heard within the ground, terrible noise and roaring: and also (which is more marvel) when the smoke and fire is most abundant and fervent, yet round about the top of the said hill, are always seen snow, and hoar frosts. Plyme writeth, that the fire appeareth alway at night. Of the hill Hecla in the isle of Iseland, from the top whereof, is cast forth the black and grey Pommices stones, whereout issueth a hideous flame, stinking of sulphur, and within a dreadful noise. The common people of that Country, believe the said place to be a part of hell, because there are divers apparitions of ghosts, that show themselves visible, and proffer their service to men. They appear for the most part in the form of those, which by violent adventure have been killed or drowned: calling men by their names, and bidding them go to the Mount Hecla. In the old time the mariners termed these Goblins, Polantines: upon what occasion I find not written. Only the soil distant from the hill, is very fruitful ground: as writeth George Agricola.) ¶ Of the hill Esau. Chap. 11. THe Mount Esau and Mount Seyr, is all one. In this hill is the City Idomeneus, Idumea, a region in Syria ioin●●● to Egypt, and bordering upon Pa〈…〉 e. and hath that name of Esau jacobs' son, that first builded that City, as it is said, as Jerome sayeth super Abdian, for Esau was called Seyr, and Edom. Also hereof the Gloze speaketh super Deuteronomium 2. and sayeth, that Seyr is an hill in the land of Edom, where Esau dwelled in the country of Gabalena: where first dwelled Torrens, and him slew. Chodorlaomor Genesis. 14. And this hill is called Seyr, that is to understand, rough and hairy, and hath that name of Esau, that was rough and hairy. In this hill inhabited first the Horreysees, men of Giants stature, that were horrible by expressing of the body, as the Gloze saith super Deut. 2. These huge men were put out, & Esau's children dwelled there, as it is said Deut 2. Also the hills of the land of Edom, be most high, and so it seemeth in some place that it toucheth the clouds. And those hills be full of hollowness and dens, as the Gloze saith, Super Abdian: wherein men devil in Summer, for the heat is so great and streng. ¶ Of the hill Ephraim. Chap. 12. AN hill or mount Ephraim, is specially called mount Ephraim: therein josua the son of Nun, took possession, as it is said josua. 19 and builded there a City, and dwelled therein. And as Adamantius sayeth, among hills of that land, this hill was most famous with herbs and trees, and most full of fruit, and most high in place, and most fair in sight, and most healthsull in air, and most fruitful: for well streams compass and moist this hill: Therefore that place was covenable for Jesus' to devil therein, that is called josua also, as Adamantius saith. In this same hill josua lieth buried, in the North side thereof, as it is said, josua. 24. Also this hill, is nigh Sichem, that was a City of succour, with suburbs thereof in mount Ephraim, as it is said josua. 20. There be josuas' bones buried, as it is said josua ultimo. Also in this hill, josua laid the knives and tiles of stone, with the which he circumcised the children in Desert, as Adamantius saith super josua. cap. 20. Also in Mount Ephraim, dwelled Deborah, a woman that was a Prophet, and sat under a Palm, that was between Bethel and Rama, as it is said, judreum 3. Also mount Ephraim had many peritcular hills and dens: For all the lot of the lineage is most in mountains and in woods, as it is said josu. 17. Also in these hills were slain the Princes of Madian, Oreb, and Zeb, and their heads were borne to jerion over the river of jordan, as it is said judie 7. Also in Ramatha, on the mount of Ephraim, Samuel the Prophet was born as it is said, Regum. 1. Also in the same hill Samuel died and was buried. 1. Regum. 25. Of the hill Phasga. chap. 13. MOns Phasga is a hill most huge, & containeth in itself many particular mountains, for in this hill be Abarim and Nebo, two hills, upon whom Moses went up to see the countries of the land of behest or he should dye, and is buried in the valleys of the same mountains, in the fields of Moab, as It is said Num. 27. Deuter. ultimo. This hill was in the Countries of the Moabites and of the Ammonites, and departed all their land from the land of the Amorites, the which land after was possession to Reuben and Gad, and half the lineage of Manasse, as it is said, Deut. 3. The roots of these hills, touch the Read sea, that is the saltest sea that is, as it is said Deut. 3. both in text and Gloze. And so these hills departed the land in which the Moabites and Ammonites dwelled in, and the land that the Children of Israel took in possession, and so Moses came up to the top of that hill, & beheld out of that place, all the land of behest, and died on that hill, and was buried in the valley of the same hill, in the fields of Moab, and is unknown unto this day. Balaam the diviner went on this hill Phasga, with Balaac king of Moab, to curse the folk of Israel, but our Lord turned his curse into blessing, as it said Num. 23. And so it is known, that this hill was an hill of departing, for it departeth lands of evil men and of good. Also these be the hills of blessing, for out of this hill, by Balaam our Lord gáue his blessing to the children of Israel and to the people. Also this is the hill of spying, of sight, and beholding, for out of this hill Moses espied & beheld, the countries of the land of behest. Of this hill Jerome speaketh in li. de nominibus lacorum, and saith that Abarym is that hill, in which Moses died, in the land of Moab, against Jericho in the top of mount Phasga, & the Countries all about hath the name of that hill, and is called phasga, & is showed to them that go from Lydia to Mesebon, that is called Nebo also. Of the hill Gosor. cap. 14. GOsor is an hill or a down of Moabites: and this is a part of the mount Phasga. Balaac led Balaam on that hill to curse Israel, Num. 23. So saith Hieronimus lib. supradicto. ¶ Of the hill Galaad. cap. 15. AS Jerome saith, Galaad is the mount to the which jacob came the 7. day from Carron when he fled Laban: and he saith, that it is in the back of the lands of Fenix and Arabia, and joined to the hills and dens of Laban, and stretcheth over jordane to the land that was sometime the land of Seon, king of Amorreis, and fell afterward into the hands of Reuben and Gad, and half the Kingdom of the lineage of Manasse. In that hill is a city builded, that hath such a name, and is called Galath, of the son of Machir, the son of Manasse. Among other mountains this is most noble: for it is a mount of pasture & refection: for it is most fertile of fruits, of lose, & of wells: also this is a mount of medicine & of health, for in Galaad is rosin found that healeth wounds sicknesses and sores, as it is said jer. 9 Galaad also is an hill of covenant, of surety, and of reconciliation: for in the mount Galaad, jacob made covenant and surety with Laban, and was wholly reconciled to him: as it is said Genes. 31. Also it is an hill of witness, as it is said there. Therefore there it is said, that the name thereof is called Galaad, that is understand, the hill of witness. Also it is the hill of buying and selling: for often chapmen came to the mountains of Galaad, to buy sweet spices, as it is said. Gene. 32. He saw chapmen come out of Galaad driving toward Egypt. ¶ Of the hill Garasim. Cap. 16. AS Jerome saith, Garisim is a Hill fast by jericho, and mount ebal is nigh thereto against Garisim. In these two hills, blessings and cursings were cried and showed to the people, that should come into the land of behest, to comfort them, that loved the law, and to draw them to God by blessing: & to fear them that would break the ten precepts, by cursings. Also in Garisim, six of the most noble and worthy men with Priests, cried and showed the blessings, and therefore was brought up an usage, that that hill should be in great worship among them that should come after, & should be frequented, because of sacrifice & of prayers, therefore was strife of prayers between the jews and the Samaritans. For the Samaritans set mount Garisim before: & said that it was more covenable place to prayers then the Temple in jerusalem, and the jews said the contrary, as it is said john. 3. both in the text and Gloze. ¶ Of the hill Gelboe. cap. 17. AS Jerome saith, Gelboe are hills of Aliens and strange Nations, seven mile out of Sitopoli. In which mountains is a great street, that is called Gelboes. In these hills, Saul with his son jonathas, was perished and overcome with the Philistines, as it is said 1. Re. ca ulti. Aud● David had indignation of them, and cursed them for the slaughter of the people, and in cursing he mad: them dry and barren, as the Gloze saith 2. Re. 1. And saith, that these Mountains of Gelboe were plenteous before the cursing: and it is said, they remain yet under cursing: also no rain cometh therein any time, as it is said. ¶ Of the hill Colgatha. Cap. 18. AS Jerome saith, Golgatha is the mount of Caluarie, there our Lord was nailed to the cross for salvation of mankind: & yet this day it is showed in Helia in the North side of the mount Zion, & is called the place of Caluarie: for there condemned men should be beheaded, as Isidore saith. ( * Addition. Caluaria a common place of burial: some men suppose, that it was the place where Adam the first man was buried near to jerusalem.) ¶ Of the hill Gaas. cap. 19 GAas is a little hill in mount Ephraim in the possession of josua the son of Nun there josua died, and was buried in the North side of the same mountain, as it is said josu. vlt. His grave is there showed to this day, as Jerome saith, li. supra dicto de nominibus. Of the hill Ebron. Cap. 20. EBron is a little hill in the lineage of juda, against the North, 22. mile out of Helia. There is a great town that is called Ephrata, as Jerome saith. ( * Addition. All these aforesaid places, in times past called Palestine, or the land of promise, they are now inhabited by the great Turk, the enemy of jesus Christ) ¶ Of the hills of Israel. Cap. 21. GEnerally the Mountains of all the land of behest, both on this side, and of that side of jordane, be called mountains of Israel, and be often taken for the land of the ten lineages; that was full of mountains, namely of Dan and of Ephraim. For the ten lineages challenged that name of Israel under jeroboam the son of Naboth, that was of Ephraim, and reigned first in Samaria, over ten lineages, as Jerome sayeth. And it is said also in Historia. lib. 3. Regum 13. these mountains were full of good pasture, and plenteous of fruit, and of good corn, of Olives and of trees with fruit, and medicinable herbs and sweet spices. Thereof speaketh Isidore lib. 14. ca 3. and saith, that Samaria, is a Country of Palestine, & took that name of a town, that was sometime royal in Israel, and now is called Sabastia. This Country is to jury word, and like there to in hind: for it is rich of divers riches, and beareth noble corn and fruit, and is nobly endowed with water & rivers, and is rich of balm. And so by grace of Elements the jews meaned, that honey and milk springeth in that land, for because of great plenty of lose & of pasture in the mountains of this land, for endless many sheep and other beasts in flocks, be in mountains thereof. Also there be plenty of Bees, which gather honey, & be fed with great sweetness of herbs and flowers. Also in those Mountains for temperate air, & plenty of dew, corn & fruit ripe full soon, and there was mined gold and silver, & other metals. Deu. 8. Out of the veins of the mountains of Israel come wells, and rivers: and most firm places are builded in those mountains. Also wild beasts, as tigers & Lions, devil in those mountains and woods. ¶ Of the hills Hiperborei Chap. 22. THe mountains of Scythia, be called Mo●tes Hiperborei: for the Northern wind bloweth thereon, as Isid. saith. li. 14. ca 1. Also Ca 3. Isidore saith, that many hills of Scythia be full rich, nevertheless in many places of them is no dwelling for mankind. For in many places of the mountains of Scythia, is right great plenty of gold and of precious stones, but for hugeness of Griphons', men come thither but seldom. In those hills are the best Smaragdis, and most pure Crystal, and be sent out of the mountains of Scythia, into other lands. And there are sharp woods full of wild beasts, of Leopards, Tigers, and of Panthers. Also therein be Hounds so great and huge, and so fierce, that they bear down Bulls, and slay Lions, & namely in Albania and Hyrcania, that be countries of Scythia, with many hills and mountains. ( * Addition. Hyperborei. People dwelling in the farthest part of the North, and as some suppose, under the North Pole called Pelus Arcticus.) Of the hill Carmelo. ca 23. CArmelus is a mount of jury, therein is a City that is called Carmela, & there is two manner Carmelus, & of either mountains, either is called Carmelus. One is on the over side against the South, therein Nabal liept flocks. 1. Reg. 21. The other mount Carmelus is in the other side of the land toward the sea: in either is good pasture, fruit, herbs and grass. Of the hill Libano. cap. 24. MOns Lihani, is the highest mount of the Province that is called Provincia Phenicis. Of this mountain prophets make mention: & hath that name Libanus, of Thus that is gathered there, as Isidore saith. His farther part toward the East is called Aurilibanus, as Isid. saith. Also Libanus is called whiteness, for it is white with snow, both winter and summer always, and the snow there, is never clean melted, but always in summer in divers places thereof is snow found. And Libanus is head and Well spring of rivers and of wells: for as Jerome saith, at the foot thereof springeth two wells, jor & Dan, & come togethers and make the river jordane. Then Libanus is a mount of much sweet smelling, for their grown herbs of sweet odor and smell, and also trees that bear frankincense, whose chosen gum, the Physicians call Olibarum, as Hieronimus saith. Also it is the mount of suffisance & of plenty: for through plenty of dew & of rain, that cometh there full often, there cometh plenty of beasts, lose and pasture, of best fruit and ripe: and therefore in mount Labars & pastures thereof, were beasts fed and nourished, that should be offered in the Temple. Also it was a Mount of most passing highness: for as Raba●us saith super Reg. Mons Libanus passed all other mountains of the land, and therefore shipmen that came to Tirus, full far sailing in the sea, might see this hill, & know by the highness there of, to what haven they should draw, as he saith. Also it was the mount of influence, that faileth not of continual springing, and everlasting moisture. For thought he be dry without, yet he hath within most noble veins of water, as it doth in pits of springing water, and run always with strength out of that mount that is called Libanus, as Solomon meaneth Cant. 4. Quasi Puteus Aquarum. Also this is the mount of trust and of surety: for he that resteth in mount Libanus, is strong and safe from all manner of venomous beasts & serpents, for herbs, grass, and trees that grow there, drive them thence with odour and smell: for Cedars that grow there, drive away all manner of venomous beasts & creeping worms, & suffer them not to live there, as Jerome saith. Also it is an hill of fairness and of nurth, for wonderful highness of Cedars & of other green trees, and continual gréennes of herbs and of grass, and sweetness of song of birds, and plenty of rivers and of wells, make this mount Libanus merry and liking. Also it is a mount of medicine and of health, for there grow sweet smelling spices, that help and be remedy and medicine against many endless sicknesses and evils. There be Cedars and Palms: and Cypress and Olives, & the liquor and resins of them, be chief medicines against evils & harms of divers sicknesses. Also it is the mount of gladness & of mirth, for on the hills of Liban grow plenty of the best vines: which make men glad and merry. Also it is the Mount of worship & of dignity, for among all the mountains of Syria, mount Liban hath principate in highness in plenty, in mirth, and in wholesome air, as Jerome saith. ( * Addition. Libanus a mountain between A●●bia & Phae●●cia, whereon grow very high trees, especially the Cedar trees.) Of the hill Moria. Cap. 25. MOria is a mount in jerusalem, where in S●l●mon temple was builded, as it is said 2. 〈◊〉. 3. And D●u● bought this mountain of Ornan jebusei, for two hundred sycles of gold most pure, to build thereon an Altar to our Lord, when for the numbering that David made, the people were smitten. In this mountain he offered to our Lord and prayed, and our Lord heard him out of heaven in the fire upon the Altar of sacrifices. In this mount A●●rah, in offered sacrifice for Isaac, and our Lord had bad, the Isaac should be offered in that same place. Genes. 2●. where Ieromes Gloze saith upon this word. Go into the land of sight, & offer thy son upon one of the hills, etc. The Hebrues mean, that this is the hill, in which afterward the Temple was builded in the flower of Ornan of jebuici, in the mount Moria, that is understood, lightening and beshining, for there is Dabir, that is the Oratory of God, & the law, and the spirit, that inspired Prophets, & teacheth men soothness, as Jerome saith. Men deemed, jacob slept in the same place, and saw Angels coming downward and upward upon a ladder, as it is said, Gen. 28. where the Gloze saith upon this word: here is not else but God's house. This is said, for he saw that the temple and worshipping of God should be in that place. And this place was a little hill beside mount Zion, where David's tower was after made. And hereof it followeth, that mount Moriah, was a mount of revelation & of sight, & a mount of sacrifice and of prayers, a mount of prophecy, & of teaching, a mount of light and of shining, a mount of often coming of Angels, a mount of appearing of God, a mount of forgiveness and mercy. ¶ Of the hill Nebo. Cap. 26. NEbo is an hill in the land of Mo●b, in the top of mount Phalga, against jericho. Out of that hill, Moses saw the land of behest, and died there, when he had seen the land, as Jerome saith, and the story. Num. 27. ¶ Of the hill Hor. Cap. 27. MOunt Hor, is a hill in the uttermost Countries in the land of Edom. In that mountain Aaron died by wrech of God, Wrath or displeasure because he had displeased God. the fourteenth year after that he came out of Egypt, when he was Cxviii years old, as it is said, Num. 28. And there was the thirteenth mansion and abiding, in the which the Children of Israel, dwelled and abode, after that they came out of Egypt, as it it is said. Num. 20. When they moved their tents and panillions from Cades, they came into mount Hor, that is the uttermost countries of the land of Edom. In this foresaid hill Aaron's son Eleazar took upon him first the principate of Priesthood. ¶ Of the hill Olivet. Cap. 28. MOunt Olivet is a Mount in jury nigh jerusalem, and had that name for most plenty of Olives, that grow therein. Therefore Austen super john, calleth it the mount of light, the mount of fatness and of feeding, the mount of medicine, of curation and of help. And he saith so, because of great plenty of olives that grow therein. And the fruit of them is unctueus, shining and liking, for as Isidore saith, the oil of Olives riseth out of bitterness of the root, into the feeding of light, into medicine of wounds, and into refreshing and feeding of the hungry. At the foot of this mount Olivet runneth a brook that is called, Torrentem Cedron, between the drink thereof, and the mount was an Orthard, in which our Lord often times entered because of prayer and rest, and there was he first taken in a garden, that is called Gethseman, as it is said joh. 19 For in the foot of that hill, fast by the brook Torrentem Cedron, was sometime a little town, that is called Gethsemany, and yet that time there were orchards of that town, as Austen saith, and oft our Lord used that place of orchards. And that mount was in the East side of the Temple, and therefore it was beshined of the sun rising in the morew side, and of light shining of the Temple in the even tide by night. And therefore it was worthily called the mount of light, for it received light both of heaven and of the Temple: and also it gave to other plenty of oil and matter of light, as Aust. saith. In this mount was a little street, that was called Bethphage, that longed to the Priests In the side of this Hill was a City that was called Bethania, that was the City of Martha, of Lazarus, and of Mary, as the Gloze saith super Math. 21. And out of this Mount our Lord ascended up into Heaven, and shall appear at the day of doom about the same mount, as it is said, Acts. 1. Both in the ferte, and in the Gloze. In this mount Solomon builded Temples & high places, as it is said. 3. Regum. 9 cap. And therefore it is called mount Olivet, that was the mount of forgiveness and of mercy. And it was called the mount of offence and of trespass, for as it to said 4. Reg. 23. in those mounts Solomon offended and trespassed against his own God. ¶ Of the hill Olympo. Cap. 29. Olympus' is a Mount of Macedonia, and is full high, so that it is said, that the clouds be there under, as Virgil saith, Olympus passeth the clouds, and is called Olympus, as it were Olalampus, that is to understand, as it were heaven. This mount departeth Macedonia & Thracia, & is so high, that is passeth all storms & other passions of the air: & therefore Philosophers went up to see the course & places of stars, & they might not line there, except they had spounges with water, to make the air more thick by throwing and sprinkling of water, as the master saith in Histories. ( * Addition. Olympus, a mountain or hill in Greece, between The●lalia & Macedonia, above that which appeareth no cloud, and therefore among the Poets it is usurped for Heaven. Plutarch in viti A●milij, sayeth: That it is ten furlongs in height, and a furlong is taken for the ●yght part of a mile and a mile is a thousand paces, so that the hill after that measure, was a mile & a quarter high, upright is a great height: but I take it to be after the paces of Hercules, which is said to be doubled, so that the hill upright might be two English miles and an half: but after the furlong of the Persians', which they call Parasaugam, which containeth the space of six miles and a quarter, each surlong amounteth to 60. miles. Of the hills Oreb. chap. 30. Oreb is a mount of Madian, as Jerome saith, nigh to Arabia in the desert, to whom in joined the desert of saracenes, which is called Pharaoh: & mount Oreb & Zion is all one, as Jerome saith. In this mount Moses saw many sights, as it is Exo. 3. Therein he saw the bush burn, that was not wasted with burning. There he heard our Lord speak to him, and commanded to him many things, as it shall be rehearsed after in the mount Sinai. Of the hill Parnassus. cap. 31. MOunt Parnassus is in Thess. lia., as Isidore saith, nigh to Boetia. And the mount hath two tops arcared high. as it were unto heaven. In which tops Apollo and Liber Bacchus were worshipped sometime, because of the mirth of place, & for great plantie of wine and vines. Of the hill Riphei. chap. 32. HIgh mountains that be in the head of Germany, be called Montes Riphei, as Isidorus saith: And they have that name of continual blasts and strong réesing of wind and of tempests. For Ripheus is Greek, and is understood a strong blast: and they be called Alps, that is understood mountains. To the tops of them is no way, but high feet of downs, and of other lower mountains. And in these high mountains is snow always, many clouds, heads, springs of wells, and of great rivers, and beasts fierce and wild, and many manner of Birds and Fowls with wings, that shine by night, as Isidore saith. Of high Crags. cap. 33. HIgh crags be highest mountains, most sad and strong passing the high tops of other mountains, and receive always rooses of tempests, and showers of rain, and therefore the earth is full washed above, & the harder parts of the mountains be made more hard and turned to stones, and made endless many crags. And though crags be never so hard and rough, and sharp without, yet within they ●e somewhat spungeous and hollow. Therefore eft humours that be drawn & ●● hered therein, break and spring out at 〈…〉: and winds and wateres come into hollowness and denues of crags, and he sometime 'cause of earth soo●ing. And sometime by violence and strength of the shaking, the crags all to break & fail: birds and fowls, as Eagles and Uul●ars come to the tops of those crags. Also cliffs on the Sea be soon wasted with crags, and with leaping of them, and with strong réeses of storms and waves, that smite against hard crags, and covenable places for defence and strength be found on crags. Dens and nests of Fowls and beasts be made in crags: lops of crags be wrapped and beclipped with mists and with clouds. In the Sun rising tops of crags be shined with beams of the Sun: and crags be called Rupes, for they be hard to break. For without strength of iron crags be not moved. And also out of deep veins of crags precious stones and diverse kinds of metal be often digged and drawn. Also the most high strutting parts of crags be called Scopuli, and have that name of Scopin, that is to spy and maite, for out of such crags, right far places be perceived and espied. Of the hill Sephara. cap 34. SEphara is a mount of the East in jury, as Jerome saith, nigh thereto dwelled the children of lethan, the son of Hember, josephus saith, they came after in Sephora: to the which place Salomons ship came with merchandise, and chaffer commonly in three year. This place is the land Tharsis, and an haven of the sea. Thence Salomons servants brought gold and silver, Apes and Peacocks and Elephants teeth, as it is said 3. Reg. 10. Of the hill Segor. cap. 35. SEgor is a little mount, & is called Balo also, and is nigh Sodoma, as Hierome saith. In that mount was a City builded, that was saved at the prayers of Loth. There grow vines and balm, and apples of palms, a token of the old plenty, and is upon the dead Sea. And therein afterward was set succour of defence of Romans: thereof speaketh Esa. 15. Whereon the Gloze saith, that it was called an Heighfer: For is held fast liking of lechery, for it was twice smitten, and fell down at the third time with earth shaking, and should have stood strong, and abid, if they had not sinned after the deliverance. Of the hill Sinai. cap. 36. SInay is a mount, and Oreb is a part thereof, and is in Arabia in the province of Madian. Of this mount speaketh jesephus li. secundo Ant quitatum, and saith, that Sinai is a high mount and a noble, and worthy to pasture, and beareth best herbs and grass. And it was supposed the God dwelled there: and therefore durst no man keep sheep there, for the shepherds dared not presume to walk there. Moses came toward this mount, and saw a wonderful sight. For he saw that fire burned a bush, and wasted it not: neither appaired the greenness, neither flowers thereof, neither sprays that bore fruit, though the flame was swift, and full strong & mighty. And out of that fire our Lord spoke to Moses. Also in libro. 3. he saith, that Moses went up to Sinai, that is the most high hill in that country, and because of his highness and greatness, and high strutting crags, it is not only hard for men to come thereto, but also it may not be seen without travail. Therefore it was said that our Lord dwelled about it. This mount was dreadful to all men, so that no man durst come thereto. About the foot of this mount the Hebrews pight their tents, and were worthy to see God in fire, and in a cloud, and to hear him speak personally. This mount is called Mons Sinai, the mount of dwelling of our Lord, and often conuning of Angels, mount of light, & of burning flame, mount of clouds and of darkness, and inourd of rain and of dew, mount of Pasture, and of séeding, mount of wisdom and of lore. For out of that mount our Lord taught Moses and the people, and gave them law, mount of forgiveness and of mercy: For out of that foresaid mount gifts that were not before heard, were granted to the people: Mount of righteousness, menassing and threatening. For he was dreadful to them that saw him. Mount of lightning and of seeming and blazing, mount of trumps and of trumping: Mount of friendship and of truce. For by the law there our Lord joined and knit the people there to him in everlasting truce: Mount of pureness and of cleanness: Mount of gladness, of solace, & of nursh, for none might come to this mount but those that were clean in body and in soul. Also they that were clean before our Lord, eat and drank with joy and mirth. Then mount of forgiveness, of mildness, and of pity: mount of sacrifice and of prayers, for they did sacrifice to our Lord, and heard that our Lord was pleased and had mercy on them by prayers of Moses. ( * Addition. Sina, or Sinai, a mountain in the desert of Arabia, called also Oreb. It is of Solinus called Casies: justinus calleth it Synaeus. On that hill God appeared to Moses, and delivered to him the Tables of the law. Meade hereof more at large in the old testament. Exod. 20. It is also a city of Mesopotamia. Of the hill zion. cap. 37. MOunt Zion was a mount in jerusalem, thereupon was David's Tower set for fairness & defence of the City. In the one side of mount Zion was the temple, as it were in the middle between the tower and the lower city, for strength of the tower should defend the city. And therefore often holy writ calleth jerusalem the daughter of Zion, as the mother defendeth the daughter, 〈…〉 and the daughter is subted to the mother, so the lower city was subject to the temple and also to the tower. And among other mountains, mount Zion was of so great authority & worthiness, that not only the city of jerusalem, nor only jury had the name of Zion, but also all holy Churches, that is gathered both of jews and of Nations, had the name of mount Zion, and is often in Prophecies called sion, as in this place: Mount zion is founded in joy of all the earth, the sides of the North, Psa. 43.2 the City of the great King. For mount sion was full high and full excellent, great, strong, and steadfast, full plenteous and fair, and most merry and trusty, and most sure, most rich and joyful, perfect, rightful and holy: Mount of lore and of teaching, as it is written Esay. 2. Out of Zion shall come law: mount of prophesy and of revelation. Of the hill Selmon. chap. 38. SElmon is a mount in the lineage of Ephraim, nigh to the coasts of the lineage of Manasse, Abimelech went by into this hill, when he fought against the Sichimites, as Jerome saith. And it is read jud. 9 that this mount is thick of trees: and hath much shadow. Therefore Selmon is understood shadow, and is a moist mount with water and Snow, and is fat and full of pasture, as it is said in Psalmo, anon they shall be made white in selmon: it is the mount of God, the fat mount. Of the hill Sophin. chap. 39 SOphin is a mount in the lineage of Ephraim, in the place of Charmachen, where Samuel was borne, as jer. saith, it was a place set full high and plenteous of herbs & of grass, & moist with water, & full of herbs & of trees, and of liking. Of the hill saron. chap. 40. OF saron it is said Esaye. 35. That saron is a mount between mount Thabor and the pond Tiberiades. And of that mount all that land and country hath the name, and is called Sarona yet to this day, as Jerome saith. Also all the Countries and lands from Cesaria Palestina, unto the Town that is called joppes, is called Sarona. near to this mount be plenteous fields in fruit grass, and corn, as the Gloze rehearseth and saith super Esay. 28. Of the hill seon. chap. 41. DEutronomij. 4. it is said, That mount seon is a part of mount Galaad, that stretcheth by desert over jordane to the place, in the which Seon divelled, king of Amo●reis, and fell to the lot of Reuben and Gad, and of half the lineage of Manasse, as Jerome saith upon jere. 46. upon that word Assendente Galaud, etc. Look before in the mount Galaad. Of the hill semeron. cap. 42. SEmeron is a mount, of whom it is written. 2. Par. 13. Now in that mount is the City of Sabalte, there resteth the Relics of Saint john Baptyll, as Jerome saith. And Samaria was built sometime in the same mount. And thereafter all the land had the name of that City, and was called samaria, because of the mount this City was most strong and most hard to win. Therefore the king of Assyries with a great host, and most great array of warriors besieged the City three year continually, and might never win it by strength, but uneath with strong hunger. But as Jerome saith & Io. also. He should never have than the city, if men that dwelled therein had not offended the God of Israel, and had trusted steadfastly in him, & had forsaken his law. Look the properties of this mount before, De montibus Israel, there it is fully showed. Of the hill Seyr. cap. 43. OF mount Seyr is the most mention made in holy writ, and that mount is called also mount Edom. Also thereof it is treated at full before: look de monte Edom, that is called Monte Esau, for Esau had thee names. Of the hill Thabor. cap. 44. THabor is an hill in the middle field of Gables, as Hierome saith super lere. cap. 36. And is a mount with wonderful nurth & highness, & distanteth ten miles from Diocesaria toward the East: And was in the marches of Zabulon, Isacar, and Neptalym. Among the mountains of the land of behest, this mount was most famous because of place, of plenty of mirth, of strength, and of steadfastness. For the soil of that mount beareth vines, olives, and other trees very apt to bear fruit. There the air is wholesome, and oft dew and sweet rain, as well in the morning as in the evening, there be high trees that lose not their leaves nor green colour in winter neither in Summer. There is songs of many divers birds and souls: & their voice is liking to the hearers, and diversity of colour of their feathers is pleasant: to the sight; and sweetness is liking to the taste, many birds and souls haunt that place, therefore there be many Fowlers that lie and lay nets, springs and grins, as Hierome saith upon this place, Osee. 3. As a net is spread upon mount Thabor, etc. Passing all other the presence of our Lord maketh commendable this mount and most worthy to be praised: for with his coming thereto our Lord made this mount worshipful. For in this mount our Lords taught, in this mount because of prayers our Lord abode by night sometime, in this mount our Lord fed the people both with bodily meat & Ghostly: In the top of this mount our Lord showed himself bassefull, and changed his figure passingly before his Disciples, and gave them revelation in his own body, of bliss and clearness, that ever shall last. ( * Addition. Tabor a mountain in the Country of Galilee, where Christ was transfigured. Of the hill Ziph. cap. 45. ZIph is a mount with much shadow, therein David hid himself when he absented him from Saul: & is beside Charmela in mount Carmell. In the which mount Nabal Cormolites dwelled sometime, that came of the kind of Calef, as jer. saith. And that mount hath many woods, vushes, and trees without fruit, and many lands, and wild beasts, as Roes and wild Coats be in this mount. And this mount is full of deunes and of dry ditches and holes, and therefore it is a covenable place for banished men and thieves to hide them therein. And is perilous to strangers that know not the ways therein: for they may lightly lose themselves. Of a down. chap. 46. A Down is a little swelling or arearing of earth, passing the plain ground, and not reaching to highness of an hill. For a down is lower than an hill, and higher than the plain: And is called Tumulus, as it were swelling land, as Isidore sayeth: and so oft a down is the foot of an hill. For by downs often we go up to high hills. And downs are called Colles, and have that name of Colendo, tilling. For they be tilled with less travail than hills. And men devil in them sooner than in hills: and they receive sooner the good air and heat of the Sun, than the lower lands: and therefore fruit ripeth sooner in downs. Also downs be more bedewed and berained then valletes: therefore fruit that groweth in downs is more sweet and savoury, than fruit that groweth in valleys. Downs be mean between the lowest plains of the land, & the highest tops of hills: therefore air is more thicker and greater in downs, and more hot then in hills, and more small & clear then in valleys. For downs receive of the over bodies, more clean and noble impressions and influence, then in valleys. And therefore fruit, herbs, and grass that grow in downs, be better & more wholesome than those that grow in valleys, and in other places, as Constantine saith. Also downs take sooner the shining of the Sun beams, and swifter moisting of the clouds, than valleys. Also from mountains upon the downs, come down brooks and streams, and after from downs they run to valleys and fields. Of a Valley. chap. 47. A Ualley is low lands set between mountains, as Isidore saith. And a valley receiveth and beareth the water that cometh of streams, & of wells: and so valleys be moisted with streams that come out of mountains. And by shedding thereof they be endowed with flowers, herbs, and fruits, and with green twigs and branches, and be shadowed by rearing and highness of hills, and of downs. Also in valleys is most meeting & gathering, and rebounding of Sun beams: And therefore more hotter impressions be gendered in valleys then in mountains. And also snow melteth sooner in valleys then in mountains, & by shedding thereof, the places that be nigh be wet and moist, as Macrobius saith. And therefore valleys be deemed by assay, hot, trowblye, thick, and vaporous. Men that devil in valleys be often times grieved with hot evils: and moist, as Constantine saith. Houses that stand in valleys, be less grieved with weathers than houses that stand in mountains. For mountains stand between & defend the valleys from strong reefes of weather and storms. Also men that devil in valleys be seldom grieved with earth shaking. And the cause is, for in valleys the parts of the ground be set and thrust and cleave strongly together. Therefore the wind may not easily thirl those parts, and come into such ground. For those parts be not hollow neither full of holes. Therefore they move not nor wag with strength of wind, that cometh therein, as Aristotle saith. Also filth and uncleanness cometh into valleys, and abideth there long time: for the air that is in valleys is sooner rising of great smoky vapours and of mist then in mountains. And so the parts of the valleys are more deeper toward the centre, then of mountains, and are more farther from the circumference of heaven. Also in valleys for great coming of water, s●me and sen be heaped together, and make so great marish and mires that they be hard for to pass, and by reason thereof passages over are found with great difficulty. Also for plenty of humour, grass and herbs grow most in valleys, willows, & other trees, without fruit grown in valleys, more than in mountains. Of Campus. chap. 48. ONe other manner field is called Campus, & that manner of field is plain ground and low, as a valley, and not reared on high as mountains, as Isidore saith: and is called Campus for even and plain footing therein. And hath that name of Camis, Greek: And Camis is understood, short, even, or plain. And Campus is a plain place and not tilled nor eared with plough, nor dounged with dirt, but is namely ordained for walking and playing, and use of deeds of knighthood. And is nigh to a City, that is common place ordained to sight of all men, and to use of the commonalty: and it is appropried to no man, but assigned to the profit of all men. Of Ager, a field. cap. 49. THere is another field that is called Ager, and hath that name, for some what is wrought therein, as Isid. saith. lib. 15. And Varro saith, every such field either lieth, and is a standing place, or beareth trees, or is able to pasture, or lieth to lose for beasts, or beareth flowers, & is necessary for Bees. Therefore as men of old time meaned, that land that is tilled is called Ager, and that land that is untilled is called Rus, as wood and lays, wherein is both milk and beasts. And of this name Rus the uplandish men have their name and be called Rustici. For that was the first and idle felicity of uplandish men. And also such a field is called Pascuus: for men that divide and depart fields leave such a field to their neighbours to pasture and to leeses. And Alwius is a field, that is made a field little and little by drawing & overturning of rivers. And so Artihmus is a field that is not contained in certain measures of lines, but the ends thereof stretcheth to mountains, and Towers, & rivers. And so a field that is first eared is called Novalis, or a field that lieth void every other year to renew his virtue. For a field that is called Novalis beareth fruit once and resteth once without fruit. Also sometime a field is called Squalidus, as it were Excolidus, & hath that name, for he passeth out of tilth, as Exconsul is he that leaveth the office of consul. Sometime the field is called Vliginosus, that is understood always moist: for that is said to be moist, that is sometime dry. But Vligo is kind humour of land, that never passeth nor never faileth. Huc usque Isid. lib. 15. cap. 14. Then the field is a place of business, of travel, and of sweat. For the field is tilled with travail, beaten and digged with ●●●tockes, dolue and turned with spades, opened & cared with cultures and shares, and sown with seeds, raked and covered with rakes and harrows, and moisted and watered with dew and with rain, closed about with hedges of thorns, strained in Winter with frost and with cold, and withered in summer with burning and with heat, and is filled in Springing time, and in Harvest time fruit is gathered, and the fields be eared again. And so the field is always travailed with one travail or with other. Of Predium. cap. 50. PRedium is a field or demain, that an husband ordaineth for himself, and chooseth before all other, as Isidore saith. And properly it is a place, in which an husband buildeth his house and dwelling place in the middle of his own fields. Or it is called Predium, for that in old time men held fields, that they took in battle and in war, in the name of a pray, as Isidore saith: and is called Predium, as it were Previdium, purveyance. Of a Meede. cap. 51. A Méede hath plenty of hay to feed beasts with, and is called Pratum in Latin, and the old Romans gave thereto that name: for it is a place always ready and priest, and needeth not travel of tilling, as Isidore saith. And such places be called Prata, for they be alway ready to bear grass and hay, and Prata, méedes, be watered and moisted with rivers, streams, and wells. And for plenty of humours it giveth always feeding and nourishing to moares and roots of herbs. And medes be sprung with herbs and grass, and flowers of divers kind: and therefore for fairness & green springing that is therein, it is said, that méedes laugh. Also méedes for they be green, they be liking to the sight, and for sweet odour, they be liking to the smell, and feeding the taste with savour of their herbs and of their grass. Herbs and flowers of méedes give honey to Bees, and breed plenty of milk in beasts & in flocks, & heal wounds, and remedy against diverse sicknesses and evils. Of Desert. chap. 52. Desert is a space of land, and is called Desert: for it is forsaken of many men to devil therein, and to come thereto: therefore men labour it not nor devil therein, as Isidore saith: and that happeneth sometime, for the land is barren, or for the air is not temperate, or for default of wells and water, or for destruction made with enemies. And so desert is not laboured, & is full of thorns and pricking bushes, and is place of creeping worms and venomous beasts, and of wild beasts, and it is the lodges of vanished men and of thieves, land of thirst and dryness, land of burning and disease, land of wasting and of horror, land of misgoing and of erring. For in desert ways be unknown, for the downs and paths be not worn nor trodden, but they be grown and full of Broome, of furs, and of shrubs, and of other bushes without fruit, and the plains be full of gravel and of stones, of fen and of clods, and of other lets that grieve travailing men. And be called Deserts, for they be not sown, as Isidore saith. And so places of woods and mountains, that be not sown be called Deserts: and also places that men dwelled in sometime, and be destroyed by some hap, be often called Deserts, as Isidore saith. Of Heremo. chap. 52. HEremus is a wails wilderness, and there devil but few, except wild beasts and fierce. Therefore men that desire to devil in wilderness and out of men's sight and company, be called hermits. And Heremus is declined Heremus, Heremis, and hath that name of contrary meaning: For Hereo, heres, is for to say, to tarry and abide: For few men tarry & abide therein. Or Heremus is said, as it were cleaning land: for commonly land that is called Heremus, and Solitudo, is hard, fast, and sad. In hermits place and solitary, wild beasts walk more freely, and abide more surely then in other places: for thickness of bushes and many woods, wild fowls and Birds sing there most sweetly, and also make their nests. And for many wild beasts & fowls haunt such places, though they be solitary: yet sometime hunters come thereto: and also there fowlers hide otten their grins and their nets. Also men that inhabit in that place live in much travail. For now they be grieved with Frost, and now with burning of heat, now falleth upon them dew, now rain, now hoar frost, and now Snow. And they be seld overset but haply by thieves or by hunters. Therefore these places of Hermits have much grievance & travail, nevertheless it hath a vantage of commodity and rest. Of a dark Cave. chap. 53. A Dark cave is called Antrum, & hath that name of Atro, black: for therein is black and fearful darkness, as Isidore saith. And is properly a lurking and hiding place of beasts that devil in tens and holes: therefore in such places beasts lie and espy and wait their prey. Antrum is called Specus, a place to abide in, to wait, and to spy. And hath that name of Speculando, waiting and espying. For there they wait & espy beastly, & spy their prey, as Isi. saith. And this place that is called Antrum is cold in Summer & hot in winter, and necessarily for wild beasts to feed & to hide therein their broods & their whelps, & stinketh of sweat and vapours of beasts. Of a Ditch. chap. 55. DItch is called Fossa, and hath that name of Fodiendo, delving: for it is a place made deep by strength and craft, and with wit of deluers moved: And the more the land is arreared above the brink, the deeper the Ditch is within: And the more high and deep the Ditch is, the more hard and perilous it is to pass over: for a man may soon fall therein, and after the falling it is hard to arise and come out of the Ditch, as Gregory saith. Therefore also Jerome saith. super Ez. 19 that a lion is taken in a ditch: for in the bottom of a ditch is a sheep or a Goat put, and by the smell thereof the Lion cometh into the ditch because of pray: But when he is therein, he is there held, that he may not go thence. Also by the ditch in the one side is a place digged, as it were a den: and therein is set a trap, as it were a coffer, the closeth soon, and is hard to open. And when the lion seethe that he may not pass out of the first ditch, he dreadeth the coming of the hunter, and goeth into the second ditch, and is closed in the trap that is ordained there: and so he is taken and held prisoner, as Hierome saith. Also ditches be needful, for with ditches cities and castles be strengthened against enemies. Also place of lands and bounds of mansions be departed with ditches. And some ditches be full of water: and therein is fish nourished & creeping worms of divers kind. Therefore a ditch is called Fovea, as it were feeding and nourishing of living water. For in ditches is water nourished and kept, both running and standing Water. Now come brooks therein, and now rain, and now well heads and streams of springing water spring and rise therein. And often a ditch is the chief strength and succour of all fortresses, walled towns and castles, when the Ditch is arrayed in good order in breadth, in length, in highness, & in deepness: to a place that is so strengthened is no coming, but if men pass the ditch with filling and stopping, or by boat, or by bridge, as Hierome saith. Of Spelunca. chap. 56. SPelunca is a Ditch or hollowness under the earth: and hath that name Spelunca, of speculando, waiting & espying. For because of wideness thereof it is an able place to abide in, & to behold & look about. And hath a wide mouth at entering, and open toward the light, and a straightend within. And so spelunca is a place under the earth: first showing light at the entering, and then dark & troubly in passing inward. And in the farther end hard & strait, and rough & ragged in the outgoing at the farther end: if so be that the out going may be found, as Damascene saith. And namely in other places there stones & metals be digged and mined, be such hollow ditches and dens under the earth, & left so hollow & voided, when stones and metals be voided and taken thence. And the over part is underset with posts & pillars, that it may not fall. But often by great heaviness of the earth, those pillars be overcharged, & fall for softness of their own matter: or the ground beneath is moist, and falleth, & the pillars fall, and so all those that be therein be destroyed and utterly spilled. Therefore it is hard and perilous to abide in mines under the earth. For they are cold and moist, dark, unstable, and unhelthy. And they be rough, hard, and heavy above: & hollow and deep beneath. Also such places be covenable to hiding and lurking of wild beasts, and to put therein filth and uncleanness, and to dwelling and abiding of Serpents and of other beasts. Of Caverna. chap. 57 CAuerna is earth or land digged and made hollow, and hath that name of Cavando, digging and making hollow. For some parts of the earth be digged and made hollow and departed asunder with creeping worms & beasts or with thrusting of parts, or with voydaunce and out casting. And in caverns Mice and creeping worms take their dens and nests, and fly thereto, when they see and dread peril or harm without. Also to hollowness of trees and of stones, sometime birds and fowls fly, as Culuours and Turtles, when they dread the Eagle and the hawk, coming in the air. Also hedghoges, coneyes, and hares to hollow stones, when they hear hounds, and know that hunters come. Also in hollow holes and dens of the earth and of trees, Bees make honey, and some manner of fowls make there their nests and lurk therein. Also in hollow dens lie Adders and Serpents that hurt and sting with venomous biting, man and beast, that come nigh to such dens. And moreover when the earth is hollow and full of dens, it shaketh often and moveth by winds that come therein, that filleth the dens, and gendereth earth shaking therein, as Aristotle saith. FINIS LIBRI XIIII. ¶ INCIPIT LIBR XV. DE PROVINTIIS. OF the parts of the earth, & of divers provinces, by the which the world is generally departed, somewhat by the help of God shall be shortly added to this work. We will singularly entreat of them all, but only of such, of which holy Scripture maketh often remembrance. Of the world. cap. 1. THe world wide is departed in three, as Isidore saith li. 15. For one part is called Asia, another Europa, the third Africa. These three parts of the world were assigned not like much in old time, by men, for Asia stretcheth out of the south by the East unto the North. And Europa out of the North unto the West: But Africa stretcheth out of the West & passeth by the South, & Asia containeth only one part, that is the half part of the land that men devil in: & the other two countries contain the other half. The great sea cometh out of the Ocean, & stretcheth between these parts, & departeth them asunder: therefore if thou dividest the world in two parts, of the East & of the West: In one part is Asia, and in the other is both Africa & Europa. And so noah's sons departed and divided the world after the flood among them: Sem with his offspring had Asiam, and japhet Europam, Cam Affricam, as the Gloze saith super Genes. 10. and super Par., 1. Gregory sayeth the same, and Plinius also. Of Asia. chap. 2. ASia is taken for the half part of the world, and had that name Asia of a woman that held the kingdom of the East in old time, as Isidore saith lib. 15. This Asia disposed into the third part of the world, hath by the East the rising of the Sun, and by South Ocean, and stretcheth unto our Sea, and endeth by North at lake or marreyes, that is called Meotides, and at the flood Tanay. And hath many provinces and regions, and divers nations, and wondered in living, manners, and figures and shapes of body, & be wonderfully divers, in will, heart, & thought. Their names and places we shall shortly set, following the order of A.B.C. Of Assiria. chap. 3. ASsiria is a Country and province of Asia, and hath that name of Assur the son of Sem, that first dwelled there after the flood. This Province hath Indie in the East side, and stretcheth to the country of Media in the South side: and hath in the West the river Tigris, and in the North the hill that is called mount Caucasus. Where be the gates of Caspic, as Isidore saith liber. 15. Also out of that country came first the use of porpute, the ointmentes both of hair and of bodies: also odours and smells: and thereof sprang the lechery of Romans, and of Greeks, as Isidore saith. And is a land most temperate in temperate countries: But in many places in the uttermost ends from distemperate places, the land is unpassible in beasts and serpents, & also in manners of men, as Psini. saith li. 3. Where he describeth the ●creenesse of the men. The Assinalis dwelled in this province, & hath that name of Assur: they were most mighty people, and held in old time the middle country of the land from Euphrates unto the end of Indie, as Isidore saith. li. 19 ( * Addition. Assyria, a region in Asia; called now Syria, in english Surrey, which marcheth on the East upon Indie, on the West upon the noble river of Tigris on the south; it hath the country Media, on the North, the hill Caucasus. Assur a city in India, builded by king Solomon. Of Arabia. Chap. 3. ARabia is a Province of Asia, and is called the holy Province: for there groweth Thus, as Isidore saith lib. 15. There is most plenty of Trees that bear frankincense, and other with sweet odour and smell. For the which fragrant and aromatic savour, the Greeks call it Eudemon, and the Latins Arabiam, that is understood blessed and holy, as he saith there. And in far parts of this Arabia grow most Mirre and Sinamum, and other medicinable things be there in great plenty: There breedeth a Bird that is called Phoenix, and there is great multitude of other things, and of diverse wild beasts and Fowls. Also in Arabia be diverse precious stones, as Isidore saith, Plimus and Orosius. There is as these Authors say, three manner of Sardomes, and a precious stone that is called Ires, and many diverse precious stones in number be found. And there be sound many Dragons, and some Adders, and in the heads of them be sound divers precious stones. And in that land is Saba, and is so called of the daughter of jupiter. And is a part of the land of Arabia, stretching upon the sea that is called Persie●, & endeth toward the sea that is called Mare Arabicum. Look within in Saba. ( * Addition. Arabia in Hebrew Saba, is a country in Asia, divided into three regions, Petra, deserta, & Foelix, Petrea, (signifying stovie), marcheth on Egypt and India. Pliny calleth it Nabathea, the chief City thereof is called Petra, now called Arach, in holy Scripture it is called Petra deserti. By this Country the children of Israel passed out of Egypt, it is as strabo writeth, plain, inwroned with Rocks of a great height, wherein be many springs of fresh water. Without the circoit toward India, the more part of the Country is desert without water.) ( * Addition There is the great mountain Sina, called of Ptholome M●●●nes, where the old law was given to Moses, and where the body of the holy Virgin Katherine was buried. Also another mountain called Casius, where the great Pompeius is buried. Arabia deserta, of Strabo called Senaetis, hath on the South the mountain of Arabia soelix, on the North Mesopotamia, on the West Petrea. The people of this Country have no certain habitation, but devil in tents, Arabia soelix on the South, lieth between the two Seas Arabicum and Persicum, which is so plentiful, that it bringeth forth corn and fruits twice in the year. They have plenty of all fruit and cattle, except Horses, Mules, and Swine: of all Fowls, except Geese, Cocks, and Hens. And there groweth all kind of Spices, and sweet gums. The Towns are unwalled, because the people do live alway in peace. D. Cooper in Thesaurus.) Of Armenia. chap. 5. ARmenia hath the name of Armenus, the companion of jason of Thessali, the which when he had left king jason, he gathered together the folk that were sparpled abroad & took Armenia, & called it after his own name, as Isi. saith li. 15. This is the land of Ararath, into the which Sennacheribs' sons fled when they had flame him in his prayers in the temple of his own God, as the story telleth li. P●e. pri. And the mount, upon the which noah's ship rested after the flood, is called Ararath: and this Armenia is set between mount Taurus & caucasi, & stretcheth from Capadocia, to the sea Caspium. And hath on the North side the Mountains Ceraunos, of the which the river Tigris ariseth, as Isi. saith. There is two Armenia's, the over & the neither. And there is two Pannonia, & in either of them is often found wonders, & things wonderfully shapen: But there, where the land of Armenia toucheth the brinks & brim, of Tigris & of Eufrates, it is most fruitful with herbs, corn, woods, & fruit. But it is full of divers kinds of wild beasts and cruel, and Serpents and Adders, as Isidore sayeth. And Plinius speaketh much hereof libro. 2. ( * Addition Armenia, the name of two Regions. Maior and Minors Armenia mayor hath on the North, Colehis, Iberia, and Albania on the West part Capadocia: on the East part of the Hircan sea: on the South Mesopotamia: & the mountain Taurus, Armenia minor hath on the North and West part CAPPADUCIA, on the East, the noble river Euphrates, and Armenia minor, on the South part the mountain Taurus. The Armenians were christened of late years, but now they be subject to the Turks, Latins, and Grecians: They have one great Bishop, whom they call Catholicum, they keep holy neither the Nativity of Christ, nor his Baptism, saying, he needed not to be purged nor cleansed of sin. Also they take from all Sacraments the virtue to confer grace: They eftsoons baptize those that 〈…〉 ● from the church of the Latins to them, saying, that they be not of the catholic saith. They say that no man may be christened, unless he receive the Sacrament of the Altar, and that infants need not to be baptized, affirming that in them is no original sin: That the holy Ghost proceedeth of the Father, and not of the Son. That the Sacrament of the Altar may not be consecrated of bread clean without leaven. Also in the consecration they put no water to wine: Moreover, they say that the receiving of the Sacrament profiteth only the body: That when Christ descended into hell, he led with him all the souls that were there: That matrimony is no Sacrament, and may be dissolved at the will of the man or woman: That Christ did rise the Saterdaye after good Fridaye: all these are said to be their opinions, & are condemned as errors by sundry counsels.) Of Aradia. chap. 6. ARadia that is called Aradine also, is an Island that is all one city, & standeth in the sea of middle earth, not far from Tirus, as the Gloze saith super locum illum s●●●. 27. Children of Aradine in thine army, etc. & be seemly men and cunning in battle of the sea. They of Aruad were with thine host round about the walls. Psa. 11. Of Albania. chap. 7. ALbania is a province of the more Asia, & hath that name of the colour of men. For they be borne with white hair: and is a more colder land than other lands of Asia. This Albania hath in the East side the sea Caspium, & riseth by the coasts of the North ocean: & stretcheth forth by full barren places & desert, to the marish that is called Paludes Meotides. In this land be great hounds, so huge in body & so fierce in heart, that they throw down bulls, & stay lions, & overcome & throw down Elephauts, that be strongest of huge beasts: Plimus showeth an ensample of an hound of Albany, that was sent to Alexander, & overcame in a furlong a Lion, a Boar, and an Elephant, as he saith li. 8. cap. de cambus Albany. And the men have eien painted, and yeelowe in the black, that they see better by night then by day, as he saith, and Isidore also libro. 9 And Solinus telleth the same for marvel. ( * Addition. Albania a County in Asia, having on the East the sea Caspium, on the West Iberia, on the North the hills Caecasus. The people there were first poor and simple, & as shepherds: not having knowledge of money, nor of any number above one hundred, living by exchange, not knowing weight, measure, nor husbandry, and yet ready in wars. They honoured for God the Sun and the Moon, having among them (as Strabo writeth) six and twenty languages, and as many Kings. Of these people are supposed the Albanises that devil in Morea, sometime called Peloponesus which be now under the Turk, or under the great Cane.) Of Attica. chap. 9 ATtica is the same province, that was the old Grecia, a part or the City thereof was sometime called Athens. Athens 〈…〉 & famous university of Greece, and the place of eloquence. And was sometime nourisher of Philosophers, and mother of liberal lectures: and in Greece was nothing more noble, nothing more worthy, than that City, while it gave business to study of love of wit, and wisdom, as Plinius saith and Isidore li. 15. Plato of Athens was Doctor of all the Province of Attica, that was Grecia. ( * Addition Athenae the famous City of Athens, between Macedoma and Achaia, in the Sea coast, it once was called Actae, and after Attica. This (as Hyginus sayeth) was first builded by Cecropt, and called Cecropia, afterward by Mopsus, Mopsopia, and last of all Athens, of Minerva, whom the Greeks call Athenam, for they report that Neptune and Minerva contended for the name, that it was agreed between them, that he should have the name that gave unto mankind, the worthiest and most profitablest GIFFE, whereupon Neptune brought forth an horse, and Minerva an Olive tree. The matter being put to voices which was the most profitable, Neptune was cast by one voice, and gave place unto Minerva. This University was the inventor and divisor of all liberal Arts and Sciences, and the mother and nurse of all ancient Philosophers, orators, and Poets: and therefore was called as it were the mart town of all good learing, whether they resorted to study, out of all parts of the world. D. Cooper. Thesaurus.) Demosthenes with noble speaking made this City have a great name, passing long time during, as Salustius sayeth. But passing all other Ariopagita Saint Paul's Disciple, commendeth and maketh famous this City. For by his great wit and profound wisdom he lighted all parts of the world, as sayeth Epiphanius in the commendation of Denis Ariopagite, and Isidore saith the same. Of Achaia. chap. 9 AChaia a Province of Grecia in Europe, so named of a king, that was called Acheus in old time: This province is almost an Island, for it is environed all about with the sea, except by North there he joineth to Macedonia. For he hath in the East side the sea Cirenen: & in the North East the Greekish sea, & in the south the sea jonium, & in the South & West the islands that be called Cassodie. And only in the North side it joineth to Macedonia, and Achaia, that is Grecia. The chief City of that Province is Corinthus, a place most strong, as Isidore sayeth. libro. 15. For uneath is any way to come thereto for highness of place, and much solke, and for highness of the Sea, and also for strength of Walls. Corinthus, the son of Hotestes builded this City. And among the Greeks this City is called Corinthia, which is to understand service of the common weal, as Isidore sayeth li. 16. ( * Addition. Achaia a part of Greece, CONTAINING these countries, Attica, Floetia, Megaris, Aetholia, and Phosis, it hath on the West Epire, on the East the Sea Aegrum, on the North Macedonia, on the South the sea Creticum. There is another Achaia in Peloponesus, now called Morea, where was the city of Patras, in which Saint Andrew the Apostle was martyred.) ( * Addition. Conrinthus, a famous, rich, and great city in Achaia, situate in the narrow strait, entering into Peloponesus, now called Morea: By reason of the commodious situation for resort of merchandise out of all Countries, it was the greatest mart Town in all the world, and thereby rose to so great wealth and power, that the Romans began to suspect and fear them, wherefore on a time, when with proud words they abused the Roman Ambassadors, (as Stra. writeth) they cast urine on their heads, as they passed through the City, the Romans taking therewith great displeasure, sent there Captain Mummius against them, who besieged the City, and within short space, so destroyed it, that scantly any token of so noble a city which in few years remained: At the burning of it, so many rich and costly Images, of sundry sorts of metal were melted, that thereof after was found a kind of precious brass, called Aes Corinthum, which long time after was had in great estimation. This scornful Corinth and rich city was destroyed about the year of the world. 3818 before the coming of Christ .1 45. years. Lanquet in his Chronicle.) Of Arcadia. chap. 10. ARchadia is a Province set between the Sea jonium, and the Sea Egeum, as Isidore saith. Archas, jupiters' son put out the men that dwelled in this land, and called the land Arcadia by his own name. And afterward the land was called Sicionia, of a king which is called Sicionius, as Isidore saith. li. 15. ( * Addition. Arcadia a Country in Gréece set in the middle of Peloponesus, or Morea, so called of Archas the son of jupiter, who reigned there. It was also called Pelasgia, Parrhasia and Liconia, there was the Bagpipe fist invented. Also the senne Leina, where Hercules slew the Serpent Hydra, is there: with the river Grymanthus, a mountain of the same name, there is also sound the stone Abeston, which being once hot may never be quenched, and is of the colour of iron.) Of Alania. Chap. 11. ALania is the first part of Cilicia, that is the first and most land & Country of Europa, the which Europa beginneth from the river of Tanay, and stretcheth downward and Westward by the North Ocean, unto the end of Spain, the Southeast part thereof stretcheth upward from the sea Pontus, & is joined all to the great sea: And is ended at the Island that be called Gad●s, as Isid. saith li. 10. And so Alania is the first part of Cilicia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alania stretcheth from the marish Paludes Meotides, unto Denmark, and is a shall broad land, and containeth many fierce and strong nations, and is under a cold Clima, and lieth fromwarde the East toward the North. Of Amazonia. chap. 12. AMazonia, women's land, is a Country, part in Asia, and part in Europa, and i● nigh Albania, and hath that name of Amazonia, of women that were the wives of the men that were called Goths, that which men went out of the neither Scythia, as Isidore saith li. 9 & were cruelly slain, and then their wives took their husband's armour and weapon, and téesed on the enemies with manly heart, & took wreak of the death of their husbands. For with dent of word they flew all the young meals, and old men and children, and saved the females, and departed prays, and purposed to live ever after without company of males. And by ensample of their husbands that had always two kings over them, these women ordained them two Queens, that one was called Marsephia, and that other Lampeta, that one should travail with an host and fight against enemies, and that other should in the mean time govern and rule the commonalties. And they were made so fierce warriors in short time, that they had a great part of Asia under their Lordship nigh an hundred years, among them they suffered no male live neither abide in no manner wise. But of nations that were nigh to them they chose husbands because of children, and went to them in times that were ordained, and conceived children, and when the time was done that was ordained to the office of conception: then they would compel their lovers to go from them, & get other places to abide in, & would slay their sons, or send them to their Fathers in certain times. And they saved their daughters, & taught them to shoot and to hunt. And for the shot of arrows should not be let with great breasts, in the seventh year (as it is said) they burned off their breasts, and therefore they were called, amazons, that is to understand without breasts, as Isidore sayeth lib. 9 In old tune men called them, Vnimammat. And as it is said, Hercules adaunted first the fierceness of them, and then Achilles: but that was more by friendship than by strength, as it is contained in deeds and doing of Greeks, and the Amazons were destroyed & brought to death by great Alexander 〈…〉 the story of Alexander saith not so ● but it is said, that Alexander demanded tribute of the Queen of Amazons, and she wrote to him again by messengers, in this manner. Of thy wit I wonder, that thou purposest to fight with women, for if Fortune be on out side, and if it happen that thou be overcome, than art thou shamed for evermore, when thou art overcome of women: and if our Gods be wroth with us, and thou overcomest us, it shall turn thee to little worship, that thou hast the mastery of women. The noble King wondered on her answer, and said, that it is not seemly to overcome women with sword and with woodenesse, but rather with fairness and with love, & therefore he granted them freedom, and made them subject to his Empire, not with violence, but with friendship and with love. ¶ As concerning the Amazons, for the better credit of so strange a matter, I find set forth in the A●rasotake, of Andrew Thevet: which book, he dedicated unto Monsigneur Francois, Gonte de la Rochefoucand. Anno .1558. Chap. 63. Addition THe Spaniards did so much by their journeys, that they arrived in a Country, whereas were inhabiting amazons, Amazon's of America. the which would never have been thought: for that Historiographers have made thereof no mention, because they knew not this country late found out. Some may say, that they are not Amazonists, but as for me. I judge them such, seeing that they live even so, as we find the Amazonists of Asia to have lived. You shall understand, that these Amazons of which we speak, are retired, inhabiting in certain islands, which are to them as strong holds, having always perpetual war with certain people, without any other eter●ie, even as those of whom former writers have mentioned. These warlike women of out America being fortified on Islands, are most commonly asseyled of their Enemies the barbarous Indians, that aryue on the shores of these Amazons, with barks and other vessels of a strange form, whereof some are of the skins of beasts, set out & stiffened with a kind of slender frame: with these they assailed their enemies, they fight with bows and arrows, the women defend them with the like courage, using a strange kind of our crying noise: they make their bulwarks with the shells of Torteyles, which be very great and strong. I find by the 〈◊〉, that there are three sorts of Amazons all alike differing only in places & dwellings. The most ancient sort were in Africa, among that which were Gorgonists, that had Meduse for their Queen. The other were in Scythia, near to the river of Tanais, which since have reigned in a part of Asia, near to the river Hermodon. And the thirds sort of Amazons, are those which we do troate of. There is divers opinions why they were called amazons: the most common is, for because that these women did burn their breast ●●● their youth to be more apt in war, the which I find very strange, and report me to medicines, whether they can burn those parts without death, knowing the tenderness of the flesh, and the restenesse to the heart. As concerning the Etimologlae of this vowel. A privative, and of Maz● that signifieth bread, for that they live not with bread but with other things, which is as absurd as the other, for in that time they might ●●ll many that lived without bread; amazons, as the Troglodifes, and many others. In like manner all the Indians. The word Mazo● signifieth nourishes without woman's milk, the which is most likest to be true. Howsoever it is, these women are named warlike. Moreover, ye shall note, that the Scythians, which we call Tartarians, being driven out of Egypt, subdued the greater part of Asia. In the mean time, the Scythians absenting themselves too long from their wives, and although being requested to make return: regarded more the hoped victory in Asia, than the company of their wives, was the cause of so strange & division, as is now discovered of. These wives void of hope, and head strong in fury, chose two chief Governors over them, Lampedo & Marthesia, that they, not only defending their country from invasion of their enemies, in maintaning their liberty: but also made many Conquests in Europe and Asia, even unto the river Hermodon. These women to maintain their posterity, did offer themselves to their neighbours, without any other kind of marriage, and of the fruit that proceeded, they killed the males, and reserved the females for wars, their weapons were bows and arrows. The original of Amazons of America, are uncertain. The Amazons of America inhabit in little lodgings, like booths or Cottages. They use the company of men secretly and by night (for increase) they kill the males, Supposed the scar read brood of Pantesilla, which was at the destruction of Troia. and they train up the female children to the exercise of shooting. When in fight, they take any of their enemies, they hung them up, tied by one leg or arm to trees on the top boughs, and so shoot them through with many arrows. These flocking together, greatly amazed the Spaniards, who saluted them with Gun shot, to the spoil of many of those women. ¶ Of Almania. Cap. 13. ALmaine is a noble Country and a worthy in Europe, & hath that name of the river Lemanus beyond Danubius ●oud, as Isidore saith, where men of that land dwelled, & were called Alemanni, & have that name of the river Lemanus, & this land is called Germany also, as Isi. saith li. 15: There he saith that after Denmark, that is the end of the neither Syria, cometh Germany, & hath in the East side the river Danubius, in the South the river Rhine, & in the North & west the sea Ocean. And there be two Germanies, the over that stretcheth to the high mountains, that be commonly called Alps, into the sea of middle earth or Adriaticum, where the great sea endeth & stinteth in the Country Aquilia, by the marrise thereof. The other Germany is about the river Rhenum. And either Germany is a rich land & noble of strength, and of riches, and of men that be good warriors, and for plenty of gendering of people, it is called Germany, as Isi. saith li. 15. for it gendereth gerise & huge people. And Isid speaketh of them & saith: that the nations of Germany be many, and have huge bodies, and be strong & mighty, bold and hardy of heart, and wild, occupied with hounds turning on hunting, fair of face, and well shaped with long hair and yeolow locks, free of heart, mercy and glad, & namely Saxons, that pass other in those foresaid things. Isid. speaketh of them and saith: That the nations of Saxons is set in the ends and cliffs of Ocean, and be full swift and mighty, and be called Saxons, for they are most strongest kind of men; & better than other on the sea, for they pursue not their enemies only on land, but also on sea. They pursue them the grieve them, as they were wood, they are strong and hardy, their lands be full of fruit, & moist with water, and with best rivers. Also in their mountains be myned all manner metals, except tin. Also in either Germany be other provinces, that be not less worthy, as Astria, Bavaria, about the river Danubius, & suevia & Alsatia about the river Rhenum, & many other, that it were too much to rehearse them. Of the Saxons of Germany came the Englishmen & their Offspring, & had the Island Britain in possession. English men follow their language & manners in many things yet unto this day, as Beda saith li. de gestis Anglotum. Look within this letter. S. de Saxonia. ( * Addition. Germany, is a country called of some Dutchland, of some Almain. It is described by Ptholome the 12. cha. to be bounded on the west with the river of Rhine: On the North, with the sea Germanicus Oceanus. The south-west part with the river Donowe, unto the hills of Sarmatia. The name of Germany extendeth now farther: for there are contained, many great Countries and cities, which sometime were part, of Gallia Belgica, that is to say, from the river of Rhine, Westward, unto our Sea, Mare Britanicum.) ( * Addition. Ancon is a part of the River of Nilus: also a notable City and haven in Italy, in the Country Picenum, which standeth upon the sea Adriaticum: and was so called because the Sea-bankes there, do bend in formelyke to an arm with the elbow. It was first builded by People of Syracusis, afore the incarnation of Christ .179. years. And the haven was augmented by the noble Tra●●nus Emperor of Rome. After it was destroyed by Saracens, and eft 'zounds builded and inhabited, and is now a famous City.) ( * Addition. Anwarpe, a notable Mart town, in Brabant, called Antwerpia, of sumptuous & fair building, very rich in merchandise. The inhabitants of late years, surmounting in attire and banqueting, are somewhat given to drunkenness and lechery.) Of Anglia. cap. 14. ENgland is the most greatest Island of the Ocean, and is enclosed all about with the sea, & departed from the roundness of the world, and was called sometime Albion: and had that name of white Rocks, which were seen on the Sea cliffs. And by continuance of time, Lords and noble men of Troy, after that Troy was destroyed, went from thence, & were accompanied with a great navy, and fortuned to the cliffs of the foresaid Island, & that by Oracle of their feigned Goddess P●llas, as it is said. And the Trojans fought with Giants long time that dwelled therein, and overcame the Giants both with craft and with strength, and conquered the Island, and called the Land, Britain by the name of Brute that was Prince of that Host, and so the Island is named Britain, as it were an Island conquered of Brute, that time with arms and with might. Of this Brutus' Offspring came most mighty Kings. And who that hath liking to know their deeds, let him read the Story of Brute. And long time after the Saxons won the Island with many and divers hard battles and strong, and their Offspring had possession after them of the Island, & the Britons were slain or exiled & Saxons departed the Island among them, & gave every province a name, by the property of his own name and nation, and therefore they called the Island Anglia, by the name of Engelia the Queen, the worthiest Duke of Saxons daughter, that had the Island in possession after many battles, Isid. saith, that this land is Anglia and hath that name of Angulo, a corner, as it were land set in the end or a corner of the world. But Saint Gregory seeing English children to cell at Rome, when they were not christened, and hearing that they were called English children: according with the name of the country, he answered and said. Truly they be English, for they shine in face right as Angels, it is need to send them message with word of salvation: for as Beda saith, the noble kind of the Land shone in their faces. But of this land Plinius and Orosius speaketh much. Isidore sayeth and toucheth in some more openly, than other, that speak thereof more darkly. Britain, that now is called Anglia, is an Island set afore France and Spain, & containeth about xlviii. times .lxxv. miles. Also there be many rivers and great, & hot wells. There is great plenty of metals, there be plenty of the stones Agates, and of Pearls: the ground is special good, most apt to boar corn and other good fruit. There be namely many sheep with good wool, there be many Hearts and other wild beasts: there be few wolves or none, therefore there be many sheep, and may be safely left without ward in pasture and in fields, as Beda saith. Therefore one describeth the English land in metre, as it followeth. Anglia terra ferox, & fertilis, angulus orbis. Insula praedives, quae toto vix eget orb. Et cuius totus indiget orbis ope. Anglia plena iocis, gens libera, apta iocari. Libera gens, cui libera mens, & libera lingua. Sed lingua melior liberiorque manus. These verses show, that England is a strong land and sturdy, and the plenteoust corner of the world, so rich a land that uneath it needeth help of any land, and every other land needeth help of England. England is full of mirth and of game, and men often times able to mirth and game, free men of heart and with tongue, but the hand is more better, and more free than the tongue. And he accounteth much other worthiness, both of the men and of the Island, which were too long to set here all arrow. Look within the chap. of Brit. ( * Addition. Anglia, the realm of England, part of the isle called Britain. The people are called Angli, of a people of Saxony, which were at the time most of reputation, & therefore their name longest continued, as well in the people as in the country. Read more thereof in Brit. as followeth cha. 28.) ¶ Of Aquitania. chap. 15. THe Country of Aquitania, Guyan, is a Province of Gallia in Europe, as Isidore saith lib. 15. And hath that name Aquitania, of bending and winding waters of the river of Leyre, which is the bounds of that land in many places, and compasseth it nigh all about, and is a fruitful land, merry and noble, with towns, cities, castles and towers, moist with waters and fair Rivers, Woods, fields, gardens, and medes, set with vines and with vineyards, with trees and fruit of divers kinds, rich with divers riches. Many particulars are contained under this name Aquitania, as Plinius sayeth. This land hath in the north west side the Sea Ocean, as Orosius sayeth, and that Coast of the Sea is called the Gyanish Sea: & hath Spain in the west side, and Gallia Lugdunensis in the North and in the East, and stretcheth to the Province of Narbon, in the Southeast, and in the South, as Orosius saith. ( * Addition. Aquitania, Guyan, accounted to be the third part of France, hath on the West the Ocean sea, on the North the river of Loire, or (as Cesar writeth) the river of Gerond, on the East the part of France called Lugdunensis: on the South, the mountains Pirevei, which divided France from Spain. Albeit a part thereof, containeth Gascoigne, Foix, Bigor, and a few Countries more.) ¶ Of Andegavia. chap. 16. ANgeo is a Province of France, and nigh to Gyan, and stretcheth unto little Britain, and the chief City thereof is called Andegavis, and by the name of that City, all the Province about is called Andegavia, and this land beareth wine and fruit, and is rich of all fruit and goods, and is like to Aquitaine with vineyards and fruit. ¶ Of Aluernia. chap. 17. ALuerne is a Province of France Lugdunens', the chief city thereof is called Mount clear. This hath Germany in the North-east side, & Italy is in the South side, & the province of Narbon in the west, & that part of France that is called Gallia Belgica in the north: & is a land with many woods & trees, with mountains & pasture, and beasts tame and wild, with fruit, corn & wine in many places. Of Apulia. chap. 18. APulia is a Country upon the sea in Italy, that is a part of Europe, and is departed from the isle of Cecilla, by an arm of the sea, & is a land with much folk, with gold & silver, with much sweet oil, and wine, & is noble & strong with noble cities, castles & towns, & is plenteous, & beareth corn, & fruit, & is the end of Europe against the South, and is departed from Barbary only by the sea. And it is said, that therein be hot wells, which be medicinable to sick men. The chief city of that land is called Brundisium. The Greeks builded that city sometime, and it hath that name of Brunda in Greek, that is to understand, Hearts head: For that City is shaped as an Hearts head with horns, and so disposed, as Isidore saith libro. 16. cap. de nominibus civitatum. Beside this land lieth a land that is called Campania, mother of corn and of fruit: & by plenty thereof, many provinces be sustained both on this side of the great sea, and also on that other side. ( * Addition Apulia, Puel a part of Italy, bordering on the sea Adriaticum, a country populous, and hath in it many towns and castles, abundance of Corn, wine, Oil, and good Coursets for the war. The chief city thereof, is Brunducium. There is also the mount of Saint Michael, called Garganus. This Country is called by other names, as japigia, Messapia, Calabria, and Salentina. The people are called Apuli.) ¶ Of Africa. Cap. 19 AFfrica, as some men mean, hath that name, as it were Aprica: for it is clear and open to heaven, and to the Sun, for it receiveth no strong cold, as Isidore. saith lib. 15. Other men mean, that Africa hath that main of Affer, the son of Abraham, begot on Cethura. And it is said, that he conducted an host toward Libya, and overcame his enemies, & dwelled there, & called them that came there afterward, Affros, as Isidore sayeth libro. 9 etc. And Africa beginneth at the ends of Egypt, and stretcheth by the South and by Aethiopia, unto mount Athlante, and is beclipped in the North, with the sea of middle earth, and endeth in the sea Gadiad. This land is called the third part of the world, and is divided against Asia and Europa. In this Africa be many Provinces, as Libya, Cyren, Tripol, Bizaneicum, Carthage, Mauritania, Aethiopia, and many other. And that part of the world that is called Africa, is less in space, than Asia or Europa: but to the quantity thereof, it is more rich and more wonderful in quality, for it is more rich of gold and of precious stones, and also of fruit, of Corn, and of olives. Also therein be many wonderful kinds, figures and shapes, of men and of beasts, which shall be known, when the Countries of Africa be described by their own names. And is more burned with the heat of the Sun, than other lands, and is environed with divers ends of the Ocean, and is barren in many places, because of heaps of gravel, and therein be Satyrs, Woodwoses, Tigers, and horrible beasts, as it shall be more known after. ( * Addition. Africa, the third part of the world, wherein is Carthage, Numidie, and all the countries now called Barbary, and also the great country called Aethiopia. Africa semper aliquid novi apportat. A Proverb applied to unconstant and wavering persons, never content with one state, but always desirous of novelties. The most noble captain Scipio, was called Affricanus, because he subdued that country, and conquered Annibal, & the people of Africa was named, Scipio Affricanus Maior. This Publius Cor●, Scipio was a Roman. ¶ Of Asturia. Cap. 20. ASturia is a Province of the hither Spain, in the march of Europe and Africa, as Isidore saith lib. 15. And so they that devil nigh the river Histurium, be called Astures. Their country is closed about well-nigh with woods and mountains, as he saith. Only the people of the land, be more pleasing in heart and will, and more free of heart, & more goodly than other. The City is called, Metro. In that land is scarce of wine, of wheat, and of oil. For the land is cold and not full able to bear such corn and fruit, but there is passing plenty of mile and of chest●ns. It is said that there grow many manner fruit and apples, of which they make them drink in steed of wine, and also they be most rich of beasts, wild and tame. And (as it is said) the people is more generally and kindlye merry and glad, with noble voice to sing, and swift in course and in running, strong and hardy in battle, seemly of kind, fair of shape, after the disposition of the country and of their land: they be light of tongue to speak to scorn other men. ( * Addition. Asturia a country in Spain, between Galitia and Portugal: which sometime was famous for mines of gold, and ambling hackneys called Astureones. D. Cooper in Thesaurus.) ¶ Of Aragonia. chap. 21. ARagonia is a Province in Spain, with plenty of vineyards, and of corn, moist with Wells and with Rivers. Aragothes dwelled therein sometime, and of them the Country hath the name yet to this day. For the Nations of Goths, dwelled in that Province sometime: and so Aragonia is said, as it were Aragotha, as Isidore sayeth. The river Hiberus runneth there, the chief City thereof is called Cesar Augusta. ( * Addition. Augusta Caesarea, a city in Spain, upon the river Iberus. Iberia, the ancient name of Spain.) ¶ Of Babilonia. chap. 22. BAbilonia is a Province of As●a in Chaldea. In the head thereof is the City Babylon, of whom the land hath the name, and is called Babylonia: and was so noble that Chaldea, Assiria, and Mesopotamia passed into the name there of sometime, as Isidore saith li. 15. Most noble rivers run thereby, among whom the chief rivers are Tigris and Eufrates, that spring out of Paradise. And it is the best land to bear all manner of Corn and fruit, and wine, and it is full of sweet spices, herbs, and trees, and most rich of precious stones, and of divers metals, with most plenty of Camels, Horses, Asses, and Mules, & other beasts. Therein is plenty of wild beasts and wonderful, & wonderfully shapen, and namely in Desert place. The chief City thereof, was called sometime Babylon, that is to understand, confusion: for the language was confounded of them; that builded the tower Babel, as it is said, Goe 11. Jerome super Esay. 11. describeth the greatness thereof, & saith, that Babylon is the chief City of the Chaldees, the walls thereof were xuj. M. paces in square from corner to corner, that maketh in all lxiii. M. paces, and so the walls were accounted for two leagues and an half. Also there was a Tower, of three thousand paces high, which containeth of high two leagues battered in breadth. The matter thereof was made of vurnt tile, that may not be departed nor undound, & therefore it might not be destroyed with fire nor with water: & for there was confusion of language, it was called Babel in Hebrew, and Babylon in Greek: and thereof all the land about hath the name, and is called Babylon. And there reigned sometime the most mighty King Nabuchodonosos, among other nations of the world, that is made subject to the Empire of Chaldees, he made also jewry thrall, and therefore in his nephews time Balthasar, Babylon was all destroyed by Cyrus and Darius Kings of Persia and Medes, and it was never builded again, but of the spoil thereof were two Cities builded, that one was called Sephon, as jer. saith. And the place that Babylon was in, is desert, and nourisheth nothing but beasts wonderfully shapen. Look afterward, in Chaldea. ( * Addition. Babilonia, the Country where the City of Babylon stood, on the North it is bounded with Mesopatamia: on the West, with Arabia the Desert: on the East, with Susian: on the South, with the Read sea. In this Country is Chaldea, on the which standeth the great City Babylon, and signifieth confusion or mixture. It was the name of a Tower builded by Nembroth, before the incarnation .2741. years. At the building hereof, was the first confusion of tongues. This was done in the land of Sennaar, in the country of Chaldea. The Tower was in height five miles, one hundred seventy paces. afterward the City was enlarged by Semiramis. It contained in compass sixty miles. The walls were in height three hundred feet, in thickness of breadth seventy five feet, and had an hundred gates of Brass. There ran through the middle of it, the famous River Euphrates. D. Cooper in Thesaurus.) ¶ Of Bactria. chap. 23. BActria, is a Country in As●a, and hath that name of a River, that is therein, that is called Bactrus, as Isido. saith libro 15. The plain parts thereof that bear corn, are compassed about with mountains. The contrary parts to those, the rivers of Ind close about, and the other deal, the River Ochus incloaseth. And therein are camels, most strong, that never stumble, as Isidore saith. ( * Addition. Bactria a City in the farthest part of Persia, the People whereof are called Bactri, and Bactriani, in whom is such inhumanity, that when their Parents be very sick or old, they throw them unto fierce Dogs, which do rend them in pieces, and devour them. The women of that Country use sumptuous apparel, with sweet Ointments, and other rich attire, and are of their Servants more obeyed, and reverenced than the men are. They never come abroad, but on Horse back, with rich Ornaments of Precious stones and jewels. Chastity they regard not, but make themselves, common both to their Servants, and to Strangers, their Husbands finding no fault thereat, over whom they seem to have dominion.) Of Braciana. chap. 24. BRaciana, is a Country in Africa, and hath that name, of two most noble Towns: that one is called Andromethus, and that other Byzancium. This land is plenteous in Corn and in Oil. The ground thereof is so fat. that seed that is sown therein, increaseth and multiplieth itself an hundred fold, as Isidore sayeth, libro. 15. ¶ Of Bragmanis look in the end of this Book. ( * Addition. Byzantium, a City of Thrare, now called Constantinople, sometime builded by Pausanias' Duke of Spartans. The Inhabitants whereof were called Byzantij: afterward, it was augmented by Constantine the Emperor, and was the chief and head of all the Empire Oriental. It is now under the Turk, who wan it the year .1453.) ¶ Of Brabantia. chap. 25. BRabant is a Province in the end of germany, and stretcheth to the Country of France, that is called, Gallia Belgica, and hath the River of Rind & Frisia, in the East side, & British & Flaunderish Ocean in the North side, and the neither France in the west side, and the higher France in the South side. And the water that is called Mosa runneth by this land, & Scaldia the River, entering with flood and ebb of the Sea, with divers other small rivers & fountains, that moist the land. This land in much part thereof is apt for Uines, it is heighted with Woods, Downs, Meadows, and Orchards: it aboundeth of trees that bear fruit, of beasts wild and tame, as hearts, wild boars, hares and coneyes: & in this land be many famous towns. This land beareth well fruit, and is full of men of seemly stature, and fair of shape: and be men of war, bold & hardy against their enemies, pleasing & quiet among themselves, devout men, goodly and benign. ( * Addition. Mosa Fluuius, a river which is called the Maze, and runneth between the Dutchye of Brabant, and the land of Luke. ¶ Of Belgica. chap. 26. BElgica is a Province of France in Europe, and hath that name of a city, that is called Belgia, as Isidore saith lib. 9 This Province (Orosius sayeth) hath Germany, and the River of Ryne on the East side, and the mountains that are called Alps Pennine, in the North east side: and the Province of Narbon is in the South side. Therein is the City of Arelatensis, & hath the Province of Lugdunensis in the West, and the British Sea in the North west and Britain, that is England, in the North side. This land is plenteous of corn and of fruit, and beareth wine in many places, and is full of men, and is strengthened with Cities and with towns. And the men he fierce by kind, as Isidore sayeth libro. 9 The men be bold and hardy, the land is moist with waters and Rivers, and fair with plenteous fields, and woods, and meads, and full of noble beasts, with few beasts wonderfully shapen, with few venomous beasts except frogs & Adders. And generally and commonly this land is peaceable and quiet, and this land of Belgica, hath many divers people and countries, with somewhat divers language. ( * Addition. Belgae, The people that inhabit the Countries and Towns, enclosed with the Ocean sea, and the Rivers of Rhine, Mame and Seyne, wherein be the Cities of Tryre, Coleyne, Magunce and Reynes. Also the Countries of Flautiders, Holland, Gelderlande, juliers, Cleves, Henawe, part of Fri●●eland, Picardy, the greatest part of campaine, and all the Forest of Arderne. It was sometime called, Gallia belgica.) ¶ Of Bithynia. chap. 27. BIthinia, (as Isidore sayeth) is a Province of the less As●a, in the beginning of the Sea that is called Pontus toward the East, and lieth afore Th●●●●, and hath had many names some time, for it was first called, Bithic●a, and afterward Bithynia, and had that name of a King that was called Bithinius. This is the more Phrigia, and the chief City thereof, was called Nicomedia: thither Hannibal, Prince of Carthage fled, and died with venom, as Isidore sayeth libro. 15. Fenix builded first Bithynia, that was first called, Miramunda, as Isidore sayeth. ( * Addition. Bithynia, a Realm in As●a, which now the Turk hath: on the North, it hath the Sea called Ponticum: on the South, Mists, and Phrigis. It was called also Bebrytia, and after Mygbonia. Nicomedia a noble City in Bithynia, where Constantinus Magnus the Emperor died. It is now called of the Turks, Nicho●. Hannibal the son of Hamilcar, the most noble and valiant captain of the Carthaginensis who making war with the Romans sixteen years, contended with them in prowess and policy, winning from them their Dominions in Spain and Italy. finally, being vanquished by Scipio, he fled to Antiochus' King of As●a, afterward to Prusias King of Bithynia; of whom under the colour of amity he was betrayed, and should have been delivered to Fleminius, that time Ambassador to Prusias: But Annibal perceiving it, choosing rather to dye, than to come into the hands of the Romans, took poison, which he had kept for that purpose, saying: Let us deliver the Romans from the ●axe mid fear, which they have of us, with a few words of indignation, and so died, before he might be delivered. D. Cooper. ¶ Of Britania. chap. 28. BRitaine is an Island of Ocean, in Europe, and stretcheth forth along, and hath France in the South side, as Orosius sayeth. This land hath in length the space of four score mile, and in breadth two hundred miles, and in that place there is the endless Ocean Sea. There are the Islands Orchades: twenty of them are Desert, and thirteen be inhabited. Then cometh the Island tile, seven days sailing from thence, as Plinius sayeth libro. 4. and Isidore. 15. Addition This Island tile, was thought to be the utmost I'll in the West. And this Island tile, is departed far from the Island of Britain's, as Orosius sayeth, toward the North, Northwest, and standeth in the middle Ocean, and is known but to few men, for it is so far in the Sea, as Plinius saith libro. 4. chap. 17. This Britain lieth between the North and the west, afore Germany, France and Spain, with right far way between. First this land was called Albion, and had that name for cause of white rocks and crags that be about the land. Afterward it had another name of Brute, and was called Britain. And at the last it was called Anglia, and had that name of Germans that dwelled there. Lake before in Littera A. of Anglia. Also another less Britain is upon the Ocean of Gyan, in the countries of France. In that less Britain dwelt and do yet unto this day, Britons, that left the more Britain for fierrenesse of Germans, and yet there is the Nation and also the name of Britons. And though this Britain be worthy and noble in many things, yet may not the daughter be peer to the mother, & so the less Britain may not be peer to the more: And is skilfully called the less Britain, for it may not be peer to the more Britain, in the number of People, nor in nobleness of ground and of land. Addition. The resitall by D. Cooper, forth of his book, Thesaurus linguae Romeo & 〈…〉 of Britain. BRitayne the most noble I'll of the world, Addition wherein be contained England, and Scotland. It lieth from Germany, West: from France and Spain, West Northwest. The form thereof is like a Triangle: the length is extended into the North to the furthermost part of Scotland, called Calidonia, which Plinius, Solinus & Martianus do agree to be 800. miles. The breadth of it after Martianus, is 300. Italian miles. The narrowest distance between this isle and Calais sands (called of pliny, Gessoriacum in Gallia) is 50. Italian miles, it is now guessed to be 30. English miles. Of the first naming of this isle, is yet no certain determination: forasmuch, as there remaineth no ancient History making thereof remembrance, the old Britain books (such as were) being all destroyed by the Saxons: who endeavoured themselves to extinct (or blot out) utterly, the honourable renown, with the name of Britons, like as the Goshes dealt with the Romans. Also the part of Titus Livius, where the Conquest of Britain is remembered, with the Histories of julius Rusticus, and divers other noble Writers, that wrote specially of this Country, are utterly perished. Such as remain, as the Commentaries of julius Caesar, Cornelius Tacitus, Diodorus Siculus, and they that wrote of cosmography, have omitted the original beginning of the name. The History of Gyldas the Briton can not be found, who was after the Saxons had invaded this Realm: and therefore might lack such Books, as should best instruct him. As for Beda seemeth to have seen nothing written of that matter. For where he sayeth, that this isle took the name Britania, of the inhabitants of Britain in France, it is nothing like to be true: For that Country, was (not long before the time of Beda) named, Armorica, and Armoricus Tractus, when this isle was called of most ancient Writers, Brittania, and (as Solinus writeth) seemed to be another world, forasmuch as the West part of Gallia, was thought to be the uttermost part of this world. Also julius Caesar writeth, that the places of this isle were unknown to French men, saving to a few merchants: and yet they knew no farther, than the Sea Coast next toward France. Moreover the same Britons affirm, that it was left among them in remembrance, that the innermost part of the country, was inhabited of them, which had their first beginning in the same I'll. This well considered, with the authority of the Writer, both an excellent Prince, and also a great learned man, and ●o●s himself in this isle, it is not to be doubted, but that he most diligently searched for the● true knowledge of the ancienty thereof, etc. And yet, because this isle, excelled all the other in every condition, it was of some privately called Albion, that is to say, more happy or richer. This conjecture, approacheth more nigh the true similitude, than the other mentions, except there be any ancient history, before the time of Gefferie of Monmoth or Beda, which may more probably confute that I have declared: to such will I gladly give place. finally, I thought it always more honoroble, to have received the first name by such occasion as I have rehearsed, and the generation of the Inhabitants of this land, to be either equal with the most ancient, or mixed with the most wise & valiant people of Greece, vanquishers & subduers, of Troyans', them to take the name & first generation of a vain Fable, or of a man, if any such were, which after he had slain his Father, wandered about the world uncertain where so devil. Also to advaunt us to come of the Trojans, ●anisers of their own countries destruction, by favolaring the adultery of P●●ée and Helena. Of whom soever proceeded any other notable monument, but that they were also breakers of their oath and promise● Yet this folly is found almost in all people, which contend to ●●aetheir P●● genitors comes first from Troy● which fantasy may well be laughed at among wise men. The faith of Christ was first received in this realm, after the incarnation. 156. years. Britain or Brutaine, which by two names is called England and Scotland, is an Island in the Ocean sea, sertuate right over against France. One part of which Isle, Englishmen do inhabit, another part Scots: the third, Welsh men: the fourth part, Cor●eth men. All they, either in language, condition, or laws, do differ among themselves. john Stowe in his description of England, etc. The chiefest City is London, standing in Middlesex, on the North side of the River of Tamise, over which River, is a great Bridge placed, of stone having buildings very rare, and marvelous, etc. England is fruitful of Beasts, and aboundeth with cattle, whereby the Inhabitants be rather for the most part, Graziers than Plough men, because they give themselves more to feeding, than to fillage. The original from Brute, of the Realm of England, (notwithstanding Lanquer yieldeth not that it was uninhabited when Brute arrived (after common Histories,) the year of the world, ●855. and the year before the incarnation .1108. Whereof after Brute, Locrine, he had the middle part of Britain, now called England, with the superiority of all this isle: unto Camber he gave Wales, and to Albavact Scotland, etc. Of Boetia. Chapt. 29. BOetia is a Province and a part of Hellades in Gréece, as Isidore sayeth, libro. ●5. And hath that name of Bo●●an Ox, for this cause. For while Coamus the ●●●● of Agenor, by commandment of his Father sought his Sister Ectopy, that jupiter had ravished, and might out find for, and m●ading sa●e his Father's wrath, he determined in his mine to live of Exile, and while it happened that he followed the fore and trate of an Ox, he found the place where the Ox rested, and he named it Boetia, by the name of the Ox, and there he builded a City that was named Thebes, and there he held civil battles some time, & there were borne Apollo and Hercules, the elder man of Thebes. This same is called Eumona, and hath that name of a Well that there is, that was hallowed to Apollo sometime, as Isidore sayeth, libro 15. In this land is a lake of madness, so that who that drinketh thereof, he shall burn in woodness of lechery, as he sayeth libro 14. chap. 3. De Aquia. ¶ Look before of Welles. ( * Addition. Boetia, is a Country in Gréece, wherein was the City of Thebes. Now it is called Vandalia. It was sometime called Annia, Mesapia, Ogigia, Cadmeis, and Hyantis.) Of Boemia, chap. 30. BOeme is a part of Messis, toward the East side and West by Germany in Europe, and is closed about, with most great Mountains and thick, and high woods, and is departed from Germany and Pannonia, and other nations, with mountains, woods, and Rivers, and is full strange in many places, with high mountains, and is full fair in Plains of fields, and of medes, and most wholesome in the aspect of every blessed land to bear corn, and fruit. And hath plenty of Wives, and vineyards of Corn and of fruit, and most rich of gold, of silver, and of Tin, and of other metals: moist with Welles and with Rivers, for a River watereth and moisteth the land that is called Albia, a most noble River that riseth out of the mountains of Boemia, and also many Rivers, which run together to Praga, that is a royal City. In the mountains thereof, are plenty of trees of Pines and of fir. And there be herbs without number, not of Pasture, only and of lose, but also of sweet Spiceries and medicinable herbs. These be many beasts of divers kind, as Bears, Hearts, Capreole, Tragollaphi, Bubali and Bisontes. And among these wild beasts, there is one as much as an Ox, and this beast is strong and fierce, and hath great horns, and large, and defendeth himself with them, and hath under the thin a great bag, and gathereth water therein, and heateth that water in that bag wonderfully, and in his running he throweth that water upon hunters and hounds, that come too nigh him, and that water scaldeth off their hair, and burneth horribly all thing that it toucheth. And this Beast is called Bom in the language of Boeme. And this land is compassed with Moravia and Panonia in the East side, and with Polonia in the North, & with Ostrich in the South, and is compassed with Bavaria Germanica, and with the match of Misseneme in the West. ( * Addition. Boemia, a Realm called Beme, enclosed with the bounds of Germany, having on the East side, Hungary: on the South Bavier: on the West the Country Noricum: on the North-east, Polonia. It is equal in length & breadth, each of them being about three days journey. It is environed with the famous Forest, Sylva Fiercer. Through the middle thereof, passeth the great River Albia, and the river Moltania: upon the rivage whereof, is set the chief city Braga or Praga: the language there is the Slavone tongue. Notwithstanding in the churches, the people are taught in the Dutch tongue; in the churchyards, they are taught in the ●eme tongue: they vary from the Roman Church, in sundry opinions, and do scorn all Ceremonies. In some places it is said, they privily observe the sect of the Adamites, and Waldenses, in the act of lechery. These Heretics took their beginning of a Pirard that came into the land of Bo●ine, & said that he was the son of God, & named himself Adam: he commanded all men & women to go naked, & as they liked in just, so to go together, etc. This horrible and most filthy sect began. Anno. 1412. Read Thesaurus.) Of Burgondia. cap. 31. BVrgoyne is a part of France Senonens, and stretcheth unto the mountains that be called Alps Peninos, and hath that name Burgundia, of bourough Towns: For the East Goths made there many bourough Towns and strong, when they should go into italy. The land is strong and full of mountains, and of pasture, and of wood in many places, and moist with streams, Rivers, and waters: And beareth well in some places fruit and corn, and is in many places barren and dry, and unmoyst and cold nigh the mountains, by reason there is much Rain and snow. And they that devil nigh the mountains, have great Batches under the chin, of often use of the Snow water. Therein be abundance of wild beasts, as Bears, Boars, Hearts, and many other. Of Capadocia. chap. 32. CApadocia is a Province in the more Asia, and in the end of Syria, and toucheth stemenia in the East side, and the less Asia in the West, and the fields that he called Consirij Campi, (the which the Amazons had sometime,) in the North side and the Sea Tymericum. In the South side the mountain that is called Taurus, and thereto belongeth, Cilicia and Isauria, even unto the Sea that is called Silicus sinus, that is afore the land of Cypress, thereby runneth the River Albis, that divided sometime the Kingdoms of Lydia from the Perses, as Isidore saith lib. 15. and Orosius lib. primo. These men came first of Mosoch, the son of japhet: And so yet there is a city among them that is called Moreta to this day, as Isidore saith lib. 19 Cappadocia a Country of Asia, having on the South Cilicia and the mountain Taurus, one the East Aemenie, and diverse other nations, on the North sea, the Euxinum, on the west Galatia, and is divided from Armenia the more, with the famous River Euphrates. In this Country are bread plenty of excellent good horses. It was sometime called Alba Syria, because the people there be whiter than in the other Syria. The people thereof be called Cappadoces, whose conditions are reputed so ill, that among the common people, if one had been seen to be of ill fashion, they would say he was of Cappadocia. In that Country were borne Basilius Magnus, and Gregorius Nazianzenus, two holy Bishops and excellent Doctors.) Of caldea, chap. 33. CAldea is said as it were Casidea, and hath that name of Caseth, the son of Nachor, that was Abraham's brother, as Isidore saith libro. 9 And so Caldei is said as it were Cassedei, & hath that name of Casseth. And that land is most large, and lieth beside Euphrates, therein is the hold that is called Duran. In that field Giants came togethers after the flood, and did build the Tower Babel by counsel of Nembroth, of that Tower the city that there is builded hath the name, and is called Babylon. And afterward all the country about was called Babylonia, as it is said afore cap. ●2. ¶ But here is to understand, what Orosius saith of Babylon libro. 2. The first King (he saith) among the Assyries, that might pass other, was Ninus. When Ninus was slain, his wife Semiramie Queen of Asia, made the City of Babylon more, that Nembroth had begun, and she restored the City, and ordained that City to be head and chief of the realm of Assyries. And that kingdom stood strongly M.C. lxiiii years, until the reign of Sardanapalus him slew Arbates, Presede of Medes and then began the Realm of Assyays to perish. But it utterly perished when by Cyrus & Darius Babylonia was so destroyed, that uneath men might think, that so strong a City might be taken. For that city was disposed as a castle with walls like long and square. The greatness & strength of the walls may uneath be supposed. For the walls were fifty cubits thick, and as much in height, and the city about was four hundred and four score furlongs. The walls were of burnt tiles tempered with glue, and without was abroad Ditch and large seen far thence. Into that ditch ran the river all about the city. And in the Front of the walls were an hundred Gates, and about the walls were dwelling places for them that should defend the City, and those places of defence were wonderfully strong and huge. And though that City were so strong, yet it was soon overcome, taken, and beat to the earth. For Cyrus divided the Rider in three hundred and three score channels, as he had before divided the River Ganges, when he was wroth with the river, he divided it in three hundredth and three score parts, for one of his knights was drowned therein. And so when this river was withdrawn, that ran about the City, the city was the sooner taken, as saith Orosius. And the same year in which Arbates began to destroy Babilonia, Rome began to be sounded: and so in one accord of time, that one city fell down, and that other arose. And when the first kingdom of the East failed for age, than the kingdom of the West began to arise and to strive. ( * Addition. Chaldea, a Country, which (as Strabo writeth) joineth to Arabia and to the Sea Persicum, Solinus and Plinius name that country Chaldaea, where the great City of Babylon stood. In the new Cards and maps, it is set in this wise: On the West it joineth on Mesopotamia, on the North upon Assyria and Media on the East upon Persia, on the South upon Arabia desert, and so it is far from India. They have a proper language somewhat like to Hebrew, but their letters are unlike to any other. Strabo meaneth the Country where the people Calybes devil, Chaldea.) Of Cedar. chap. 34. CEdar is the name of a Country, in which dwelled the Ismalites, that were the children of Cedar, that was Ismaels' eldest son. For Ishmael was Abrahams sonnè, ●otten on his servant Agar, a woman of Egypt. And more truly they be there called Agareni then Savaceni, though they mistake the name of Sara in vain, and be proud thereof, as though they were gendered of Sara, as Isidore saith li. 9 These men build no houses, but go about in large wilderness, as wild men, and devil in tents, and live by prays, and by Uenison. And therefore Ishmael was called Onager, a wild Ass: as the Gloze saith: supper Gone. 16. This was a fierce man, etc. And he saith, that he shall pass the woodness of all beasts, and grieve sober men and easy. For, as Methodius saith, yet hereafter they shall once be gathered together, & go out of Desert, and win and hold the roundness of the earth, eight weeks of years, and their way shall be called the way of anguish and of woe. For they shall overcome Cities & kingdoms. And they shall slay Priests in holy places, and lie there with women, and drinks of holy vessels, and lie beasts to sepulchres of holy Saints, for wickedness of christian men, that shall be that time. These & many other things he doth rehearse, that Ismaelits men of Cedar, shall do in the wide world. Cedar a Region in Arabia. Addition Of Cancia. chap. 35. CAncia, ●sent, is a province of England upon the British Ocean. The chief city thereof is called E●us●terburye, and the land beareth well to me and fruit, and hath many woods, & moist with wells and rivers, and is nobly endowes with Havens of the Sea, and rich of riches, and chief in wholesomeness of heaven. ( * Addition. As concerning the setting forth of Rent, a province worthy of praise, as also Master W. Lambert for his singular penning of the same, with others, in the book entitled, The Perambulation of Kent, is sufficiently set down the fertility of the soil, the good disposition of the inhabitants, and their modesty: the only platform and beauty of England, whose customs and manners are of greatest antiquity, liberty, and service: Kent lying in the Southeast region of this realm, hath on the North the river of Thamise, now called Thames, on the East the Sea, on the South the Sea and Sussexe, and on the West Sussexe and Surreye, it extendeth in length from Wicombe in the frontiers of Surrey, to Deal, at the sea side .50. miles: And retcheth in breadth from Sanhirst (near Roberts-bridge in the edge of Sussex) to the North point of the isle of Greane, almost 30. miles, & so hath in circuit .150. miles, or thereabout. Of Cantabria. chap. 36. CAntabria is a Province of Spain, and hath that name of a City, and of the River Hyberus. The men thereof be unsteadfast in heart, apt to steal and to rob, and glad for to strive, and alway ready and priest for to receive strokes, as Isidore saith libro. 9 Nigh to this land is Celtiberia, and hath that name of Gallis Celticis and Hiberis. ( * Addition. Cantabria people of a Country in Spain called now, Biscay.) Of Chananea. cap. 37. CHananea is a Country in Syria, that was after the 'slud in the possession of the children of Chanaan, that was the son of Cham. And of them were ten Nations, as Isidore saith lib. 9 And 8. Nations of them were of the children of Chanaan, in which the curse that was given to them by Cham was ordained, as it were by heritage: and therefore by bidding of our Lord, the children of Israel put them out, and occupied their lands, as Isidore saith li. 9 ( * Addition. Cham, called also God Cham, is the name of dignity of the great Emperors of Tartarians, called the great Cham of Cathay, or Cambalo, whose dominion extendeth from the furthest part of the East, unto the Country of Russia North West, and so unto the North west, and so unto the North Sea, on the South east, unto Persia: so that by the map appeareth, there is under him as much main land, within little; as is the residue of all Asia, Europa, and Africa.) Of Campania. cap. 38. CAmpania is a Province of italy, between the Territory of Rome and Apulia. The chief City thereof sometime was Capua, builded by Silvius king of Albans. And hath that name of Capacitas: For the land thereof receiveth all manner of fruit of sustenance, and is the head of all the Cities of Campania, and this City, Rome, and Cartage, were reckoned three of the greatest Cities: and sometime all Italy had the name of this city, and was called Campania. Many either Cities famous and full of men and rich, pertained to the Province of Campania, as Neopolis and Penteolis, where Uirgills' Baths were in worship sometime. And is a land with plenty of corn, of Wines, of Olives, of wild beasts, and of diverse manner of fruit. There is another manner Campania called Cisalpina, and is a province of France Senonens, the chief city thereof is Treveris. ( * Addition. Campania a country in the realm of Naples, which was accounted the most fertile and pleasant country of all the world.) Of cauda. chap. 39 CAuda is called an Island that is narrow and strait in the beginning, and then breader, and hard entering and travailous, as it is said in Actibus Apost. ca 27. And this Island is between Ciria and italy, by Creta and Sardina. ( * Addition. But anon after there arose by a stormy wind called Euroclidon, that is the North cast wind, or every East wind that is stormy. And when the Ship was caught, & could not resist the wind, we let her drive, and were carried away: And we ran under a little Isle named Clauda (this isle was West & by South from Candie, strait toward the gulf Sirtes, which were certain bo●ling sands that swallowed up all that they caught) and had much a do to get the Boate. Act. 27. vers. 14.15.16. Of Cilicia. chap. 41. CIlicia is a Province of less Asia, and hath that name, as men tell, of jupiters' eldest son, as Isidore saith lib. 15. This province hath Liciam in the west side, and the Sea Mare siculum in the South, and in the East the tops of mount Taurus, in the North the River Cignus runneth through the land. The chief City thereof is Tharsimonia, that is called Tharsis: there was Saint Paul borne. And Coroscos' is a town thereof, and there is much Saffron and best smelling, and passing gold in colour, as Isid. saith lib. 15. * Addition. Cilicia a country in Asia, partly enclosed with the highest part of the mountain Taurus, and hardest to pass by, Strabo divideth Cilicia into two parts, one called Tracher, that is to say, rough or rocky. The other Campestris, that is to say, plain. josephus writeth, that it was of old time called Tarsus, or Tarsis, one of the sons of japhet, the youngest son of No, Herodotus saith, the people were called Cilices of Cilix, the son of Agenor king of Phoenicia, where before it was called Hyppateus. Saint Hierom interpreteth Cilicia, a congregation, a lamentation, an assumption, a lamentable challenge or vomit. The people were by nature inclining to lying and stealing, whereof grow this Proverb, Cylix non facile verum dicit. The Cilician not lightly saith true. A Proverb applied to a covetous man, which always lieth for his particular advantage, as now a days most men do which live only by stealing. Of Cyprus. chap. 41. Ciprus' is an Island, & hath that name of Cyprus, a City that is therein, as Isidore saith lib. 15. This land is called Paphon, and was sometime hallowed to Venus, and was full famous sometime, & namely of metal of copper. And the use thereof was first found there, as he saith. The land beareth wine, and the wine of that place is full strong. Now many Cities be therein full noble: Among whom the chief City is called Nichosia. The land is environed all about with the sea, and is within all full of woods and fields, of modes, of viniards, of corn, & of fruit: and is moist with wells and rivers: and rich of many riches and liking. Often this land is called Cethim in holy writ, as Isidore saith lib. 11. And hath that name of the son of josan, the nephew of japhet, as Isidore saith. Orosius li. 1. speaketh of this Island, and saith: that the Island Cyprus is environed with the Sea that is called Mare Siriacum in the west side, & with the sea that is called Mare Pamphilicum in the North: and with Aulone & Cilicio. And is environed in the South, with the sea of Syria, and of the province Fenix, and containeth in length an hundred three score, & fifteen thousand paces, and in breadth a leaven hundred paces and five and twenty. ( * Addition. Cyprus an Isle in the Sea called Carphathium, against the country called Syria, on the North it hath Cilicia, on the South and the East Egypt. It is in length after the description of Strabo. 175. miles, after eight furlongs to the mile: Some suppose it was at the first a portion of Syria, divided by Earthquake. This country aboundeth in wine, Oil, metal, Vitriol (called Copporas) and Canes, whereof Suggar is made. Also Venus was there had in great reverence, insomuch that men, before they did set forth their daughters in marriage, offered them to such strangers as came into the Country, to be by them deflowered, and afterward (with the game so gotten) married them to husbands. Of Creta. chap. 42. CReta is an Island of Gréece, and hath that name of one Crete a king, that dwelled there: and stretcheth in great length between the East and the West, and is washed with waves of Gréece in the North side, and with waves of Egypt in the South side: And was sometime possessed with an hundred noble Cities. And therefore it is called Centapolis, that is to understand, a land with an hundred cities. And this land was first enable with ears, armours, and arrows. This was the first land that wrote law, and gave law written with letters, & taught first companies of horse men. Therein was study of music first found of Ideis, and taken to other men in the world about, and there music was used, & the study thereof increased and made more. Therein be many beasts, Goats and Hearts, and right few wild Goats, Wolves, Foxes, and other noiful beasts be none therein. There are no Serpents nor noyful Worms. And if they be brought thither out of other Countries they die anon. This land is friend to Uines, and beareth trees and medicinable herbs, as Diptanno & Alnos, and such other: and also that land breedeth precious stones, and also a stone that is called jothed actilicus, as Isidore saith lib. 15. And though it be an Island free and clean of any notable venom, yet nevertheless therein breed Spalangie, that be venomous Spiders. Huc usque Isidorus. li. 15. Plinius telleth the same at all points. li. 4. Orosius speaketh of the same Island, and saith. Creta endeth in the East at the sea Carpaceo, & in the West & in the North at the Sea Creticum, & in the South at the sea Libicum, that is also called Adriaticum: and hath in length of paces. M. C. lxxx. seven. and in breadth a M. and fifty. Look the disposition of Dedalus house in Creta. Isidorus liber. 16. in capitulo de Civitatibus. ( * Addition. Creta, an Isle lying between Peloponnesius, and the Rhodes, it hath on the North parte● the sea Aegeum and Cretense: on the South the sea of Egypt, and As●ric. It is now called Candic. In this isle was jupiter nourished, whom the paynim named their chief God. There Minos reigned, & Radamanthus governed under him most exquisite justice: Of whose laws, other countries took their first patron: yet notwithstanding the people of that country were noted to be bicious, & shameful liars, as Epimenides wrote in a verse; recited by S. Paul, in his Epistle to Titus, saying. ca 1. The Cretians are always liars, evil beasts, and slow bellies. This witness is true: This is now under the Turk.) ( * Addition. Daedalus the name of an excellent Carpenter of Athens, which first found the Saw, the Twible, and the ●uger, & made the place in Crete called Labyrinthus, or a Maz●, as for pleasure are made diverse in Gardens, but this was a strong hold.) Of Cyclades. chap. 43. Cyclades were sometime Islands of Greece, as Isidore saith lib. 15. And men think that they be called Cyclades, for though they be far from the Island Delos, yet they be situate about Delim: for the Greeks called it the round Ciclum. But some men mean, that they have that name Cyclades, because of rocks & crags, that be about them: These islands stand in the sea that is called Hellespontus, between the sea Egeum and Malcum: And be environed with the sea Indicum, and be in number 54. And stretch from the North toward the South fifty thousand paces, and fifty thousand from the East toward the West, as Isid. saith: and after Orosirus M. CC. And as he sayeth, the first of these Islands Eastward is Rodus, and Northward is Cenedo, and Southward Capaduce, and Westward Citeras, and these lands end Eastward at the cleaves of Asia, Westward at the Sea Icatum, Northward at the Sea Legeun, and Southward at the Sea Charpatium. ( * Addition. Cyclades, the fifty Isles in the Sea called Aegeum.) Of Choa. chap. 44. CHoa that is called Choes also, is an Island, and belongeth to the Province of Athica: therein Hypocrates the physician was borne. And this land was first endowed with cloth making, as he saith. Also in that Island be noble horses, of whom Solomon had great joy in old time, as it is said 3. Reg. 1 Reg. 10 1. Reg. after the Gen chap. 10. where it is said, that horse were brought to him out of Choa. ( * Addition. Solomon had horses brought forth of Egypt, and of Coa, which in the English translations is left out. (The Isle Coa.) * Addition. Hypocrates the name of a most excellent Physician, scholar to Democrates, & lived in the time of Perdiccas king of Macedonia, in his court. Artaxerxes king of Persia, wrote of Hypocrates in this manner, to Hystanes his lieutenant of Hellespont, as Gwydas witnesseth. The great king Artaxerxes to his lieutenant Hystanes sendeth greeting. I have heard of the same of the noble physician Hypocrates, see therefore that thou give him as much money as he will desire, with all other things necessary, & sand him to me: he shallbe in as great honour with me, as the best in all Persia, etc. He died being. 104. years of age. There were also of the same name and stock five other, all notable & famous men in Physic, but this, far passed them all, he flourished about the year of the world. 4760. after Munsterus of his discreet manners and stature, forth of the Chronicle, Cronicarum. folio. 73. he forbade all vol●nptuousnesse, which he abhorred: of grave manners the only ornament to his Disciples, he was of small stature, fair & well favoured, but great heeded, not easily moved nor hasty to speak, saying: He that will be free, let him not desire that which he cannot have: He that will have that which he desireth, let him desire that which he may have: He that will live peaceably in his life, let him be like unto him that is bidden to a feast, who giveth thanks for all that is set on the table, & grudgeth not for the want of any thing.) The horses that were bred in this Coa were of great price, whereof 6. where ioyved in every chariot, & every horse valued at 100 cicles of silver, which amounteth after 15. pence the cycle, & every cycle half an ounce, to the sum of 6. li. 5. shillings every horse, notwithstanding there were used sundry cicles of divers values, which I omit, & the horses might be of greater value. Of Corsica. chap. 45. COrsica is an Island with many provinces, & is corner wise in shape, & hath the sea Tyrenicum in the East side, & the haven of the city of Rome: and Sardinia in the South side: & Belliares in the west, & the sea Ligusticum in the North: and containeth in length. C. ixi. thousand paces, and 26. thousand in breadth. ( * Addition. Corsica an Island in the middle sea, between Gean & the isle of Sardina called Cors. It is now under the city of Gean or Genua, which city hath been oftentimes re-edified, the people are called janewaes', Roman Italians. Of Dalmacia. chap. 46. DAlmacia a Province of Gréece by old departing of land, and hath that name of Delim, the greatest city of that province. This province hath Macedonia in the East side, & Messia in the North, & Hystria in the West, & endeth at the Sea Adriaticum in the South, as Isi. saith li. 15. & Orosius saith the same: Men of that land be mighty & strong, & give them to prays, to robbing and stealing, & many of them be Sea thieves. ( * Addition. Dalmatia a part of the great country called Illiria or Slavonia: it hath on the west Croatia: on the East Bossina, on the North the great mountain Albanus mons, and the country called Servia: on the South the sea Adriaticum, or the gulf of Venice. Of Dacia. chap. 47. DEnmarke is a Country in Europa, and was first occupied with Greek Danes, as it is said: And is divided in many provinces and islands, and stretcheth to Germania. The men thereof were sometime fierce and right great warriors: and therefore they were Lords of Britain. of Norway, and of many other islands and countries: But li. 9 Isidore saith, that the Danes came of Goths. And some suppose that they be called Dacoes, as it were Dagis, men come of Goths. But of what nation the Danes be come of first, this is certain, that there be many of them, and be seemly of stature, and fair of hair and of face, and generally fair of body and shape. And though they be fierce against enlinies, nevertheless they be kindlye mild of heart and pleasing to all innocents. ( * Addition. Dacia a country beyond Hungaria: they do not well which call Denmark, with this name, which is Dania, Danes. Denmark is also called Danomarchia, a people quickly moved to revenge, wary in buying and selling, regarding their laws, which being once established, may in no wise be tied to their purses: sometime the old conquerors of England, a people well minded to religion, their original is supposed to come of a people called the Goths. Of Delos. chap. 48. DElos is an Island of Gréece, in the middle of those Islands that be called Cyclades, & hath that name, as it is said, for that that after the flood, when the night was dark many months, that Island was lightened with the Sun beams, before all other lands. And for that he was first showed, it is said it hath that name Delos, for Delos is Gréke, and is understood, openly showed. Also that land is called Ortigia, for the Curlewes were first seen, and the Greeks called them Ortigias. In this land Latone bore Apollo, as Isidore saith lib. 15. And Delos is the name of an Island, and of a City also. ( * Addition. Delos, an isle by Gréece, where Apollo and Diana were borne, and is one of the Isles called Cyclades.) Of Dedan. chap. 49. DEdan is a country in Ethiopia in the West side, as Isidore saith, liber. 9 there be many Elephants, & much abundance of ivory, and woods of Fir, as the Gloze saith supper Eze. 7. Of Europa. chap. 50. EVropa is called the third part of the world, and hath that name of Europa, the daughter of Egenor king of Libya. jupiter ravished this Europa out of Africa, and brought her into Creta: And called the most part of the land by her name Europa, as Isidore saith, li. 15. Orosius speaketh of Europa, and saith, that the country of Europa & people thereof begin at the mountains that be called Monces Riphei, & at the marish that is called Paludes Meotides, that be by East. And come downward toward the West by the banks of the North ocean, unto the country that is called Gallia belgica, and unto the river Renum, that runneth to the ocean, & then the countries stretch to the river Danubius, that is called Hisirius also, that is by South, & passeth Eastward into the sea that is called Pontus, & is a coast of the great sea. And li. 15. Isidor. saith, that Europa beginneth at the river Tanay, & stretcheth westward by the north ocean unto the ends of Spain. The East and the South part thereof ariseth from the sea that is called Pontus, & is all joined to the great sea, & endeth at the Islands of Cades. The first Country of Europa is the neither Scythia, & beginneth at the marreis' Meotides, and stretcheth between Danubius & the North Ocean, unto Germania, as Isidore saith lib. 15. And for strange nations the land is specially called Barbaria: and the nations be in all 54. as Orosius saith. Among whom the first is Alania, that stretcheth to the marreys Meotides, and following is Gothia, than Denmark, and after Germania, than Gallia and the land of Britain, Orchades, and many other Islands, & at last the less Spain. In the ends whereof Europa endeth Westward. And in the over part of Europa in the South be many great countries and lands: As Panonia, Messia, Tracia, Grecia, with her boundings, & Italia, with the countries & Islands thereof. And though this part of the world be less than Asia, yet it is peer thereto in number & nobles of men. For as Plinius saith, it nourisheth men that be more great in body, more strong in might and virtue, more bold of heart, more fair & seemly of shape, than men of the countries and islands of Asia, or of Africa. For the Sun abideth long over the men of Africa, and burneth and wasteth humours, and so maketh them more short of body, more black of face, with crispy hair: and for that the spirits pass out at poors that be open, they be more coward of heart. And the contrary is of men of the North land, for the coldness that is without stoppeth the pores, and breedeth humours of the body, and maketh the men more full and great, and the cold that is mother of whiteness, maketh than more white in face & 〈…〉 skin. And for the vapours and spirits 〈…〉 smitténs in ward, it maketh them hotter within, & so the more bold & hardy. And the men of Asia be meanly disposed in that: And their first land is by East, as Plinius saith. ( * Addition. Europa, the third part of the world, divided from Asia, with the great Seas, Hellespontus, Propontis, Bosphorus, Thracius, and Pontus Euxinus, and hath the uttermost bounds in the North east, the river Tanais. And from Africa it is divided by the middle Sea. It was also the name of a fair maiden, daughter of Agenor, King of Phoenicia, whom jupiter (transforming himself into the likeness of a Bull) did ravish, as Poets writ) that is, forgetting kindly virtue, being overcome in the virgins beauty, setting all humanity aside, used the force and violence of a tyrannous beast,) it is also said, that jupiter carried her away by force in a Ship, in the deck or most whereof was a Banner or streamer, wherein was painted a Bull.) ( * Addition. It is better that Princes be reproved for their faults, being alive, then after their death to be so reported off, that the concealing of their wickedness for the time present, afterwards is become more ignominious and shameful, to their continual reproach for ever.) ( * Addition. In the later and of this book, you shall find a farther discourse of this Europa forth of Ortelius.) Of Eiulath. chap. 51. EIulath is a province in the over Ind, & beginneth in the East, & stretcheth by long space of lands toward the North: and hath that name Eiulath of Eiula, oue of the children of Hebe●, Patriarch of Hebrues, as the ●lose sayeth super Genes pri. and ●on: where Eiulath is rehearsed among the children of Hebar●, that came of him and of his son lectane The river Ganges runneth by this land, and that river hath another name, and is called Phison in Genes. lib. 4 cap. 20. Plinius lib. 3 cap. 20. praiseth that river wonderfully, & saith that Ganges is a river of Ind, and receiveth into himself many, & as it were endless rivers great enough to row and to sail in, as Idapsen, Cantabeian, Bisepin, & many other, and is never broader than fifty furlongs, neither deeper than 15. paces. This river runneth about the land of Eiulath, in which land is much gold and spicery, as Bedelium, and precious stones, as Onichius, Carbuncles, and other such, as he saith, and the Gloze super Genesis. In this land be many special Countries, in whom be many Elephants, as it is said. ( * Addition. In the second of Genesis, the ri●er Pison compasseth the whole land of Hevilah, where there is gold, and the gold there is very good, there is Edelium and the Onyx stone. Euille or Hevilath, a country in the Orient, about the which the river Pison, which we call Ganges, that cometh out of Paradise doth run. D. Cooper. Of Ethiopia. Chap. 52. EThiopia, Negro's land, had first that name of colour of men. For the Sun is nigh, and roasteth and toasteth them, as Isidore saith li. 15. And so the colour of men showeth the strength of the star, for there is continual heat. For all that is under the South pole about the West is full of mountains, & about the middle full of gravel, and in the East side most desert and wilderness: and stretcheth from the West of Athlant toward the East unto the ends of Egypt, and is closed in the south with the ocean, & in the North with the river Nilus. In this land be many nations with divers faces wonderfully and horribly shapen: Also therein be many wild beasts and Serpents, and also Rinocerots', and the beast that is called Chameleon, a beast with many colours. Also there be Cockatrices and great Dragons, and precious stones be taken out of their brains. jacinctus, and Chrisophrassus, Topasius, and many other precious stones be found in those parts, and Cinamum is there gathered. There be two Ethiops, one is in the east, and the other is in Mauritania in the West, and that is more near Spain. And then is Numedia, and the province of Cartage. Then is Getula, and at last against the course of the Sun in the South is the land that is called Ethiopia adusta, burnt, & fables tell, that there beyond be the Antipodes, men that have their feet against our feet, as Isid. saith lib. 15. His words be set here before de Ethiopia. Also he saith li. 9 that the Ethiopians have the name of Chus, of whom they took their beginning. Chus in the Hebrew tongue is called Ethiops. These men came sometime from the river Nilus, & dwelled beside Egypt, between the river Nilus & ocean: in the South nigh under the Sun: of them be much people, as Esperes in the West side Garamantes, & Troglodytes, & other, of whom Plinius speaketh li. 5. ca 10. The men of Ethiopia have their name of a black river, & that river is of the same kind with Nilus, for they breed reeds & bull rushes, & rise and ware in one time: In the wilderness there be many men wonderfully shapen: some often curse the Sun utterly in his rising & down going, and they behold the Sun & curse him always; for his heat grieveth them full sore: and other as Troglodytes dig them dens and caves, & dwell in them in steed of houses: & they eat serpents, & all that may be got, their noise is more fearful in sounding, than the voice of other. Other there be, which like beasts live without wedding, & dwell with women without law, & such be called Garamanis, other go naked & be not occupied with travail, & they be called Graphasants. There be other, that be called ●enn●j, & it is said, they have no heads, but they have eyes fired in their weasts. And there be satires, and have only shape of men, and have no manners of mankind. Also in Ethiopia be many other wonders, as he saith lib. 6. cap. 11. there be Ethiops (saith he) among whom all four footed beasts be brought forth without ears, and also Elephants. Also there be some that have an hound for their king, & divine by his moving, and do as they william. And other have three or some eyen in their forehead, as it is said, not that it is so in kind, but that it is feigned, for they use principal looking and sight of arrows. Also some of them hunt lions and panthers, & live by their flesh: and their king hath only one cie in his forehead. Other men of Ethiopia live only by honey suckles dried in smoke, and in the Sun, and these live not past forty years. ( * Addition. Aethiopia, a great country in Africa, containing two regions, the hither and the further Aethiop. The hither, that is above Egypt, hath on the north Egypt, Marmarike, and Libya, on the West the inner Libya: on the South the further Ethiop, on the East the read sea: In this country is the isle Meroe, where Saint Mathewe is reported to have preached the Gospel. The further Ethiop hath on the North the inner Libya, & the hither Aethiop: on the West and South the ocean sea, on the East the gulf called Barbaricum, in this country be the mountains out of which Nilus (in whose brinks and banks the Crocodiles breed, which are the destroyers both of men and beasts) issueth.) Of Aegypto. chap. 54. Egypt was before called Esea, & after Egiptus of Danaus' brother that after reigned therein. In the East side under the read sea, this land joineth to Syria, and hath Libya in the West side, and the great sea in the North side: and passeth inward in the South side, and stretcheth unto the Ethiops, as Isidore saith, lib. 15. and is a country not used with dew, and wherein falleth no rain. And only Nilus moisteth that land, and tunneth there about, and maketh ●it plenteous with rising and waxing: and hath plenty of wild beasts, and feedeth a great deal of the world with wheat and with corn & fruit, & is so plenteous of other merchandise and chaffer, that it filleth nigh all the world with n●dfull merchandises. In the end of Egypt is Canopia, that hath that name of Canope, that was Menelaus governor, and was buried there. Huc usque Isidore. li. 15. And was first called Mepphayna of the son of Cham, as Isidore saith lib. 9 In this land be many particular Provinces, and full famous cities, as Memphis the Ephasus builded: that was jupiters' son, and Raphnes' the chief city of Egypt, Heliopoleos, & Alexandria, & many other, as Isidore saith li. 16. And O●osius saith, that there are two Egypt's, the over and the neither. The over stretcheth into the East in length, & hath in the North side the sea of Arabia, & ocean in the South. For it beginneth out of the West & of the neither Egypt, and stretcheth Eastward, and endeth at the red sea. And containeth 24. Nations. In the over Egypt be many divers deserts, in whom are many monstrous and wonderful beasts. There be Perdes, Tigers, Satyrs, Cockatrices, and horrible Adders and Serpents. For in the ends of Egypt and of Ethiopia, fast by the well where men suppose is the head of Nilus that runneth by Egypt, be bred wild beasts, that be called Cacothephas: the which beast is little of body and uncrafty of members & slow, & hath a full heavy head. And therefore they bear it always downward toward the earth, & that by ordinance of kind for salvation of man kind, for it is so wicked & so venomous, the no man may behold him right in the face, but he die anon without remedy. For he hath the same malice that the serpent Cockatrice hath, as Plinius saith, li. 8. cap. 22. Also in Egypt be full many Crocodiles & Hippotami, that be water horses, & namely about the water of Nilus. ( * Additio. Aegyptus, a country called Egypt: on the West it is bounded with Libya, and the Country called Cyrenaica, on the North with the sea Mediterraneum, and part of India, on the East with Arabia, and the Arabian sea: on the South with A●thiopia. This country although it rain there but seldom or never, yet by the overflowing of the river Nilus, it is made so fertile, that it hath abundance of all things saving vines, and bringeth forth strange beasts. Canopos is an Ilé at the entry of Nilus, and took his name of Canapus, that was master of Menelaus ships. Memphis a great and famous city in Egypt, etc. This country took his name of Aegyptus, son to Belus, king of Babylon, Aegypti nuptiae, & proverb spoken by unlucky marriage, because the fifty sons of Aegyptus, married the fifty daughters of his brother Danaus, were the first night all saving one, slain of their wives by the counsel of their father. Of Ellade. chap. 54. ELlas Elladis is a province of Gréece in Europa, and had that name of king Helena Deucalion's son, after him the Greeks were first called Ellenes. In this Province is the Country Attica, wherein sometime was the noble City Athens, mother of liberal arts, nourysher of Philosophers: sometime Gréece had nothing more worthy, nor more noble than this city. Next thereto is the Province Achaia, as Isidore sayeth libro 15. In this one Country Ellas be two Provinces, Boetia, and Peloponensis. Of the first, that is to wit, Boetia, it is spoken before. To this Country Ellas, belongeth the coast of the sea, that is called Hellespontus, wherein be many great wonders, as Plinius saith, li. 6. ca 3. By Hellespontus' Tranges, Pergamcus saith, that there be many manner of men, that he called Ophioges, that hele smiting of Serpents with their teeth and groping, and only with their hand laid to, they draw out slayeng venimme. Also Varro saith, that yet there be some whose spittle is medicine against the stinging of Serpents. Hellespontus, is a coast of the sea of middle earth, as Isid. saith lib. 13. in the North turning and going in great doings and turnings beside Greece and Illiocum, and is drawn by straightness of 7. furlongs, where Xerxes the King made a bridge of ships, and so he went into Greece for to war there. The same water spreadeth and maketh the coast of the sea the which is called Propontides; the which anon is constrained into ●●tye paces. That coast of the sea hath the name of Helles the sister of Frixus, she fled the malice of her stepdame, and fell into the sea & was drowned: and of that falling, the sea & the land about had the name Hellespontus. ( * Addition. Ophiogenes people of Hellespont, which heal the stinging of Serpents with touching the place.) Of Eola. chap. 55. EOla is an Island of Cicilia, & hath that name (as it is said) of Eolu● the son of spot, which Aeolus P●● else feign was king of Wind●s. Aeolus. the king of the winds etc. signifieth the violent blustering or over bloing ships, trees, and building. And that was said, as Varro saith, because he was ruler of the islands that he called Eolas and for that of mists and fumeus vapours he told to unwise man of winds that should rise: and therefore they thought that he held the winds ●n ●●s: power, ● and had might over them, as Isidore saith lib. 15. The Isles that he called Eola● be nine, and have that name of him, and he also called Vulcan●, for the fire burneth therein, as in mount Ethna, as he saith. And each of those islands hath his own name, the first is called Lippata, the second G●tha, of most high cliffs so called; the third is called Strogile, the fourth, De●● and so of other. ( * Addition Eola is a region of the Greeks in Asia, between jonja & s●odae, it is also a region containing seven ●●● between Italy and Cicilia Aeolian ● the daughter or niece of Aeolus, also a country near unto Hellespont, called sometime Mysia● Of Franconia. chap. 56. FRanconia is a province in Germania in Europa, & hath that name of men that dwelled therein, & were called Franci: the chief city thereof is called Herbipolis, & standeth on a great river that is called Mogun. That province hath in the East side. Th●●ing●●● Sancon, Me●guntia, a noble city in Germany called Nentz. in the South side the river D●t●●id●, & B●●●v●a in the west, the countries: Sutula & ●lsacia, & in the North the country of the Ryu. The chief ●●●y● thereof is M●g●●●tia, & standeth upon the Kind, ●● the river Mig●s cometh into the Kine. This Freeconia is a full good land & plenty of corn, of woods, and strong of Castles and Town, and full of people. Of Francia. chap. 57 FRaunce is called Francia and Gallia also, and hath first that name Francia, of men of Germania, that were called Franci, as Isidore saith: & hath the Kine and Germany in the East side, and in the North east side, the mountains Alps Po●●oni, & In the South the province of Narbon, & in the North west the British ocean, & in the North the Island of Britain. ●traudre was called Gallea bulgica, and has the name of city Belgis, as Isi. saith. li. ●● 15. This last of Fe●●ure is a ran● country, & plentiful of trees, of vines, of corn, and of fruits, & in noble by the affluence of Rivers and fountains, through the borders of which ●anderun side most noble rivers; that is to wit●e Roden, and athens, as Isidore saith lib. ●5. Therein be noble charms & stones both to build & to ●eate 〈…〉 uses upon, & speriti 〈…〉 special 〈…〉 stories, & ●●●ely in the grown about Parts, that is most passing namely by 〈…〉 faite & ●● called Gip●●●, the me of that Counti●● is call Plasstre in their l●●●g●●●e, for the grown is glass & bright, & ●● the mineral virtue turneth into st●●●●h● b●●ist ●●●ed ●●● water and ●●● into ●●ments and to thereof is made ●d●●●res & vaults, walls, and divers pavements: and such cement laid in work, waxeth hard anon again as it were stone, and in France be many noble & famous cities, but among all Paris beareth the price, Paris called sometime Lutecia. for as sometime the city of Athens, mother of liberal arts & of letters, nourisher of Philosophers, & well of all sciences, made it solemn in science & in conditions among Greeks, so doth Paris in this time; not only France but also all the other deal of Europa. For as mother of wisdom, she receiveth all the cometh out of every country of the world; & helpeth them in all that they need, & ruleth all peaceably and as a servant of truth, The good report of France in times past, and the evil demenor, by murder of late years agreed not well together. she showeth herself debtie to wise man & unwise: this city is full good & mighty of riches, it rejoiceth in penee● there is good air of rivers according to Philosophers, that be fair fields, medes ●emditalhs to refresh & comfort the eyen of them that he weary in study, there be covenable streets & houses, namely for studiers. And nevertheless the city is sufficient toxiteius & to s●ld all other that come thereto. And puffeth all other cities in these things, & in such other like. Of Flandera. chap. 58. Flanders is a province of Gallia belgica, by the eliffes of the ocean, & hath Germania in the east side, and the Island of Britain in the North and the French sea in the West, & in the South the part of France that is called Gallia Se●●onensis, and Burgoine. Though this province be little in space, yet it is wealth of many special things and ●●● For this lands is plenteous, and full of pastures of eatiell and of beasts lynyall and r of the best towns, haneris of the sea; and of famous rivers, and well nigh all about is moisted with Scaldeli. The 〈…〉 thereof be seemly: and fair of ●dy & strong, and they get many children. And they be rich of all 〈…〉 ●● chaften, and generally says and ser●●●lye of face, mild of will and fair of speech, sad of beering, honest of clothing, peaceable to their own neighbours, true and trusty to strangers, passing withyr● in Wool craft, by their carftie working, a great part of the world is succoured and helped in woollen clotheses. For of the principal Wool, which they have out of England, with their subtle craft be made many noble clotheses, and be sent by sea and also by land into many diverse Countries. And the land is plain, and beareth good corn. In many places thereof grow many trees, but not many woods. There be in some places marrises and moors, in which they dig turfs and make fire thereof in steed of wood, often times thereof is made hot fire and strong, and more effectual then of wood, but that fire is less profitable touching the ashes, and heavy savour and smell. Of the Province Fenicia. Chap. 59 FEnix is a province, & hath that name at Fenice the brother of Cathini. For Fenix was put out of Glebis The bis in Egypt, & driven into Sir●●, & reigned in Sidon, and called the land after his own name Fenicia. It is the land wherein Tirus is, against the which spoke Esay, as Isid. saith li. 15. & 9 This land hath Arablam in the East side, and the read Sea in the South, & the Sea of middle earth in the West, and mount Lebanian in the North. And so this land is best in trees, chief in corn & fruit, with most plenty of ●●●ke, of Olle, and of bonny: In this land be 〈…〉 the mou●●● fields moisted with wells, and other Gaters. In those most italies be ●● into ●● of divers ●ine. ( * Addition. Phoenicia, or Phoenicia, a region in Syria near to India:) Of Phrigia. chap. 60. FRigia is a province of the less Asia, and hath that name of Frigra the daughter of Europa. This Country is nigh to Ga●●● in the North side; and Liddonia in the South: & femeth in some part to Liddia in the East side: & endeth at Hellespont ●● in the North, as Isidore saith, libro. 15. There be two lands, and either is called Frigia ●● the thore Frigia hath there in Smirinam, & Hillium is in the less. The river Hernicis departeth Licaonia and Phrigia as he saith. And Phrigiacis called Dardanica, and hath that name of Dardanus, he came out of Greece with his brother Dracius, and warn Phrigia, and reigned therein, and called the land Dardanica by his own name: and Dracius occupied Drachiam. ( * Addition. Phrigia, a Realm in Asia the less, having on the East, Cappadoria: on the South. Lycaonia: on the West, Troas● on the North, Galatia, Dardanus the name of a Prince, reigning in that part of Phrigia, where Trota stedde, which was of him called Dardania.) ¶ Of Frista. chap. 61. FRista is a Province in the lower parts of germany, and stretcheth full long upon the Clyffe of Ocean, and beginneth from the end of the Kine, and endeth at the Danish Sea. The men of Germany, call men of this land, Frisones, & between them and the Germans is great difference in clothing, and in manner.: For well-nigh all men be shorn round, and the more noble they be, the more worship they accounted to be shorrse the more nigh. And the men are high of body, strong of virtue; statue and flerce of heart, and swift, and nimble of body, and they use iron spears in stéeds of arrows. The lans is plain with much lose, and pastures, and with grass & herbs, and without trees and wood, and they make fire of ●●rwes full of glow, and of the ●ou●ge or Deni and Kine dried and burned. The mind free, and not subject so Lordship of other Nations, & put them in peril of death ceruse of ●r●● duttie, and they had rather dye, than be under the 〈…〉. Therefore they for sa●e dignity of ●●● end suffer short ●●● and to be greater among them; under the Liti● of ●●ig●●g●● 〈…〉 but they●● subject to judges that the 〈…〉 house of themselves from year so year which 〈…〉 be Communnitie among them. They love 〈…〉 tie, and punish all the unchaste, right grievously: and they keep their Children chaste, unto the time that they are of full age, and so when they be béedded, they got manly children and strong. ( * Addition. Frisijs, People of Holland, whereof the Country is called Friesland.) ¶ Of Insulis Fortunatis. ca 62. THe fortunate Islands stand in the Ocean, afore the left side of Mauritania, and be full nigh to the West. And be departed a sunder with the sea, as Isidore saith, lib. 15. And be called the Islands of Fortune, for plenty of all manner of good and namely of Corn & of fruits. And for noble ground and plenteous, the error of Nations & makings of Poets deemed, that these islands were Paradise, as Isidore saith libro. 15. and Plinius saith the same li. ●. ca 53. And he saith that there grow trees of T●lt foot. Therein to plenty of apples, and multitude of Birds, and much honey & milk, and namely in the isle that is called Caprana, which hath that name of Goats and of Wethers, for full many be therein. There be wonderful strong hounds, and namely in the isle that is called Canaria, the which hath that name of the huge number of great mighty hounds. ( * Addition. Fortunatae Insulae, the fortunate Isles which wet in the great Ocean sea, & of Pliny are heeried to be & of Solinus ●● of Ptholome a which he calleth also, the Isles of the Gods: for the wholesomeness of the air, & winds blowing ther. Also the plenty of good fruits; & fertility of the grow. It is thought of soon men, to be those Isles, which are now called Canaria, distant from spain toward the west. 12 do. miles, after the account of Petrus Martyr. Of these Isles are found to be 7. in number. First about the year of our Lord 405. a French more called Betimlio●, ●● the commandment of Katherine, then Dulicite of Castle, found two of them, and called the one Launcelor, and the other, Fa●●e V●n●●u. South after, one 〈…〉 in this He 〈…〉 & his wife found other two, & called the 〈…〉 Forream, & the other Gomera. After that the great Canaria was found, by ●●●fus de V●ris, & Michael de Moxico Last of all, by commandment of Fernando; & Elizabeth, late king & Queen of Spain, Teneriph and Palma, were found by Alphonsus Lugo, so that now all the seven Isles, be under the Dominion of the King of Spain. Notwithstanding, some suppose, that these be not the Isles, which were called Fortunatae, but rather those, more south, called now of the Portugals, Insulae capitis viridis. D. Cooper.) Of Galilea. chap. 63. GAlilea is a country in Palestina, and hath that name, for that the men thereof: he more white than men of other countries of Palestina: and Galilea is double, the over and the neither, and they join togethers, and stretcheth unto Syria, and so the Province of Ferus. In either is ground: very apt is be are corn and fruit. There is plenty of dines, and of olives and of water, for in some part thereof, the river jordane runneth thereby. There be most noble lakes, profitable and healthful, and be there called seas for hugeness and multitude of Fishes. And (as Isidore saith) there is the lake that is called Lacus Tiberiadis, and hath that name of a iowne that so is called, and is more wholesome than all the other, and more effectual to health and preservation of bodies. And containeth ten, forlongs, Look before in the Lake Tiberiades and in Lacus Genesar 〈…〉 ●ractatu de A●●● & stag●●●t●. Addition Galilea, a country which reacheth on Synas Arabia, & A●●yps. Of Galatia. chap. 64. GAlatia is a Country in Europe, and hath that name of French men that dwelled therein and were called Galls as Isidore, sayeth, libro. ●●●. & ●●. The King of Bithynia, called the Galen to help him and he had the victory, and departed, the kingdom with them, and the Galls were afterward 〈…〉 & with the Greeks, and were called Gallograth but now they have name of the old Galls, and he called Galli. This land is full ●ide and large, and most plenteous, and containeth a great deal of Europe, and is now called Kufenea of many men. ( * Addition. Gallatia, or Gallogrecia a Country in the less Asia, is joining to Phrigia and Lydia) Of Gallitia. chap. 65. GAllitia is a Province in Spain, and hath that name of whiteness of: the men that devil therein, for they be more white, than men of other Countries of Spain, as it is said. This land beareth well corn and fruit, and is nigh to the Ocean, there is plenty of much good & cattle. The men say, that they come of the Greeks: and so they be strong in kind wit, as Isidore sayeth libro. 9 For after the battle of Troy, many of the Greeks, came into Gallitia, and abode there. ¶ Of Gallia. chap. 66. GAllia is a Province of Europe, between the mountains Alps P●nnine, and the British Ocean, and hath that name of old time of whiteness of men: for Gallia Greek, and is said, milk. Therefore Sibyl called them Galls, that is to say, white: and she said, that milk necks should be wreathed in gold: for by diversity of heaven, face and colour of men, appear the divers qualities of their stomachs and bodies, Rome gendereth beuis●men, Gréece light, Africa ●nylesalt, and France, kindles ●er●e men, and sharp of 〈…〉 Isidore sayeth lib. 9 This land hath germany in the East side: Spain in the West, Italy in the South, and 〈…〉 in the North, at the British Ocean, as, Isid. saith. Sometime this land was divided in three ports that was called Tog●●●, Celtica and Belgica: but now French man devil in these Provinces and, of them the doubt hath that name, and is called F●●●: 〈…〉 is Litters. 〈…〉 and of Francia. ( * Addition Gallia at noble Region, set between S●●● 〈…〉 the bordereth on the mountains Alps. That which joineth to Germany, was called Belgica, and was contained between the rivers Scaled and sequana, or Seyne. That part which marcheth to the mountains, was called Celtica, or Lugdunensis, and was contained between the rivers Seyne and Garumna, or Geronde. That which bordereth on Spain, called Aquitania, was bounded with the mountains Pyrenaei, Caesar boundeth the part called Celtica, with the rivers Rhine and Gerond. Agtippa describeth Gallia between the river Rhine, the mountains Pyrenei, the Ocean sea, and the mountains Gebenna, and jura. Moreover, that which is now called Lombardy, was called Gallia Cisalpina.) ¶ Of Cadiz. chap. 67. GAdes is an Island in the end of Spain, and departeth Africa from Europe, wherein Hercules set wonderful and noble Pillars, in token of conquest. And thence cometh springing of the Sea Tirrenum, out of the wells of the Ocean, and is departed from the next land six score paces. The Tires came from the read sea and occupied this Island, and called it Cadiz in their language, that is to understand, separated; for that Cadiz is compassed with the Sea about. Therein groweth a tree that is like to Palm, the gum thereof like glass, maketh a precious stone, that is called Ceramina, as Isid. saith li. 15. And this land maketh many countries of the world, rich of fruit and spicery, and namely Countries of the west. ( * Addition. Gades, two Isles in the further part of Spain beyond Granate, which in worthiness of men before time have excelled. For at one time, there were in Rome 500 men of this Country Citizens of the order and state of Gentlemen. In the less of those two islands, it is reported that grass is so battling, as the milk of the beasts doth cast no whey, nor can have any cheese made of it, unless it be mixed with much water. It is written moreover, that unless the beasts there feeding, be often let blood, they will within thirty days be stiffeled and dye with fat. Which fertility may seem to give occasion of the Fuble of Gerion's beasts, that Hercules drove away. ¶ Of Grecia. chap. 68 GRecia hath that name of Grecus, & King that dwelled therein; and gave thereto his own name, as Isido. saith, lib. 15. The Provinces thereof he eight, Dalmatia in the West, then is Epyrus, after Helladas, than Thessalia, after that Macedonia, and after Achaia: & twain in the sea, creta and cyclades, and is a Country most wide and large, and hath many other names, and is full plentiful of riches both of the sea, and of land, & is Lady of many Kingdoms, nourisher of chivalry, mother of Philosophy, finder and mistress of all good sciences. In old time, men thereof, were the best warriors, and endued ●●●th gifts of wit and of wisdom: they were fair & most eloquent speakers, subject to latre, mild to strangers, peaceable and easy to men of that land, and were wroth and high hearted to men that would do wrong to their neighbours, and would not suffer it, but withstood such wrongs, with all their might, as Varro telleth, in libr. de laudibua Grecorum. ( * Addition. Grecia, (the fountain of prowess and doctrine, and nurse of eloquence) a great and famous Country, containing these noble Regions, Epyrus, Acarnania, Aetolia, Phocis, Locris, Achais, Messenia, Laconia, Argos, Megaris, Attica, Boetia, Doris, Phthiotia, Thessalia, Magnesia, Macedonia, and Thracia. All the which of late years, were under the yoke of Christ's religion, and now alas, to the great discomfort of all perfect christian men, are under the most cruel subjection and servitude of the great tyrant the Turk, & become barbarous, living in the beastly superstitions, of the false Prophet Mahomet.) Addition. GEre I have thought good for the better understanding of the christian reader, Addition to note what Mahomet was, which the great Turk so highly extolleth. Machumet was first a poor man, & a buyer and seller of Camels. Afterward he fell acquainted with an Heretic Monk, called Sergius, by whose means he declared himself to be a Prophet, & took upon him as well to reform the old Law, as the new. He won great Realms, and at the age of forty years died (as some suppose) of the falling sickness, which he long time did dissemble feigning, that the Angel Gabriel, was sent to him in message, whose brightness he might not sustain. Mahomete or Machumet, had to his father, one Abdalla, by stock an Ancestry, a Persian or Arabian borne, and had to his mother Emma a jew, & was borne in jesrab, on a monday, being the 12. day of the month Rabe, about the year of our Lord 597. or .621. his father died a little before his birth. His genealogy is revolved with monstrous and blasphemous sables, unto the time of Seth and Adam, he was borne without any doloust or pain felt by his mother: and when he was circumcised, he was merry and laughing, but whether this is to be believed, judge you. At the very hour and time of his death, the Idols fell down by themselves, & Lucifer was taken of Angels, and drowned in the deep Sea Alcazum, from whence after forty days, being escaped, calling together a counsel of Devils, he complained of the destruction of his kingdom, beside many other frivolous and lying wonders. As touhing his education, that the Birds and Winds did strine for his bringing up, and that he was committed to one Halima: and that an Ass, inclining herself down said of Mahomet, Hic est sigillum Prophetarum, also how three men drew out his bowels, and cleansed the devils portion, out of his heart, etc. Mahomet could neither read nor writ, as he himself testifieth, In Alcarono Azoara .17. being utterly unskilful and unlearned in his youth. He had a great ioulte head, a face mixed with white and read, a long beard, and he was swift, and of very nimble feet. He had a quick, subtle and crafty wit: and learned all manner of sects. Simoneta li. 4. cap. 36. Sergius the Bestorian Heretic coming to Mecha, instructed him, worshipping Idols with his error, and delivered unto him, certain rules out of the old and new Testament. Mahomet married one Eadiga, a rich widow, whom he alured to love him by Art Magieke, or witchery. And because he was often troubled with the falling evil, he made his wife believe, that so often as he fell, the brightness of the Angel Gabriel was the cause, whose presence his bodily force, could not abide. Of his function, of his works, of his doctrine, of his prophecies of his conflicts, of his filthy lusts, and of his death: read the book tituled, The Poor man's Library, set forth by Master William Alley, Bishop of Exeter .1560. Of Gethulia. cap. 69. GEthulia, is a province of Africa, and hath that name of Greeks, the which descended either of the Greeks, or else of those men that remained of the Nation of the Goths, as Isidore sayeth, lib. 9 They gathered a great host, and sailed into the parts of Libya, and those there their place, and be there to this day, and for they come of Greeks, by derivation of name, they be called Getuli. And therefore is an opinion among the Greeks, that that Nation is near of kin unto them, as Isidore saith lib. 9 Beside these men, devil Gelones, people, that stretch from the South to the Hesperie Ocean, which men go about and stray in Desert. This name Gelon came of an Island Gaulon, that is beside Aethiopia, where no Serpent is bred, nor may live therein, as he sayeth. Also in the end of Africa, be as it were bestial men that be called Garamantes, and have that name of Garamant the King, the son of Apollo. He builded there a Town, and called it Garama, by his own name. Plynius speaketh of them and saith, that they be verily departed, and far from company of mankind. ( * Addition. Getae, a People which some suppose to be those, which are in Norway and Gothia. Some say that they be more in the North-east in Scythia, pertaining to Europe: some think that it is the People of the countries Valachia, and Transylu●●ia.) ¶ Of Gorgones. Cap. 70. GOrgones be Isles of Ocean, afore the forland that is called Vesperaserus. Therein dwelled women that were called Gorgones Feminine, and they are said Alith●● Veloci, in English swift, for roughness and sharpness of body, etc. and of them the Glandes' had the name, as Isid. saith li. 15. ( * Addition. Gorgones, monstrous women, which were vanquished by Perseus, a noble Knight, which delivered a fair Lady, called Andromada from a Whale, and also slew Medusa, which turned men into stones: whether by her pride, her hairs were turned to Adders, or by lecherous lust she brought all her lovers to a shamelosse forgetfulness, for that Serpents signifieth pride, and lechery, shameless hardiness.) ¶ Of Gothia. cap. 71. GOthia is a Province of the neither Scythia in Europe, and hath that name as men suppose of Magog the son of jophet, as Isidore saith libro. 9 And so he saith, that those old Nations were called both Gethas and Gotos, and were sometime most strong men and huge of body, & used most dreadful manner of armour and wepous. And men deem, that children that came of them occupied the most part of Europe and of Asia: For their children be Danes & many other Nations in the West. Getuli in Africa, and Amazons in Asia, came of the Children of the Goths, as he saith li. 9 & 15. And this land is yet full wide, and hath in the North side, Norway, & Denmark, and is compassed with the sea Ocean in the other sides. To this Country belongeth an Island that is called Gothlandia, and is called the Island of Goths: for Goths dwelled there sometime. The Island beaceth well Corn, therein is much Pasture, and fish, and occupied in many manner merchandises and chaffer: for many manners skins and plenty of money other merchandise and chaffe● are brought out of divers lands and Countrayes in Ships to that Island. And be ●dde thence by Ocean into germany, France, Britain, and Spain. ( * Addition. Gothi, and Gotthi, an isle by Denmark, called Gutland, not far from Norway, from whence the people first came, unto whom resorted a great multitude of other people, as well out of the Countries now called Prussia, Livonia, Russia, and Tartary, as divers other parts called Scythia, and making sundry Kings, did deporulate and bring in subjection, the more part of Europe, and finally destroyed Rome, and inhabited the part of Italy, now called, lombardy, and likewise subdued the Realms of Castille, and Arragon.) ¶ Of Gnydo. chap. 72. GNidum is a Country in an Island against Asia, between Syria & Italia, toward Pamphiliam and Ciliclam, lying against Creta, as it is said in the Gloze super Acta Aposto. 27. Gnydus, a City in Licia. Addition ¶ Of India. chap. 73. INde is a Country in East Asia, and hath that name of the River Indus, and is closed therewith in the West. This Country stretcheth from the South side into the East, and out of the North unto the Mount Caucasus. Therein are many manner of men●, and Towns, and also the Island Trabo, fult of precious stones, and Elephauts. Therein be also the islands Grisa, and Arge, that are plenteous and rich of gold and of silver, and also profitable in trees that never lose their leaves. And in Indie be most noble rivers, Ganges, Indus, and Hippanes, that adorn the Countries of Ind. Also Ind is most wholesome in Western wind, and beareth corn twice a year. Therein be men of died colour, and great Elephants, and Unicorns, and Popinjays, and Hebeous a tree, that so is called, cinnamon, Pepper, and a reed that smelleth full ●●●éete. It sendeth out thereof precious stones, Berillus, Chrisoprassus, Carbuncles, Adamantes, Margarites, and Unions, that great Ladies so fervently desire. There be hills of gold, and it is impossible to come thereto for dragons and Griphous', and for many manner of men wonderfully shapen, as Isido. saith: and all these foresaid words be his, libro decimo quinto. Also among all Countries and lands of the world, Ind is greatest, most rich, most mighty, & most full of people. Therefore Plinius. li. 6. ca 19 telleth wonders of the might & multitude of the Indes. And he saith, that in Ind be many kings, and some of them hath under him four hundred thousand men of arms, and some six hundred Cuneos of horsemen, and 9 thousand Elephants, that take wages every day, and so the land is most full of riches. And some one hath sixty thousand foot men, and a thousand horse men, and seven hundred Elephants, & alway these men be arrayed to war and to battle, and so the land is strong, mighty & rich. And as it is said there, some of the Indies till the earth, and some use chivalry, and some use merchandise and lead out chaffer, The commonweal very well governed some rule and govern The comminte at best. And some be about the kings, and some be justices & domes men, some give them principally to Religions, and to learning of wit and of wisdom: and as among all Countries and lands Ind is the greatest & most rich: so among all lands, Ind is most wonderful. For as Plinius saith li. 7. chap. 3. Ind aboundeth in wonders, by a long space toward Aethiopia. In Ind be many huge beasts bred, and more greater bounds, than in other lands. Also there be so high trees, that men may not shoot to the top with an arrow, as it is said, and that maketh the plenty & fatness of the earth, and temperateness of weather, of air, and of water. Fig trees spread there so broad, that many great companies of Knights may sit at meat under the shadow of one tree. Also, there are so great reeds and so long, that every piece between two knots, beareth sometime three men over the water. Also there be men of great stature, passing five Cubits of height, and they never spit, and have never head ache, nor tooth ache, nor sore eyen, nor they be not grieved with passing heat of the Sun, but rather made more hard and sad therewith. Also their Philosophers, that they call Gimnosophistae, stand in most hot gravel from the morning till even, and behold the Sun without blemishing of their eyen. Also there, in some mountains be men with the soles of the feet turned backward, and the foot also, with eight toes in one foot. Also there be some with hounds heads, and be clothed in skins of wild beasts, & they bark as hounds, and speak none otherwise: and they live by hunting and fowling, and they are armed with their nails and tooth, and be full many, above six score thousand, as he saith. Also among some nations of Ind, be women that bear never child but once, and the children were white haired, anon as they be borne. There be Satyrs and other men wonderfully shapen: of them it is spoken in the treatise of monstrous beasts. Also in the end of Ind, about the rising of Ganges be men without mouths, and they be clothed in moss, and in rough hairy things, which they gather of trees, and live commonly by odours & smell at the nosethrills. And they neither eat, neither drink but only smell odours of flowers and of wild appples, & live so, & they die anon in evil odor and smell: and other there be, that live full long, & seem aged never, but die as if were in middle age. Also some be door in youth, & black in age. Plini. rehearseth these wonders and many other more. Addition. Addition INdea, a great rich Country, called in English Indv, lying on the South part of the world, which as Ptholomeus writeth, is divided into two parts. The one is called Indie within the river of Ganges, which on the west is bounded with Aracosia and Gedrosia: on the East, hath the great river called Ganges: on the North with the hill called Imaus: on the South and West, with part of the Indian sea. The other part of Indie without Ganges, is bounded on the west with the said river Ganges: on the North, with part of Scythia and Setica: on the East with the Region called Sinaruni: on the South with the Indian sea. Nearchus, great Alexander's Admiral, affirmed (as A●●anus writeth) that it was four months' journey by the plains of Indie, Megasthenes saite, that the breadth of Indie, from the East to the west, containeth 16000 furlongs, which is 2102. miles. The length from the North to the South 22000 furlongs, which is 2850. miles. Caesias affirmeth it to be as much as the residue of Asia: but Onesicritus which wrote the acts of Alexander, denieth it to be the third part of Asia. There are always two Summers, and fruits and grain twice gathered. The winds be always temperate, the beasts and Fowls much greater, than in other Countries, and of more divers kinds. The names of the Countries and Cities there, be now otherwise, than they were in the time of the ancient Writers. They which be now known, shall be declared in their places, with the mountants and rivers which are great above all other. ( * Addition. Of the three principal rivers in Indie, Ganges, Indus, and Hyphasis: Ganges, a great River that divideth Indi, called in holy Scripture Phil●●. one of the four rivers which come forth of Paradise. josephus doth interpert if Inundation The breadth thereof (as Soho●s writeth) is in the narrowest place eight miles, in the brodest, twenty miles. Ananus writeth, that where it is narrowest, it is in breadth one hundred furlongs, which is eight miles. In many places, it spreadeth so wide, that where the gerunde is most plain, nor any high place appeareth, no man may discern any thing of the other side: in the shallowest place, it is an hundred foot deep. There runneth into it, seventeen great Rivers, every one of them able to bear a ship. In this River of Ganges is an isle, and therein a great City, called Palibetia, the Country is called Phrasia, the king whereof as Plyme writeth lib. 6. cap. 19 hath always in wages 600000. footmen, 30000. horsemen, and 9000. Elephants.) ( * Addition. Indus is a notable River, that cometh from the great Mountain Taurus, and incleaseth Indie on the West, and runneth into the Indian sea. Into this River runneth nineteen great and famous Rivers, the lest of them is more, than the great River of Donowe. Where he is broadest, Strabo sayeth, that they which do writ most moderately of Indus, do affirm, that he is in breadth fifty furlongs, which is twelve miles and a half. The water thereof causeth great fertility, when it overfloweth, and thereof many sundry pleasant and wholesome fruits, do spring without labour.) ( * Addition Hypasis, or as some do writ, Hypanis, Arianus calleth it Hyphasis, a great River, which runneth out of the mountains of Scythia into Indie, and cometh into the famous river of Ganges, and is in breadth seven furlongs, as Diodorus writeth, libro. 17. The stream thereof is so swift, that no man may pass ever it, by the space of five days sailing. The water is fresh: after that it cometh within four days sailing of the sea, it is wonderful bitter, by reason of a bitter Fountain, which runneth into it. At this River, the great Alexander finished his journey, and went no farther into Indie, but did there set up twelve Altars of Stone, every of them fifty Cubits in greatness. D. Cooper. ¶ Of Hyrcania. chap. 74. HIrcania, is a Province in Asia, under the mount Caucasus, and is a lull wide country: and there be many men of divers Nations and tongues, as Isidore saith lib. 15. Also Orosius saith, that the land stretcheth from the mount Caucasus unto Scythia. Therein are forty four Nations, that pass right far and wide for plenty of the land. Some of them till land, and some live by hunting, and some be cruel and bestial, and wonderfully shapen, and live by man's flesh and drink man's blood, as Isidore sayeth libro. 15. And he sayeth there, that Hyrcania hath the name of a Wood, that is called Irrana, and lieth toward Scythia, and the Sea Caspium is in the East side, and the more Armenia in the South, and Albania in the North, and Hiberia in the West. And it is sharp of woods, with plenty of many great wild beasts, Parts, Tigers, and Panters. There breedeth birds that are called Hircanic, their feathers shine by night, and such birds are found in Germany, as Isidore sayeth. In the time of Machabeus john Hircanus, the son of Simon the chief Priest, overcame the men of this Hyrcania. And the said john was called Hircanus because he overcame that Country, as the master sayeth in his history, in the beginning of the story of the Gospel: and Hierome saith the same. ( * Addition. Hyrcania, a Country in Asia, Hyrcanum mare, the Sea now called, Marc Abacuk, or Mare de Sala.) ¶ Of Idumea. chap. 75. IDumea is a Country in Arabia, and hath that name of Edom, that was Esau Isaac's son: for Esau Isaac's son was called so. Also Esau's children that was also called Edom, did expulse, and put out the Amorreis, and dwelled in that land, and called it Idumea afterward. Idumea is to understand, the land of Edom's children. And Idumea and Palestina, are departed by certain Deserts. The bordets of Idumea strettheth unto the Read sea, and this land is strong, and full of mountains, and is situate under strong heat of the Sun: therefore people of that Country, make them houses and caves under the earth, to héepe them from strong heat of the Sun, as the Gloze sayeth super Abdiam. ( * Addition. Idumea, a Region in Syria, joining to Egypt, and bordering upon Palestine. Of judea. chap. 76. IVry is a Country in Palestina, and hath that name of judas jacobs' son. Men of his lineage, were Kings therein. This land was first called Canaan, & had that name of Cham's son: or else of ten Nations of Chananeis, the which being expulsed & put out, the jews possessed that land. The length thereof beginneth at the street Arpha, and stretcheth unto the street juliatem, whereas is the common dwelling of jews and of Tires. The breadth thereof stretcheth from mount Libanus, to the side of Tiberiades: & in the middle of this judea, is the City of jerusalem, as it were the nanell of all the Country and land, and is rich of divers riches, and beareth well corn and fruit: and is only endowed with waters and riches of Baume. Therein be many trees, Cedars, palms, Cypress, and other noble trees. Therein be many vines and vineyards, Pomegranardes' and olives. The land is rich of milk and of honey, therefore, by the grace of Elements, the jews suppose that this land was promised to their forefathers, and that it flowed milk and honey, for it was promised to them by aprerogative of name, as Isi. sayeth libro 15. cap. 4. Plinius speaketh of this land & saith, that judea is a part of Syria, & stretcheth far and wide, and is next to Egypt and Arabia, and the countries therein be departed with sharp mountains, & the River jordan runneth there, and departeth Galilee from other Countries of judea. In judea is jerusalem, and is the most noble City of all the Cities of the East, and in judea be hot wells, and healthful. Also in the end thereof is the dead sea, that is called, Latus Asphaltes', and is so called, for it breedeth nothing that hath life: but therein is glue, and nothing liveth therein: if any thing alive be thrown therein, it swimmeth above, and this dead Sea, swalloweth the river of jordane, and spilleth good water meddled with water of pestilence. ( Addition. judea, a Country in Asia, which hath on the West, Mare Cyprium, on the North, Phoenitia, and Syria: on the East, Arabia: on the South, the Land of Egypt. It received the name of judas the son of jacob, the Patriarch, where before it was called Chananaea, of Chananaeus the fourth son of Cham. Of the miserable estate of these people, remaining a common example unto all nations of the world, to beware (that they likewise give not over themselves, to open resisting of the truth of jesus Christ, against the Majesty of God, jest they come likewise to be dispersed, and made a scattering generation) which for their common contempt of Christ, as vagabonds, driven forth of every Christian Kingdom. judei, not only the people of judea: but also they be so called, which do observe their superstition. They were expelled out of the Realm of England, in the time of King Richard the first, for their cruelty in slaying of Christian Children: like as they have been out of France, and Spain, and now of late out of Portugal.) ( * Addition. In jury is God known, his name is great in Israel. At Salem is his tabernacle: and his dwelling in Zion. Psal. 76. jury the land of promise wherein Christ was borne. Israel are the faithful congregation. Salen is jerusalem. Zion the place of David, on mount Zion ● above jerusalem and in jerusalem was the holy temple. Of Iberia. chap. 77. IBeria is a Country in Asia, and nigh the sea that is called Pontus, & joineth to Armenia. In this land grow herbs, that be good for Dyer's, as Isidore saith lib. 15. ( * Addition. Iberia the ancient name of Spain, also another Country nigh to Armenia, it is of some written with H. Of Italy. chap. 78. ITaly is a great Country in Europa, and sometime Greeks dwelled therein, and was therefore called the great Grecia, as Isidore saith, lib. 15. And after that land was called Saturnia, and had that name of Saturnus the King. For when Saturnus was put out of his place by jupiter, he hid himself there. And this land was called Italia at last, and had that name of Italus King of Cicile, that reigned therein. The length thereof is more than the breadth, and stretcheth out of the North north West, to the East North east, and is closed in the South with the sea Terrenum, and in the North with the sea Adriaticum, and endeth in the West at great mountains called Alps. This land is most fairest in all things, most kind ground to bear plenty of food: therein be noble waters and lakes, as Benenatum, Auernum, and Lucrinum, and many other Rivers, as Eridamis, or Padus, Tiberis, Herianus, and other such. Therein breed precious stones, that is to wit, Ligurium, Gagates, Pearls, and Coral. Also there are bread Boa, the serpent, and Linx the wild beast, and many other singular kinds of Birds. Also this Country is called Hesperia, and hath that name of a star that is called Hesperus, as Spain is called. For Greeks sailing into Italaye and into Spain, take heed of that star. But Spain is called the last Hesperia, for Spain is in the last place under the West. Huc usque Isidorus, libro. 15. Among all the West countries and lands of Europe, italy beareth the price. Therein are noble Islands, and solemn havens of the sea, and those Provinces be full of riches, and Cities most full of people, & most strong walls and Ditches, with other array of war, with plenty of gold and of silver. Lib. 2. Plinius saith, that therein be twelve famous and most mighty particular Countries, besides the islands, of whom he treateth largely. And this land is closed all about in the East, North, & West, with full high mountains called Alps, out of which Mountains, spring noble rivers, the Rind and Danubius, which run by Germany, and Rodanus and Secana, and many other, that run by France, that moisten the Countries all about, and namely, the parts of France, that be called, Gallia Lugduniensis, and Gallia Narbonensis, and Gallia Belgica. ( Addition. Italia, a noble Country, which is environed on the West, with the mountains Alps: on the North, with the Sea Adriaticum: on the East and the South, with the Sea Mediterraneum, and Fretum Siculum. It also containeth these Regions. Liguria, Ethruria, Vmbria, Flammia, Larlum, Apiutium, Campania, Apulia, Venetia, Picenum, Gallia cisalpina, called Lombardy. The length thereof (after Plynie) is 1020. miles: the breadth in some places between the two seas four hundred and ten miles. It was sometime named, Magna Grecia, because it was inhabited with Greeks, as Mirsilius writeth. Solinus resembleth the figure thereof to an Oaken leaf, extending more in length, than in breadth, toward the end being divided, as it were into two horns, whereof the one lieth toward the Sea jonicum: the other looketh to to the narrow Sicily, called Fretum Siculum. In the narrowest place, it passeth not in breadthe, twenty miles. Italica, a City in Italy, which by another name, is called Confinium. There is another in Spain, where Silive Italicus was borne.) ¶ Of Hispania, chap. 79. THe country of Spain, was first called Hiberia, and had that name of the river Hiberus, and was afterward called Hispania, and had that name of the River Hispalus, (as it it said). And this land was called Hispera, and had that name in old time of the West evening star. And this land is between Africa and Europa, and is closed in the North side with the mountains Pyreneis, and is closed with the Sea all about in the other sides, and the air there is very healthy, there is abundance of all corn and fruit, & most rich of precious stones and of metal. Most noble Rivers run through this land, as Betis, Minius, Hiberus, Tagus, and Pactolus, that draweth gold. Therein be six Provinces, as Terraconis, Cartaginensis, Lusitania, Gallicia, and Betica: and in the other side of the arm of the sea in the country of Africa Trangitania. And there be two Spain's, the hither and the farther. Huc. usque Isido. li. 15. Orosius saith, that Spain is as it were a three corner to the roundness of lands: for it is beclipped nigh all about with the sea Ocean and Tirreni, and is wellnear made an Island: the next corner thereof is Eastward, and in the right side thereof is the Province of Guyan, and in the left side it is strained in with the Sea Balearicum: and nigheth the borders of Narbon. The second corner thereof, is toward the North Northwest, where is Bernagicia, a City of Gallia, & reareth toward the sight of Britain. The third corner thereof is toward the islands Gades afore mount Athlant, that is in Africa, in the other side of an arm of the Ocean. Huc. usque Orosius. Also Plinius praiseth Spain in many things, and namely in metal, and sayeth, that nigh in all Spain is plenty of gold and silver, of brass, copper, and iron, of tin and lead, both white and black. Therein be men and Nations great warriors, and strong. It is said, that some of them descended of the Greeks, and it is said also, that some of them were descended, & were successors of the Wysigothes, the same saith Isido. For therein be many special provinces, that we know, and there is Galitia. Men of that country tell, that they came of the Greeks as Isidore saith lib. 9 There in is Asturis, and hath that name, for it is closed all about with mountains afore the river Asturius, and there is Celtiberia, and hath that name of Gallis Gelcicis, that bwelled upon the River Hiberius. (* Hispania, a Country in the West part of Europe, called Spain, sometime called Iberia, and Hesperia. It is muyroned on the South part, with the Sea Mare Meditaraneum, which divideth Europe from Africa: on the North part, with the Sea, Mare Cantabricum: on the west, with the great Ocean Sea: on the East with the Moun●ines Pyrenael, and the part of the Realm of France, called Aquitania and Narbonensis. This Country is divided by Ptholome into three Regions: Bethica, wherein is Granado, Syvil, Cordubia, etc. Lucitania, wherein is Portugal, Galletia, etc. Tarrhaconensis, wherein is Castyle, Lions, and Arragon. At this time it containeth slew Realms, Granado on the South part toward Africa, Portugal on the West, Gallecia and Biskaye on the North, Arragon on the East, Castille and Lions in the middle. Much of the West part, by reason of York's, Forests, and for lack of water, is not fertile, nor well inhabited. The North part by reason of much cold, is not plenteous. The South part is wonderful fruitful. It is in length, as Strabo writeth, 6000. furlongs, which is 850. miles: in breadth, 5000. furlongs, which is 625. miles. Plinius next unto Italy, extolleth it in fertility above all other Countries, in plenty of grain, wines, oil, silver, gold, and iron. Statius and Claudius do no less commend it. As touching for gold, and silver, Spain is beholding to the Indies, from whence cometh yearly an infinite mass of treasure: which if sloth and distrust, had not been pilate's of England in fin●os past, those Indies had served England and not Spain, for the most part, as more plainly appeareth in the book tituled, the Decade of the West and East Indies, and Andrew Thever. ¶ Of Hibernia. Cap. 80. IRelande is called Hibernia, * Addition. and is an Island of the Ocean in Europe, and is nigh to the land of Britain, and is more narrow and strait than Britain, but it is a more plenteous place. This Island stretcheth out of the South into the North, as Isidore saith libro. 15. The first parts thereof are toward the sea that is called Hyberum Cantabricum Occeanum. And also this Island hath that name Hibernia, of the sea that is called Hyberum Occeanum. In this land is much plenty of Corn fields, of wells and of rivers, of fairs meads and woods, of metal, and of precious stones: for there is gendered, a six cornered stone, that is to say, Iris, that maketh a Rain bow in the air, if it be set in the Sun. And also there is sound a stone that is called Gagates. And there is jet sound and white Margarites. And concerning the wholesome air, Ireland is a good temperate country. There is little or none passing heat or cold. There be wonderful lakes, ponds and wells, for there is a lake, in which if a staff, or a pole of tree be pight, and tarrieth long time therein, the part that is in the earth turneth into iron, & the part that is in the water, turneth into stone, and the part that is above the water, abideth still in his kind of tree. There is another lake, in which if that thou throwest rods of hasill, it turneth those rods into Ash, and again ward, if ye cast ash rods therein, they turn into hasill. Therein be places, in which dead Carrions never rot: hut abide there always uncorrupt. Also in Ireland is a little Island, in which men die not● but when they be overcome with age, they be borne out of that Island to dye without. * Although the land, be free from vermin, the men are not free from louse, which cometh of sluttish & filthy use. In Ireland is no Serpent, no Fragges, nor vencuious Spider, but all the land is so contrary to venomous beasts: that if the earth of that land be brought into another land, & sprung on the ground, it slayeth Serpenies and Toads. Also venomous beasts flieth Irish wool, skins and fells: and if serpents or Toads be brought into Ireland by shipping: they die anon. Many other wonders are in that land. Solinus speaketh of Ireland and saith, that Ireland is nigh as much as Britain, but the inhabitants thereof, be fierce, and lead an unhumaine life. There is no Adder seen except it be seldom. The people there use to harbour no guests; they be warriors, and * They are more civil now. drink men's blood that they slay, and wash first their faces therewith: right and unright they take for one. There be no Bees, for if men throw power or stones that is brought out of Ireland, into hives, the swarms forsake the honey combs. The Sea Hybernicum toward Britain, is full of waves, & unquiet, and is in all the year uneath able to sail in, except it be few days, it is an hundred and thirty thousand paces broad, etc. Huc usque Solinus, De Mirab. mundi. The Irish men live long, and be healthy of body: but strangers are molested with the flux, a deadly disease if they abide ther. Men of Ireland are singularly clothed, and unseemly arrayed, and scarcely fed, they be cruel of heart, fierte of cheer, angry of speech & sharp. Nevertheless they be free hearted and fair of speech, and goodly to their own Nation, & namely those men that devil in woods, marreyses, and mountains. These men are pleased with flesh, apples, and fruit for meat, and with milk for drink, and give them more to plays & to hunting, than to work and travel. Addition As concerning Ireland, read Policronicon lib. pri. cap. 32. ¶ Of Icana. chap. 81. ICaria is an Island, one of Ciriades in the West side, and the sea Icarium hath the name of this land Icaria, & this land is between Samum and Cinthonum, and is not able to devil in for high rocks and crags, and also for it is havenlesse in every side, and hath this name Icaria, of one Icarus of Creta that was drowned therein, as Isidore sayeth libro. 15. ( * Addition. Icaria, an isle in the Sea Icarium, which is also called Icarus. Icarus the son of Dedalus, who having wings, (made by Art) with his Father flew out of the isle of Crete, but when he flew higher than his Father commanded, the ware, wherewith the feathers of his wings were glued, melted with the heat of the Sun: and the feathers falling off, Icarus was constrained to fall into the sea, afterward called, Mare Icarium, Icarus is also the name of the father of the chaste Penelope, which was wife to Ulysses the Greek, and is also the name of a mountain in the Region of Athens: the isle Icarus, is called Ichthicusa.) ¶ Of an Island. chap. 82. AN Island is called Insula, and is a land compassed about with the sea, or with a river, or with a water, as it were set in the sea, as Isidore saith lib. 15. An Island is beaten all about with waves of waters, but it is not broke, nor destroyed with such beating, but by shoving and beating of water, and of waves on the sides of an Island, the carthie parts be driven and fastened together, and so an Island is made the more sadder and steadfast in the utter ●oes. The utter parts of islands be wasted, & undermined with beating of waters: but about the inner parts they join the faster together, because of wasting without. Also Islands be some time heyted with waves and floods of water, & be made more by bringing thereto of earth and of s●ime. islands be green and plenteous, by sucking in at holes of moisture of waters and of humours. Of Caria. chap. 83. CAria a region in Asia, This chapter is added having on the North side the great river Meander: on the west the great river Icarium: on the East Licia, & divers other countries: toward the South, the mountain Taurus. The people thereof called Cares, were good men of war, & therefore every where retained for soldiers, as Suizars, or Suttheners be now. (* Caunus a city in Caria, by the river Calbis, this city is very queasy and dangerous to devil in, both at other times of the year, & specially in summer; and Autumn, as well for the untemperats heat of the air, as for the great abundance of fruits. Therefore it is reported, that the situation is very unwholesome, and the air outrageous. When Stratonicus a pleasant musttion, and merry conceited man, beheld the inhabitants thereof so wan and ill coloured, he scoffed at them with this sentence of Homer, Tale quideni genus est hominum, quale est foliorum: The men and the leaves of this Country look very like: that is, both man and pale without linelye colour. For which scoff, when the people were much grieved, and bitterly railed at him, why (saith he) may I not justly call this a sickly and queasy City, where dead men walk: with which answer, he far more sharply nipped their deadly colours and wearish looks than he had done before. Of Carthage, chap. 84. CArthage is the name of a City and of a province of Africa in Hispania: and there be two Carthages, the more and less: and Dido made both, she went out of the Province of Fenir, and builded a city on the cliff of Africa, and called the city first Carcada in the language of Fenicia. And afterward the name was changed: and the city was called Cartago. This city when it was most famous, and not less renowned than Rome, Scipio with his Roman host destroyed and beat it to the ground: as Isidore saith liber. 16. And now the Romans have builded it again, as Isidore sayeth. And another Cartage is in Africa between Bisantium & Numidia, & joineth in the North to the Sea that is called Mare Siculum, and stretcheth in the South to the Country of Getules. The next part thereof beareth abundantly corn: and hath great plenty of Oil and of fruit, and is full of metal. In the farther part toward Nomidia is great plenty of beasts, Serpents, and great wild. Asses, that go about in desert; as Isidore saith. lib. 15. Also there be many Elephants and other beasts, as plinius also affirmeth liber. 5. cap. 5. (* Carthago) a famous City in Africa called Carthage, almost environed with the Sea: which City was in compass about the walls .360. furlongs; which are .45. Italian miles: whereof seven miles and an half ran in length on the ridge of an hill which went from sea to sea, where were set the stables of elephants, a very large place, almost in the middle of the City was a Castle or Tower called Byrs, on the top whereof stood Aelculapius Temple, (the son of Apollo and Cotonis, and was called the God of Physic; and honoured in the form of a Serpent) underneath were havens or Keys of the Castle, and a little round I'll called Cothon, standing as it were in a great pond, about which were set the houses, that serve for the navy of Carthage. This City continued wars with the Romans forty years, and had many excellent men of war, of whom Anibal was the most noble and famous. That City had in subjection, a great part of Africa, Scicile, the more part of Spain, and the Isles of the middle Sea. It was at last destroyed by Scipio, before the incarnation of Christ .144 years. The country where it stood is now called Thunyse.) Of Carinthia. chap. 85. CArinthia is a little Province of Germania in Europa, and hath Panonia in the East side, and italy in the West: and the River Denubius in the North: Dalmacia and Salmonia in the South. And is closed with mountains in the one side, and endeth at the Sea Adriaticum in another side. And this is a plenteous land in many places: and hath many wild beasts and tame. The men do great warriors and strong, and mightily strengthened with Castles and towns. The land is cold for high mountains be nigh thereto, there is often rain and Snowither about the mountains for coldness of Snow water, many have Botches under the thin, as it is said. There be many Bears, Bisoums, and other wonderful beasts and wild. Also there be glives, & men eat them, for though they seem to be a kind of Mice, yet they be eaten, to they flesh is both savoury and far. ( * Addition. Carinthia a Country by Oustrike, joining on the South to the mountains Alps and Italy, on the East and North to S●●na. The election of a new prince or governor there is very strange. Pius writeth in his cosmography, that in the town called Sanctiviti, is a great valley where in a meadow is set a stone of Marble, of a good height, whereupon ascendeth a husband man, unto whom that office by inheritance belongeth: on his right hand standeth a black Cow: on his left hand an ill favoured Mare. About him standeth a great multitude of Carls, common people. On the other side of the meadow cometh the Duke accompanied with his noble men; in their robes of estate. Before him goeth the Earl of Goritia, the great master of his house, between .12. Banners, bearing the Prince's standard: The other noble men follow with the Prince, clad like an husband man, with a sheep crook in his hand, as he were a shepherd: As soon as the Carl on the Marble stone perceiveth him coming, he asketh aloud in the Slavoine tongue: Who is this that cometh with so proud a gate. They that stand about answer: It is the Prince of this Country. Then saith he oftentimes: is he a righteous judge, seeking for the weal of the Country, a free man borne, and worthy to have honour: is he a true christian man, and defendie of Christ's faith: They all answer, yea, he is, and shall be: Then saith the Carle, by what right may be put me from this place: Then answereth the Earl of Goritia, thou shalt have for thy place .60 groafes, these two beasts (the Cow and the Mare) and the Prince's apparol, which he did late put off. Also thy family or kin shall be free, from all manner of tribute. Then the Carl giving the Prince a little blow on his cheek; bindeth him be a good judge, and coming down from the stone giveth him place, & so departeth taking with him the Cow and the Mare. Then the Prince goeth upon the stone, and holding a naked sword in his hand, shaking it, turneth to every part of the stone, promising equal judgement to all the people. Then is there brought to him cold water in a husband man's cap, which he drinketh, signifying that he condemneth drinking of Wine. Then goeth he to a Church thereby, where after he hath heard divine service, he putteth of his rustical raiment, and putteth on apparel of honour: And dining with his nobility sumptuously, he cometh often to the meadow, where he heareth matters, and ministereth justice: The Duke of this Country is as it were chief master of the Game to the imperial majesty.) Of Cathay. chap. 86. CAthay, a great region in the East part of the world, This chapter is added extending to the East Ocean sea: on the soath to that over India: and is also called Sivarum Regio; it is divided into nine Realms: all be under the great Cham. This Country is wonderful rich in gold and silk, abounding in grain, wines, & other things necessary for man's sustenance. The people for the more part honour: Christ as God, but they are not baptized: They are courteous and reasonable, & very cunning Artificers. As concerning further discourse of Cathai, or Cataia, read the book tituled, A discourse of a discovery for a new passage to Cataia, written by Sir Humphrey Gilbert, Knight Anno. 1576. wherein thou shalt find many learned and commendable notes. Of Corcica. chap. 69. COrcica is an Island, and hath that name of a certain Duke, and is .30 mile from Sardinia by the sea afore Italy: and is an Island with most plenty of pasture. And that is known by a Bull that often swam thither out of Liguria because of Pasture, & came again in noble point. For a woman that is called Corsa kept that bull and other beasts by the sea cliffs, and saw that Bull every day go from his fellows and swim into the sea: and came again in noble point & well fed. Then she would know what pasture the bull had found. And on a time when the bull went from the other beasts into the sea, she followed him in a Boat unto the Island, and came again, & told how plenteous the Island was. Then men sailed thither, and called the Island Corcica by the name of the woman that found the Island and was their guide & leader. The Island hath many corners, and forlandes, and beareth best lose and pasture. And therein is gendered a noble stone, which the Greeks call Bacem, as Isidore saith, li. 15. ( * Addition. Corsica an Isle in the middle Sea, between Gean, and the isle of Sardinia, called Cors: it is now under the City of Gean.) Of Lacedemonia. chap. 88 LAcedemonia is a province in Europa, in the ends of Gréece, beside Thracia, and hath another name and is called Spartania: The men of that country be called Lacedæmonians, and have that name Lacedæmonians of one of the sons of Sem: These Lacedaemon's went out and warred against the Messene's: and feared that the war should long endure, and they should be without offspring, and commanded that their maidens at home should take younlings that were left at home with them, & get and bring forth children. And the children that were got in that manner were called Spartani, of the shameless doing of their mothers, as Isid. saith li. 10. ( * Addition. Lacedaemon a noble City in Gréece, called also Sparta, in the region of Achaia. This Country is called Lacedemonie. Of Lectonia. chap. 89. LEctonia is a Province of Scythia: The men thereof be called Lectini, & be men of comely stature, strong warriors and fierce. The soil of the country of Lectonia beareth well corn & fruit, & is full of moors and marish in diverse places, with many woods & rivers, waters, and beasts wild and tame: and is strengthened with woods, moors, and marish, and hath little other strength but woods, moors, and marish. Therefore uneath that land may be assailed in Summer, but in winter when waters & rivers be store. Of Livonia. chap. 90. LIuonia is a special Province of the same country & language, and is departed from Germania with a long space of the Ocean. The man thereof be called Livones, & have wondered manners & usages: and the Germans turned them from the false belief of fiends, to the worship & faith of one God. For they worshipped many Gods, and asked answers of fiends with mil believed & cursed sacrifice. And used auguries, & divinations, and they used not to bury the dead carcased, but the people made a great fire, & burned them that were dead all to ashes. After the death of one of their friends, they clothed his kinsmen in new clothing, and gave them sheep & neat, and other beasts, as he was worthy, his servants, men, and women, with other things, and them all together they would burn with the dead man. And supposed that they that were so burnt, should graciously come to that land of life with multitude of servants, and of beasts that were so burnt, for his sake, & find the land of temporal life and of wealth. With such error of ●●ends, this land was bewitched in old time: now it is supposed, that by the grate of God, & by strength of Germans this land is delivered of the foresaid errors, and many countries and lands that belong thereto. (* Livonia, a part of Sarmatia, beyond Luten, Northward, having on the West the Sea called Germanicum.) Of Licia, chap. 91. LIcia is the name of a coast and of an haven of the sea, the chief city thereof is called Listra. Out of that city men sail my Syria and Pamphilia into Italy, as it is said Act. 28. This land by the true name thereof is called Licaonia, & the Cities thereof were Listra & Derben. To these cities Paul and Barnabas fled out of Iconius, and healed and saved a man in Listra, and then the men of that country called Barnabas, jupiter, and Paul, Mercurius, and would have worshipped them, as it is written. Act. 14. ( * Addition. Lycaonia, a Country in Asia, after some writers, it is a part of Arcadia.) Of Lydia, Chap. 92. LIdia is an old place of Kingdoms, the river Pactolus adorneth this land with tokens and brooks of gold. Before this land was called Aurea Menea, and might not suffice two brtherens that were kings, Liddus and Cirenus: Then by lot Cirenus went out of that land with great strength of men, & occupied countries in Gallia, and called the country Cirrenea. And Liddia had the name of Liddus the other brother, that abode and reigned there. This land joineth to the less Phrigia in the west side, and hath the city Smirma in the East side: and the river Helles cometh about it. By the fields thereof runneth Pactolus and Herinus, two rich rivers, with golden gravel, as Isidore sayeth, libro. 15. ( * Addition. Lydia a Country in Asia, on the East joining to Phrigia, on the North to Mysia, on the South upon part of Caria. In this region is the hill called Tmolus, out of the which cometh the river called Padolus. Tmolus is a mountain in Lydia, whereon did grow great plenty of Suffron and bines: among the gravel of the river Pactolus is found great plenty of grains of gold.) Of Libya. chap. 93. LIbia is a great land in Africa, and hath that name, for that Libe the Southern wind bloweth from thence, as Isidore saith lib. 15. Other men mean, that Epscisus jupiters' son that builded Nephim also in Egypt, & get on his wife Casorta, a daugther that is called Libya, that was after queen of Africa: & by her name that land was after called Libya. And Libya is in the beginning of Africa, & in the East side thereof is Egypt, and in the West be Sireos, Maiores & Trogodites, & in the North side is the sea Libicum, and in the South is Ethiopia and Barbaria: Therein be diverse nations and wildernesses: to whom men may not come for wild beasts and fierce, for Serpents and for Dragons that breed Cockatrices. Huc usque Isid. li. 15. ¶ Libya is a full hot land, and burning, and breedeth in diverse places many venomous beasts, and beasts wonderfully shapen, and many precious things in divers places, as precious stones, gold, and silver, much wheat, wine and oil, and diverse manner of spicery. Men of Libya came first of Puthericus the son of Cham. Therefore a river that runneth by the sea coast of Libya is called Path: & all the land is called Puthensis: as the Gloze saith super Gen. ( * Addition. Lybia was among the Greeks, the general name of all Africa: Notwithstanding it is of the Romans taken only for that part of Africa, which is from Egypt, to the West Ocean, containing Syrenaica, Africa minor, Numibia, and Mauritania. The Spaniards do commonly call them all Moors, Libya interior is bounded on the North, with the two countries called mauritania, with afrique the less, and Cerenaica, on the East with Ethiop, on the South with Ethiop the further, on the West with the Ocean sea. In this country are the people called Caramantes and Gatule D. Cooper. Of Lothoringia, chap. 94. LOthoringia is as it were the last province and end of Germania, & hath that name of Lotharius the king. In the East side thereof is Recia: that is Beaban: In the South side is the Rind, & Alsacia, and in the West Gallia Senonensis, and in the North side is Gallia Belgica. By this land runneth the river Mosa, & in this land is the city Metis, & is a country bearing in many places fruit & wine, and is moisted with wells and rivers: therein be mountains, woods, & groves, and many beasts wild and same. The people of this country be meddeled of French men & of Germains. Therein are wonderful wells & medicinable to help men of diverse evils if they drink thereof. Lothoringia, a country called Lorraine. Addition Of Lucitania. cap. 95. LVsitania is a province of Spain, & there is the river Paeum, & the town Masia. The country is full of metal of gold & silver, iron, and Led, white and black, as Plinius saith, li. 7. cap. 72. Addition Lucitania, the Realm called Portugal. Of Mauritania. cap. 96. MAuritania hath that name of the colour of men, as it were to understand, the country of black men. For Mauron is Greek, and is to understand black. For as French men be called Galli, & have that name of whiteness of men. So men of this land be called Mauri, & have the name of black colour. The first province thereof is Stiphensis: wherein is situate the town Stiphis: and the country hath the name of that town: and the other part & province is Mauritania Cesariensis: that is also called Colonia Cesaris, & the province hath the name thereof: both provinces join togethers, & have the country Numidia in the East side, & Maremagna in the North side, & the river Malum in the west, & the mount Astrixis in the south. And the mount departed the good land from gravel. 112, that lieth toward the sea ocean. There is another Mauritanta called Tingitana: & hath that name of the city called Tingi. This is the last part of Africa, and riseth out of seven mountains, and hath the river Malua in the East side, and the sea Caditanum in the North and the Ocean Athlanticum in the West, and Glansasium in the South: The men be spread into the sea ocean Hesperum. In the country be wild beasts, Apes, Dragons, Strutions, Ostriches, & Elephants. Huc usque Isi. li. 15. Also lib. cap. 2. Plinius saith, that in Mauritania be many men that be called Ancoles': & they devil beside the mount Athlant in a place full of woods, with plenty of waters and of wells, where groweth all manner of fruit without travail of men, so the men that devil there lack never plenty of liking. The place is high above the clouds, & nigh to the circle of the Moon. And he telleth that often by night in that place is fire seen, and burning brands, and wonderful sights. Also there is heard, song of liking, melody of pipes, of timbers, Labours, and Cymbals, as solemn Authors tell: The harmony of the Zone also there grow wonderful high trees, and the gum of them smelleth full sweet, & be like Cypress. And some be grown as it were with hair or with wool, & thereof be clotheses made by craft, as it were Bombex. Also there groweth an herb, called Euforbia, and hath that name of him that found that herb, the white juice thereof is wonderfully praised in clearness of sight, & in help against stinging of adders, and other venom, as he faith there. ( * Addition Mauritania, the country now called Morisco, of Moors, lying on the West part of Astrike, between the sea called Mare Mediteraneum, on the North, & Libya on the south, Martianus saith, that in length it is 10. times 38. miles, which is 380. miles: It is divided into two countries, Tingitana, & Caesarencis, Tingitana hath on the west side the ocean sea, on the north that strait of Marroche, called Fretum Herculeum, unto the river Masus, on the East Caesariensis, on the South Getulia & Libya. Caesariencis hath on the west Tingitana, on the north the sea Sardoum, unto the river Amphagus, on the south the mountains of Libya, and the country of Getulia.) Of Macedonia. chap. 97. MAcedonia had the name of Emacius the king, and was called at the first time Emacia: But after that Macede the nephew of Deucalcon, was ruler thereof, he changed the name, and called the land Macedonia by his own name, as Isidore saith, libr. 5. This land stretcheth to the sea Egenin in the East side, and to Achnia in the South side, and to Dalmacia in the West, and to Messia in the North, as he saith. And was the great Alexander's Country, and is best country in vemes of gold and silver. It broedeth a stone that is called Uiren: In that country is mount Olympus: and is so high that no clouds nor wind for rain come on the top thereof, as he saith. Libet, 4 cap 20. Phinus speaketh of Macedonia, and sayeth, that Macedonia was sometime called Emacia, and is set first of Empires of lands. This land conquered Asia, Armenia, Hibernia, Albania, CAPPADOCIA, Syria, Egypt, Taurus, and Caucasus. This land was Law among the Eactris, Pedes, and Persis, and had in pussession all the East lands. This land is nurse of Ind, that followed the steps of Liber Pater, and of Hercules. This is that Macedonia, of whom in one day the Emperor Paulus Emily's took and solve 70. Cities, as he saith. ( * Addition Macedonia a realm of Gréece, first called Aemathia, on the North it bounddeth (as Ptholomeus writeth) upon the sides of Dalmacia, Mysia superior and gracia: on the West it R●eticheth to the sea jonium. Puts deseribeth it to joiné South and West to Thracia, and that the south side on the banks of Thellaba and Magnetia, the North on Phoenea and Paphlayonia. That it hath also on the south Epirus, on the north Illyria, which varieth not much from Solimus, who sayeth that it is divided from Thracia, with the river Strimon, it is now under the Turk.) Of Magnesia, chap. 98. MAgnesia is a province of Gréece, in the middle between Thessalis and Macedonia: and containeth many nations, cities, and towns, as Phanus saith li. 4. cap. 10. Magnesia a part of Macedonia. Addition Of Messia, chap. 99 MEssia hath the name of Messis ripe corn, and is the first province that the river Danubius closeth unto the sea of middle earth, as Isidore saith lib. 15. This land joineth to the mouth of Danobius in the East side, and to Tracia in the North East, and to Macedonia in the south, and to Histria in the West, as he saith. And this country containeth many nations, cities, and towns, and beareth good corn and fruit. Therein is plenty of veins, of oar, of Rones, and metal. ( * Addition. Ptholomeus writeth of two Countries called Mysia, the more & the less, and both in Asia, beyond Eithinia, not far from Ida.) Of Mesopotamia, cap. 100 MEsopotamia hath Etimelogia of Greek, for it is environed with two rivers, Tigris in the East, and Euphrates in the West. And beginneth out of the North between mount Laurus, and Caucasus: and in the south side thereof is Babylonia and Chaldea, as Isido, saith, lib. 15. This is a country in Asia, and is a huge land in length & in breadth, plenteous of corn, of pasture, of beasts fame and wildeifull of metal, and other RICHESES. ( * Addition. Mesopotamia, a country in the East, lying between the two noble Rivers. Tigris and Euphrates, and hath on the south Babylomon the North the great mountains called Caucasus.) Of Media, chap. 101. MEdia hath that name of Medue the king that first assailed that Province. And Modia hath the kingdoms of Parthia in the Wiest side, and is invitaned with Armenia in the North, and hath the mountains Caspios in the East, and Bersida in the South side. Only in this Country groweth a tree that is called Medira, and groweth in none other land noor Country; as Isidore sayeth, libro. 15. This Country is full rich, it is moisted with many rivers, and is noble and strong with Cities & Towns. In old time Kings of this land over, came the great Babylonia, and the Emperors of Caldeis. Also the men of this land and the Perses sailed into Africa, are meddled themselves with the U●baes, men of Libya, and the Libees called them Mauros, in their corrupt & strange language of Barbary, notwithstanding that Mauri in the Greek language are called at black colour, as Isidore saith libro. 9 ( * Addition. Media a country in Asia, having on the North, the sea called Hiremum, on the West Armenia the more, and Assyria or the south Persia on the East Hirca●ia and Parthia.) Of Melos, chap. 102. MElos is an Island of the Cyclades, 〈…〉 to most round of all Islands, and is therefore called Melos, that is to say, 〈…〉, as Isidore saith, libro, 15. And this land is full of much good, as Plinius saith. And what lacketh in this land in quantity of space, is rewarded and recovered in the goodness of the ground. ( * Addition. One of the Isles of Sicilla, where inhabited huge Giants, having but one eve in their forehead.) Of Midia, chap. 103. MIdia is an Island in the Province of Ireland, and standeth in the middle place, as it is ●aide. And hath that name of a thing that departed the land, even in this parts among five daughters. And kept that part of the Island, as his 〈…〉 use, us best and most noble place of the Country: And therefore as moving Irish men that portion is ●s ●ealled Media, as it were in the middle of other lands about. In this Country is good ground to bear corn and fruit. Therein is plenty of pasture and of beasts, of Fish and of Flesh, of Butter and Cheese, and of milk, and of other victuals. Therein be good River, Wells and lakes, of many effects and virtues, as it is said, and there is liking, aspect, good nyre and wholesome: And is right strange in the utter parts with woods, and marreys, and multitude of strong Castles and towns: for the common speech: this Country is called the chamber of Ireland. For peace is there continually. Mydia, an isle named also Delos. Addition Of Misena. chap. 104. MIsena a Province of Germania, and hath that name of a City that is called Missena: and joineth to Boemis, and to Polonia in the East side, and to Baionia in the South: To Saronia and to Turingia in the West: To Recia and to the boards of Rhenam in the North. And is a right wide land and a large: here plain and there full of mountains, and is good land and full of pasture, and moisted with best Mater. For that principal River. Albia runneth forth in the more part by the length, thereof. Also therein he strong Cities, Castles, Tobones, and for 〈…〉. And generally the people thereof be rich of cattle, of corn, of heas●en, and of metal. And though the man he long and very fair strong and seemly of stature, yet nevertheless they ●●● go●●●e and peaceable by kind, and ●●●●●●e fierce in all thing the pregnance her. ( Addition. There are two Rivers of this name Albis, the one in Bosmia, which cometh to ●all Gisle of Pra●e, the other in Germany. Of Moseovia. chap. 105. This chapter is added. Moscovia, a long continued sail, rich of F●●●s, Tallows, Hivers, and Hemp. There is also good Tarrs and Mane. The comfort people b●● of a conerly stature, and of condour. Ur●wn; superstitions, and very lecherqus, the rest of their manners traitable, the Most thaiter affirm, that their nation in old time was called Russia, the speech is Slavoine tongue: Of the Princes that now reign in Russia, the chief is the great Duke of Mascouts that who possess with the greatest part thereof. The second is the Duke of Lithuania: and the third the king of Polome, who now obtaineth the dominion of Polony and Lithoania: In authority and dominion over: his sabiectes, the Prince of Mosecuie, passeth all the Monarchies of the world, for he depriveth all his noble men and Gentlemen of all their holds and munitions at his pleasure. He also useth like authority over his Priests, and what he commandeth is done, without acception of persons: he is very tyrannous in punishing. Moseour● is dained of the river Moscow. Read Sebastian Munster. Of Mithilene, chap. 105. MIthiline is an Island in the sea A 〈…〉 by the which land men 〈…〉 Cipred into italy, and ●● is ●●● to come to this Island I●y Bithala ●●●h it a cliff stretch dignity the Sea, and the Sea is departed and decade as it were double by ●esting in ●●●●th or of gravel. And soshi 〈…〉 on the gravel be soon b●o●● 〈…〉 in Act. Apost 〈…〉 in the text and in the 〈…〉 though the ●●● of that ●●e be●●●●●●● be they shawn and curetions to 〈…〉 that go there to work, as mention is made there● 〈…〉 Paul when he sailed ●●● ar●●●n●e, 〈…〉 there ●e scaped the 〈…〉 called 〈…〉 leapt out of the fire, & hung on Paulas hand, and be swang the Adder into the fire, and so the Ap●er was ●ad●t. And also Paul did there many miracles, as it is said Act. ●●. ( * Addition. This own the called Mitheline of the 〈…〉 of their books in his ●●●e doth declare hat baroinesse of the speath then used. The I'll is now called after the Greeks phrase Meteline, and Melta, and last of all, Maltatnowe under the government of the Turk. In this isle was the Apostle Saint Paul bitten of the viper, and escaped, death Act. 18.) Of Nabathea. chap. 106. NAbathea is a province of Arabia, & hath that name of Nabe●le●isma. else son: And is in the middle between Arabia and Judea; and riseth from Eupharates, and stretcheth to the read Sea, as Isidore saith, lib. 15. This land is full fat, and beareth welt corn and fruit, and séedeth many beasts. Therein; he many precious stones and metal. Lib. 6 〈…〉 Plinius speaketh of men of this province, and saith, that Nabetheis dwells dirts. Town that is called Betravita a valley, & is almost two mile broad, and is environed with high mountains that be hard to come to, & a river runneth between them, a 〈…〉 paces from the town that is called Gaza, and 132: from the sea Petcisim. ( * Addition. Nabäthaer, ● people inhabiting the country called Arabia foeli ●, very contienent, and in preparing and keeping, their commodities, right prudent, he ●trobo w●●tes●, in whom you may read shore abundantly of their manners, not much expedient to be declared in this place.) Of Norwegia, chap. 107. NOrwaye is the largest Province of Europa, and is compassed with the Sea wolting hall ●● out, and is vunet the North●●nd ●ret●hesh toward the Country of Outhear. 〈…〉 South and in the East it is departed from Gothia by 〈…〉 table● Albi● and is a right change and cold Country 〈…〉 mountains of W●●des, and of Croves. The men of this land had more by Fishing and hunting then by broad: for corn is scarce there because of great cold. There be many wild beasts, as white Bears: Also there be Caslors; beasts, that live both in water and in land, and they geld themselves when they be hunted. Therein be many beasts and rough wonderfully shapen. There be wells, and all Leather and wood that is pat therein, turn anon into stone. In the North side of that land many days space in the summer, about the stinting of the Sun, the Sun is not seen go to covert or glaade. And so many days in the winter about the stinting of the Sin, the Sun is not seen to show there. And so that time men of that land most work by Candle. There is no Wheats, neither any Oil, but, if they come out of other lands. The men be of great bodies and of stature, of fair shape, and of great might and strength: And he strong skumours and sea thieves, and mighty and bold of hearts. This land hath Gallacia in the East side, and Ilelandia in the North side, where the sea is frore alway, and Irish & British ocean is in the west, & endeth in the South, toward the Countries of Denmark & of Gothia. * Addition. (This land is beyounde Denmark bearing toward Russie, and Frozeland.) ( * Addition. Norwegia or Norway, this was sometime a flourishing kingdom, whose dominion comprehended Denmark, Friesland, & the islands far about, through discord it came to subjection, & is now under the dominion of Danes: from whence cometh the dried Haake called Stockfishrthe whales resort unto those northern coasts that bear upon Wardhus, an Island, where there keep such a strange noise, coming to engender, that it is oftentimes dangerous to ships, and there are many taken, and of their flesh is made the common Oil. They are commonly thirty yards in length. The islands about Norway, are of such fruitful pastures, that they bring, not their beasts into stables before the month of November.) Of Normania, chap. 108. NOrmanop is called Normania, and Nuestria also, and hath that name of the proper Norway's that came sailing out of Norway, and got the cliff of the French ocean, and dwelled in the province there, about, & called the province Normania. That country hath the British ocean in the East north-east side, and the sea of Gyan in the West, and France in the South, and ocean in the North. The soil thereof beareth well corn, and is fat, and is nobly endued with fields, woods, and meads: And is full strong of havens of the sea, and with most noble cities & towns. The chief city thereof is called Rothomagus, Rouen, a noble city upon the river the men of the country call Seyn: The men thereof be strong and great warriors, gentle in clothing, sober in speaking, mild in heart, and will, and peaceable in company. ( * Addition. The people and inhabitants of this Province or country were the last that with William Duke of Normandy, Ann. 106& subdued England.) Of Numidia, chap. 109. NVmidia is a country in Africa, & stretching to Carthage, and beginneth at the river. Arnisiga, and endeth in the land of Cogitanes. And hath the place that is called Sires minores in the East side, and stretcheth to the sea in the North, and is afore Sardinia, and hath Mauritania Stiphensis in the west side, and Ethiopes in the South side. And is a fair country with fat fields in many places, and wild beasts in weeds: there it is dry, it breedeth horse and wild Asses. The further part thereof is full of Serpents and of beasts. In that land is proper Marble that is called Numedium, as Isidore sayeth, libro 15. ( * Addition. Numidia, a country between Carthage and Mauritania in Africa, and now is called Barbaria, where Masinissa did sometime reign. In that Country is found most excellent Marble. The chief City there was named Cirta, which was very strong, and so puissant of men, that in the time of Strabo, it might arm .10000. horsemen, and 20000. footmen. Of Narbonia. chap. 110. A Part of France that lieth upon the sea of middle earth, is called Narbon, as Isidore saith, and hath that name of the river Narbo, that departeth that land and Italy in one side, and mountains Alps depart that land and italy in that side. And now some men call that land Gallia Brachata. No province is worthy to be set before Narbon in array of men, in worthiness of manners and thews, in plenty of riches: and shortly to speak, it should more freely be called italy then a province. Therein be most noble rivers: among whom the French Rodan is most plenteous. And cometh out of the mountains and runneth by the Province of Narbon: therein be many ponds and havens and forlands: among whom Marcel is chief. The length of all the province of Narbon containeth three hundred & tree score thousand paces, as Agrippa saith, Hue usque Plinius. ( * Addition. Narbonensis provincia, a part of Gallia, having on the East the mountains Alps: on the South Mare Gallicum: on the West the mountains Pirenei: on the North, the mountains jura. It containeth the countries called Savoy, Dolphyny, Province, and Languedocke. It was in the old time called Gallia grachata.) Of Ophir. chap. 111. OPhir is the name of a Province in Ind, and hath that name of one Ophir, which was a man that came of the children of Heber: and this land was in old time called Terra aurea, The golden land. For therein be golden mountains: in the which be Lions, and most cruel beasts. And so there dare no man come but in this manner. A Ship standeth nigh to the cliff, and men go on land and gather the earth that Lions and other beasts dig with their claws, and they bear that earth to the Ship. And if they see that beasts come, they take the Sea with haste, as Rabanus saith Super illum locum: Cum venisset naves Salomonsis in Ophir sumptum Inde aurum, etc. 3. Regum. 9 cap. and Plinius saith nigh the same. Sometime this Province sent out gold and precious stones, Crisoprassus, and Adamants, and trees Thinum, and Ebenum: and Birds, Popinjays, and Perockes and ivory, and Apes, and other beasts wonderfully shapen, as Isidore saith, and Plinius also. Men come into this Country Ophir from judea by long sailing about in the red sea by the Island Osiongaber: the which the great Alexander destroyed afterward. The men of the land of Ophir came of the lineage of Heber, and dwelled and occupied the Country and lands from the river Capue, unto the Country of Ind, that now is called Rhetia, as josephus saith. And all the Province hath that name Ophir, of one Ophir the nephew of Heber, as Rabanus sayeth supper 2. Para. cap. 8. This Ophir was the son of Jectan, the son of Heber, as it is said Genes. 10. This Country is nigh the land E●ulath, about the which runneth the river Gyon, as it is said Genesis .2. And it is like thereto in golden mountains and sweet spicery, and in rich pirreye, as Plinius sayeth. ( * Addition. Arniensis ege●, the Country about Naruia (a Town in italy as some writ) where the ground with rain waxeth dusty, and in dry wether dirty.) ( * Addition. Neapolis, a noble City of Campania, set in the borders of the Sea called Mare Mediteraneum, and was first called Parthenope. Of this citis the countries of Campania, Apulia, and Calabria, be now called Regnum Ne●politanum, the Realm of Naples. There is also a City of this name in Africa, and another in Cana.) Of Hollandia. cap. 112. HOlland is a small Province by the mouth of the Rind, whereas the Rind runneth into the sea, and stretcheth ton Braban, and is nigh to Phrigia in the South side, and to the Ocean in the East side, and joineth to the British sea Westward, and is nigh to the neither France that is called Gallia Belgica in the North side: and to Flaunders in the West side. This land is full of marreys and of water, compassed nigh all about with arms of the Sea, and of the Rind, as it wore an Island, Therein be lakes and many ponds, and is full of good lose and pasture. And is therefore full of divers beasts in many places thereof. The sail thereof beareth well co●ne, and in many places is full of woods with many manner of good ven●son. Also in many places the ground is gluey, and of it they make good fuel: and the land is rich of merchandise that pass by the sea and rivers. The chief city thereof is called Inferius Traiectum in Latin, and the neither Verich in the language of Germania: for it belongeth to Germania touching the situation, manners, and lordships, and also in language and tongue. The men be seemly of body, strong of might, hardy and bold of heart, fair of face, honest in manners, devout to God, peaceable and true to men: and take less heed to prays and to robbery, than other nations of Germany. Of Orchada. chap. 113. ORchada is an Island of Ocean by the British sea in Europa: Thereof many other islands that be nigh thereto have the name, and be called Orcades and be 33. in all .20. thereof be in desert, and men inhabit nigh .13. as Isidore sayeth, libro. 15. cap de Insules. ( * Addition. Orchades, 30. islands in the sea by Scotland.) Of Paradiso. chap. 114. PAradise is a place in the parts of the East, the name thereof is turned out of Greek into Latin, and is understood an Orchard, and is called Eden in Hebrew: that is understood liking among us, as Isidore saith lib. 15. cap. 2. For Paradise is an Orchard of liking, as he saith. For therein groweth all manner trees, & all manner trees bear apples, therein is the tree of life. There is no passing cold nor passing heat, but alway temperate weather & air. In the middle thereof springeth a Well, that findeth water enough is that place: that well is parted in four streams and rivers, the way thereto is stopped & unknown to mankind, after the sin of the first man. For it is closed and compessed all about with a fiery wall, so that the burning thereof reacheth nigh to heaven. And there is ward and defence of Angelics to keep Paradise, upon the front wall, ordained of God to hold of wicked spirits. And so fire is ordained to hold out wicked men, and good Angels to hold out evil Angels: So that there is no way for evil spirits, nor for evil men to come to Paradise. Huc usque Isidorus li. 15. cap. 3. Vbi tractat de regionibus. Also ca 2. super Gen. the master of stories, saith in this manner: God from the beginning of the world ordained and arrayed a place of liking with herbs and trees, and in the beginning of the world, that is in the East, & that place is most merry and far in space of land & of sea, out of the country that we dwell in: And is so high that it reacheth almost to the circle of the Moon: Where also by reason of the height, the water of the great flood could not come, as he saith. john Damascene speaketh of paradise & saith: because God would make man after his own Image & likeness of unseen and seen creatures, he created & made him as a King and Prince of all the earth, and of all things in the earth, and so he made a Country and a land for him: in which man should abide and lead a blissful life. And this land and Country is called Paradise: and is set in place of liking with Gods own hand, and planted with pleasure in the East, and that land is higher than all other lands, and shineth with most temperate air & clear always, full of plants, flourishing; and leaves of good smell, and full of light bright shining of fairness, joy, and bliss, it is the oes●er, passing the wit and understanding of sensible creatures the kingdom of God, worthy for him that is after his Image: in which north unreasonable beast dwelleth but only man Gods own hand●worke. Also Serabus saith and Beda also, that Paradise is a place set in the East, & is departed from countries and lands that men dwell in, with ocean & mountains that be between. And is most far, and stretchet in height as it were to the circle of the Moon, and was most convenient place to an innocent man: for there is most fair wether & temperate. And there is never passing cold nor passing heat, but everlasting fair weather and temperate, as Isidore saith. Also for plenty of all good. For as Austen de ci●tate Dei. 14. ca 10. saith: What might they dread, where might they be sorry in so great plenty of so much good, there nothing grieved, there was all that good will desired: there was not that should offend or grieve the flesh nor the soul of man that loved bliss. Also for most mirth, for the place was ●eller of all sairnesse, as Damascene saith: And that witnesseth the everlasting fairness of trees, of flowers, and of sprays: For the trees wither not, nor their leaves nor flowers fade. Also for most solace and mirth, and that witnesseth fairness of fruit: for there is all manner trees fair to sight & sweet to eating. Genesis .2. Also that witnesseth beautifulness of light. For clearness of light is proportioned to pureness of air, as Beda saith. Also for noble ground & plenteous, & that witnesseth the multitude of springing wells. For it is said Genesis .2. That a well sprung & moisted Paradise, the which well is divided in four rivers. Also for sureness of place, & that witnesseth the highness thereof: for it toucheth the circle of the Moon, 〈…〉 Beda saith and, Isidore also. That is to understand, that it stretcheth to the air that is quiet above, after this troublous air, where is the end and bond of moist erhalations and vapours. The passing forth and the rising of such exhalations & vapours is listened to the body of the Moon, as Alexander expoundeth: For Paradise reacheth not fully to the circle of the Moon, but it is said that it toucheth the circle of the Moon by a manner figurative speaking, that is called Hiperboli loqoutio: that it might be known that the most highness of Paradise passeth that neither earth without comparison. Also for continual being without corruption: & that witnesseth their long life therein. For there is Elias & Enok yet alive without corruption, as the master saith in stories. For nothing alive may there die: and that is no wouber of Paradise. For we know that in Ireland is an Island, in which dead bodies rot not: and another in which men many not die: but in the last end they must be borne out of the Island. Look before in Ibernie, in literal. Of Paradise, & of the situation thereof was opinion among nations, as Plin. saith, where he speaketh of the islands of Fortune, of which Isi. speaketh also li. 15 Among the which islands in one that beareth all good: There the ground beareth all manner of fruit without tilling. On downs trees be always clothed with fair green twigs & sprays with sweet fruit and good, where corn groweth as herbs & grass. Therefore error of nasions & ditty of secular prophets, for goodness of the ground meaned, that these islands were Paradise: and that is error. For the foresaid islands be in the west afore the left side of Mauritania in the ocean, as Isi. saith, li. 15. And Paradise is in the East. And in the top of the highest mountain of them falleth waters, & maketh there a right great lake or pond: and maketh so great noise in the falling, that men of the country by the lake be deaf borne: because of passing huge noise that corrumpteth the wit of hearing in children, as Basilius saith in Exameron & Ambrose also and from that other place, as stoin one well head, come these four rivers, that is to wit, Phison, that is likewise called Ga●●● Gion, that is also called Nilus, Tigris, and Euphrates. Of the which rivers is special mention made in Gen●. Look before sir F●●●stach de fluminibus. ¶ Of Parthia. chap. 115. PArthia, is the greatest Country in Asia, and stretcheth from the Borders of Ind, unto the end of Mesopotamia. And for the great strength of the Parthians, Assiria and other countries took the name of Parthia. Therein are many particular Provinces, that is tolwit, Acathsia, Parthia, Assiria, Meosa & Persia. The which Countries join togethers, & begin at the river Indus: and be closed with the river Tigris. There in many places be shanrpe the hu●aines and many rivers, & the provinces have their own boundings, and have the names of their Authors, in the manner: for Ara●usia hath that name of a town of that land. Men that came out of Scythia into Parthia, and dwelled therein, gave to their own name. In the South side thereof is the Read sea, and in the North Hyrcania, and in the west Media. Eighteen regions thereof stretch from the sea respy to the Scythians. In Parthia are beasts wonderfully shape, as Plini, saith li. 5. for therein be fierre beasts, Perdes, Tigers, Lynx's, & Adders that be called Alpedes, and Serpents most cruel and sterce by kind. Also the people be hard and cruel and scarce in victuals, & hold them content with salt and Cardamonium, for all manner posage and food, as he saith there. And there it is said in Glo. super Dan. de Persarum regione & Parthorum, es. 7. of a beast that is like to a Bear. TREVISA. He that will know Cardanomium, look after in 17. book ca de Cardamonio. ( * Addition. Parthia, a country in Asia, which hath on the South the Read sea: on the North, the sea called Hircanum: on the East, the people called Arij●on the west, the t●alme called Media. ¶ Of Palestina. chap. 116. PAlestina is a province of Syria, and was sometime called Philistea, and now the chief City thereof is called, Aschalena, and was in old time called Philistim, and of that city all the country had the name in old time, & was called Palestina or Palestia, as Isid. sayeth li. 15. and saith the same li. 9 in vocabul, gr●dium, Philistei (saith he) be they that were called Palesteni. Hebréwes have not the letter P. but they take thereof, a letter of Greek that is to wit Ph. that is in latin. Fi. And so they say, Philisteis for Palestins, and so they be called Philistei of their own city, that was sometime called Philistin. And they were sometime called Alophth, that is so understand, aliens and strangers: for alway they were strange to the children of Israel, for they were departed fair out of their company & kindred, as he saith ther. And as Isid. saith li. 15. this land hath the Read sea in the East side: and nighesh to Judea in the South side: & is closed in the North side with the borders of Tiriis: and endeth in the west at the bounds of Egypt, as it is said there. The Philistei came first of Chanaas son, that was called Chenlusim. The Philistines came first of him and Chaetratinie also, as it is said Gene. 10. As Flerodotus saith, men be always false & guileful & wily and grievous Enemies to the Kingdom of Israel, and that for they had envy at the prosperity of the jews, and also for they were proud of the wealth of their own land, & of great islands that they had won with might and with strength, as he saith. ¶ Of Pamphilia, chap. 117. PAmphilia is called Isauria also, for that it standeth in all blasts of winds, as Isi. saith li. 15. and is a province in the less Asia. The chief city thereof is called Seleucia, as he saith. Seleucius Antiochus builded that city, & Antiochia also, as Isi. saith li. 15. And this country is nigh the sea between Silicia, & Bithynia: out of this country men sail by the Island Cipres into Italy, as we found. Act. 17 ( * Addition. Pamphilia, a Region in the less Asia, lying on the South side of the mountain Taurus, & Marcheth on the Realms of Phrigia and Caria.) ¶ Of Pannonia that is also called Hungaria. cap. 118. PAnnonia, is a Province in Europe, wherein dwelled the Hunies sometime: and hath the name of the same people, and is commonly called Hungaria, and is double, that is to say, borderring near another Province, as Orosius saith, the more and the less. The more is in the farther Syria, beyond the marreys Meotides. The Hunies came first out of that land because of hunting, and followed the trace of Harles and of other beasts far ways and space of marreys and of lands, & found the land of Pannonia at the last, & turned home again, and gathered company, and came again into Pannonia, and put out the men that dwelled first there, and gave a name to the land and to the men, and called the land Hungaria, as Herodotus saith. This Province is a part of Messia, and the River Danubius lieth thereby, and overfloweth it, and maketh it plenteous, as Isidore saith. This land hath Gallitia in the East side, and Grecia in the South, Dalmatia and italy on the West, & Germania in the North, as he saith, and is most greatest land, and plenteous, & most strengthened with woods & with mountains, & moisted with many rivers & waters, & most rich with veins of gold and of other metal. Therein be most great mountains, in whom is found divers kind of marble. Also in some mountains thereof is best salt digged. Pannonia is full of beasts wild and tame, for plenty of lose and of pasture, and the soil thereof beareth well corn and wine in many places. Therein be many Nations that differ greatly, not only in language & tongue, but also in manners and in living, as Herodotus saith. Also lib. 15. Isido. saith, that Pannonia hath that name of the mountains that be called Pennini, which mountains departed Pannonia from Italy. The Country is strong, & glad and merry, and is compassed in with three Rivers, that is to wit, Danubius, Sana and Tycia. And this land hath Messia in the East side, Histeich in the North-east, and the mountains Alps Pennini in the South: and that part of France that is called Gallia Belgica, in the West: and stretcheth to the River Danubius in the North, which River runneth by Germania. And this River is called Hyster also, and runneth about a land beside Pannonia, that is named Hystria. ( * Addition. Pannonia, the Country now called Hungaria, which took the name of another Hungaria, now called julira. It lieth in the North part of the world, not far from Tanai●, and is tributary to the Moscovites. The bounds of Hungary are now much larger, that they were of old time, and hath on the west Ostrike and Beam: on the South, the part of Slavonie, that lieth on the Sea Adriaticum: on the East, Servia: on the North, Polonia and Mosconia. The Country is fertille of grain, and rich of gold and silver: and as the Inhabitants do report, there is a River, where in if iron be oftentimes dipped, it will be turned into Copper. This noble Realm is now destroyed, and under the captivity of the Turks, which is much to be feared, all Christendom shall repent: for it was sometime repeated, the puissant Bulwark of all Christian Realms, against the intolerable violence of Saracens and Turks.) ( * Addition. Pannonia superior, the Country called Austria & Styria. In this Country standeth Vienna. Pannonia inferior, hath on the North Dunowe & Germany: on the West, Pannonia superior: on the South, Liburnia: on the East jazyges. This Country is almost wholly under the Hungares.) ¶ Of Paron. cap. 119. PAron is an Island, and hath that name of Paranto the son of Planto, that called the town Paros by his own name, and the Island also, as Isidore saith li. 15. Therein is most white marble, that is called Parium, & there groweth à stone called Sarda, that is better than Marble, and most profitable among precious stones, as he saith. ¶ Of Pentapoli. chap. 120. PEntapoli is a country in the march of Arabia and Palestina, & hath that name of five cities of evil men, that were desroyed with fire of heaven. That land was sometime more plenteous, than is now the country of jerusalem, & is now desert and buried: for because of trespass and sin of men of that Country, fire come down from heaven, and burned the country to ashes, that lasteth evermore: the shadow and some likeness thereof, is yet seen on trees. For there grow green apples, and seem so ripe, that men desire to eat of them, and if they take them in their hands, they change and fall into ashes and smoke, as they were yet burning. Hue usque Isido. li. 15. This province was so rich before the destruction thereof, that among stones thereof were sapphires found and other precious stones. Among the earth thereof gold was found, as job toucheth saying: The place of sapphire, the stone thereof, and the soil thereof is gold. job. 28. But afterward all that country was turned into a dead sea, and is called the dead sea. For it gendereth nothing that is alive, nor receiveth nothing alive, for therein it suffereth neither fish nor fowls, neither ships, nor boats: for all thing therein that hath no life, sinketh to the ground. A lantern with light therein, fleeteth above the water: and sinketh to the ground, if the light be extinct, as Isi. saith, li. 14. Look before, De marl mortuo, in tractatu marium & aquarum. In the brink of this sea, about the countries that be nigh to Sodoma, grow the foresaid apples, & be fair to sight, & stinking and bitter in the toast, as the Gloze saith sup. 2. Epi. Pet. cap. 2. Also another Pentapolis is in Africa, in the province of Libya, & hath that name of the five Cities, that is to say, Beruice, Centria, Apolonia, Polo, and Tholomais: of the which Tholomais, & Bernices have the name of Greeks. This Pentapole is ioyened to Libya Cerenensis, and belongeth to the Bordets thereof, as Isid. saith li. 15. ( * Addition Pentapolis, a country between Palestine and Arabia, wherein were the Cities of Sodom and Gomor, burned by the vengeance of God, for sin against nature.) ¶ Of Persia. cap. 121. PErsia or Persida, is a country in Asia, counted among the kingdoms of Parthes', and stretcheth downward from the East to the Indes, and hath the Read sea in the West side: and toucheth Media in the North, and hath Germania in the South, that joineth and belongeth to Persida, and their noblest town is Incussa. In Persida, Art Magic was first found. Thither Nembroth the Giant went, after the confusion of languages, and taught the Perses to worship the Sun, for men nigh those countries, worshipped the Sun that they called Hell in their language, as Isi. saith li. 15. Persia hath the name of Perseus the king, that came out of Gréece into Asia, and daunted the strange nations with strong war and long lasting, and was victor at the last, and gave his name to the men that were his subjects, as Isi. saith li. 9 & ca de vocab. gentium. And he saith, that before Cirus time, the Perses were accounted unworthy, and as it were of no reputation among Nations, and the Medis were always most mighty, as he saith. Persida is full wide and wealth that of people: there in is the noble city, that is called Elam, and hath that name of Elam the son of Sem: of him the Perses came first, as Isidore saith. And the first Perses were called Elamites, and had first that name of Elam. In Persida is a City most noble: that was called Elemaida, and now is called, Persipolis, thereof is mention made. 1. Mac. 6. & 2. Macha. 9 In Persia, was the City Elemaida, most noble and most rich of gold and of silver. And therein was a full rich temple, & plates of gold, habourjoines & shields, that Alexander of Macedonia the King left, etc. ( * Addition Persia and Persida, a Country in the East part of the world, which hath on the North, Media: on the West, Suhana: on the East, Carmania: on the South, the Persian sea, called Sinus Persicus, where now the Sophy reigneth.) ¶ Of Pirenea. chap. 122. PIrenea, is a province in Europa, an high land and full of mountains. The mountains thereof, are called, Montes Pirenei, and they stretch from the South toward the West, and departed full great Countries a sunder: For those mountains called Alps Pirenei, departed between Spain & France, as well France Narbonens as Lugdunens', & hath Germania in the East side, & Italy in the South, and Spain in the West, and France in the North. And the mountains Pirenei have the name of oft fire of lightning: For Pir is Greek, and is to say fire, & these mountains Pirenei, be oft smit with lightning, as Isidore saith lib. 15. cap. 3. De montibus. Pirenea is head and well of many great rivers, mother of most great woods, nurse of many beasts wild and tame, and containeth veins of metal. Therein be strongly fortified Cities, Castles and Towns: and therein be nourished many divers Nations and people, that be divers both in manners and language, as Herodotus sayeth. * Addition Pyrenei montes, Mountains which do divide France from Spain, & are of a marvelous height.) ¶ Of Pigmea. chap. 123. PIgmea is a Country in Ind toward the East, in the mountains about the Ocean. Therein devil the Pygmies, men little of body, uneath two Cubits long, as Isidore sayeth & Plynius also. The Pygmies gender in the fourth year, and age in the seventh. These gather an host, and ride upon Weathers, and fight with crane's, and destroy their nests, and break their eggs, that their enemies be not multiplied, as Plin. saith lib. 5. ca De hominibus Indie monstruosis. Look before. * Addition. Pigmei a dwarfish people in the uttermost mountains of Indie (as Plynie saith) inhabiting in a very wholesome, fertile, and pleasant country. In height they are not past one cubit: and their women the fifth year of their age, bears children, and in the eight they were old. The report is, that riding on Weathers and Goats, armed with bows and arrows, they go in the spring time in great companies toward the sea side, to destroy the nests, eggs, and young breed of Cranes: which otherwise would increase to such multitudes, that they should not be able to resist them. Their houses in steed of tile and thatch, are covered with clay and egg shells.) ¶ Of Pictavia. chap. 124. Pictavia, Poydow is a Province of France Narbonens. Pictes, Englishmen and Scots sailed thither in old time, and dwelled there, and gave at the last the name of their offspring to the men and to the land. as Herodotus writer of stories telleth. The which men came sailing out of the Countries of Britain, and they sailed along the sea coast of the Ocean of Guyan, and obtained a place in the country at last, against men of the land, not without strong battle, and builded & called the chief Town, Pictavium by the name of Pictes, as Herodotus saith: and now that town is called Poycters, and they called a great Country about Pictavia, that is Peyto. Laire runneth by this land, and this land stretcheth along upon the sea Ocean, and hath Spain in the East side, & the British Ocean in the South, and the less Britain in the North, and the coast of Gyan in the West. This little Province is noble and solemn in divers things. For it is said that the ground beareth well-nigh all manner Corn, fruit and wine, and is rich of all good that the ground breedeth. There be solemn havens of the sea, and noble cities and towns, rivers and wells, most merry flews, meads and woods, and is most strengthened with Rocks on the Sea side, as it fareth at Rochel, uneath men may come to that town, see straightness of place and of the sea, as be with. The men thereof be meddeled w 〈…〉 truth men in tongue and in manets● therefore, though they have of the first Pictes, that men of that Nation, should be kindly strong of body, & seemly of shape: yet of French men, they take, that they be fierce; and more sharp of wit, than other Nations nigh about them. And no wonder for as Isi. saith li. 9 by diversity of heaven, face of men and colours, quantities of body, wit of hearts be divers. Therefore we fair, that Romans be sad, the Greeks light, the A●trées guileful, and French, men kindlye fierce and sharp of with that maketh kind of climes; as it is said there. Therefore men of Peyto be strong of body, fair of face, bold of heart, guileful and deceivable of wit, as Herodotus saith. ¶ Of Picardia, chap. 125. PIcardia, is a province in France Belgica, also hath that name of a town or of a Castle that is called Ponticon, us Herodotus saith, De regionibus, for it is said, that the town that now is called Pichen, in the march of that land, had Lordship unto the British Ocean, in old time. And it is supposed, that add the men of that country had afterward the name of that towns. Their land, & soil beareth well corn and fruit, and is moist with welden and rivers, and full of people, and to strengthened with noble cities, and most 〈…〉 famous castles came towns as Belgue, that is called Belgie count, and Amblanis. Arrabatum Marium, and Lord●●um, as he faith. This province hath the River of the Rind of Germany, in the East side, cover France in the Southward the Ocean of France at the West, and the more Britain, that is England in the ●oeth Picardy is double, the over, that is next to France: and the other that is the neither land, that joineth near to Flaunders & to Brabau, & is called Baipula. Of both countries the men be seemly of stature, fair of face, bold of heart, light & sharp witted, clear of understanding, ●ulde of will and affection, and more great and boytous of language and tongue, than other Nations of France. ¶ Of Ramathea. chap. 126. RAmathea, which also is called Chanir, is a region besides Derabilum, & hath that name, of the city Ramatha, in the, which Samuel the Prophet was borne, and hath another name, and is called Arimathia. Of that city was joseph the righteous man, that with Nichodemus anointed our Lord's body, and buried it, worshipfully, as the Gloze saith supper Lucica● 24. And this city is in the lineages of Ephraim, in jury, in the most high mountains: and is therefore called Ramathea, that is to say, high: for Rama is high, as Jerome saith. Though this land be full of mountains: yet it heareth well corn and fruit, vines and olives, and is moist with wells, & most healthful with clean and pure air, and is full strong and steadfast in high places, as Jerome saith, and is full covenable place to stand in, to wait and espy far about. Ramathea, called Chanir in the old Copy. Addition ¶ Of Rencia. cap. 127. REncia, is a province by the Rind, & is that Country, about the which the Rind runneth & hath that name Rencia, for it is nigh the Rind, as, Isi. saith li. 15. And is a Country that hath many full strong cities & towns. The ground there of beareth well corn and, wine in many places. The men be strong and hardy, according with Germans in life & manners: but then love not theft & robbery. ( * Addition. Rhenus, a notable, river in Germany, called the Rheyne. ¶ Of Rivalia. chap. 128. RIualia is a little Province, and was sometime strange, and far from g●●● belief, and is now under the belief of Christ, and is subject to the Kingdom of Denmark. A part thereof is called Vironia; and hath that name of Virore, gréenesse, for therein grow many herbs and grass. There is good pasture & lief, and woods in many places: the ground thereof beareth meanly corn. This land is moist with waters and ponds: there is plenty of fish of the sea, and of lakes & ponds: there are many flocks & herds, & beasts. And this land is joined to Scythia, and is departed from the Norpeges and Megardes, only with a River that is called Narua, as Herodotus saith. ¶ Of Rinchovia. chap. 127. Rinchovia is a little land, and stretcheth from the city Maguncia upon the brink of the river of Rind, between mountains unto the town, which is called Pinguia: and is called Rinchovia, of the river Renum, that runneth through the middle thereof. And though the land be little, yet it is in each cliff of this Rind, marvelous merry and right plenteous: for it is so fair and goodly; & so incredible plentiful, that it is high delight, pleasure and comfort, not only to them that devil there, but also to them that pass that way, and pleaseth and feedeth them as an Ortharde of passing liking, and the ground thereof is so sweet and so fat, that it bringeth forth right swiftly, fruit and corn, in right great plenty. There in the same field grow apple trees of divers kinds, and nufs also: & yet notwithstanding so great plenty of fruit, in the same field, groweth well good corn. Also divers trees let not the vines: but in the same little field, grow together corn, wine, nuts apples, Corbas, pears, and many other fruits. There be hot wells needful medicine to bodies, that spring out of the ground. There is much good needful to mankind, that were to long to rehearse. ¶ Of Romana provintia, cap. 128. THe province of Romans, as Varro saith, is nigh containing of all the world wide, wheresoever were any countries and lands that men devil in. For might and power of the Romans subdued all the parts of the world wide, and there was no corner of the world wide, but it felt the sword of the host of Rome, as he saith. But sometime a part of Italy was called Romulea in old time, and had that name of Romulus, that builded the City of Rome, and gave the name to the men and to the City, as Isi. saith li. 15. And there it is said, that the Country was first called Saturnia, & had that name of Saturnus the king, the first taught men of that country to till land: and for the passing plenty that they had, they called him Saturnus, and worshipped him at the last, as it were a God, among the stars. And afterwards they were called Latini, and had that name of Latinus the King, which after they were called Romani of Romulus that enlarged and fortified the City. And there after they were called Quirites, for the Romulus was called Quirinus, for he used alway a spear that is called query in the language of Sabins, as Isi: saith lib. 9 cap. 1. de gentium non-inatione. A pen may not writ at full the praising of this kingdom, and of the Kings thereof, neither a book may contain at full, the great deeds of Romans. Who that hath liking to know their deeds, read he in the first book Machabeorurt. & or ●here the wonders shortly rehearsed at their virtues and of their might. ( * Addition. Romulus, as the Roman stories affirm, the son of Mars by Isia that daughter of Numitor, but more berely the son of Amuhus his great b●●h with of purposes ranished Illa in the dark, being a virgin actual, to have asquartall to put on to death: for king Numitor, h●● a brother named Amulius, of nature wicked, fleirs and cruel, who not ●●ving content to take the kingdom from his elder brother and cast him in prison, did also murder his son Laulus; and under colour of honour, made his daughter Il●a a virgin vestal, under the hands of perpetual chastity, that she might not have any issue. But the being afterward found with child by Mars, as the Romans would have men believe, was delivered of two somies: which Amulius commanded to be cast into Tiber, & their mother according to the law of the Ue: stalls to be baried quick. Is it happened at that time the river of Tiber was swollen over the banks, so that men could not come to the deep of the channel: wherefore they that had the charge of drowning the children, cast them into the land flood, where the water suddenly falling, left them alive, and so were they found by Faustulus the Kings, shepherd, who brought them home to be kept and nourished, of his wife Laurensia, which because she was a strumpet, was named of the shepherds Lupa, whereof rose the Fable, that the founders of the Roman City, were nourished of a the Wolf. When these children came afterwards to age, being instructed by Faustulus of their stock, and beginning, they gathered a band of shepherds, killed Amulius, restored Nursitor to his kingdom, and on the mount, Palatine, where they were brought up, began to build them a new City. And because they were Twins both of one age, there fell controversis between them, which should give name to their new City: This contention so grew, from words to tumult and strokes, that in the vickering Rhemus was slain, although the more common opinion be, that he was put to death, because that scornfully he leapt over the new walls of the City. Romulus' being then king alone, peopled his City by erecting a Sanctuary, for safeguard of all transgressors, that would come thither: ordained an hundred Senators, called Fathers: procured wives for his people, by rape of all the maidens of the Country, resorting thither, to solemn gains and plays: overcame the people of Cenina, and slew their King: vanguished the Sabines & people of Atemna, and received them into his City. with other divers valiant acts. Which when he had done, on a time calling an Assembly, at the Marrice called Caprea, in a great Tempest suddenly was gone, no man could tell how: as it was thought, for his stern government murdered privily of the Senators, who to please the People, feigned that he was a God, and named him Quirinus. Under which name, the Romans ever after worshipped him.) ¶ Of Romania. chap. 131. ROmania, is called the new Nation of Romans: for Ne is Greek, and is to say new. For since that time that Constantine translated the seat of the Empire of Rome, out of Rome to Constantinople, a City of Thracia: all the Country and Regions of Greeks were called Romania, that is as much to say, as new Rome, as Rabanus sayeth. Therefore unto this day, the Greeks call not themselves Greeks in their common language, but rather Romanos. Look before De Greenshield, in litera G. where thou shalt find many other things of the Greeks. ¶ Of Rodo, chap. 132 ROdus is the first Island of the Islands Ciclabes in the East side, where the Capitoil of Robus was first found, while the City was there first builded. In this City was one Coldsus of Brass, seventy Cubits high. In this same. He were an hundred less Colosus, as Isidore saith li. 15. cap. 1. de vocab. Civitatum. Rodus is the same Island that is called Cyprus, as Isidore saith, in the same place. ( * Addition In times past, many Christians resorted thither to defend Christendom from the Saracens: but after through treason the Turk won it.) ¶ Of Ruthia, chap. 133. RVthia or Ruthenia is a Province of Messa, in the March of the less Asia. And hath the Countries of Romans in the East side, and Gothia in the North: Pannonia in the West, & Grecia in the South. And this land accordeth most with Boemes and Sclavones in language and tongue: and this Country hath the name of some part thereof, and is called Galatia, and the men thereof were sometime called Galathe. To whom it is said, that Paul the Apostle sent his Epistle. Look before De Galatia. ( * Addition. Ruthem, a people beyond Livonia, of whom the Country is now called Russia.) ¶ Of Sabea. chap. 134. SAbea, is Country in Arabia, and hath the name of Saba the son of Thus. This Country stretcheth in strait length Eastward, toward the sea Persicus: & is nigh to Chaldea in the north: & endeth at the sea of Arabia, in the west: & is to Lethiopia in the South. And this land beareth Frankincense, and giveth good smells: for in woods and lands thereof grow Myrrh, cinnamon, Thus, and other sweet spicery, as Isidore saith libro. 15. This land is rich of sweet Spicery, of precious stones, and of metal. There is a Bird, that is called Phoenix, and other wonders that authors reckon in the region of Arabia, of whom it is showed before of Arabia. The Queen of Saba, was specially Lady of this Province, and nevertheless in her time, she had principate of all Africa, as Herodutus saith, for she was Queen of Aethiopia & of Egypt: as the Close saith super li. Reg. 10. And so it is supposed, that she had other Kingdoms of the West in that time. ( * Addition. Sabaea or Saba, a Country in the middle of Arabia toward the East, environed about with great Rocks, wherein is a great wood of precious trees, some of cinnamon and Cassia: some bringing forth Frankincense and Myrrh. The length of that Wood is twenty of their miles called Schaeni, which comprehendeth of Italian miles, one hundred and fifty, Plinius. lib. 12. Theophrastus. lib. 9 De histo. Plat. Solinus writeth that the region bringeth forth Frankincense, is from a Town there named Atramicae eight mansions, which indeed containeth two hundred twenty four miles. Mancio, or stathmos, being of eight and twenty Italian miles. The chief City of that Realm, is called sabeta, D. Cooper. ¶ Of Samaria. chap. 135. SAmaria, as Isidore sayeth libro. 15. is a Region of Palestina, and had that name in old time of the chief Town and City thereof, for Samaria was sometime a royal City of Israel, and is now called Sebastia, & hath that name of Augustus the Emperor. This Region is in the middle between judea and Galilea: and beginneth from the fréete that is called Eleiss. The situation thereof, is like to the kind of judea, and hath no difference thereto in virtue, as Isidore sayeth. And had the name first of a mount that is called, Summer, as mention is made 4. Regum chap. 3. Of this Country afterward came the men that are called Samaritani, that passed out of Assyries, and dwelled in Samaria, that is to be understood, keeping: For when the men of Israel were taken Prisoners, the Kings of Assyries left them there to keep the Country, as Isidore sayeth libro. 9 chap. De vocabulis regionum. ¶ Look before De eodem, de Samario monte in littera S. ( * Addition. Samaria, a Country and City in Syria, joining to judea, which was the chief city of the ten Tribes of Israel, who being taken Prisoners by the King to Syria, and led away Captives: thither were sent from Assyria, Panimes for them, to inhabit the Country: which were afterward called Samaritani: and they mixed the Law of Moses, with abominable Polatrye. the city was afterward called Sebaste.) ¶ Of sambia. chap. 136. SAmbia is a province of Messia in Europa, and is set in the lower Scythia, as it were in the middle Country between Pratenes, Estenes, Ofiliances, Livenes, and Turones, that were all subjects to the puissance of the Goths in the old time, as Varro telleth, and Herodotus also. And they dwelled on the cliffs of Ocean, and have the forelonges and coasts of the Sea, afore the sides of the North, as he saith. Sambia is a plenteous land, and beareth well corn, & hath much marreys, and woods, and is compassed about with many lakes & rivers. Among other strange Nations, the men be seemly of body, bold of heart, and pass other nations about them with craft, & in curious working. ( * Addition. Read Ortelius, and also this isle is called Sanibria, and not Sambia, as appeareth in the old Copy.) ¶ Of Sabaudia. chap. 137. SAuoye, is called Sabaudia, as it were a bold way & safe, as old men say, for that way of old time men by goodness of Princes, were safe to travel by mountains and desert of country, to pass out of the country of France into Italy, for always there was most righteousness: and therefore as by common fame, always the wayfaring men were safe in high ways, without dread of spoiling & robbery. And is a part of Pirene, the mountains there of, departed between France and Italy. Look before De montibus pireneis, in litera P. This land hath another name, and is called, Provintia. ¶ Of Sardinia. cap. 138. SArdinia is an Island in the sea of middle earth, beside Sicilia, and hath that name of one Sardus, begotten of Hercules, that came out of Lybia with a great multitude, and occupied Sardinia, & gave thereto his own name. This land is seen in the sea of Africa, to the likeness of the print of a man's foot toward the East and toward the West, and more broad in even sides toward the South & toward the North: and therefore of shipmen of Gréece, it was first called Ithos. The land is seen in length of seven score mile, and in breadth of forty. Therein breedeth no Serpent neither Wolf, but only a little beast that is called Solifuga, Solifuga. that is noyful to wicked men. Therein breedeth no venom: but an herb named Apium risus, Apium risus. that draweth and shrinketh together the jaws of men, and slayeth as it were laughing. There are hot wells that heal sick men, and blindeth thieves, if they swear upon the Water, and touch their eyen there with, as Isidore sayeth Libro. 15. ( * Addition. Sardinia, an isle in the Sea called Ligusticum by Gean, not passing seven miles from Corsica.) ¶ Of Sarmata. cap. 139. SArmata is a land of strange men, that be called Sarmate, & have that name of study and business of armour: for they went armed, and spoiled many Provinces, before that Lentulus withstood them, and would not suffer them to pass over Danubius, as Isidore sayeth, li. 9 These men be descended as well of Goths as Gipides: and they use to fight, as well on horseback as on foot, and therefore they were so called, as Isidore saith. ( * Addition. Sarmatia, a Country of Europe, which bordereth on the North, upon the sea called Sarmaticum: on the west, upon the river Vistula and Germany: on the South, upon Sibenburgh, Dacia, and Mysea inferior: on the East, upon the Sarmatia, which is in Asia, the river Tanais, and the Marish Meotis. Under this be many Countries contained, Polonia, Rhussia, Frussia, Lituania, Linonia, Moscovia, etc. The greater part of this Country, is now under the King of Pole.) ¶ Of Samo. chap. 140. SAmo is an Island in the sea Aegeum, where juno was borne: thereof was Sibyl of Samia, and Pythagoras Samius, that first found the name of Philosophers, as Isidore saith libro. 15. It is said that earthen vessels were first made in this Island: and therefore they be called Vasa Samea, vessels of Samo, and so it is known, that clay of that Island is tough as glue, and therefore the more able to make such vessels of, as Isidore saith. ( * Addition. Samos, The name of two Isles in the sea called Aegeum, one by Thracia, and therefore it is called Samothracia, and the other lieth against Ephesus.) ¶ Of Saxonia. chap. 141. SAxonia is a Province in Germania, and it is said, nien of that Province came of the Greeks: & devil now in those parts that they arrived in by ship. And they expulsed and drove out the Thuringe, that then there dwelled, and occupied unto the cleave of Ocean. The Saxons gate and wannen them places there with many battles & strong, and devil in the same Province to this day. And the men were alway the greatest warriors, seemly of shape, of stature high, strong of body, hardy and bold of heart. Saxony is a land most plenteous in Corn, and beareth well Corn, and all manner fruit, and is full of woods in mountains, and is full of fruit and of lose and of fields, rich of beasts and of flocks, of silver, and of Copper, and of other metal. And there are solemn mountains, in the which stones be digged, the which being strongly resolved by fire, turn into the substance of brass. There be most noble rivers and famous, as Wesera, Limia, Albia, Sala, & Odera, and many other that run thereby, over and beyond Albina. There are salt wells in many places, in whom best salt and most white is sodde and made. Therein be many strong Cities, Castles and Towns, both in plains and in mountains. Beside the mountain in the which Copper is digged, is a great hill, and the stones thereof smell as violets. There, in some mountains is fairest marble digged, and namely beside the river Danubius, and that stone is called Saint Michael's stone. In those mountains is most plenty of venison and of wild beasts, of Bears, of Boars, and Hearts: and therefore in those mountains full of woods, is many manner of hunting used. These and many other noble things be found in the Country of Saxons. Look before De Germania in littera G. & in litera A. de Alemania. Saxonia hath Boemia, & Polonsa, in the East side: Westualia, in the west: and the side of Frisons toward Ocean, and men of Thuringe in the North: and Frenchmen in the South. The men are noble and strong, and not overcome before this day, as Herodutus sayeth. ( * Addition. After the time of Arthur King of Britain, the Saxons greatly molested the Britons, and helds them in subjection, a long time.) ¶ Of Sclavia. chap. 142. Sclavia is a part of Mesia, and containeth many Regions: for Boemes, Paloni, Metani, Wandali, Ruttheni, Dalmate, and Charinthi be slaves, for all these understand each other, and accord in many things touching language and manners, but yet they be divers in rites and usage: for some hold yet the faith of paynim, and some the usage of Greeks, and some the usage of Latins. In all these regions is noble ground, & beareth well corn, and also wine in many places. All these Nations for that more part have their bush cut round, except the Ruthens, and those that be meddeled with Dutchmen, and with Latins. Sclavia is double: The more, which is called Selavonia, containeth Dalmatia, Saruia, Carinthia, and many other Regions. And some men of this Sclavia, devil upon the sea, and some in high mountains and in thick woods. And some care and till fields and plains. The men be fierce and sharp & unseemly, without devotion in God's service, and lead their life in robbing on the sea, and use to take prays by the sea and by the land, and namely those that devil upon the sea. The other less Sclavia, from the borders of Saxony, stretcheth to Pruse, and to Wandales, and to the Boemes. And this Sclavia, is departed from Pruse, with divers rivers and waters, & from the Goths and Danes with an arm of the sea Ocean: which sea, when it is departed, the less Sclavia endeth at the cliff thereof. And this region beareth well corn and fruit: and is moist with rivers and ponds. Therein is much wood and pasture, and milk & honey. The men be strong of body, earth tilers and fishers, and more devout to God, and more peaceable to neighbours, than those that devil in the more Sclavia. And that for meddling and company that they have all day with the Germans, as Herodotus saith. Sclavonia. ¶ Of Sparta. chap. 143. SParta is a Region besides Grecia, and is called Lacedemonia by another name, of one Lacedaemon the son of Semele. Look de Lacedemonia in litera L. The men be called Lacedemones and Spartian also, as Isidore sayeth libro. 9 ¶ Of Seres. chap. 144. SEret is a province in the East, & hath that name of a town that is called Seres. There cotton is gathered of trees, & silk is made of that cotton. The Poet syenketh of men of that land and saith. Ignoti fancy, said not vellere Seres. ( * Addition. Seres, a people in Asia, having great plenty of silk, first increased of the silk worm, called Bombax, and also much cotton wool called Bombazi. In the old copy, Ignoti fancy, voce fere mill Seres. ¶ Of Selandia. chap. 145. SEland is a land by the sea side, compassed about with rivers and arms of the sea, as it were an Island. And hath Holland in the East side, and Flaunders in the South, and Ocean in the West, & Britain in the North. And are many islands departed a sunder with arms of the sea, and those islands be compassed about with strong heaps of gravel, and quarries, and so warded and defended against waves and strength of the sea. The soil of those lands bear well corn and is bore of trees, for because of saltness of the sea, trees may not have deep mores and roots, and therefore when they be set and planted, they fail & dry anon. Seland is full of men and people and of riches. The men be of great stature, strong of body, and bold of heart, denout in God's service, easy and soft among themselves, beneficial to many, & grievous to no men, but when they must needs withstand wrongful risers of enemies. ( * Addition Zealand is next adjoining to England, over against Ipswich. Brill, Dort, & Midelbrough, are their chiefest holds, strongly fenced with the sea.) ¶ Of Semigallia. chap. 146. SEmigallia, is a little province beyond the sea Balticum, beside Cilica and Livonia, in the low Asta, & hath that name, for Gallache dwelled therein, meddeled with men of that land, and so they are called Semegalli, as it were half Gallis: For they come of the Gallis, and of men of the land. The land is good, and beareth well corn, and is rich of Pasture and of méedes. But the men be strange and unseemly, and sharp and cruel. ¶ Of Gallia Senonensis. Chap. 147. GAllis senonensis, is a Province of Frenchmen, and hath Germania Treverensis, in the East side: in the South, the oner Burgoyne, and the mountains Pennsnes: in the West, the part of France, that is called, Gallia Engdunensis in the North, Gallia Belgica. The land beareth well corn, fruit, and vines also. Therein be divers wells, rivers and streams. These Galli Senones were sometime called Zenones: for they received freely into harborough. Afterward that Z. was changed into the letter S. and called Senonens, as Isid. saith, Libro. 9 And had that name of the City Senonensis, that is their chief City. The land is full of people, and hath many Cities, and many strong walled fownes, and a river runneth thereby that is called Serana. Addition Senones, a people in France. ¶ Of Syria, chap. 148. SIria hath the name of Sirus, Abraham's nevely, got on Cethura, as Isidore saith libro. 9 & 15. This land endeth at the river Eusrates in the East side: and at the great sea and Egypt, in the West side: and stretcheth from, the North to Armenia and Cappadocia: and from the South to the sea Arabicum, as he, saith. The space thereof stretcheth in great length, and is more narrow and strait in breadth, and containeth many provinces, as Comagines, Fenicia, & judea is a part thereof, besides Saracens, Nabathes. And it is a region most full of people, and most plentiful of corn & fruit, neat, sheep and great horses, Asses, and Camels, and is most rich of waze and sweet spicery, and of metal, most strong with cities & castles, moist with most noble rivers, lakes, & ponds, and hath noble havens of the sea, namely in Palestines, Maritimie and Fenicis. The men be stern and great warriors, and occupy in divers countries and lands with divers chaffer and merchandises: therein be divers Nations, the which as they differ in faces, so they vary in language, mind, and manners, of the which, some devil, in Desert, as Nabathei and Saraceni: some devil in mountains, and some in woods, and greavess, of the which there are full many, among the nations of those Regions and lands, as Herodotus telleth. ( * Addition. Syria, a great Realm in Asia, which hath on the East, the river Euphrates on the West, the middle sea, & the Realm of Egypt: on the North, Cilicia and Cappadocia: on the South, Arabia. Syria, called also Assyria, a great Country in the East, having on the North part, Armenia: on the West, Mesopotamia: on the South, Susiana: on the East, Media. It also containeth, Phoenicia, Palestina, and Babilonia. ¶ Of Sichima. cap. 149. SIchima, is a little land in Samaria in the mids between judea & Galilea: and hath the name of Sichem the son of Emor, that builded therein a city that was called Sichem that now is named, Neopolis. (Neapolis. There are three cities of this name, one in Naples, one in Africa, and the other in Caris.) And the Country thereabout is called Sichimas, as Isidore saith libro. 15. Jerome saith super Genesis. 18. This was the portion of that land, that jacob gave to his son joseph over the lot. And so that land was in the lineage of Ephraim, and there joseph was buried, and there his tomb is showed unto this day, as jer. saith. jacob got that land, & bought it with money gotten with great travel, and gave therefore an hundred Lambs, as it is said Genesis 24. jer. saith, that for that travel jacob said, that he took that land out of the Amorteis hand, with bow and with sword. There nigh was Terebintus a tree, under the which jacob bid the mawnets of his sons. And then he went up out of Sichima into Lusa, that is called Bethel. Also as it is said Genesis 25. In this place josephs' brethren fed and kept flocks: but when joseph caught them, he found them not in Sichem, but in Dotaym: where they spoiled him, and sold him to Egyptians. And afterwade Abimelech the son of jeroboal, destroyed Sichima, and slew the men that dwelled there, and sowed salt in the Country about, as it is said judie 10. In this field was jacobs' well, by the which our Lord rested, when he was weary of the way, and bad the woman give him drink of the water of the Well, as it is said john. 4. This place is most fertile, and wonderful merry and most steadfast. OF Scythia. chap. 150. SCithia is the greatest Region, and the over part thereof is in Asia, and the neither in Europa. And this neither part beginneth at the marreis' Meotides, and stretcheth between the river Danubius and the North Ocean to Germania, as Isidore saith, libro. 15. The first part thereof is Alania, them Meotides Paludes, than Gothia, Dacia, Rhetia, the Germania, where Sweves devil, and occupy a great deal thereof, as he sayeth. In Scythia be many regions and lands ● some thereof be rich, and some be inhavitable, and no men devil therein. For in many places is much gold and precious stones, but for great griphons men come there but seld. There is best Smaragdus and most pure crystal, as he saith, There in many places in Scythia be many men, wonderfully shapen, and great wild beasts, as Lynx's, Tigers, and most cruel Bears and Lions, and namely in the deserts and regions of Hircana. Look before de Hircanis. ( * Addition. Scythia, a great Country, now under the dominition of the great Cane of cathay, a savage and wild people.) Of Sicionia, chap. 151. SIcionia had that name in old time of Sicion the King, by his name it was called the kingdom of Sicionia. Archas the son of jupiter and of Calissa, after he had subdued Pelasgis to his obeisance, he called that kingdom Archathadia by his own name. Arcadia that is called Sicionia, Abeston, astone that being kindled, doth never quench. is the bosom of Archaia, as it were set between the seas Egeum, and jonium, and hath a great river keimantum, & breedeth Abiton a stone that, never quencheth, if it be once kindled. There be gendered most whife Merules mau ●●● as Isidore saith, li. 15. ( * Addition. Sugonia, a city in Achaia, not far from Corinth, called now Clarencia, where is great abundance of metal.) Of Sicilia, chap. 152. Sicilia was sometime called Scicania, & had that name of Sicanus the king, and was afterward called Sicilia, & had that name of Siculus the brother of Italus: and this land was in old time called Trinacria, for three furlongs that be there, & be called Pelorum, Patheum, & Libeum, for Trinacria is Grée●e, and is to say, three square, for it is divided three squares. This land is departed from Italy with a little sea, & is afore the sea Affricum. The land beareth well fruit & is rich of gold, and full of dens, chins, and caves, & is full of wind and of brimstone. And there burneth the heat of the mount Ethna. In the sea thereof is Scilia & Charybdis, in which shive be swallowed, or sink, or be broken. This was the country of Ciclopes, & afterward nourisher of Tyrants: And it beareth well, corn, and is eared & sown with séed first of all lands: The chief city thereof is Siracusa: there is a well Aracusa, and the river Albius, that nourisheth horse: Therein was first found the Island of Comedia. In the river of Agath in Sicilia was the stone Achates first found: And in the sea of Sicilia is white coral engendered, and salt that is called Agrigentine, a wonderful manner salt: for it melteth in fire & sparkleth in water: all this land about containeth the space of three thousand furlongs. Also Salustius saith, that Sicilia joined to Italy sometime: but the space that now is between, was broken & consumed with strength of the sea. Huc usque Isi. lib. 25. ca, de Insulis: there all these foresaid things be rehearsed, & Plinius telleth the same. ( * Addition Sicilia a noble I'll, first called Trinacria. afterward Sicania, & at the last Sicilia, it is in form 3. cornard, & therefore hath the name of Trinacria: the one corner called Pachinus, extendeth toward the part of Gréece, which was called Peleponensius, now Morea: the second corner called Pelorus lieth toward Italy: the third called Lilyhens, it extedeth toward Africa, of the which Pelarus, exceedeth in the temperance of the earth, for with no wet there, may be any nure: nor by any drieth dust. This I'll containeth in circuit (as Solinus writeth, (3000. furlongs which is of Italian miles .373. as Diodorus Syculus writeth .4360. But Plinius saith, that the three corners be distant from Pelorus, to Pachinus by land .165. miles: from thence to Lilybeum .200. miles: from thence to Pelorus 170. miles, and saith also, that Agrippa affirmed it, to be in circuit .618. miles, which do not agree with Solinus nor Diodorus, which may happen to be by the diversity of furlongs called sir Latin Stadia. The fertility of this isle in all grain, beauty of meadows, delicateness of waters cold and hot, mountains and caves miraculous, and other things their exceeding notable, many Authors have written and wondered at, both Greeks, and Latins. D. Cooper in Thesaurus. Of Sirtes. chap. 153. AS Isidore saith, libro. 14. Sirtes be places in the sea full of gravel, and hath that name of drawing. For Salustius saith, it draweth thereto all thing. For Siren is Greek, and is to understand, draft or drawing. And such drawing maketh the ground and the sea uneven. In some place deep, and in another place shallow: and therefore it is perilous to pass that way. Sirtes that induce such peril, are by the Sea of Egypt, and are meddeled therewith in many places, as he saith. ( * Addition. Syrtes are those which we call quick sands, whose bottoms are full of springs, but of a marvelous depth, that ships lighting thereon, without a quick flood, do sink out of sight, or utterly perish. Of Scotia. chap. 154. THe land Scotia hath the name of Scotis, that devil therein, and is a long stretching Country, as it were furlong in the Island of Britain: and is departed from North England with rivers and arms of the Sea, and is closed about with the Ocean in either side: and is also departed from Ireland with the sea Ocean and the same nation that was sometime first in Ireland, and all according thereto in tongue, in manners, and in kind. The men are light of heart, fierce and courageous on their enemies. They love nigh as well death as thraldom, and they accounted it for sloth to die in bed, and a great worship and virtue to die in a field fight against enemies: The men be of scarce living, and many suffer hunger long time, and eat seld before the Sun going down, and use flesh, milk meats, fish, & fruits, more than Britons: and use to eat the less bread, and though the men be seemly though of figure and of shape, and fair of face generally by kind, yet their own Scottish clothing disfigure them full muth. And Scots be said in their own tongue of bodies painted, as it were cut and slit: For in old time they were marked with divers figures and shapes in their flesh and skin, made with iron pricks, as Isidore saith, lib. 9 cap. de Vocabilis gentium. And because of meddeling with English men, many of them have changed the old manners of Scots into better manners for the more part, but the wild Scots and Irish account great worship to follow their forefathers in clothing, in tongue, and in living, and in other manner doing: And despise some deal the usages of other men, in: comparison to their own usage. And so each laboureth to be above, they detract and blame all other, and envy all other: they derive all other, and blame all other men's manners, they be not ashamed to lie: and they repeite no man, of what nation, blood, or puissance so ever he be, to be hardy and valiant but themselves, they delight in their own: they love not peace. In that land is plenteous ground, merry woods, moist rivers and wells, many flocks of beasts. There be earth tilers for quantity of the place enough: and is not unequal to the land of Britain, as Herodotus saith. And is a sage insearcher of the world, as Plinius saith. Look before in Hibernia in litiera H. There Isidore saith the same of Ireland, in many things. ( * Addition. Scotia, Scotland, the part of Britania from the River of Twéede to Catanes: Scot, Scots, or Scottish men, of whom Saint Hierome writeth in this wise: Quid loqua● de caeteris nationibus, quum ipse adolescen tulus in Gallia viderim Scotos, gentem Britanuicam humanis vesci carnibus, & quum per syluas porcorium greges, & armentorum, pecudumque reperiant, pastorum nates, & foeminarum papillas solere abscindere, & has solas ciborum delitias arbitrari? What shall I speak of other nations, since that when I was a boy, I saw in France, Scots, & people of Britain, cut man's flesh, and when they found in the forests herds of Swine, beasts, and cattle, they would cut off the buttocks of the bay which kept them, and also the women's paps, and took that to be the most dainty and delicate meat. Notwithstanding the Scots were in S. Hieromes time, which is near 1195. years past, after the computation in Lanquet, so rude a people. It seemeth although they be not all come home to constancy, yet are they now abhorrours of such humans spoil, and tractable enough with good government.) Of Suecia. chap. 155. SVecia is a region of the neither Scythia in Europa, thereof all Gathia hath now the name, that is the greatest region of the kingdom of Dance & of the Norway's, & the sea Balticum is in the East side: and the British ocean in the West: and the hills of Norway and people, in the North: and joineth to Denmark Southward, & endeth ther. Suecia is called Gothia also: and is good ground, and beareth well corn, & hath no vines, but in great plenty of pasture, & of metal, it recompenseth the other defalts. For beside many manner riches that it hath of the sea, it passeth many other Regions and lands, in beasts wild and tame, in silver oar, and in many other riches. The men be full strong, their might of chivalry daunted long time the most deal nigh of Africa and Europa. And in great Alexander's time, the great hardiness of Greeks dreaded to adventure upon them. Also the great might of julius Caesar overcame French men, Almains, and Britons, but he dreaded to fight with Danes, Goths, Norway's, and other men of the North, as the Writers of Stories ●ell both of Greeks and of Romans, so whose words saith may and aught to be given, in such things as are not against our religion, faith, nor reason as Hierome sayeth: It is worthy (saith he) so believe Stories and writings of Poets and of Writers, if their relation be not against the faith, and good conditions & manners, neither contrary to the truth that is known. Of these men came Amayones, women of womennes' land, as Orosius saith, and Isidore libro. 15. ( * Addition. Swises', a people very fierce, the chief City is Tigure, first built by the Sweves, the years before Christ. 1744.) Of Scondia. cap. 156. SCondia, Schondania, or Scondenmarchia, This chapter is added. is as much to say, as fair Dania, or fair Denmark, pliny nameth it Scandia. It was named Scondia, by reason of the fairness and fruitfulness thereof, replenished with fresh rivers, havens, mart towns, fish, beasts, gold, silver, copper, & lead. It is supposed that the old Gréek● and Latins knew of this, for that they held opinion, in the North parts the cold Zone or clime was condemned to perpetual Snow, intolerable to all living creatures, the Germans, and these people now va●●t the king of Denmark did use stra●●ke togethers. Of suenia. chap. 157. SVenia is a Province of Germania, in Europa. The men thereof were wont to have most Lordship in Germania, as Isidore sayeth, libro. 15. and sayeth the same .3. Cap. de Vocabilis Gentium libro. 9 The Sweves, saith he, be parted of Germans in the end of the North. Of them Lucanus speaketh and sayeth, Fundit ab extremo slavos aquilone Suevos. That is to say, that the Sweves with yellow hair come of the uttermost North. And many men supposed, that in their land were sometime an hundred towns, and much people, and the men be called Swevi: and have that name of a mount that is called Suevie, which standeth in the entering of Germania. And those men dwelled first in the Country about that mount as he sayeth. Also as he saith, this Country hath Danubius and Bavaria in the East side, and the Rind and Alsacia in the West, and high mountains called Alps, and Italy in the South, and Franconia and the neither Germania in the North. And Suevia is double: the neither stretcheth toward the Rind, and the over toward high mountains Alps, and the River Danubius. Either is good land at best, and beareth good corn and Wine in many places, and hath most strong Cities, Castles, and towns: and also plains and mountains, rivers, and streams, & many woods and herbs: and much pasture and many sheep, and other beasts: and about the mountains, iron and silver, and other metals be found. The men be many and full strong, bold and hardy, and good warriors, high of body, with yeolowe hair, seemly and fair of face. ( * Addition. Suevia, the chief country of Germany, in fertility, wholesomeness, and beautiful personages. It hath on the East Baviere: on the West Halsaite, and the river of Rhine: on the South the mountains Alps: on the North Frankland. It was sometime called Alemania, whereof all Germany was called Almain: In Dutch it is now called Swave.) Of Tanatos, chap. 157. TAnatos is a little Island of Ocean, & is departed from Britain with a little arm of the sea, and hath wheat fields and noble ground, and is called Tanatos, and hath that name of death of Serpents. For the earth of that land carried into any country of the world slayeth Serpents forthwith: as Isidore saith, lib. 14. ( * Addition. This is supposed to be the isle of Tenet in Kent, which is for the bigness, very fertile and good land.) Of Trapobana. chap. 158. TRapobana is an Island of Ind toward the South, out of that side, the Indish ocean beginneth. The land stretcheth seventy mile and fifty paces in length, & four store and fifty thousand furlongs in breadth. And a river runneth there through, and is full of Margarites and of precious stones. And some part thereof is full of Elephants and of other beasts, and men dwell-in some part thereof. In this land men say be two Summers, & two winters in one year: and flowers spring there twice in a year. And it is the profitablest Island of Ind, and springeth always. The leaves be always green and fade never, as Isidore saith, lib. 14. Addition. Taprobane, Addition an isle in the Indian sea, and was of some died Writers supposed to be in the contrary part of the world against us, and therefore they called it an other world: It lieth in the point between East & West, the quantity thereof is diversly described by sunndry authore. For Strabo writeth that it is in length eight thousand furlongs, which is a thousand miles. Plinius, Martianus, and Solinus, do affirm it to be in length seven thousand furlongs, which is eight hundred lxxv. miles, in breadth .5000. furlongs, which is 625. miles: part of it extendeth beyond the Equinoctial line, more south, and hath on the North-east the less Indie. It is now called Samotra, and is under the dominion of the great Cam, and is governed by four Kings, in an exquisite form of justice, notwithstanding that the people be Idolaters: They hunt Tigers, Elephants, and Panthers, of the which there is great plenty. Also there be found Carbuncles, sapphires, jacincts, Topaces, Rubies, & Granates, in great numbers. There groweth Cinnamon, Canel, Beniamine, and other sweet trees, in great abundance. And they have money of gold, silver, & brass, of the same weight and value, that the ancient coin of the Romans was. There is also found great plenty of orient pearls. Of Thracia. chap. 159. THracia is a province in Grecia. Tiras' the son of japhet came thither, & called that land Thracia by his own name, as Isidore saith, li. 14. Other men mean, that Thracia hath that name of cruelness of men that dwelled therein. The City Constantinople is afore this land in the East side of the sea Propontis: and is toward Histre in the North side, and stretcheth to the sea Egeum in the South, and hath Macedonia in the West. Many divers Nations dwelled therein sometime, as Massaget, Sarmate, and Scithe, & many other. The land is wide and large: and therefore many Nations might be contained therein. The river Hebrum springeth & runneth in Thracia, and by many strange nations, as Isidore saith. li. 14. ( * Addition. Thrace, a region in Europa, on the North it is bounded with the land Mysia: on the East with the higher: on the South with the sea Aegum: on the West with Bosphorus, Thracius, and Propontis. Therein is the city of Constantinople, sometime called Byzantium.) Of Traconitida. cap. 160. TRaconitida is a region in judea, over the which reigned Herodes brother Philip. For all the Kingdom of the Hebrews was departed in four, and each of the four was called Tetrarchia. And the Prince and the king of such a part was called Tetrarcha. The first of those four was Galilea: Herodes was Prince and king thereof. The second & the third was Ituria and the region Traconitida: over that was Philip Tetrarcha of either region. The fourth Region was Abilina: Over this Country reigned Lisanias, the brother of Herode & of Philip. The land of jews was departed in so many particular principates by the Romans, to subdue the pride of the jews, Luke. 3. as the Gloze saith super Luc. super illum locum: Tetrarcha autem Philippo Iturie, & Traconitides regionis, etc. ( * Addition. Trachonites, a Country in Syria, joining unto Arabia.) Of Thessalia. chap. 161. THessalia, as Isidore saith, libro. 15. is a Province of Grecia, and hath that name of Thessalus the king, and joineth on the south side to Macedonia. In Thessalia be many rivers, & therein be many towns, the chief thereof is called Thessalonica. There is also the mount Parnassus, that was sometime hallowed to Apollo, & Thessalia was the country of Achilles, and thence came the Laphites. And it is said of them, that they broke first horses with Bridles, and sat on their backs, and seemed one body horse & man. Therefore knights of Thessalia were scined to be Centauri, as Isidore saith, lib. 11. cap. de Portentis: In Thessalia were first found shillings of gold, and craft and use of breaking of horses: as Isidore saith, libro. 15. And farther be saith, lib. 4. that in Moses time tell a great flood in Thessalia, that destroyed the more deal of the people of that land: And a few were saved by succour of the mountains, and namely in mount Parnassus: about the which mount Deucalion reigned that time: And such as fled unto him in ships he received, and in the top of the hill Parnassus he nourished and cherished them. Wherefore the Greeks fables feigned, that Deucation should restore mankind of stones, as he affirmeth there. ( * Addition Thessalia a region in Gréece, called also Aemonia, sometime Pandora, sometime Pyrthea, of some Pelasgia: of Homer, Argopelasgicon. It is environed with four great and famous Hills, on the East with the mountains of Pelion and Ossa: on the North with Olympus: on the West with Pindus: on the South Othris. It marcheth on Macedonia on the East. The people were valiant men on horseback, and inumerble in battle, as Polihius writeth, but very unjust of their promise. The women there being wonderful witches, tranformed men into the shape or form of beasts.) Of Tenedos. cha. 162. TEnedos is an Island of Grecia, one of the Cyclades in the North side. Wherein is the city of Thene builded. And the land hath that name of that city. For one Thenot a young man was defamed, that he should have had to do with his stepmother, which fled unto the Island, wherein he found none to fill it: and he gave to the city that he there builded, & to the Island his own name. ( * Addition. Tenedos, an isle in the sea Aegenum, between Mytilene & Hellespont, not far from Troia.) Of Thile iusula. chap. 163. THile is the last Island of Ocean between the North country & South, six days sailing beyond Britain: and hath the name of the Sun, for there the Sun stinteth in Summer, when the days begin to shorten. And no day is there beyond. Therefore the sea thereof is slowly froze, as Isidore saith, lib. 14. And Plinius saith, that the place is uninhabitable: for in Summer nothing may there grow for great burning heat, nor in winter for freezing cold. For from the evenness of the day & night in March, when the Sun is in Ariese, unto evenness of the day and night in Harvest, when the Sun is in Libra, the Sun forsaketh not that Island: And from that time to the evenness of the day & night, again in March, the sun cometh not there: and so there half the year is day, and half night, as he saith in cap. de insulis. lib. 14. & de solstitijs, li. 2. Also Beda saith the same, li. de naturis rerum, and Solinus also. ( * Addition. Thyle, the isle called Island, the old Cosmographers supposed there the end of all earthly soil: of late years found otherwise.) Of Tripolitana. chap. 164. TRipolitana is a region, and Tripelitana is the name of two Regions. That one is in Fenicia, and hath that name of Tripoli, that is a most famous city, so strong and mighty, that he defendeth and succoureth all the Country about. And the other Tripolitana is in Africa, between Pentapolis and Byzantium, and hath the name of three great Cities, that is to wit, Osea, Sabine, and Leptis the great. This land hath the more Sirtes in the East side, and Trogoditas in the North, and the sea Adriaticum in the West: Byzantium, Gelulas, and Garamantes in the south and stretcheth to the Ocean of Ethiopia, as Isidore saith. ( * Addition. Tiypolis a Country in Africa, and another in Syria, the third in Phoenicia.) Of Trogodia. chap. 165. TRogodia is a region in Ethiopia, the men thereof be called Trogodites: and have that name, for they be so swift of foot, that they follow and take wild beasts with running: In this Region is an Island, wherein groweth the best kind of myrrh, and most pure drops thereof is found there: and is called Mirre Trogoditis, and hath the name of the Island that they grow in, as Isidore saith, lib. 17. And though this province be in Ethiopia, yet it stretcheth to the ends of Arabia: so that sometime it is said, it belongeth to Arabia, as in libro. 17. and sometime to Ethiopia, as it is said in lib. nono. ( * Addition. Troglodyte, people in the furthest part of Africa, beyond Aethiopia, which devil in caves, and do eat the flesh of serpents.) Of Troiana. chap. 166. TRoiana is a province in Phrigia, and was first called Dardania, and had that name of Dardanus: for Dardanus came out of Gréece to Phrigia, & reigned there first: And afterward his son Erictonius and then his nephew Tros, and of him the City of Troy, and the country about had the name, as Isidore saith, libro. 9 And after that Troy was destroyed, many Troyans' sailed by diverse countries of the world to get them places, & they expelled and put out many nations of their countries, and dwelled there in their stead afterward. Of them came most mighty nations of the world: as most true stories of divers regions & lands tell. ( * Addition. Troia, the city of Troy: also the Country wherein Troy stood.) Of Thuscia. ca 167. THuscia is a Province of italy between Ligures and the territory of Rome: and is strengthened mightily and strongly with diverse mountains and strong places, as Isidore saith, libro .15. Thuscia hath that name of oft sacrifice, and of Thus and Incense. For in those parts at burials and Obsequies men in old time used for relygigion and devotion to burn and offer much; Frankenscence: and namely they wept and made great dole and sorrow for their dead men: And they burned Thus on Altars of Goddis. For as it is said, in Thusria the craft of divination was first found, as Isidore saith. This land was first called Aemilia in old time: therein be many solemn Cities and noble. And hath the City Pise in the West toward Liguria, Senos, Lucani, and Florence toward the North, the City of Arecium toward the East: and toward the South Thurthon, Pernes, and Assize, that join and be in the valley of Spolitane, and hath the Sea Adriaticum, & the march Anconitana in the East side: and the brink Tiber, and Rome in the South: and Melan and Liguria in the West: Romaniola and the Province of Milan in the North. This land stretcheth much in length out of the East into the West, and hath less breadth of the North side into the South. This land is full high of mountains: and the place is most strong touching situation, and the ground beareth well corn and fruit. The air is good and wholesome: The Sea maketh this land rich in two sides. Many Welles and lakes make this land moist and plenteous. The River Aruis runneth thereby, and adorneth it. Plenty of sweet Saffron and Spicerye, that there groweth, maketh it singularly noble and rich. Many hot Welles that there spring, make it kind and solemyne. ( * Addition. Tuscia, a Country in Italy, wherein be cities of Florence, Seine, Luca, and Pisa.) Of Thuringia. chap. 168. THuringia is a province of Germania, in the middle between Saxons and Francos, and Westualls, and hath the Beemes and saxons in the East side: Francenes and Baua●es in the South side: Sucues and Alsaces in the West: men of the Rind and Westualls in the North. And as the name of the Country meaneth. Thuringia, hard: so the men be hard, and also most cruel against their enymyes. The Country is populous, and the men be fair and seemly of stature, strong of body, hard, and steadfast of heart. Their land is strengthened and closed with mountains all about, and is full plain within, and beareth well-corne and fruit, & is not without Uiniardes. There be many strong castles and towns, not only in mountains, but also in plains: there be rivers lakes, and ponds: there is good air, and there is great plenty of good pasture: there be many Oxen, Sheep, and other beasts. There in mountains be diverse metals mined, as Herodutos sayeth, that sought and left unsearched no privy marches of Germania. Of Thuronia. chap. 169. THuronia is a Province of the over France, & was sometime accounted a part of Gyan, & hath the name of the noble city Turon, & in that Thuron the flower of Priests most holy Saint Martin rested, and is upon the river Ligeris, that runneth thereby, & moisteth it, and maketh it rich in many manner wise. The land beareth well corn and fruit, wine, and pasture. Therein is most wholesome air and many woods. Men be of bodies seemly of shape, hardy and bold of heart, goodly in deed, and in speath sober. ( * Addition. Turones, people in France by the river Lei●. Of Vasconia. chap. 170. VAsconia, Gascoine is a province beside the mountains Perenei, and was sometime accounted under Gyan, & hath that name of the town Wastea, as Isidore saith lib. 9 And hath the mountains Pirenei in the one side, & the sea of ocean in another. And is nigh to Peito in the third side. In that land be many woods and trees, lands, & mountains. In many parts thereof be many viniards, so many & so much, that it sendeth plenty of wine to countries and lands that be nigh, & also into islands of the sea. The river Girunde departeth this land from Tholose, and runneth by Gascoine, and entereth into the sea of ocean beside Burdewes, the chief city of Gascoine, as Isid. saith, li. 9 cap. de Vocabilis gentium. The Gascoines have the name of the town Wascia, and devil by the long and large solitude of the mountains Pirenei, and be called Uascones, as it were Uaccones' by changing C into S. Pompeius when he had subdued Spain: and hasting him to come to his triumph, he put these men out of the mountains Pirenei, & gathered them into one town: and thereupon the town was called Vrba convenarum, as Isidore saith, and Plinius, and Herodotus telleth, that these men Gascoines be light and pliant of body, hardy and bold of heart, fierce of hafly to battle. Of Venecia. chap. 171. VEnecia is said of old men the Province of Uenir, the which Province stretcheth from the cliff of the sea Adriaticum, unto the river Padus, which departeth between the cities & countries of the neither & the over Liguns, that is to say, between Pergamenses & Medolanensis, so it stretched sometime, as the most true writer of stories of Lombard's & of Ligures telleth. In the coasts of the foresaid sea afore and nigh to this province the city of Venice is now builded: in this province are many other noble Cities. For as Isi. saith li. 16. Montus was builded of Mantis, the daughter of Resia, which after the destruction of Thebes came into Italy & standeth in Uenecia, & in the French tongue is called Alpina. Also Uenecia is a province of Italia, that had Lordship of many lands & cities in the sea & land in old time: and now at this day the might thereof & Lordship stretcheth right far in the sea, & even unto Grecia, & reacheth from the countries of Germania, and subdueth the theft & tyranny of skimmours & sea thieves of Dalmacia and of Sclavia, and represseth them. And governeth & ruleth most rightfully Islands, havens, and coast of the Sea, that be under the Lordship thereof. And defendeth mightily their subjects against enemies, & hold the common profit and civil under rightful laws. And suffereth within their bounds no said to abide, that is contrary to God's law. I think it were superfluity to reckoned the goodness & worthiness of these men. For the virtue & might, advisement, and readiness, and great accord and love of all righteousness and mildness of men of Uenecia are now known nigh to all nations, as saith the royal writer of the story of Langobardes'. ( * Addition. Read Ortelius concerning Venice, and also Munsterus.) Of Westualia. chap. 172. WEstualia is a province of the neither Germania, & hath Saronia in the East side, Thuringia and Bassia in the South, the King and Colaine in the West, ocean and Frisia in the North. And is closed in two ends with two most noble rivers, that be Wesera and Rhenum. The Rind toucheth in the North West: and Wespera toward the East. This land in some books is called the old Saronia, and preserveth and keepeth itself clean from all spise of fornication, and most straightly punisheth adviterers: and hath in most reverence honest wedlocks: although it was snared to the Pamins' superstition till the seventy year of our Lord, as Bonifacius writeth in an Epistle to the King of England. This land is full of woods and of pastures, and more apt to feed beasts then to bear corn: and is moisted with many rivers and wells, with Lipia, and Kura, and many other wells and rivers, there are salt wells and mountains, plenty of metal and Dare, In that land is much fruit, and many Orchards, apples, and nuts: also wild beasts, swine, and other beasts small and great. The men be commonly seemly and high of stature, fair of shape, and strong of body, bold and hardy of heart. There is much chivalry, and wonderful hardy & bold, and hardy of heart, alway priest and ready to arms, there are strong Cities and well walled, and most strong castles and towns, both in mountains and in plains. Of Vironia. chap. 173. VIronia is a little Province beyond Denmark toward the East. And hath that name of Uirore, green colour. For it is full of herbs, grass, and wood: there be many wells of waters. The ground thereof heareth well corn. The men were sometime strong, fierce, and cruel, and unseemluly, and he now subjects to Kings and laws of Danes, and all the land is occupied with Germans and Danes. Look before in littera R. de Rivalia. This land is departed from the men Nogardes and Catheis, with a full great river that is called Narua. Of Winlandia. chap. 174. WInlandia is a Country besides the Mountains of Norway toward the Cast, and stretcheth upon the cliff of Ocean: And is not full plenteous, but in wood, herbs, and grass. The men of that Country be strange and somewhat wild and fierce: and they occupy themselves with witchcraft. And so to men that fail by their coasts, and also to men that abide with them, for default of wind, they proffer wind to sailing, The Samoyes bordering on the Russee, use the like enchantment and so they cell wind. They use to make a clue of third, and they make divers knots to be knit therein. And then they command to draw out of the clue unto three knots or more, or less, as they will have the wind more softs or strong. And for their missebeléefe seendes move the air, and arise strong tempest or soft, as he draweth of the Clue more or less knots. And sometime they move the wind so strongly, that the wretches that believe in such doing, are drowned by rightful doom of God. Of Vitria. cap. 175. VItria is a little Island in the British sea, and is departed from the more Britain with a little arm of the sea: the ground thereof is best land for Wheat. Therein be many woods and groves, and many beasts wild and same, & wells, and rivers that moist the land. That Island is most temperate and wholesome country, and most plenteous of fruit, as it is said, and English men devil therein at this day. TREVISA. Here lacketh: for no mention is made whether ward this land beareth from Britain, nor in what side of Britain this land should be, Some men would think that this Island is Wight, but Wight is commonly called Insula vecca, and this isle is here called Vitria. ( * Addition Whether this isle be a part of that where the Uitrie canvas and linen cloth was made in times past, or else being consumed with the Sea, there is now no such I'll: or whether the making of glass, had there any original.) Of Yselondia. chap. 176. YSeland is the last region in Europa, in the North deyond Norway. In the uttermost parts thereof it is always Ice and srosen, and stretcheth upon she cliff of the Ocean toward the North, where the Sea is frore with great and strong cold: And Iseland hath the ovet Scithin in the East side, and Norway in the South, and the Irish Ocean in the West, and the Sea that is far in the North, and is called Ireland, as it were the land of Ice and of Glass. For it is said, that there be mountains of snow frore as hard as Ice or Glass, there thristall is found. Also in that region be white Bears most great and right fierce, that break, Ice and Glass with their claws, and make many holes therein, and dive there through into the Sea, and take Fish under the Ice, and glass, and draw them out through the same holes, and bring them to the cliff, and live thereby The land is barren, except few places in the valleys, in the which places vitheth grow Oats. In the place that men devil in, only groweth herbs, grass and trees: And in those places breed beasts same and wild. And so for the more part men of the land live by Fish and by hunting of flesh Sheep may not live there for ●old. And therefore men of the land wear for cold, fells and skins of Bears, and of wild beasts, that they look with hunting. Other clothing may they not have, but it come of other lands. The men be full gross of body and strong, and full white, and give them to fishing and hunting. ( * Addition. Those that go the thither on fishing, are marvelously troubled with a kind of Fly like a Gnat, and stinketh foul.) ( * Addition. Island is interpreted the land of Ice, and is called of old writers Thyle, it is extended between the South and the North, almost. 200. schones, in longitude a schone is 60. furlongs, it is for the most part full of mountains, and untilled, but in the plains very fruitful, the inhabitants are feign to drive their castle from their feeding, lest they should by overmuch fatness strangle and die. There are three mountains of marvelous height, the tops whereof are revered continually with Snow, but the lowent parts are of like operation as is the mount Aetna, flaming forth fire and Brimstone, Dry of these is called Helga, the other Mons Crosis. The third Hecla, whose flames consumeth not Flax nor Tow, nor yet is quenched with water, the fire breaketh forth with & hideous casteling like Thunder, and casteth forth the pomisse stones of a marvelous height, near unto these mountains are there rivers or chinks, like deep raves, especially at the foot of the mount Hecla, so deep that no eye can perceive any bottom, out of the which Abysm, appeareth as it were shapes of men, as though they were drowns, and yet breathing forth a sound, saying, that they must departed from thence is mount Hecla: as touching the fearful noise of the Ice, Read R. Eden, and R. Wells.) Of Zeugia. chap. 177. ZEogia is called Zeugis also, and is a province where as the thore Carthage is, edituate in the less Africa, between Bisantium and Numidis, as Isidore saith, lib. 14. This province stretcheth from the north sea into Siculum, as he saith. And stretcheth out of the South, to the country of Getules. The hither part thereof beareth well corn, and the further is full of Serpents & of beasts that be wild. There be wild Asses, and other wild beasts. There be found wonders, and beasts wonderfully shapen, as he saith. ( * Addition. Zeugma, is also the name of a city in Dacia.) ( * Addition. Zygantes, a people by Carthage, among whom is great store of honey, both made by Bees, and also wrougnt with man's hand. They colour their bodies with read lead, and feed especially on Ape's flesh, whereof they have great plenty.) D. Cooper. ¶ I have set down forth of Ortelius, the universal description of the whole earth (for the better understanding whereof) Orbis terrarum, novus orbis, America, Asia, Africa, and Europa. All which is added. The introduction of Vesper before the discourse. THE world is a wonderful gathering together of things created, the placing of Elements, the mutiplyeng of Creatures, the dissolving of Influences, the beginning place of time, and the end by death. In which world there are in infinite number of variables, and an endless number of discords: Notwithstanding concord being placed by a secret mystery in the imperfect, 1. Cor. 13. Idem. 15. john. 8. ● showeth the value of the mind to be more noble, than the body, as the Creator is far more excellent, than the things created: for all that is in the world is not of the Father, but of the world made and created, but not justified and saved: we live together, but not love together: the cause is discord betwixt Error and Ueritye. Herein appeareth the love of God among those in whom he abideth ever, and is called Mundus, which signifieth cleanness, as also the world. The world was made by him, and yet they knew him not, he came among his own, and they received him not, he sent his servants, and they entreated them shamefully and slew them. Herein appeareth the nature of Discord, the power of Error, by Tyrtannye, and the simple entertainment of Ueritye, as appearth among the several kinds of Birds, Beasts, Fishes, Worms, Flies, Flowers, Herbs, plants, Trees, Fruits, Seeds, and many other things of increase. And man whom God hath made clean bodied, cheerful countenanced, swift to hear, prompt to speak, apt to learn, pour to believe, having all these Angelical virtues, should stir by the mind, whilst he taking of material nourishment abideth, unto the singular consideration of virtuous exercises, whereby the soul tasting with the body; might through Faith and good works, feel that endless nourishment which is prepared for the children of God: but whilst they study to subdue Kingdoms, to overcome their neighbours, to rob the fatherless and Widows, to ravish the virginnes, to govern, and not to be governed, the spirits of all such terrestrial ferryes do breed the shape of sin, and hatch forth so many abominable evils, that their whole race of years are spent in vain glorious beasting, and filthy living, whose ends is damnation, whose vellye was their God, and glory was their shame, because they were worldly minded. The Earth is the Lords and all that therein is, the round world, and they that devil therein, Man was made, not to rob, kill, and destroy, but to give a continual praising unto God, and to learn of God, to be bountiful, merciful, and liberal, and to be contented with that he hath. Which who so regardeth not the very simplest creatures in their kinds, shall be the only accusers of fleshly violence before God, without remission. Consider that the joys of the world are disturbed by afflictions, and are frail, and wear away, but the joy of Faith is not only disquieted by extremities, and by the cross of persecution, but is made perfect more and more, and when those storms be most dangerous, then is Faith of most effect. All the godly being fenced with the strength of Faith and patience, do contain all the whole worlds, and the tyranny thereof. Nolli intelligere ut credas, sed crede ut intelligas: S. August. Understand not that thou mayst believe, but believe that thou mayst understand. Orbis terrarum. THE map or table of Ortelius, doth comprehend, and set out the portraiture of the whole compass of the Earth, and of the Ocean Sea; environing the same, all which compass of the Earth, the ancients, (to whom the new world was not known) divided into three parts, that is to say, Africa, Europa, and Asia: but which America was found out, our age added it unto them, for the fourth part, and looketh for the fifth, lying under the South pole: Gerardus Mercator, the chief Geographer of our time, in his universal Table, never enough to be praised, doth divide this compass of the Earth, into three mains; The first he calleth that which we said, the ancients divided into three, and from whence it is divided by the holy Scripture, that mankind took his beginning. The second, which at this days we call America, or the West India: The third he calleth the South land, which many fearme Magelonica, discovered hither unto, with few Sea coasts, And Antiquitis hath taught, that the compass of this earth containeth about, where it is widest, five thousand and four hundred German miles, A German mile is supposed p. English miles. or 21000. 600. Italian miles, and the same the later age affirmeth. And these so many portions of the Earth, (as Pliny sayeth in his second book of Nature,) nare rather as many have written, the point of the world, (neither is the world any thing else universally) this is the matter of our glory, this is the seat, here we bear honour, here we exercise Empire, here we desire riches, here mankind falleth together by the ears, or is in an uproar, here we renew wars, even civil, and with killing one another, we make the earth wider: And to pass over the public fury of Nations, this wherein we drive away our borderers, and by stealth dig up our neighbour's stuff, and put it to our ground, or proper goods which belong unto him, as for example in many Regions, they will yield the land to the owner, in lieu of his purchaise and rent, but if in the bowels of the Earth there be found any metals of value, the purchaiser shall not be Lord thereof: with as much equity may be taken, when in the steed of Thifties, by painful travail, and ●lling of the said ground, it after bring forth good corn, that therefore, because now good Corn, and no Thistles, the Lord may take the Corn, yet replieth the contrary and sayeth, that metals were before, and are therefore in the right of the Lord, because the Tenant d. d never employ charge, but for the thing ready provided. Let this reason stand for law: yet sayeth the guide of the Law: The Kingdom of Heaven, Math. 13 is like unto a treasure hid in the field, the which a man findeth, and concealeth it: and for joy thereof, goeth and selleth all that he hath and buyeth the field. Who hideth the Treasure, God, by his universal creation, who findeth it? (Man,) by the gift of knowledge: Where good subjects he, their Princes shall never loose their right. To whom is it due? To him unto whom it is given. Wherefore hath he that found this Treasure bought with all his substance this field? That therefore the inheritance should not be his: the inheritance is not denied, but the Treasure, and why? Because there is no difference, but either mine or shine. I refer the equity of his question, unto the more prudent and wise in the world, that all things may be considered to the glory of God, as that which hath limited the Countries far abroad, and hath driven the dwellers beyond their bounds: of what small parts of the earth taketh it pleasure of, or when for measure of her covetousness, she hath enlarged it, what portion at length therefore may a dead man have. Thus far he. America. The new world, or the discovery of the Globe of the Earth. ALL this Hemisphere (which is called America, and for his huge wideness, at this day the new world,) remain unknown and unmentioned of the ancients, even unto the time of the year from Christ birth. 1492. in the which year it was first discovered by an Italian named Christopher Columbus of Genoa, and seemeth to exceed in each point the measure of man's marvels. For when the diligence, both of the auntientes in describing and setting forth the whole compass and Globe or the Earth, and the commonditye, and opportunity of very great Empires, to search out for unknown Countries, was considered, and also the cruel, gréedies, and insatiable desire of mankind, gaping for Gold and Silver, leaving nothing unadventured and assayed, to the end it might obtain, those things with the which those Countries do wonderfully abounds. I have (not without great cause) often marveled, how they could remain so long unknown to this part of the world. There are some that think, how that this main land is described long since of Plato, under the name of Little of Atlantica, and likewise Marcianus a Cicilian in his Chronicle that he wrote of Spain, sayeth: That there was here found in the Gold mines certain old coin, bearing the Pictures of Augustus Caesar, & for the declaring of the truth of this matter, there was sent unto the chief Bishop of Rome, by Doctor john Rusus Archbishop of Constantine, a certain quantity thereof. Many think, that Seneca stirred by with a Poetical spirit of Prophesse, did foretell the finding out hereof, in these Prophetical vearses. Venient annis Saecula seres, quibus oceanus Vincula, rerum laxes, & ingens. Patent tellas, Thyphisque nonos Detegat orbs, Nec sit terris ultima Thyle, The time will come in years long hence, when the Ocean Seas shall lose their bands of things, and a great Earth shall lie open, and discover new Countries to Ship Masters, neither shall Thyle then be the farthest known land. ¶ I have left out, the counterfeited Copy, reported of antiquity, as appeareth: and proceed in the true discourse. ALL this part of the Globe of the Earth, is at this day sailed about, saving that quarter, which lieth toward the North: whose Sea coasts, have not as yet been viewed over. From the North to the South, it falleth down under the form of two places, almost environed with Water, which are divided with a narrow strait. That place: almost environed with Water, which is more Northerlye, comprehendeth now Spain, the Province of Mexico, Terra florida, and Terram novam, the new found land. But that which lieth Southerlye (which the Spaniards call Terra firma) containeth Perreu and Brasill. The knowledge of all which Countries, the student of Geography, may read Livius Apolonius, Peter Martyr of Milan, Maxinilian of Transiluaniae, who in the Latin tongue have written, etc. Of Asia. ASia is divided from Europa, by the River Tanaic, and also by a line drawn out from his fauntaines unto Granduie, the which is a Gulf of the North Detean. But it is divided from Africa, by Isthmus, which is between Mare Mediterraneum, tetraneum, and the gulf of Arabia, the residue, the Ocean and the seas do compass about. The Ancients have manifoldly divided this, but at this day, it seemeth unto be, that it may stilye be divided into five parts, according unto her Empires, by the which she is governed. The first part whereof, that which joineth is Europe, and obeyeth the great Duke of Moscovia, shall be limited with the frozen sea (with the river of Obil) with the lake of Bitaia, and with a line drawn from thence to the Caspian sea, and with Isthmus, which is between this sea, and Pontus Eurinus. The second shall be that which obeyeth to the great Cham, Emperor of the Tartars, whose limits from the South, are Mare Caspium, the river jaxartes, the mountain Imaus: from the East and from the North, the Ocean: from the West, the Kingdom of the Duke of Moscovia, already spoken of. The third part, the offspring of the Ottomans do occuple, and containeth what land soever is between Pontus Eurinus, Mare Aegeum, (now called Archipelogus) and Mare Mediterianeum, Mare Aegyptum, the Gulf of Arabia and Persia, the River Tigris, Mare Caspium, and Istnu●●: which is to be seen between this and Pontus Eurinus. Under the forth shall be comprehended the kingdom of Persia, which at this day, is governed by the Sophy: It hath the O●tomanus (with whom it maketh almost continual war) on the West: the Kingdom of the great Cham, on the North: and to the East, it stretcheth almost as far as the river Indus: But on the South it is washed with the sea, which at this day is called Mare Indicum, and in times past, Mare Rubrum, the Read sea. The fifth part shall have the rest, which now they term the Indies, as it was also called in times past: which is not governed by one alone, as others are, but by many small Kings, for every Region thereof, hath almost his Prince: many of the which, also are fributarie to the great Cham. Neither is this to be passed over, that certain places upon the sea Coasts, which are from the gulf of Arabia, commonly called, Cabo de lampo (which thou seest to the 30. degree of the latitude of the North,) are in manner all possessed by the Portugal, or else are Tributary unto him. The Islands which are ascribed to this Asia, among all most innumerable, these be the chief, Creta and Rodus, in Mare Mediterraneum: Taprobana and Zeilan in the Indian Ocean, where also in the remembrance of our forefathers, the Portugals discovered both the janae, Borneo, Celebes, Paloban, Mindaneo, Gillano, with the Moluccis, full of spicery. Then japan was found, and of late now Guinea, but this is the last: and whether it be an Island or fastened to the land Antarctike, it is not evident. Not only among all profane writers, as they term it, this part of the earth, for the first monarchs in the work, as of the Assyrians, Persians', Babylonians, and Medes, is greatly renowned: but also in the holy Scriptures that is more famous than the rest, for berrin not only mankind was created by the most blessed and almighty God: deluded and corrupted by his enemy Satan, and restored by Christ our Saviour, but also we read that well near all the history of both Testaments was therein written and complete. This Asia Strabo doth handle in six books, beginning at the 11. Ptholome setteth forth in three books, the 5. the 6. and the 7. Likewise in 12. tables, and attributeth unto it 40. Provinces. Of the new Writers, none hath universally described it, Marcus Paulus & ●enel●an, Ludovicus Vartomannus, and john Mandevile, (but many Fables are set down of him) have written so much of it, as they knew worthy of knowledge travailing over those Countries, etc. Of Africa. THE ancients have divided this many ways, at this day, as john Leo writeth, divided it into four parts, to wit, Barbaria, Numidia, Libya, and the 〈…〉, of the Negroes, 〈…〉 which they think the 〈◊〉 they 〈…〉 〈…〉 with the sea Atlantic, snd the middle earth sea called Mediterraneo, with the 〈◊〉 Atlas, and with 〈◊〉 Country bordering upon Egypt 〈…〉 which of the inhabitants is called Beledi 〈…〉 da, and Bringeth forth Dates, (whereupon, of the Arabians it hath none other name) but the Date bearing Country) is ●●●●tted on the West, with the sea Atlantic; & on the North with the mount Atlas, toward the East, it runneth out to Eloaeat, a City, ●n. hundred miles distant from Egypt: the deserts of Lybia, are on the South sides thereof. And as for Lybia, it is the third part 〈◊〉 called in the Arabian toongue Sarra, which word signifieth as much as Desert▪ it beginneth: towards the East, at the river Nilus: 〈◊〉 from thence it goeth Westward to the Sea Atlantic & Numidia lieth in the North side thereof: Southward it joineth itself to the Negroes, the name being taken, either of the inhabitants, which are of black colour, or else of the River Nigris, which passeth through this country. This hath on the North side, Libya: on the South side, the Aethiopian sea: on the West, the Kingdom of Gualatae: and on the East, the Kingdom of Goagae. We are to consider, that in this manner they knit up all Africa, with the middle land sea, which is Mare Mediterraneo, with the Sea Atlantic, also with the Aethiopian sea, and with the river of Nilus, of whence both Egypt and Aethiopia be ascribed to Asia: which notwithstanding properly I think good to join to Africa. For Aethiope indeed at this day doth contain, the Empire of Presbyter john, which of all new Writers is assigned to be joined to Africa: and I think with Ptolemy, it is convenient, that it aught rather to be lymitted with the middle earth and Ocean sea, than with a River, and it shall have the form of A pena insula, joined to Asia, with an Isthmus or strait of land, which is between the middle earth sea, & the gulf of Arabia. The South part hereof, was not heretofore and we● of the ancients, until the year of Christ. Anno 1497. when Vasco de Gama passed first with 〈…〉 & no ●●● danger by the Promentorie or good hope, otherwise termed Bona spei, ●●●●aylyng Abb●t Africa ●●● to Cal●●u●. This part of the Persians' and Arabians is called Zanzibar. ●●● he said Promentorie of good hope, the inhabitants are very black, which I think meet to speak off (because all than think that the heat, and nearness of the Sun is the only cause of their blackness. It is evident, that it is less hot here, than it is at the sea of Magelan) if in respect of the dissaunte of Heaven we will measure the heat of the place, where notwithstanding, they are said to be very white: and if we will attribute this blackness to the burning of the Sun, we are to consider how the Spaniards, and the Italians, and other Nations in the South part, have their bodies so white, forasmuch as they are, as far from the Equinoctial line, as are the said inhabitants of the Promontory of good hope: the one being toward the South, the other toward the North. They which live under Preter john, are brownish, but they which inhabit Zeylan, and Malabar are very black, under one self same distance from the Aequator, and under the seen Parallel of heaven. But a man may more marvel at this, that in all America, there are found no black men, saving a few in a place, which they call Quareca. What then is the efficient cause of this colour? It can be no otherwise, but either the dryness of heaven, or of the earth, or perchance a certain unknown property of the soil, or a certain reason hidden properly in Nature unknown unto man, or altogether unperteived. But these things I leave to be considered of the searchers out of the nature of things. This Country of the Greeks is called Lybia, of the Latins Africa, because it is without the extremity of told. Or (if we believe josephus, it is so called of Afer, one of the posterity of Abraham). Another reason of the name, thou shalt find in john Leo. The nobler parts of this Island (for I think it not necessary to set down all here by name) seeing they are to be seen in the Map or table, are Madagascar, and the Island which they call Canariae, likewise that which they call commonly, Capo Verdo (of Vividis) as also of Saint Thomas, situated under the Equinoctial, which is rich in Sugar. Among the Ancients, none hath particularly described this Country: But thereof read in the navigation of Hanno, of Africa, and of jacobus in Diodorus Siculus. Of the fresher Writers, read Aloysius Cadamostus, Vascus de Gama, Francis Aluares, which travailed over all Aethiope: but of all other joannes Leo, hath most diligently described it joan Barrius doth also promise, & volume of Africa. Of Nilus the greatest River in all the world, there are letters extant, of joan Baptist Ramuseus and Hieronymi Fracastorius. Of Europe. EUrope, whereof it took this name, or who hath been the Author of the name, it is not yet known: unless we say it took the name of Europa Tyria, as saith Herodotus, in his fourth book. Plynie nameth this the nurse of a people conqueror of all Nations, and the goodliest land in the world: sometime compared to Asia and Africa, not in greatness, but in manhood. It is certain, that forasmuch as Europa is well inhabited, it is not much inferior to any of them both, in abundance of people. The Northerly and Westerly side hereof, is washed with the Ocean: the South side, is severed from Africa, with Mare Mediterraneum (the middle earth sea). Afterward towards the East (as Glarean testifieth) Europe is divided from Asia, with the sea Egeam (now called Archipelagus) with the sea Euxinum, (at this day called Mare maggiore) with the mareys Meotide, (at this day called, Mare delle Zabacobe) with the river Tanais, (commonly called Don) and with Isthmus, which from the fountains whereof, lieth straight North and by this means, it hath the form of Apeni insulae, or a land like an Island, an may be seen in the Map. The head hereof is Rome, sometime the conqueror of all the world. The countries thereof, as we call them at this day, are Spain, France, Germany, Italy, Slavonia, Grecia, Hungaria, Polonia, with Lithuania, Moscovia, or more significately Russia, and that Peni Insula, whereon standeth Noruegia, Suedia, and Gothia. Of the islands thereof, first presents itself England, Ireland, Grenland, Friesland, placed in the Ocean sea. In the middle land sea, she hath Citilia, Sardinia, Corsica, Candia, Maideira, Minorica, Corphu, Negropont, and other meaner Islands. The names and situations of every which, the Map doth unfold. This our Europe hath beside the Roman Empire over the whole earth, When Rome surceased to be the overcomer of the world, by sword & violence: then she practised to subdue more dominions by superstitious Heresy making high chief captain the former tryanny. 28. Kingdoms, besides if thou add unto them the 14. which Damianos Agoies doth reckon in Spain alone, being Kingdoms in general, that have received the Christian Religion: which is fertile beyond measure, having a natural temperature, and air calm enough, not to be accounted inferior to any other, in plants of all kind of grain, wine, and trees, but to be compared to the best regions. So pleasant, and beautified with goodly Cities, Towns, and villages, that albeit she be less in form, than other parts of the Earth: yet she is counted the better, and always hath been so accepted, for men's manhood of all ancient writers most of all renowned, as well for the Empire of the Macedonians, as especially for the might of the Romans, the commendation thereof may be seen in Strabo, which hath very well set her forth in his third book, and in the seventh book following. Look also into other Geographers, of the later & most approved Writers: among other, which have gone about to describe Europe, are Volateranus, Sebastian Munster, Dominic Niger, George Rithaymerus, in their Geographies, but peculiarly Pius the 11. Christopherus, and Ancelmus Cellae. Cherubinus stella, joannes Herbaceus, & George Meyer, hath put in writing many journeys, almost over all Europe, and have noted the distances of places. The same hath William Gra●arolus, done in the end of his book, which is entitled, De regimme iter agentium, The Regiment of wayfaring men. Thus much forth of Ottelius. Of India. WEll near all writers, with one consent do teach, that India is the noblest part of the whole globe of the earth: and that there is no greater Country comprehended under one name. It is so called of the river Indus. The space of India, according to Strabo and Pliny, is closed in the West with the River Indus: on the North, with the hill Taurus: and the East, with the East season the West, with his own sea, to wit, with the Indian sea. It is divided into two Countries, the River Ganges running between: one of which, that is Westerly, is called within Ganges: the other, that lieth more to the East, is surnamed, without Ganges. In the holy Scripture we read, that the one is called Euila, and the other Seria, as Niger testifieth, Marcus Paulus of Venice seemeth to divide it into three, into the more, the less, and the middlemost: which he saith, is called Abasia. All this India, is not only happy, for the great store of people and towns almost innumerable, but also for the abundance of all things, copper and lead only excepted, if we give credit to Pliny. As the rivers there are very many, so are they very great, through whose watery overflowing it cometh to pass, that in the moist ground, the force of the Sun approaching, engendereth or bringeth forth all things in great quantity: and seemeth almost to fill the whole world, with Spice and Precious stones. Of which, it aboundeth more than all other Countries of the world. There are many Islands joining unto it, here and there scattered in her Ocean; so that worthily a man may ●at her, the world of islands. First of all, therein is japan, which is called of Marcus Paulus the Venetian, Zipangri: which for that few years past, it was not known of many, I think good in this place to speak somewhat of it. The Island stretcheth far abroad, and hath almost the same elevation, of heaven, that Italy here in Europe hath. The Inhabitants are very denout, being much given to Religion, learning, and wiseddine, and are very earnest searchers out of the truth. They use nothings more than prayer, which after our manner; they exercise in their Churches. They acknowledge one Prince, upon whose rule and beck they do depend: but he also, hath one above him, called of them Voo, in whose power is the greatest authority of holy things, and Religion: perhaps, the one may be likened to the Pope, the other to the Emperor, to him the common people do commit with all r●a●rence, the salvation of their souls. They adore one God alone, portrayed with three heads, whereof notwithstanding, they are able to give no reason. They study to keep down their bodies with fasting, for a testimony of repentance. They fence themselves with the sign of the Cross, against the invasions of the Devil, as we do: so that both in Religion, and also in manner of life, they seem to follow Christians. There are also the worthy islands of Moluccus, renowned for the fruitfulness of spices, and famous for the Bird of them called Manucodiata, which we call the Bird of Paradise, Sumatra, is also an Island known of the ancients, in times past termed Taprobana. There are many other, as java Maior, and Minor, Bornio, Timor, and others, all which are to be seen in the Card, or Map. These Indius the Ancients have sit with with great praises, Diodorus Sio●●lus, Herodotus, Pliny, Strabo, O●ute●●●●, and A●ianos in the life of Alexander the great. There is ●●●ant, also ● letter of Alexander the great, written to Aristotle, touching the situation of India. Of the late Writers, ●●udouicus Vartomanus, Maxi●han●● de Transiluanus, ●oanues Barteus, in his Decades of Asia, and Cosmas Indopleates, whom Petrus Gellius reciteth Ipan Macer a Lawyer hath also written three books of the Histories of India. The Empire of Turkey. WE have gathered for the reader, out of the Historiographers of our time, in these few word, the original and increase of the Turkish Empire, and how by little and little, it hath grown to this greatness, wherein at this day it seemeth to threaten us. In the year after Christ's birth 1300. one Ottoman a Turk, the son of Ziclius, a man of ba●e estate, began among the Turks, so have ●ai●r & dignity, for his wit and skillfulnesse in martial prowere. This man gave name so the family of the Turkish Emperors● and first appointed their king. And in ●8. years in which he ruled, he ●an Bithinta, and Cappadoeia, and possessed ●e●ye many strong places, ●ieng upon More Ponticum His son Orolianes succeeded him, who sacked Prusia, a very di●a●●ciotie, and ●rade it the head of his kingdom. The ●●. years of his reign: ●e fight with ill success; was slain by the Macetarians and left his son Amuramasim bear rule: who being sent for by the Greeks being at variance, was the first that came out of ●●● into Europe. He took Callipolis, and Cherronesus, and over came Abyous. When the Cities as Philipopolis and Hadrianapolis were brought under his subjection, & that ●eru●a and Bulgaria were taken from us, entering into the uppermost Mysia, he died, being stricken with a dagger, the 23. year of his Empire. Whose Son Ba●●zotes, when his brother was stain, did set upon the greatest part of Thrace, subdued well near all Gréece, and Phoc●s, a ●●●●● of Bulgaria but being overcome by T●●eberlane, di●● without reno●me. When the Father was taken, C●lepinus his son took rule in hand, and when he had quite overthrown, Sigismond in battle, ●●● had begun to spoil the borders of the Emperor of Constantinople, died in the very flower of his age when he had borne rule side years. Mahome●is after him took rule in hand, which made very sharp war, upon the ●ldiathians, subdued the most part of Sclaudnia, first passed over the river Danubius, brought Mace●onia into thraldom, and came as far as the Ionian sea, removing his royal seat out of Bithinsa, he placed it in Hedrianapolis, where he died the 14. year of his Empire. Afterward Amurathes the second, took upon him the o●●●te of rule, who won Epirus, Aetolia, Achaia, Berlia, Attica and Thesialonica, & city subject to the Uenetians, Him succeedeth Mahom●tes the second, who destroyed Athens, and wa●● Constantinople, by assault the 29. day of May, Antio, Do●●. 145●. he brought under his subjection, the Empire Trapesuntindeth, he took Corinth, he subdued by war the Islands of Lemnus, Euborae, and Mitylene, and overcome Capha, a City of the Genoese: he ruled 32. years. Bagaz●tes the second made war against the venetians, & took from them Paupactise, Methona, and Dirrahium, and spoiled all Dalmatia, and at the last died with poison. His son Zelimus took rule in hand, who after he had overcome Alchair, a very strong City in Egypt, and slain Sultan, he brought Alexandela and all Egypt under his Empire, and took Damascus, Soliman the only some of Zelimus, succeeded his Father, wann● Belgradum, seek Buda the King's City, in Hungary, spoiled Sirigonium, and well near all Hungary. He gofe the isle of Rhodes by yielding, and overthrew Quinq● & Ecclesias, the ●●●● Church's. When the City jula was taken, he besieged Zigothum, and died in the assault: which City his son Zelimus the second, heir of the Empire spoiled in the year 1566. And in this manner under 11. Emperors, they subdued unto themselves by Turkish tyranny in 260. years, a great part of Africa, a greater part of Europe, and the greatest part of Asia. But he that desireth a fuller knowledge of these histories, let him read Paulus iovius, Christopher Richerius of Seine, Cuspinianus, Baptista Ignatius, Gilbertus Nozorenus, Andreas Lacuna, Pius the 2. in his 4. chapter of Europe, and other writers of Turkish matters. Laonicus Chalcendilas hath most dililigently set out the original of the Turk, and the offspring of the Ottomans. FINIS LIBRI XV. ¶ NCIPIT LIBER XVI. DE LAPIDIBUS Preciosis. FOR the properties of the Earth and of the parties thereof, is described in general: by help of God, is now our purpose to plant here somewhat, of the beauty & ornament thereof in special. Of things, that beautify the earth, some be clean without soul & without feeling, as all thing that groweth under the ground, & is gendered in veins of the earth, as stones, colours, and metal: and of these we shall first speak by order. And some with life and soul, as roots, herbs, and trees, and some with soul and feeling, as men, and other beasts, of whom we shall last speak. And we shall show first by order of A.B.C. the things that be gendered in the earth, & in the veins thereof. Of Arena. chap. 1. Gravel is called Arena, and hath that name of dryness. And if it were thrust and bruised together in a man's hand, it should rattle & make noise for dryness & hardness. And if gravel be thrown on a white cloth, it defileth it not, as Isi. saith li. 15. ca 4. Also gravel of the sea is washed of all manner slime and ooze, and of gleamie fen, as Aristotle saith liber de proprietatibus elementorum. And therefore because of great dryness it runneth not, nor turneth not perfectly into stone. Also li. 4. Mcth. he saith, that pure earth turneth not perfectly into stone: for it continueth not, but breaketh. And therefore dryness evercomming all moisture, suffereth not earth to turn into sadness of stone. Therefore it is the gravel & sand is more hard in substance then common earth, & more soft than a stone, and may be departed in many parts. And so gravel and sand is cold & dry & small, & most heavy in weight when it is thrust togethers, & though of itself it be small & barren for default of heat & of moisture, & mastery of cold & dryness, when a shower falleth thereon, it breaketh not, but sennye things is washed away & wasted, & gravel & sand is more pressed togethers, & is more pure & sad: for the parts cleave more together. Also the waves of the sea is letted with multitude of gravel and sand, & withstood with heaps thereof, & constrained that it passeth not the meres & bounds that God hath ordained thereto, as Hierome saith super le. cap. 5. He set gravel & sand mark & mere to the sea, etc. Also he hath universally kind of during and of cleansing. And so water that runneth through gravel is most clean and fresh, as Constantine saith. Also it hath virtue to cleanse metal, and to cleanse alway the rustiness of metal. Gold, Brass, and Iron is made bright with froting of Gravel and Sand. Also it hath virtue to cool and to smite inward, and to stop and to suage swelling, as it fareth of Thimalia, that is, gravel and sand shaven or bruised of a Smiths stone, which is good for all the foresaid things, as Constantine saith plainly, and hath virtue like to oar of metal. And so among gravel and sand both of rivers and of the sea, is found golden gravel often times, and also bright polished stones, and precious stones are found in the sea clives among gravel. Also gravel of rivers and of the sea, be gathered to heaps with contrary winds, that reaseth parts thereof hetherwarde and thetherward, and stoppeth and tarrieth often the waters of the rivers, of course and running into the sea, as jero. saith super Amos. 8. Ibi destuct sicut riuus Aegypti, etc. There it is openly said, that the water of Nilus is lot with heaps of gravel, that are gathered together in the month of the river, and suffereth not the water of Nilus to run into the Sea: but constraineth it openly, and maketh it turn again and overflow the plains of Egypt: but the more the water is letted, and compelled to turn again with those heaps of gravel, with the more course and might it runneth and falleth into the sea: and it is said that it falleth the more deep into the sea, when those heaps be departed and avoided, as jer. saith there. Also it is hard and most peril to fall and smile on heaps of gravel, hid in the sea under water, as it is rehearsed before, where it is showed of perils of the sea. ¶ Of Clay. chap. 2. Argilla. Potter's Clay. CLay is called Argilla, which is tough earth, gluey and gleymie, apt and meet to divers works of Potters, and hath that name Argilla of Argos, as Isidore saith lib. 16. cap. primo. For among them were first earthen vessels made of such clay: and as it is said there, by working of heat that consumeth and wasteth the moystie parts, and drieth and hardeneth the earthy parts, such clay turneth into ●ile. Also oft it happeneth, that cold freezeth the water in such fenny earth, and the earth turneth to stone: Also changing of unctuous sen into stone, falleth oft by heat running & hardening the matter, as it said 4. lib. Metheorer. Unctuous fen is able to such changing and turning into stone, by burning & hardening of heat: for an unctuous thing is mean between a gleymie, and vaporative thing that passeth out of things, in breathing or smoking. And the thing that is unctuous hath moisture in itself, and so because of the party that is vaporative, it may congeal and be made hard by heat: and because of the party that is gleymie, it may not all pass out in vapours, but be more thrusted together and made thick and hard, and so turned into stone, as the Commentour saith. Clay by his coldness stauncheth blood at the nose, A remedy to stop bleeding. if clay be tempered with strong vinegar, and laid to the temples. ¶ Of Alabastro. chap. 3. AS Isidore saith li. 15. ca 5. Alabaster is a white stone, Alabastrites. with strikes of divers colours. Of such stone the ointment box that the Gospel speaketh of, Luke. 7. was made: and of this stone, the ointment vessel is made at best without corruption, and that stone that breedeth about Thebes, in Egypt and Damascus, is more white, than other: but the best cometh out of Ind. And Dioscucides calleth this stone Intomar, and it is said, that this stone helpeth to win victory, & mastery. Also he saith, that this gendereth and keepeth friendship. ¶ Of Gold. chap. 4. Gold is called Aurum, and hath that name of Aura, still wether, as Isidor. saith lib. 26. For it shineth most, in air that is bright: for it is kindlye, that shining of metal blaze the more, if they be shined with other light. Therefore things that make shining the more blassing, be called Aurarij, and gold that is most blazing is called Obrisum, for it shineth with bright beams, and is of best colour. And the Hebrews call it Ophar, and the Greeks name it Chrusos. And a thin plate, of the which golden threads are cut out, is called Brathea. Huc usque Isi. cap. de mettallis. In li. Metheororum parum ante fine Aristotle saith, that gold, as other metal, hath other matter of subtle brimstone and read and of quick silver subtle and white. In the composition thereof is more sadness of brimstone, then of air and moisture of quick silver: and therefore gold is more sad and heavy than silver. In composition of silver, is more commonly quick silver than white brimstone as he saith. Then among metal, nothing is more sad in substance, or more better compact than gold: and therefore though it be put in fire it wasteth not by smoking & vapours, neither lesseth the weight, and so it is not wasted in fire: but if it be melted with strong heat, then if any filth be therein, it is cleansed thereof, & that maketh the gold more pure & shining. No metal stretcheth more with hammer work than gold: for it stretcheth so, that between the anfield and the hammer without breaking and renting in pieces, it stretcheth to lease gold. And among metal, there is none fairer in sight than gold, and therefore among Painters, gold is chief and fairest in sight, and so it darkeneth shape and colour of other metal. Also among metal is nothing so effectual in virtue, as gold. Plato describeth the virtue thereof and saith, that it is more temperate & pure than other metal, for it hath virtue to comfort, and for to cleause superfluities gathered in bodies: and therefore it helpeth against leprosy and meselrio. The filing of gold taken in meat or in drink, or in medicine preserveth, & and letteth breeding of leprosy, or namely hideth it and maketh it unknown: for oft use of gold letteth & tarrieth the breeding of Lepra, or maketh it unknown, as Avicen saith. Also the some filing and powder, with the juice of Borage, and with the bone of the heart of a Heart, A medicu●●. helpeth against sounding, and against cardiaele passion. Also thin plates of gold, fire hot, quenched in wine, maketh the wine profitable against the evil of the spleen, & against many other evils and passions melancholic: and also burning made with instruments of gold, is better than with other manner of metal, for it keepeth the place that is burnt without stinking. Also powder of the offal of gold healeth spots of eyen, if it be therein. Also gold comforteth sore limbs, though it be not corporate therein, and though it nourisheth them not, yet it doth away with the sharpness thereof, superfluities that grow in members, & cleanseth them in that wise as Plat. saith. Also hot gold doth away hair of members: and what that is burnt or frotted therewith, groweth no more, as Consta. saith. Also gold smitten, foundeth not as brass doth and silver, nor creketh nor cleaveth, but stretcheth even abroad, except other strong metal be meddled therewith in some wise. For as long as brass or latton is meddled with the substance of gold, it cleaveth always under the hammer, & is inobedient to take out shape by beating of the hammer: no therefore it needeth that all superfluity be put away, and the gold cleansed by melting & made pure, that it may be able to be shapen with a hammer, to make thereof some vessel with covenable shape as Gregory saith. And when a plate of gold shall be meddled with a plate of silver, or joined thereto, it needeth to beware namely of three things, Three special properties to be observed in melting gold with silver. of powder, of wind, and of moisture: for if any héreof come between gold and silver, they may not be joined together, the one with the other: and therefore it needeth to meddle these two metals together, in a full clean place & quiet, and when they be joined in due manner, the joining is inseparable, so that they may not afterward be departed asunder. (* Gold maketh wise men glad: and spendthrifts mad: Gold upholdeth kingdoms: Gold is preferred in many common wealths before Justice: & therefore to those that put their delight therein, it is called Auri sacra fames, of the misuse thereof. It is reported by late Writers, of the golden mountains of Cibana, and of the wonderful riches of gold that the king of Spain hath yearly from the West and East Indies, gathered by a multitude of slaves, ordained for that purpose: notwithstanding the usurers that inhabit Britain, do make more slaves that are free borne, by raising of rents, engrossing of lands, and hindering of tillage, for the quantity of ground in one year, then is subject among the Indies in three years, to the utter overthrow of lands, goods, wife and children.) ¶ Of Laton. chap. 5. LAton is called, Auricalcum, and hath that name, for though it he brass or copper, yet it shineth as gold without, as Isid. saith, for brass is Calco in Greek. Also laton is hard as brass or copper for by meddling of copper, of tin, and of Auripigment, and with other metal, it is brought in the fire to colour of gold, as Isid. saith. Also it hath colour & likeness of gold, but not the value. Also of laton be composed divers manner of vessels and fair, that seem gold when they be new, but the first brightness dimmeth some and some, and becometh as it were rusty, and so both in colour and in smell of copper, the first matter thereof, is known. Meat and wine kept in such a vessel, taketh an horrible savour and smell of the vice of brass: but Colliria and medicines for the eyen be profitably kept in such vessel, and be made sharp by the strength of brass, as Plat. saith. ¶ Of Auripigmento. cap. 6. AVripigmentum is a vein of the earth, or a manner of free stone that cleaveth and breaketh, and it is like to gold in colour. And this is called Lapis Arcenicus by another name, and is double: red and citrine. And as Dioscorides saith, it hath kind of brimstone, or burning and drying, & if it be laid to brass, it maketh the brass white, and burneth and wasteth all bodies of metal, except gold, as Diosc. saith. And Plat. saith, that Auripigmentum is hot and dry in the fourth degree, and is a vein of the earth: and thereof is double kind, read and citrine: and the citrine helpeth to medicine, and hath virtue of dissolving and tempering, of drawing and of cleansing: and so it helpeth Tisike and Etike, and those that have evil breath, that cometh of moisture, if they gave thereon, & take the smoke thereof. Of Auripigment is made Pisilo cracium, an ointment that doth away hair and maketh them fall, when it is fodde in hot lime. Also it helpeth against tetars and scabes, if the place be softly anointed with soap and with Auripigment: but the place must be washed anon, for if the ointment lie long thereto, it will fret the good flesh as well as the evil, and stay away the shin, and it hath kind of slitting, taruing, and of fretting, and maketh soul and unseemly nails fall, that better nails may grow, as Platea saith. (* Auripigmentum, a colour called Orement, of some Orpine or Arsenike, & dangerous poison. The read and ftretting Mercury is of the like operation.) ¶ Of Silver. chap. 7. Silver is called Argentum, and hath that name as Isi. saith of the speech of Greek, for silver is called Argiron in Greek: and wonderfully it fareth. For though silver be white, yet it maketh black lines and streaks in the body that is scored therewith or ruled therewith, as Isi. saith. In composition thereof is quick silver and white brimstone, and therefore it is not so heavy as gold, as Richardus Rufus sayeth. There be two manner of silvers, simple and compounded & the simple is fleeting, and is called, quick silver. The silver compounded is massy & sad, and is compounded of quick silver pure & clean, & of white brimstone not burning, as Aristotle saith. ¶ Of Quick silver. chap. 8. Quick silver is a watery substance meddled strongly with subtle earthy things, and may not be dissolved, & that is for great dryness of earth, that melteth not on a plain thing, & therefore it cleaveth not to the thing that it toucheth, as doth the thing that is watery. The substance thereof is white, & that is for clearness of clear water; & for whiteness of subtle earth that is well digested. Also it hath whiteness of meddling of air with the foresaid things. Also quick silver hath the property, that it cruddeth not by itself kindly; without brimstone: but with brimstone and with substance of lead, it is congealed, and fastened togethers. And therefore it is said there; that quick silver and brimstone is the element, that is to wit, matter, of which all melting metal is made. All this said openly, lib. Metheororum. And also Richardus Rufus, expoundeth it openly, in this manner: Quick silver is matter of all metal, & therefore in respect of them it is a simple element. Of the virtue and kind thereof, divers men speak diversly: But what the meaning of the Physicians is thereof, it may be known by these words. Quick silver (as Plato sayeth) is hot and moist in the fourth Degree, though some men deem that it is cold in the same degree. That it is hot, it is known by effect of working: for it dissolveth, pierceth and carveth, but for it seemeth full cold in touch, some men deem it amiss, and mean that it is cold. But some men mean, that Quick silver is made by great heat of a vain of the earth: but it is known that that is false, for by heat of fire, it is soon wasted away in smoke: but of earth it is gendered, and is kept as it were fléeting water, & is full long kept in a cold vessel & sound, & cleaveth so together, & so strong that it may to nothing be meddeled, but it be first quenched, and it is quenched with spittle when it is frotted therewith: and namely when powder is meddled with spittle, and specially when powder of bones of an Hen is meddeled therewith: and quick silver passeth out by evaporation is séething & in smoking. The smoke thereof is most grievous to men that be thereby, for it breedeth the Walste and quaking, shaking and softening of the sinews. If it be taken in at the mouth or into the care, it thirleth and slayeth the members. Against that peril, goats milk is best, drunk in great quantity, with continual moving oof the patiented: for the same specially wine is good, in the which, wormwood and Isop is sod. Huc usque Plat. And it is called quick silver, for it coniealeth matter in which it is done, as Isi. saith li. 15. And also there he saith more to this. He saith it is fleeting, for it runnenth, & is specially found in silver forges, as it were drops of silver melted, & it is often found in old dirt of sinks, & slime of pits: and also it is made of Minis put in caverns of iron, and a patent or a shell done there under, and the vessel that is nointed therewith, shall be compassed with burning coals, and then the quick silver shall drop. Without this, silver nor gold, nor latton nor copper, may be overgilte: and it is of so great virtue and strength, that though thou put a stone of an hundred pound weight, upon quick silver of the weight of two pound, the quick silver anon withstandeth the weight, and if thou dost thereon a scruple of gold, it consumeth into itself the lightness thereof: and so it appeareth it is not weight, but Nature to which it obeyeth. Taken in drink, it slayeth because of weight, & is best kept in glass vessels: for it pierceth, boreth, and fretteth other matters. Huc vique Isidorus lib. 16. chap. de metallis. Then silver is white and clear, & sounding and pure, and may well be wrought with hammer, but not so well as gold, and keepeth and saveth well balm, and helpeth the virtue in the stone jaspis, that hath more virtue in silver then in gold, as it is said in Lappidario, and it will melt: and when it is moult in the fire, it hath the colour of fire, nevertheless when it is cold, it is again white and hard. And though it be of more great and boistous matter then gold, yet among metal it beareth the price after gold, in worthiness and value: and is medicinable, and helpeth against many evils. For the some thereof healeth wounds, & fulfilleth the place, & fretteth away superfluity of dead flesh, & letteth it not grow, & bringeth in the whole flesh, & cleanseth filth and hore of bodies, a marking instrument of silver, keepeth from stinking, and comforteth feeble members, and layeth and maketh them steadfast, & rusteth, if it toucheth the earth, and taketh his colour again, if it be scoured with gravel, sand, and salt. Of Adamant. chap. 9 ADamas is a little stone of Ind: and is coloured as it were iron, and shineth as Crystal, but it passeth never the quantity of a walnut. Nothing overcometh it, neither iron nor fire, and also it heateth never: for of the Greeks it is called, a virtue that may not be daunted. But though it may not be overcome, & though it despise fire and iron, yet it is broke with new hot blood. Gravers use the pieces thereof to sign and to rule, & to hollow precious stones. This stone is contrary to Magnes: for if an Adamas be set by iron, it suffereth not the iron to come to the Magnes, but it draweth it by a manner of violence from the Magnes, so that though the Magnes draweth iron to itself, the Adamas draweth it away from the Magnes. It is said, that this stone warneth of venom, as Electrum doth, and putteth off divers dreads and fears, and withstandeth witchcraft. Huc usque Isi. li. 15. ca de Christallis. Dioscorides saith, that it is called a Precious stone of reconciliation and of love. For if a woman be away from her husband, or trespasseth against him, by virtue of this stone Adamas, she is the sooner reconciled to have grace of her Husband. And hereto he sayeth, that if a very Adamas, be privily laid under a woman's head that sleepeth, her husband may know whether that she be chaste, or no: For if she be chaste by virtue of the stone, she is compelled in her sleep to embrace her husband: and if she be untrue, she leapeth from him out of the bed, as one that is unworthy to abide the presence of that stone. Also us Dioscorides saith, the virtue of such a stone borne in the left shoulder, or in the left arm pit, helpeth against enimars, against madness, chiding and strife, and against friends that annoy men that dream in their sleep, against fantasy, against dreamings and venom. ( * Addition. Adamas, A Diamond, whereof there be divers kinds, (as in Pliny) and in other it appeareth. His virtues are to resists poison, and witchcraft: to put away fear, to give victory in contention, to help them that be lunatic or phrantike. I have proved (saith D. Cooper) that a Diamond laid by a Needle, causeth that the Load stone cannot draw the needle. No fire can burte it, no violence break it, unless it be moisted in the warm blood of a Goat.) ( * Addition. The principal Diamonds are found in the first India, in a Kingdom of the Moors, named Decan, from whence they are brought to other regions. There are also found other Diamonds, which are not so good, but somewhat white, and are called Diamonds of the new mine, which is in the Kingdom of Narsinga. There are made other false Diamonds, of Rubies, Topaces, & white sapphires, which appear to be fine. Of these, some are found, that have half the colour of Rubies, and other of sapphires, other also of the colour of a Topase, other have all these colours mingled togethers. Of the whitest of these, they make many small Diamonds, which cannot be known from the true, saving by touching of such are skilful in that practice.) Of the Agate. ( * Addition. In the borders of Scotland groweth and is found the stone that is called Agate, whereof some be with mixed colours of oaker read, bluish, and Icy coloured. Some like a reddish Amber, good to engrave any feature, as for his virtue, if it be no more, than the estimation of the stone, it is little worth.) Of Christalines'. ( * Addition. Beyond Bristol, on the hill called S. Vincents rock, groweth many: clear stones, whereof some are very hard, & will race on glass. They cannot be counterfeit, because they grow natural: of little estimation, as more worthier things are, that aught to be more set by: but far fet, & dear bought, is good, for the foolish. ¶ Of Ametisto. chap. 10. AMetistus is a stone of Ind, & is chief among precious stones of purple colour, as Isi. saith. Amatistus is purple in colour, meddled with colour of violet, as it were a blazing rose, and tightly tasting out as it were glisning beams of light. Isidore saith that the other kind thereof is much like to blue, and is not all fiery, but it hath colour of wine. And five kinds be thereof, as Isidore sayeth. But as Dioscondes sayeth: The Purple red is most noble and better than the other. For the virtue thereof helpeth against drunkenness, and maketh waking: and removeth away idle thoughts, and maketh good understanding, and is soft, so that men may grave and writ therein. ( * Addition. Amethistus, a stone called an Amethyst, of colour purple: but the more Rose colour the better.) Of Achate. chap. 11. AChates is a precious stone, and is black, with white veins, and hath that name Achates of a river, that is called so: the which is in Cicilia. By the which river that stone was first found, as Isid. saith: and is now found in many regions and lands: and a manner kind of that stone is in Creta, as Dioscorides saith, with bliew veins. And another kind is in Ind speckled with read drops, as Isid. saith. Men believe that the first manner thereof helpeth witchcraft. For therewith tempest is changed: and slinteth rivers and streams, as it is said. Also Dioscorides saith, the same kind is good to the shape of Images of Kings, and to show likeness of sleeps. And the manner kind of Creta changeth perils, and maketh gracious and pleasing, and fair showing and speaking, and giveth might and strength. The third manner stone that is of Ind, comforteth the sight, and helpeth against thirst and venom, and smelleth sweet if it be nigh, as Dioscorides saith. ( * Addition. Achates, a precious stone, whereon are represented divers figures. Some have the Image of the nine Muses, some of Venus. It was one of the 12. stones, that God willed to be put in Aaron's vestiment. It is supposed that the Magicians, by the smoke of that stone, did put away tempests & storms. This stone is interlined with white, & light bleiwish lines, etc.) Of Abeston. chap. 12. ABeston is a stone of Arcadia with iron colour: and hath that name of fire: if it be once kindled it never quencheth. Of that stone is made that crafty engine, of the which nations taken with sacrilege wondered. For in a Temple of Venus was made a candle stick, on which was a lantern so bright burning, that it might not be quenched with tempest, neither with rain, as Isidore saith, lib. 15. cap. de Gemmis. Of Absciso. chap. 13. ABscisus is a precious stone, black and heavy, streaked with red vemes. If this stone be heat in the fire, it holdeth heat seven days: as Isidore saith. cap. de Gemmis. Of Alabandina. chap. 14. ALabandina is a precious stone, and hath that name of a region of Asia, the which is called Alabandina: The colour thereof is like to the stone Calcidonius: but it is more tore, as Isi. saith, cap. de Cristallis. And Dioscorides saith, that Alabandina is a precious stone clear & some deal read, as Cardius. The virtue thereof exciteth and increaseth blood. ( * Addition. Alabandina, a read stone, mixed with bliew, provoking blood. D. Cooper.) Of Argirit. chap. 15. Argirites' is a precious stone like to silver with golden speckes. Andromaia is like thereto in colour: and is a stone with colour of silver, as Isidore saith. And is four cornered in shape, as the corner of a Diamond. And Witches believe that it hath that name for that it refraineth sudden passions, and wrath of hearts, as Isidore saith, cap. de Gemmis aureis. Of Astrione. chap. 16. AStrion is a precious stone of Ind, nigh like to Crystal. In the middle thereof shineth a star with clearness of the full Moon: and hath that name of Astris, stars: for if it be set in the stars light, it taketh light of them, as Isidore saith, cap. de Crystal. ( * Addition. Astrios, a precious stone in Indie. Astroites, a stone like a Fish's eye.) Of Allectoria. chap. 17. ALlectoria is a stone that is found in the maws of capons, and is like dim Crystal: and the most quantity thereof is as much as a Bean. And as witches tell, it is supposed that in battle fight, this stone maketh men insuperable, that they may not be overcome, as it is said in Lapidario. Dioscorides speaketh of this stone, and saith, that Allectorius the stone exciteth the service of Venus, and maketh a man gracious & steadfast, & vidor, wise and ready, and cunning in plea, and accordeth friends, and quencheth thirst in the mouth. ( * Addition. Alectoria, a stone found in the maw or Gissard of a Cock, of the bigness of a Bean, and coloured like Crystal: This stone is not to be found in every Cock, until he be old, etc.) Of Asterites. chap. 18. ASterites is a precious stone, and is white, and containeth light therein closed, as it were a Star going within, and maketh the Sun beams white. ( * Addition. This jewel is found in the maw of a pure maid, that is fifty years of age, or else among the Troglodytes. Such is & incontinency of the world. Vesper.) Of Amatides. chap. 19 AMatides is a precious stone, if a cloth be touched therewith, the cloth withstandeth fire and burneth not, though it put therein: But it receiveth brightness and seemeth the more clear: and is lyks Alum, that may be brosed. And withstandeth all evil doing of witches, as Isidore saith, li. 16. cap. 10. ( * Addition. Amatices, it is supposed that in the maw of the Cock Turtle done this stone is to be found, and hath virtue to increase concord and love.) Of Bitumine. chap. 20. Glue is slimy gleab of the earth, and gleaming and gendering, namely in marreis' ground. And (as Isidore sayeth, lib. 16. cap. 2. it is a manner of gleaming earth, and is found beside the lake Asphalti in judea. The kind thereof is burning and of fiery kind, and holdeth so fast, and is so clongie, that it is not broke with water nor with iron, but only with menstrual blood, and it is good to joining of ships. Of this Glue is mention made in Plat. in this manner. Asphaltis' glue of judea is hot and dry in the third degree, Hot & dry. and is earth of black colour, and is heavy and stinking. And some men mean, that it is earth gendered of the foam of the dead sea, and is made hard as earth, and hath virtue of drawing, and soldered, and fastening, and consuming, and is full good to heal and close, and to sowder wounds, and Botches, if it be beat to powder and put in a dry wound, though the wound be full long and full wide. Also it is good to help the passions of the mother, that pierceth and thirleth the spiritual members, if it be put upon coals, & the stinking smoke thereof be drawn in at the nose and at the mouth. Also it helpeth flumatike men, and sleeping Litergicis, that have the sleeping evil: For it purgeth well phlegm out of the head, as Platea. saith. ( * Addition. Bitumen, a kind of natural lime or clay, clammy like Pitch, in old time used in steed of Morteir, and in Lamps to burn in steed of Oil, being of the nature of Brimstone, it is a good siment for earthen pots and cups.) Of Berillo. chap. 21. BEril is a stone of Ind, like in green colour to smaragd: but it is with paleness, and is polished and shapen among the Indes in six corners shape: that dimness of colour may be excited by the rebounding of the corners. And otherwise shapen it hath no bright seining. And of Berill be ten manner kinds, as Isidore sayeth, cap. de Viridibus Gemmis. Also there it is said, that Crisoberillus is a manner kind of Berill. And the pale gréennes thereof shineth toward the colour of gold. And this stone cometh to us out of Ind. Dioscorides describeth the virtues of Berill and saith, that among Berill the stone that is most pals is best, the virtue thereof is good against peril of enemies, and against strife. And maketh one so that he may not be overcome, and maketh him mild, and giveth good wit, and helpeth against diseases of the liver, and against fighthings and sobbings, and against bolkinges, and healeth moist eien, and burneth his hand that beareth it, if it be held before the Sun, & maketh a man great of state, & joineth will love of matrimony. ( * Addition. I suppose that the Berill is none other than a gross Crystal, engendered of the cold air and dry water hardened: as the North wind freezeth the common streams, but with a more violent operation being either a thin green or yellow, is more earthy than airy, which is perceived by his poise and heaviness.) Of Calculo. chap. 22. CAlculus is a little stone meddled with earth, and is round and most hard, and pure, and most smooth and plain in every side. And it hath that name Calculus, for it is trod with feet without grief of his smoothness and plainness. And contrary hereto is a little stone that is called Scrupulus chesell, and is most tough and sharp, and full lightly if it still between a man's foot and the shoe, it grieveth full sore. And so such stones that be sharp and hard are called Scrupea, as Isidore saith, lib. decimo quinto. ca 3. And often in the body of a beast, this stone breedeth of hot humours and gleamy, now in the bladder, and sometime in the reins, as Constantine saith. Look before lib. 7. de Passionibus renum, cap. de Calculo. ( * Addition. Calculus is fallen. For the smooth Pibble stones, that net of many gross colours, but to small effect.) Of a Whetstone. cap. 23. A Whetstone is called Cos, and hath that name, for it whetteth and sharpeth iron to cut and to carve. For Cotis is Greeke, and is to say, carving, as Isidore saith. And there be diverse manner of Whetstones. And some need Water and some need Oil for to whet, but Oil: maketh smooth, and water maketh the edge right sharp, as Isidore sayeth, lib. codem. capitulo. 3. The Whetstone hath this property, that it serveth another thing in whetting, and wasteth himself some and some, as Gregory sayeth. The powder of the Whetstone helpeth well in medicine, and hath virtue of drying, and of smiting again repercussive, and of staunching of blood, as Constantine saith. ( * Addition. The ponder of a Whetstone is as good for a fresh wound to stape the bleeding, as is a pigs turd to the nose of him that bleedeth: for the greet of the one is a pricking in the wound, & the stench of the other, annoyance to the head.) Of Calce. chap. 24. LIme is called Calx, & is a stone burnt, by meddeling thereof with Sand and with water, Cement is made. And lime is called hot, as Isidore sayeth. For while it is cold in handling, it containeth privily within fire and great heat. And when it is sprung with water, anon the fire that is within breaketh out. In the kind thereof is some wonder: For after that it is burnt, it is kindled in Water, that quencheth fire. And lime is needful to building. For one Stone may not clean to another strongly, but they be joined with lime. Lime that is made of white stone and hard, is best for walls: and Lime made of soft stone is best for roofs. Huc usque Isidorus, lib. decimo quinto. ca 3. And Plat. saith, that Lime is hot and dry in the fourth degree: and Lime meddeled with Oil helpeth whelks and wounds that be rotten, and cloaseth and soudereth cutting, and fretteth superfluity of flesh in wounds, and suffereth it not to grow. Hot Lime sod with Auripigment and water, maketh hair to fall: For it openeth the poors with sharpness thereof, as Constantine saith and Plat. also. Of Cemento. chap. 25. CEment is lime, sand and water tempered togethers and meddeled: And such meddeling is most needful to join stones together, and to pergit & to white lime, walls. In painting and colouring of walls the first ground & chief to take colour is cement, & cleaveth to wet walls, and namely if it be plaistre stone. For as Isidore sayeth, lib. 16. cap. 13. the best cement made of all stones is of the flint stone, or of plaistre, that is called Gypsis: the which stone shineth as it were Glass, also it will be broke into many small pieces. Of Carbunculo. chap. 26. CArbunculus is a precious stone, and shineth as Fire, whose shining is not overcome by night. It shineth in dark places, and it seemeth as it were a flame. And the kinds thereof be twelve, and the worthiest be those that shine and sand out beams, as it were fire, as Isidore saith, libro. 16. cap. 3. There it is said that Carbunculus is called Antrax in Greek, and is gendered in Libya among the Troglodytes. Among these twelve manner kinds of Carbuncles, those Antraciles be the best that have the colour of fire, and be compassed in a white vein, which have this property: If it be thrown in fire, it is quenched as it were among dead coals, and burneth if water be thrown thereon. Another kind of a Carbuncle is called Scandasirus: and hath that name of a place of Ind in the which it is found. In this manner of kind as it were within bright fires, be seen as it were certain drops of gold. And this precious stone is of great price without comparison in respect of other. Another manner of kind there is that is called Signs, & hath that name of bright burning of lamps. And this precious stone is called Remissus Carbunculus. And there is two manner of kinds: That one is with beams, as purple, & that other is of the colour of read silk. And if this be heated in the Sun with froting of fingers, it draweth to itself straw and leaves of books. It is said, that it with standeth graving. And if it be sometime graved and printed with wax, it taketh with him a part of the wax, as it were with biting of a beast, as Isidore saith there. Among manner of kinds of Carbuncles, Balagius is counted, that is read and bright, as Dioscorides saith: and also it is said, that this manner Carbuncle is found in the vein of the sapphire: & therefore through nearness of the sapphire, Balagius hath a manner mist, as it were sparkling about the fire, that compasseth him without. And this is openly seen if men take heed thereto. ( * Addition. The Carbuncle orient, is of the colour of read Lead, and in the night sparkling like a coal.) Of Crisoprasso. chap. 27. CRrisoprassus is a stone of Ethiopia, & is hid in light, and seen in darkness. For it is fiery by night and goldish by day, as Isidorus saith. Therefore by day it is hid, as it were washed away, and loseth his shining, and waxeth pals as gold. And there is another manner, kind that is called Crisoprassus, gendered in Ind: and this Crisoprassus is like in colour to a stone that is like to Prassius, and is green as a Leek and is besprong with certain, drops of gold, as it is said in Lapidario. Of Calcidonia. chap. 28. CAlcidonius is a pale stone, and showeth dim colour, as it were means between Beril and jacinct, as it is said in Lapidario. And is gendered among the Nasamos: and cometh and is gendered of the rain of our Lord, as it is said: & is found by shining in the full of the Moon, as Isidore saith, lib. 16. An 〈…〉 t found but of three colours, as the Lapidarye saith. And all kinds thereof withstandeth graving, and draweth straw to itself, if it be heated and chafed. Isidore saith, this stone pierced and borne about one, maketh him have mastery in causes, and helpeth against iapes & scorns of fiends, and keepeth & saveth virtues, as Dioscorides saith. ( * Addition Man's conjecture is far from the true operation of hidden properties.) Of Crisolito. chap. 29. CRisolitus is a little stone of Ethiopia, shining as gold, and sprinkling as fire. And is like to the sea in colour, and somewhat green. If it be set in gold and borne on the left arm, it feareth fiends and chaseth them away, as it is said, and it helpeth night frays and breads: And abateth an evil that is called Menlancholy, or doth it away. And comforteth the understanding, as Dioscorides saith. One manner of kind of Crisolitus, is Crisolimphis, the colour thereof is deemed golden by day, and fiery by night. And another manner kind of Crisolitus is called Crisolentus, & is coloured as gold, and is right fair in sight in the morrow tide. And then as the day passeth, his colour waxeth dim. And this stone maketh most soonest heat: For if it be set by the fire, anon it waxeth on a flame, as Isidore saith, li. 15. ca de Gemmis aureis. Of Celidonio. chap. 30. CElidonio is a little stone, but it is precious. Hereof is double kind, black and red: And be taken out of a Swallows maw, and be little and unseemly: But in virtue they be no less of value then more stones and greater. But they pass many other in virtue. For the read helpeth against the passion Lunatic and against woodness, & against old sorrow: and maketh a man kind and pleasing. And the black helpeth against evil humours, and against Fevers and wrath. And if it be washed in water, it helpeth ●ore eien. And this is said in Lapidario. ( * Addition. As touching these stones. I myself tying an old rule, did find in the maws of the young Swallows, a black stone as big as a Thistle seed, and another read, and a third grey, spelled black, and after gave them away.) Of Christallo. chap. 31. Crystal is a bright stone and clear, with watery colour. Men suppose that it is of snow or Ice made hard in space of many years. Therefore the Greeks gave a name thereto. It is gendered in Asia, & in Cypress, & namely in the North mountains, where the Sun is most servant in Summer: and they make this dure long, that is called Crystal. This stone set in the Sun taketh fire, insomuch if dry tow be put thereto, it setteth the tow on fire. His use is ordained to drink, & worketh none other thing, but what cold thing may do. Huc usque Isi. li. 16. cap. 13. Dioscorides speaketh of Crystal & saith, that it is hardened & turned into stone, not only by virtue & strength of cold, but more by earthly virtue, and the colour thereof is like to Ise. The virtue thereof helpeth against thirst & burning heat: and if it be beaten to powder & drunken with honey, it filleth breasts & teats full of milk, if the milk faileth before because of cold: Also if it be drunken, it helpeth against Collica passio, & against the passion of evil guts, of the womb be not hard. The stone is clear, & so letters and other things that be put therein, be seen clearly enough. That crystal materially is made of water. Gregory saith super pri. Ezech. Water (saith he) is of itself fleeting, but by strength of cold it is turned & made steadfast crystal: and so in Eccle. it is written. The Northern wind blue and made crystal freeze, etc. And hereof Arist. telleth the cause in li. Meth. There he saith, the stony things of substance of oar, be water in matter, as Richardus Rufus saith. Stone oar is of water, but for it hath more of dryness of earth than things that melt, therefore they be not frore only with coldness of water, but also for dryness of earth that is mingled therewith, when the watery part of the earth & glassy hath mastery on the water, and the foresaid rolled hath the victory & mastery. And so S. Gregory his reason is true, that saith, that Crystal may be gendered of water. Of Ceraunio. cap. 32. CEraunius is a stone like to Crystal, and is infected with bliewe colour, and is in Germania. Another is of Spain, and shineth as fire. These stones fall out of the place of Thunder. And it is said that they help against the strength of lightning, as Isidore saith there. The same is said in the Lapidari. Where it is said that when it thundereth horribly, and the fiery air lighteneth, and when clouds smite together, their stones falleth from heaven. Who so beareth this stone chastely, shall not be smitten with lightning, nor house nor Town where this stone is therein. Either hath virtue of helping in battles, and to have mastery in war, and in causes of strife, and to make sweet sleeps, as it is said there. Of Corallo. chap. 33. Coral is gendered in the read Sea, & is a tree as long, as it is covered with water, but anon as it is drawn out of water, & touched with air, it turneth into stone, and under water the boughs thereof be white and soft, & wax red and turn into stone when they be drawn out of the water with nets, as Isidore saith, cap. de gemmis rubeis. And if followeth there: as precious as the Margarite of Ind is among us, so precious and more is Coral among the Indes. Witches tell, that this stone withstandeth lightening, Isidore sayeth, the same is said in Lapidario. His might and virtue, as saith Zorastes, is wonderful, for it putteth off lightning, whirl wind, tempest and storms from Ships, and houses that it is in. And it is double, white and red. And is never found passing half a foot long. And the red helpeth against bleeding, and against the falling Evil, and against the fiends guile and scorn, and against divers wondrous doing, and multiplieth fruit, and speedeth beginning and ending of causes and of needs. Of Corneolo. chap. 34. COrneolus is a read stone and dim, but it is full good and precicus, if it be hanged about a man's neck, or borne on a finger. In strifes it allayeth wrath that rise, and it stauncheth blood that runneth of a member and all manner running. And namely such a running as women have, as it is said in Lapidario. Of Dioniso. chap. 35. DIonisius is a black stone or brown sprung with red veins, and hath that name, for if it be ground and meddled with water, it smelleth as wine: and yet it withstandeth drunkenness. And that is great wonder in that stove, as Isidore saith, li. 16. Of Diadoco. chap. 36. DIadocus is a pale stone: bright as Berill, and is apt to obtain answers of fiends, for it exciteth fiends and fantasies. And if it happeneth that it toucheth a dead body, it is said that it loseth anon his good virtues, for it is the stone that hateth and is squeimous of the thing that is overcome with death, as it is said in Lapidario. Of E'er. chap. 37 Brass is called Es, & hath that name of shining of air, as Isidore saith. For in old time ere the use of iron was known, men eared land with brass, & fought therewith in war and battle. That time gold and silver were forsaken, and gold is now in the most worship, so age that passeth and vadeth, changeth times of things. Isidore saith these words libro. 16. Brass and Copper is called Fa., for either is made of the same stone by working of fire, for a stone resolved with heat turneth into Brass. job. 28. Brass & Copper be made in this manner, as other metals be of brimstone & quick silver, & that happeneth when there is more of brimstone then of quick silver, & the brimstone is earthly & not pure, with read colour & burning, and quick silver is mean and not subtle. Of such meddeling Brass is gendered, as Arist. saith, and as Isidore saith, ca de Ere. If Brass be meddeled with other metal, it changeth both colour and virtue, as it fareth in Latton & in Brass, that is called Conchium, that is joined to diverse metals, and some is white as silver, & draweth some deal to brown colour, & seemeth gold, the third in which is temperateness of all. And another manner of Brass there is, that which is called Coronarium, that is beaten abroad into shin plates of brass, wrought with hammer, & is died with bulls blood, and is like to gold in crowns among posturing & painting Therefore it is called Coronarium, And Brass that is wrought with hammer is called Regular. And Brass, the only is melted, is called Fusile, but Brass that is fusile & moult, is brittle under the hammer: And when Brass is well purged & cleansed of all vices, than it is made able to be wrought with hammer & Regular. And all Brass is best molt in great cold: Brass rusteth soon but it be anointed with oil. Also among all metal Brass is most mighty. Huc usque Isi. li. 16. And Brass accordeth most to the use of trumps and Bells, for sounding and during thereof. The stone of the which Brass is blown, is most sad and hard. And it breaketh not easily, but it be burnt first with strong fire in the rock, it is burnt: eight or nine times ere it be perfectly drawn out of the stone and pured, as they that cleanse Brass in places where it is made, tell certainly. Brazen vessels be some red and rusty, but they be often stoured with sand: and have an evil se●uond and smell, but they be tinned. Also Brass if it be without Tin, burneth soon, as Isidore saith, cap. de Stanno, and Platea, sayeth, that Brass burnt to powder hath virtue of dissolving, of washing, of cleansing, & of purging of evil humours. And that powder healeth wounds, and cleanseth dimness of cien, and fretteth superfluity of flesh; and suffereth it to grow no more, as Platea saith, and Dioscorides also. ( * Addition. Of the rust of Brass cometh a bliew substance called Verdigrese, which as it is a colour for Painters, so it is a fretting poison, used in ointments, on festered sores.) Of Electro. chap. 38. ELectrum is a metal, and hath that name, for in the Sun beam it shineth more clear than gold or silver. For in the Sun beam Electrum is effectual. And this metal is more noble than other metals. And here of be three manner of kinds: One is such, that when it runneth first out of the tree, it is fleeting and thin Gum, but afterward with heat or with cold it is made hard as a clear stone, as it were crystal. That other manner kind is called metal, & is found in the earth, and in and in price, The third manner is made of the three parts of gold, & of the fourth of silver: and kind Electrum is of that kind, for in twinkling & in light it shineth more clear than all other metal: & warneth of venom: for if one deep it therein, it maketh a great chirking noise, & changeth often into divers colours, as the rainbow, & that suddenly. Huc usque Isi. lib. 15. de Metallis ulti Et super Eze. is mention shade of Electrum artificial. Greg. saith, that if hard gold be meddled with silver, than the filtier wiseth more clear, & the gold tempered with clóerenesse of silver, looseth not his virtue, but only it waxeth somewhat pale, & less fair by meddling of silver. And some men call very Glectrun Arpago. For if it be heted with fingers, it draweth to itself all leaves & straws, & hems of clotheses, as Magnis draweth iron, as Isid saith; li. 16. ca de rubiis Gemis. And receiveth soon colour & hue, in what manner a man william. And so it is soon died with the rote of Auense, with Couchinello, as he 〈…〉eth there. Of Echites chap. 39 EChites is a stone of Ind & of Persi, & is found in the cliffs of ocean, both in the coasts of the sea of Ind & of Persy, & is a stone with read colour, as it is said in Lapidario, & there is two sorts, as Hil. saith, male and female, & so alway two be found in the Eagles' nest, & the Eagle may not breed without these stones. And therefore the Eagles keepeth these stones in her nest. The male thereof is hard, & is like to a gum that is called Gall, & this male is somewhat blazing. And the female is soft. And these stones bound to a woman that travaileth of child, maketh her soon to be delivered: and maketh them sometime to bear dead children, if it be too long there, & somewhat passeth of the privy choice of the woman, except these stones be soon taken from her that travaileth of child, as Isi. saith, li. 16. cap. 4. Also this stone Echites containeth & breedeth another stone within him, like as it were a woman with child: as Dioscorides saith. And in Lapidano it is said: that this stone containeth another stone, as a woman with child. The virtue of this stone Echites maketh a man sober, and augmenteth & increaseth riches, and so it doth love, & helpeth greatly to obtain & conquer victory, & favour. And letteth and withstandeth the falling of them, which have the falling evil. If there be any man suspect of fraud of poisoning, if he be guilty, this stoud put under his meat will not suffer him to swallow his meat; and if the stone be withdrawn, he shall not tarry to swallow his meats. Of Emachite. chap. 40. EMachites is a read stone and ready and rusty, & is son in Africa and juda & in Arabia. And hath that name, for if it be broken with blood, it tourveth anon into the colour of blood, as Isido. saith. And is god against flux of the bladder, and for sore eien, and against venom and against the biting of an Adder, and stauncheth, the flux of the womb▪ & restraineth all bleeding, & namely the blood of women: & of the gums, as Dioscorid. saith. And in Plat. it is said, that it is of cold & dry complexion, & hath virtue to staunch blood. And hath that name Emachites, of Emach, that is blood, and Chites, that is stint. And so it helpeth Emoptoces, men that spew and cast blood, and is special remedy for the bloody flux. Of Eliotropia. chap. 41. ELiotropia is a precious stone, and is green and sprung with read drops and veins of the colour of blood, and hath that name of effect and doing. For if it be put in water before the Sun beams, it maketh the water seeth in the vessel that it is in, and resolveth it as it were into mist, & soon after it is resolved into rainy drops. Also it seemeth that this same stone may do wonders, for if it be put in a Basin with clére water, it changeth the Sun beams by rebounding of the air, & seemeth to shadow them, and breedeth in the air read and sanguine colour, and as though the Sun were in Eclipse and darked, the Moon set between us and the Sun is darkened, and for it seemeth that it may change the clearness of the Sun, it is called Elitropia, that is turning away of the Sun, as Isidore saith expressly & Dioscorides also. And in Lapidario the same meaning is said in this manner. Ex re nomen habens est in elitropia gemma, Quae solis radijs in aqua subiecta vacillo. Sanguineum reddit mutato lumine solem. Eclipsimque novam terris effundere cogit. And Isidore saith, that this stone discovereth the soily of inchauntenes of witches, that have liking and pride in their own wonders, for they begnile men's sight in those things that they work, as the foresaid stone doth: and he setteth an ensample thereof, and sayeth, that an herb of the same name, with certain enchantments, beguile the sight of men that look thereon; and maketh a man that heareth it not be seen. In many other things thy stone is good and commendable, for it stauncheth blood, and putteth away venimme, and he that beareth this stone may not his beguiled. Of Enidros. chap. 42. ENidros is a little stone, and droppeth always, and melteth not, nor it is never the less in any wise, and so it is said in Lapidario: Enidros that stone, weary alway as it were by springing of a full well with dropping tears and welleth always. And there it is said, that it is hard to tell the cause of these doings. For if the drops were of the substance of the stone, why is not the stone less, or melteth away? And if a thing entereth into the stone, why is it that that thing that entereth, putteth not again that thing that goeth out, but as seemeth me, it may be, that the virtue of the stone maketh the air thick that is nigh thereto, and turneth it into water. And so it seemeth that it cometh out of the substance of the stone. Nevertheless it cometh of the substance of the air that is about the stone. Addition Perpetui fletus lacrimis distillat Enidros. Qui velut ex pleni fontis scaturigine manat. Dissolving drops and tears full often, that Enidros the stone doth drop, Which as out of a fountain full, doth always run and never stop. Of Episte. chap. 43. EPistes is a little stone bright and ready, and maketh a man safe that beareth it in the heart side. And ceaseth guiles and decrites, and putteth of long Flies and barren fowls, and mist & hail from the fruit of the earth. And if it be set in the Sun, fiery beams some out thereof. And if thou dost this stone in seething water, the seething thereof ceaseth, & the water cooleth soon, as Isidore saith, and Dioscorides also. Of Excoliceros. chap. 44. EXcoliceros is a little stone, so named to: it is distinguished and diversed with forty colours, and is full little, and maketh men's even that look thereon to quake. And it is found in Libya among the Treglodites. Of Iron. chap. 45. Iron is called Ferrum, and hath that name, as Isidore saith, of Ferrendum smiting: for it beateth and smiteth, & by hardness thereof, over cometh all kind of metal. And though iron come of the earth, yet it is most hard and sad, and therefore with beating and smiting, it suppresseth and dilateth all other metal, and maketh it stretch on length and on breadth. And as Isidore saith, it hath the name of the land that it is digged in. And therefore it is divers, for by reason thereof it is found more hard or soft. And after the mind of Aristotle, Iron is gendered of quick silver, thick and not clean, full of earthy holes, and of brimstone great and boistous, and not pure. In composition of iron is more of the foresaid Brimstone, then of quick silver, and so for mastery of cold and dry and of earthy matter, iron is dry and cold, & full well hard, and is compact togethers in his parts. And for iron hath less of airy and watery moisture than other metal: therefore it is hard to resolve and make it again to be soft in fire, as Ric. Rufus saith. It is the manner to temper iron ware with Oil, lest by coldness of water it be too much hardened, as Isid. saith. Iron taketh soon rust by touching of blood, and if it entereth into the substance thereof, uneath it is cleansed, as Isi saith. The rust is a vice fretting iron, & cometh thereto either of uncleanness of substance, or of touching of earth, & of nigh lying thereto, or else of touching of blood, or of some other quality that is infected. And he saith also, that with iron man's blood is spilled, and man's blood taketh wreak of iron: For iron taketh rust of nothing so soon as of man's blood, if it be ●●ointeb therewith. Iron hath agreement with the stone Adamas, & so that stone Adamas draweth iron to itself: and so iron drawn, by mean of silver vessel or of Brass, followeth the stone, & is subject & obedient thereto. Iron well furnished, & anointed with Alum or with vinegar, shall be most like to Brass. And iron furbushed shall not rust, if it be anointed with Suet, or with marrow of an heart, as Isidore saith. Fiery hot iron if it be often quenched in Wine or in milk, maketh that wine or milk medicinable to them that have the evil of the spleen, and also to other sick men, as Constantine saith. Also as Isidore saith, iron that is made fiery hot is corrupted, but it is hardened with strokes. Iron that is red in the fire, is not profitable to carve nor to cut, till it begin to wax white. Use of iron is more needful to men in many things than use of gold: though covetous men love more gold than iron. Without iron the commonalty be not sure against enemies. Without dread of iron the common right is not governed. With iron innocent men be defended: & full hardiness of wicked men is chastised with dread of iron. And well nigh no handiwork is wrought without iron: no field is cared without iron, neither tilling craft used, no building builded without iron. And therefore Isidore saith, the iron hath this name Ferrum, for that thereby Farra that is corn and seed is tilled and sown. For without iron ●read is not won of the earth, nor bread is not departed, when it is ready, without iron covenably to man's use. Also iron is whet with iron, as Solomon saith. For when the coge of iron is dulled and blunted, with great froting it is often made thin and sharp and covenable to cut all thing the more easily. Sinder is called Scoria, and is the saith of iron that is cleansed therefrom in fire: and hath that name Scotia, see it is smitten and departed from the iron by violence of the fire, as Isidore saith. Of Ferrugine. chap. 46. FErrugo is the powder that falleth from the iron with filing, as squama is that thing that leapeth away from the fire with heating, and hath virtue to make dry and thin, and therefore it is good against stopping of the spleen. Nevertheless it exciteth casting and spewing, when it is drunken, insomuch that sometime it bringeth to death, but if the violence thereof be ceased with powder of the Adamas stone, or with water, in which the stone lieth all night. Also it is said, that the powder thereof is best remedy against Emoroides: and also it stauncheth the flux of the womb, as it is said in Platea. Also filing or powder of iron is called Rubigo, also Corrosio, & hath that name of Corrudendo, fretting and gnawing: but it is properly called Erugo, and hath the name of Erodendo, filing, and not of Eramento, as Isidore saith. And it infecteth and defileth the hand● that toucheth it, and maketh it soul. The more pure and polished that iron is, the more rather it is defiled with rust, and worst to be cleansed. And rust is not soon done away, but in three manners. By burning of fire, or by fretting of a Salve or a File, or by froting of an hard stone, or by scouring of gravel and sand, and pullishing. And rust hath this property, that infection thereof cometh again by light occasion to the place in which it was first mored and rooted. Of Gleba. chap. 47. A Clot is gathering together of powder in a cluster, as Isidore sayeth libro. 15. capit. primo. For earth bound and clonged togethers, is a clot, and if it be broken and departed, it is powder: Earth hardened into a clot, receiveth no séed, neither suffereth the seed that is there sown to grow and to spring. A clot broken, covereth and nourisheth séed, and if it be then tempered with rain, it gendereth a manner of fatness. & thereof seed taketh nourishment and feeding in roots. And groweth and springeth, as Gregory saith. Also sometime a clot containeth in itself a manner of kind of oar. Therefore diverse kinds of things be gendered and come of clots, as Gregory saith, super illum locum. 24. job. sapphire stones is the place thereof, and clots thereof is gold. Of Gemma. chap. 48. A Precious stone is called Gemma, and hath that name, for it shineth as Gum, as Isidore saith. Precious stones adorn well gold, & make it well fair in divers colours. Therefore Isidore saith, that they be precious, for they be dear & scarce. For all that is scarce and seldom had, is called great and precious, as it is written. The word of God is precious, that is to say, scarce. Isidore saith, that no man shall ween, that it is doubtful or false, that God hath set virtue in precious stones. For it is said in Lapidario. Ingens est herbis virtus sed maxima gemmis. That is to say, Great virtue is in herbs, but most in precious stones. Of which precious stones some be found in veins of the earth, & be digged with metals. Some be cast out of the bottom of the sea, and the place of their generation is unknown. And always such precious stones be found in cliffs of the sea, & in sand and in gravel of rivers. And some breed in bodies of souls and of creeping beasts. But from whence so ever precious stones come, they be found endued by the grace of God with passing great virtue, when they be noble & very. For Isidore ca de Gemmis ●urens saith, in some kind of precious stones if is hard and great difficulty to know between the very precious stones and false. For often those that be false & guilful, seem most like to them that be true & very, so that uneath men may know between the true and guileful. For as he saith, sometime men by craft array the stone that is called Vitrun, and put it forth in steed of Smaragdos, and beguile some men's eyen with false likeness of true & very Smaragdus. For no life of men is without guile, as Isido. saith. And we use to call all manner of precious stones that be not precious & shining, blind. For they be dimmed with their own thickness and boistousnesse. Isidore saith, that they that deem so, be often beguiled: for often more virtue is hid in a little Adamant with colour of iron and dark, then in Sardio that is most bright, or in Berall. Of Gagite. chap. 49. Jeat is called Gagates, and is boistous stone, & nevertheless it is precious: And was first found in Cicilia by the river that is called Gagas: and was thrown up to the brink by the course of water. Therefore it hath the name thereof, though most plenty & best be in Britain, as Isi. saith: and is double, that is to say, yeolow and black. The black is plain and light, & burneth soon in fire, & driveth away adders with smell thereof, when it is kindled, right as Thus or incense. This gineth monition of them that have séendes within them. And is held contrary to séen●s: and giveth knowledge of maydenhoode. For if a maid drink of the water thereof, she pisseth not: and if she be no maid & drinketh thereof, she pisseth anon, and also against her will, as Dioscorides saith: And so by this stone a maiden is anon proved, as diverse Authors affirm. Moreover the same stone both black & also yeolow, being made hot with rubbing in the fingers, draweth light straw and leaves to itself if it be put thereto, & a drink thereof helpeth them that have the dropsy: For it wasteth evil ●apours. And it is said, that it comforteth the liver, & that is perchance by dryness thereof, & also by privy virtue & quality. Also the powder thereof is good to feeble teeth & wagging, & strengtheneth & fasteneth them. Also it is said, that this stone helpeth for fantasies, & against veration of fiends by night. Also fumosity thereof exciteth Menstrua, if it be withdrawn by any day. Also it is said, that it suageth womb ache, when the stomach is misturned by any way. Also it helpeth against witchcraft, & fordoth hard enchantments, as it is said in Lapidario: and it speedeth fast birth, & helpeth her that travaileth of child, as it is said in Lapidario. And so, if so boistous a stone doth so great wonders, none should be despised for soul colour without, while the virtue that is hid within is unknown. And Isidore speaketh of this stone & saith, that this stone is kindled in water, & quenched in Oil, and that is wonder. Of Galactile. chap. 50. Galactiles' is a stone with colour of Ashes, and hath sweet taste and savour. If it be smit, a manner of white milk cometh out thereof, as Isidore saith. This stone closed in the mouth distroubleth the wit. And if it be borne about the neck, it maketh breasts full of milk: and if it be bound to the thighs, it maketh easy birth, and if it be meddled with water and salt, and sprung about the field: then the sheep be full of milk, and cleanseth them of scabs, as Dioscorides saith. Of Gelacia. chap. 51. GElacia is a white precious stone, shapen as an hail stone: & it is so cold that it never heateth with fire, as Isidore saith, and Dioscorides also. Of Geraticen. cap. 52. GEraticen is a black stone, but it passeth the colour in virtue. For if a man wash clean his own mouth, & beareth the stone therein: he * They cannot tell what he thinketh. may anon tell what other men think of him, as it is said in Lapid. And maketh a man that beareth it well beloved: his virtue is proved in this manner. If a man be anointed with honey, and is set among many flies, if the stone be present, the flies grieve him not; & if the stone be away then the flies grieve, bite, suck, and hurt the body. Of jaspis. chap. 53. IAspis is a precious stone, & is green like to Smaragdus: but it is more dim of colour. And there be seventeen kinds thereof, as Isidore saith. For jaspis that is green, is called Gemma Pinnasin, and though the chief colour thereof be green, yet it hath many other colours meddeled among. The virtue thereof destroyeth feaners and dropsy in them that bear him chastely: and helpeth in travailing of child: and driveth away fantasies: and maketh a man sure in peril, and abateth heat within, and stauncheth bleeding and sweat, and withstandeth lechery, and letteth conception, and stauncheth menstrual blood and Emoroides, if it be in powder, and took with milk, it helpeth and healeth old Torches and viles, and cleanseth the eyen of foulness and filth: And sharpeth and comforteth the sight, and withstandeth witchcraft and enchantments, and is more virtuous in silver then in gold. In the head of an Adder that is called Aspis, is found a little stone that is called jaspis: and men suppose that it is a stone of wonderful virtue. And some men suppose that it hath that name, as it were Aspis, and men suppose, that it hath as many virtues, as diverse colours and veins, as Dioscorides saith. And the best jaspis is found in the mountains of Scythia, & Griphons' keep this stone, as they do Smaragdus, as Isidore saith. Of jacincto. chap. 54. IAcinctus is a bliew stone some deal, & nigh of the colour of a sapphire, and hath that name of his own colour, as Isido. saith. The stone jacinctus that is found in Ethiopia is best, and is not too clear, neither too dim, but mean & temperate between twain, shining. Isidore saith, this stone shineth not alway like, for in clear wether it is clear before the eien, and in dark weather it is dim and dark. Isidore saith, in the mouth it seemeth cold, if it be therein, and is most hard to grave in. Nevertheless it may be graven and written, and marked with the stone Ad●nae, as Isid. saith. Dioscorides sayeth, that the stone jacinctus is now bliew, now reddish, now purple, & now bright bliew. And thereof be three manner of kinds, some be citrine, & some bliewe, but among such manner stones, the bliew is best. The stone is wonderful, for it consumeth it most to the air. For in dim weather it is dim, and in dright weather it is bright. And this stone hath a singular virtue, as Authors writ: for it giveth gladness, and is contrary to melancholy quality: and hath virtue of comfort, as Isidore saith in the kind thereof. jacirctus hath virtue of comfort, & doth away eleignesse and sorrow: and also vain suspicion. And withstandeth divers pestilences that come oft of corrupt air, and giveth strength and virtue to members, and life to the sinews, and giveth good savour and sweet and wholesome, and is most like to the sapphire. And Dioscorides saith, that all men that treat of precious stones, mean, that the more like the hyacinth is to the sapphire in colour & in substance, the more virtuous it is. And such jacinctus withstandeth venom, and is contrary to poison, as Dioscorides saith. Also an herb of the same name is like thereto in colour; and equal thereto in many things, though it be not all alike thereto in value, as Isidore saith. ( * Addition. hyacinths grow in the Island of Zeylam, they are tender stones and yeolow, they are best that are of deepest colour: a jewel of small value in Calicut, where they are polished, the clearest are best, Bartholome hath mistaken the colour, in that he saith it to be a blue, when it is yeolow. Decades of the West Indies, fo. 426.) Of Iride. chap. 55. IRis is a six cornered stone, as Isidore saith, and was first found in Arabia, by the read sea, and is now found in many a place, as in Germany, in Ireland, and many lands of the North, & is bright and clear in colour, & like to Crystal, as Isid. saith, and hath name Iris of the likeness of the rain bow, for if it be in a house in the Sun, it maketh the likeness of the colour of the rain bow, in the walls of the next house, as Isi. saith. Men suppose that this stone hath the same virtue that Berill hath, but that is not found in quantity, as Dioscorides saith. Also it is said, that this stone helpeth women that travel of child, that they may the sooner be delivered, & better suffer their throws, and dread peril the less. ¶ Of jenia. chap. 56. IEna is a precious stone that is found in the eyen of a beast that is called Hyena, & if this stone be put under a man's tongue, they say, that he shall tell many things that shall befall, as Isidore sayeth. ( * Addition. The beast Hyena is a kind of wild greyhound, very great and strong, & seldom overcome and taken: and it may be when one may take him, whereas vi. men dare not assault him, that the stone which is in his eye, may have a working virtue, such as is reported: But it is doubtful. Read Gesner.) ¶ Of Kamau. cap. 57 KAmau is a stone, now white, now brown, now reddish, now divided with divers colours, and hath that name Kamau of Kamatis, that is to say, burning or kindling, for it is found in places of brimstone and of heat. And Dioscorides saith, the virtue thereof healeth the Dropsy, and is graven with divers Images and shapes. ¶ Of Kalbrate. cap. 58. KAlbrates is a passing shining stone, like to Crystal: and men suppose, that it giveth fair speech and facundity, worship and grace, and defendeth from griefs, and from noyous things and venomous, and cureth and healeth swelling of the liver, and of the spleen, as Dioscorides saith. ¶ Of Kalcophano. cap. 59 KAlcophanus is a black stone, & maketh clear voice, and defendeth the grief of hoarseness, if it be borne in the mouth, as it is said in Lapidario. ¶ Of Ligorio. cap. 60. LIgorius is a stone like to Electurus in colour, and hath that name, as Isidore sayeth of a beast that is called, Linx. This stone Ligerius is gendered among the gravel of the brine of the beast, and the virtue thereof, draweth straw to itself, and helpeth against ache of the stomach, & stauncheth flux of the womb, that is grieved. And helpeth them that have the jaundice, and that be discoloured: for it restoreth colour, that is lost, as Dioscorides saith. Of Lipparea. cap. 61. LIpparea is a precious stone, and cometh out of the countries of Sirtes. The property thereof is, that all kind of wild beasts come to his presence, & behold thereon. And those beasts, that hunters may not take with running of hounds, they take and allure to them, with the sight and showing only of this stone Lipparea, as it is said in Lapidario. ¶ Of Margarita. chap. 62. The Orient pearl. MArgarita, is chief of all white precious stones, as Isid. saith, and hath that name Margarita, for it is found in shells and in shell fish of the sea. It breedeth in flesh of shell fish, and is sometime found in the brain of the fish, and is gendered of the dew of heaven, the which dew shell fish receive in certain times of the year. Of the which Margarites, some be called Vniones, and have a covenable name, for only one is found, & never two or more together. And white Margarites are better than yellow, & those that be conceived of the morrow dew, be made dim with the air of the even side. Huc usque Isido. li. 16. And some are found kindly pierced, and those be better than other: and some be pierced by craft, as Plat. saith. And they be best, that are white and clear, bright and round. And they have virtue comfortative, either of all the whole kind, as some men say, or else because they are besprong with certain specialty, they comfort the lyins. for by constraining and coarting, they cleanse them of superfluous humours, & they help against the Cardiacle passion, and against sounding or failing of heart, against feebleness that cometh of the bloody flire, & against flire of the womb, as Plat. saith. And in Lapidario it is said, that Margarites be gendered of dew, and the more of dew and air that is drawn in, the more and the greater they be. The Margarite is gendered of the dew, but it is supposed, that no Margarite groweth passing of half a foot. Also it is said there: if that lightning or thundering fall, when the Margarite should breed of the dew that is drawn in, the shell closeth by sudden fear, and so the gendering falleth and is cast out. The best Margarites come out of Ind, and out of the old Britain, as it is said. ¶ Of magnet. cap. 63. MAgnes is a stone of Ind, The load stone. coloured somewhat as iron, and is found in Ind among the Troglodytes, & draweth to itself iron in such wise, that it maketh as it were a chain of iron rings, as Isidore saith. Therefore in the common speech, this stone is called, quick iron. Also it is said, that it draweth glass melted as it doth iron. The might and virtue thereof is so great as Austen saith, that if that stone be set under a vessel of gold, or of brass, and iron set thereupon, by moving of the stone that is beneath, the iron shall move that is above. And also there it is said, that in certain Temples is made an Image of iron, and it seemeth, that that Image hangeth in the air. And in Aethiopia is another kind of Magnes, that forsaketh iron, and driveth it away from him: also the same Magnes, draweth iron to it in one corner, and putteth it away in another corner, and the more blue the Magnes is, the better it is. Huc usque Isid. And Dioscorides saith, and also it is said in Lapidario, that this stone reconcileth and accordeth men and their wives, and increaseth grace and fairness, in speech and in words. Also with drink made of honey and of wine, it healeth the dropsy, and the spleen, and falling evil, & burnning. If the powder thereof be sprung and done upon coals, in four corners of the house, it shall seem to them that be in the house, that the house should fall anon: and that seeming is by moving, that cometh by turning of the brain. Also Magnes is in likewise as Adamas, if it be set under the head of a chaste wife, it maketh her suddenly to embrace her husband: and if she be a spouse breaker, she shall move her out of the bed suddenly by dread of fantasy. Platea saith, that witches use this stone namely. This stone Magnes is hot & dry in the third degree, and hath virtue of drawing of iron, and there be mountains of such stones, and therefore they draw to them and break ships, that be nailed with iron. Also namely the powder thereof laid to wounds, helpeth such as be wounded: for if it be laid to the wound, it draweth out iron. Also the powder of Magnes in the quantity of two drams, with juice of fennel, is good against the drotsie, and against evil of the spleen, & against failing of the heart, as Auicenna sayeth. ¶ Of Melonite. chap. 64. MElonites is a stone, and hath that name, for sweet juice cometh out thereof, as it were honey, as Isidore sayeth: & hath two colours, for it is green in the one side, and like to honey in that other side. ¶ Of Menophite. chap. 65. MEnophites is a stone, and hath that name of a place of Egypt, and is of the kind of precious stones as Isid. saith. If this stone be bruised and ground, and laid upon the place that should be burnt or corued, or else with vinegar smeared thereupon, it stonieth so the body, that it feeleth no sore neither grief of the burning, nor of carving. Of Mirite. cap. 66. MIrites is a precious stone, and hath that name, for it is like to Mirra, in colour. And if it be wrong and pressed, it smelleth sweet, as Nardus. ¶ Of Medo. chap. 67. MEdus is a precious stone, & is found in the land of Medes, and is sometime green and sometime black, as Dioscorides saith. The virtue of this stone is against blindness of eyen, and helpeth Podagre, if it be tempered with the milk of a woman that hath a male child. Also it is good for ache of the reins and for frenzy, and if the black stone be resolved upon a skin, and in hot water, and that water be given some man to drink, it slayeth spewing and overturning of the stomach: and if the forehead be washed therewith, it strippeth wonderfully of the skin, and grieveth the sight, and taketh it away every deal, as it is said in Lapidario. Of Merochite. cap. 68 MErochites is a green stone like to Smaragdus: but it is more boisterous green than Smaragdus, and so it hath the name of the colour of meadows, as Isid. saith: and is bred in Arabia, and is full soft in substance, and nevertheless it is full profitable, as Dioscorides saith. And it keepeth and saveth children, from noyful and evil haps. Of Marmore. chap. 69. MArble is called Marmor, and hath that name of the Greeks, for greenness, as Isi. saith. And he saith also that marble stones be noble stones, and are praised for speckles and divers colours: for of marble be endless many manner of kinds, but they be not all hewn out of rocks. But many manner of marble, is found in divers manner of places under the earth: as marble of Lacedemonia that is green and precious. And marble is called Ophites, Called Serpentine for it is speckeled like an Adder, & hath therefore that name: & there is double kind, soft & white, and black and hard. The Purfire. And marble Purpurites cometh out of Egypt, & is ready with white points among: & hath that name Purpurites, for it is red as Purple. There is other manner kinds, as Alabastrum and Parium: thereof we shall speak innermore. Also another manner kind is called Coraliticum, and is found in Asia, and passeth not two cubits in measure, and is white nigh as ivory, and some black speckles, in divers proportiens. Also another kind is called, Thebaicum, and is sprung with goldish speckes, and is found among Egyptians, and is kindly apt to grind colours thereupon, and Colliria ointments that help the eyen. Other kinds of marble breedeth in quarries and in rocks, as Marble that is called, Marmor Corintheum. Thereof is made great Pillars, pavements, and Towers. Also there is another manner kind, as Caristium, and is green and best: and hath that name, of aspect, for men that grave love it well, for green colour comforteth the sight. Another kind is called Numidicum, & breedeth in Numidia, and maketh a thing that is frotted therewith like to saffron, and hath that name therefore. Lib. 16. Isidore setteth ensamples of many other divers Marbles: but these are sufficient at this time. But Marble is more hard and sad, more strong and fair, and more profitable than other stones. In veins thereof is divers master found, and precious stones, and for hardness thereof, it is most hardly graven & polished, and for coldness and solidiousnesse thereof, it is best to keep in spicery, and ointments. Over all things we may wonder, that Marble stones be not hewed neither cloven with iron neither with steel, with hammer nor with saw, as they be with a plate of lead, set between soft shingleses or spoons. For with lead & not with iron, Marble stones be hewn, and cloven, and plained, as shingles or small stones. ¶ Of Nitro. chap. 70. NItrum (as Isidore saith) is a stone some deal white, and may be hewn and cloven, and is full clear. The virtue thereof dissolveth and tempereth, draweth and cleanseth, and wasteth superfluities of humours. Lib. 16. cap. 2. Isidore saith, that Nitrum hath the name of the country of Nitria that is in Egypt. Thereof is medicine made, & there with bodies and clotheses be cleansed and washed. The kind thereof is not far from the kind of salt, for it hath that kind of salt, and is made right as salt in dryness in old clives. The foam thereof, is called Affronitom, and is gendered dropping down in the country of Asia, and then dried with heat of the Sun, and what is best dried, is lest heavy as Isidore sayeth. And Platea sayeth, the Nitrum is a vain of the earth, and is hot and dry, light, red, or white or citrine, & is bitter, sour, and some deal salt in savour. Nitrum abateth falnesse. If it be taken in the mouth, and consumeth and wasteth gleimie humours. Powder thereof consect in honey, clarifieth & maketh the face fair, & cleanseth scabs and matter of the stomach and of the guts, if it cometh of a postume, and cleanseth lice, and head scabs, and slayeth worms of the ears, cleanseth most perfectly the matter and scabs thereof. Foam thereof with vinegar, healeth gnawing and swelling, and helpeth against the dropsy, and cleanseth dimness of eyen, if it be meddeled with honey, and slayeth venom, and destroyeth it, and withstandeth mightily the palsy of the tongue, as Plat. saith and Dioscorides also. And Nitium is hot and dry in the end of the third degree, and laxeth and cleanseth, as Isidore saith. ¶ Of Noset. cap. 71. NOset that is Orapondine, is a precious stone, some deal white, or of diverse colours. It is said that this stone is taken out of a Toads head, and is cleansed in the same head, & in strong Wine and water, as Dioscorides saith: and sometime the shape of a Toad seemeth therein with sharp feet & broad. This stone helpeth against biting of Serpents and of creeping Worms, and against venom. For in presence of venimme, the stone warmeth and burneth his finger that toucheth him, as Dioscorides saith. ¶ Of Onichino. chap. 72. ONichinus is a stone of Ind, and of Arabia, and hath in itself colour meddled like the nail of mankind. The Onyx of Ind hath colour of fire, with white veins & strikes, and the stone Onyx of Arabia, is black of colour, and hath white veins. And thereof if five manner of kinds: one is Sardonix, and hath that name of company of two, of whiteness of the Onyx, and redness of the Sardonius, as it is showed innermore of Sardonice. It is said, that this stone Onyx hath many noyful effects, for as Dioscorides saith, if it be borne about the neck, or on the finger, it exciteth sorrow, eleingnesse, and dread, and multiplieth plea and strife, and moveth the heart to contention and debate, and exciteth in children noyful superfluity of spittle, and may not grieve in presence of the stone Sardius. This stone Onyx is clear of the kind of mirrors, & therefore images & figures be seen therein, as it were in a mirror, but that is darkly, as Dioscorides saith. ¶ Of Optallio. cap. 73. OPtallio is called Oppalus also, and is a stone distinguished with colours of divers precious stones, as Isid. saith. Therein is the fiery colour of the Carbuncle, the shining purple of the Ametistus, the bright green colour of Smaragdus, and all the colours shine therein, with a manner diversity, and hath the name of the Country. This stone breedeth only in Ind, and is deemed to have as many virtues, as blewes and colours. Of this Optallius, it is said in Lapidario, that this stone Optallius keepeth and saveth his eyen that beareth it, clear and sharp and without grief, and dimineth other men's eyen that be about, with a manner cloud, and smiteth them with a manner blindness, that is called Amentia, so that they may not see neither take heed what is done before their eyen. Therefore it is said, that it is the most sure patron of thieves as it is said in Lapidar. Of Orite. chap. 74. ORites is a precious stone black and round, and mother manner kind thereof is green with speckles. The third manner of kind is white in the one side and plain in the other, & is in substance as it were a plate of iron. This stone borne upon a man, keepeth him from biting of creeping worms, and of wild beasts and other. Also this stone letteth a woman to conceive, if she beareth it about her, and maketh her to be delivered anon without due manner, if she be with child. ¶ Of Petra. chap. 75. A Stone is called Petra, and Petra is a name of Greek, and is to understand sad or steadfast, as Isi. saith: for the substance of a stone is gendered, of sad and hard parts of the earth. A stone hath this name Petra of Penetrando, Petra. piercing: for he pierceth the foot, when it is hard thrust and trod on: and is also pierced with drops of rain and of water, that falleth down of spouts and of gutters. A stone hath another name, and is called Lapis, and hath that name of Ledens' hurt and grief: for it hurteth the foot with the hardness and sharpness thereof, as Isi. saith. But commonly, a plain; soft, or a round stone is called, Lapis. Lapis. And a stone that is hewn out of mountains is called Saxum. Saxum. And a hard flint stone is called Silex, Silex. and hath that name of Exihre, for fire leapeth out there of Isid. saith, though a stone be most cold of himself, yet fire cometh out thereof when it is smitten with iron: For by strong violence and smiting of the air, between the iron and the stone, the air leapeth sparkling out of the flint. Quarto Metheor. Aristotle saith, that a stone gendereth not of earth alone, for dryness hath mastery therein, and suffereth it not to run. Stones are made either by congellation, or else by conglutination. By meddling togethers of water and of earth is clay made, that is mean between earth and stone, and turneth into stone some and some, by constraining and fastening of parts, and so slimy clay is most meet for such transmutation: for if it it be not fatty, it will all to fall by mastery of dryness, and not contain and hold together. Then by strong meddling and fastening of humour, earth turneth into kind of stone, and taketh divers colours of the divers quality of the earth. Also sometime stone is gendered by fréesing of water. In some place water shed on the ground, turneth into stone of divers colours, and that by some virtue of oar, that is in that place, and freezeth the water that is the matter of stones, as Aristotle saith. Stone is bred of fat clay, by virtue of the sun that maketh the fen privily run, and the parties cleave and fasten together. Other stones be bred of water frozen, by some virtue of ore, that bringeth therein kind & shape of stone, and be matter of stone, & some is soft and feeble of composition, and some strong: & some be gendered swiftly, and some slowly, and some strongly, as the might of the qualities that work more or less, and as the qualities that let and withstand, be less strong or more, as these qualities be meddled in substance of stones. Stones be divers in virtue and in kind: For influence of heavenly virtue cometh into their places, and putteth therein the effects thereof, and after as it findeth matter more able and obedient to his working, the more noble impression it printeth therein. Therefore precious stones follow virtues of kind of Planets on effect and working, as it fareth of Topasius, that followeth the M●●ne, as it is said, as Ambrose, Basilius, Isidore, Dioscorides and other tell, as it shall be known hereafter. The known properties of stones be these: for generally a stone is cold and dry, sad and fast hard and heavy, and moveth downward by his own heaviness and weight, and lieth heavy on the earth, and joineth and mineth together the parts of the earth, for it should not break and departed a sunder. Therefore Ambrose saith, that stones be the bones of the earth: for stones do in divers parts of the earth, as bones do in the body, for stones make the earth sad and sound, and hold the parts togethers; and helpeth that it falleth not nor departeth asunder, by overmuch dryness thereof. Stones be not made soft with laving and washing with water: nevertheless they be bored & made hollow with dropping of gutters, as Gregory saith. Also if fire hot stones be quenched in wine, they corrupt the wine, and turn it into vinegar, as Isidore saith. Also in stones generally needeth pureness of matter, virtue, and precious colours, divers figure and shape, and many manner more profits: for stones be needful and profitable, to making and building of houses and of walls, of pavements & of bridges, & to put off enemies, wolves, and hounds, and other evil beasts, and to draw metal out of the substance thereof, and to help and heal men of divers sicknesses and evils, and so make and to increase Towers of Kings, to build and to strengthen Cities, Castles and Towers, and for defence against wild beasts. Also stones are first taken out of the quarry, and then be bewed, plained, and squared, and laid and set in order in work of building, the more under the less, and set together with Cement, and covered without, and plained with cement. ( * Addition. At a place called Sutton in Kent, and at Boughton, are found a kind of stone, as if it were clusters of Periwrinkles growing togethers: which stone being wrought and polished, showeth beyond Art, the shape of those shell fishes, after a curious and cunning manner. Which stones, if they were not to be had, but far off in some other Country, would here be esteemed of great price, & hard and fair Marble greet.) ¶ Of Pario. chap. 76. PArius stone is a kind of noble marble and precious, as Isidore sayeth. This stone is found in the Island Paron, and is therefore called Parius. The quantity thereof, passeth not Lances and Crateras, and is good to keep men's spicery and ointments. The Gloze supper Esay saith, that Parius is a kind of most white marble, and betokeneth therefore chastity. ¶ Of prassio. chap. 77. PRassius is a stone as green as a léek, and comforteth the feeble sight, and is sometime found with read drops, and is sometime distinguished with white drops. Of this stone it is said in Lapid. that no profit is therewith, but that it is green, and maketh gold seemly. ¶ Of Pirite. cap. 78. PIrites is a red bright stone, like to the quality of the air: much fire is therein, and often sparkles come out thereof, and this stone burneth his hand that holdeth it right fast, therefore it hath that name of Pir, that is fire. In Lapid. it is said, that he will easily and softly be handled and held, for it burneth if it be hard wrong. Of Pionite. cap. 79. PIonites is a stone that is said to be of female kind, as it is said. At certain time it conceiveth and beareth such another stone, and helpeth women with child as Dioscorides saith. ¶ Of Panteron. cap. 80. PAnteron is a stone of divers colours, sprung and distinguished, for it is seen black, read, green, pale, purple, yeolow, & also bright green in colour. This stone maketh a man bold and hardy, so that he shall not be overcome that day that he seeth this stone early at Sun rising, as it is said in Lapidario. ¶ Of Plumbo. cap. 81. LEad is called Plumbum, & hath that name, as Isid. saith the metal, lib. 16. for first with balls of lead, men assay deepness. He saith that of lead are two manner kinds, white and black, and the white is the better, and was first found in the islands of the sea Athlant in old time, and is now found in many places, for in France & in Lusitania is a manner black earth full of gravel, and of small stones, and is washed and blown, and so of that matter cometh the substance of lead. Also in gold quarries, with matter of gold, be small stones found, and be gathered with the gold, & afterward departed from the gold, and blown by themselves, and turneth all to lead, and therefore gold is as heavy as lead, as Isid. saith. But of black lead is double kind, for black lead cometh alone of a vain, or is gendered with silver in meddled veins, and is blown, and in blowing, first cometh tin, & then silver, and then what remaineth, is blown and turned into black lead, as Isi. saith. But in Ind is neither brass nor lead found: but Ind is rewarded again with Margarites and precious stones. Isido. saith black lead is best in travellous works, as in pipes and plates, and that Spaniards and Britons have proved. Huc usque Isid. Quarto li. Metheo. Arist. saith, that of brimstone, that is boistous and not swiftly pured, but troubly and thick, and of quick silver the substance of lead is gendered, and is gendered in mineral places, so of uncleanness of unpure brimstone lead hath a manner softness, & smoocheth his hand that toucheth it. And with wiping and cleansing this uncleanness of lead may be taken away for a time, but never for always, a man may wipe off the uncleanness, but alway it is lead though it seem silver. But strange qualities have mastery therein and beguile men, & maketh them err therein. Some men take Sal Armoniacum, as Aristotle saith, and assigneth cause of this uncleanness, and saith, that in voystous lead is evil quick silver, heanie and sennye. Also that brimstone thereof is evil vapour and stinking. Therefore it freezeth not well at full. In li. 5. Alchemy Hermes saith, if thou hung lead over vinegar, it hurteth it, for vinegar shall pierce the substance thereof, & turn it into powder, and into white colour of flower of lead: and if thou pourest vinegar thereupon, it cometh white, & destroyeth the might of vinegar. Burnt lead breedeth read colour and dim, and if the fire be too strong, it turneth into Citrine, and thereafter, with stirring, drying, and tempering with vinegar, it turneth into white colour of flower of lead. And if then makest strong fire, it turneth all into the first matter of lead, & is made earth, as it is said there. Also lead meddled with other metal, gathereth togethers the kind parts of the metal, & departeth and cleanseth away the other parts. Therefore lead is put with silver in the furnace, that the silver may be sooner cleansed: for the lead saveth the silver parts from wasting, and the lead is wasted and burnt, and cleanseth the silver, jer. saith the same in Glosa super. 6 ca, Fere ibi consumptum est plumbum, etc. Also Hermes saith, the lead in boiling, undoth the hardness of all sad and hard bodies, and also of the stone Adamant. And in li. Meth. Arist. speaketh of lead and saith that lead without doubt when it is melted, is as quick silver, but it melteth not without heat, and then all that is melted seemeth read. Wonder it is, that though lead be pale or brown, yet by burning or resudation of vinegar, oft it gendereth seemly colour and fair, as tawny, read, and such other: therewith women paint themselves, for to seem fair of colour. And Led is good for medicine: For Lead is cold and moist in the second degree, as Constant. saith, and helpeth wonderfully against burning of fire and hot postumes, and stauncheth bleeding wounds, and stauncheth and abateth running of the eyen, & suageth smiting of Scorpions & Dragons, and letteth the service of Venus, if a plate of lead be laid to the 2. reins, and hath other medicinable reasons. Look thereof innermore De coloribus, of the colour that is called Stibium and Cerusa, and is also called flower of lead. ¶ Of pulvere. chap. 82. Powder is called pulvis, and hath that name for it is puff with the wind, as Isi. saith, for lightness thereof the wind taketh it up and bloweth it abroad. Contrary winds cometh into powder, and beareth it about, & maketh the whirl wind as Beda saith. Powder beaten, showeth the kind of the thing that it cometh of: now by savour, now by colour, now by odour and smell. Therefore powder is made of spicery, that the inner virtue thereof may show itself, that by meddling and oning of parts, it may receive the larger virtue, that it may give forth the more fragrant smell, and 'cause the sweeter taste, and that it may the more effectually dry and cleanse putrefied wounds, & eat and fret away the dead flesh, that it grow no more, as powder of burnt lead drieth and cleanseth away superfluity of wounds, & gendereth and saveth quick flesh, as Const. saith. And therefore of powder plasters, be made confections that be called Thimiamata, & other divers medicines, and ointments: Powder is made of Thus, and of Myrrh: with burning into powder, beasts were offered to our Lord God. Also of powder is made noble electuaries, that helpeth and healeth bodies that be alive: also of powder is ointment made, that keepeth and saveth dead bodies, that they rot not, nor fall into powder: also sen is made by meddling of powder and of moisture, and turneth into a clot by working of dryness, as Isid. saith. Also powder defileth the face and grieveth the eyen, and many manner worms breed of powder and be said therewith, and powder is bread to the serpent, as Esa. saith li. 12. Of powder, bodies with soul have beginning, and endeth and turneth into that it cometh off, as it is said to man. Powder thou art, and into powder thou shalt turn. Also powder infecteth the air, and letteth oft the eye, that it may not see the clearness of the Sun, for of powder meddled with moist air, often the mist is gendered between us and the Sun, whose coming hideth the sun, that it is not clearly seen. Also moys in the Sun beam cometh of powder, and the powder is not seen in the sun beam that cometh in at the window. ¶ Of Quirin. cap. 83. QVirin is a stone that is found in Lapwings nests, as Dioscorides saith. This stone bewrayeth and discovereth in sleep counsel and privity: for this stone laid and set under a man's head that sleepeth, maketh him tell as he thinketh sleeping, & multiplieth wonderfully fantasies. Therefore Witches love that stone, for they work Witchcraft therewith. Of Quandros. cap. 84. Qvandros' is a stone of vile colour, but it is of great virtue, as Diose, saith, and is found in the head of a vulture: and helpeth against all evil causes, and filleth teats full of milk. ¶ Of Rabri. cap. 85. RAbri is a stone, & hath another common name, and is called Bolus Armenicus, and is a stone or a vain of earth, & is of cold and dry kind, & hath a read colour, and is found in Armenia, & hath virtue to constrain & make hard the womb, and to staunch blood out of what place of the body it runneth. Of Rubies. This chapter is added. THE Rubies grow in India, and are found for the most part in a river named Pegu. These are of the best kind and finest, which they of the land of M●labar call Nunpuclo, and are well sold, if they be fair and clean without spots. In the Island of Zeylath, being in the second India, are found many Rubies, which the Indians name Manecas: the most part of these, are pale, and fleshly coloured, and very few in perfect beauty, which is as the read Rose and orient. If abiding their first trial in the fire, they grow to a sparkling clear coal shining, called of the Greeks Anthrax, which signifieth a coal of the Latins called, Carbunculus. Their values in the Indies are 50. shillings, but being brought hither, are sold for much more. Of Reyben. cap. 86. REyben as Avicen saith, is a little stone and is found in a Crabs head, and is sometime whife, and is sometime some deal yeolow, and is soft in substance, little harder than the black of a fishes eye, and is in shape round & plain without, and some deal hollow within, and is in virtue kindly cold & moist, and helpeth against biting of Scorpions, and of the weasel, if it be beaten & laid thereto in plaster wise. Also it is said, it helpeth against the biting of a mad dog, if the powder thereof be taken in drink. If the powder thereof be burnt, it cleanseth teeth, and drieth wounds, and helpeth scabs, and letteth tears. ¶ Of Saphiro. cap. 87. SAphirus is a precious stone, and is blue in colour, most like to heaven in fair wether and clear, and is best among precious stones, and most precious and most apt and able to fingers of Kings, and is found in many places, but that that is found in the East or in Ind is accounted best, and namely if it have as it were powder of gold meddled therein, and this sapphire stone is thick and not passing bright, as Isi. saith. This stone is most praised in Lapid. And for it is so noble and so excellent, it is called Gemma gemmarum, as it were chief of precious stones, for it lighteneth the body, and keepeth and saveth limbs whole & sound, and hath a bright star, and by brightness of that star, his virtue is known. Another manner sapphire is called Sirtites, and is found fast by the place that is called Sirtes, among the gravel of the sea Libicum, as Diosc. saith, & is also found in the veins of mines, where Lasurium is also found, and in the same veins of sapphire, in the middle, as it were in the womb, is a certain kind of Carbuncle found. Therefore many men deem, that the sapphire is the Carbuncles mother, for many men mean, that the Carbuncle is gendered in the sapphires veins, and many men mean, that the Carbuncle is some deal beshadowed with a certain blue sparkle of the kind of the sapphire, as Diosc. saith: & Diosc. saith that the sapphire hath virtue to rule & accord them that be in strife, & helpeth much to make peace & accord. Also it hath virtue to abate unkind heat, therefore in Lapid. it is said of the sapphire, that it cooleth heat of the body within. For the sapphire cooleth much the heat of burning fevers, if it be hanged nigh the pulse & the veins of the heart. Therefore he saith, that it helpeth against much fevers, that have time of changing in access time. Also it hath virtue to comfort & to glad the heart, therefore it is said, that it helpeth against the Cardiacle, & against all melancholic passions. Therefore it stauncheth running and sweat that cometh of anguish, & other sweat also, as it is said in Lap. He stauncheth sweated that runneth swift, etc. Diosc. saith the same, & hath virtue to staunch blood. And so a sapphire of the East stauncheth bleeding at the nose, if it be laid to the temples. Also he hath singular virtue to suage blowing: For certain it is, that the sapphire abateth & suageth swelling of postumes, if it be soon laid thereto in the beginning of noiful drawing. Also the sapphire helpeth against an evil postume, that is called Antrax, for it putteth out the might of ventosity & malice of that Postume, for it overcometh & putteth out the woodness thereof, & suffereth not the smoke thereof come to the heart, nor the malice thereof to infect the spirits, as Dioscri. saith. His virtue is contrary to venom, & quencheth it every deal. And if thou put a Spider in a box, & hold a very sapphire of Ind at the mouth of the bore any while, by virtue thereof the Spider is overcome & dieth, as it were suddenly, as Diosc. saith. And the same I have seen proved often in many & divers places. His virtue keepeth & saveth the sight, & cleanseth eien of filth without any grief: therefore it is written in Lapid. that it taketh away filth out of eien, and ache of the forehead. Also this virtue healeth biles and botches: For as Dioscor. saith, this stone beaten into powder, & meddled with milk, healeth wounds, & this also hath been proved in wounds by experience. Also this stone was of so great authority in old time, that men held that it it was most worthy stone to their God, & so it was singularly hallowed to Apollo, for when nations asked counsel of Apollo in time of sacrifice, they hoped to be certified, & to have answer sooner, if a sapphire stone were present, as Dioscorides saith. And this is touched in Lapidario. And they that use Necromancy mean, that they have answer of God more thereby, then by other precious stones. Also Witches love well this stone, for they wéen that they may work certain wonders by virtue of this stone, and also this is touched in Lapid. where it is said. This stone bringeth men out of prison bonds, & undoth gates and bonds that it toucheth. Authors writ those doings and many other of the singular virtue of the sapphire, & all Author's accord in this point & say, that the sapphire is a precious stone, & loveth chastity, & therefore lest the effect thereof be let in any wise by his uncleanness that him beareth, it needeth him that beareth it to live chaste, as this story meaneth, but he that it beareth, is commanded to be most chaste. Also in Lapidario it is said, that this stone doth alway envy, & putteth off dread & fear, and maketh a man bold and hardy, & master and victor, & maketh the heart steadfast in goodness, and maketh meek & mild, and goodly. I ween that all this is said more in disposition then in effect and doing. But this sufficeth at this time. ( * Addition. In the Island of Zeylam, are found the best & most true sapphires, being very hard & fine, and of the colour of Azure. Bliew: there are divers sorts of sapphires found in Calicut.) Of Smaragdo. cap. 88 SMaragdus of all green precious stones is the chief, as Isidore saith. Men in old time gave thereto the third dignity after Margarites and unions. Smaragdus hath that name of green colour, as he said there. For it is said that all green things is bitter. In no herbs nor in precious stone is more greenness then in the stone Smaragdus. It passeth herbs & grass, twigs & branches: And infecteth the air about it with passing green colour: And his green colour abateth not in the Sun in any manner wise. Nothing comforteth more their eien that be gravers, than this stane: If the body thereof be strait and cleansed or polished, than Images be seen therein as it were in a mirror. Cesar Nero used to see fight of sword players in this stone, as Isidore saith. Thereof be 12. manner of kinds, but the most noble are found in Scythia, and in Bactria holdeth the second place: and Smaragdis be found among & under stones, and in chins thereof, when the Northern wind bloweth, for then the earth is uncovered, and Smaragdis shineth among the stones, for in such wind gravel and sand is most moved. The Egyptians have the third. Other be found in metal or oar of brass, but they be gleyming, for they have speckles like to brass, or to lead, or to salt. Though the Smaragdus be green by kind, yet if it be meddled with wine or with oil, his green colour increaseth. There is a manner Smaragdus that goeth out of kind though it be green, for it is somewhat unseemly by beines of brass, and is called Calcesmaragdus. Hue usque Isid. li. ca de viridibus gemmis. This stone is taken of and from Griphons', and plenty of Smaragdus may not be found: for great Griphons' let the coming of men by the way that goeth thereto, as Isid. saith li. 13. cap. 3. And this stone multiplieth his green colour, of him cometh a beam that dieth the air about him, and maketh it green. The body thereof is clear and of glassy kind, & showeth figures, images and shapes of things that be nigh thereto, and hath of gift of kind & goodness of virtue to heal divers sicknesses and evils. Dioscorides saith; it increaseth riches, & maketh men have good words and fair evidence, in caose and in plea. If this stone be hanged about the neck, it helpeth the falling evil, and saveth and comforteth feeble sight, and represseth wanton motions of lechery, and maketh good mind, and helpeth also against all fantasies & iapes of fiends, and ceaseth tempest, and stauncheth blood: and it is said, that it helpeth them, that use to divine and guess what shall befall, as it is said in Lapid. ( * Addition. Smaragdes grow in the country of Babylon, where the Indians call the sea Diegn●n. They grow also in other parts of India. They are stones of fair green colour, and are light and tender. Of these stones many be counterfeit: but looking on them warily toward the light, the counterfeits show certain burble●, as doth glass, but in the true there is no such seen.) ¶ Of Sardio. cap. 89. SArdius is a precious stone of read colour as it were read earth, & hath that name, for it was first found in Sardis, as Isid. saith, and the Gloze sup. Apoc. Though this stone be precious & fair, yet many account it lest in value of precious stones: for as they mean, except shining, there is no profit therewith, but only that the stone Onyx may not grieve in his presence: for as it is said, Onichinus, that hath some evil properties, may not show them in deed, in presence of the stone Sardius. And Dioscorides saith, that over this virtue, Sardius hath many other virtues. Of Sardius be five manner of kinds, but the best cometh out of Sardis, and is good: for it increaseth joys, and putteth away dread, and maketh men bold and hardy, and sharpeth the wit, and in his presence Onyx may not grieve. Also he saith, that Sardius, that is all read, saveth his bearer from enchantment, and from witchcraft. ¶ Of Sardonice. chap. 90. SArdonix hath that name, of company of two stones, of Sardius and Onyx. as Isi. saith, and is of three colours. For black is lowest, white the middle, red as vermilion is highest. This stone only taketh nothing of the substance of the wax, when it is printed therein, and is found in Arabia and in Ind. Hereof be five manner of kinds, but which of them hath most colours and most divided, & the thickest, is best. It is said that it putteth of lechery, and maketh men meek and chaste. ¶ Of Solis gemma. cap. 91. THe Sun stone is called solis gemma, and is white shining, and hath that name for it shineth with beams, as the Sun doth shine in the world, as Isidore saith De candidis gemmis. ¶ Of Silenite, cap. 92. SIlenites is a stone of Persia, & is green as grass. His colour is like to the stone jaspis, as it is said in Lapidario, and shineth with a white speck, as though in brightness it contained the shape of the Moon: and the stone Silenites followeth the Moon, and waxeth and waneth as the Moon doth, as Isi. saith, and Diosco. also. His virtue reconcileth love and accord. It is supposed that it helpeth Tisike and sick men. ¶ Of Stanno. chap. 93. Tin is called Stannum, and is a metal, and hath that name of Etimologic of Greek as Isid. saith. Tin departeth, for in fire it departeth metals of divers kind, and it departeth lead and brass from gold and silver, and defendeth other metal in hot fire: and though brass and iron be most hard in kind, yet if they be in strong fire without tin, they burn and waste away: if brazen vessels be tinned, the tin abateth the venom of rust, and amendeth the favour. Also mirrors be tempered with tin, and white colour that is Cerusa is made of tin, as it is made of lead. Huc usque Isidorus li. 16. cap. de Metallis. Lib. Metheororum Aristotle sayeth, that tin is componed of good quick silver and of evil brimstone. And these twain be not well meddled but in small parts compounded, therefore tin hath colour of silver, but not the sadness thereof. In li. Alchemy Hermes saith, that tin breaketh all metals, & bodies that it is meddled with, & that for great dryness of tin. And destroyeth in metal the kind that is obedient to hammer work. And if thou meddlest quick silver therewith, it withstandeth the crashing thereof, and maketh it white, but afterward it maketh it black and defileth it. Also there it is said, that burnt tin gendereth red colour, as Lead doth: and if the fire be strong, the first matter of tin cometh soon again. Also though tin be more soft than silver, & more hard than Led, yet lead may not be soon soudred to lead nor to brass, nor to iron without tin: neither these may be soudered without grease or Talow, and Rosen. Of Sulphur. cap. 94. BRimstone is a vein of the earth, and hath much air and fire in his composition, therefore it is called Sulphur, as it were Solum urens burning of the ground. Fire is called Vr. for the fiery virtue of brimstone is known in fervent waters, for water that runneth and passeth by veins of brimstone, taketh whiteness or heat thereof, favorinesse, effect, and smell. And hereof it cometh that hot wells springing out of the earth bring therewith the qualities of veins of brimstone. And nothing is so soon set a fire as Brimstone, and breedeth in the hot Island Eloijs between Cicilia and Italy, and some men mean, that those islands burn, and Brimstone is found and digged in other places, as Isidorus saith: of Brimstone there be four kinds. One is called vivum, the which when it is digged shineth and flourisheth, the which all only among all the kinds thereof, physicians use, as Isidore saith. Another is called Gleba, and serveth only for fullers. The third is called Liquor, and is good and profitable to cast and sparple on Wool: for therewith they make soft and white: the fourth serveth to light of lanterns, as Isidor. saith. And saith thereto, the the virtue of brimstone is so great, the certain sicknesses are perceived with brightness thereof. If the flame thereof cometh strait into a man's face, it breedeth foul and evil paleness to their sight that look thereon, to the likeness of dead men, as Isid. saith, li. 16. cap. 1. Avicen & Pla. mean, that brimstone is hot & dry in the fourth degree, & is turned into kind of brimstone in part of water, of earth, & of fire, and that brimstone is sometime great & boistous, & full of dross, and sometime pure, white, clear and subtle, and sometime mean between both. And by this divers disposition, diverse metal is gendered of Brimstone and of quick silver, as it is said 4. Metheororum. There it is showed that Brimstone and quick silver is the matter of metals. Some Brimstone is called quick brimstone, such as it is when it is taken out of the earth: and some is dead Brimstone or quenched, and is made by craft, and put in pots or in other vessels for medicine. The best is the quick with heat bright & shining white, or green without stone, and that maketh green colour, and if it be put in the fire, it hath virtue of tempering and departing, of consuming and wasting, and of making subtle and thin, and of restoring. Therefore it letteth the cough, and helpeth them that have the falling evil, and cleanseth scabs, and withstandeth venom, and awaketh men that have the sleeping evil, and helpeth for the gouts, Podagre, & the palsy, if the remedy thereof be used in due manner and medicinable, as Avicen, Dioscorides, Platearius, and other Authors say. Of Sale. chap. 95. Salted is called Sal, and hath that name of Saliendo, leaping: for it leapeth out of the fire, and flieth the fire, though it be fiery kind, as Isidore sayeth. Other men mean, that it hath that name Sal, of Sale, or of Sole, of the sea, or of the Sun. For it is gendered of sea water by working of the Sun: for some of the Sea abideth at cliffs, and is dried with the Sun, and is sometime drawn out of salt pits, and sodde till water turn into hardness of salt, that was fleeting before, and so made hard and thick with heat. And is sometime gathered among gravel and Sand in waring of the Moon by night. For often in Cerenia salt is found under Gravel and Sand. Also in some places be rocks of Salt, and out thereof stones be hewn with iron, that turneth afterward into kind of Salt. As it fareth in Arabia, & in Pannonia. Also those stones be so hard, that they make houses of them, and the common salt craketh & sparketh in fire, leapeth out thereof, but Sal agrigentinum of Cicilia suffereth fire, and melteth in fire against kind, & starteth and leapeth out of water. And salt is divers in colour: for Sal memphiticum is read. In a country of Cicllia, where mout Aetna is, is pure salt. In the same Cicilia in Pathmos is so bright & clear salt, the Images be seen therein. In Capado, is yeolow salt digged and mined, as Isidore saith. Also salt varieth, and is divers in savour as he saith. For in some place it is sweet in savour, and in some place most salt, and in some most bitter. And the more bitter salt is, the more hot it is, or is the more hotter deemed, as Avicen saith. Salt is most needful, for without Salt nigh all meat is wearish and unsavoury. Salt maketh Pottage and other meat savoury, and exciteth good appetite in all meat. With salt all meat is made savoury and liking. Men ween it hath this name Salt of the Sun: for nothing is more profitable than the Sun & salt. And so we see diverse beasts come to pasture most for liking of Salt. Also milk and thief be the more abundant, for goodness of salt. Also salt hardeneth and drieth things, and keepeth and saveth dead bodies from rotting: Huc usque Isidorus. libr. 16. cap. 3. Also Plat. and Avicen tell, that Salt hath generally virtue to undo, cleanse, and waste rotten humours. Also to departed and destroy ventosity, and namely if powder of salt be sod and laid all hot in a bag to the mouth of the stomach. Also this virtue joineth and saveth kind moisture in the body, & wasteth & destroyeth unkind moisture therein. And so water of Salt wells dissolveth and wasteth swelling and boiling, and also the Dropsy, as he saith. Also salt fretteth away dead flesh, and namely if the Salt be burnt. For than it withstandeth best rotting: and drieth, cleanseth, & thirieth into the inner parts, as he saith. Also salt softeneth the womb, and bringeth out superfluity, & namely salt that is called Gemma, and hath that name, for it is clear as a precious stone, & worketh wonderfully in ordaining of the guts. And softeneth what is hard, and putieth out superfluity, and so doth Armoniacum & common salt also. Also salt meddled with honey, bread, and wine, healeth the Postume Carbunculus or Antrax, as Avicen saith. Also Salt doth away speckles of the face, if it be tempered with water, and Camphora, and the face be washed therewith. Also Salt cleanseth the body of scabs and Traters, namely if it be meddled with Sope. Also Salt healeth the venomous biling and stinging of Scorpions and creeping worms, if it be meddeled with honey and nuts, and with other certain things, as Aucien saith. Salt hath these virtues and many more, that were too long to reckon all arrow: but these shall suffice at this time. ( * Addition. The last that is made at the Wiches' is most wholesomest.) Of Topazio. cap. 96. TOpazius is a precious stone, & hath another name Topazion indeclinable, as Isidore saith, lib. 16. And is of shining kind, and shineth with all colours, and was first found in an Island of Arabia in which Island when the Troglodytes were diseased with hunger & tempest, they digged up roots of herbs, and they found this stone therewith, and called it Testam nebulis. After that ship men sought and found the stone, and called it Topazim in the language of Troglodytes. Therefore this stone that was so sought & sound is called Topazius, and hath that name of the Island. Topazim in their language, is to say Siche, & is greatest of precious stones. Plinius wrote, that a stone of this kind was found so great, that Philadech made thereof an Image of four cubits long. In the Gloze super fixem Apost. it is said in this manner. The more scarce Topazius is, the more precious it is. And hath two colours, as it were of gold and of clear air, and shineth most when it is smit with the Sun beam, & passeth in clearness all other precious stones, and comforteth men and beasts to behold and look thereon. And if thou wipe this stone, thou darkest it, and if thou leadest him to his own kind, he is the more clear. And in treasury of kings, nothing is more clear nor more precious than this precious stone. For clearness thereof taketh to himself the clearness of other precious stones that be about him, and it is said, that he followeth the course of the Moon: and helpeth against the passion Lunatik. And so it is said, the as the Moon is more full or less, so his effect is more or less, as it is said in Lapid. and stauncheth blood, and helpeth them that have Emoroides, & suageth servant water, & suffereth it not so boil, as it is said in Lapidario. Dioscorides saith, that it suageth both wrath and sorrow, and helpeth against evil thoughts and frenzy, and against sudden death. And hath the shape of a mirror, and the Image that is therein, is seen in a hollow mirror. ( * Addition. The Topaseis grow in the Island of Zeilam, and are named of the Indians Purceragua: It is a hard and fine stone, and of equal estimation with the Ruby and the sapphire, because all these three are of one kind: the perfect colour of this is yeolowe, like unto fine beaten gold, whereof some be more pale & some white, and therefore of less value. And of these are small Diamonds, sergeant.) Of the Turquesses. cap. 97. Tvrquesses' are found in Exer, This chapter is added. in a place of Siech Ishmael. Their mine is a dry earth, that is found upon a black stone, which the Moors take of in small pieces, and carry them to the Island of Ormus, from whence they are brought to divers parts of the world by sea and by land. The islands call them Perose. They are soft stones, of small weight, & not much cold, and to know that they are good and true, in the day they shall appear like the clear sky bliewe, and by candle green, and the best sorts are not without some black spot of the Mine whereon they grew. The Indians know none other virtue but this fairness. Of Turgote. chap. 98. TVrgotes that is called Torcois also, is a white yeolowe stone, and hath that name of the Country of Turkey, there it is bred. This stone keepeth and saveth the sight, and breedeth gladness and comfort. Of Terra Sigillata. Chap. 98. A Certain vein of the earth is called Terra sigillata, and is singularly cold and dry. And Dioscorides calleth it Terra saracenica and argentea, and is some deal white, well smelling & clear. The chief virtue thereof bindeth and stauncheth. And powder thereof tempered with the white of an Egg, stauncheth bleeding at the nose: and helpeth against swelling of the feet, and against the gout, if it be laid in a plaistre thereto, as it is said in Lapidario. Of Tartaro. chap. 99 TArtarum is Wine drastes, and like to a soft stone, cleaning hard to the sides of the tons. Whose kind is hot and dry in the third degree, and is good against scab and scall, and uncleanness of the head: and it hath virtue to make thin, to waste, to cleanse, and to lax, as it is said in Plat. Of Vitro. chap. 100 Glass (as Avicen sayeth) is among stones, as a fool among men. For it taketh all manner of colour and painting, and is called Vitrum, as Isi. saith. For by his virtue he is bright and clear, & light shining, there through all that is contained inward in other metals and in veins of earth is hid. In glass all manner liquor is seen outward such as it is within, & is showed as it were to closed eien, that look thereon, as Isidore saith. And glass was first found beside Tholomeida, in the cliff beside the river that is called Vellus, that springth out of the foot of mount Carmelus, at which shipmen arrived. For upon the gravel of that river shipmen made fire of clots meddled with bright gravel, & thereof ran streams of new liquor, that was the beginning of glass, as Isi. saith. Now glass is made of ashes of trees and of herbs, with strong blast of fire, with the which it is meddled, now glass, now brass, & now both, & so turneth into glass. When glass is moult in the furnace & perfectly cleansed, than it taketh pureness, brightness, & clearness. Glass is died with all manner of colour, so that it followeth jacinctus, Smaragdus, & other precious stones in colour & brightness. Also it is so pliant that it taketh anon divers and contrary shapes by blast of the Glazier, & is sometime beaten, and sometime graven, as silver, as Isid. saith: and no matter is more apt to make mirrors then is glass, nor to receive painting. But most workmanship is in white glass, that is next to Crystal in colour. For it is often chosen before silver & gold to drink in as Isi. saith. Also there he saith, that the stone Obseanus is reckoned among kind of glass. And this stone is sometime green, & sometime black, & is clear and bright. And is called Specularis, and is with fatly sight. Of this stone many men make precious stones, as Isidore saith. And all manner glass hath this property, that it is most pliant, while it is melting hot and soft, and most brittle when it is cold and hard. And if it be broken, it may not he amended without melting again. But long time passed, there was one that made glass pliant, which might be amended and wrought with an hammer, as Isidore saith. And brought a Uiole made of such Glass before Tiberius the Emperor, and threw it down on the ground, and was not broken, but bended and folded. And he made it right and amended it with an hammer. Then the Emperor commanded to smite off his head anon, lest that his craft were known. For than Gold should be no better than fen, & all other metal should be little worth, for certain if glasen vessels were not brittle, they should be accounted of more value than vessels of gold, as Isid. saith. Then glass is clean and pure, and specially bright & clear. And Images & shadows be seen therein, and is pliaunt when it is melting hot, and brittle when it is cold and hard. And receiveth all colours, and followeth precious stones more in colour then in value, and cleanseth away superfluity and filth as Avicen saith. Powder thereof cleanseth the teeth, & doth away weave of the eyen, and helpeth greatly against the stone of the bledder and of the reins, if it be drunken with Wine, as Avicen saith. * Additio. (But the powder of glass must be very fine, else will it fret a sunder the guts and suddenly kill the patiented, for the powder made of glass mixed in Butter, writ and Mice, it may as soon kill men, take some other medicine) Of Ydaci. cap. 101. YDachites is a precious stone of red colour, and round in shape. And hath another stone within him, and soundeth by tinking thereof. Nevertheless wise men mean, that tinkling is not the inner stone, but some spirit that is within, as Dioscorides saith: This stone sweateth water, so that it seemeth that it containeth a manner well spring within itself. Therefore some men tell, that this is the stone that is called Enidros. Look before in the same book. Of Yrachite. cap. 102. YRachites is a stone, the man that beareth it shall not be bit wish any flies, neither stung with Bees, as Dioseorides saith. And so men ween, that it helpeth against venom. ( * Addition. That is when he can get such a stone, that hath such a virtue.) Of Zimiech. chap. 103. ZImiech is a stone or vein of the earth, whereof Lapis Lazurij is made; as it is salde in Lapidary. The more liker this stone is to the colour of heaven, the better it is, and hath small pieces, as it were of gold meddled thereon. Those that be whitest be most earthy, and therefore they be not so precious. These may be long kept without corruption: and help against many evils, and against sounding, that cometh of melancholic fumosity, if they be given in due manner to the patient. It shall never be given without it be ground full final, & often washed full clean. And the sign of perfect washing thereof is, if the water that it is washed in, be little or nought died. This stone cleanseth & looseth wonderfully the quarteine, and shall not be given with the decostion. For than it should fall to the bottom, but after or before, & that, with whey, as Dioseoriders saith, as it is said in Plat. And as Cerusa is made of plates of iron: so is Lazurum made of plates of silver with vinegar. Often the stone Lazurius is found among silver oar, & among gold oar. And often in the veins of Lazarius be found sapphires, jacincts, and other such bliew stones. Of Zingutte. cap. 194. ZInguttes is a stone with glassy colour, if it be borne about the neck, it helpeth against Victipolan. And stauncheth blood, and putteth off raving and frenzy. And if it be held to a tree that burneth, it quencheth the flame thereof as Dioscor. saith. ( * Addition. There are many more stones, whose hidden virtues are unknown for want of experience, which grow in fishes, beasts, birds, & men, as the stone in the Crabs head, the stone that groweth in the Snail, and the stone called Bulgoldo●●, forth of a beast in Indes, and there are good against all poison's, the stone that grows in the maw● of an Ox; or in the gall, the stone that is dread in the kindness of a man, and all these serve to great and secret uses.) FINIS LIBRI XV. ¶ INCIPIT LIBER XVII. DE ARBORIBOS ET HERBIS. AFter that by God's grace and his help, this book & treatise is now ended, in which is openly showed the properties of those things that be ●endered in the earth within, as of precious stones and metal, and other things that be gendered in veins of the earth: Now we shall shortly speak and treat of such things as grow upon the earth by the help of God. As of the properties of trees, herbs, fruits, and seeds, & of mores & roots. But first we shall speak only of trees and herbs, of whom mention is made by name in holy writ, in Text or in Gloze, after the form of the A. B. C. Of a Tree. chap. 1. A Tree is called Arbour, and hath that name of Aruis, fields. For it cleaveth to the earth, and roots be fast therein, as an herb doth, as Isidor. saith li. 16. ca 5. A tree & an herb cometh forth in one manner, & after one way. For of one cometh the other. For if thou sowest the seed of a tree, first it showeth & wringeth forth as an herb, and is then confect, and riseth and turneth into the kind of a tree. And in space of short time, that the seemed an herb, turneth into a tender and young Tree, and is then called Arbusta, as it were the shaft of a tree. For the place wherein trees grow is called Arbustum, and where Willows grow is called Salictum, as Isidore saith. Of the refreshing causes, by that which trees and dry fruit In libro. de Vegitabilibus Arist. setteth these properties of trees and of plants, and saith that in Trees, and in plants is life and virtue, like as in beasts; but diversly. For in plants life is hidden, and in beasts it is openly known, perfect and complete. For trees move not from place to place. as beasts do, nor change appetite and liking, nor seeieth sorrow, though some philosophers mean other trise, as An●aagoras & other, that Aristotle reproveth. In plants is life vegetative, and thereby humour is drawn to save and to ●ad the tree or plant, but therein is no soul of feeling, and so it sorroweth not when it is bewen or cut, nor hath any ceiling when it is nourished & fed, nor it waketh not, nor sleepeth, nor it breedeth not in nor out, nor hath other conditions, that belong to the soul of feeling. Nor a Tree gendereth not, nor is gendered by meddling of male and female. But a tree hath virtue of itself of seeding, and may thereby bring forth another like itself in kind. But this might and virtue worketh not in deed, but by some outward help: as by help of times of the year. Winter needeth to gather together the seminal humour: Springing time needeth to bring out the humour. For than is not great cold, freezing nor thrusting outward, neither strong heat burning the seed, nor corrupting it. Also the Sun needeth to resolve & temper the parts thereof, that were before congealed by cold. And heat cometh in & departeth the humour seminal from the humour that nourisheth & scedeth. Also earth is more needful to trees and herbs, then to other things the gender: for that well of feeding of a tree is of earth, as the Sun is well of generation thereof, as of the cause that worketh Therefore in li. de Plantis Aristotle saith that the earth is mother, and the Sun father of trees and of herbs. For the earth fredeth, as the mother, and the Sun worketh as the father. In Trees and plants, some men take beede of generation, of feeding and nourishing, of increasing, and of the roots, yearly renovation, and seen no purgation by urine nor by dirt, suppose therefore that trees be more perfect than beasts. But Aristotle reproveth this, and saith, That a tree is bound to the earth, and hath no moving of itself, nor of the whole, nor of parts thereof: Neither hath any determinate shape in the parts thereof, so that the parts thereof be diverse, and ordained to diverse offices and doing by diverse forms and shapes: as the eye of a beast for to see, & the care for to hear, nor hath a perfect soul, but a part of a part of a soul, that is a soul vegetative. But a beast hath more workings and more noble than a plant. A tree is divers in substance, in virtue, and in working. For as Aristotle saith, lib. de Vegitabilibus. cap. 2. Some trees have Gum, and Rosen, and the cause is, for passing much humour is not all defied of heat, neither tou●neth all into feeding of the tree, but it is put outward, and is there cooled with cold air that is thereabout. Also some trees have knots, by means of which the parts gendered some after some, be bound togethers. Also they have veins, that is chinks: in the which kind moisture is kept, and passeth thereby from the earth into all the parts about. And have also Pith in them, in the which the humour is sodde and defiaed before that it pass into the substance of leaves, of fruit, boughs, and twigs, as he saith. And hath rinds without to defend the trees within. For as the skin doth in the body of a beast, so the rind doth to the body of a tree, as Isidore saith. Also generally, as Aristotle saith, a tree taketh soon fire and light: and hath the name Lignum, as Isid. saith; for it taketh soon fire and light. And is called Lychius, a week, for it giveth light to them that be present. Also the shaft of a tree that stretcheth from the root up to the top, is properly called Lignum, and hath somewhat within, as the pith, and thereof kind hath succone when moisture of feeding and nourishing faileth without, as it fareth in feeding of a beast, when feeding and nourishing faileth in the members, than kind hath succour of the blood that is in the veins, as saith expressly Avicen and Isidore also. Also a Tree hath, somewhat that belongeth thereto outward, as the rind, boughs, leaves, twigs, blossoms, flowers, and fruit, and the top above, as Aristotle saith there. A tree hath the rind to save and to keep all that is within, boughs, and twigs to spread up and about, leaves to save and to defend fruit, that is tender, from harm and griefs, and hath fruit to save and multiply the kind, and hath a round top in compliment thereof. And hath figure and shape as a pillar commonly all round, and that is, as Albumasar saith, for even spreading of humour into all the parts about, and for even working of heat, that maketh digestion in all the parts about, and yet every tree and plant hath a root, and in the root many manner knots and strings, and the root is in steed of the mouth. By the root humour is drawn so feed all the tree, and knots and strings be in steed of sinews, and bind together the parts that be contained. Also a tree hath super fluity of parts, that be not kind parts of office, nor needful to the being of the tree: but such parts be in a tree, as hair and nails in the body. And therefore leaves & fruit tall of trees, by reason of withdrawing of humour, as hair falleth of beasts. For when the humour of feeding is scarce, than kind withdraweth it from the parts that be not needful, for it should not fail in the parts that be needful. Therefore generally leaves fall off Trees in winter time, yet nevertheless they abide in some trees, as in boar, & such other, either for plenty of humour, or gleaminesse of humour, or for sadness and soundness of the tree, for Trees with thin substance and not hard, but full of holes and pores, lose their lives, namely, when the humour of feeding is thin and scarce. Also trees be divers in multitude of parts, and in greatness and in smallness, and in strength and in feebleness. And the cause is, for in some great trees, humour is milky, as it fareth in fig trees. And such humour is able to spread himself in length & in breadth. In some trees the humour is gleamie, and may not spread himself, for the parts clean together, as it fareth in Pech Trees. And this is the cause of witness & scarcity of parts of Trees, herbs, and grass. But such gleaming is not cause of feebleness in Trees, herbs, & grass, but of the humour be too scarce, or the heat unsufficient and unperfect. Also in some Trees the humour, is sharp and of hot and of dry complexion, and that is 〈…〉 of strength and of might: hot things is light & subtle, and chirleth, and therefore such humour spreadeth, & the tree ●●●●th in great quantity. Also in parts of Trees, men take heed of coutinesse in quantity, & likeness, for a quality in 〈…〉 and likeness in shape, cometh of plein●●y of matter, with evenness of hear the worketh: and the 〈…〉 of contrary cause. In the same wise, men take he in trees of softness and ●adnesse, the softness cometh of head that is not sufficient to make the humour hard and sad. Also Trees, herbs, & grass, be adverse in the manner of fruit bearing: for some trees, as Aristotle saith. Beware fruit above the leaves, and that is for strength of the fruit, and needeth of heat of the Sun to make digestion in the humour thereof. Some bear fruit under the leaves, and that for feebleness of the fruit, lest the fruit be corrupt with great heat or cold. And some fruit hangeth by a stalk, and the cause thereof is, by reason of unmightye humour, and ●●lmightie heat, that may no hold the fruit outward. And generally every Tree hath a moist root, that is mean between the Tree and the earth, of which earth the Tree hath feeding and nourishing. Therefore the Greeks call the root the life of the tree. For it bringeth life thereto, and hath a stock or a shaft that stretcheth upward, by help of the root. And that is needful, as Albumasar saith, to sustain the body thereof. Therefore it is likened to the stature of the body of a beast that beareth all the limbs and members. And so that stock is a steadfast fundament of the Tree, and holdeth up the boughs and fruits thereof. Also in a hard Tree is soft pith. And Aristotle sayeth, some men call the pith the mother of the Tree. For therein the seminal humour of the Tree is fed, as a child in the mother. And some men cast it the guts of the tree, saw therein the pured feeding is departed from the unpure as in the guts of a beast. And some men call it the heart of the Tree: For thereof cometh moving of life, as life of feeling cometh of the heart of every beast. Also every Tree hath a rind to make it steadfast and sad, and the rind beareth off small humour, drawn outward and dried with heat of the air, as the Teée within breedeth of great humour and dry essentially, and moist accidentally, as Aristotle saith, and Albumasar also. And some Trees and herbs grow in Croftes and in gardens, and be ●ame. Trees and herbs. And some grow elsewhere, and be called wild Trees & herbs. And Trees & herbs of gardens should be wild, if they were not kept and hared and shred, as Aristotle saith. And some such Trees bear doth fruit and Oils because of urictuous human ●and ●yrle that is sufficient, and some bear none for default of such humour. And in some trees the leaves fall soon, by reason of thin humour and not farlye the brieth soon: In some is the contrary, for the cause is contrary. Also as Trees and herbs be diverse in quantity, so they be in fairness and soulness. For they be both fair for evenness of matter, and for fair ordaining and setting of parts, and for sufficient heat that worketh, and stretcheth in right and due disposition of kind. Foulness cometh of the contrary, both in Trees and in herbs. Also they be diverse in fruit, good and evil: and that is for more or less sweetness of kind humour, or for the heat that worketh hath less or more due proportion to the matter, and to the humour material. Also Aristotle saith there, that wild Trees and plants bear more fruit than Trees & herbs of gardens: and Albumasar saith, that that is for more plenty of humour that is little fatty and gleamie, and soon divided and departed, and springeth out and turneth into kind of fruits. But fruit of gardens is better than fruit of wild trees, as Arist. sayeth. Albumasar saith, that the cause is plenty of more humour, fatty airy, and sweet, that is perfect in the matter of fruit of gardens. Also Trees and herbs be diue●s by diversity of places that they grow in. For some grow in dry place, and they be loss in quantity for defeit of humour, & some in moist place among rivers and ponds, and by the sea side; and oft such be great in quantity. But Trees that grow by strand of salt, water, grow not fast, for much sand and gravel and dryness of the humour that is drawn. But beside the read sea this saileth, as Aristotle saith, where be great Trees, and that is by reason of much humour and great heat, as Albumasar sayeth. Also they be divers in leaves and in variation of flowers: for some have sharp leaves & that is by reason of mastery of earth & of dryness, & some have smooth leaves, for evenness of moisture of water, & due proportion of heat, some have cloven and ragged leaves & broad, as the vine, and that is for mastery of earth, & privation of gleamye matter, & unevennes of heat, that stretcheth not the matter evenly all about. For in such plants the fatty humour & gleamye passeth into the matter of fruit, & watery humour and earthy into the matter of leaves, as Albumasar saith. Also Trees & herbs be diverse in figure & shape of the uttermost parts. For in some the uttermost parts be shapen toppewise, or prickewise and sharp. As it sareth in thorns, therein heat draweth the most thin humour swiftly to the uttermost parts, & drieth it, and maketh it sharp, & joineth it with the stock and the root, as Albumasar saith: a contrary shape cometh of contrary cause. And this same is seen in fruit of Trees, as Arist. saith. For fruit is of diverse shape, and is not all cornered, neither all strait on a strait line, but some fruit is round for evenness of matter of humour, & for even working of the virtue that worketh, & of heat, by the which working the parts of matter is even stretched and spread from the middle to the roundness about, & cornered shape cometh of contrary cause. Also they be divers in colour and how for both fruit and flowers boughs, and twigs be diverse in trees ●s Aristotle saith. Of cold humour, earthy, and melancholic, cometh blackness in fruit, and foul colour, and of hot humour cometh read colour, & so of other, as Albumasar saith. In all the foresaid doing diversity of savour is gendered in diversity of humour, that hath the mastery, and of heat that worketh digestion and disposition in the substance. Also trees and herbs be diverse in riping of fruit. For in some trees & herbs fruit ripeth soon, as Aristotle saith: as Mulberries and Cherries, and other such, and that is for the heat is strong and mighty to work in the moisture, & in make the fruit ripe swiftly and soon. For the humour is obedient, & letteth not the working of heat that maketh digestion, and some fruit ripeth late for groseness of humour, watery, & vnobedienth● and for unmight of heat that worketh digestion. And that falleth most in wild Trees. And for the same cause some tree burgeon soon, and some say. And leaves spring soon by reason of much watery humour undigested, and not fatty, that breaketh out soon is the utter parts of trees or of herbs: And of contrary cause cometh the contrary. Of Arbore aromatica. Chap. 2. A Tree of good savour hath sometime the good smell in the rind; and sometime in the flower, and sometime in the fruit, as it saveth in cinnamon, that is a rind, and the Mare is the flower, and the Nutmeg is the fruit. And Albumasar sayeth, that the cause of good smell is dry and earthy, and subtle, meddled with subtle watery matter, and as that mastery hath more or less in one part of the Tree, that part smelleth better than another, & some Tree smelleth well in every part thereof, as it foreth of the Tree Balsamus. All the parts thereof hath good savour, as it shall be showed hereafter among trees and herbs with good savour. Some grow and have in themselves matter seminal, and come forth by covenable meddling of elements. And some be multiplied by planting, and of more and roots, or stock, and seeds. And some have multiplication by grafting of stocks, as Albumasar saith. Among all graffing of Trees, the best is, when the graff and the stock be like, as Aristotle saith, and this hath double understanding, either plants of one ●ile kind, as if a fig graff be grafted on a Fig tree, and Wine on Wine stock, or else of those trees that have humious proportional and according either to other, so that the humour of that one be according to nourish, and to féde that other, as when a Pear is graffed on an Apple tree, and again ward. And it is to wit, that a graff that is graffed on a stock, turneth and changeth the virtue and quality of the stock into his●● when virtue and quality. And if an Olive be graffed on a stock of beat, the virtue of the Olive cometh down in the stock of beat, & maketh it hard, and maketh it dure a certain time. And at last it draweth the humour to himself, & turneth and changeth the stock into his own likeness and kind, as Albumasar saith; super finem primi lib. And he saith there, that lightly good trees come not of evil seed, nor of good seed, or of a good root evil trees: though the contrary be often seen among beasts. Albumasar saith, that that is, for a tree is a fast in the earth, and taketh nourishing of the earth in one wise, and beasts do not so, for diverse complexion and contrary appetite. Therefore it is otherwise to beasts then in herbs and in trees. Also it is so of all kind of trees that by tilling and craft wild trees may be turned and changed into the kind of trees of gardens. And Aristotle setteth ensample thereof, & saith, that by craft of tilling, bitter Almond trees be made sweet and savoury, and so a Pomgranard is made mean sour. Also be saith, that a tree with thick rind is made soon barren, and that is for default of fatty humour, that is the matter of fruit, or else for the hardness of the rind, that letteth the evaporation of that humour, that is noyful in a tree, and he saith, that if a root of a tree be slitted and clove, and a stone put in the cliff, the tree shall bear fruit again. And Albumasar telleth the cause, and saith, that at this sleft, the said noifull humour passeth out, and then heat of the Sun and of the air about, cometh and wasteth the corrupt humour. Also there it is said, the Almonds and pomgranards leave their malice by craft of tilling. For Pomgranards amend, if they be dunged with swine's dirt, & watered with fresh water. And Albumasar telleth the cause, and saith, the heat and dryness of such dung, abateth superfluity of water in Pomgranards, but teast passing heats and dryness, turneth the fruit into bitterness, it is good to put thereto fresh water, to temper the mastery of heat & of dryness. Also if nails be pight in an Almond tree, grains of gum come thereof, and that long time, and superfluity of water that letteth the breeding of untuous humour that is the matter of fruit. And so thereby the tree is altered from his malice as Albumasar saith: And there it is said, that by tilling, wild trees and herbs taketh kind of trees and of herbs of gardens, and bear well fruit. To make a wild tree change from his malice into goodness, place and travail in tilling helpeth most, and namely time of the year, in the which it is set and planted, as Aristotle saith, and he setteth ensample of Baleno, that is Henbane seed, Bolemis in the old copy. for that that groweth in Persia is venomous: & it is good to eat, if it be brought and set in Egypt, or in jerusalem. And the cometh, as Albumasar saith, for the temperate place bringeth it out of untemperateness, & maketh it good to eat. Also time helpeth much such a changing. For Aristotle saith, trees that need to be set, be most set in springing time, and that for temperate heat and moisture, the comforteth heat and moisture in trees and in herbs. In winter be few set, and that for passing cold the moisture; and also in Harvest for cold and dryness, and lest in Summer at the rising of the Star Canicula, and that for passing heat and dryness that consumeth and washeth kind moisture in herbs and in trees, and namely in the root. In Egypt trees be set once in a year, when the dryness of the land is tempered with flowing of the river Nilus, as Aristotle saith, and Albumasar, also. Also there it is said, that in Trees grow diverse twigs and branches. For some spring of the root, and some of the stock, and some by the ground, and some in the boughs on high at the top, and some in the middle. And the cause of this diverse springing, is divers humour watery and light, thin, and not v●rtous, that is the matter of leaves, and is not like plenteous in all Trees, and heat worketh diversly in Trees. And therefore of that humour springeth diverse twigs and branches. Also some beareth fruit once a year, and some ofter. But the last fruit ripeth not, but abideth raw and green, & not ripe, for heat may not ripe such fruit because that winter is night. The common use is most to bear fruit perfectly once a year, for once a year feed is gathered, and once heat may spread humour to the utter parts of the Tree, and turn it into fruit, and maketh the fruit perfect and ripe. Also some Trees be fertile long time, for much heat and fatty humour, as it fareth in the fig Tree, and some beareth one year, and rest another, as the Olive. The cause thereof is, for in the second year the tree is nourished, and the humour restored. For in the first year so much humour turneth into kind of fruit, that the second year needeth to restore the humour, though it bear many boughs in restoring time, yet it beareth but little fruit that time. Also some Trees be more fruitful in youth then in age, for they have more heat and humour in youth then in age. Some againewarde bear more fruit in age then in youth. And the reason hereof is, as Albumasar saith, for in youth is more moisture therein, then kind heat may defy, and so it is inobedient unto heat: but in age is less, and so it is obedient to the heat digestive, as it fareth in Almonds, in pires and in Pears, as Aristotle layeth an ensample there. Also Aristotle saith, that both wild Trees and Trees of gardens he divers, for some be male, and some be female. For the male Tree is more thick, hard, sad, and dry, and hath one's boughs then the female and the fruit thereof is more short and ripeth better, and the leaves he diverse, and the grasses also and the cause of all this, as Albumasar saith; is, for in the male Trees is more heat and dryness, than i● the female, that bindeth the parts of the male trees fast and sadly together, and maketh the Tree more thick and sad. As strong heat multiplieth humours and stretcheth and spreadeth into many parts, and maketh the Tree more thick of boughs, so great dryness wasteth moisture; and maketh the Tree more dry. Also in a male tree sad veins & strait letteth much humour to pass to one place of the Tree, that may turn into substance of fruit. Therefore the fruit of a male Tree is short. Also the leaves of male and female be diverse, for the leaves of the male be short; & less in quantity, & more narrow for mastery of dryness, also the male hath harder grasses than the female, & the reason of that is, for in the female is more moisture then in the male. And Aristotle saith, that if leaves or the powder of leaves, or the rind of a male Palm be put to the leaves of the female, so that they clean togethers, the fruit of the female shall be the sooner ripe. For it letteth the falling of the leaves, and of fruit, until the digestion be complete and the reason hereof is, as Album. sayeth, because the male Palm increaseth heat in the female, & that by mean of the air that cometh from the male to the female, & thereby the heat of the female is excited to work digestion, the which Aristotle calleth Pepensim. lib. 4. Metheororum. And Aristotle saith, that the male and female be known by burgeoning & springing. For the male burgeneth and springeth sooner and swifter than the female, & that is by reason of most perfect heat, and they be known by smell, for the male smelleth more than the female: for more small and subtle smoke is resolved of the male then of the female. Also Aristotle saith, that the wind beareth smell of the male to the female, and so the fruit ripeth the sooner together, for the parts of the fruit of the female clean together till it be ripe, when the leaves of the male be taken in the female. Albertus saith, that if the leaves of the male Palm be put to the leaves of the female, they clean so together, that uneath they may be departed a sunder, without cutting or carning. Also Aristotle saith, that wild figtrées help fig trees of gardens if they be set right afore them. For the wild be more hot & dry then the other, and therefore they excite heat, and comfort those of gardens. Also the humour of a wild fig tree, resolved and laid to the root of a fig tree of gardens, comforteth and helpeth the fig tree of the garden. And Arist. saith, that the Pomegranard helpeth and comforteth Olives, if it be planted therewith. These properties of trees we take of Aristotle's words, lib. primo de Vegitabilibus, and of Albertus Glo. that translated and expounded the same. Libr. 18. de Animalibus Aristotle saith, that all trees that bear fruit every year, be made flow. All trees (he saith) that bear too much fruit, be soon dry, when the feeding turneth into séed, that is, when the humour that should nourish and feed turneth into matter seminal. Other notable and noble properties of trees & of herbs, we may take out of the words of Aristotle & of Albertus, li. 2. Vegitabilium, where it is said, that a tree hath three virtues. For it hath fastening of the earth, and joining and on●ng of the water, and steadfastness of parts together, and sadness of the fire, and stretching and spreading and bearing & riping of fruit, of air & of fire. For a watery thing is not fastened, neither holden togethers without heat of fire, and it is showed there in Aristotle's ensample. For burnt tile is not joined nor fastened to hold together without fire, the wasteth the watery parts, and joineth and hardeneth the earthly parts. A tree hath softness and poors of Air, of Water, and fire together, and might to grow and to wax of the water. For a thing that is utterly hard and sad, may not wax more and more, as Aristotle saith there. Therefore the greatest tree sinketh not in water, though it be heavy: where a little gold and small stones sink anon. And that is for a tree with many holes and pores hath much air within the pores: And therefore it fleeteth above the water. But trees that be most sad and fast, as Ebenus, and such other like, sinketh in water suddenly to the ground, as Aristotle saith there. It is also said, that the air is passed out of the black Ebenus, and therefore it sinketh in water. The other that is pory and unctuous séteth above the water, for it hath much air. And the water beareth it up by kind, as it fareth of leaves & feathers & of all unctuous things. For as Aristotle saith, it is the property of the water to bear up substance of air, and to let heavy things sink. Therefore things that be soft and full of holes, to take in air, fleet on the water. And things that be sound and sad, sink down to the ground. Also earthy vapours and watery, fastened and congealed with heat of the Sun by matter of herbs and of trees, which being meddled with hot things and fixye, and by virtue of the stars, taketh perfect shape & form of herbs and of trees touching séed and fruit. Also heat closed in the humour, that is coagulate, draweth fresh water to feeding and nourishing of the tree. And the utter heat of the Sun helpeth thereto. For working of utter heat of itself maketh digestion in the kind humour in the same place, and turneth it into a tree, and so as Aristotle saith, in mountains for the ground is so sweet, and conceiveth sweet humours, therefore therein trees springeth, and fruit ripeth soon. For mountains draweth to them sweet humours. And the small and clear air helpeth both in drawing and in digestion, and the humour turneth soon into substance of a tree, as Aristotle sayeth. And there it is said, that sometime cold air driveth the heat into the earth, and then the parts thereof be gathered with moisture of water. And by the heat that is driven into the earth by cold, the vapour that is so coagulat turneth into the substance of a Tree, and by strength of heat the place cleaveth & chinneth, and so thereout springeth the herbs or trees. Also sometime air meddled with water and with earth in the bottom of water, runneth together and is sad, and by doing of terminate heat, & digesting the mixed thing consused, the plant is gendered. As it fareth in the herb that is called Heniphar, In the old copy this herb is named Memphat. and in other small herbs and grass, that are wont to grow in water. And the leaves thereof covereth the water, & though these herbs and grass grow and spread not full wide, yet they grow upward, for small air and fresh water that beareth them upward, and for sadness of the earth and ground that sustaineth the roots. And of the ground the herb hath greenness in the root, and sustaining of the stalk in the rearing thereof. And Aristotle saith; that in places essentially cold, and accidentally hot, as those in which hot water runneth often times, springeth a plant. For heat of the water draweth the cold humour upward above the earth to the place of meddeling. And so of the air and of the earthly vapour, with watery humour, by the heat of the water and of the stars, the substance of a plant is gendered. But that falleth not, but in long time, as Aristotle saith, by reason of accidental heat, that is not according to the gendering of such a plant. And Aristotle saith there, that herbs that men eat, grow better in plain places and in high, & in hot places, then in contrary places thereto, for in plain places and even is much moisture, and namely when the air is sweet and temperate. And so it is in right high places, for there is clean and pure air, and much sweet humour, and that is by reason of spounging and holes that draweth and receiveth the sweet humour. And therefore often in mountains groweth more fe●●●e & better then in valleys. For in valleys is hard m●●●ing of the air. And so of concussion of the air, thick vapour rotteth fall soon, and so there is evil digestion. And thereof it cometh, that there is found salt humours, as Albertus saith. And salt water is more heavy than fresh, as it is showed in Aristotle. Ensample, where he saith, that an Egg sinketh anon in fresh water, and swimmeth in salt water. For salt water is earthy, & thick, and beareth up the heaviness and weight of the E●gge. Therefore fresh water is more easily drawn to high places than salt water. For fresh water is pure, thin, light, and clear: and Aristotle saith, that in fast clay and tough, and fatty, plants grow soon. For such clay is soon changed and made fatty, as Albumasar saith: and farther, if a plant shall be durable, it needeth that it have humour well digested & fatty. For plants that have humour not well digested, wither soon in great cold: and so a Canstock dureth not over three year, but if men grass thereon a plant, and the kind of the graff goeth into the stalk, and thereof is made good digestion, & turneth into the kind of that grass, it dureth long time: also sometime an herb groweth out of an hard stone, as Ari. saith, for air closed in a stone, busieth to pass upward, but when it findeth no free passage for hardness of the stone, than it moveth to the parts of the stone, and of his own stirring it warmeth, & when it is once hot, it draweth upward the humour that remaineth in the stone, and vapour with the humour, with a little resolution of parts of the stone goeth out: and of that vapour and humour issued out of the stone, sometime springeth an herb by help of heat of the Sun, and helpeth the air that was before hot, and maketh digestion of the humour that issued out of the stone, and turneth it into the kind and substance of an herb or a Tree, but such an herb or a tree dureth not long, but it be closed with earth, or watered with fresh water, and comforted with temperate air, and that for scarcity of humour. And Aristotle saith, that a plant springeth the sooner if it be nigh the Sun, that is to understand, toward the East, and that is because of sufficient heat, and springeth later toward the West, & that is, for it is far from heat. And Albumasar saith there, that every herb or tree is kept by temperate weather. For over much moisture stoppeth the pores and ways, by the which feeding and nourishing should come upward to make the tree stretch and spread. Also to much drives maketh the poors shrink, so that nourishing may not pass to feed & nourish the tree. And Aristotle saith, that every herb and tree needeth four things. Certain seed, perfect and ripe in his own kind, and saved without rotting, and covenable ground to the generation of the plant, and moderate water, that is to understand temperate humour, and meanly temperate air. For as Albumasar saith, if the air be too hot, than kind heat passeth away by the poors, which be opened: and if the air be too cold, it shall stifle the plant. The first twain need to generation of the plant, and the other twain to feeding and preservation thereof. Also medicinal spicery and plants that grow in mountains, be less liking to eating and their fruits is more hard to digesting, and that is for the vehement coagulation by the heat that worketh in the moisture: & therefore such fruit nourisheth not much as Aristotle saith. For Albumasar sayeth, the more medicinable a plant is, the less it nourisheth. Also in places that be far from the Sun, grow not many plants, nor there is no great breeding of beasts in such places as Aristotle saith: And the cause is as Album. saith, for they that be strait under the even North star, have continually half the year● day, and half the year night. Therefore plants and beasts breed there but seldom: for if may not be in Summer for continual heat, neither in Winter for continual cold. Therefore as Aristotle saith: a plant that springeth there, hath no virtue, nor leaves, nor fruit, and that is, for default of heat in one time of the year, and for too much cold, in another time of the year. And Aristotle saith, that a plant with many pricks, hath much fatty humour, and when it moveth itself by his own heat, with help of heat of the stars, it is defied and turned into substance of the graff that is graffed therein: and heat of life in the plant maketh that digestion with temperate utter heat, and the plant groweth small & stretcheth upward, & so a plant with many pricks hath this property, that a graff of other kind may be graffed therein: and that is as Albuma. saith, for it hath much unctuous humour drawn by outward heat, and so fastened togethers, and put out by inward heat, in many places, so that the over part of that humour is small, and thin, and piercing, when it cometh upward in the stock, whereby it may open many ways and pores in the grass, and enter therein and incorporate and consolidate the graff to the neither stock: and a graff that is graffed in the neither stock, changeth & turneth the stock into the kind of the graff, and not againward. And the cause is, as Albuma. saith, for the stock comforteth the graff with the humour, & heat that ascendeth thereto, & then the graff defieth the humour and turneth it into his own kind, and after sendeth his own virtue into the neither stock, and altereth the stock, that it is graffed in, and converteth the stock into his own virtue and kind. Also as Ari. saith, in five manner of wise, a plant is gendered & cometh forth: of seed, of rooting, of humour of water, of planting, and of graffs of one into another. Also Aristotle saith, some herbs & trees bear fruit rather than leaves, as those trees that have much fatty humour that is matter of fruit: and when the humour is defied with kind heat and with heat of the Sun, it turneth into fruit and ripeth anon: and the abundance of fatty humour letteth the watery humour, that is the matter of leaves, that it may not break out into leaves in such a tree before the fruit: & some trees bring forth leaves before fruit and that is for default & scarcity of fatty humour, and for plenty of watery humour that is matter of leaves, & heat of the Sun draweth the humour sooner to the place of springing of leaves, than the fatty humour so the place of springing of fruit. Therefore riping & fatty humour, that is the matter of fruit, is tarried, and the leaves first breaketh out and springeth. Also some leaves & fruit spring at once, as in those that have the foresaid humour according, and the inner heat even working with the heat of the Sun, in the air, neither humour, and putteth out the watery humour into leaves, and the fatty humour into fruit. Also Aristotle saith, that men in old time meaned, that fruit and leaves are all in one kind, and they said that leaves be not, but by cause of fruit, and they be not divers in manner, but by more digestion or less of watery and raw humour: for watery humour and thin is soon drawn by heat of the Sun, and turneth into leaves: and the humour that is more fatty and digest turneth into matter of fruit. Also Aristotle saith, that though some trees be full of pricks, that cometh not of the intention of kind, that gedereth the substance of the tree: but it happeneth of thinness of the tree, whereby their cold humour, that is but little sod, and issuing out by the thinness of the tree, is gathered into a prick or a thorn by heat of the Sun, and is great by the stalk or stock, and sharp at the e●●s: for subtle humour, that is the humour material of thorns and pricks, passeth from the tree some and some, and stretcheth in length and in sharpness, and so do all such trees, that be with parts shapen in manner of a top. Also generally all trees be green without, and white within: for the matter of the inner parts draweth to white colour, and the utter parts draw to green colour. For the matter that is drawn inward, and is driven outward into the barks, is somewhat digested & turned into green, for green is the middle colour between read, that cometh of the action and working of the perfect and complete heat: & between white, that cometh of imperfect. Also Aristotle saith, that trees be divers in figure & shape: for some stretch upward, and some downward, and some aside, and some hold the mean: & those that have small and thin humour in their pith, the which humour is moved and drawn upward by heat, be shaped or have the form of light of fire, that moveth in common virtue of fire. And such that have in their pith thick virtue of humour and watery, grow downward and be small: and so those parts move downward by their own heaviness; and be great and low by the ground. In those that have mean humour and are temperate between thick and thin, some move upward, & is cause of moving up of the tree, and some move downward, & is cause of greatness thereof: and so as that humour is more or less digested in the root and in the pith, the tree is more or less in figure & shape, for the first digestion is needful in the root to the growing of the tree, and the second digestion is needful in the pith, for perfection, riping, dilatation, and conservation. This double digestion, sufficeth the perfection of trees and of herbs, and the third is found only in beasts, as Aristotle saith, and as Albumasar expoundeth. Also trees be divers in boughs, & in leaves, as the humour is more or less: and as strength of heat is more or less: for if the heat be strong with much humour, then spring many boughs and leaves, and againward: and if the humour be small and thin, and able to be wasted and foredryed, than the boughs do whither and the leaves fall, & the tree abideth all bore without any leaves: & the contrary falleth in the contrary cause. Also Aristotle saith, that not alonely shorns and pricks in trees, be shapen in manner of topwise, but also the shape is found in fruit and in leaves: for if the ways in a tree be first wide and large, and full thin in the beginning of the humour, and afterward be made narrow by coldness and dryness: then the fruit and leaves be great and large in the neither end, and small and sharp in the over end, and that is for drawing of the more light part of the humour to the over end by strength of heat, and putting of the heavy humour toward the neither end. But full oft it happeneth, that fruit and leaves be sharp in the ends, and shapen in manner of a top, when by the virtue of heats and by the thin and small humour the over part is made light, and the neither end is made sharp, the humour in the middle stretching and spreading and so the substance of the fruit and leaves be made small and sharp at each of the ends by mastery of fiery virtue: and great ● large in the middle, after the manner of a top with two sharp ends. Also Aristotle saith there, that some trees and herbs bloom, and the blossom, cometh out of small humour, and specially pure, that is in the pith: and is not all hardened nor digested and disposed into the ●ast perfection of fruit: But it is disposed to bring forth fruiterer. And for gleymie humour some trees have no blossoms because of fatness, that humour may not be made small and thin to spread out blossoms, as appeareth in the fig tree, that hath no blossom, for the cause aforesaid: and some have no blossoms, for the humour is too thin, and may not be made thick, as it needeth to the substance of blossoms, as it fareth in plants, and in other such, as Aristotle saith. And so as the matter in divers in the which heat worketh, so colours are divers as well in flowers, as in herbs & trees: but it belongeth not to this matter to pursue all this: and for noyance I hold it good to cease off at this time. Nevertheless, Aristotle putteth too divers properties in the end of the second book, and I hold them not to be despised, there he saith, that a tree that hath great bark, is full high and broad, and that is by reason of stretching of humour and for putting of heat, for the thick rind, that receiveth and taketh the humour, suffereth it not to shed: and also the thickness of the rind suffereth not the heat to open the poors to pass out, and so the tree must needs stretch and spread, as it fareth in the Pine apple & in the Palm and in other such, as Aristotle saith. Also there he saith, that trees with milk have great fatness, & strong heat in the bark, and therefore the humours are resolved, and cometh to the utter parts of the tree, and breedeth g●●● sometime thin fleeting, and sometime conicated and fastened with cold air without, and sometime hard as stones or shells, and that cometh sometime of cold that fasteneth the parts together and sometime of heat that cometh and cometh and wasteth the soft parts and bindeth togethers the great parts, as Albumasar saith. Also as Albumasar saith, some trees change as the time of the year changeth, & for they be golden in Summer, & pale in Winter, and yet their leaves fall not, for they have strong heat incorporate within, and so the heat draweth into the inner parts of the tree, and of the leaves and wood, and flieth the cold air of the Winter, and therefore the utter parts be pale and yeolow: but the leaves fall not for cleaving humours, and for strong heat: And there it is said, that trees bear first bitter fruit, when they be new set and then bitterness hath mastery in their fruit or bitter sourness: and the cause is, for the first digestion is sour, for the humour that is drawn in, is thick and earthy for scarcity & feebleness of the heat that worketh digestion. Therefore such fruit is gendered without sweetness, for their humour abideth raw & undigested, but afterward when the heat is comforted, & the humour is augmented & mored more pure, than the heat worketh and maketh the humour sweet and savoury. For so Aristo. saith, that a thing waxeth sweet in the fire: and that is, as Albumasar sayeth, for the changing that it voideth of the fire, that maketh the digestion. And there it is said, that in sour places, cold, and dry, sometime groweth sweet fruit; for kind heat cometh into the sour humour and is cold therein, and is helped by the heat of the Sun, and defieth the sourness, & turneth it into sweetness. And fruit is sweet though the leaves be sour: and so it fareth in other parts, in the which is not so great digestion, and working of heat, as it is in the fruit. But sometime it happineth, that for superfluity of great heat that cometh thereto, and also for burning, that such fruit, as was before sweet, turneth into bitterness, by reason of superfluity and over much heat and scarcity of the other humour, and there it is said, that in certain temperate places, fruit ripeth swiftly before springing time, and that is for sufficient heat and temperate air without. Also there it is said, that some trees bear first sweet fruit, & be afterward bitter and sour, as trees of Mirabolanes, and the cause is, as it is said there, for the fruit of such trees is full therein the hour of digestion, & when the ways are great and large, there is sufficient heat, that disposeth the humour material to fruit, and ripeth the fruit: and so in the beginning of digestion the fruit is sweet: but afterward the heat passeth out & wasteth the humour in the veins and pores, and breedeth dryness, that maketh the ways and pores strait & narrow, so that neither heat nor humour may come to the place of fruit: & cold and dryness overcometh the heat; and the humour before the fruit changeth and is sour, for all passage of kind heat and the humour be let by strait ways, that be made strait by dryness, and so cold hath mastery in the fruit, for default of heat; and then is great sourness, for mastery of dryness and of cold. But at the last, heat is helped and areared to the place of fruit, and strengthened by heat of the Sun, and so heat overcometh again coldness, and gendereth strong heat and dryness, and so the fruit is bitter. Also trees be divers in setting and in planting: for Trees that be set right in the full of the Moon, or in the new, or in the changing, they thrive full evil, if they thrive, their fruit is full little, & is full of worms, & fruit of such trees, rotteth full soon: and trees that are fel● in such time be soon fret with worms, and durenot long, as Isidore saith. Look the cause before lib. 8. de Effectibus Lunae. Also between the tree and his fruit, is a stalk, whereby the fruit cleaneth and hangeth on the tree, as the child to the navel cleaveth to the mother, as Isi. saith, & the stalk is first feeble & lethie, & that is for default of hard humour. Therefore in that time fruit falleth with little shaking, as with a strong blast or puff of wind: But afterward heat hardeneth that humour by little & little, & the virtue setteth fast & falleth not so soon: but at the last when the fruit is ripe and full grown, that stalk for drieth or rotteth, and the fruit falleth soon, and the more deep the root is in the ground, the more humour it draweth, & if it beareth fruit, it beareth the more plenty of boughs, of leaves and of fruit. If water boughs and superfluity be pared off, the tree beareth the better and the more fruit, for then the humour passeth into fruit, that should else pass into superfluity. And this of kind and properties of trees in general, shall suffice at this time. Of an Almond Tree. Chap. 3. AN Almond tree is called Amigdalus, and is a tree that blometh timely. And the Tree is called Hec Amigdalus, and the fruit is called Hic Amigdalus. And so one saith in this manner. Sunt matura mora, pira, ficus, amigdala mora. That is to say, Berries, Pears, Figs, and Almonds be soon ripe: But in some place of holy writ, Hec Amigdala, le, is taken for the fruit. Num. 17. For (as S. Hierome saith) The law and the Gospel may not be subject to the rules of Grammar. And as Isid. saith, li. 17. Amigdala is Greek, and is to say, a long Nut And some call it Nucida, as it were the less not. Therefore Virgil speaketh in this manner, when many nuts in woods be closed with blossom. This Tree blometh first of all trees, and beareth fruit before other Trees. Hue usque Isidorus, in libr. de Plantis. Aristotle sayeth, that Almond Trees need much tilling, and namely when they be old. And if they be beared with nails, Cum cometh out of them, and humour is pured in the pith that is the matter of fruit. Therefore if they be well tilled, Almonds trees bear more fruit, when they be old, then when they be young. And an Almond Tree beareth double fruit, sweet, and bitter, as it is said in Plat. Sweet Almonds be good to meat, and bitter Almonds to medicine, for they be hot and dry. Hot and dry. And Dioscorides saith that the sweet Almond helpeth the stomach if it be eaten new with the skin, but it grieveth the head, & nourisheth dimness, & kindleth the service of Venus, and breedeth sleep, and latteth drunkenness. Also he saith there, that if a Fox eateth Almonds, he shall dye. Almonds doth kill the Fox. Oft the thing that is wholesome and good for men, is poison to other beasts, and againward. Also he saith, that nigh all the tree that beareth bitter Almonds is medicinable: for the root thereof sod and brayed, cleanseth the face and doth away speckles, & abateth head ache if it be laid to the forehead, and cleanseth, and helpeth rotten wounds, if it be meddled with honey. Also the bark and leaves cleanseth and healeth: and oil of Almonds slayeth long worms in the womb, and exciteth and purgeth menstrual blood, and helpeth effectually against deafness, and cleanseth and purgeth matter of the ears, if it be luke hot dropped therein, as Diosco. saith. Also flowers thereof sod in oil, awaketh them that have the Lethargy, the sleeping evil, and the flowers thereof brayed with honey, healeth biting of hounds and botches. Gum of Almond trees, The gum of the Almond. mingled with a drink, helpeth him that casteth blood, and so little or naught is in the Almond tree, that accordeth not to medicine, as Diosc. saith. ( * Addition. The eating of six or eight bitter Almonds fasting, is said to stay a man from drunkenness that day. Dodoneus.) ¶ Of Fir. cap. 4. Fir is a tree and is called Abies, and hath that name of Eundo, going or passing, for it passeth more farther, and stretcheth more high than other trees, as Isid. saith lib. 17. The kind thereof hath no earthly humour, and therefore it is able and light timber, and other things that he made of this tree, be called Abiegna, and he that maketh any thing thereof, is called Abietarius, as Isi. saith. Arist. saith that Fir is a tree, that stretcheth in length upward, and hath much rareness in substance, and small and thin moisture, and therefore kind heat thereof with help of heat of the Sun, reareth and beareth upward that moisture, and turneth it into substance of trees, and so maketh the tree grow full high. This tree is wonderful high, and little or naught crooked, and that is, for virtue of heat, and evenness of humour that is obedient to the working of heat. Therefore it stretcheth upright without any crookedness: and though the tree be gendered and cometh of light humour and subtle, yet kind driveth the superfluity of that humour outward, and bringeth it between the Tree and the rind, and there by heat of the Sun it is made clammy, and turned into kind of sweet smelling Rosen. Also for gleamie fatness that is incorporate to this tree, this tree Abies kindleth full soon & burneth light. Also this Tree Abies helpeth to divers manner buildings, and namely for evenness & length & shape that is steeple wise, more small upward then downward, thereof is good ship timber made and shapen. ( * Addition. Abies, is the Fir tree, whose fruit is smaller and longer than of the Pine tree, with the Timber is made Masts for ships, and the boards and rest timber is reserved for many uses, the wood is tied and well smelling. The old Fir tree yieldeth a white Gum, that is sold for Frankincense: but that which runneth forth of the young trees is called Terebinthina Veneta, and is sold for the right Turpentine, which we call Turpentine of Venice. Dodoneus.) Of Aloa. chap. 5. ALoes is a Tree with good savour, and breedeth in Ind, as Papias sayeth, And it is a Tree with most sweet smell. And sometime a part thereof was set a fire on the Altar in the steed of incense, and hath the name therefore, as it is supposed. Of the Tree of Aloes it is said in Platearius, that it is an hot Tree and dry, and is found in the great river of Babylon, that joineth with a River of Paradise. Therefore many men suppose, that the foresaid Tree groweth among the trees of Paradise, and cometh out of Paradise by some hap or drift into the river of Ind. Men that devil by that river, take this tree out of the water with nets, and keep it to the use of medicine, for it is a good medicinal tree. There be three manner kinds of the tree Aloes, as Const. saith in lib. gradioni. The first is full heavy with knots and that is with good smell, and with some deal bitter savour, and brown read colour & letteth not chewing: and he saith, when it is chewed, anon a good savour goeth out of the brain & filleth it somedeal. The second is less heavy, & smelleth not so well, neither is it so bitter. The third kind is some deal white & full light, and hath no savour nor smell, but little, except it be arrayed with other things. The tree of Aloes is feigned, with a tree that is like thereto in weight and in knots, and some deal in smell, and some men accounted the Tree of Aloes Silvestris, as it were a wild tree. This tree is frotted with lead to change the colour, & ear wax is put thereto, to make it some deal bitter and read. Then it is put into liquor that the best Aloes was sod in, with Must to make it have good smell: and is so made, that uneath it is known from the best, but yet it is known, for it is full hard and may in no wise be chewed, and whiles men champ thereon, the bitter savour within is not felt. The tree of Aloes comforteth the stomach, and maketh good digestion, & helpeth against feebleness of the heart, & the brain, and against sounding, and namely against the Cardiacle passion. And when Aloes is sod in wine, it helpeth against all evils and passions of the heart, and feebleness of the heart, that cometh of cold: but it maketh the wine bitter, he should do but little therein, & for delicate men temper the wine with rose water, and such wine may be kept long time, for it is much amended by the tree. The smoke thereof taken in at the nose, heateth the brain if it be cold, and comforteth it, if it be feeble. And for to conclude the praising thereof in short words, it helpeth and introureth in all feebleness of the body, if one ran use it in due manner. Huc usque Platea. Of three sorts of the tree of Aloes, forth of the 20. chapped. of L. Vertomannus navigations. YOu shall understand, Addition that there is no great plenty of true Aloes or Luserpitium brought unto us, because it is brought higher from the farthest parts of the world. Understand furthermore, there are three kinds or sorts of Aloes, greatly differing in goodness. The first they call Calampat, that grows not in the isle Sumatra, but is brought from the City of Sarnau. There is another kind of Aloes named juba or Luba. The third kind is named Bochor. Provided, that none of the Aloe Calampat, is brought unto us, because it cometh from the kingdoms of Cathay, Chini, Macyni, Sarnau and Granay, Countries much richer than ours, have much greater abundance of gold, and kings of greater power and riches than are ours, and also that the said kings take great pleasure in such kind of sweet savours, & use them much more than our Princes do. So that by this means, the true kind of Aloes, is worth in the City of Sarnau, ten crowns the pound weight. ¶ Of Aloe, chap. 6. ALoe is the fruit of a certain herb, that is called Aloe. Addition Aloe is a low tree, of whose gum very seldom cometh any into this part of the world. This herb is found in India and Persia, and in many other places. The juice thereof is wrong out and sod on the fire, and afterward dried in the Sun as Platea saith. Also of Aloe be three kinds, Citrinum, Epaticum, and Caballinum, as Plat. saith. And these three manner kinds be divers in goodness: For Caballinum, is good, Epaticum is better, and Citrinum is best. And they be known by citrine colour, and some deal reddish, and namely if it be broken, the powder thereof, seemeth as it were powder of Saffron, and the substance thereof is most clear, when it is broken into little pieces, and that that is broken into little pieces, is less stinking, & less bitter. The Aloe that is called Epaticum, is like to the liver in colour, and is brown reddish, as the liver is, and hath holes as it were mouths of veins, and is dim, and not clear, & is more bitter than is Citrinum. The Aloe that is called Caballinum, is black, dim and drastie, and most bitter in savour, and most horrible in smell. This Aloe Caballinum, if it be distinguished with powder of Saffron and vinegar, & if it be ten times plunged therein, and dried, than it taketh new disposition, and changeth colour & smell, so that it seemeth Epaticum or Citrinum, but yet this is known: for if it be broken, and frotted with fingers, anon it is found most stinking and most bitter, and so fareth not Epaticum nor Citrinum. All manner of Aloe, the less stinking it is, and the less bitter, the better it is. Though Aloe be bitter by kind, yet it is wondered profitable and wholesome: for it purgeth fleumie choler and melancholy, and comforteth sinewy members, and cleanseth and purgeth the stomach of gleymie humours and noyful, & relieveth head ache, when fumosity of the stomach grieveth the head, and maketh it ache. Aloe cleanseth the sight, and unstoppeth the spleen and the liver, and provoketh menstrual blood, and maketh good colour in a body that is discouloured & keepeth from the dropsy, and ●ureth the Dropsy at the beginning. Powder thereof taken with honey, slayeth long worms in the womb, and maketh have abide and not fall, and helpeth gouty men, and healeth botches of the privy members, and easeth itching of eyen, and cleanseth rotting and matter of the gums, & of the mouth, and healeth, soudreth, cleanseth & drieth green wounds, & is bitter to the mouth, & sweet to the stomach: for it comforteth the cold stomach & feeble, & helpeth digestion. All this is taken of Diosc. of Plat. and of avice. ( * Addition. Aloe the juice of an herb congealed like a gum, and is used commonly in purgative medicines, because it is comfortable to the stomach.) ¶ Of a reed. chap. 7. A Reed is called Arundo, & is mean between a tree and an herb, and more brittle and feeble than a tree, and more hard and boisterous than an herb, and is smooth without and hollow with in, and is nourished in marreys, and waggeth with the wind, & hurteth the hand soon with splinters. Isid. li. 16. speaketh of the reed and saith, it is called Arundo, and hath that name of Aresco, drying, for it drieth soon. In ponds of Ind groweth a reed, and out of the roots thereof they wring full sweet savour and liquor, which they drink. Therefore Varro saith, that a reed of Ind groweth to a small tree, and humour is wrong out of the root thereof, and no sweet honey may strive with that ooze & liquor. ( * Addition. There are divers sorts or kinds of reed, the long pole reed or cane in the islands of Canare: of the which the people use as staves and spears, for their straigth and hardness. There is also the Sugar reed, very long, within the which groweth the juice, whereof cometh Sugar. The common great: reeds grow in marish grounds, as do the small, with the which are made quills for Weavers, fishing rods, etc.) ¶ Of Amomo. cap. 8. AMomum hath that name for it smelleth as Cannell doth, that is called cinnamon, as Isidore saith libr. 17. Amomum groweth in Syria, and in Armenia. The tree thereof séedeth in clusters cleaving togethers, & hath a white flower like to the violet, & leaves like to Brione, and maketh sweet sleeps with the good smell thereof. Amomum is an herb with good savour, as Dioscorides sayeth, and is some deal red with leaves joined, and with much seed, and with white flowers, as the Uyolet. Of Amomum be three manner of kinds, for one is of Armenia, and is called Armenicum, and that is best of all, and is reddish, & best of smell, and most of virtue and of value. Another kind groweth in moist places and watery, and is soft to handling, and hath good savour. The third is called Ponticum, and is read and not long. The best is that that is new and white and full of séed spread upon read branches most savouring and heavy in weight, and biteth the tongue with a manner of sharpness when it is chewed, and hath colour not divers, as Avicen saith and Dioscorides also. These Authors mean, that all manner Amomum hath virtue to heat and to dry, and to heal smiting of Scorpions: and the water that it is sod in, comforteth the eyen, and relieveth them of sore ache. And Amomum hath virtue to assuage womb ache, and to destroy ventosity, and to excite menstrual blood, & the liquor that it is sod in, helpeth and succoureth fantic men & Epatike, that be sick in the liver, and them that have Podagre also. Also in all good receipts & medicines, Amomum is often put, though some men use oft to take in steed of that, another herb, that is called, Amonides, and is like thereto in colour and hue, and is all unlike thereto in virtue and in smell, as Avicen saith. ( * Addition. Amomum a little shrub growing in Armania, round together like a cluster of Grapes, having a flower like a white Violet, and leaves like Wythwinde, or white vine: some ignorant Apothecaries, use Petroselium Macedonicum, and call it Amomum, which is the very true parseley of macedony, whereas it groweth most plentifully. D. Rembert Dodoneus. fo. 608.) ¶ Of Aneto. cap. 9 ANetum is an herb, and the séed of it may be kept three year in great virtue, as Discorides saith: but it is better that it be renewed every year. The root thereof is somewhat worth while it is green, and of no value, when it is dry, as he saith. And hath virtue to heat and to temper hard matter, and to make it soft and open, and to divide and departed, and to destroy ventosity and swelling, and to abate ache and gnawing of the guts, & of the womb, and to break the stone, to excite menstrual blood, and to open the urine veins, and to abate the year, that cometh of fullness, to make one sleep well, and to temper hard gathering in the body if it be sod with oil, and laid thereto in plaster wise: and the flower thereof sodde with Wine doth away head ache, if the head be baulmed therewith: and ashes thereof laid to the dropping privy chose of a woman, drieth it, and stauncheth the dropping: and Anetum sod with oil, releaseth shrinking and stonieng of sinews, and helpeth in many other passions, as he affirmeth and saith. ( * Addition. Anetum is hot and dry in the third degree, it cureth the bloody flux, mixed with the cups of Acorns, and so drunk in ale or wine, the weight of half an ounce with half a pint. It is called, Dill.) ¶ Of Aniso. cap. 10. ANise hath the same virtue that Anetum hath, and is more sweet in savour, & the séed thereof is more small & round, & many men call it Dulcinium, as it is said in Plat. And hath virtue to temper & to make soft, to consume and to waste & destroy ventosity, & to comfort digestion, and to open the stopping of the liver, and of the spleen, & to break the stone, and to excite menstrual blood, and to open and to amend all the inner ways, and so though the séed be small in quantity, yet it is full good and profitable in virtue, and full healthful and wholesome. ( * Addition. Anisum, Anise séed is the only vital to Aqua vitae, it is good, the powder drunk in wine against poison.) ¶ Of Allio. chap. 11. Garlic is called Allium, and hath that name of Olendo smelling, for it smelleth strongly, as Isid. saith li. 16. The smell thereof is so strong, that it passeth and overcometh all other strong smells: and therefore men that must needs pass by stinking places, or make clean uncleanly rotten places, arm and defend themselves with strong sauce of Garlic, as Diosco. saith. Garlic hath many virtues and properties both good and evil: for it is componed of divers virtues, as he saith. Garlic disturbeth the womb and the stomach, and breedeth thirst, and breedeth whelks & wounds in the body, if it be laid thereto: and if cholaricke men eat too much thereof, it maketh the body too hot, & breedeth Lepra, and is cause of madness and of frenzy and grieveth the sight and maketh it dim. Therefore it noyeth cholaricke men by kind, for it breedeth read choler, and increaseth burnt choler, and helpeth well steumaticke men and cold. Of Garlic is double manner of kind, wild and tame. The wild is called Scordeon, among Physicians. The flower thereof shall be gathered & put in medicines, and it worketh not violently, as tame Garlic doth. Of tame Garlic we use most the heads. In the kind thereof be many manner virtues found, for therein is virtue to dissolve, and to temper, to consume and waste, to put out venom, and all venomous things. Therefore it was not without cause called treacle of churls, among Authors in old time, as Diosc. saith. It helpeth best against the biting and venom of a mad dog, if it be eaten with salt and nuts, & with rue: stamp these four togethers, and give oft thereof to the Patient, in the quantity of a great nut, and that with wine, and lay the same confection to the sore without, for it helpeth the wound, and draweth out venom and wasteth it, and keepeth and saveth and delivereth of peril, as effectually as treacle. And Garlic hath virtue to open, and to temper, and to divide and to departed, to cut and waste great humours and thick, & therefore it helpeth them that have the stone, and them that may not well piss, and exciteth menstrual blood, and cleanseth the womb, and slayeth long worms, & other worms in the womb, if it be taken as it were sauce with pepper & juice of mint and vinegar: and Garlic abateth the ache of the guts & of the reins also, if it be cleansed and stamped, & sod with oil, and laid as a plaster to the sore place, and it helpeth also against the Morphea, that is the Leprosy of the skin, if the place of the Morphea be garsed & frotted with Garlic, and stamped thereto as a plaster should. Also it helpeth against the biting of an Adder, if it be stamped and laid thereto with Oil of Bay, as Dios. saith. Also it helpeth them that have the dropsy, for it wasteth and drieth the humour between the skin and the flesh, and suageth swelling, & cleanseth and healeth great and fowl bloody wounds, and soundeth them, if powder of Garlic burned be laid thereto: and Garlic sodde with Well water, doth away all sore and ache of the place, and swelling also, but it needeth to beware, that it be not taken in meats, for it grieveth the eyen, and so mean these verses. Allia, Vina, Venus, Pulius, Ventus, Faba, Fumus: Garlic is almost hot & dry in the forth degree. Ista nocent oculis, sed vigilare magis. The meaning is this, Garlic, Wine, and Venus, Powder, Wind, & Beans, and smoke, grieve the eyen, but waking doth more. In lib. de plant. Arist. saith, that Garlic is like to the Lily, & accordeth therewith in disposition of the head, and in the cloves hath virtue seminal, in the cloves of the root, & is the greines of the top of the stalk: and of the clove of the neither head of the garlic, cometh a plant of garlic, and so doth like wise of the seed that groweth in the top of the stalk, and of a clove of the over head cometh also both plant and seed. And therefore a clove of Garlic, set in the earth, bringeth forth a plant, and so likewise doth the seed, and hath many pills and leaves steeple wise, and a hollow poorie stalk. Also garlic as the Lily, first hath seed on his stalk, the greines clustered together within a small thin leaf: but the Onion doth not cluster his greynes together, but nourisheth and sendeth them out on small feet. And Garlic hath hairy roots, like as a Lily, and Saffron and other such: But in this the roots of Garlic & Lilies differ, for the root of Garlic spreadeth not in boughs, as the Lily doth: and as the Garlic reneweth his leaves, so it reneweth his roots, and seedeth but once in the second year after that it is sown. Therefore garlic hath many cloves spreading, that those cloves may be feeding and nourishing to the second roots, and to the second leaves, and to the stalk thereof. For when the second leaves grow and the stalk, than the cloves thereof vanisheth away in the earth: and so it fareth in Onions. In this Garlic & Onions be divers, for of every clove of Garlic set cometh a plant, and so it fareth of the Lily, that of a clove planted in the earth, sendeth out a stalk, and that cometh, for in every clove of the Lily and of Garlic is seminal virtue. And it fareth not so in the Onion, for there cometh not of every clove of the Onion, an Onion, though it be set, but of the whole head springeth a plant, if it be set: for the seminal virtue is not in every clove of the Onion, but in the whole head. And Garlic and the Lily be divers, for the stalk in the spire of garlic springeth out of the one end of the clove, & the spire of the Lyllie springeth out of the side of the clove, & not of the end. Huc usque Anst. de plan. secund. novam translationem. ( * Addition. There be 3. sorts of Garlic, Allium sativum, Garden garlic, Crow garlic, and Bear garlic, called Ramsons.) ¶ Of Wormwood. chap. 12. ABseynthium, Wormwood, is a full sharp herb, hot and dry, full sourish and bitter, as Dioscorides saith, there of is two manner kinds, that one is green in colour, and sour and bitter in savour, that other is some deal hoarishe, and less bitter, and less virtuous, and is gathered in the end of springing time, and dried in shadow, and kept all a year in great might & virtue, and hath contrary virtues, as Plate. saith, for it laxeth and bindeth: it bindeth by thick substance and sowrnes, & laxeth by heat and bitterness, & so when it is taken into the body, if it found thick matter and hard, by sourness and thickness of his substance, maketh it the more thick and hard, & so it is cause of more binding: and if the matter be able and digested, it tempreth and softeneth it with heat, and beareth it down with sourness, and putteth it out of the body: and sirop made of wormwood helpeth the liver, and comforteth the stomach, & exciteth appetite, and withstandeth drunkenness, and healeth the jaundice, & amendeth and changeth the colour. The juice thereof with powder sod, unstoppeth the spleen, and solueth and abateth ache of the stomach, and womb ache, that cometh of ventosity: and juice thereof dropped into the ears, drieth up moisture that runneth from the ears. Wormwood stamped with a Bull's liver, and put into the ears, destroyeth tinkling, and ringing that is therein, and comforteth and amendeth the hearing. juice thereof suageth head ache that cometh of fumosity of the stomach. Wormwood with powder of Commin and honey doth away moles and speckles, and ache that cometh of smiting, if it be laid thereto in a plaster wise. juice thereof slayeth long worms of the womb, & worms of the ears, if it be dropped therein. juice thereof drunk, cleareth the sight, & doth away redness and webs of eyen, if it be oft put therein. And Wormwood keepeth and saveth books and clothes from fretting of mice and of worms, if it be laid therewith in chests or Coffers, as Macrobius saith, and helpeth against biting of Wesells & of Dragons, and healeth it if it be drunk, and the liquor that it is sodde in, suageth ventosity and swelling of the womb, if it be drunk, as Diosc. saith. And hath over these virtues, some conditions & properties that be not full good: for it infecteth the taste with sourness and bitterness, & grieveth the smell with strong odour, & maketh milk and wine bitter, and all other sweet thing, that it is meddled with. Therefore Bees that use flower of wormwood, make the honey bitter, as Diosco. saith. Plinius saith, that wormwood shall not be given to them that have fevers. Wormwood letteth wambling in the sea, if it be first drunk, and exciteth sleep, if it be laid unwittingly under the head, and withstandeth moths and worms, if it be laid among clotheses, and maketh black hair, if the hair be anointed with ointment made of the juice thereof, and oil of roses. * Addition. There are three sorts of Wormwood, the first Absynthium Latifolium, common wormwood: the second Seriphium sea wormwood: the third Ponticum, wormwood gentle or Roman. It is said in Dodoneus, that there are six kinds. Ink being made with the juice of wormwood, keepeth writings long from being eaten with mice or rats.) ¶ Of Apio. chap. 13. MErch is called Apium, & is a common herb, known nigh to all men: and hath that name, for sometime victors had garlands of it, as Isid. saith libro. 17 Hercules made him first garlands of this herb. Roots thereof withstandeth mightily venom, as Isi. saith, but of Apium is many manner of kinds as he saith. One is called Petrosum, & hath that name, for it is most like to Apium in leaves, and Apium of the Greeks is called Silenum, and groweth in stony places, and in mountains, and rocks: and therefore Latins call Petrocilium Perseley, Petrapium, as Isid. saith. Of Merch and Apium, is another manner kind, as Dioscorid. saith, as Apium of frogs, Apium of laughing, Apium of Emeroydes: Marsh parsele or Smallach Apium of frogs hath that name, for it is oft found in watery places, where frogs be in, and if this Apium be sod with wine, & laid in a plaster wise to the womb, and if it be laid to the reins, it helpeth and abateth the ache thereof. Apium osus of laughing, hath the name of working and doing: for it purgeth melancholic humour, for of superfluity of such humour cometh e●e●gnesse and discomfort: and be telleth, that if it be eaten or drunk in great quantity, it slayeth a man with laughing, and helpeth also against the stone, & against difficulty of pissing, if men piss often and little, and exciteth menstrual blood, if it be sod in water or in wine, & the neither parts of the body washed and bathed therewith. Apium of Embroydes hath that name, for powder thereof laid thereto fordrieth the bleeding. Commune Apium, common Merch, unstoppeth & openeth the spleen, & breaketh the stone, and destroyeth the jaundice, and helpeth against the dropsy, & against frenzy, if the Patients head, be oft anointed with the juice thereof meddled with oil of roses, and with vinegar. The root thereof succoureth against venomous biting, and withstandeth venom, as Diosc. saith. And all Apium grieveth & noyeth them that have the falling evil, for it dissolveth and softeneth the matter, and moveth upward, and it grieveth children also, because of much moisture and feebleness of virtue, & straightness of members, & of ways, that age is disposed to that evil. Therefore a nourice that feedeth a child, shall spare Apium, lest the child take that evil, as Diosc. saith, and Plat. also. ¶ Of Aristologia. cap. 14. ARistologia is a full medicinable herb though it be bitter, & thereof is two manner of kinds, long and round, and either is hot and dry, and the root is more medicinable, than the leaves, and shall be gathered in Harvest, and is kept two year, & hath virtue to dissolve and put out, and to waste venom, and maketh good breath, and softeneth the hard spleen, and openeth the stopping thereof, & doth away ache of the womb and of the side, & helpeth them that have the Podagre and the falling evil, and men with limbs and sinews shrunken. Powder thereof with the juice of mints helpeth against venomous biting, and powder thereof fretteth dead flesh, easily and softly in setter and the wound. The root of this herb putteth a dead child out of the womb, if it be sod with wine Hactenus Dioscorides de Aristologia. Plinius saith, and Isid. li. 17. That it is best for women with child: for if it be drunk with pepper and wine, it cleanseth the filth of them that travail of child, and purgeth the mother, and exciteth and purgeth menstrual blood. ( * Addition. Aristolochia longa, Rotunda Clematitis, Pistolochia, Saracenica. These four kinds are set forth in Dodoneus, called in English, Aristologia, and of some Birthwort, and Hartwort. The second is called round Aristologia. The third is called branched. The fourth, long Aristologia: an herb good against poison, and against the stinging and biting of venomous beasts. Aristolochia rotunda, doth beautify, cleanse, and fasten the teeth, if they be often frotted or rubbed with the powder thereof. ¶ Of Agno Casto. chap. 15. AGnus Castus is an herb hot & dry, and hath virtue to keéepe men & women chaste, as Plin. saith. Therefore the women of Rome, used to bear with them the fruit of this herb in Dirige and service of dead men, when they must needs live chaste, for common honesty. This herb is always green, as Dioscor. saith, and Plat. also: and the flower thereof is called Agnus castus, for with smell & use thereof, it maketh men chaste as a Lamb. And Diosc. saith and Plat. also, that it maketh chaste, opening the poors, and drawing out, and wasting the humour and moisture seminal: and he saith, that the broth thereof helpeth against cold and white dropsy, if it be sod with fenel seed, and a little Esula. And there it is said, that the broth of that herb foredrieth superfluityes of the mother, and maketh the mouth thereof narrow & strait, and exciteth menstrual blood, and doth away Litargia, the sleeping evil, if it be sod in salt water with Apium and Sage, and the hinder part of the head strongly washed therewith, as Dioscor. saith. ( * Addition. Agnus castus is a singular remedy, for such as would live chaste: for it withstandeth all uncleanness, or the filthy desire to lechery: it consumeth and drieth up the seed of generation, in whatsoever it be taken, whether in powder, or in decoction, or the leaves alone lead on the bed to sleep upon, and therefore it was called Castus, that is to say, chaste, clean and pure.) ¶ Of Artemisia. chap. 16. ARtemisia, Artemisia Mugwort or Pouteweede, Damasomum. is called mother of herb, and was sometime hallowed by men of nations to the Goddess Diana, that was called Arthemis in Greek, as Isi. saith. li. 17. And is an hot herb and dry, and the roots & leaves thereof accord to medicine, & is good namely against barrenness, that cometh of moisture, and is naught worthy in hot cause and dry, as Diosco. saith. It exciteth menstraull blood, and cleanseth and comforteth the Mother, and abateth head ache, if it be sod in wine or in water: and bringeth out a dead child, and the bag that it is in, and breaketh the stone of the reins and of the bladder, and driveth away fiends, as Plin. sayeth, and withstandeth evil thoughts, and abateth feet ache that cometh of travel of going, and thereof is many manner kind, and it said, that the Goddess Diana, found out the virtues thereof, and taught them to mankind, as Plinius saith and Dioscorides also. And Avicen telleth other virtues thereof. ( * Addition. This herb is called, Mater herbarum, and Mugwort, whereof are four kinds, especially in a idle housewife, and brawling wife, a proud dame, and a dishonest woman.) ¶ Of Oates. chap. 17. AVena an Oat, is an herb, and the seed thereof accordeth to the profit of men and of horses, and hath that name Auena, for that it cometh and groweth soon after that it is sown, as Isidore saith, and hath virtue to relax, and against swelling, and to relax noyful hardness, and to cleanse off uncleanness of the face, as it is said in Platearius. ( * Addition In the spire of the Oat is a rare secret, which being put into water, turneth strangely, so that it be understood the manner of the setting: Oat bread is not agreeable for mankind.) Of Balsamo. chap. 18. BAlsamum is a tree or a shrub, that never groweth passing the height and quantity of two cubits, as Isido. saith, and to like to a vine, & like in leaves to Rue: But the leaves be more white, & change always, & fall never. And the tree is called Balsamum, and the stock Orilo Balsamum, and the fruit or the seed Carpobalsamum, and the juice Opobalsamum. For if the rind of the stock be smitten with iron combs, then droppeth thereof noble Opobalsamum. The juice thereof droppeth out of the holes of the rind, as it were out of dens. A den in English, in Greek is called Opo, and it feigneth drops by meddeling of Cypress or of honey. But such as is feigned by honey is known, for if a drop thereof be put in milk, it runneth as cruds, and if it be meddeled with water, it fleeteth above the water as it were Oil, that is feigned with Oil. And if it is feigned and put in fresh water, anon it sinketh to the ground, and defileth not a clean cloth that it toucheth. Pure and very Balm or Balsamum may not be suffered in the hand, if the Sun cometh thereto. Huc usque Isidorus, Plinius libr. 12. cap. 17. saith in this manner: Balsamum is set before all other smells, and was sometime granted to one land among all lands, that it is to wit, judea. And was not had nor found but in two gardens of the Kings. The greater Garden was of twenty days earth or ear-ring: But afterward when the Romans were Lords, those fields of Balsamum spread into many mountains and hills. This tree is more like to a vine then to Mircus, and filleth the mountains and spreadeth as a vine, without railing and undersetting of boughs. For the boughs thereof beareth themselves, and the height thereof is within two cubits. It needeth beware that the Tree be not cut within with iron, and so it needeth that carving with iron pass not the rind inward into the Tree. For if the Tree be hurt within, than all is lost. The Tree is all medicinable. The chief grace thereof and first, is in the juice, the second in the seed, the third in the rind, and the last in the stock. The best of these is sweetest smell, in the greatest seed and most heavy, biting in taste, and fervent in the mouth, and red in colour. Huc usque Plinius. lib. 12. cap. 27. Diolcorides sayeth, that there is a manner kind of Balsamum that groweth about Babylonia, where the seven wells be, and if that manner Balsamum be set in another place, than it beareth neither flower nor fruit. In Summer time the boughs be softly cut with a knife of bone, or with shears that be not sharp, lest the Tree were hurt within, and so perish. Under the rind that is thirled be set viols of glass to gather therein the drops that fall. If one drop be done to the roof of the mouth, it heateth the brain that it seemeth on fire. It hath virtue to dissolve & temper, and to consume & waste, and keep & save dead bodies without rotting, forasmuch as it dissolveth and wasteth, as it is said in Plateario. And exciteth menstrual blood, and bringeth a dead child out of the womb, and the Mola out of the Mother, and out of the womb: and breaketh the stone in the bladder and in the reins, and doth away the Illiaca passion, and all evils of the head, if it be taken in due manner: And helpeth in fevers quotidian & quartan, and withstandeth venomous biting, and hath these virtues, and many other noble virtues: that were full long to reckon them here all a-row: But these shall suffice for this time. ( * Addition. Balsamita, an herb of length and bigness of a Lily, with a lease like rue, growing only in judea and Egypt, of whose juice cometh the precious Balm Ointment.) Of Bidellio. chap. 19 AS Plinius saith, lib. 12. capitulo. 10. Bidellium is a Tree, most named Couth, and is a black tree, most like to the Olive in leaves and in might. The gum thereof is most found in use of medicine. For the gum thereof is bright and bitter in taste, and well smelling. And smelleth the more if it be wet in Wine. Also in the Gloze Super Genesis. 2. It is said, that there Bidellium is found, and the stone Omchenus. It groweth (as Plinius saith) in the countries of the East, as in Arabia, India and Chaldea. Libr. 17. Isidore saith, that Bidellium is a Tree of Ind, and of Arabia, and the Gunune of the tree of Arabia is best, & smelleth well, and is bright, somewhat white and light, not heavy. And is fat and like to ware, and is soon made soft, and is bitter with good savour, and not meddeled with tree, nor with earth. And the Gum of the tree is foul and black, and counterfeited with Gum, which is not so bitter in taste, from whence so ever it cometh. The substance thereof is gleamie, and stoppeth and draweth. Therefore as Diocorides saith, & Plat. also. It is contrary to the bloody flux, which cometh of sharp matter, & is good for them that have the flux, which is engendered and cometh because of strong drougs. And also is good against Postumes within and without: if they be anointed duly therewith: and breaketh the stone, and abateth the cough, and withstandeth venom of creeping worms and beasts, and easeth o'th' of the guts, as Platea, saith: And bealeth them at the best, that be limb broiten, so that the guss falleth in the bag of the genitors, and soudreth well the inner parts. With Gum of Bidellio, accordeth Vetnix, which is called Bernix also. And that is called a manner Gum: and men say, that it is Gum of a tree having virtue to souder, to clarify and to save. Therefore. Painters occupy it most, for it bindeth; as Bidellium doth: but it is of another kind: For it is cold and dry in the second degree: and Bidellium is hot and moist, as it is said in Platearios. (* Edellium. Pli. A Tree growing in Arabia: also the Gum of the same tree, like to Wax, sweet of savour, and in taste bitter. D. Copper.) Of Buxo. chap. 20. Box is called Buxus, and is a name of Greek, somewhat corrupt among Latins, as Isidore saith, lib. 17. For among the Greeks it is called Pixos. And this tree is always green: and for smoothness of matter it is able to receive writing of letters and figures to be made on. For a Table of Boar which is well planed receiveth white colour, & thereupon diverse letters, and diverse figures and shapes be written and made, & afterward may be put away easily and soon, as Isidore saith. All the utter Tree is called Hec Buxus, and the inner stock, Hoc Buxum. Therefore one said on this manner. Hec buxus crescit, hoc buxum crescere nescit. It appeareth that he would mean, that this tree is called Buxus, while it groweth, and is called Buxum, when it groweth not. And is a Tree of sad matter of fast. And the nutrimental humour thereof is full gleamie, and cleaving togethers, as Albumasar sayeth in lib. Vegil. Therefore the stock thereof is hard, sad, and heavy, & sinketh in water, as Hebenus doth, and that is because of sadness & fastness of the stock, which hath no pores where air might enter, by the which entering it might fleet above the water, as Albumasar sayeth. And therefore the leaves thereof be long, grieve, & fall not soon, but some & some. And when one falleth, another cometh in his steed. And hath many small leaves and thick, and little fruit or none. The shaving of Box, for it is cold and dry, stauncheth the Flux, if it be sod in pit water, as Dioscorides saith. And dieth hair, that is often washed in the broth thereof. The savour thereof is bitter, as Plinius saith. lib. 17. cap. 17. The smell is heavy, & though it grieve the taste with savour, yet it comforteth the sight. For it is always, green, & namely in Summer. In Winter the leaves thereof wax some deal pale, but they fall not, as Albumasar saith. And the cause is of gleamy humour, that is therein, and much fleeting moisture that is in the root, and therefore the leaves fall not. When heat cometh the humour is drawn outward, & then by working of heat the leaves be green. And when cold cometh, the humour is suittest inward, and then is great drinosses; & so the colour is yeolow or pale. And Box groweth in hot places & stony, and is therefore hard and sadly warred; but the tree within is smooth, & covenable to be planed: And holdeth long time shapes and figures, which be made therein: So thereof be made fair Image & and long during. Also of Boar be bores ordained and made to keep in Musk, & other manner of spicery, and is good to many manner of other uses, and necessities, which were over noyous and greath letting of time to rehearse them héere-all arrow. But such as we have rehearsed be now sufficient, as for this slut. ( * Addition. The lennes of Box is hot and dry, and not used to medicine, and is very hurtful for the brain.) Of Balauftias chap. 21. BAlaustia is the flower that falleth of the Pomegranard, for when the Tree shall bear fruit, the flowers cleave togethers in a cluster, & fall off the tree sometime. And Physicians take and occupy them so the usage of medicines: and then may be kept and preserved in great virtue all the winter long. And Dioscorides saith, this flower Balaustia is cold and dry, and hath virtue to bind & so fordrie humours ● Therefore it helpeth & is medicinable against the bloody flux, & helpeth also against menstrual blood, and, hath also virtue to staunch spewing and, admitting if it be sodden in vine get, and laid with a sunng to the breast pit. Also powder thereof healeth and closeth and sendreth wound, and Powder thereof healeth the game, and cleanseth and date away the rotting thereof: & fasteneth and maketh steadfast the roots of the saith, & also healeth welks of the lips. And Pisidra, the rind of the same tree, doth all the same things, and namely the fruit & apple of the same tree: and the apple shall be taken when it is ripe. ( * Addition. Balaustium, the flower of a Pomegranard, very africtive and binding.) Of Beta. chap. 22. BEta is a common a herb of gardens, as Diosc, saith and thereof is double kind, black & white, & of either the juice dropped into the nostrils, purgeth the head, & abateth ache of the ears and amendeth & doth away nits, & other uncleanness of the head, & speckles & moles of the face, and restoreth & saveth hair: and the leaves thereof shore & laid to, quencheth the evil, which is called Sacerignis, the holy fire, & suageth green wounds, & nourisheth evil humours, if it be often used, as Diosc. saith. Aristotle speaketh of Beta & sayeth, & men may graff on a beat stock, as men doth on a Caustocke, & then the beat stock taketh strength, & turneth into a tree, as it is said before, de natura Plantarum. ( * Addition. Beta candida, Beta nigra, Beta nigra Romana. Beets are hot & dry, & abstertive especially the white Beet, that which is of a more cleansing nature.) Of Cedar ● chap. 23. CEdrus is a Tree, and the Greeks call it Cedros, as it were Ceomones Dri●sticon, that is to understand, humour of a burning tree. The leaves thereof answereth to likeness of Cipressus, as Isidore saith. li. 17. And he saith there, that Cedery is a Tree with merry smell, and endureth and abideth long time, and is never destroyed with might, neither with: Terredo, that is the Tree worm. And for the Cedar endureth alway, thereof be Rastees and other Timber made, belonging to places of kings, and to Temples also. The Gum of this Tree is called Cedrina, and is most necessary, and keepeth and saveth Books. For Books which be vermissed with that Gum, be not fret with Worms; neither age in time. This tree groweth in Africa, and in Syria, & namely in mount Libany. Then the Cedar tree is a most high tree, Lady and queen of all other Trees, as Rabanus saith super Psalt. and is most fair in sight, & always green with good smell, & the smell of it driveth away Serpents and all manner of venivous worms, as he saith: and it is most sweet in fruit. And the Apples of Cedar be great & long, and be of eitrine or else of yeolowe colour, with & wonderful smell and most pleasant savour, and hath three manner of savores: for in the middle about the grains, the Apples be chrine and sour, and without sweet by the rind, and mean between sweet and sour in the pith of the fruit within. Then the Cedar is of many diverse and great doing and virtues, and also full medicinable & wholesome For the gum thereof is shaped some what in manner like to a top, and is sharp and servant. And it burneth and drieth, as Dioscorides saith: and it wipeth and cleanseth away dimness of the eyen. And it slayeth & destroyeth the worms of the ears, and it helpeth against the ache of the tooth, and it helpeth against the biting of Serpents. And also it doth away tingling and ringing in the ears, with the juice of Hisop. And suageth & abateth the swelling in the jaws, & healeth certain wounds in the lungs. And keepeth & laveth soft flesh from rotting. The Cedar tree anointed with his own gum, keepeth and saveth dead bodies from roasting that be said therein. Also the seed of Cedar abateth the cough, and exciteth menstrual blood and bringeth out Secundinas, bags that children be wrapped in, in the mother's womb: and cleanseth and purgeth the Mother, and softeneth and slaketh sinews that be shrunk with the Cramp, and maketh one to piss, and cleanseth away the gravel in the reins and in the bladder: And Dioscoride, setteth many other virtues of Cedar, and of the juice and fruit thereof. And Plinius speaketh of a manner Cedar in this wise: A certain tree is called Modica, & is first brought out of the land of Medes, and the Greeks call that Tree Agedia or Cedronilla. And hath the name for it seemeth, that the apples thereof follow the virtue of Cedar, and the savour also, as Isidore saith, lib. 17. And Apples of the same Tree be contrary to venom, as Plinius saith, and he saith, that this Tree is full of fruit nigh always: And some fruit thereof is ripe, and some green and sour, and some in blossom. And that is seldom seen in other trees. And many men call this tree Assyria, as he saith. ( * Addition. There are two forts of Cedar, great and small. The small fruit is also of two forts, the one with sharp prickly leaves like joniper, the other are not prickly at all The Cedar is hot and dry in the third degree. Read Dodoneus.) Of Cipresso. cap. 24. CIpressus is called Ciparistus in Greek, as Isidorus saith, lib. 17. For the head thereof ariseth round and sharp upward as a top, or a Pineapple with the point upward. And such a point is called Conon, as it were another roundness. And the fruit thereof is of such a manner disposition, and hath this name therefore, and is called Conus. And to Cipresses are names and called Consete. This foresaid Cypress tree hath virtue much like unto the Cedar tree, And is formable and necessary to edisteng and building of Towers and Temples, and for other great and pompous coifices. And for because it may not not, ●efayleth never, but abideth and duteth and lasteth always in the first estate and condition: and hath a right good savour A most sweetest smelling. Therefore in old time men used for to make fire and fume of the branches and twigs thereof, for to destroy and put away the stench and loathsome savour of dead carrions, and other dangerous and conlagious airs. Huc usque Isidorus. The Cipres Tree is hot in the first degree, and it is also dry in the second degree. The Apples of the said Tree, and the stock and leaves, be according and right necessary to medicine, as Platearius sayeth. For they be sour and healing, and sendereth and fasteneth. Therefore they 〈…〉 for to help against the flures of the womb, which cometh for default of the virtue retenlers; if it be made in powder, and then received in meat or in drink and is medicinable, and helpeth against the sickness, & the passion Illiaca: and helpeth against the disease and ache of the loins, if it be prepared and fodde its pit water. And Wine watered with the foresaid water & leaves of Cypress, cleanseth, purgeth, and putteth away the corruption and filth of new wounds, and cureth and healeth the: evil, which is called Sacer agnis, called in English, the holy fire: and purgeth and cleanseth snéeveling nosethrills. And doth alway the stench, and stauncheth bleeding. The seeds of the said Cipres tree with dry figs, tempereth the hardness of the Rheum, of stauncheth the flux: and helpeth against the venomous and deadly Postume, that is called Antrax, and beareth down the malice thereof, & letteth the spreading thereof, and withstandeth venomous biting. Dioscorides rehearseth all these virtues of Cypress and many more. Plinius lib. 17. cap. 33. sayeth, that the Cypress is a tree with many boughs and hath voire knaps in steed of fruit, and hath bitter leaves, and a violent smell, and gracious shadow. Of Cypress is double manner kind, male and female. The female is barren and fair in sight, the boughs thereof be thick at the top, and wound togethers. The boughs of the male dée more thin, and if they be cut, they burgeon as gain. ( * Addition. The fruit of Cypress taken into the body, stoppeth the lask and blondy flux: it is good against he spitting of blond, the decoction made with water hath the same virtue.) Of Cipio. cap. 25. OF Cyprus it is written Can. 4. Cipricum nardo, etc. Lively 12. ca 26. Plinius saith, that the Cipre is a tree in Egypt like to Olive in leaves, but the leaves be more green and more fat, with black flowers and white seed, sweet smelling. And if the seed be sod or confect with Oil, out thereof in wrong an ointment for kings, which smelleth well, and is most delicious, and is called Cyprus. Also Isidore, lib. 17. & the Gloze Super Can. and Plinius meaneth, that the best of the kind of this Tree groweth in Egypt upon the river Nilus, in the region of Canopia: and the second in Alcalone, and the third in Cyprus. And thereof the smell is wonderfully sweet. And as the sayeth, to this Tree another Trees is like, which is called Aspalatos, and is like to the Rose in flower. And of the root & flower thereof is made a notable ointment. Also he saith, that in every schrub, where the Rainbow shineth strait thereon, is the same sweetness of savour and smell, all the while that the Bow shineth there, and if the bow shineth on the same Tree, it maketh the smell & fairness of it increase more than we man tell, & is like to a white thorn and having the colour of fire, or is red, & smelleth some deal as Castorium: and some men call it Elizeus Scyepter, as he saith there. Hereto Diosc. saith, that Cyprus is a medicinable Tree, of covenable and giving virtue. The leaves thereof showed abateth swelling of the mouth. The broth thereof flaieth worms of the head, & infedeth the hair, if it be washed there with. The flower thereof sod with vinegar, doth away head ache, as he saith. Cyprus' is a tree that is called Lentiscus by another name. Look the virtue thereof in littera L. ( * Addition. Cuparisos, forth of the Lentisk tree cometh the excellent gum or Roseu called Mastic, it is in small grains, as big as wheat corns, & it is brought from the isle cyo, it is fair, clear, white, brittle, and of a sweet savour.) Of Cinamonio, chap. 26. CAnel is called cinamum, thereof it is written Ecc. 1. and Exod. 30. And as the Gloze saith there, it is a shrub that groweth in Ind, & in Aethiopia, & passeth not two cubits in quantity, & is called Cinamum, for it hath small stalks bended with colour of ashes or of black colour: and of them when they be broke, cometh breath that is seen. The more subtle and small canell is, the more dear it is, and the more great it is, the less worth it is held. And lib. 17. Isido meaneld, that Canell hath that name Cinamoro, for the rind thereof is small and round, as a Cane, & groweth on a shore stock with small branches, and when it is broke, thereof cometh a breath as it were a mist smelling most I wéetly. Super Ecc. 5. cap. 24. the Gloze saith the cavil is a short tree with good smell and sweet, with colour of Ashes: and is twice so good in medicine as the Pipe. Also lib. 12. ca 21. Plinius speaketh of Canell, and saith. That of Canel of Cassia men told Fables in old time, that it is found in Birds neaste, and specially in the Phoenix nest. And may not be found, but what falleth by his own weight, or is smitten down with Lead Arrows: But these men do segine to make things dear and of great price: but as the truth meaneth, Canell groweth among the Troglodytes in the lydela Aethiopia, and cometh by long space of the sea in Ships to the haven of Gellenites. And is a short Tree of two enbites long at the most, and a span long at the lest, and hath a stock of four as six inches great, and smelleth not but when it drieth. For dryness is liking thereto, & is most fructuous in Winter, contrary to the kind of other trees. And groweth among briars & most thick bushes, therefore it is not gathered without great travel and difficulty. And no man hath leave to gather thereof before the Sunrising, nor after the Sun going down. And when it is gathered, the Priest by measure dealeth the branches, & taketh thereof a part, and so by space of time merchants buy that other deal. The chief goodness thereof is in the most thickest and smallest branch, & that that is in the middle of the flock, is of little dame or of nothing for there is but little of the rind. In the rind is the most virtue and grace of Canell. Therefore the tops and the over parts be best of goodness. For in them is much rind. The Tree within is little or nought worth in comparison to the rind. Huc usque Plinlus. li. 12 Dioscorides and Pla. mean, that Canell is he in the third degree, and dry in the second degree. And of Canell i double manner kind, that is to wit, small and great. The great is less worth than the small, and leave in vornitive medicines. And the small is better and more needful in other vadirines. The best is shin and small, with sharp biting savour, meddled with sweetness, with some deal read colour and with much good smell. And the Canell that is some deal white, is less worth. By good smell Canel hath virtue to comfort the brain, and hath vermedy softness of parts to souder and to fasten. Canell hath many manner virtues, as Dioscori, saith. For it abateth the cough, that cometh of thick moisture. Powder thereof meddled with vinegar, doth away scabs, and drieth moisture of the ein meddled with Colirium, an ointment of the eyen. And suageth the swelling of the reins, and eureth this dropsy, and healeth biting of creeping Worms, and comforteth the appetite, & exciteth menstrual blood, and openeth stopping, and defieth meal and drink, and dissolveth, undeeth, and destroyeth Postumes. And Canell drunk with Wine, bringeth out Secundinas, bags that children be in, in the mother's womb. And wipeth away dimnese of eyen, and succoureth and helpeth in sounding, and in the Cardiacle passion. ( * Addition. The Tree of Cinnamon is not much unlike a bay tree, especially the leaves, it beareth Barries as doth the Bay tree, but less, and white. It is doubtless therefore, home other then bark of a Tree, and is gathered in this manner, Every third year they cut the branches of the tree, of this is great plenty in the Island of Zaylon. When it is first gathered, it is not yet so sweet, but a month after when it waxeth dry. The Bark is the only spice, and the wood is like Fir tree very light.) Of Casia. chap. 27. OF Casia is mention made in Exod. 80. And is a certain kind of spicery, with good smell and mould, and groweth in Arabia, as Isidore saleth. And is a rod with a strong rind and read Purple leaves, as the rind of Pepper, and is like to Canell in virtue, but not so mighty in effect and deed. Thereof in medicines double weight is taken in steed of Canell, as Isidore saith. The Gloze supper Exod. 30 meaneth: that Casia breedeth in watery places, and groweth strongly, and giveth good smell, Leb. 12. ca 21. Plinius speaketh of Casia, and saith, that the tree of Casia groweth fast by Cinamum in fields, and is three cubits long, and his branch is greatet than the branch of Canell, and hath three colours. For the first is white, and then red, and then black, and that part is best, and the white is less worth, for it is soon eaten with worms and holed, and that for it is soft in subtaunce, and for less bitterness and virtue of the rind. Casia is proved when it is new, by smelling, savour, and colour. For the noble Casia is some deal sweet and biting, sharp of savour, and sweet and merry of smell, and browns as Pepper of colour, and heavy of weight. And that casia is best that breaketh not soon, but bendeth and foldeth. And another manner of kind of Casses is like to Balsamus of Saba in smell, but it is bitter. And therefore the first, that is black, with some deal sweet and biting in savour, and with good smell, is more praised among Physicians. Huc useq Plinius. ibidem. Platea and Dioscorides mean and speak of two manner Casia. The one is called casia sestula, and the other Casia lienea, that is the rind of a little tree, that groweth nigh the marches of Babylonia. And threof is diverse manner of kind. One is like to Canell, and is some deal red and round and sadd's in substance, and foldeth not when it is broken or beaten, but with standeth, and hath a sharp savour, and some deal sweet. And uneath Physicians use this manner kind. The other manner kinds is same deal bitter with some deal diverse colours, & Physicians use this manner kind. And that is best that breaketh not seen, but bendeth and foldeth, and hath sharp savour meddeled with sweetness with good smell, and hath when it is broken somewhat white colours distinguished within, withered meddled among, and is sometime teined with meddling of the rind of Capar, but is known for it is some deal bitter of savour, & hath virtue divisitive of his subtle substance. Also Casia hath a virtue to temper, to divide & departed, and hath of his own qualities virtue to consume and to waste. And hath by good smell virtue of comfort, and cureth the rumes and cold causes, and helpeth them that have the falling evil, and comforteth the brain, and purgeth the reins and the bladder, and ripeth & healeth Postumes, and unstoppeth the liver and the splerie and the rheims, and hideth and doth away the stink of the mouth, if it be chewed, and exciteth menstrual blood, and comforteth and helpeth against fowning and failing of the heart, if a stroppe be made of the powder thereof, and of roses, and of he bone of in Hart. Huc usque Dioscorides & plat. ( * Addition. Casia, a sweet shrob or herb, bearing a spice like Cinnamon.) Of Casia fistula. cap. 28. GAsia fistula is the fruit of a certain Tree, that beareth long seed, that waxeth in passing of time great of thick without, by working of heat of the Sun, and the ivyre within is black and moist and sweet, and is meddled with certain white grains within, & divided with small holes, as it were in the holes of is hurry comb. The best is the greatest & most heavy, for therein is much moisture. And that that is light, and maketh noise when it is moved, shall be forsaken. For that betokeneth veronesse & emptiness. Casia fistula hath virtue to make slipper and soft, and to cleanse and to abate wonderfully the sitteth of blow, and so cleanse and pure Chotera and blood, and to dissolve and destroy Postumes of the throat, and is good for the guties, and profitable and helpeth against evils of the breast, and bringeth forth new menstrual blood, that cometh of fat humour, & doth away the swelling of the ropes and guts, if it he drunk Huc usque Dios. And though men use to writ, & to sound Casia with double S. yet it should be written & sounded with one single s. & so it should be written and sounded Casia, and not Cassia, as Authors tell. ( * Addition. Casia fistularis, the common Burgation.) And so meaneth Quidiusais Methamo; Quo simul ac Casias & Nardi levis aristas, etc. And to saith Plinius uhio; & other also. Of Calamo. cap. 29. Kalamos Aromatikos. A Certain cane is called Calamus Aromaticus, thereof it is written Exo. 30. & hath that for likeness of common caneas Isidore saith, Calamus a loratu lib. 18. and groweth in Ind, with knots in many places, with sweet smell, and smelleth wonderfully sweet. And if it be broke or cut in many parts, it is like to Casta in savour, with a little sharp biting savour, as Isidore saith Bapias meaneth, that it hath a servant virtue. In Glosa super Exod. 30. it is said, that Calamus Aromaticus is a manner of kind of spicery the groweth beside mount Libani, but where so ever it groweth, it is a manner kind of spicery, that is hot and dry in the second degree, as Dioscorides, Dlat, and Plinius mean, and is the root of a certain small tree or weed, very like to a cane, and hath a great smell, and is hollow within, as a cane, and in the hollowness a stick is found that should be taken out, for it is of no value, but sometime it is left therein for to have the more weight. And the same Authors mean & speak of double manner of kind of such Canes. The one is of Persia, and is citrine in colour, and the other is of Ind, & is some deal while, and turneth not very soon to powder when it is broke, & hath a wonderful virtue of comforting, and so it comforteth the stomach, & helpeth digestion, namely, if it be tempered with worms wood, our helpeth against the Cardiacle passion, and against swooning and failing of the heart, with water of Roses. And Plina, saith, that the smelling Cane is of Ind, & is best when it is somewhat read, full of knots and thick, & when it is broken in many parts, that he full dry, and is medicinable almost as Basta, or Canell Look the virtues of them before. It exciteth menstrual blood. ( * Addition. Calamus is altogether unknown in shops, for that which they use to cell for Calamus Aromaticus, is no reed, nor no root of a reed, but in the root of a certain herb like unto the yeolow stag; or bastard Acorus, called (Spanish ranes.) the which roof is taken for the right Acorus. The Cane réed is hot and day, the Aromatical and sweet Cane, is also hot and dry in the second degree. Dodoneus.) Of Calamo usuali. cap. 30. Straw, is called Calamus usualis, as Isidore saith, and hath that name of Calco, es, for it heateth somedeal when men blow therein. And properly it is the middle stalk of corn between the root & the care. And in the care the corn and seed is contained, & hath another name, and is called Culmus, as Isidore saith, & is hollow within, and round and smooth without, with some knots, strengthened, and clothed with many leaves, and hidells, thereby the care profiteth and taketh feedíng and nourishing, and if this stalk or straw faileth, the ears is destroyed and lost with a little, blast of winds. This stalk moveth hither & thither, and breaketh full soon, if it be moved and wagged: and beareth downward, and is uneath reared or regarelled again. ( * Addition. With the straw of Wheat they thatch houses, and with ●i●● straw they commonly make strawen hate● because it is a tough straw and will bend pliant.) Of Calamo scripturali. ca 31 A Writing pen is called Calamus scripturalis, thereof it is said in psalm, Lingua mea calamus scribe, Velocuer scibentis. Psal. 44. My tongue is the pen of the writer. And it is called a reed, for in old time men used to writ with reed, ere use of feathers were found. For as Plimus saith, lib. 16. cap. 34. A reed is good to many manner uses. And among water shrubs reed is chief, and is needful in peace and in war. For in the North Country men thetch their houses well with reed, and hung the reed in their dens oft to make them fair and gay, and pleasant. In the East Country's men war and make them darts of Reed, and be so long in many Countries that men use them in steed of Spears. And Reed hath a quick root, and so if the Reed be cut, In Tarratie. then groweth other new, more plentuons. And some reed is full of pith within, and some are all hollow within, which are very meet to make pipes off, but pithy reeds that are thick & knotty, accord more to warriors and to fight men. And there in small reed, that groweth in places that be less watery, and hath thin stalks, and be full hard, and they have no pith in manner within, & are smooth and clear without, With this common reed they cover houses, & dress ships. and not full of knots, & such Reed is good to writ with. And the fore part thereof is cut and sharped, and made able to writ, & is somewhat cloven for to give Ink the better. And the right side of the cleft is somewhat longer than the left side. There is other réed full of sweet pith, and is shredded small, and sod with soft fire in a Cavoron, until it be thick, and first it seemeth all turned to foam and to scum, but after that it hath rested, the most best and thick salleth to the ground, and the foam abideth above, & some is feigned & is known, for the good sprankleth in the mouth, and is full sweet. And the evil doth not so, but vanisheth, as it is said in Plate. Of Capari. cap. 32. OF Caparis is mention made Ecclesiast ultimo, and is a weed that groweth in the East, & the rind, leaves, and flowers thereof accordeth to medicine, and namely the rind that is in the root, as Plinius saith, libro. 13. cap. 23. and the same Isidore sayeth. And as Isidore saith, libro. 17. the Greeks call it Capparis, for it hath small round heads in the top. And Dioscorides speaketh of Capparis and saith, that it is an herb or athornie shrub spread on the ground, and is full of unction, and helpeth against the hardness of the spleen above all other medicines, and groweth in hard places and dry, and namely in old walls, and softeneth the womb: if it be eaten, it exciteth urine, and shéedeth menstrual blood, and abateth tooth ache, and juice thereof dropped in the Ears, slayeth Worms thereof, and hath many roots good for the said things. In Platearius it is said, that as some men mean, Capparis is an herb, that shall be gathered in the beginning of springing time, and dried and kept seven year in great virtue, and is good and noble, and falleth not to powder, when it is broken, and is some deal bitter in savour, & some deal read in colour. The flowers thereof be hot while they be closed, and of no value when they be spread. They be salted, and so kept to good use: and have virtue to excite appetite, and to defy humour in the mouth of the stomach: and be both meat and medicine. This weed helpeth against deafness, if it be sod in Oil, and put in the sore care. And powder thereof helpeth against wounds that be feslured. ( * Addition. Capparis, the fruit Capers, which is used in Salad with Mutton, a kind of sengreene, cold and dry in the third degree, and not far different from purslane: a help against gross phlegm, but let, that sound and whole bodies feed thereof, for it hindereth generation.) Of Cardamomo. cap. 33. OF Cardamomum is mention made super Eze. And is the seed of a certain tree, that seedeth in springing time, as Dioscorides sayeth, and beareth knops hanging togethers as it were clusters of vines, and therein the seed is contained. And Cardomomum is double, less and more, & the more is called tame, and the less is called wild. The first is called the better, for it favoureth better, & the better is some deal réd with sharp savour meddled with sweetness, and hath virtue to comfort and to waste, & helpeth therefore against the Cardiacle passion, & against wamblings and indignation of the stomach, and exciteth appetite, and abateth spewing, and comforteth feeble brain, as Dioscorides and Platearius say. ( * Addition. Cardamomum a spice coming out of Ind, in steed whereof Apothecaryes' now use grains. The right Cardamomum is of the colour of grains, but as big as Pepper.) Of Calamento. cap. 34. CAlament is an herb like mint, thereof holy men in Glosa make sometime mention, and is double, as Dioscorides saith and Platearius also. One groweth in mountains, and is the better of the twain, and the other is as it were tame, and not so dry as the first. And hath virtue to fasten and to waste, for it is hard and dry in the third degree, as he sayeth, and helpeth against the cough, and against evils of the breast that cometh of cold, as doth Diacalamentum, which is a confection made of flowers and Powder of that herb, and of other things, and healeth the evil and ache of the stomach and of the guts, and it helpeth against the rheum and other cold evils, and healeth biting of creeping worms & beasts, and draweth outward the venimme. The juice thereof done in the ears helpeth the sores, and slayeth the Worms, and it chastiseth lechery, and helpeth against Lepra, and letteth it, and tarrieth and wasteth, and destroyeth superfluity and moisture of the mother, as he saith, and hath many other virtues, as Arthemesia: but this is sufficient at this time. ( * Addition. There he three forts of Calamyne, each of them having a several name and difference, Cornemint, or wild Peniriall, Catmynt, & mountain Calamynte. Read Dodoneus. fol. 247. Of Carice. chap. 35. CArix, Sedge, is an herb most hard and sharp, as it is said, and the stalk thereof is three cornered, & cutteth and carveth the hand that it holdeth, if it be hard drawn there through. And hath leaves that cutteth in either side, & be long shapen as a sword, and hutteth never man, but he toucheth it. And it groweth in a marreis' place & soft, and yet it showeth that the substance thereof is hath & keen, and is accounted among kind of rushes, as Plin. saith, & he calleth it a three edged rush, and speaketh thereof & saith, that the root of a three edged rush is of good smell, and of good virtue, as the root of Calamus Aromaticus, but I understand this is not general, but special, as he maketh mention, lib. 12. Of Carix cometh this name Caretum, the place that sedge groweth in, & the place that Wilows grow in is called Salictum, a salice, as Isidore saith. ( * Addition. Carex, Sedges or sheregrasse, whereof is made mats and Hassocks to sit and kneel upon, with the said Segs is made Hambroughs for the necks of horses, in steed of Leather harness, & for other carlage and plough.) Of Carduo. chap. 36. CArduus is Greek, Cardus slellatus. as Isidore sayeth, and is a manner herb or weed with pricks. The kind thereof is beting and cruel. Therefore the juice thereof cureth the falling of the hair. Dioscorides speaketh of this herbs and sayeth. That the root thereof fodde in water, giveth appetite to drinkers, and is most profitable to the mother, and therefore it is no wonder though women desire it. For it helpeth the conception of male children, as he saith. And Carduus is a male herb full of pricks, and in the top hath heads with pricks in stalks. In the which heads the séed is contained, that is black without and white within. The pith and the seed is of virtue of departing, and dealing, and helpeth against the stone both in the bladder and in the reins, and groweth in a desolate place, and is eaten of Asses, and trodden of beasts, as it is said. 3. Regum. 14. capitulo. Addition Carduus Libani misit ad Cedrum qui est Libano, dicens, Da filiam tuam, filio meo uxorem. Transieruntque bestiae saltus, quae sunt in Libano, & conculcaverunt Carduum, etc. A Thistle that is in Libanon sent to the Cedar tree, that is in Libanus, saying: Give thy daughter to my son to wife, and the wild beasts that was in Libanon, went the trod down the Thistle, etc. And li. 20. ca 16. Plinius speaketh of Carduus and sateth, that Carduus hath leaves with pricks and pricking heads thereon: and the seed and the root may be eaten. And there is one manner Carduus blometh all the Summer continually, & when one falleth, another springeth, and when the leaves be dry, the pricks leave to prick and sting. There is another manner Carduus, that is enemy to corn, that groweth in earth, as he saith, and hath much seed, and may uneath therefore be destroyed where it once groweth, but the weathers busily draw up the moor and roots. And in drawing up of Carduus, men's fingers be often grieved with pricks, by these properties it seemeth, that Cardui be Thistles great and small. ( * Addition. Of the kinds of Cardus, Thistles, are diverse, Carduus Ramptarius, our Lady's Thistle, the leaves green, and the deigns of the leaves white. Spina peregrins, the Globe Thistle, or the Oat Thistle. Acanthium, the common field Thistle or Cotton Thistle. Leucacantha Carlina, white carroline Thistle. Spina Arabica, the Arabian Thistle. Carlina syluestra, wild wood Thistle or Saffion bastard, or Carthamus, Cardus Benedictus, the blessed Thistle, whose operation is hot and dry. Cardus syluestris, whereof are three kinds also. Last of all are two sorts of Thistles, called Artechokes, which being eaten raw and young do choke the heart, by breeding raw juice and Cholera, but sodden, and with Vinegar and Pepper seasoned, and a good quantity of sweet Butter, the pith so eaten hurteth very seldom those, who being pampered with dainty fare, have eaten too much already, of small nourishment, and yet as some writ, they stir by lechery in women, and diminish the same in men. Whatsoever is else written of the Arthichoke of late is fabulous, yet too good for those that regard no truth. Read D. Turner. Aetius writeth, that the root of the Arthichocke sodden in Wine and drunk, driveth forth stinking urine. Galen saith they have a naughty juice, and maketh evil juice in the body. Pliny. Hesyodus, etc. Read Dodoneus. fol. 523.) Of Carica. chap. 37. CArica is a dry Fig Tree, and hath that name of plenty. For every year it beareth fruit three or four times, as Isidore sayeth, whi●e one ripeth, another springeth and cometh in the stead, and it is said, that if old men eat often such Figs, they do away their rivells, as he sayeth. Dioscorides sayeth, that among fruit dry Figs be sweetest, and be good in meats and in medicines, and nourish much, and fatteth and breed much gross blood, and comforteth feeble men, and cleanseth the breast, and abateth the cough, and cleareth the voice, and suageth the swelling of the jaws, and purgeth the reins, the bladder, and the mother, as Physic meaneth. And such Figs sodde in Wine with Wormwood, cureth the dropsy, and purgeth the itching of the Ears, if they be stamped or ground with * That is now called Mutstard iced Seynevey, but and they be too much used in meat, they breed swelling ventosity, and Lice also, as Dioscorides sayeth. Look other virtues hereafter de Ficu. ( * Addition. Carice is a kind of Fig which groweth only in Syria, there is the garden Fig with the wild Fig, whose operation are after the soil whereon they grow.) Of Cimino. chap. 38. Coming is called Ciminum, and is a seed with good smell, and with pale colour, as Dioscorides and Macrobius say, therefore Persius saith in this manner. Rugosum piper est, pallentis grana cimini. His meaning is, that Pepper is riveled, and the grain of Coming is pale: and is hot and dry in the second degree, and hath virtue to temper, and to departed, and to distribute, and to abate thickness of fumosity, and to comfort digestion, and to abate ventosity and ache of the stomach: and to do away smelling, and to staunch the flux of the womb, if it be dipped in Vinegar, and first perched and blown into the nostrils, that it may make a man sneeses, and it stauncheth bleeding at the nose, and suageth and healeth swelling and ache of the jaws, and with Bays of the Laurel tree, it helpeth cold rheum, and dissolveth and doth away bloody rheum in the eye, if it be well meddeled with clear Wax, and laid often thereto. Powder thereof well meddeled with Wax, doth alway wan colour, that cometh of smiting, or otherwise, if it be laid oft thereto: but by often use thereof. the face shall be discouloured. Huc usque Dioscorides, and Plat. And Plinius sayeth nigh the same, libro. 20 capitulo. 16. where he sayeth, that some Coming is tame, and some is wild, and he saith, it accordeth to many medicines and remedies, and namely of the stomach: for it doth away swelling and blowing thereof, and destroyeth ache, and gnawing of guts and roayes. ( * Addition. Cumminum, called Seseli, as Dioscorides writeth, is of three sorts, the first is called Seseli Masilience: the second, Seseli Aethiopium: the third Seseli Peloponnense. The seed and root are hot and dry in the second degree. The seed drunk with wine comforteth the heart, helpeth digestion, driveth away gnawing and gripping in the belly, it provoketh urine, expulseth the dead child, and setteleth the Matrixe, and is said to be good in curing the falling Evil, so that the disease have not continued long.) Of Coriandro. chap. 39 OF Coriander is mention made Exodus, verse. 31. and is a smelling séed: and the Greeks call it Corlon, as Isidore saith, libro. 17. The seed thereof taken in sweet milk, maketh men the more priest to serve Venus. But yet it needeth to beware. For without doubt, if men take too much thereof, it breedeth woodness and léesing of wit, and if a venomous herb to bounds, for it slayeth them, if they eat thereof, as Isidore sayeth, and Papias. And he sayeth furthermore, that Coriander taken in meat, heateth and constraineth and hardeneth, and breedeth sleep. And Authors mean, that it hath compounded virtue. Of the herb Coriander Macer saith in his book thus. Frigida vis herb Coriandri dicitur esse, Austeraeque simul quiddam virtutis habere. That is to say: The herb Coriander is cold, and hath somewhat of cruel virtue. Galen saith, that by this herb often men destroy moughts, and putteth long Worms out of the womb, if it be ground and drunk with wine, or meddled with vinegar. And this herb hath a good smell in itself while it is whole and sound, and stinketh, if it be frotted with hands, the seed thereof is white and small. ( * Addition. This herb of some is called Caliander, and is cold dry, and a dangerous seed, if it be eaten raw or unprepared, it killeth the body.) Of coloquintida. chap. 40. OF Coloquintida mention is made 4. Regum quarto, & is a manner herb, that is most bitter, and is called Cucurbita agrestis, as it were a manner wild weed, for the spraye thereof breedeth by the ground, and is like to the common gourd, & hath round fruit. This herb stretcheth and spreadeth in hedges, as a vine doth, and hath much small fruit and round, as Isidorus sayeth, libro. 17. Dioscor. sayeth, that Coloquintida, that is called Cucurbita Alexandrina, is sometime found alone, and then it is deadly and venomous, as is the herb that is called Squilla, id est, Cepamarina and grieveth not all thing so much, when it is found with many other, and hath pith, rind and seed. The pith is best in medicine, and the seed is secondary, and the rind is little or nothing worth in virtue: and so the pith that is white, is good, in which the seed is well pight: & of that that maketh much noise when it is smitten, is little force, and also if it fall soon to powder. It hath virtue to dissolve and to waste, and of his bitterness, hath also virtue to departed and to deal, and to thirl, and by subtlety of his substance, it purgeth sleume and melancholy, & it is said that it helpeth the quotidian and quartan, and against scabs, if it be given in due manner to the Patient, and healeth tooth ache, and bringeth out worms of the womb. Powder thereof stayeth worms of the ears, and openeth the hardness of the spleen and of the liver, if the juice thereof be drunk with Fenell. The broth thereof, openeth the hemorrhoids, and veins of blood, and bringeth out menstrual blood, and hath these virtues, and many other more, as Dioscorides sayeth, and Pl●tea, and Plinius also. ( * Addition. Coloquintida, is hot and dry in the thirds degree. Without discreet usage, it is exceeding hurtful to the heart, the stomach and liver.) Of Coccus the most fruitful tree in Calicut, and of all the world. COccus groweth in the West India, Addition whose fruitfulness and sweetness, Passeth all the trees of the world. It beareth certain fruits, like unto great Dates or Nuts, and generally bringeth forth ten commodities: for it beareth wood most apt to kindle fire, and Nuts very pleasant to be eaten, also cords or ropes, which may well serve for sailors. Likewise very fine clothe is made of a kind of gosse like wool, which when it is coloured, showeth like Silk. The wood is the best that may be found to make coals. It yieldeth from the saype, wine, and oditerous water: forth of the which tree also, as a kind of Turpentine or Gum, proceedeth a moisture liquid as Oil, and a brittle juice, as Sugar hardeneth, and is very pleasant. One tree heareth many of these fruits, whereof the greatest are as big as a man's fist, supposed the Nux Indica. The cut branches will drop as the vine, A pleasant drink. Taking away the first rind or bark, they put it in the fire, where it busneth quickly and with great flame. The second fruit under the same first rind or rhyme, is much like unto Bombace or Silk; and is not unlike to beaten or wrought Flax. Of the flowers, they make a certain kind of clothe, not unlike Silk: of the course sow, or refuse, they make cords: and of the finer, tackling for ships: so that what serveth not for cloth, serveth for cords: within the Nut is a liquor sweet, whitish and fatty. This strange Tree beareth fruit continually. They are so greatly esteemed that in their greatest discords or war, it is not lawful for any man to hurt them, even in the lands of their Enemies. They live but the age of five and twenty years. ¶ Of Croco. cap. 41. OF Saffron is mention made. Eccl. 4 & Trens. vlt. And Saffron is called Crocus, and is an herb, and hath that name Crocus of the City Coricius, for there is most abundance thereof, as Isidore sayeth libro. 17. And the herb with the Flower, hath that name Crocus, but the flower in the which is the most virtue, is called Crocum. And the freshest and newest is best, that is with good smell, long & little, some what white, whole, and not broken in gobbets & in pieces, and smelleth well, and couloureth the hands that toucheth it, and is light and sharp, and if it be not such, it is known that it is old or wet, and is sometime counterfeited with a thing that is called Crocomagina, for to increase the weight with foil of silver ground, but it is espied, if it be slow to grinding, or if it changeth his own smell, when it is sod. Crocomagina is called the superfluity of spicery, of the which Saffron Ointment is made. Huc. usque Isid. Dioscorides meaneth and speaketh of two manner Saffrons. One is called Hortensis, and hath that name of Gardens, for it groweth therein. The other is called Orientalis, and hath also the name of the place that it groweth in, & is best, and shall not be put in vomitive medicines, and it beareth a purple flower with a head as a violet, & in the middle thereof three flowers or four, & the best thereof be somewhat read, or all read, and the whitest shall be forsaken. Saffron may be kept ten year, and is hot & dry in the first degree, and temperate in his quality, and therefore it is comfortative, and so it helpeth much against the feebleness of the stomach, and failing of heart, and doth away redness of eyen, which cometh of blood, or of deffling, if it be ground with roses and the white of an Egg, and laid to the eye, as Dio. saith and Pla. also. And Saffron hath another property, that it is green all the Winter long in leaves, be the Winter never so cold: & in Summer the leaves of it falleth and fadeth, and withereth altogether, & groweth again after the middle of Harvest, & then the flowers breaketh out of small stalks, and as Arist. saith in li. vegita. Saffron is much like to an Onion, and to Ascolonia in root, nevertheless it is divers and varieth from either: For the root of Saffron is continued to the body, and séedeth not as Ascolonia doth, but all the seminal virtue is in the root, and all the cloves of Saffron be lean, & the cloves thereof springeth not out at one side, as it fareth in Ascolonia, and in an Onion of gardens: but the cloves of Saffron springeth out of the place of generation of veins of cloves. And Saffron hath this property, as Arist. saith, it hath very roots, and cleaneth thereby to the earth, and sucketh nourishing and feeding, as Onions and Garlic and other such, & when the head of Saffron is great and ripe, it beginneth to be departed and to be dealt, and multiplied in many heads, with their fell and skins and roots: and of every each groweth a plant, and thereby it is known, that in the head or root is the virtue seminal, and the virtue of multiplication and preservation of the kind thereof. Plin. li. 20. saith, that Saffron is not soon tempered with honey nor with sweet liquor: but it is tempered soonest with wine or with water, and it is best in medicine: for it destroyeth all swelling and boiling, and sore ache of the eyen, namely if it be meddled with wine, and is best for the stomach and liver. He that drinketh Saffron first shall not be drunken, & garlands thereof letteth drunkenness, & letteth a man that he may not be drunken, it causeth sleep, & moveth the head, and exciteth Venus. The flower thereof, done to the evil that is called the holy fire, helpeth and cureth it. Of Saffron is made an ointment, that is citrine or yeolow, which is called Clogomagon in Greek, and helpeth against running of eyen. The best dieth the teeth and the spittle, and purgeth botches of the head, and abateth swelling: and cureth the biting of serpents and of Spiders, and stinging of Scorpions. Huc usque Plinius. ( * Addition Crocus Hortensis, and Crocus Saracenicus. The English Saffron is most best, both for colour and medicine.) ¶ Of Cepa. chap. 42. AN Onion is called Cepa or Cepe, & is all herb, that hath all his virtue, in the root and in the seed, and is therefore called Cepe, as Isidore saith, for it hath nought but a head. In lib. de plants Aristotle speaketh of the ●alon and sayeth, that the Onion and Ascoloina beareth leaves twice in one year, and the Onion hath a stalk and beareth seed thereon, and hath a root be clipped, with many cloves, and hath there under, other roots, as though it were hairy. And thereby the great root taketh nourishing and feeding, and radical humour is sent into all the herb. And in the first year this herb profiteth not in the root, but in the second year after that it is solved, nor séedeth commonly before the second year, nor beareth séed in one skin as Garlic doth and other such, but in the top of the stalk the seed springeth & spreadeth on small stalks. Of Onions is double kind, tame & wild, that Aristotle calleth Canina, as it were an Hounds Onion. This Onion Canina hath white flowers toward heaven, and somewhat green toward the earth; and such an onion helpeth against postlimes. And the tame Onion hath an hollow stalk without knots, and reneweth both joints and leaves, as Aristo. saith in libr. predicto. And Dioscorides saith, that the tame Onion is good & profitable both in meat & in medicine, & is gleymie and cold of kind, and namely that that is ruen long, and the read more than the white, and more the dry than the new, and more raw than sodde. And doth away griefs of the womb, and abateth stinch of the mouth, and softeneth the womb and maketh meat savoury. And the juice thereof helpeth them that have the Litargio that is the sleeping evil, and abaseth oft ache of the éares, if it be with woman's milk dropped therein. If it be eaten covenably, it forekerneth and departeth gleymie humours, & openeth the mouths of the veins, and exciteth urine and menstrual blood, and bringeth out venom, and quencheth biting of a mad dog, and helpeth in other venoms by bitings, and clarifieth the skin and openeth the poors, and exciteth therefore sweat, & maketh it break out and giveth to the body no nourishing, when it is eaten raw: and it grieveth choleric men, and accordeth to fleamatike men, & breedeth thirst and swelling: & noieth & grieveth the head with sharpness, and to eat too much of them, breedeth madness and woodness, and maketh dreadful dreams, & namely if men that be new recovered of sickness, eat too much thereof. Onion's when ye eat them maketh the eien watery, and grieveth the light only with savour. Huc usque Dioscorides. ( * Addition. There be divers sorts of Onions, some white, some read, some round, some great, some small, but all of one favour & property, saving that the one is somewhat stronger in working, than an other, etc.) Of Sepe Canino. cap. 34. CEpe caninum, as it were an hounds Onion is called Squilla also, and is found by the sea side. Therefore Platear. calleth it Sepe marina, as it were a Sea Onion, and is sometime found alone, and is then venomous if it be eaten, except the venimme thereof be quenched. Men use to departed it in many parts, and plant them in closed Gardens, and so quench the venimme thereof. And the malice thereof quencheth, if it be done a little space in Wine or in Oil, and so it is put in medicine. This Onion shall be cut: and the inner part and the utter shall be thrown away. For the utter part is venomous for too much heat, and the inner for too much dryness: but the middle part is full temperate and according to medicine. Libro. 20. cap. 17. Plinius speaketh of Onions & saith, that among the Greeks is many manner kind of Onions, & all their smell maketh eien watery, and the most round are best, and the sharp and read are more bitter than the white, and more raw than sod, and is both set and sown, and beareth no seed before the second year when it is sown. It beareth seed, and then the head is corrupt & destroyed. The head cometh of corruption of the seed that is sown, and seeding is corruption of the seed that is sown, & seeding is corruption of the head. Onion seed will be sown in land that is dolue and cleansed of roots and other herbs: the seed thereof is cut and gathered when it beginneth to were black or it be all ripe. Onions be best kept in straw, and to keep them without rotting, they must be washed with lukewarm hot salt water, and so they dure the longer, and be the better to eat: but to set and to sow, they be better kept in sacks. And many men hung Onions and Garlic in smoke over the ●●re, & be so kept, for they should not spire and grow. Oft Onions and Garlic spireth, though they be not in earth, but it be let by craft and cunning. Also li 20. ca 7. he saith, that wild Onions be not full wholesome nor full good to eat, but they be full medicinable, and healeth dimness with the smell, and exciteth most with unction, and healeth boiches, and cureth hounds biting, with honey and with wine, and helpeth against biting of Serpents, and healeth tingling of ears and deafness, and helpeth ache of the reins, with Goose grease or with honey, and purgeth and healeth wounds, meddeled with honey. Huc usque Plinius. ( * Addition. Squilla, the sea Onion, the white field Onion, and Bulbus, which some call Liltes of Alexander: temperate in heat and dryness.) ¶ Of Cucumere. chap. 44. CVcumer, cucumeris, is an herb of whom Isid. speaketh, lib. 17. & saith, that those herbs Cucumbers have that name, for they be bitter sometime, & may not grow sweet, but if the seed thereof be put in sweet milk meddled with honey. And Dioscorides saith, that the kind of this herb is cold, and slaketh the womb, and helpeth the stomach, and succoureth faint hearts with smell, for leaves thereof stamped is medicinable for biting of hounds, & the seed thereof bruised and drunk with sweet wine helpeth the sore bladder. Lib. 12. cap. 2. & 3. Plinius saith, that some cucumber is tame, & some wild, and the root thereof is white and gross, & of the juice thereof, is made an Electparie, that is needful in many medicines. ( * Addition. Cucumbers are cold and moist, in the second degree.) ¶ Of Cucurbita. chap. 45. CVcurbita is a name of Greek, and the original thereof is uncertain to Latins, as Isi. saith li. 1●. and Plin. saith the same, that there be many kinds thereof. And some Cucurbita is tame, & some wild. The tame spreadeth in boughs, and branches, and leaves, as a vine doth, and bindeth itself with certain fastenings and bindings as a vine doth, & beareth somewhat white flowers, which spring out thereof: namely against night, it bloometh and beareth blossom without undersetling, but the fruit thereof faileth and rotteth, without that it be reared up from the ground, & railed with logs, and rods: as it were a vine. Platea saith: that Cucurbita is cold & moist of complexion, and temperate in qualities, and is most found in hot countries & lands. Of the seed thereof sown, cometh an herb, and thereof cometh white flowers, and fruit at the last, full of seed & of pith, and the rind thereof is first soft, and then hard as a tree, when it is ripe. The fruit thereof when it is new, accordeth to meat, and the seed to medicine. The seed thereof hath virtue to departed, and to shed hard matter: for the substance thereof is subtle, and helpeth therefore against the stopping of the liver and reins and bladder, and is to such, as have the Fever ague, both meat & medicine, roasted or fried, for it purgeth the matter by urine, and lareth and abateth the heat, and comforteth the sick. The seed thereof is gathered when it is ripe, and washed, & dried in the Sun, that it be not corrupt by superfluity of moisture, and is kept three year in a dry place. Huc usque Plat. And Plinlus saith, that the juice of this herb, helpeth against the evil that is called the holy fire, & against the swelling of eyen, & abateth ache of the ears, if it be milk hot put therein, and powder of the seed thereof, filleth up hollow wounds: and ashes of the rind helpeth against burning. Lively 20. cap. 4. Plin. saith, there is a wild Cucurbita, as great as a finger, and groweth in stony places, & the juice thereof helpeth much the stomach & guts, & the palsy of the loins & reins. The pith thereof with wormwood and salt, doth away tooth ache: juice thereof heat with vinegar, fasteneth teeth that wag. The substance thereof without seed, healeth postumes of the feet: wine heat therewith, doth away réeses of the eyen: leaves thereof sod and stamped, helpeth wounds: seed thereof drunk with wine, overcometh venom, & shall not be eaten, for it breedeth swelling. Lively 17. Isid. saith, that wild Cucurbita is the same the Coloquintida is, a manner withwind, a well bitter herb, and springeth in branches toward the ground, as Cucurbita doth, and hath great leaves with heavy smell, as Cucurbita hath, as Isid. saith there. Look before De natura Colloquintide. It seemeth, that the first manner Cucurbita beareth gourds, & that the worst manner cucumber beareth Pinopins. ( * Addition. The Gourd is cold and moist in the second degree, whereof two kinds are called Pompions.) ¶ Of Celidonia. cap. 46. CElidonia is an herb with yeolowe flowers, the fruit staineth them that it toucheth, and is called Celidonia, for it springeth or bloometh in the coming of Swallows, as Isid. saith lib. 17. For a Swallow is called Celidon in Greek. Or else as Isidore saith, it is called Celidonia, because it helpeth Swallows birds if their eyen be hurt or blind. And Plinius rehearseth the same, & saith, that by the juice of Celidonia, Swallows eyes turneth again to the first state, if they be hurt or put out, and hath virtues that be noble and good, and dissolveth, draweth and wasieth, as Dioscorides saith, and abateth ache, and purgeth the head, and menstrual blood, and cleanseth the Mother, and cure the F●ster and Canker of the mouth, as Plinius saith, and Dioscorides, and Platearius also. ( * Addition. Selidoniae, Salendine, it is called, Fig-wort, and Marsh Marigolde. The two Selandines are hot and dry in the third degree. The Marsh Marigolde is not used in Physic.) ¶ Of Centauria. cap. 47. CEntauria is a right bitter herb, hot and dry in the third degree, & is called therefore the gall of the earth, as Isidore sayeth: for one that was called. Acheronecentaurus found & knew first the virtue thereof, as Isidore saith, lib. 17. And thereof is two manner kinds, the more & the less: the first hath more greater blossoms and f●●●tes, and is of more virtue than the less, as it is said in Platearius. And Constant. saith there, that it is said, that the root of the more is hot and dry in the second degree, and hath some bitterness with sweetness, & hath therefore virtue of fastening together, and of the bitterness it hath virtue of tempering and of dealing, and the leaves & flowers have more virtue in medicine, than other things thereof. This herb abateth womb ache, and cleareth sight, and unstoppeth the spleen and the reins, and cureth the pally, and slayeth worms of the womb meddled with honey, the root thereof closeth and helpeth wounds, as Plinius saith, and Dioscorides, and Platearius also. ( * Addition. century, the herb is bitter, and of two kinds, the great, hot and dry in the third degree, the less hot and dry in the second.) Of Daphni. cap. 48. THe Laurel tree is called Daphnis in Greek, and Laurus in Latin, as Isidore saith, li. 17. and this hath the name Laurus of Lau●, praising: for in great worship and praising Conquerors were sometime crowned with Garlands of boughs of the Laurel tree. In old time it was called Laudea, but afterward D. was changed into R. and the Tree was called Laurus, as sometime the undertide, was called Medidies, as Isi. saith. And the Greeks call this tree Daphne's, for it is always green winter & summer. Therefore ●●ctors were specially crowned therewith, as Isidore saith: and saith thereto, that the common fame is, that only this tree is not smit with Lightning, therefore it was hallowed to Apollo, by old time. Of this tree speaketh the Master in history, super illud verbum, Consiluit Isaac Dominum, super Gen. 17. and saith: that Rebecca for trembling of Nations that she had seen in them that perished, she laid a manner Laurel tree that she called Tripodem, under her head, & sat her upon boughs of an herb that was called Agnus castus, for to use very Revelations and sights, and not fantasies. Lib. 16. cap. 30. Pliny speaketh of the Laurel tree and saith, that this Tree is properly hallowed to triumphal worship of conquerors, and is had in houses of Emperors and of Bishops, for it worshippeth the house, and maketh it fair. And there is two kinds, one is called Delphica, and the other Ciprica: With the Laurel Delphica, the Delphes were first crowned, when they were first Uictors. And afterward with the Laurel Ciprica the Romans crowned their victors. And now is many manner kind of Laurel tree, but they be divers in green colour and in greatness of leaves, and in likeness of Bays: and is a tree of many manner kind. And Plin. reckoneth thirteen manner kinds of the same tree, among whom he reckoneth one manner kind, that was hallowed to the great jupiter, and to Apollo Delphicus. Therefore the land that beareth Laurel tree, is safe from lightning both in field and in house, and Apollo used not to give answers, but in presence of Laurel trees. And some men supposed, that this tree was according to the service and worship of God, and for that cause it was had in worship in Triumphs and victory. And it was not lawful to defile the Laurel tree in unhonest and unlawful uses, for it should be offered and set upon Altars to please the Gods therewith. The Emperor Tiberius Caesar, in thundering and lightening, used a Garland of Laurel tree on his head, against dread of lightning, as it is said. Also there Plinius telleth a wondrous thing, that the Emperor sat by Drucilla the Empress in a certain garden, and an Eagle threw from a right high place, a wondered white Hen into the empress lap whole and sound, and the Hen held in her bill a bough of Laurel tree full of Bays, and Divinors took heeds to the Hen, and sowed the Bays, & kept them wisely, and of them came a Wood, that was called silva Triumphans, as it were the Wood of worship, for victory & mastery: for afterward the Emperor bore Laurel tree in his hand, and a garland thereof on his head. And afterward other Emperors in the same wise should be crowned with Laurel tree of the same wood, when they had victory. Huc usque Plin. And Diosco. telleth more of the Laurel tree and saith, that it is a tree of seemly shape and of great smell, and is good and of wonderful virtue, for the green leaves thereof, that smell full well, if they be stamped, healeth stinging of Bees and of Wasps, and doth away all swellings, and keepeth books and clothes that it is among, from moths & other worms, and saveth them from frétling and gnawing. The fruit of Laurel tree are called Bays, and be brown or read without, and white within and unctuous. They be round in shape, hot in complexion, and dry in the second degree, with subtle substance and virtue of purging and comforting, therefore they be profitable to be put in many medicines. Of Bays is made precious oil, that helpeth against many evils & cold passions. ( * Addition. The bay tree is of some taken for the Lauriell: notwithstanding they are two several trees, & yet the Lauriell is rather an herb than a tree. Read Dod.) ¶ Of Diptanno. chap. 49. DIptannus is a medicinable herb, & the root thereof accordeth most to medicines. And the substance thereof shall be whole and not pierced, and falleth not to powder when it is broke, and hath virtue to dissolve and temper, to draw and waste venom, and venomous biting, if it be drunk & laid to the wound, as Dioscorides saith and Platea also. And it is said, that it hath the virtue of triacle in many things, with few things put thereto, & exciteth menstrual blood, and bringeth out the Secundine, the bag that the child is in, in the mother's womb, and bringeth out a dead child of the mother's womb, and helpeth them that have the falling evil & the palsy, with juice of rue, as he saith. In Pli. li. 26. ca 8 it is said, that a Hind taught first the virtue of Diptannus, for she eateth this herb, that she may calf easilier and sooner: if she be hurt with an arrow, she seeketh this herb, and eateth it, which putteth the iron out of the wound, as Basilius saith in Exameron, and Ambrose and the Expositor super ca where he speaketh of Hind calves. Isidore saith, that this herb groweth in many places, but that that groweth in fat fields, is little worth, and that that groweth in dry places & stony is best, and a little thereof tasted, heateth the mouth, as he saith. And libr. 17. Isidore saith in this manner, Diptannus is a mount in Creta now called Candie, and thereof this herb Diptannus hath the name. Virgil saith, that a Hind wounded, goeth about in the lands and seeketh this herb Diptannus. This herb is of so great virtue, that it driveth and putteth iron out of the bedre: therefore beasts smitten with arrows, eat thereof, and drive the iron out of the body, for this herb hath a manner might of war, to drive out arrows, and darts, and quarrels, as Isidore saith. ( * Addition Dictani of Candie, whereof are three sorts: the right Dictani is hot & dry like Heneroyall, but it is of subtler parts, the other not so good.) ¶ Of Draguntea. ca 50. DRaguntea is an herb and hath that name, sea the stalk thereof is 〈…〉 keled as an Adder, and hath the likeness of an Adder, or of a Dragon, as Isi saith, lib. 17. Many men call this herb Serpentaria or Colubrina, for it hath a read flower departed and shaped as the mouth of a Serpent, & out of the middle thereof springeth as it were an Adder's tongue, sharp, black and round, and in the middle of the flower thereof riseth as it were an head with great seed and round first green, and then read when it beginneth to ripe. This herb hath great virtue & might, as Diosc. saith, for the root thereof dried and made to powder with water of Roses cleanseth the face, and maketh it clear and of good colour, & healeth the Fester with French soap, and drieth it up, & maketh the mouth thereof so wide, that the bone that is within broken or rotten may be drawn and taken out at the full, and helpeth the Canker with vinegar and hot lime. Leaves thereof sod in wine, ripeth Postumes and botches. juice thereof helpeth hearing, that is hurt and grieved by cold, and cleareth the sight, and exciteth menstrual blood, and destroyeth the Emoroides, and drieth the neither veins that run full of blood. The juice thereof drunk, maketh a woman have child before her time, & driveth and chaseth away serpents with the smell, and a beast that is baulmed with the juice thereof, shall not be hurt of a serpent. Huc usque Diosc. and Platea. ( * Addition. Dragons are of three sorts, Mayor, Minor, & Palustris. Their roots and fruit are hot and dry in the third degree.) Of Draganto. cap. 51. DRagantum as Plat. & Avicen mean, is a manner gum of a certain tree, of the which tree the kind humour is hardened by nourishing of heat, or by strengthening of cold, & thereof is triple kind, for some is white, pure, and clear, & that is best. And some is some deal read and citrine, & that is not so good as the white, that hath no earth meddled therewith. The white accordeth to cold medicines, and the read and the citrine to hot, & may be saved and kept forty year, and hath virtue of cooling, of moisting, & of cleansing, and that it hath of cold & of moisture: and hath virtue of fastening things together, of the virtue of gum, and helpeth against the evils of the breast, in Electuaries and sirops, for it moisteth the dry breast, and restoreth humour that is lost, and abateth the rough, and bealeth chipped thins and whelks of the lips and of the mouth, and cleanseth the face, and maketh it white, and helpeth them that have gowles, and against the bloody flux, as it is said in Platearius. ¶ Of Ebeno. chap. 52. EBenus is a tree growing in Aethiopia, with black colour, & is a plain tree, and smooth in groping and handling, and is hard and heavy, and so for straightness of pores, it sinketh anon in water down to the ground, as it is said in lib. Vegitabilium, & is somewhat sour and biting in savour, and taketh fire anon, if it cometh nigh thereto, & maketh a fit & sweet smoke and smell, and showeth red colour, if it be frotted on the r●●de, & hath virtue to purge, and to comfort, and therefore it is put in Collirijs, as Plin. saith & Diosc. also. Coilirium is an ointment, that helpeth eyen. Lib. 17. Isi. speaketh of this tree Ebenus and saith, that it groweth in Ind and in Aethiopia, and turneth into stone, if it be long beaten. And the tree thereof is black, and the rind is smooth, as the rind of a Laurel tree, with divers speckes: but that that hath no speckes is best, if it be light & smooth as an horn. It is often set by cradles, for black sights should not fear the children, as Isid. and Virgil say. Plini. praiseth this tree Ebenus li. 12. ca 5. and saith, that Hebenus is the most precious tree, and therefore the Aethiops offered this tree Ebenus, with gold & ivory to Emperors, in steed of tribute: & so it is read, that the Queen of Saba, gave such things to Solomon the King. 3. Reg. 10. ( * Addition. Hebenus a tree whereof the wood is black as iente within, and beareth neither leaves nor fruit. First book of kings, and tenth chapter, after Geneva translation.) ¶ Of Edera. chap. 53. Ivy is called Edera, Hedera. and hath that name, for it cleaveth to trees, as Isi. saith: or it hath the name of Edus, a Kid, for it multiplieth milk in Goats, that eat thereof, & with that milk Kids be fed and nourished. The root thereof pierceth things that be full hard, and is cold of kind, and betokeneth, that the ground is of cold kind, that it groweth in, and is long green, and hath sour & biting savour. And 16. li. ca 33. Plin. meuneth, that of ivy is double kind, white and black, male and female. The male is harder in leaves, and more fat & greater. The white ivy hath white fruit, & the black hath black. Oft Poets are crowned with ivy, in token of noble wit and sharp, for the ivy is alway green. And they went crowned with ivy, that served in the temple of Liber pater, that called Bacchus also, and so this tree was hallowed to Bacchus God of wine, and to Mars. Also therefore the great Alexander crowned his Knights with ivy, when they had the victory of Ind, as Plinius saith, by ensample of Liber pater, that dressed the Basnets of his men, with stalks of ivy. And is a tree that stretcheth much upward, while it findeth a tree or Wall, whereon it may creep upward, and hath boughs and braintches and berries, but they be bitter. The shadow thereof is noifull and grievous, and strong enemy so cold, & most loved of serpents, & breaketh walls & graves: therefore wonder it is, that it was in worship among men in old time. The leaves thereof be clove with corners, & heavy smell, plain & bitter, & worntes' lark under the shadow thereof. Also ca 34. the kind of ivy is full wonderful in knowledge and assaieng of wine: for it is certain, that if wine meddled with water, be in a vessel of ivy, the wine fleeteth over the brink, & the water abideth. Huc usque Pli. Dioscorides saith, ivy is medicinable, though it be bitter, and is straining, and healeth the bloody flix. juice of it dropped in the nose, purgeth the head and abateth the ache of it. juice thereof heat with oil put in the ears, helpeth against deasenesse. Also ivy is compounded of contraries, and worketh in contrary causes: And therefore, it hath virtue of riping, of drawing and of cleansing and of easing: and therefore often the leaves thereof be laid to sores. The Gum thereof dissolveth and tempreth, and helpeth against the stone. A Goat buck fed with ivy leaves, maketh the more sharp blood to break the stone in the bladder and in the reins. And there is a manner ivy, and dew falleth on the leaves thereof, and weareth gleymie, & turneth to glue: the virtue thereof is great, and assayed by Physic, for smoke thereof exciteth menstrual blood, and bringeth out the Secundines, the bag that the child is in, in the Mother, and abateth the rheum, and comforteth the head and the wit, and helpeth against the Cough & against the stixe of the womb, and is profitable to be put in medicines. ( * Addition. jule is medicinable for many causes: The gum of ivy killeth louse and nits, and being laid too, it taketh away hair. It is unwholesome to sleep under the ivy, or in an ivy bush. It maketh the head light and dizzy.) Of Elitropio. cap. 54. Helitropium. ELitropium is a dry herb, & hath that name, for it bloometh in the stinting of the Sun in Summer, when the day is longest or else for it beareth and turneth the leaf about with the mouling of the Sun. This is the Roodwort, and is called. Solsequium in latin, as Isidore saith lib. 〈…〉. For the flower thereof uncloseth when the Sun ariseth, and closeth again when the Sun goeth down. And this herb is called V●●ruca, for it destroyeth and doth away waries, if it be drunk or laid 〈…〉 pluister wise, as Isi. saith. And Plat. saith, that this hear be Solsequium, is called the Suniles spouse, and is a cold heard and moist in the second degree, and the juice thereof drunk, helpeth against venom that is eaten or drunken, & helpeth also against biting of hounds and other venomous biting, if it be bruised and laid to the wound. Also it helpeth much against chase and stopping of the liver. ( * Addition. There are of two sorts, the great & the less, called Tornesol, hot & dry in the third degree, both kinds of great operation. Dodoneus.) ¶ Of Eleboro. cap. 55. ELeborus hath the name of the River Eleborus, Helleborus. for there groweth much thereof, as Isi. sayeth. And the Romans call this herb Veratrum, for it bringeth wit that is moved, into good disposition and health, if it be eaten or drunk: and thereof is two manner kinds, white and black, and is called white Eleborus, for it hath white roots, & cleanseth and purgeth white and fleumatick humours: & the black hath black roots, and cleanseth black and melancholic humours. Dioscorides and other Authors mean, that it is a full violent herb, and shall be taken readily and warily, for it grieveth sore and slayeth soon, if it be unreadely taken of any person, and helpeth nevertheless against many evils, if it be taken in due manner, as Dioscori, saith. For it destroyeth the fever quartan, & Anieth worms of the ears, & else where, and powder thereof helpeth them that have the falling evil, & them that have the Liturgy, the sleeping evil, if it be meddeled with bread, and flayeth mice if they eat thereof, as Diosc. saith and Plat. also. Of the two manner kinds of this herb, the white Eleborus is the better, & is hot and dry of complexion in the fourth degree, and groweth in mountains & in moist places, & hath leaves like to the leaves of plant ●●ne, but they be more long & more sharp in the end, and the stalk is a cubit long or more, and the root thereof laxeth both upward & downwards. And we shall never use Eleborus, but the master be digested and made ready before hand, & yet then fall wisely. Therefore Hypocrates saith, if thou wilt take Eleborus, move thy body, lest that thou over sleep: and hath virtue to resolve moist matter, and to turn it to ventosity, and thereof cometh stopping of spirits, and death, as Dioscor. saith, and Platea also. And the black Eleborus, is much more perillova. ( * Addition. Read Fuchsius, Mattheolus, Turdar, or Dodoneus. This is a dangerous herb, to 'cause a deadly sleep, whereof are two kinds, black and white.) ¶ Of Esula. chap. 56. Ezula. ESula is a tree that is hot in the third degree, as Physicians mean, and dry also, as Diosc. saith, and the root thereof is best in medicine, and of this herb is many manner kinds. And the virtue thereof is now in milk, and now in humour, now in seed, and now in the root. Therefore it is said, Lac Anabula parit, Cacaputis' semine gaudet: that is to say, Anabula bringeth forth milk, and Cataputia seed: and Esula helpeth by the rind of the root. And so the virtue of the first is in milk, and the scoud in the seed, and of the third in the rinds of the root. This root Esula hath plain leaves, and of this herb cometh humour that fretteth and gnaweth, & maketh whelks arise in the flesh and skin, and purgeth flumatike humours, and helpeth against the Dropsy, and other passions & evils that come of phlegmatic humours. ( * Addition. Pityusa Maior, great Ezula, Spurge Giant, and Pine spurge, of two kinds.) ¶ Of Eruca, chap. 57 ERuca is a white herb, sometime foone, and sometime wild, hot & moist, and softening and opening, and comforteth the reins, and cureth and healeth the Palsy, and exciteth urine, & purgeth the bladder and reins and is good in meat, and in medicine: and Bees loveth and haunteth the flowers thereof, as Plin. saith. ( * Addition. Of this herb, is found 2. kinds: the one same, which is the common Rockat most used, the other wild.) ¶ Of Enula. chap. 58. ENula is an hèarbe, and is often called Enula Campana, and thereof is double kind, the one groweth in gardens, & the other in fields, and hath more virtue in the root, for the root shall be gathered in the beginning of Summer, and dried in the Sun, that it be not corrupt with moisture, and hath virtue to plain and smooth, and to cleanse and purge, and to comfort the sinews, and to consuins and moist gleymie humour, & helpeth wonderfully against cold cough that is cooled, and against cold passions and evils of the spiritual members. Thereof it is written in Macers' book: Enula Campana reddit precordia sana. The meaning is, that this herb maketh the breast & spiritual membes whole and sound. ( * Addition. Inula, and Enula Campana, of some Elecampane, Scabwort, & Horse-héele,) ¶ Of Epithimo. ca 59 EPithimum is the flower of Thime, that is a hearbè, and all the virtue thereof is in the flower: For only the the flower thereof is put in medicines, as Dioscorides saith, and Platearius also. And hath virtue to purge flumatike humour and melancholic passions and helpeth against the quartan and Quotidian, & also against difficulty of passing, as Constantine saith, and against Stranguria, that is a little pissing and oft, and against stopping of the liver, and of the spleen. ( * Addition. Thime is named of the ancient Greeks and Arabians, Ephithymum, Time.) ¶ Of Ebulo. cap. 60. EBolus is a Weed, most like to Elerna Tree, both in leaves, and in stalks & roots and rinds, in flowers and branches, and are good in medicines, and have virtue to temper and dissolve, to consume & waste great steam, thick and gleymie humours. And the juice of Ebulus helpeth against gouts, and shrinking of sinews of feet and hands, and against the Dropsis that cometh of phlegmatic cause, & of cold. And helpeth also against swellings and gathering of evil humours between the skinue and the flesh in every place of the body, whereof and in what place it be gathered. And Ebulus helpeth best against ache and sores, that cometh of strokes, beating and falling: for if the patiented be often washed with broth thereof, it abateth both ache and swelling, and giveth might and virtue to the sinews, & joinis of bones. This herb Ebulus stinketh in smell, & is not kind in savour, but in working and in virtue. In medicine, it was accounted best among men of old time, as Dioscorides, Plinius, and Platea mean. ( * Addition. This herb is called Walwort, or Dane wort, and is very like unto the Elder tree tops: of some called, Dane weed.) ¶ Of Ficu. cap. 61. THE Fig tree is called Ficus, and hath that name of fruitfulness, for it is more fruitful, than other trees, for it beareth fruit three or four times in one year, & while one ripeth, another springeth anon or soon. And & Fig tree of Egypt is more fructuous holden, and the stock thereof done in water, sinketh anon to the ground, and riseth and cometh up above the water, after that it hath lain in the mud, against the common course of kind, for when it is wet, it should by weight of the moisture, abide under the water. Before Pythagoras time, hawks were said with figs, and after he brought them to the use of flesh, that is the stronger meat. It is said, that figs do away the shriveling of the skin of the face, or wrinkles on the hands of old men, if they eat thereof among their meat: and telleth that full cruel Bulls become mild anon, if they be tied to a fig tree. And he telleth that the fig tree may be made to bear well fruit, by remedy of a tree, that is called Capriticus. Huc usque Isido. lib. 7. cap. 7. In libra vegitab. Arist. saith, that the humour of the rind of a tree, that is as is were blood in beasts, is white, & milky in some tree, as in a fig tree, and in a Mulberry tree, that is called Morus, but the milk of the fig tree hath virtue of running together, to make cheese, as the flower of Corde● casealis. The humour thereof is full unctuous, therefore the fig tree beareth much fruit, for what is unctuous turneth into fruit, and what is thin and watery, turneth into leans, which be broad, and cloven, and sharp in the ends. It is said if the genitals be baulined with the juice thereof, they be moved to lechery. And such moving is spoken of in the Gloze sup. Gen. 3. Ibi. Fécerunt sibi de folijs sicus perisumata. Arist. saith, that it happeneth that the fig tree weareth barren sometime for default of humour, and sometime for superfluity of humour: and in either case needeth medicine. In default of humour, the Gardeiner doth thereto covenable dung & fresh water. And if it be for superfluity of humour, than he pierceth the tree with nails, & voideth the superfluity of humour, as it is said before, De arborum medicina lib. 14. ca 8. Plinius speaketh all that is before rehearsed of Isid. and saith, that the fig tree of Egypt beareth most, and is like the tree Morus in quantity, to leaves, and in sight: and beareth fruit four times in the Summer, but the first springeth and is not ripe: and héerto the fig tree of Cyprus is like, and burgeneth and bringeth fruit four times, but the burgeoning thereof ripeth not, except they be first carved and cut, that the superfluity of milk may pass out thereof. And knops thereof cometh forth without leaves in the end of boughs, and is like to Popular in the root, and to Olive in leaves, and like thereto in greatness of the tree. And the fig tree is a tender tree, & feeble, and is therefore soon grieved with strength of cold, & namely when it beginneth to burgeon or spring. Also libr. 12. ca 6. Plin. saith the same: and he saith, that there is a fig tree of Ind, that beareth certain small apples, and hath many boughs and thick, that bend so to the ground by their own weight, that they stick in the ground, & of them spring new branches about the old stock, and maketh so great a shadow, that herds come and abide there under for secure against heat, wind, and weather. And the overmost boughs of this tree, stretch upward full high, & the side voughes spread wide about the old tree, as it were grown, and make a great shadow, and the leaves thereof are full broad, and shaped somewhat like to a shield, and beareth many apples, but they be small, & pass uneath the bigness of a Bean, & be so riped among the leaves with heat of the Sun, that they are so sweet, that it is accounted a miracle. Hereto lib. 15. cap. 19 Plin. saith: That there is a tree, that is called a wild fig tree, and hath another name, and is called Caprificus, & ripeth never, but it giveth to other, that that it hath not of itself: for often Gardeiners make cliffs in the rind and root of a fig tree, & graff thereon graffs of the Caprificus, and by covenable graffing thereof, the root is disposed, and receiveth new air, and good humour, and also might and virtue and green colour. And so white humour, that is matter of figs, passeth into nourishing thereof, as it is rehearsed before, in the treatise De causa fructificationis arbonim etc. herbarum. Also he saith, that some trees shall be set nigh Trees that bear well fruit, that blasts of wind may be borne therefrom to the fig tree: and thereto the Southern wind is better than the Northern wind, for the Northern wind grieveth the fig tree more than the Southern wind. Therefore fig trees thrive the less in the North Country: for the white humour thereof is some wasted and removed, where such wind hath the mastery. Of the effect and doing of the fig tree, touching the roots, leaves, & rind, and fruit: look before In tarctatu de Carica, in litera C. There it is openly contained. ( * Addition. Ficus sativa, and Ficus Silvestris. Figs pound with Salt, Rue, and Nutmegs, withstandeth all poison, and corruption of the air: and this was a secret preservative, which Mithridates King of Pontus, used against all venom and poison.) ¶ Of Fraxino. ca 62. THE Ash is called Fraxinus, and is a tree that groweth in rough places & in mountains, as Isid. saith, and thereof be made shafts, and spears. Therefore ovidius saith, Et Fraxinus utilis hastis, that is to say: Ash is good for shafts & spears. Lib. 16. ca 13. Pliny saith, that among trees, kind hath gendered the Ash right profitable, and is a high tree, round and even, and sharp upward in lease, & is made noble by praising of Homerus, and the spear of Achilles, and is in some place so like to the Cedar tree, that it beguileth the buyers, if the rind be away. The leaves thereof helpeth against venom, and the juice thereof wrong and drunk, helpeth best against Serpents. And ash hath so great virtue, that Serpents come not in shadow thereof in the morning nor at even: and if a Serpent be set between a fire and Ash leaves, he will fly into the fire sooner than into the leaves. In Greece the leaves thereof is poison to beasts, & grieveth not other beasts that chew their cud, and grieveth not beasts in Italy. It bloometh first or twigs spring thereof, and leaveth not the leaves or it bear flowers. And thereof is double kind, as the Greeks tell: the one is long and not knotty, the other is more in leaves, and more hards, and like to a Laurel tree. Other men put difference of the Ash, by divers place that it groweth in. That Ash that groweth in fields, hath more crisp leaves: and Ash that groweth in mountains hath more thick leaves, and of the leaves some be better than some. Huc usque Plinius. And Platea saith, that ash is a tree hot and dry in the second degree. The rind & leaves thereof, with Anise and Mushrooms that groweth thereon, accordeth to medicine, for it stauncheth the flire of the womb and spewing also, if they be sod in rain water and vinegar, and laid to the stomach. ( * Addition. The lie that is made with the ashes of the bark of the Ash tree, cureth the white scurf: seeth in the said lie, the Bramble leaves. ¶ Of Fago. cap. 63. Beech mast is good for Deer & hogs. A Béeth is called Fagus, and is a tree, & the matter thereof is needful in many things. And lib. 17. Isidore saith, that the Béeth is a Tree that beareth mast, and hath name Fagus, for sometime men lived by the fruit thereof, and took meat théreof. For Fage is Greek, and that is to say eat, as Isidore saith, libro 17. cap. 7. And he sayeth, that the mast of the Béech is cornered, closed in a smooth skin, and is like to a Nut kernel, but the rind is more soft. The marrow thereof is dearest to mice, and fatteth Glires, that seemeth Miso, and be somewhat more in quantity. And this fruit accordeth with Culuours and Turtles, and feedeth and nourisheth them. The rind of this tree is full profitable, and namely among the north Picts, for thereof is made vessel, serving to diverse uses and doing, as he saith, cap. 10. Also there it is said, that mast thereof is full sweet, and nourishing, and feeding. And flesh of beasts that be fed therewith is full profitable, and may be sodde and is light. The Tree is not full sad and fast in substance, but pory and full of holes, and dureth therefore not full long, as he saith, neverthéles the substance thereof accordeth to many things, as to make shingles, and other things that belongeth to building. And substance of Béech that is clean & pure, & not eaten with worms, is most needful to glaziers craft, for of ashes thereof with other things, & with blast of fire, glass is craftily arrayed, and little fuel is found that accordeth so well in every manner to so wonderful a work. The tree is smooth with many pores, & is soon eaten with worms, and rotteth soon. And is soon clove and set on fire, as Plinius meaneth. And Béech beareth some flowers, as the Tree Tilia doth, but not so well smelling. Nevertheless Bees haunt the flowers thereof, & gather wild honey in hollowness of trees. ( * Addition Men do not gather these Nuts of the Béech for man's use, yet Béech is sweet and good for to cat, and almost as good in medicine, as is the kernel of the Pine apple.) Of Faba. chap. 64. THe Bean is called Faba, & hath that name of Ethimology of Greek, as Isid. saith, lib. 17. And is a manner Codwarr, & serveth to Pottage, & in old time men used to eat thereof. And here of is double kind. One is called a Bean of Egypt, & the other is the common Bean, which is sometime called Fresa, for men gren often when they grinned and break it, as he saith. And Dios. saith, that beans be sown both in gardens & in fields. The stalk thereof ariseth with edges and corners, & is great and hollow with knots, with a leaf or leaves in every knop: and the leaves be broad & plain, & sound, and narrow in the ends: and Beans bear white flowers, with read or black specks above in the ends, with good smell. And Bees haunt much the flowers of beans. And in the stalk be many cods, that be think and long, and distinguished with in, as it were many dens and chambers, in which the beans be set in their own place, departed each from other: And the cods be first green without, and white within and soft, and hardeneth little and little by heat of the Sun, and is black at the last, and that is token of ripeness. Dioscorides and Platearius mean, that the Bean is cold and dry, except it be green, and is then moist in the first degree, and nourisheth but little, if it be eaten green, and breedeth thick humours and swelling in the over part of the womb, & greeneth therefore the stomach, & breedeth thick blood & melancholic, & also thick smoke, & grieveth the brain therewith. And beans 'cause vain dreaines and dreadful. By seething and roasting thereof, swelling ventosity is abated, but not all destroyed. He the eateth beans continually, both ache and gnawing in the guts and in the ropes. Beans stop the spleen, and make hard the womb. Beans eaten with the hulles be hard to defy, and breed much swelling, but the clean bean when the hull is away cleanseth, and so the cleansing thereof purgeth the face, and cleanseth the lungs if it drunk, and bealeth postumes of the teats and paps, & doth away worms and blearinesse of eien meddled with roses, & stencheth humours that fall and come to the eien, if it be chewed & laid to the Temples, and stauncheth the blood that runneth, if it be slit and laid to a beine that is cut, and stauncheth milk that runneth out of breasts, and helpeth them that have the Podagre and Gouts, if it be sod with sheep's Lallowe, and laid to the sore, and smiteth against swellings and gathering and Postumes, if it be sodde in Vinegar, and laid thereto in the beginning. Libro. 18. cap. 12. Plinius speaketh of the property and kind of the Bean, and saith, that among poulse that groweth in rods, beans is called the best. And many meddle Beans with bread corn, to make the bread that more heavy. Beans be dampened by Pythagoras sentence: for it is said, that by often use thereof, the wits be dulled, and 'cause many dreams. Or else as other men mean, for dead men's souls be therein. Therefore Vatro sayeth, that the Bishop should not eat. beans. Among corn only the Bean springeth with leaves, and is full in wathing of the Moon. And is not sod in sea water, nor in other salt water: & is sown before the going down of the seven stars, that be called Pliades, and is ripe & gathered before winter. And loveth most water while it blometh, and drought when it is blossomed, and amendeth the land that it groweth in, in steed of dung. Therefore in Thessalia fields the beans grow in, be eared when the Beans bloom. In many places Beans grow without travail of tilling, and namely, in Mauritonia, and in the lands of the North Ocean: but they be so hard, that uneath they may be sod. Beans grow in Egypt with sharp pricks, therefore Crocodiles fly from them, and dread lest their eyen should be hurt with the sharp pricks of them. Such a Bean is x. cubits long, with a head as a Popie, and therein beans be closed, and that head is read as a Rose: and those Beans grow not on stalks nor in cods. The Genicolatus and stalk thereof ha●●●enches and lar●e leaves. And the 〈…〉 is somewhat bitter. The root thereof is eaten raw and sod. And is like in quantity to the roots of the reed. Rue usque Plinius, lib. 18. cap. 12. And he saith the same chap. 17. Virgillus inquit, intro et amurta fabam profundentibus, grandesiere came promittit. And one saith, that Beans grow the sooner, and thrive the better if they be watered in piss three days, ere they be sown. Hue usque Plin. ( * Addition. Green Beans before they be ripe, are cold and moist: but when they be dry they have power to bind. The wild field bean serveth to no use for man, that is wholesome, nor scarce good provender for a horse, except with Wheat bran well baked and hard.) Of Frumento. chap. 65. Wheat is called Frumentum, & hath that name of Fruendo, using in eating: and thereof corn hath his name Fruges, as Isidore saith. And so the over part of the root is called Frumen, and the savour of the meat is principally known. It is a property of Wheat to have eyles on high in the ear, & grains and corn in hollow holes. For in all manner Wheat the stalk springeth out of the root, and the ear of the stalk environed with small holes, in the which the grains of corn be closed. And about the ear groweth small cyles and sharp, as it were darts, and thereof the ear hath his name Spica, for darts be called Spicula. And these eyles defend the ear, as it were darts, for small Birds should not bite the ear, and take away the grains of Wheat, nor other small beasts. And the stalk is compassed with leaves, and bulls succoured therewith, for it should not bend to the ground by weight & heaviness of the corn in the ear. The stalk is called Stipula, as it were Vstipula, and hath that name of Vsto, burnt. For when it is gathered, some of the straw is burnt to help & to amend the land. And some is kept to fodder of beasts, and is called Palea: for it is the first meat that is laid before beasts, namely in some countries, as in Tuscan. And the kind thereof is cold, that it suffereth not Snow that falleth to shod, and is so hot that it compelleth Apples for to ripe. Huc usque Isidorus, lib. 17. Many manner corn is called Fenmencum, as Isidore saith, and Pli. also lib. 18. as Wheat, Barley, Rye, & Meal, and other such, of whom it shall be spoken afterward, each in his own place: But in all corn that is called Frumentum, generally men shall take heed of the ground that it is sown in, and of the quality of the ground: for some Corn thriveth in one ground, and faileth in another, and fordryeth, as Plinius sayeth. And so it is to be understood, of other corn and land. Also manner and time of sowing must be regarded. For some corn is soon sown, and some late, for Winter seed is soon, sown, and Summer seed is late sown. And some is sown under sorrow, and some above, And some Wheat is sown in certain manner, and in time certain: and Barley in other manner and time, and so is Meal and Commin, as Hieronimus saith expressly supper Esay. And man take most heed of covenable time, both in sowing and in gathering of Corne. For Plinius saith, libro. 18. That it is done better in one time then in another, for Corn gathered in the full of the Moon is saved from corruption. Also of fair weather and time. Sow, is Serere in Latin, and cometh of Sereno coelo, as Isidore sayeth. And Serenum coelum is clear Sky in this manner speech. And then men shall sow, and not in great Rain and storms, as Virgil sayeth. And Plinius sayeth there, cap. 13. If the wind be too strong corn is appaired, and that in three times, and state of the corn. When Corn bloometh, and when the blossom falleth, and when it ripeth. By any evil blast the ear fadeth and is destroyed, and looseth the fruit and corn. Also too much rain grieveth: for then all is lost by cold humour, or else it turneth unkindly into other herbs and superfluity of leaves. Also sudden and immoderate heat grieveth, that is closed in a Cloud, for while the humour is drawn into the inner parts of the root by strong heat, then of hot humour and gleamie, Worms breed about the root. And by fretting & gnawing of such worms, the substance of the corn is wasted. Also in Corn and grains worms breed about the Jeaves, and destroy the grains of the Corn, when the ears in rainy weather after passing heat be corrupt and rotten. Also in passing dryness Corn lacketh humour, and is so lost for default of nourishing and feeding, or else green Flies breed therein, that he called Cantharides, Cantharides, are log flies, that be variable coloured, & very venomous, in operation & do also sting. and fret all the thrift of the Corn: And sometime many long Flies more & less breed therein, & destroy every deal. Also in the seed corn needeth cleanness and pureness. For as Plinius saith there, cap. 17. If the seeds be touched with Lallowe, or with grease, it is spilled and lost. Also in Corn that groweth, needeth busily husbandry, for it needeth the corn be clean weeded & cleansed of superfluity of evil weeds. For as he saith there, among the best Wheats sometime grow evil weeds and venomous, as Carl and Rey, & other such there cometh for corruption and malice of the humour that is drawn, or of might of the heat that worketh not sufficiently in all the matter. Also there it is said, of corrupt dew, that cleaveth to the leaves, cometh corruption in corn, and maketh it as it warred or rusty. And among all manner corn, wheat beareth the price, & to mankind nothing is more friendly, nothing more nourishing. But here of seek in littera S. and seek the Mess & Segete. ( * Addition. The first and best kind of wheat, after the opinion of Columella, is red wheat the second is the Spi●e wheat, & the third is called the pound wheat, or Summer wheat: Raw wheat chewed in the mouth is good for to be laid to, against & biting of a mad dog. Wheat is most nourishing seed for man.) Of Fairy. cap. 66. FAr is a manner corn, and hath that name, for sometime it was broken in a mortar, before men had the use & craft of Mills. Of that cometh Farrago, as Isidore saith, and is an herb that is of Barley kind, yet green, and the fruit thereof breaketh not to ripping. ( * Addition. Zea, far, Spelt is of two sorts, the one hath commonly two corns or seed joined togethers, whereof each grain is in his own skin, or chaff covering. The other is single, and hath but one grain. Spelt is of nature like to wheat, but somewhat colder, drawing near to the nature of Barley, and somewhat drying. The bread thereof is not much inferior to that is made of Wheat, but it nourisheth less. Of this grain is none used in England, but in Almain and Germany, fol. 131, Turner.) Of Farina, chap. 67. Meal is called Farina, and is the matter of bread, and hath that name Farina, of Far. For of Far or corn broken between Mill stones cometh meal. Or else that name cometh of Farciendo, filling for when meal is made in bread it filleth the womb. Or else meal is properly called Farina, when the corn is well ground between Mill stones, & flower and bran meddeled and not departed. And the stowre of the meal when it is bolted and departed from the bran is called Simila, & Similago. Also it hath another name, & is called Pollen, & polis, and thereof cometh Haec Polenta, and Hoc Pulmentum cometh of Pultes, as Isidore saith, libr. 20. cap. 7. But some men mean that Polenta is a manner Pottage made of the most best and pured stowre, Thickened in milk, & called pap for young children. and hath that name Pollenta of Polline, that is delicate meal, that flieth from the mill stone in the mill. And is called Amolum by another name, for it is thrown from the mill stone for the lightness thereof as the stowre is that is called Simila, small without greatness or weight: but Polenta hath other significations, as it is said in Glosa super joshua. 5. Frumetie. They shall eat polenta of the same year. And Haec Polenta is corn sod, peeled, and hulled, and shalled with froting of hands, as though it were peeled, hulled, and shalled, with beating and stamping in a Morier. And it is called Polenta, as it were Pilenta, peeled & shalled in a Mortar: but what name so ever it hath, meal is good both in meat and in medicines. Thereof bread is made by meddeling of water and baking of fire. Sometime thereof is meat made for servants, and is called Cibarius, and is not full delicate meat, and sometime sour bread meddled with sour dough, and some bake under ashes, and some is baked, and turned and wend at the fire, and is called Focacius, a Cake: and some is baked in an Duen, and is called Clibanarius. In this manner of wise & many other by baking craft, bread is made of meal, as Isidore saith, li. 20. And all this manner bread comforteth and nourisheth, and pleaseth man's heart, and restoreth that that is lost, and giveth virtue and strength to them that travail: but passing all other, fresh bread and clean made of wheat, is most friend and accor●ine to kind: as Constantine sayeth in Dietis. Meal is ground at a Mill, and sisted with a Sieve, and meddled with hot water with sour dough, & to have the better savour, and knead and mould to shape of loves, & baked afterward. And at last after many travails man's life is fed and sustained therewith. Also meal is good in medicines when it is meddled in ●●e manner with other things, that are according: for meal meddeled with honey, healeth and cleanseth the face of scabs and of whelltes, as Dioscorides sayeth. Also meal of Wheat or of Rye sodde with Wine & with grease laid to breasts and teats, healeth and softeneth the hardness that cometh in of tunning of milk, as he saith, and ripeth Postumes and gathering of evil humours, and slaketh sinews which be overcome, & spilled as it were with the cramp, or shrank, as he saith. ( * Addition. Many ways serveth the use of flower, for Wafers, Egg-pies, Flawnes or Custards, for the Summerset shire Whitpot, and the Kentish Pudding, for Pancakes and Friters, and the dainfye Farts of Portugal, Sugar plate, Biscuits, Comfits, and Carawes, and last of all, the most evilly bestowed in making starch to ulase ruffs for foundlings to fly withal, many ways beside serveth the use of flower needful and profitable.) Of Fermento. cap. 68 Sour dough is called Fermentum, for it maketh past fervent, & maketh it also arise, as Isidore saith, libro. 20. cap. 1. Sour dough is compounded of diverse virtues, and hath substance and virtue like, therefore it hath virtue to heave past and bread, and to change and amend the savour thereof, and to turn into his likeness all matter that it is meddeled with, and hath virtue to draw soon evil humours out of the body, as Dioscorides saith, and to ripe and to open Postumes and Botches, if it be meddeled with Salt: and openeth the pores of the body by his subtlety, and dissolveth & tempereth humours, & is called Fermentum in Latin, & Zima in Greek. And so past made only of meal and of water is called Asima, as it were Sima, without sour dough, and Sima, sour dough reareth past and bread that is meddeled therewith, and changeth the savour, and thirleth & distributeth parts thereof, as it is said super Epistolam. 1. Cor. 5. ( * Addition. With Gran also called Curging, and the drags of Ale is made the famous pottage in Deven-shéere, called Drouson.) Of Fumo terre. cap. 69. FVmus tar is an herb hot and dry in the first degree, & hath that name, for it springeth and groweth out of the earth in great quantity, as smoke doth, or fumosity that cometh of the earth, as it is said in Placeari. And the more green the herb is, the better it is. And is of no virtue when it is dry: and is an herb with horrible savour & heavy smell, and is nevertheless most of virtue: for it cleanseth & purgeth Melancholia, sleme, and Cholera, and helpeth against the scabs and dropsy that cometh of cold cause, and helpeth them that have the Podagre, and stopping of the liver and at the spleen: But this herb hath a vice, for it breedeth swelling and ventosity, therefore the ventosity thereof shall be abated with Fenell, that it breed not sretting and gnawing, as Platearius sayeth. ( * Addition. Capnos fumoria, Fumeterre, is of two sorts, & of the common sort it is called Fenistorye, hot and dry almost in the second degree.) Of Feniculo. cap. 70. FEnel is a common herb, & is of great virtue and might, and is hot and dry in the second degree, and hath virtue to temper and to shed, & to open, & to carve and to cut. And that by subtle cause and qualities thereof, as it is said in Pla. The seed, root, and leaves thereof accord to medicine. Thereof Isidore speaketh, lib. 17 cap. vlt. and saith, that Latins call Fenell, Feniculum: for the juice of the stalk & of the root thereof sharpeth the sight: and it is said, that Serpents taste thereof, and doth away the age of their years: and the Greeks call this herb Maratrum. Isidore taketh this for certain speech of Plinius. li. 20. cap. 14. Serpents (he saith) maketh the Fenell noble, and they do away age by taste thereof, and restore the sight, and maketh it sharp with juice thereof, and saith, that understanding of inwit is arrayed therewith, and dimness put off. And of the juice thereof full good Collirium is made against dimness of eyen. Of Fenell is double manner kind, wild and tame. The seed thereof drunk with wine, helpeth against biting of serpents, and stinging of Scorpions. The juice thereof dropped into the ears, slayeth Worms. And the juice thereof comforteth and strengtheneth, and hardeneth the stomach, & abateth wambeling, and breaketh the stone, and multiplieth milk in the breasts. The root thereof purgeth the reins, and helpeth the dropsy, if it be sodde in Wine, and healeth biting of hounds. Lame Fenell doth all this, but Ipomaratum, wild Fenell worketh more strongly, and doth all those foresaid things, as Dioscorides saith. ( * Addition. Fenell is a most wholesome herb, the juice mixed with honaye clarified, unstoppeth the lungs, and cleanseth the liver, etc.) Of Ferula. chap. 71. FErula is an herb, and the juice thereof is called Galbanum, as Isidore sayeth, libro. 17. Thereof is mention made Eccle. 24. where is mention made of Storax and Galbanum. There the Gloze saith, that Plini. saith, that Galbanum groweth in Syria, in a certain hill, where plenty is of Ferula. And out thereof Galbanum runneth, as it were Rosen. And libro. 20. cap. 24. Plinius saith, that the seed of Ferula is like to Annet, and the leaves and the boughs thereof sodde in Oil and eaten with honey, accorteth to the stomach: but it maketh the head ache if men eat thereof too much. And a penny weight of the root thereof drunk in two Cyates of Wine, helpeth against the biting of Serpents. juice thereof drunk in the quantity of a Bean, sayeth the womb. The green pith thereof doth away filth of the fare. The seed thereof drunken in Wine stauncheth blood, and helpeth them which have the falling evil. And the juice thereof helpeth clearness of the eyen. Huc usque Plateanus. ( * Addition. Of this Ferula, read Dodoneus. 2. bo. cap. 110. fol. 301.) Of Feno. chap. 72. GEye is called Fenum, and hath that name, for it is fed and nourished with flowers. A flower is called Flamma in some manner language, as Isid. saith, lib. 17. All herbs and grass which be ripe, or mowed and dried, may be called Fenum: and namely if it accord to feed young beasts or old beasts, for Heye is properly and right convenient meat to beasts. The Gloze supper Esay. 40. speaketh of hay and sayeth, that in growing hay is green and fair, and then heareth flowers: and afterward is dried with heat of the Dunne, and brought to powder at last, and so likewise man looseth fairness by passing and drawing toward age, and after draweth to his death, and turneth at last into powder. For hay while it is green and springeth, clotheth and maketh fair, downs and meadows, and maketh men and beasts have liking to look thereon: and comforteth the eien with green grasie and herbs, and with flowers: and for tender substance thereof, the moisture is soon wasted in the hot Sun. And the herb, which sooned as it laughed while it bore flowers, is at the last spoiled and deprived of fairness and liking: For it faileth & drieth as it were suddenly, for hay that springeth & groweth this day, and is green, is the next morrow dead and dry, and put into an Duen, as it is said in likeness of the wicked man in Psalmo. be he as hay that groweth upon a house. Where the Gloze saith. The more higher hay groweth, the less deeper be the moors and roots, and groweth the less, and the sooner drieth and faileth. And so Heye is mowed, when it is full grown, & is put in the Sun to dry the better, and is often raised, turned, and wended with pikes, forks, & raltes, for it should not by superfluity of moisture appair by the ground. And is then laden, gathered, and made of heaps into cocks, and at last lead home in carts and in wanes, and brought into Barns for diverse uses and needs: And hay that groweth in somewhat high places, and meanly dry, smelleth best, and is more better to beasts then other hay that groweth in low meadows, in marish, and in watery places, as Plinius sayeth. For in such high places and dry, the humour that nourisheth is more digested then in low places and watery. Of Flagello. chap. 73. THE highest parts of Trees be called Flagella, & have that name, for they suffer often blasts and winds, as Isidore saith, li. 17. And some men call the leaves there of Trees hair, and some call them Folia, as it were Fila threads for Foli●●o in Greeks, is Filuru in Latin and thread in English. And that is because in leaves is some veins stretching out in their substance as it were the ends. Therefore among Latins leaves he called Folia, as it were in likeness of thread. And the knots out of the which spring leaves & branches, he called Oculi, as it were even. For nauru humour and third, that hath but little unquositie, is drawenen as reared by heabe from the root up to the houghs, & breaketh, out in diverse places by sharpness thereof. And cometh as it were out at so many even. And is there by working of the inner heat, & of the air that is without, turned into substance of leaves, as it is said in Commento super librum, Vegitabilium Aristotelis. And after the quality of the humour, that hath that in astry & the night for feebleness of heat which worketh in the humour, leaves, be divers in divers manner wise, as it is said before hayd in & same book V●● a●itu● de diyes 〈…〉 quoad figura ●arian, soliorum. Look before in a same book in littera. leaves make fair the Tree and they defend the tender blossom flowers and fruit, that it taketh us wrong of strong blasts and storms of winds & of weather and showers of rain. leaves receive the driefts of hail and blasts, and shoving of wind & showers, and strokes of rain as it were a shield, and defendeth the blossoms and fruit. And leaves move about with a little Wind, for than he light and thin. But they fall not soon for plenty of gleamie humour till the fruit be ripe that is his under the leaves. Therefore leaves spring and he green in springing time & in Summer, and fade and whither in harvest time, and fall some and some against winter time and rot on the ground at last. Also leaves accord to medicines, and be meat so many beasts, as juice leans, which winds and Goats eat most gladly, as Isidore saith. Seek other properties of leaves before in the same book, chap. 16. Flowers (as Isidore saith, lib. 18.) he called Flores, as it were flowers fleeting and passing, for they fall soon, and be soon wasted and consumed. Nevertheless in leaves be many manner virtues and gra●●● of smel● of savour, of colour, of smoothenesse, of virtue and of might, for then ●l●●se and comfort the spirits with smell and the taste with savour, and the sight with colour, and the handling and tongue with softness and smoothness. And have many manner virtues, for they cure many manner evils, and breed with western wind, and ●●●le in the Southern wind, as Isidore saith. leaves beautify trees, herbs, fields, gardens, and woods, with fairness and make them pleasing and lykeing with sweetness that they conceive of the dow of heaven. Therefore Bees that gather house visit and haunt flowers because of gathering of honey when sours spring, they betoken change of time, and make men have ho●e of fruit that springeth thereafter. For flowers come, a 〈…〉 fore the fruit, & are wont to leave behind them a hope that fruit shall follow; flowers come and spring and break out of pure clean unctuous humour of the stalk of the yard, and defleth not the yard, but beautifieth it, and maketh it wonderfully fair. Also often flowers open themselves in the Sun rising & close themselves in the Sun going down. Many flowers for scarce and thin humour, fall & whither by strong heat that wasteth the moisture therein. Also flowers sometime turn toward the Sun, and open themselves, & spread more & more as the Sun riseth higher & higher, as it sayeth in the herb Helicropia, that is called Solsequium also, or Turmolt. And many call it Cicoria, Succory. as it is said afore C. And shows the spring too late and in untime, bode & token sailing of fruit that should come thereafter. For such flowers be some corrupt by sudden cold, or with corrupt air, or if they spring to nigh winter or harvest, than they ripe not for ●efalt● of but beats as Plinius saith libro. 20. ca 5. And among flowers be setteth the Lily, Rose, and Violet, before other, to beautify crowns of noble 〈…〉 of whom it shall be showed hereafter Flos campi, Rose campion is a special flower, & hath that name, for it groweth by itself in places that b●e not ●●●ed neither eased with a shade, nor for dunged with dirt. And is a little flower with a small stalk, & the flower is reddish blood. Commonly in the flower he contained & distinguished 〈…〉 leaves, & neither more nor less; the virtue thereof is like so the virtue of Centaurs, but it is not so bitter of complexion. century. And though it b●e less in leaves & stalk then Centaur, yet was it deemed of wise men in old time, no less worth in medicine then Centaurea. Centaur is a less bitter herb, & is therefore called Serene. And thereof is double kind, the more and the less, and hath sweetness in the root, with a manner bitterness. The juice thereof meddled with honey, cleareth the sight, and abateth swelling, and healeth venomous biting, and helpeth against the deadly Postume, that is called Alitrax, and beateth down the ma●●ice of the 〈…〉 thereof, and letteth the wildness of the matter, that it may not pass and sp●●●d into the inner parts of the most noble members. Huc usque Plinius, vi●●pre. Of Frctu. chap. 74. FRuit is called Fructus, & hath that name of Frumen, as Isidore saith. For Frumen is the over part of the throat, and there through meal passeth when it is chewed, as Isidore saith, li. 17. And thereof cometh this name Fruges. Corn & fruit of trees and of fields that we use & eat, is properly called Fructus, though we speak unproperly sometime, and call the brood of the beasts, fruit. Also it is generally known, that the most noble & unctuous part of trees and herbs, 〈…〉 both in pith and in root, is often kindly drawn by heat, that blossoms and flowers may pass out and spring in their time, and dispose the springing of fruit, that matter of fruit may be gendered of the foresay be noble part, that is so drawn out of the pith and root, and that the master may be nourished and fed with goodness of humour and of heat, and defended with covering of leaves, 〈…〉 and be made perfect by heat of the Sun, and influence of the virtue of 〈…〉 that the fruit may be taken to the use of meat, when it is ripe at ●●st. Green fruit and raw, and not digested, 〈…〉 bodies and make them swell and ●●mely bodies of children & of féeblesome, and breed in the womb long worms; & other worms also. And nourish and feed evil humours and corrupt, and appair kind taste and savour, as it fareth in women with cold, that wile most green fruit that is for ripe, as Plinius saith. But good fruit and ripe afford both to meat and to medicine, so that every manner fruit be taken in due manner according, & drink be taken thereafter in covenable and due time, as it is more plainly taught in li. Dietarum. Generally fruit is first green & undigest, & sour or bitter, but the utter heat comforteth the inner heat, & maketh digestion in the sour humour, & dissolveth it, & the earthy matter thereof. And the nearer ripe the fruit is, the more sweet savour & pleasing it taketh. And fruit that groweth most high in the tops of boughs, and that is most strait afore the Sun ripeth most hastily. Token of ripeness is changing of green colour or earthy and pale colour, read, or yeolow, and changing of bitter savour or sour into sweet & pleasing savour, and liking to the taste. First, fruit springeth green, & when it ripeth, heat hath mastery therein, and then fruit changeth both colour and savour. And the more hardness of earthy matter 〈…〉 k & softened by might & virtue of heat, and the more mastery moisture of water or of air hath therein, the nearer ripe is the fruit. Therefore ripeness of fruit is assayed, not only by sight and colour, nor by fast and savour: but by groping & bruising, if the finger bruteth in thereto, and findeth it soft, as Isaac saith in Dieti●. And fruit of trees that grow in mountains be more pure, more savoury, and more wholesome the fruit of trees that grow in valleys & in low places. And that is for more sweet and more pure, & more temperate feeding & nourishing, that is in mountains, then in valleys, as Ari. saith. Look before de diversiete at borum quoad fructus artian sinem. And some fruit is first sweet and savoury, and afterward bitter and sour, as Mirabolani, as Aristotle saith. Though such fruit be not of himself good to eat, yet with other they be good and medicinable. And sweet fruit, as Isaac saith, is most temperate in four qualities, and be more temperate, and more moist and hot and more softening than other. And cold fruit that is sour and hard, stoppeth and constraineth. Nevertheless it comforteth the stomach, and exciteth the appetite, specially if it be eaten fasting: but & it be eaten after meat, it comforteth the mouth of the stomach, and thrusseth togethers & showeth downward the meat, and layeth and maketh soft the womb. And if the fruit be sour and compounded of watery matter and earthy, than it quencheth sharpness of Cholera, and comforteth the stomach, and dissolveth & departeth thick humours and cold, and sharpeth sweet humours, and giveth to them virtue and might to thirl and to pass into all the body. Unsavery fruit, in which watery moisture hath mastery, is less worth than other fruit, and helpeth not the stomach, but breedeth abomination & wambling. And if fruit be perfect ripe, it hath good savour and merry smell, if it be not rotten, neither worm eaten, nor infected with evil humours, nor with corrupt air. And such fruit is best kept, and dureth longest in a clean place and dry, & namely in obey or straw. And rotteth soon in a moist place or low by the ground. Also ripe fruit falleth sooner than the grain, and sooner by night then by day: for they be more heavy when they be wet with the night dew, and fall the sooner. Of speaking of fruit this sufficeth at this time, for much is showed of fruit before in the same book, in tractatu de arboribus in generali. Look there in A. Of Germine. chap. 75. BUdding is call Germen, and Germen is taken for a budding graff, as Isidore saith, and hath that name Germen, of Gerundo, bearing, and thereof cometh Germinacio, for in budding breedeth the humour of nourishing, and the humour and the virtue seminal. And also kind heat thriveth and worketh therein, and is of most virtue and might in effect and working, though it be of little quality in substance. For the virtue of the root is drawn, and passeth and turneth into the substance of budding. Therefore herbs accord best to medicine, while they bud and spring, and have plenty of humour that cometh from the root. And so budding is called that that first breaketh out of the root of an herb, or of a Tree. For when kind heat is comforted, that is closed in the pith of the root, than the root draweth to itself humour, that is needful thereto, and that is reared and borne upward by heat that is closed therein, and dried by air that is without, and turned into the matter of budding. And for drawing ceaseth not in the root, increasing and springing ceaseth not in budding, before there be due perfection, and compliment therein. Also heat of heaven thirleth and cometh to the pith of the root, and draweth to itself the parts of the pith that be most clear and thin, and most unctuous and pure, and fasteneth them together, and bringeth them in by privy pores of the earth, & ceaseth not to turn them into substance of budding, as the Commentour saith super librum Vogit. And budding taketh and draweth green colour, that is mean between read and black by mastery of even parts that be fiery and earthy, for springing & budding of earthy humour and thick & unclean, but by meddling of parts of air and of fire, the colour thereof is green, that is accounted mean colour between read & black. Of budding cometh the stalk, blossom, flowers, and fruit. First spring many flowers, twigs, & branches, clipped togethers, and kind maketh them to keep and save kind heat and the substance of budding, for the tender substance thereof might soon be hurt and grieved, but it were defended and succoured from outward noyances by twigs & sprays. It is soon grieved with cold air, as hail, rain, and with evil infective dew. And so against such griefs it is defended & succoured with many leaves and sprays knit together, as it were with many garments. And this beginning of buddings is fairness of earth, for all green things, the spring of the earth come of budding, and is sign & token of changing of time, & of coming of novelty of springing time, and warneth that winter goeth, & Summer cometh with novelty of fairness. And sometime budding of buds be gnawn & fret with flies great and small, and with other worms, and then is no hope of fruit. Of Gramine. cap. 76. GRamen is a field herb, and hath that name, for it buddeth, as Isid. saith, all herbs be gendered of humour of the earth by goodness of heat, for the heat of heaven cometh within the earth, & gathereth the most subtle parts thereof, & turneth them into kind of roots, which pight in the ground, closet ● heat within themselves, and draweth by virtue thereof humour of the ground about to increasing & nourishing of the same root, and turneth what is like thereto into kind of itself, & sendeth the superfluity to generation of leaves & of branches. And for roots be many fold, that come of the humour, that is drawn by reason of moisture of the matter, therefore many herbs & divers spring of the budding, & grow together, & heal all the ground about, and array it with green colour, & with flowers. And the deeper the roots of herbs be in the ground, the wider about stalks & leaves of herbs spring and spread. In the beginning of springing of herbs, they multiply themselves right fast, if they be not pared and dropped, and held low: and if they be suffered in the beginning to grow too fast, than they spire and séed too soon, and lose: too soon their fairness & green colour, as Plinius sayeth. And herbs take divers quality and virtues of the ground that they grow in, and of quality of the humour that they be fed and nourished with, as Plinius, Isaac, and other Authors mean. Therefore of humours with contrary complexions, sometime herbs and grass and all that springeth of the earth taketh varying and diverse working and virtue, as Plinius, Const. Isaac, and others Authors mean. Therefore as the same Authors mean, herbs of mountains and of high places, be thinner and shorter than herbs of Ualleys and of Medes, but these be good and according to sheep, for they be sweet and wholesome, and meanly dry. And those that grow in marreys, and in moors be more fat and large. But herbs that grow in mountains and high plates be best of all. For as Isaac and Constantine say, herbs of moors and marreys feed and nourish not best, for they brade watery blood, and dissolve themselves soon from the members, and breed swelling and gnawing and curling in the guts: But in contraries be contrary doings. It is a rule as Isaac saith, the rule is this. Among herbs if the root nourisheth, the seed thereof nourisheth not. And if the seed of an herb nourisheth, the root thereof nourisheth not. And grass cometh of the grain, and is pleasing in sight, and liking to beasts in pasture and meat, & comforteth the sick in doing, for as in roots, so in herbs and grass be many manner virtues, as Palla, saith. Herbs & grass love stern wether, rain, & great showers, for heat and colour of herbs need much moisture. Herbs & grass grow & spread in wild places, & fade without in strong cold, & in North wind, and fordry & fail, as Beda saith. And Dioscorides sayeth, a certain herb, and specially that that is called Gramen, hath knots and branches spreading on the ground, and broad leaves, and some deal sharp, and the root thereof is knotty and sweet Oxen and other beasts eat gladly of the herb, and the virtue thereof bindeth, and also healeth and closeth wounds, and bindeth and stoppeth the womb, and healeth sores of the bladder and reins, and abateth ache of the spleen. Hounds know this herb, and eat it to purge themselves, but they do it so privily, that uneath men spy it. ( Addition. Gramen Arundinaceum, the red grass. Gramen Marmum, our ladies quishion. Gramen Parnassi, grass of Parnassus. Read Dodoneus. fol. 510.) Of Galbano. cap. 77. GAlbanus is an herb, and the juice thereof is called Galbanum, and is like in branches to the herb Ferula: and as Varro saith, Galbanus is the juice of the herb Ferula, as Isid. saith, li. 18. This herb is cut in Summer, & juice cometh out thereof, that is gathered & dried. Also the best Galbanum is most clean with many drops, & is like to Thus in colour, with smooth grains, & the grains thereof is not too dry, as Pli. & Dios. mean, & is dried in Summer about the stalk. The virtue thereof is fiery & hot in the third degree, & moist in the first degree. And is feigned with powder of Colophony, that is called Pitis in Greek, & with Beans shalled & broken, & the shall's thrown away, & then that powder & the leaves meddled with the best Galbanum is softened and tempered. Very Galbanum and pure may be kept long time, & hath virtue to dissolve & tempt, to suage, to draw, to make smooth, and to lax. Smoke thereof awaketh them that have the sleeping evil, and helpeth ache & stopping of the spleen with vinegar, & bringeth a dead child out of the mother's womb, & cleanseth & purgeth the mother, with honey the powder of Galbanum slayeth long worms in the womb, smoke thereof constraineth menstrual blood, and driveth away Serpents & venomous beasts, & worms, & abateth tooth ache, as Diosc. & Plini. mean, & Plat. also. And there it is said, that if Galbanum shall be put into medicine, it shall first be purged of superfluity, & shall first be moult in a shell on the fire, and then put in water, than the pure Galbanum shall fleet above, and the filth, as rind & gravel shall sink to the bottom. But Dioscorides saith, that Galbanum shall be put in scalding hot water, & what sinketh shall be gathered, & what fleeteth shall be thrown away. ( * Addition. Galbanum is also a gum or liquor drawn forth of a kind of Ferula in Syria, called Metopium, griffly or crisp, not moist, nor too dry. Galbanum groweth upon the mountain Amanus in Syria. Of Gutta. cap. 78. GVtta right as Galbanum, is the dropping of a certain tree or herb, & hath another name, and is called Armoniacum. Twigs and branches of this tree or herb, men of the country cut in Summer time, and the dropping thereof is called Gutta, and Armoniacum also among Physicians, as Isidore saith, and Plinius also, the best kind of this Gutta is most clean & pure, without meddling of earthy matter, and shall be white and fat as Thus, and seemeth if it be broke, shining within and gummy, as Diosc. & Plin. mean, & smelleth like Castorium. Bitter & sour Gutta is hot in the third degree, and dry in the second degree, and hath virtue to dissolve, temper, & to lax, as it is said in Plat. A scruple of it drunk with oxymel, healeth evils of the spleen, and abateth and purgeth smarting, uncleanness, and filth of the eien, & slayeth long worms of the womb meddled with juice of wormwood, & helpeth again the gouts meddled with hard pitch, & exciteth piss, and purgeth menstrual blood, and abateth all swelling and bolning, as the Gloze saith super illum locum, Mirra & gutta, etc. Of Gariophilo. cap. 79. Cloves be called Gariophili, and be perfect fruit with sharp savour, and somewhat black in colour, hot and dry in working, and moist inwardly in doing, & be less strong than other in their qualities, & be the fruit of a certain tree in Ind. gathered in Summer time when they be ripe, & be kept five year in great virtue and might: and they shall be kept in a place that is neither too dry, neither too moist, for they rot in a place that is too moist, & for dry in a place that is too dry, and be somewhat plain without, with sharp savour and sweet smell, and ooze some moisture, if the nail be thrusted therein. And sonie be joined with Powder of good Cloves, meddled with Vinegar and Wine with good smell, and thereof they take moisture, and be uneath known, for they be more sharp without then the other be, therefore that sharpness is more without then within. But these that be feigned may not be kept passing 20. days. Good cloves have virtue to comfort by the good savour of them, & to temper and to waste by the qualities of them, & they comfort the brain & the virtue of feeling, and helpeth against failing of the heart, and comfort well the spiritual virtue, and help also against indignation and ache of the stomach, that cometh of cold ventosity, for they help the natural virtue, Huc usque Dioscorides. ( * Addition. Cloves hath virtue to comfort the sinews, also to consume and dissolve superfluous humours, they be hot and dry in the third degree: sodden with milk, it comforteth the debility of nature. Sir T. Eliot. 2. boo. cha. 17. Gariopillus is the clove Bilowflowre, and Garlophyllata is Herb Bennet, whose root smelleth as the Clove.) Of Genesta. chap. 80. GEnesta, Broome, hath that name of bitterness, for it is full bitter to man's taste, & is a shrub that groweth in a place that is forsaken, stony, & untilled. Presence thereof is witness, that the ground is barren and dry, that it groweth in. And hath many branches knotty and hard, that be green in Winter, and yeolow flowers in Summer, thick wrapped with heavy smell and bitter savour, and be nevertheless most of virtue, as Dioscorides saith. For the broth of the leaves thereof abateth swelling of the spleen, and helpeth against the tooth ach, & straineth menstrual blood, and stauncheth the bloody flire. And the juice thereof slayeth louse and nits, and the feed thereof is bitter and black, and is in long cods and black grown, as it were cods of Fetches of Pesen, and is good to the foresaid things. ( * Addition. Genista, Broome, whereof Besoms are made to sweep houses: Broome flowers mixed with Swine's grease, suageth the pain of the gout, being applied thereto.) Of Grano. chap. 81. A Grain is the lest part both of the seed and of the Tree, dealt and departed and distinguished in substance. In every grain is both pith and rind, in the which pith abideth the cause and reason seminal, that a plant may spring thereof, to multiply things of that kind, and to save them in kind being. And so a grain is full little of substance, of pith, and rind, and is nevertheless long and mighty in effect and virtue seminal. And as grains be diverse in kind, so they be diverse in figure & shape, in place and disposition. Hereof Aristo. speaketh libro primo de Plantis, and sayeth, That some grain and seed is gendered in plants or cods, as it fareth in Anne's séed, and in Fevell seed, or other such. And some is gendered in cods and hulls: as it fareth in beans, and in other cod ware. And some bear seed in hath shalls, and in caps without above the shall's, as Nuts and Olives. And some grains be ordained in hard cores within the fruit, as it fareth in Apples and in Pears. Grains, that be ordained in cods & in hulls be diverse in many manner wise in place, for some be multiplied in cods, as it fareth in Celidonye, which is a good herb for the eien, & some seed is enclosed in the cod and hull, as the Erane and the Pease. And some in hull not closed, as Wheat and other such. And some grain is neither in cod neither in hull, as Early, but the grain is contained to the Straw. And some is double without Interclose, as it fareth in Celidonie, and some is double with Interclose, as the grain of Nasturcium, Cresses, or town Cars. And some is double or triple in divers cells in the cod, as it fareth in Mirtus. In the fruit thereof be three celles, and in every cell three grains or four joined without Interclose, and thick between the grains, as in Casia fistula, and sometime thick and soft Interclose, as in cucumber, & Cucurbita. And sometime grains have the Interclose of diverse substance, and of divers kind, as in Pomegranardes'. Therein between the greynes, there is some interclose sad and thick, and some small & thin. But as greynes be divers in substance, so they be divers in figure and shape: for some be round, and some shapen topwise, and some evenlong, and three cornered with many sides, as it fareth in Ciceris, Cherries. The evenlong greynes seemeth as though they were clove in one side, as it fareth in wheat, and in other such like Greynes be warded and succoured with rinds, skins, or hulls and cods, for to save the inner pith, and kind heat. Huc usque Arist. ¶ Of Gith. chap. 82. Melanthium. Nigella, or black Poppy. GIth is a manner pulse much like to cumin, and is put in bread to make it sweet, and is of black colour, as the Gloze saith supper Esa. 28. And Platea Aristotle, and Dioscorid, mean, that Gith is an herb hot and dry in the second degree, and groweth among corn, with small seed, and black, as it were three cornered. And the séed is tempering and softening, and some deal bitter, and hath vertus to dissolve and consume, to waste and to open the stopping of the spleen, & to suage ventoutie, and to abate the swelling of Emeroydes, and to staunch the bleeding thereof, and to slay long worms of the wombs with honey. And some mean, that this herb is Nigella, & the broth thereof slayeth worms of the ears, if it be lukewarm hot dropped therein, if it be sod in vinegar, & breaketh postumes if it be sod in wine, bran, and line seed, and Culuer dung, and so laid thereto in a plaster wise: and is accounted good against Lepra, if it be laid too with Radish sod in wine, and a little salt, and exciteth menstrual blood, and procureth hasty bearing of child, if the woman be smoked therewith. If Nigella lie in wine all night, that wine drunk, helpeth against the evil Seranguria, that is small pissing, and oft against the passion Illiaca, and shall not be sod, lest it be too violent: for as Constantine saith, Nigella slayeth, if it be taken in great quantity. ( * Addition. Some learned men, suppose this Nigella, to be wild Commin, it is hot and dry, in the third degree, take heed of this herb, if ye go beyond measure, it breedeth death.) D. Turner. ¶ Of Ilice. cap. 83. ILex, Ilicis, is a manner Oak, a tree that beareth mast, & hath that name of Eligo, gis, to choose. For as Isid. saith lib. 24. First men found & those the fruits of this tree to their meat and food, before use of corn, men lived by such mast in old time. Among trees that bear mast, this manner Oak Ilex, is accounted most worthy and noble. The fruit thereof feedeth many Nations, as Plin. saith li. 16. And Ilex is a tree with a great root & deep in the ground, and most surest and saddest stock, and hath most hardest and thickest rind, with some manner rivels, and with many boughs and branches, and by reason of many fair leaves and broad, it causeth pleasant shadow, and beareth great plenty of fruit and of mast. The tree thereof is durable and strong, & nigh unable to root, for stocks thereof laid under water, turneth as it were to hardness of stone, and the longer time they be in such moystie places, the more hard they be. Therefore such timber is able to building of Temples of Gods, and of palaces of kings. And so for hard and durable matter and kind of such tree misbeléeved men, made thereof Images and mammets of false Gods, as Plinius saith. ( * Addition. Ilex, a tree called of some Holm One kind of it beareth the grain, of Apothecaries called Kirmes.) ¶ Of junipero. chap. 84. IVniperus is a tree, as Isidore saith, & hath that name among the Greeks, for it groweth broad and wide beneath, and narrow above, as fire ariseth. For if it take fire, it keepeth and holdeth it long time, so that if coals be raked in the ashes thereof, it quencheth not within a year, as it is said. Fire is called ●ir, in Greek, therefore this tree is called juniper ' as it were breeding fire. And some juniperus is great, and some is little & small, as Isidor. speaketh lib. 17. And either is a rough tree with pricks, and many small leaves and sharp: and either beareth, but the less beareth more fruit than the more, and beareth many grains small & round, and be first green, and after purple, or as it were some deal red, when they be ripe at full. Unneth this tree loseth green colour, either fruit or leaves, and is hot and dry in the third degree, as Dioscorides saith. The fruit thereof is gathered in springing time, and is kept two year, & hath virtue to dissolve, to consume & to waste. The broth thereof if it be sod in rain waler, helpeth against the six the cometh of sharpness and strength of medicine, if the patiented he bathed therein. Of juniperus is made. Oleum juniperun, which is most effective against the quartan, if the patiented take every day thereof, the weight of a drain in meat or otherwise, and helpeth against the passion Illiaca, if the place be anointed therewith, and helpeth them that have the falling evil, and, breaketh the slone, if it be put into the bladder, with an instrument, that is called Siringa. Siringa is a small pipe, by the which the medicine is put into the bladder. Wine in the which fruit of juniperus is sod, with dry figs, purgeth the breast, and doth away the cough. Huc usque Plutearius & Dioscorides. juniperus groweth in stony places, that is not ●illed, and in wilderness. Serpents fly the shadow thereof, as Plinius saith. Therefore men suppose that the fruit there of helpeth against venom. * Addition. The gum that woseth forth of the juniper tree, is called Vernix. The operation here of the whole tree, is hot and dry.) ¶ Of Isope. chap. 85. ISopus is a little short herb, and groweth among stones, and cleaneth by the root to the hard stones, as Cassiodorus meaneth super Psalmum. Dioscorides saith that this herb is hot and dry in the third degree. The virtue thereof is in flowers and in leaves, more than in the stalk or root. And in summer when it beareth flowers, ye must gather them, and dry them in a clean place and dark that is not smoky, and they have virtue to dissolve, to temper, to consume, to waste, and to cleanse the lungs, and cleanseth and purgeth the breast of all manner evils that cometh of cold, if it be sodde in wine with dry figs, and the wine given to the Patient to drink: and doth ware ache of the stomach and of the guts: washing & bathing with the broth and water that it is sod in, purgeth and cleanseth the mother of superfluity of humours. This herb Isope heated in a shell, and laid on the head, abateth cold rheum. Volam codentem reprimit, and doth away ache that cometh of ventosity, & is called Haec Isopus, and Hoc Isopum, also. And Authors mean, that the middle syllable thereof is short, and some say, that it is long. It is said in Aurora. Est humilis petraeque suis, radicibus haerens, Et vitijs Isopus, pectoris herba medens. These two verses mean, that Isope is a low herb, & cleaveth to the stone by roots, and is medicinable for evils of the breast, and who that can scan a verse may know, that the middle syllable standeth for a short syllable in the seconds verse. And in Anticlaudiano, Alanus maketh it long, and is made long in three verses that follow. Se celum terrae conformat Cedrus Isopo. And again another saith. Pectoris herba cavas rupes incedit Isopus. Yet followeth another verse. Ad Pulmonis opus confert medicamen Isopus. So it is long in all these three vearses, that be heéere set for ensample thereof. And Plinius saith, though that this herb be little, yet it was of so great authority among men in old time, that they supposed, that they might not be cleansed in their Temples without sprinkling with this herb. Also among the Hebrews, they that should be cleansed and purified, should be purified with a bundle of Isope, as mention is made. Exo. 12. & Levit. 12. Levit. 14 & Num. 15. Num. 19 Also the powder thereof helpeth against the dropsy, 3. Reg. 4. as Dioscorides saith, Psal. 51. and cleanseth the body of wan colour, john. 19 and causeth full fair colour in the face, and abateth tooth ache, Heb. 9 & tingling of cares, & slayeth long worms in the womb, as he saith. ( * Addition. Hissope, is of two kinds, & it is hot & dry in the third dergée. Read Dodoneus.) Of jaceros. * Addition THere is in Calicot a fruit, which they name jaceros, the body of the tree, is of the bigness of a pear tree: the fruit is of the length of two handfuls, and as big as the thigh of a man. The fruit groweth out of the body of the tree, under the branches, and some in the midst of the tree, and some lower. The colour is green, the fruit not unlike the Pineapple: but with a more finer order of scales: when it is ripe it turneth black. It is gathered in December, it hath the fast of a sweet Gourd, and of a peach, & beareth the relish of many fruits, as reporteth Lewes Vertomannus in fol. 393 cap. 14. lib. 2. ¶ Of jacincto. cap. 86. IAcinctus is an herb with a purple flower, and hath that name of a noble child that was found dead among purple flowers. And the herb hath that name of the hap of the dead child, and is also like to a Violet in flower and root, as Isid. saith li. 17. Also there is a precious stone both of the same name and of the same colour, which is accounted among the twelve precious stones in the apocalypse. jacinctus is also the name of a man, of a stone, and of a flower: The proper colour thereof is the colour of air or of heaven. Purple hath colour of blood or of fire, and Byssas of snow. With these twelve colours, bestments of Priests were arrayed in the old Testament. ¶ Of jusquiamo. cap. 87. IVsquiamus in Greek, is in English called Henbane, Henbane. and Canicularis in Latin, and hath that name Canicularis, for in either side of the stalk thereof groweth as it were Crabs heads, as it fareth in Pomegranards, as Isidore saith li. 17 The mouths thereof be departed & cloven, and have divers seeds like to Poppy seed This herb is called I●s●na, mad; for the use thereof is perilous: for if it be eat or drunk, it breedeth madness, or slow likeness of sleep. Therefore this herb is called commonly Mirilidium, for it taketh away wit and reason. Isidore saith, that this is a venomous herb, and hath black seed, read or white, as ●linius saith and Dioscorides: the black is worst and venomous, the read is less evil, and the white is least evil. Therefore the use thereof accordeth most to medicine. & hath virtue to constrain and bind, and also to breed sleep: and those that have black seed, have black leaves, and rough and hard, with Purple flowers, with hard leaves, thick and sad. Those that have reddest seeds, have white flowers, and also butter flowers, and leaves softer. And those that have white seed, have white flowers & fat leaves & full of juice: the herb is cold in the third degree, & dry in the second degree. Therefore it abateth swelling, & bindeth the womb, and stauncheth blood, and healeth tooth ache that cometh of heat, and abateth hot rheum. Huc usque Diosc. and Plinius. And Aristotle in libro vegitabilium speaketh of Henbane seed and sayeth, that the seed of the Henbane is poison, and slayeth among the Parthians, and is eaten at jerusalem: and so by good ground or evil, where it groweth, the malice thereof and venom abateth or increaseth. Magister in historia sup. Exodum saith. That in the Crown of the chief Bishop, sloode a flower like to an herb that the Greeks call Iusquiam●s. And under that flower in the utter side of the Crown or Mitre was a Circle of gold about the forehead, and the noll and the circle was distinguished in triple order, and upon the circle stood golden flowers like to plantain, from the Temple to the Temple. And so in that these herbs were privileged, that the likeness of them were worthy to be set in tokening and figure in the crown and Mitre of the chief Priest. ( * Addition. Hiosciamus, black, yeolowe, and white: the black is most hurtful.) ¶ Of Castanea. cap. 88 CAstanea, the Casteyne tree, is a great tree and an high, and is called Castenea among the Greeks as Isidore saith: for the fruit thereof is double in the likeness of Ginetall closed in an husk, and be taken out of the shalt, as it were by manner gelding. Therefore such Trees are called Castanie in Greek, and have that name of Castrando, gelding. If this tree is field, Forth of the old root springeth young sprigs, which grow to trees and bear fruit. there springeth as it were a wood in the place all about, as Isidore saith. This tree is full profitable, for the stock thereof is good to building and fuel, and the rind and the leaves to medicine. And though the fruit on the tree, be hid in a vile rind, rough and hard, yet when it is taken out thereof, it is found sweet, & namely if it be sod or roasted. Isaac in Dietis saith, that this fruit is hot in the middle of the first degree, & dry in the second, and is sweet because of heat, and sourish because of dryness. But Casteynes breed swelling, if men eat too many thereof, and breedeth also head ache because of fumosity, that is closed therein: but to purge & cleanse this fruit, it must be roasted or sod in water, that the earthy matter may be wasted by the fire, and the fruit made less hard, and less fast, or else that it may be tempered with softness & moistness of the fresh water, and then it nourisheth well, and breedeth good humour, and tempreth dryness of the body and the breast, and namely if it be eaten with Sugar Acata secundum alium librum. And of cholaricke and phlegmatic men it shall be eaten with honey, and is good by medicine, for it restraineth wambling and spewing, and comforteth the gut that is called jeiunium. Also a Casteyne tempered with a little honey, healeth at best biting of a mad dog, or man's biting. Also this fruit made in a Plaster, with Barley meal and vinegar, healeth effectually swelling of breasts and of tears. Also the rinds and leaves burnt and made to powder, tempered with vinegar, and laid to a young man's head in a Plaster wise, maketh hair increase, and keepeth hair from falling. Huc usque Isaac in dictis. ( * Addition. Amongst all kind of wild fruits, the Chestnut is best, and meetest to be eaten: for they nourish reasonable well, yet they be hard of digestion. Well roast, and dipped in butter, they nourish best.) ¶ Of Lauro. chap. 89. THe Laurel tree is called Laurus, and is a tree of victory, and is worthy to be praised in many manner wise. For singular excellency of grace and of virtue, sometime Conquerors were crowned, with garlands of Laurel tree, when they had the victory. And the Greeks call the tree Daphnis. Singular properties of this tree we have set before in this same book, in litera A. Seek there, and thou shalt find. Of Lentisco. chap. 90. LEntiscus is a low and a medicinal tree, mastic. and is called Scinus among the Greeks and Hebrews by another name, as the Gloze saith super Dan. 13. The juice of the leaves thereof healeth lips, and chins and whelks, as it is said there. And is called Lentiscus, for the prick thereof is blunt and soft and folding, for we use to call a thing that is soft and pliant Lentus, as Isidore saith lib. 17. Of the fruit of this tree cometh Oil, and of the rind cometh Resina, that is called Mastic. And the best breedeth in the Island Chio, as Isidore saith lib. 16. Dioscorides, Platea, and Plinius mean, that the leaves of this tree be full hot and dry, and so is all the tree, & have virtue to bind and to fasten, and to comfort, and helpeth therefore against spewing, and all manner running of blood, & of other humour. And the ●●●m thereof that is to say, Mistix, hath such like virtues. And this gum hath the name of Mist●gand● of the wing, for with chewing it is made tough and cleansing, and hard as wax among the feeths: & to chewed, it cleanseth and purgeth the gums of rotten humours, and fasteneth wagging and rocking teeth; & maketh them white and clean, and strengtheneth and comforteth the roots thereof, and cleanseth & amendeth evil breath. This Mastic is gathered in this wise. I●●the end of springing time the rinds of this Tree Tenultus, be cut and fly, and the ground is made clean, and clothes be spread there on, lest the liquor that falleth should fall into the ground: and then the liquor that is fair and clear, and clean is best: that that is dim and meddled with earth, is naught worth. mastic cleanseth & purgeth the brain, and causeth to spit much, and comforted the virtue of digestion, & destroyeth ventosity and winds, & sowdreth and joineth together in a wonderful manner all broken things, as precious stones, and other things that be broken, if it be melted on an hot tile or flate. And Plinius and Dioscor. mean, that Lenti●cas is a tree with many pricks, and with ● deep root in the ground, and cloven and divided in many parts. The fruit thereof is like to Myrtus, but the greynes is less, and reared within when it is ripe, and within is a manner rough wool, and the juice of that wool, stauntheth the running and dropping of women. ( * Addition. Of the Mastic tree cometh, the gum Mastic, which is in clear and small greynes, of the quantity of wheat corns.) ¶ Of Lilio. chap. 91. THe Lily is an herb with a white flower ● and though the leaves of the flower be white: yet within shineth the likeness of gold. Dioscorides and Plat. speak of the Lily and say, that it is hot and moist. And some Lily is wild, and some is same, and some beareth a purple flower or yeolowe, and some beareth a white ●pure, and that is most mighty in working. The virtue of the Lily ripeth dotches and sores, and therefore it helpeth against Pastumes and botches, if it be stamped with Auxungia Grece. Also the virtue thereof tempereth and fasteneth matter. Therefore it helpeth against hardness of the spleen, if the place of the spleen and the side about the spleen be anointed with juice of Lilies well meddeled and incorporate with old Oil. And virtue thereof cleanseth and purgeth, if ponder thereof be meddled with Roses, & the, face washed therewith: and virtue thereof easeth sores, therefore leaves sod and laid to a sore that is burnt, healeth the sore, & the root thereof doth the same, if it be bruised with oil, and laid thereto, and virtue thereof tempreth and softeneth hard matter, therefore it bringeth out menstrual purgation: and virtue thereof abateth swelling, and helpeth against postumes that come of swelling ventosity, if the root thereof be stamped with oil, and oft said thereto. Huc usque Dioscorides. And Plin. saith, that the Lily root maketh the flower thereof worthy and noble in many manner wise: for the root thereof drunk with wine, heateth biting of serpents, & helpeth against the malice and venom of frogs. And this root sod in wine, and meddled with oil, helpeth Podagre, and knots of the feet, and maketh hair grow in places that be sealded and burnt. Also this root sod in wine and meddled with honey, helpeth veins that he cut. Leaves thereof sod in wine, healeth sore wounds: & seed thereof brayed, is laid to the holy fire: and flowers and leaves heal sore hotches. Huc usque plin. li. 20. ca 19 Item in cod. lib. cap. 5. The Lily is next to the Rose in worthiness & nobleness, & in a certain gathering of ointment thereof, is made a noble ointment and oil, that is called Oleum Liliorum, as Oleum Rosaceum, is oft made of Roses. Of the root thereof springeth a stalk of three cubits long, & in the top of the stalk hangeth a flower downward, that is narrow by the stalk, and waxeth in breadth wider and wider, shapen as a bell, & she flower hath with in as it here small threads that contain the seed. In the middle standeth chives of saffron, and so nothing is more gracious than the Lily in fairness of consent in sweetness of smell, and in effect of working and virtue. The colour thereof is triple, white, red, and purple. Huc usque Plinius libro. ●0. capitulo. 5. The roof of the Lilye hath, many cloves, as the root of Garlic, as Arist. saith in lib. vegitab. and in every clove, is virtue feminall, and of each springeth a plant when it is set alone. Seek more hereof before, in the same, De Allio in litera A. And hereto Arist. saith that the stalk of the Lily hath many knots, and if the stalk be bended and laid down, and covered with earth, while the root is in the ground, and ere the séed bread, out and unclose, then within few days, thou shalt find of every knot, a small clove sprung, as it were out of the root, and that is wonder. Also there it is said, that Lily flowers be first green, and afterward white, and if the stalk be cut, all from the root, for all the kind humour of the stalk is closed in the pith, the kind heat that is in the pith, turneth so the over part of the stalk, and maketh digestion in the matter of the flower, and then the flower spreadeth and is white, when the humour is full digested. Therefore it is said that Uersifiers likened the Lily to wans in wit, that is busy at last to things that ever shall last. And there it is said that the Lily hath not the virtue seminal in séed and in root: and in that the Lily is divers, & varieth from leeks and Garlic, and other that have seminal virtue in divers places. Hereof look before, in the chapter of Garlic and Onions in litera A. & C. Also the Lily stalks with flowers new cut, put in a clod of clay, keepeth the flowers fresh long time. The Lilye flower smelleth full sweet, white it is whole and not broken, and stinketh full soul, if it be broken and frotted with hands. And the Lily hath only the, flower with the seed in sleep of fruit, and all the virtue that the Lily hath is stalk & in root in showed in the head in the flower and in the seed, and the more higher the flower is on the stalk, the more the head bendeth downward: and the flower thereof is plain and smooth with out, and soft to touch and to handle, ●ound in shape, and liking in sight, with goldish greynes contained within the hollowness of the flower: the which greines die and colour more than saffron: and these dying greynes be borne on with vi. stalks. And the Lily flower is componed of vi. full white leaves that he full nigh togethers. And is beautified, with seven golden greynes: in the middle whereof is the seed in steed of fruit, & is wonderfully white, & is closed about with benefice of leaves of the flower, that the seed may be kept and saved from grieving of the cold air that is without. ( * Addition. Lilium candidum, there is also the Orange colour, and read purple Lilies, the wild Lily called Martagon and Amatilis Hispanorum. Read Mattheolus, etc.) ¶ Of Lactuca. ca 92. LEctuce is called Lactuca, & hath that name of plenty of humour, as Isido. saith, or else for it maketh oft milk in women, that nourish and feed children. And in men this heard the withstandeth moving of Venus, & thereof is double kind, wild and tame. The wild we call Seralia, for the back thereof hath sharp pricks and seeth as it were a saw, like as Isid. speaketh in his seventeenth book and the last chapter. Isaac in Dietis. speaketh of this herb and saith that this herb wild Lettuce, is like in shape to the tame, but it hath longer branches smaller and sharper, & less green for scarcity of moisture: and therefore it is much more bitter and drier. Therefore many men mean, that it exciteth menstrual blood, and putteth out raw humours, as Dioscorides saith. And the tame Lettuce is cold and moist, and temperate, that it passeth not measure in neither quality. Therefore use thereof accordeth both to meat and to medicine, and is subtle of substance, and namely when it is fresh, and is therefore soon digested, and abateth gnawing and burning that cometh of Cholera rubea, and cooleth heat & boiling of blood, and exciteth sleep, and healeth head ache, that cometh of cholaricke humour and sumositie, and multiplieth milk in women, and Semen in men, and this is by reason of good blood that it breedeth in perfect quantity and quality: but when it is old it is hard, and moisture thereof wihtdraweth, and the herb is bitter, & then use thereof breedeth blood at worst, and appaireth the sight, and maketh it fail, and slayeth the feeling, for it stiffeleth natural feeling with sourness thereof. Such Lettuce is most grievous to such as will get children, for it runneth and consealeth the seminal matter, and namely the seed thereof, if it be oft taken in meat or in drink. Huc usque Isa. in Dietis. Lib. 20. cap. 8. Plinius speaketh of Lettuce and sayeth, that a manner kind of lettuce groweth of itself without tilling, and that manner Lettuce is called Caprina, for if it be thrown into the sea, flayeth all the fish that is nigh thereabout. Milk thereof with vinegar, water and wine healeth the Dropsy. The herb with the leaves stamped & sprung with salt, healeth sinews that are forecut. Another manner Lettuce groweth in fields, and leaves thereof stamped healeth botches, if it be laid to them with meddle. And among the Greeks, this manner Lettuce is called Isopum, or Esoperum. The third manner Lettuce groweth in woods, and is called Stancio. Leaves thereof ground with meal and flower, healeth wounds, and stauncheth blood, & healeth rotten wounds. The root and the leaves abateth the evil, which is called, the holy life. Another manner Lettuce with round leaves & short, is called Heracia among many men. Hawks scrape this herb, and take out the juice thereof, & touch and heal their eyen therewith, and do away dimness and blindness when they be old. The juice healeth all the evils of the eyen, and namely if a woman's milk be meddled therewith. And it healeth biting of Serpents, and stinging of Scorpions, if the juice thereof be drunk in Wine, and the leaves stamped, and laid to the wound, in a plaster wise, suageth and healeth all manner swelling. Also the seed of all manner Lettuce, wild & tame, chasteth in sleep, dreams of lechery, and suffereth not the body to be polluted neither defiled, if it be often taken in meat: but oft use thereof, and too much thereof eaten, grieveth the clearness of the eyen. Plinius thereto giveth many other praisings in the same chapter, but this shall suffice at this time. ¶ Of Lappa. chap. 93. LAppa, the Cle●e, is an herb with broad leaves, and thick about the ground, and hath in the tops of the stalk knots with crooked pricks, that often cleaveth to man's clotheses. Lib. 17. Isid. speaketh hereof and saith, that this herb is called Lappa, because it hath great leaves disposed by the ground: & is called Philantropos among the Greeks, for it is rough and cleaveth to man's clotheses and groweth by old walls, & is called Philantropos, as it were loving mankind, for it cleaveth to man's clotheses, by a manner affection and love, as it seemeth. Thereof is double kind, sharp & round, disposed to the likeness of an horse foot, therefore many men call it Vngula Cabalina, an horse hoof: and either hath leaves with heavy and mighty savour and smell, as Dioscorides saith. And li. 20. cap. 22. Plinius saith, that this name Lappa, is the name of many manner herbs, for it is the name of all manner dock, and be all medicinable, for they healé smiting of scorpions, nor they smite not a man, that is baulnied with the juice thereof. The broth thereof helpeth and also comforteth the teeth, if it be lukewarm hot held in the mouth. The seed there, of 〈…〉 of the stomach, and helpeth them much east blond, and them also that have the blondie flux for the root thereof wi●h wiar bindeth the womb, but the leaves meddled with salt laxeth the womb. The seed drunk, healeth them which have the stone. All the herb stamped with Auxungia grece, helpeth against the botch in the breast. Huc usque ulinius. And Plato. meaneth, the Lappa, which is called Lappatum also, is an hot herb and a dry, and hath virtue to dissolve, and to temper and to lax, and to open, & to kindle, and helpeth therefore against itching, and also against scabs wet and dry, and against the shingles, and wasteth the humours between the flesh & the skin. And softeneth and abateth hardness and swelling of Postumes, & helpeth against the cold dropsy, & against stopping of the spleen: and the juice thereof meddled with the juice of rue, purgeth the brain of superfluity of phlegm, if it be dropped into the nostrils in a bath, or in a hot air. ( * Addition. Lapathum, there are five kinds, dock and Sorrel, Patience, as Rumex, Oxilapathum, s●tiuum, etc. Read Dod. fol. 557. Of Lappate. cap. 64. LAppates is a manner meat made, compowned and confect of certain herbs of gardens, as the gloze saith super jud. ca 15. And Alexander Nequam speaketh thereof, & saith, that Lappates cibus est, et olus componet eundom. The meaning is, that Lappates is a meat made of herbs. And other meaneth that it is a manner kind of herbs & of words, with broad leaves, as a Clete, but the leaves of Lappates be soft, & fat, & plain, & wonderfully wralled & lapped, & cleaving togethers with a short caulstock, knotty without, & full of pith within. This herb accordeth to meat & to medicine, & thereof is good meat made, that may be kept long time, if it be busily compounded and sod with vinegar, smapie séed, and honey. And such meat is commonly called Compositum, and hath a singular virtue to withstand drunkenness, as Plinius saith, lib. 10. 20. For if it be eaten before meat, it kapeth from drunkenness: and if it be taken after meat in drunkenness, it maketh it pass away. And the doctrine & teaching of Rasis meaneth, that there is nothing better for broken bones, & is good to the stomach & to the sinews. Therefore he commandeth & biddeth, that this herb be given to them that have quaking, & the pa●ste, and to them that spit blood, and to children: and breedeth plenty of milk. The juice thereof helpeth against venom and smiting of Serpents; and namely the séed thereof helpeth against biting of hounds, as Isid. saith, lib. 17. Of Legumine. cap. 65. LEgumina, Codware that serveth to pottage, hath this name Legumina of Legendo, choosing, as it were chose. For men in old time chose the best codware, & made them meat thereof: and grains that be some deal more, & greater & thicker than grains of Wheal or Baily, be properly called Legumina, & be not gendered in hulls, as wheat, but in code: and be closed therein, as it fareth in pesen, fetches, & beans. And Legumina, codware, is divers in quantity, in colour, in figure, shape, and savour. For among such Codware, lupines & beans be greatest, and pesen & fetches be mean, fills & vaches be smallest in quantity: and be diverse in colour. For some be white, and some black, and some read, and some meddeled with divers colours. In shape they be divers, for some be round, and some be evenlong, & some three cornered, & some plain. In savour they differ, for some be sour and hard, and made soft, and good to eating and séething. And some be bitter of themselves, as lupines, and be made sweet and savoury, with good watering. And Codware shall be gathered when they begin to ripe. For they will fall soon out of the cods, and be not well seen when they be shed: as it ●areth of lupines, as Plinius saith, libro. 18. And such codware is in substance, thick, fast, cold, and dry, and hard to defy, and is hard to seething, for fast and hard substance, and may not well be sod in pit water: but to seethe such Codware well, needeth running water of a well or of a stream Often of Codware boystonus meat is made, which accordeth to strong men of complexion and of kind: for Codware of itself, is hard to digest, and nourisheth much, and comforteth when it is digested: but it breedeth swelling and ventosity, but the ventosity is abated thereof by meddling of things that destroy ventosity, as Coming and Anete, & other such, as Dioscorides saith and affirmeth. ( * Addition. Codware breedeth swelling, and is to be used of them that can keep good diet, for beans and pease of all sorts, do breed wind, etc.) ¶ Of Lente. cap. 96. LEns, lentis, is a manner of Codware, and is serviceable to Pottage, as Isido. saith lib 17 and hath that name, for it is moist and soft, and namely in grass: & of Lens; lentis, cometh Lencicula, the diminutive thereof, and is writ with c, for difference of Lens, lendis, that is a nit, a little head worm, & is writ with d, in the Genitive case, and in all the other, except the Nomnative case. Thereof one speaketh in this manner. Lens lendis capiti, Lens lentis convenit o●i. That is to say, that Lens lendis, is the nit in the head, and Lens lentis, is the titl, and accordeth to the mouth. The till is cold and dry, and componed of contraries, as Isaac saith: for one virtue thereof is in the rind, and another in the pith and the meal: For it hath in the rind a manner sharpness, by the which it lareth the womb: but the pith and the meal is sourish, and comforteth the stomach, and constraineth and bindeth, and gendereth thick & melancholic blood, and filleth the brain, with thick smoke, and is therefore cause of horrible and dreadful dreams, and grieveth the stomach with ventosity & swelling and stoppeth all the passages & veins of the body, and drieth the substance of sinews and of skins of the brain, and is most grievous to the skins of the eyen, for it distempereth the moisture thereof and fordrieth. And he sayeth, that it grieveth whole eyen, and then much more it grieveth sore eyen, because that it fordrieth. Often use of this, breedeth in the body most wicked evils and passions, and namely if that it be eaten with the skin and hulles, and if the body be dry of complexion. But sometime it helpeth them that be hot & moist. And helpeth them that have the dropsy, if it be eaten without the skin, for it gendereth much swelling and stretching of guts, and of skins. Till that is most great & fresh and easy to seething, is best, & that both to meat and to medicine. The malice of Till is tempered if the skin be put away, and the pith sod in fresh water, and then oil put thereto, & pepper, Coming, and other such things Huc usq Isaac in Dietis. Plin. saith, lib. 17. cap. 12. that the till loneth lean land more than fat, and dry wether and air, & all Codware loveth water before the blossom, and dryness after the blooming. ( * Addition. Lentils, not common, and is hard of digestion, & causeth dreadful dreams, it breedeth cankers, leprosy, and madness, yet it is medicinable.) ¶ Of Lino. chap. 97. BOth Flexe and seed is called Linum, Flexe or Lin. & hath that name, for it is both soft and smooth, and full liking, as Isid. saith li. 19 Lively 12. ca 2. Plin saith, that flax is sown in gravelly places and plain, and that in springing time and is gathered in Summer. Flax groweth in even stalks, and be yeolow flowers or blue and after cometh hops, and therein is the seed, and when the hop beginneth to were, than the flax is drawn up and gathered all whole, and is then lined, and afterward made to knots and little bundles, and so laid in water, and lieth there long time, and then it is taken out of the water, and laid abroad, till it be dried, and turned and wound in the Sun, and then bound in pretty nitches & bundles, and afterward knocked, beaten and brayed, and carfled, rudded and gnodded, ribbed and heckled, and at the last spun. Then the thread is sod and bleaked, and bucked and oft laid drying, wetted, and washed, and sprinkled with water, until that it be white, after divers working and cravayle. And there be many manner Flexes, but the fairest of all, groweth in Egypt, for thereof is Bislus made right fair, and white as snow, as Plin. saith li. 19 ca 12. This flax is not most strong, but thereof cometh most winning, for thereof be kind vestments made for Priests. Flax is needful to divers uses. For thereof is made clothing to wear, and sails to sail, and nets to fish and to hunt, and thread to sew, ropes to bind, and strings to shoot, bonds to bind, lines to meat and to measure, and sheeets to rest in, and sacks, bags, and purses, to put and keep things in: and so not herb is so needful, to so many divers uses to mankind, as is the flax. And the seed thereof is hot and moist, or else temperate between moist & dry, and so thereof is oil made, that is more needful to other use than to meat. For Isaac saith, Line seed nourisheth but little, and is hard to digest, and grieveth the stomach, and breedeth much swelling, but it tempereth and softeneth if it be parched, and is the better if it be taken with honey. It helpeth against the cough, and exciteth Venus, and moveth to love, if it be eaten with honey and pepper, and is good for postumes, for it ripeth them, and suageth and easeth, and maketh thick humour clear and thin, and so it dissolveth & destroyeth postumes of the mother, if the patiented be oft nourished with the broth thereof, as Isaac saith in Dietis. ( * Addition. Of Lin cometh the Linséed, where of is made Painters oil, besides sundry other uses.) ¶ Of Malo. chap. 98. MAlus, the apple tree, is a Tree, that beareth apples, and is a great tree in itself, but it is less and more short than other trees of the woods, with knots & riveled rind, and maketh shadow with thick boughs & branches, & is fair with divers blossoms, & flowers, & is liking with good fruit and noble, & is gracious in sight and in taste, & virtuous in medicine, and the apple is called Malum, mali, but the tree is called Hec malis, & Hec pomus also: and hath that name, for that the fruit thereof is round. And so apples that be most round be called Mala, as Isidore saith, li. 17. For Malum in Greek, is Rotundum in Latin, and round in English. The apple tree is divers and varying from other trees of woods: for the apple tree, and namely the tame apple tree, is of double kind, for the stock thereof, springeth on the ground, and the graff thereof springeth of another tree, and is graffed on the stock, and is so oned by graffing, that of twain is one compowned, and the graff so graffed, turneth all the virtue of the stock into his own kind and quality, as Affredus saith, super finem primi li. vegitab. Look before in the same book in the treatise of graffing of trees, about the beginning. The apple tree waxeth barren, except it be pared and shred, and discharged of water boughs, & of superfluity, as he saith. For the humour which is drawn from the root, sufficeth not to bring forth fruit, if it passeth into nourishing and séeding, of barren boughs & branches. Look before de fructificatione arborum, et causa ciusdem. Of Apples trees is diverse kinds, for some beareth sourish fruit & hard, & some right sour, & some right sweet, with a good savour and pleasant. And this diversity cometh of divers qualities, of the humours, & of more feeble or more strong working of heat that is in the root, as it is touched before in the beginning. Of Malo granato. ca 99 MAlus Granatus in the Tree that beareth Pomegranardes', Pomum granatum and the Tree is the Feminine gender, and the fruit the Neuter gender, and is called Malum Granatum: For it containeth many greynes within the rind, and the roundness, as Isi saith li. 18. and the rind thereof is called Psidia, and the flower, Balaustia, & some of the flowers be white, and some purple; and some red as a rose. And these Pomegarnards' be called Mala punica, for they came first out of the Country of Punica, as Isidore saith. The tree is full hard with many knots, and boughs, and branches, and groweth more in breadth than in length, and may not well away with cold, and so the flowers thereof be soon lost in hoar frost. And Arist. saith, that this tree leaveth his malice, and changeth out there of by craft of tilling. Look before in this book, De arborum culture. And Plinius saith, that of this tree is many manner of kinds, but we shall speak now of two manner at this time. For as Dioscorides saith, and Isaac in Dietis, Of Pomegranards is two manner kinds: One Pomegranarde Tree beareth sweet apples, hot and moist, & some beareth sour apples, cold & dry, and may be kept longer than other: but the sweet accordeth more to medicine, for all the tree is medicinal, & the fruit thereof accordeth but little to meat, and so Isid. meaneth lib. 17. where he sayeth, That Physicians deny, that bodies should be nourished with meat of Pomegranards, but they suppose that it accordeth more to medicine than to feeding of the body. And all the tree, and namely the fruit thereof, hath virtue to constrain & to bind, to comfort and to fasten, and to harden and dry thin humours & fleeting, and to staunch cholaricke spewing, and to staunch blood, as Isaac teacheth openly, and Dioscor. and Plat. also. If it be taken in covenable manner and due order, it helpeth against all passions of the body, both within and without: but the sweet breedeth more ventosity and swelling, & they do less quench their thirst, that be diseased with fevers, and therefore they agree worse with them that have the Ago, than the sower do. And of the juice of the sower is a drink made, that is called Exizacra, that abateth the heat of fevers, and defieth and changeth the matter of fevers, and exciteth appetite, & restoreth wonderfully, and repaireth and comforteth kind that faileth by reason of too great heat, and helpeth against chase of the lyner, and against the Cardiacle passion, and failing of the heart. Flowers, fruit and rind thereof slayeth old worms in the womb, if it be made into powder and drunk, and most effectually comforteth and purgeth both teeth & gumbes, and helpeth against many other evils as Dioscorides and Isaac mean. Pomegranards help in all the aforesaid things most effectually, and though they be yeolow and discoloured and sourish, wearish, and dry without in the rind, yet nevertheless within they be read, moist, soft and savoury, and the greynes be ordained in their own celles, by passing wonderful craft, as Isaac saith. ( * Addition. The rind or séed of Pomegranates in powder given in ale, is good to stop the flux.) ¶ Of Moro. cap. 100 MOrus is a tree, which beareth berries, Mulberye tree. and the fruit of the same Tree, is called Morum, a berry, as Isid. saith lib. 18. The Greeks call this tree Moron, & the Latins call it Rubum, for the fruit thereof is read. Thereof is double kind, tame and wild, and herds in desert eat the fruit of the wild berry tree, & leaves thereof slayeth serpents, if they be thrown or laid upon them, and Ambrose super Mat. 17. saith, that the fruit of this tree is first white in the flower, and then green, and then read, and black or brown at last, and the more ripe it is the more black it is, and dieth & smorcheth his hands & teeth that eateth thereof. Plinius and Dioscor. mean, that Morus is a tree, and the séed thereof laxeth the womb, and the juice thereof wrong and dried at the fire, or in the Sun, constraineth and bindeth the womb, and healeth whelks and sores of the mouth, & suageth and abateth swelling of the lips. The rind of the root sod and drunk, laxeth the womb, and slayeth broad worms therein, the leaves thereof stamped and laid in Oil healeth burnings. The leaves sod in rain water, maketh black hair, & healeth the biting of Phal●ngie, The field Spider. and of Attercops, and easeth the tooth ach, and cleanseth rotting, and matter of the jaws. The berries thereof before they be ripe, be cold, and bindeth and comforteth the stomach, and the more they were ripe, the more hot they were, and also the more sweet and moystie, and many thereof eaten after meat, turneth into corruption, and grieve soon both head and stomach, and be well digested, if then be eaten fasting, and nourisheth but full little. Leaves of high Mulberry trees be great and broad, and are grieved with Palshrags & flies, and gladly worms eat thereof, and so silk worms he best fed and nourished with such leaves. All the tree is medicinal, and namely the rind, fruit, leaves, and roots: for if the root thereof be slit, thereout cometh gum, that helpeth in divers passions and evils, for is laxeth the womb, and healeth tooth ache. Huc usque Diosc. & Plin. Of Mulberries is noble drink made, that we call commonly Moretum, Elephants drink thereof, and be the more bold and hardy, as Rabanus saith, super li. 2. Mach. 5. ca And thereof is a lectuary made, that is called Diameron, that helpeth against the Squinancy and evils of the jaws & throat, as Plat. saith. ( * Addition. The Mulberry tree is known, as for the virtue of the berries, if they be ripe, they hurt not greatly the stomach, etc.) ¶ Of Mirto. cap. 101. MIrtus is a little tree, & is so called, because often it groweth in the sea clives, as Isid. saith. Virgil speaketh of the broad cloves of Myrtus, and of the lovers of the cloves of Myrtha, and the Greeks call it Mirecie. And Physicians writ in their books, that this tree accordeth to many needful uses of women. Huc usque Isid. And Plin. and Diosc. mean, That Mirtus is a little tree as it were a shrub, and groweth namely by the sea side. And fruit, flowers and branches thereof, accordeth to medicine, and the fruit thereof is better than the flowers, & many be kept longer time, & better in heat of the Sun than in shadow place, and the more fresh the fruit is, the better it is. And all the substauncialls of this tree have virtue of sourness and of binding; and of his sweet smell hath virtue comfortative, & restoreth superfluity of running and dropping, by proper kind thereof. And helpeth the virtue retentive, to hold in the body, and so helpeth against the rheum that falleth to the spiritual members, if they be sod in rain water, & the breast washed therewith, and stauncheth spewing, if ae branch thereof be sod with vinegar, and laid to the stomach. Powder of this tree healeth wounds easily and soft. And Plin. saith, that some Mirtus is white, and some is black, and either is binding, but the black the more, and is therefore profitably taken against bleeding, and it moveth urine, and helpeth against venom, and against stinging of Scorpions, if it be drunk, broth thereof helpeth against the evil Allopicia, and falling of hair, and helpeth against swelling of eyen, meddled with wheat meal. Oleum Myrtum is made of the leaves and bays thereof, the which oil easeth, cleanseth, helpeth and healeth in all the foresaid things, and cleanseth mattery ears, if it be lukewarm dropped therein. Huc usque Plin, Super Esa. ca 41. jero. saith, that Mirtus hath good smell, & rotteth not, and Mirtus fasteneth and restoreth and comforteth weary members and limbs, & therefore it betokeneth comforters of holy Church, and hath virtue to suage, ease, temper and to cool, as he saith Super Esa. cap. 60. ( * Addition. The Myrtle tree groweth in Spain and Italy about Naples. The berries of this tree is good to be given to them that spit blood or piss blood.) ¶ Of Myrra. cap. 102. MIrra is a tree in Arabia, five cubits high, and is like to a thorn called, Achantum, the dropping thereof is green with great smell, and is bitter, and hath therefore the name Myrra, as Isidore sayeth libro. 16. The dropping that cometh thereof by itself is best, and dropping that cometh out at chins and slits that be made therein, is accounted less worth. Mirhre, a precious gum The Arabians make fire of shredding thereof, & thereof is full grievous smoke, but if it be withstood with other smell of Storaye. For else of such smoke, men should take uncurable sickness and evils. Best Mirra and most pure is gathered among Troglodytes in Arabia, as Isi. saith, & Plinius. li. 12. cap. 17. where it is said, that Mirra is a tree of five cubits high, and groweth in woods of Arabia. The leaves thereof be like to the leaves of Olive, but they be more cripse, and have more pricks, & is like in boughs to juniperus. Boughs thereof be carved and cut and slit in two times, but it droppeth before it be slit; & that dropping is called Stacten, & is best of all manner Mirra, & is called: Mirra electa, Mirre chosen. And of Mirra is seven manner kinds, as he saith, cap. 17. Oncées called Trogoditica, & that is well chosen. The second is called Gelbanitica. The third is called Diantrides. The fourth Colaticia. The fift Pracena, and is called also Salbana, and is more thin than other Mirres. The sixth is called Duratim & Odonferam, and is more white than the other. And is feigned with Gum & clods of Lentiseus. The seventh is called Indica, and this is the worst of them all. And there with other manner Mirres be feigned. Huc usque Plinius. And Dioscorid. saith, that Mirra is dropping of a tree hardened about the boughs by heat of the Sun, and the best is citrine and read within, and some deal bright, and hereof some is small, and some is great, and is called Trogoditica, and hath that name of an Island, which it groweth in. And this Trogoditica is hot and dry, and hath virtue to comfort, and that in gathering and increasing parts together by his virtue of good savour and smell, and dissolveth and departeth and consumeth and wasteth evenly the qualities thereof. And so dead bodies be kept safe and sound when they be balmed with confections of myrrh. And Mirra is kept in his virtue nigh an hundred years, and helpeth against all causes phlegmatic, and against all inordinate running and dropping, and comforteth digestion, and purgeth gleamye humours, and namely in the spiritual members, and it amendeth stinch, and smell of the mouth, and healeth & drieth all evils of the gums, and healeth and destroyeth & wasteth whelks of the lips, and comforteth the brain, and comforteth strongly, and strengtheneth the mother, and fordrieth and wasteth all superfluity thereof, and helpeth conception, & slayeth worms in the ears, and fretteth dead flesh, and breedeth & saveth quick flesh at best. ( * Addition. Myrrha is also the name of an herb, which we call Kixe, with a long and hollow stalk. Read Dodoneus. fol. 616.) Of Mirro. chap. 103. MIrrum is an ointment made of Mirra, and of other spicery. By virtue thereof sinews and other members of feeling be comforted, and humours in the joints and toes be wasted. By the good smell thereof spirits of feeling be restored & comforted, & slayeth with bitterness louse and worms, & letteth breeding thereof, & abateth stinking sweats, & keepeth & saveth bodies whole and sound, that they rot not. Of Mandragora. cap. 104. MAndragora hath that name, for it beareth apples with great savour of the greatness of the Apples of Macian, and is called Malum terre among Latins. And Poets call it Antropomoros, for the root thereof is some deal shapen as a man: Nor so, but as it is counterfeited. the rind thereof meddled with Wine is given to them to drink that shall be cut in the body, for they should sleep and not feel the sore cutting. Hereof is two manner of kinds, the one is female, and is like in leaves to lettuce, and beareth apples. That other is male, & hath leaves like to the Beet, as Isidore sayeth, libro. 17. And Diosco. saith, that Mandragora is a sleeping herb, and the leaves thereof spread on the ground, and hath two roots or three cleaving togethers, black without and white within, with a thick skin. The male hath white leaves and thin, and root like to the other. And apples grow on the leaves, as galls grow on Oaken leaves, and be yeolow & sweet of smell, but with manner heaviness, & be fresh in favour, and accord not therefore to meat, but only to medicine. For rinds thereof sod in Wine, cause sleep, & abateth all manner soreness: and so that time a man feeleth uneath, though he be cut. But yet Mandragora must be warily used: for it flayeth if men take much thereof, as he saith. For in Plat. it is said, that it cooleth, and some deal slayeth, and maketh to sleep strongly, therefore the juice thereof with woman's milk laid to the temples, maketh to sleep, yea, though it were in the most hot ague: and for that the herb is cold in substance, it is said, that the fruit thereof quencheth the evil that is called holy fire, and abateth the réese of Cholera, and flux of the womb. Huc usque Plat. But there it is said, that by kind no shape of man nor of woman is in the root thereof, but it is rather so feigned of Churls or of Witches. It is said, that it maketh women conceive, but it seemeth Saint Austen saith nay supper Gen. 2. cap. 19 He saith there, that because of Rachel, that desired Madragora, he looked books of Philosophers that treat of virtues of herbs, & found no such things in their books in that time. But saving the authority of Saint. Austen, many authors mean, that Mandragora hath this virtue, and so Const. Dioscorides, Plinius, and Plat. mean, that Mandragora taken in due manner, disposeth the mothers to conceiving, the which mothers and matrices of conception were let by to much heat & dryness. And so Mandragora disposeth hot women & moist to conception and to conceive. For Mandragora is cold and dry, as it is said in Platearius, and that in disposition, but it letteth women that be kindly cold and dry of such disposition. Mandragora hath many other virtues, & smiteth off & destroyeth swelling of the body, as Dioscorides saith, and withstandeth venomous biting, and stauncheth all droppigns and running above and beneath. All that is set before is said in Plinius book. libro. 35. capit. 16. And there it is said, that of Mandragora be two kinds, etc. And after it followeth in this manner. They that dig Mandragora, be busy to beware of contrary winds, while they dig, and make three circles about with a sword, & abide with the digging until the Sun going down, and suppose so to have the herb with the chief virtues. The nyre thereof is gathered and dried in the Sun, the apples thereof be dried in the shadow. The smell of the apples is heavy, & breedeth sleep only with smell, as he saith. ( * Addition. Mandrake of two sorts black, and whitish yeolow, they 'cause sleep to be inwardly received, very dangerous. There is another kind called Mala insana, raging apples, or apples of love. Read Dodo. fol. 439.) Of Milio. cap. 105. MIlium, Mile, is an herb with a long stalk and knotty, as the Reed, and the seed thereof is full small, cold, and dry, as Isaac saith in Dietis. And that witnesseth lightness and hollowness thereof, and absence of gleaminesse and of unctdositie, and nourisheth but little, but it comforteth the stomach by dryness thereof, and bindeth the womb. And as Dioscorides sayeth, is diuritike and assate, and suageth ache of the helly, and gendereth not good blood, but it s●●leth and drieth the stomach, as it is said in Dietis. Of Menta. chap. 106. MEnta is an herb with good smell hot and dry, and comforteth the stomach, & thereof is double kind, wild and tame, one groweth in gardens, & the other in woods and in mountains: and this heateth more than the first: and this herb is called Colocasia in Greek, and Nepta, or Calamentum in Latin, as Isidore saith, libro. 17. cap. penul. This herb is full medicinable. Other manner Mints grow in moors & in medes, and be not so mighty in virtue or in heat, but they have more heavy smell and savour then Mint of gardens, that is an herb that multiplieth itself, and springeth soon out of the ground. And if the stalk thereof be bended down to the ground, and heeled with earth, it turneth into a root, & bringeth forth anon a new Mint. Mint of gardens is full virtuous, both green and dry. And dissolveth and tempereth and wasteth by proper qualities thereof. And comforteth and exciteth appetite by odour and good smell, and by sharpness thereof. If it be sod in vinegar, it both away stinch of the mouth: and cleanseth and purgeth corrupt and rotten gums. And abateth with vinegar parbreaking and casting, that cometh of feebleness of the virtue retentive. And helpeth by savour and smell against sounding and feebleness of spirits, and comforteth & cleanseth superfluity of the mother. And abateth if it be sodde in wine, ache of the guts and of the reins. If it be sod with Wine and with Oil, and laid too, it cureth and healeth hardness of breasts, and teats that come of running and crudding of milk. The juice thereof withstandeth venom, and slayeth if it drunken worms of the womb, and of the cares also. And Mint sodde in Wine and in Oil, dissolveth and healeth cold Postumes, and healeth the cough. Huc usque Dioscorides & Pla. And also Isaac saith the same, libro. 2. in Dietes. That it taketh away abomination of wambling, and abateth the yoring. And cleanseth & smootheth the tongue, if it be frotted therewith, and exciteth Venus. ( * Addition. There are six kinds of Mints, Curd mint, crisp mint, Baliac, Spear mint, heart mint, horse mint, and water mint. Read Dodo. fol. 245.) Of Malua. cap. 107. MAlua the Hocke is a soft herb, and hath that name Malua of Molliendo aluum, Softening the womb, as Isidore saith, libr. 17. And he saith, and Plinius also, that he that is balmed with the juice thereof meddeled with Oil, may not be grieved with stinging of Bees. Also members balmed with the juice of Hockes, be not bitten of Spiders, nor stung of Scorpions, as Plinius sayeth. Of Hocke is double kind, the less and the more, that is called Altea. And either herb is moist and temperate between hot and cold, as it is said in Dietis. And that is known by virtue and working thereof. For it tempereth and ripeth Postumes, & namely the root and séed thereof. The broth thereof helpeth against flure of blood, & hath somewhat of gleaminesse: and tempereth thick humour of the reins, if it be drunk with wine, and breaketh the stone, and softeneth hardness of the spleen. The broth thereof maketh sleep, if the face be washed therewith, and the utter parts of the body. The broth of the seed thereof helpeth Tissick men: and helpeth against the cough. The seed thereof sod in Oil, tempereth hardness, and softeneth, & cleanseth, and ripeth, as it is said in Plateario. ( * Addition. The holy hocke, or garden mallow, also the wild Mallow, and the small Mallow. There is also Althaea, the marsh Mallow. Of their properties read Matheolus, D. Turnar, and Dodoneus.) Of Nuce. chap. 108. THe Nut tree is called Nux, and so is called the Nut also. It hath that name Nux, for dropping of the leaves thereof grieveth and noieth other trees about, that be nigh théreto. And many Latins call this tree jovelans by another name. For this tree was sometime hallowed to jupiter. The fruit thereof hath so great virtue, that if it be put among frog stools and venumous meats, it spilleth & destroyeth and quencheth all the venom that is therein, as Isidore sayeth libro. 17. The fruit thereof hath a hard rind without and bitter, and a sweet kernel within. And all manner Apples that be closed in an hard skin, rind, or shalt be called Nuts, as Pince, Castanie, and Auellane, and other such, as he saith, and the Nut tree is high and long, with large boughs and knots, and with broad leaves and sinewy, even long, and sharp in the ends with evil smell and savour. The shadow thereof grieveth them that sleep there under, & breedeth diverse sicknesses and evils, but the fruit thereof, leaves and rind, accord to medicines. For as Dioscorides saith, the juice of the root and of the rind, of the more Nut tree, drunk to the quantity of one Oxagum, helpeth against the difficulty of pissing, and is contrary to Fevers that come with shivering and cold, if it be drunk with vinegar. And saith also furthermore, that it dieth & cleanseth hair, and letteth falling thereof, and hath many virtues and might. The fruit thereof accordeth both to meat and medicine: And there be many manner of nuts, but we speak most touching meat and medicine of the more nuts, that be French Nuts, and of the less that be Auelanes. The common Nut is called Gallica among many men, and is diverse in substance, virtue, and shape●. For as Isaac saith in Dietis. The Nut in substance is green, or new, or ripe. In the first disposition the skin and the rind is green and sour, and vitter, and smorcheth his hand that handleth it hard. And there within is a shell or a shalt, the waxeth harder and harder, and there within is the nut kernel, that is savoury and full sweet, and the kernel that is within the shalt is closed in the skin, to save the tender kernel from cold and hardness of the shalt. And therefore that skin is more soft than the shalt, and more hard than the kernel, and more bitter found of them that have assayed. And the nearer ripe the nut is, the sooner the skin forsaketh the shalt, & cleaveth the faster to the kernel, so that uneath the kernel may be departed therefrom, but by hot water, or by some other craft, that tempereth that skin, and maketh it soft. And the green Nut is kindly less hot and dry then the old, and grieveth therefore the less. And is enemy to all venom, if it be with Rew eaten fasting. And Isaac saith, some Nuts be fresh and new, and some be old, and some be mean between both. In the fresh is most moisture, and the mean be more dry, and in the old moisture is wasted by working of heat that maketh digestion in the humours. And the old be generally more unctuous. Therefore many thereof eaten, turneth soon into chularike humours, & namely men with hot complexion, if they eat thereof many and often. For in them it breedeth head ache, and maketh them turn giddy, but they be covenable nourishing to them that eat them temperately, and be of temperate complexion. For so they be defied well enough. The virtue thereof is known by effect of medicine, for generally they keep and save the body against venomous things. For by his ventosity it stoppeth the veins, in the body, and suffereth not venom to pass to the spiritual members. Also Nuts evenly led with salt, rue, garlic, and honey meddled helpeth in the viting of a wood hound, if some be swallowed, and some laid to the fore without, for it draweth out the venom mightily, and wasteth it also. And nuts stamped and meddled with honey, tempereth wonderfully, and dissolveth cholarik postumes and phlegmatic also. Also Nultes stamped and laid as a plaster to the navel, destroyeth postumes that breed within, as Isaac, saith in Dietis. ( * Addition. Walenuts are of two sorts, the bigger and the less, and according to the soil whereon they grow, so is their goodness. The thinnest rinded or shelled nuts, are commonly best and very wholesome, to eat against poisen, eaten before great drinking, stayeth the head from lightness.) And Nuts be diversly shapen. For some be round, and some evenlong, and some plain and continued within, as it fareth in Auclane, and in Nutmegs. And some have clefts in the sides, and be distinguished in the top, as it were with the shape of a Triangle: as it fareth in great French nuts, in the which generally the shape of the cross is printed within, as they know well that take bred thereto. ( * Addition. Of late forth of the Indies hath been brought divers sorts of Nuts, whose natural properties are not perfectly known, as Nux Indica, Coecus, some in husks, like Beans, some like kidncies of a brown colour, some round, some square, and some shape: which nuties I have, but as yet no proper name to give them.) Of Auellana. chap. 109. AVellana is a field nut, and a wood nut in comparison to the French Nut. For without craft of Gardeners, it groweth on Haselles, that be Trees that grow in groves, as Isidore sayeth. And for they grow in common places, whereas men pass thereby, & pull and gather thereof, they have worthily the name Auellana. And Auellana, as Isaac saith, be less hot in substance then other Nuts, and store sour, and more fast in substance & unctuous. And be therefore hards to defy, and the more slow to pass out of the body: but when they be defied, they nourish much the body, and they engender much veutosity, Auellana Coryllus. Mollusca Pontica Nax. P●cueslius. He●acleotica. if they be eaten with the small skins. Therefore to take away the grief, it is go to blanch them in hot water: and helpeth well then against many passions and evils. The skin thereof meddled with honey, helpeth against falling of hair, and maketh hair grow in the body●, as Isaac saith, and Constantine also. There is also many diversities of Nuts, that accord to medicine, as Nux Muscata, Mude Indica, & Nux Vomica, and other such. Nux Muscata, the Nutmeg; is the fruit of a Tree that groweth in Ind, in a shalt that is hard, and covered with a skin, as Auellana. And the ●inde thereof is called Macis, and is right medicinable. And comforteth namely the heart, and purgeth the spirit of feeling in the Main: and he heateth the cold stomach, and comforteth appetite, and this ●inde is somewhat bitter. And the bark thereof is yeolow, & hath a sharp favour, and somewhat bitter: & that that is black or earthy, and hath not a sharp savour, is to be forsaken: and the Nutmeg taken out of them rind and of the shalt, is environed with a thin skin & plain. And the more heavy the Nutmeg is in weight, and the more sweet in smell, and sharp in savour, the better it is. And so the best is heavy and sound within, and seemeth ready in colour, and falleth not to Powder when it is broken, and hath a strong savour and sweet, and it hath virtue to comfort & to heat the stomach: and to consume and waste ventosity: and to heal head ache that cometh of cold. The Nutmeg held to the nose, comforteth the brain and the spiritual members, as Plinius, Dioscorides, and Platearius mean. ( * Addition. The Filbert is better than the basel nut, and inferior to the Almond nut, being new ripe they are best to be eaten, especially with bread.) Of Nardo. chap. 110. NArdus is a little herb with pricks, and is hot, and smelleth well. And so among the Greeks, Nardus spica is called Nardostartes, as Isidore saith libro .17. And thereof is triple manner kind, Indica, Sinaca, and Celtica, but none groweth in Syria, but in a land having many mountains, that stretcheth to Syria in one side, and to Indie in the other side. The best is smooth and light, brown, and plain, with small ciles, and drieth the tongue when it is chewed. And Nardus Celtica hath that name of the Country of Gallia, for it groweth therein, & is like to Nardus, or to Spicis Nard●, but it is more white, and comforteth by good smell, as Dioscorides & Platearius mean. And helpeth against swooning and sailing of the heart, and also against feebleness of the stomach. (* Nardus, after Doctor Turnar, is called Spickenarde, which as he sayeth, groweth in the Indie, and smelleth like unto Cyperus: of the which herb, it appeareth, the greatest Doctoures are in doubt, it is rare and no common herb, some will have it a root, others the top like unto our common Spike Lavender. Read more of this at large in the second book of D. Turnar. fo. 62. b.) And it comforteth the brain, if it be held to the nose. And abateth cold rheum, and helpeth against deafness & postumes of the ears, and doth away often evil smell of the mouth, & purgeth the gums, and openeth the stopping of the liver and of the spleen. And exciteth menstrual blood, and cleanseth the mother, and helpeth conception, & breaketh the stone both in the bladder and reins. This herb tempereth and softeneth, and departeth hard matter, and thirleth and passeth into the inner parts. And helpeth against Palsy of the tongue, and comforteth the sinews, and wasteth humours that let the tongue. Also it is said, that it helpeth against the falling evil, if it be ministered in due manner to the patiented: and is full good to many other things. And out thereof woseth the Oil that is called Oleum Nardinum, and is most necessary to all the foresaid things, and to many other. ( * Addition. In Dod. is set forth three sorts of herbs, called Nardus, which is called in English, Ualerian, & hath a sharp leaf, the second, herb Benet, the third Asarabecca, yet suppose I none of these three to be the true Nardus.) Of Olea. chap. 111. OLea is a tree, and the fruit thereof is called Oliva, and the juice Oleum, as Isidore saith, lib. 17. But this tree is often called Oliva, and is a worthy tree, and a tree of peace, as he saith. For the story of the Remanes mean, that without branches of Olive no messengers were sent to Rome to get peace, nor to proser peace to other men. Remigius saith, that the worthiness of this tree is known, for in token of reconciliation & peace made between God and man, the Dove came to the window of noah's ship with a token in her mouth, that was a branch of Olive, and of none other tree. And libro. 15. Plinius saith, that among the Athenienses, vidours were crowned with Olive. And afterward the Greeks ordained, that their victors should be crowned with Oleaster, as he saith. And the Olive is a fair Tree in crop, in green colour, and in multitude of boughs and branches, with whitish branches. And this tree is green all the Summer and Winter long, & hath small leaves with good smell, and hard rind, and bitter root, and fat fruit, savoury and sweet. For as Isidore saith, the Olive springeth of a bitter root, that is nourishing of light, medicine of wounds, & feeding of the hungry. For Oil is put in Lamps to sustain and to nourish the fire, to sore members, them for to heal, and in meat, men for to feed. And also to make meat liking and savoury, as he saith. And Oil is nourishing of fire & of light, remedy of evils and fores, and maketh meat most savoury and sweet, as Isidore sayeth. Then the Olive beareth fruit, and is medicinal. And leaves and rind and fruit thereof accordeth to medicine. The Tree thereof is most sad and fast, and pure and clean without rotting. And though it be right hard without, yet nevertheless within the pith, is much humour and fatness. Libro. 15. Plinius speaketh of Oleis, & of Olives and saith, that many manner Olive trees that bear fruit, thrine not in Countries that be too cold or too hot, but in Countries that draw more to heat then to cold. Therefore as Plinius sayeth, Cato would have Olives set in hot ground, that is not too fat nor too lean. For heaven comforteth them well, and they love much the dew of heaven, & fair weather. And if there be much Rain when they be ripe, than the Oil is appaired & wasted, but if fair wether, come soon after to temper the thickness of the Oil and liquor. And Plinius saith, cap. 3. That the Olive Tree needeth not to be pared nor shred with hook nor with Bill, as vines be, but it is betaken to the Sun, and to the dew of heaven: and is glad in springing time, & beginneth them to bloom. And fruit thereof is first gathered about winter, and when the fruit is gathered, the tilers of Olives use to open the earth about the root, and to pair away properly the bompes or knobs, and naughty small sprays of the roots. And some Italians use to call such superfluity about the root, the gouts of the Olive tree: and so when such superfluite is alway, the Olive thriveth the better, and beareth fruit, and is wonderfully amended. And the Olive will not be hard beaten with stones & poles to gather the fruit thereof, as some men do that be untedy & unwife. For such beating turneth to harm of the tree, & to damage of the next year: For it beareth the worse if it be beaten, as Plinius saith. Of this tree is many manner kind. And each is known by diversity of fruit. And Isidore sayeth, that this name Oliva is the name of the fruit of the tree Ole●: And thereof is many manner diversity sound, as Isaac saith. For some Olives be tame, & some grow in woods. The some beareth fruit, sometime ripe, and sometime not ripe, & sometime the ant between. And among these fruits of the Olive, the first be earthy, four & green. And the second reddish, or jacinctuous, as Dioscorides saith, and the last seemeth black: and the more black they be without, the more ripe they be within, & the more fat and able to yield Oil. And Aristotle saith, that it ripeth never perfectly on the tree, though it hung on it many a year: but to make the perfectly ripe, they must be laid on a heap together, & they must lie so long time, that by pressing the heat & may be comforted, & come into the inner parts thereof, and ripe the fruit at full. And Isaac in Die. saith, that Olive berries, if they be read, and not full ripe, nor right la●, they comfort well the stomach, and be binding, and excite appentite, also namely if they be art●ied with vinegar or with sauce. Nevertheless they be hard to defy: and nourish less than other. And the black that be as it were ●●pe, be frost and temperate, between moist and dry. And nourish much, and seemeth the womb. For by fatness thereof they ●●ee●e in the from●elle, and come not downward into the place of digestion. And they turn soon into corruption of humours, and be the less worthy to meat. But they be good in medicine For if they be stamped and laid to a place that is burnt with fire, or sealded with water, they keep, that blains shall not arise, and do bear them down, if they be risen, and openeth the pores, and maketh the fumosity to pass but that is closed in the skin, of blains and swelling. Huc usque Isaac in Dietis. Libro. 15. cap. 3. Plinius saith, that verses of Olive appaire not while they be on the tree. For they be the better: for they gather alwase virtues now & new, and hung and fit the faster. The Bery thereof is compounded as he saith, of the fieruell, flesh, Oil, & drast that is called Amurca, and is bitter: and is nevertheless profitable in medicine. And the shells when the Oil is wrong out, with leaves, be good to nourish fire, and make swine ●a●, as it is said. ( * Addition. The Garden Olives are better than the wild Olives: being green, they strengthen the stomach, & provoke appetite to eat.) Of Oleo. chap. 112. Oil is the juice of herbs of Olive, as Isidore saith. And the more fresh it is, the more noble it is, and the more stilye it cometh out of the hulls: the better it is, and the more noble, as Plinius saith, libro. 17. cap. 2. There it is said, that Oil appayreth by age. Also there it is said, that it cometh the better and the cleaner out of the drasse in the wring and pressing, if the Berries be before hand well, stamped or ground with a mill stone, and scalding hot water thrown thereon. Buy such hot water the fatness, is departed the better from the brasts: Hulles and drasse ●●eere above the water, and be craftily departed from the water at last. As he saith, the switter the Oil runneth out of the press or of the wring, the better it is accounted. For what that is less meddeled with, cat●●ye substance, the more fat and sweet it is. Hereto Papias saith, that if a man be under water with Oil in his mouth, and spouteth out that Oil there in the water, all that is in the bottom and hid by the ground is the more clear, and the more clearly seen of him (put all the oil ascend against his eyea, * Addition. by the force of the water, and so he shall see never a whit) Kind, of Dise maketh good savour in meat, and nourisheth light and easeth, refresheth, and comforteth weary bodies and l●ns, and softeneth and slaketh hard sinews, that be shrunk or spilled with the cramp. And softeneth and ripeth Postinnes that he hard, and namely Lyny Oil, of Linne seed. Many diverse Oils he pressed out of many diverse things. And some oil is simple, as oil of Olive, oil of Nuts, oil of Popy, oil of Almonds, of Raphens' oil, of Linne seed Oil, of Hemp, and of other such. And some oil is meddled and componed, and thereof some is cold, and some is hot, some is binding, & some is constraining, and some laxing. For composition of hot things, 〈…〉 is hot Oils and of cold, cold oil: and of buiding things, binding Otle: and of larative, laratine oil: therefore for diverse causes of evils, diverse Oils shall be taken: as in cold causes and matter, Oil de Bay, Oleum Laurinum, Nardinom, and Puloguim, shallbe taken and in hot causes oil of Roses, and oil of Violets shall be taken, are other such. Oil may be so hot, that it shall breed the ●●cauers, if the pulse veins, and 〈…〉 and the pawme of the hands and the sales of the feet be ha●m●d therewith, as oil in the which lions flesh is sod, as it is said in Compendeo Sa●ernitant. Also oil may be so cold, that it shall ●●ony, the member that is harried therewith and stay it, so that it shall have no feeling, as it feareth of oil of Mandragota, that is made of oil, in the which Apples of Mandragota be soon, or kept long in. But among Oils that be so compounded, the temperate Oils he best and most medicinable. And of simple Oils, Oil of Olive is best both in meat and medicine, and then of nuts and of Almonds, & then Oil of popie: But that Oil is more cold than the other foresaid Oils, and more dry also, and is most made of black Popie seed, and breedeth sleep, and helpeth against hot Postumes in the beginning, and against chase of the liver, as Platearius sayeth. And other Oils be less according to meat, for heavy smell and strong savour, and be good and profitable to medicine, as Isaac saith in Dietis. And generally in all Oil is much air and lightness Therefore ●● fleeteth above all other liquors, and hath disdain to be under other liquors. Oil seeketh and spreadeth itself. And is therefore better kept in glasen vessel then in tréen vessel, or in vessel with many holes and pores. Oil spotteth and in●citeth clotheses that it toucheth, and maketh them smell thereof always. Oil shed in water, fleeteth above in round drops, and then the water cannot be made all clean of the fatness and savour of the Oil. Oil with sharp savour and strong, weddeled with Amusca, or with the drags, is not good so meats. For such greiteth vomiting and spewing, and corrumpeth the mouth of the stomach. And Oil slayeth Eres, and footlesse beasles with long and pliant bodies, if it be shed upon them, as Aristotle saith. And vinegar turnesh them again to life, if it be shed upon them. And clean Oil heepeth bright won from rusting, if the iron be no●nted therewith. If the Oil be corrupt or watery 〈…〉 ●●sdd●led with Oil drasts, 〈…〉 it destroyeth & corrumpeth the iron that is anointed therewith as Plinius saith. Of Olcastio. cap. 113. OLeaster, is a wild Olive tree & hath that name for it is like to the Olive tree but the leause thereof be somewhat smaller than Olive leaves. And this tree is barren and bitter, and not filled. And if a graff of Olive he graffed thereon it changeth the quality thereof, and turneth it into his own analytie as Isidore saith libro. 1●. This Tree hath double dropping. The one is like to Gum without any biting quality: and the other is bitter, and like to gum Ammonicum, as Isidore saith. Though this tree Oliaster be a wild tree, yet the rinds, gums, and branches thereof accord to medicine, for the leaves thereof be bindium, sour, & bitter, & healeth botches of the head & of the mouth with honey. The juice of the rind & of the branches thereof, is sour & binding, & stauncheth all flure & running of humours & of blood, as he saith. And the gum thereof is good to many things, & namely that that is most biting. For it cleanseth & healeth wounds, & helpeth the gums that be gnawn and corrupted & strengtheneth and comforreth the teeth, and putteth of and healeth the evil that is called Erisipila, and the holy fire, that cometh of wood Cholera, and gnaweth & fretteth flesh & bone. And helpeth against falling of hair, and dieth hair, and hideth or tarrieth hoarenesse of hair, as he saith. ( * Addition. Olives, condise in salt liquor, taken at the beginning of a meal, doth cherish the stomach, stirreth appetite, and looseth the belly, being eaten with vinegar. They which be ripe are temperately hot; they which be green, are colder and dry. Sir Tho. Eliot.) Of Olere. chap. 114. coleworts. Coal is called Olus, and hath that name of Olendo, smelling, for as Isid. saith. First men eat Colles ere they had corn & flesh to ease, be sore the flood men eat apples, coals, and herbs, as beasts eat grass & herbs, as Isi. saith, libro. 13. And though all the heart is that grow in the earth be able to be sod, and according to man's meat be generally called Olus in the singular, & Olera in the plural, yet most commonly coal is called Olus in the singular, & Olera in the plural. The stalk & leaves thereof grow swift & then stalks or leaves of other herbs, as he saith. And the overmost crop thereof is called time, as it were Come: & the natural virtue of this herb is namely in the crop thereof. And therefore the effect, & might of medicine as well of this herbs as of other is most in the crop, as he saith. The herb is cold & dry, & breed to thick blood & troubly, & horrible smell, as Isaac saith in Die. & some coal is Summer coal, and some is Winter coal. And this herb is compounded of contraries, for the substance is great and hard to defy. The ooze thereof & juice is running and sometime cleansing and drying, and sometime moisting and laring in the womb: But the substance without the juice, is stopping and binding. The malice thereof is withdrawn, if it be sod or boiled in water, and that water thrown away, and the coal then sodden in other water with good fatness & savoury, as it is said in Dietis. This herb thriveth by setting and planting. For this herb is sown and groweth first in one place, and if it be then taken by and set in better land, it groweth fast, & thriveth both in quantity, quality, and in virtue. In Summer the tender leaves thereof be eaten with small shags, and with other worms. And be constrained in Winter with grea● frost and small, and be so made the more tender to seething, & the better to eating. For when the heat cometh into the inner parts of the leaves, the substance thereof is the better defied, and be the more soft. And li. 20. cap. 10. Plin. praiseth strongly the Colewoort touching the use of medicine, and saith, that there is three manner kinds of coals: some with crisp leaves and good for the stomach, and some softeneth some deal the womb. And another with broad leaves and thick, and is less worth in medicine. The third with thin leaves and simple, and is more better than the other, and better in medicine. Leaves thereof bruised and laid too two days, healeth wounds of hounds, both new and old, and that wonderfully. Cole little sod, laxeth, and bindeth, if it be much & greatly sodden. Cole withstandeth wine & drunkenness, and comforteth the sinews: and is therefore good for the Palune, and for trembling and quaking. And causeth abundance of milk for children in their nurse's breasts, and the juice thereof helpeth against venom, and also against biting of a wood hound, as he saith there, and Serpents fly the smell of coal sod. And he reckoneth up many other virtues, the which & pass over at this time for noyful tarrying. And he saith, that Bractea, the wild coal, groweth without tilling, and hath stronger virtues and working. ( * Addition. Coleworts being given to kine, causeth them to yield abundance of milk, and fattneth them in short time: but being in good plight they must be killed, or else they grow to the rot.) Of Ordeo. cap. 115. Barley is called Ordeum, & hath that name, Hordeum Barley. for it is soon dry, as Isidore saith: or it hath that name of Ordo, for it hath sometime in the year six orders & rules of grains. This corn we call winter bear, and so both Barley & bear be called Ordeum. And this bear feedeth more better beasts than wheat, & is more wholesome to men then evil Wheat or Rye, as Isid. saith. There is another kind of Barley that hath two rows of grains in the ear. The third manner Ordeum is called Trimense. For it ripeth in the space of three months after that it is sown, as he saith. Plinius speaketh of Barley or bear, li. 18. ca 7. Among corn bear is first fowen, and among many nations right good & noble bread is made of bear or of barley. And among the Greeks is a manner meat made thereof which is called Polenca, and they do wet first this corn with water, & then dry it, & grinned it in a mill, & departed the meal from the bran. And Italians grinned Barley small without beating before or watering. Of all fruit barley is most noble in meal, & will not be sown but in sad land, & drieth & ripeth soon and fast, for the substance thereof is soft: and no séed seemeth in less danger of corruption. For it groweth swiftly, and is ripe before Wheat, and gathered ere corruption or rotting fall upon it, and hath foulest straw among all corn, and unworthiest stubble. But within is much meal when it is arrayed in due manner, as Plinius sayeth. And Isaac saith in Dietis, that Ordeum is cold and dry, and driveth and cleanseth, and hath little ventosity in regard of the Bean, but the Bean nourisheth teste then Ordeum, though the Bean breedeth ventosity by kind, and such things as make the womb rise and stretch, nourish not alway best, as Plinius saith. And he saith that many men use Barley more in medicine then in meat, but thereof is made both meat and drink, that nourisheth the body, and comforteth the spiritual members. And of Barley shealed and sodde in water is medicinable drink made, that Physicians call a Thisane. And this drink quencheth thirst, and keepeth and saveth health, and changeth feverous heat. But of Thisane look innermore in littera T. ( * Addition. This Hordeum hath three sorts, Politicum, Dystichum, Nudum, of the which is brewed good drink & wholesome, whereof some so well like of the taste, that they drink three all-outs: the drink out of the pot, the wit out of the head, and all their money forth of their purse.) Of Palma. chap. 116. PAlma is a Tree of victory, and hath that name, as Isidore saith, libro. 17. for therewith the victore hand is ornated, or else for boughs thereof be shaped as the palm of the hand, and is a tree noble and famous always fair & green, & long time beautified with branches & leaves both in Winter and Summer. And for it endureth and is green many a day, & long time, therefore by likeness of the Bird Phoenix that lineth long time, the Palm is called Phoenix among the Greeks. And is a Tree that beareth fruit, that is far and lykeing, but the fruit thereof ripeth not in every place, where that it groweth: But in Syria and in Egypt, often the fruit thereof is called Dactylus, and hath that name for likeness of fingers, and the names thereof be diverse. For some is called Palmule, & be like to Mirabolanes in shape and disposition, and all divers in savour. For these have savour most sweet and pleasant, & M●●ssolim have horrible and bitter savour. And some be called The base & Nicholaus, and some Mutales, that the Greeks call Canathos. Hue usque Isid. And the Gloze super Psalmum toucheth, the palm is a full high tree, but not to high as the Ceber. The root thereof is rough and round, and full fast & deep in the ground; the stock thereof is sad and hard, and vnreth without rotting. The ●ind thereof about the stock is hard and rough, & somewhat pricking, and namely toward the ground. Therefore it is hard to climb thereupon, and to come to the fruit thereof. The leaves thereof so long, shapen as a sword. And though the Palm be hard and sharp about the stock, yet in the crop it is pleasing and liking for man's fight in fairness and liking of boughs. And Palm beareth the fruit on high in the crop of the boughs, and not in the middle of the leaves, as Plinius sayeth libro. 13. And the nearer the fruit thereof is to the Sun be arises, the more fructuous it is, and also the more sweet and savoury. The Palm groweth in many Countries and lands. And beareth fruit no where else so well, as it doth in hot countries and lands, that are always in heat of the Sun, and in ground that is mild and sandy, and not full of great stones. And therefore judea, jury, is rich of Palms, as Plinius saith, lib. 13. cap. ●. And he setteth double kind of Palms, male and female: and the male bloometh first, and after the female buddeth and bloometh. And the female beareth not fruit, but if she be so nigh the male, that the smell of the male may come with the wind to the female. In libro Vegitabilium Aristo. saith, when the seed thereof is sown or se● it needeth that the seed of the male and female be sown or set together, the seed shall be set twain and twain together, and then of each springeth a plant, and thereof springeth four planes, and clearie together as it were a net and be joined each to other by a wonderful craft of kind. And the female groweth not well, nor beareth fruit with the male. And if the male be field, then is the female barren after two days out. If leaves and flowers of the male be put above the roots of the female, then by comfort of the male, as it were by comfort of the work of generation, the female taketh often virtue and strength. And such trees loveth not moistye places, nor fat and smoky, but they love Salt places and sandy. Therefore it needeth too sow and spring. Salt there as no Salt place is, and not fast by the root, but somewhat nigh thereto is waste the superfluity of the humour of the ground, as Plinius saith. In the South Country is a manner Palm, that is alone in that kind, & none other springeth nor cometh thereof: but when this Palm is so old, that is sayieth all for age: then often it quickeneth and springeth again of itself. Therefore men suppose, that Phoenix, that is a bird of Arabia, hath the name of this Palm in Arabia. For he dieth and quickeneth, and liveth often, as the foresaid Palm doth as Plinius saith there. And he saith there, that in Aethiopia be man●e manner Palms and diverse, and be not more wonderful, for they be not wide known, than they be for liking and sweetness. Among the which the best be called Cariace, and be best of juice and of meat. For the fruit thereof is most plenty of juice, and so out thereof is noble Wine wrong. Hue usque Plinius, li. 18. cap. 5. Then the Palm is a singular tree, with a small stock, & rough in comparison to the ground that it groweth in, and fair and liking in boughs and top. The leaves thereof be long and plain, thick & according to divers uses, as to make wheels and cups, as Hierom saith. But yet the side corners be some deal sharp. Boughs of palm be called Elate, & rear themselves upward, & be always green, & never bend downward: And the middle stiable of this word Elate is long as in Cant. 5. Come we elate palmarum. Elate or Elates in Greek, is called Ablea in latin; & after that maketh the middle stiable short. And it seemeth that another letter meaneth the same wise. Cant. 5. Crines eiurs sicut Abietis. And so the middle stiable is made short, and not long. The fruit of Palm is diverse both in shape and virtue, and that by diversity of the tree that it groweth on, and also of the ground, in the which the tree groweth, and by diverse receiving of the heat of heaven, that smiteth diversly on the tops of Palms, as Plinius meaneth, lib. 13. The first is, for such Palms bear fruit seld or never: and this is for evil disposition or unsufficient heat, as it sareth in Palms of Italy, that beareth fruit seld or never, and if they bear fruit, the fruit is never perfectly ripe, as Plinius saith. And the second is proved by the foresaid things. For in ground that is cold or too moist, too fat, or too famous, Palms thrive not, but sail of perfect thrift without remedy, as he saith. And the third is true, for in shadowy places that be not shined with the Sun beams, Palm may not grow. And if it happeneth that it groweth some where in such a place, yet it may not bear fruit, and come to worthiness of Palms. This is it that Isaac toucheth in Dietis, and saith, that Dactila the fruit of Palm is hot and moist in the second degree, and hath diverse workings by qualities of Countries and lands that it groweth in. For it groweth in cold Countries that is not soon hot, and some in hot countries soon, and some in mean countries and temperate between these twain. And Dactilus the fruit of Palm that groweth in some hot country, where the Sun is always, is most sweet and savoury, and somewhat unctuous for a manner gleaminesse, and though it be full sweet and savoury, and some deal unctuous, yet it may sometime grieve bodies that eat thereof too often & too much, for it breedeth boming and swelling, and sore ache of the mouth of the stomach, and of the head, and stoppeth the ways of the liver and of the spleen, and so it is not good to use continually all sweet things, for they grieve often both body and soul. And fruit of Palm that groweth in cold countries, that is not full hot, is not perfectly ripe. And is therefore sour and dry, and as it were raw, and nourisheth not soon the bodies, but grieveth it full sore, for such fruit is hard to defy, though it comforteth somewhat the stomach, and breedeth often fretting and gnawing, as he saith. And though fruit that groweth in mean hot Countries be ripe, yet in them is much superfluity of watery moisture, that it may not be kept ripe, and so it filleth bodies with raw humour. That is matter of long during seavers, as Isaac saith in Dietis. Fruit of Palm is componed of soft substance, as it were fleshy, and of an hard kernel, as it were stony: In the midst thereof seed is contained. But in Syria and in Egypt is some Dactilus, fruit of Palm sound all without kernel: and such fruit of Palm is called Spado, for in the substance thereof is no reason seminal, as Plinius saith. The more noble and old the Palm is, the better the fruit thereof is. And the Palm beareth no fruit before an hundred years, and then it hath the first perfect and complete virtue. And Dioscorid. affirmeth and saith, that the fruit of the Palm Tree is good and necessary in medicine, and maketh smooth the roughness of Arteries, and it clarifieth and maketh clear the voice, & most namely when they be right ripe. For the fruit of palm is full sour while it is green. And Plinius saith, some of Alexander's knights were choked with green fruit of Palm. And so this fruit accordeth not to meat while it is all green, but only to medicine, & helpeth against the flux also if it be ordained in due manner. ( * Addition. Palma, a Palm or date tree, of the branches were garlands made for conquerors, or those that overcame. The Date tree groweth in Africa, Arabia, India, & Syria, judea, & all the countries of the East or orient, the fruit is hot & dry, almost in the second degree, eaten raw, they stop the belly, but sodden, they comfort & restrore the liver and melt, the fruit in shops is called Dactylus.) Of Palms. chap. 117. Palms, is properly a bough, or a branch of a vine. Thereof Isidore libro. 17. speaketh and saith, that Palms is the soft matter of a vine, and springeth out in new arms, and the branches bear the fruit that groweth therein. The leaf thereof is called Pampinus, by the leaf the branch is defended and succoured against cold & heat, and against all wrongs of frost and snow, and other hard weathers that fall. And in some place the leaves be plucked away, for the Sun should come to the fruit, & ripe it speedily, and to do away the shadow, that letteth the riping, as he saith. The vine draweth all virtue & nourishing that it hath from the root, and draweth strongly, because that it hath strong heat, that is closed therein in pores thereof, & draweth much humour that passeth into substance of branches, and the other deal turneth into matter of knops, of burgeoning of buds, of flowers, and of fruit, as Plinus saith lib. 13. Such as the humour of nourishing is in the root, such it is showed in branches: and so Compendium Salerni, teacheth to make grapes of divers colours in the same vine, while a vine is graffed on three branches, that springeth out of one stock of the same vine, & with one graff slit, in time of graffing is done read colour, & with the other blue colour, & with the third yellow colour. Then each of the graffs springing of the branches of such colour, shall bear Grapes like to that that was done therewith in the slit of graffing. But seldom in this Country is one vine graffed on another vine, though sometime vines be graffed on stocks or on trees. Therefore oft fruit is changed in this manner: In March, when the humour beginneth to pass upward from the root, the rind of the vine is warily opened, and when it is open, the colour is put in about the root, between the tree and the rind, and is then busily kept, that the humour that cometh upward from the root, pass not at the slit: and so the humour that the branch draweth by little and little from the root, is changed, passing by the colour. And some thereof is unctuous, and turneth into the fruit, and the likeness thereof, leaveth in the fruit. By the same trafte every plant may be turned and changed in colour and in savour, and some trees, which lundlye bind, by craft be made kindly to lax: and so of the contrary as he saith. And Alfredus saith the same, super l. quinto plantarum. And that as divers manner of kind of trees be craftily graffed in the graffing time. Isidore speaketh & saith, that of the sprays and branches of the vine, springeth small and little crooks, & by those small crooks, the branches and sprays beclyppeth and compasseth the tree round about, and is kept and held up thereby, and withstandeth by the help thereof, divers & many manner of winds and storms, and wethers, that the branches be not shaked and hurled with the wind, and to save the fruit from peril of falling. The branches springeth and spreadeth wide about, and for the branch is full tender and brittle in the beginning, such holding is needful, till it be strong by venefice of the Sun. Every year the branches needeth cutting and paring, and discharging of superfluity, to spring and bear fruit the better. The vine that is not cut, spreadeth full wide, and passeth out of kind, and turneth into kind of a wild vine. The noble vine is known by thick or thin set knots: for as Plinius saith li. 20 ca 15. for thin setting of knots and sorre asunder, is a token of barren vine: and thick setting of knots, is token of a good vine and bearing. Look inner De natura vitis. ¶ Of Propagine. ca 118. PRopago, propaginis, is a young branch of a vine, that springeth of a slip of a vine that is new set in the ground, as Isidore saith. The highest branches of a vine are called Flagella, for they be wagging with blasts of wind, and be set and pight in the ground to make the vine to spread, or to multiply new vines. And thereof springeth new plants and branches of Uines, and these branches be called Propagines, for Propaginate, is to understand, to says and plant vines, and put new branches in the ground, that new vines may spring thereof, to make the Uineyard spread wide and large: for Propagate is to say, spread and spring, as Isidore saith. Also vine branches bend down into a grippe of earth, and hid with earth, conceiveth virtue of generation, and beareth new branches, and so the virtue of generation leaf is above in the branches, breaketh out some and some, by virtue of hence that turneth outward into the branches. And some of that virtue, is been down to the ground, & is meddled with earth, and turneth into roots, and thereof springeth new branches, and draweth nourishing and séeding of the same roots, and turneth all into roots at the la●e, ● feedeth continually the veins that spring, & the mother feedeth the daughter r●●●● that that so took first feeding & nourishing is by craft turned & changed into the kind of a nurse: For the branch that first took feeding of the root, is now, changed and become a root, and nourisheth and feedeth all the branches that spring thereof, as the mother nourisheth the daughter, as Gregory sayeth. ¶ Of Platano. cap. 119. Sambucus Palustris, or Licostaphilos. PLatanus is a tree and hath that name ●so● the leaves thereof no plain, broad, and large for plain is plants in Greek, as Isidore saith libro. 17. Holy Writ speaketh of the virtues thereof, and saith, As a Plane arcared Eccl. 14. The leaves thereof is soft and tender, and like to vine leaves, as Dioscorides saith. And he ●●eth● that the plane is a cold tree and dre 〈…〉 the leaves thereof healeth in hot co 〈…〉 for it destroyeth rheum, and hot 〈…〉 olling of the oyen. And the decoction both of rinds and leaves, healeth ache of the teeth, and other bones, as it is said, & hath virtue to heal sharp and sour evils. And so it is said, that it helpeth to ease scalding & burning if it be laid thereto, with other things that easeth. Broth thereof if it be sodde in wine helpeth against venom. Plinius libro. 12. cap. 3. praiseth it. ( * Addition. Plain tree, is called the Marris Elder, Oil, or dwarf plane tree, the flowers white, the berries read shining. Also Platanus is of another sort, whereof some grow in England. The fruit of this tree drunk with wine, helpeth them that are bitten of Serpents, the fruit is round, rough, and woolly, of the quantity of a Filbert.) ¶ Of Populo. cap. 120. POpulus is a tree, and hath that name of multitude, for of the crop and root thereof, springeth many boughs, twigs, and branches, as Isidore saith libr. 17. Thereof is double kind, black & white. The white hath leaves on the one side, and green on the other, and so there be two colours, as it were tokens of day and of night, for it changeth colour in one manner in the Sun rising, and another wise in the Sun going down, as he saith. Also out of this tree, droppeth Rosen in Italy and in Syria, and Diosco. and other account this Rosen medicinable to staunch blood, & ceaseth sweats and other runings & drop O●te of the crop thereof is Ointment made, that is cold and stopping, & swaging heat, and exciteth sleep, and among Physicians, the Ointment is called Populeon, and is accounted needful in many cold passions and evils. And also Isidore saith, that Popular & Plane and Withie be soft of kind, and able to grave and writ in, and when such trees be shred and pared, they spring and spread both in length and in breadth. (* The Poplar tree is of three sorts, the one white, the other black, and the third is called Asp. The Ointment that is made of the buds, is good against all inflammations, and against all bruisings, squattes, and falls, and against swelling.) ¶ Of Pino. chap. 121. THe Pine apple tree is called both Pinus and Picea, and hath that name Pinus, of sharpness of leaves, for in old time, men called Pinus sharp. And this tree is called Picea, for out thereof sweateth and woseth pitch, as Isidore sayeth libro. 17. In the Islands of Germania, of the Pine apple tree cometh dropping and wosing, which is made hard with coldness or with heat, and so turneth into a precious stone, that is called Electrum, as Isidore sayeth there. And this Electrum hath another name, and is called Succus, for it is the juice of a Tree, and is there named and called Pinus. Also this tree is good to all thing, that is kept and continued there-under: as the Fig tree grieveth and noyeth all things that is there-under, as Isidore sayeth. The Pine tree is an high tree, even and light, with many small holes, & is right strong, for therein be many knots, & for the Pine apple tree is right strong, oftentimes thereof be masts made for ships, and is right good timber for edifying and building: but this tree taketh right soon fire, and burneth if it cometh nigh the fire, & that is, for because of the plenteous fatness, which is therein, for out thereof cometh pitch. The rind of this tree, is hard and rough with out, but the humour within is fat and gleymie, but this humour is drawn out in Summer by the heat of the Sun, and changeth and turneth into Rosin, and this Rosin is first white, and is right black when it is sodde and pitch made thereof, and savoureth full well, and so doth the smoke thereof: also by great seething the savour thereof abateth. This tree beareth many leaves, but they be small and sharp: and this tree is of green colour, both in winter and also in Summer. And though this tree be most fattest, yet it groweth in mountains, & in right dry places, and also stony: & though this tree be of great springing, yet the more it is pared and shred toward the ground, the more it springeth and spreadeth upward toward heaven: and groweth slowly, because of gleimie humuor and thick, that is soon deffed and digested. This tree is spoiled of the rinds, for it should dry the better. Between the rind and the Tree, worms breed, when the tree beginneth to dry, & these worms fret and gnaw the tree, & therefore to save the tree and keep it, it is accounted a chief medicine to take-off the rind, that worms breed not of corrupt humo●● that is in the rind, & between the tree and the rind. Also lib. 16. Plinius saith, that the Pine tree and Alloren tree, healed with earth ●orye under the ground, dure & last long time. Pipes and conduiles made of pine tree, and laid deep under the earth dure many years, and rotteth and corrupteth soon, if it lie above the earth in moist places, which altogether hid under the ground, by running of water that runneth thereon, it waxeth hard, & dureth in an house long time, & rotteth not soon, neither is worm eaten, but if it be corrupt with dropping of rain, but deep under the earth, it cureth and abideth full long time safe & sound without any corruption, and the contrary is of the Ver, that rotteth anon under earth, and dureth best within the house & kept dry, as Plin. saith li. 21. ca 10. ( * Addition. Of Pine trees there are five kinds, as appeareth in Dudoneus Herbal, and beareth a kind of wooden apples, within the which is Rosen: these serve for divers purposes. folio. 770.) Of Pines. cap. 122. PInea the Pine apple, is the fruit of the Pine tree, as Plini. saith. And is great and round by the stalk, and sharp at the end, and first green, and more full when it is ripe, with colour, as it were the colour of a Castane. The pine apple is the most greatest nut, and conceiveth in itself in steed of fruit many kernels, closed in full hard shells, & be joined together in a certain order, & nevertheless, for none should touch other, they be distinguished and departed asunder with skins of the shells, as it were by certain walls, as it were by wondered craft of kind, & be so ordained, for the more greater kernels should occupy the more larger place, & the less that lesser place. And be so set in most best wise, for the less should be in the less place, under the weight of the more kernels: For the greater end of the Pine apple hangeth above, and is fast to the Tree by a stalk, and the sharp end hangeth somedeal downward toward the earth And a Pine apple holdeth fast and closeth the kernels while it is fresh and new, and not dried of his fat humour by age. And the Pine apple fordryeth, when the gleymie humour and fatness is wasted, and then the Pine apple all to falleth: and so the one part is departed from the other, and kernel from kernel. Therefore Dioscorides and Platearius mean, that when the Pine apple kernel shall be used, it needeth to heat easily all the Pine apple upon coals, & so the double rind thereof is taken away, the inner and the utter. And then the kernels be full medicinable, & plain and smooth, and moisteth, and some deal openeth & cleanseth the spiritual members, and easeth the cough, and helpeth them that have the Tisike, and be consumed, and increaseth blood. The rinds thereof be medicinable, and by sourness thereof stauncheth blood, and namely menstrual, and bindeth and stauncheth bloody flux of the womb, as it is said in Plat. and in Plinius libro. 15. ¶ Of Pice. chap. 123. PItch is called Pix, and is dropping of the Pine tree, and is made hard & black seething on the fire, as Isid. saith. Of Pitch is double manner of kind, the one is called ship pitch, for ships be pitched therewith, and chins and crasing of ships be stopped therewith, to keep that water should not come into the ship; & pitch melted, is called pitch Liquida, & either kind of pitch is hot and dry, and the hard pitch is componed in one manner, and the fleeting or soft in another manner. And many call this fléeting pitch Colophora, or Pix Greca, Pitch of Gréece: for in Gréece is much thereof found, and either manner pitch is medicinable, and dissolveth and consumeth, & wasteth, and helpeth against stopping & evil of the spleen, and is put in many other medicines and in plasters. And Dioscorides saith, that Pitch helpeth against venom and venomous biting, stamped with salt, and pitch maketh fire burn lightly, and defileth and smorcheth hands by cleaving too, that it toucheth, and namely, if it be melted, & defileth white colour, and white clothes and clean, and such defiling is uneath taken away from clothes, as touching the colour and savour. ¶ Of Pyro. chap. 124. PIrus is the Pear tree, that beareth fruit, and hath that name, for the fruit thereof is shaped as the flame of the fire: for the fruit thereof is great & hard and broad at that one end, and narrow & strait at that other, as the flame of fire, as Isidore saith libro. 17. And the tree is called Pirus, and the fruit thereof is called Pirum, a Pear, as he saith: and so few Pears weigh heavier than many apples, if they be on a beasts back, as he saith. And Isa. in diet saith. Of pears is double manner of kind, wild and tame: and of either kind, the boughs and branches be sour, stopping, and biting. But the fruit is full divers, for the wild pears be more sour and earthy, more cold and dry than the tame, & more unsavoury and hard in the taste, for they be generally more undigest, and accordeth not therefore to meat, but only to medicine: for it bindeth & stoppeth strongly the flux of the womb, and stauncheth cholaricke spewing, if they be sad in running water, and laid to the stomach. And tame Pears gréne and not ripe, be sour, great and hard, and unsavoury, and evil to meat, but in seething in fresh water with honey, or with some other sweet thing, the earthiness and the roughness thereof may be somewhat tempered: But yet they be not according to meat, but to medicines. And tame Pears ripe be cold and dry, and the sour substance thereof, is meddled with watery sweetness, and therefore according both to meat & medicine, but they be better according both to meat & medicine after meat than before: for after meat they lax and bear down the meat to the place of digestion, and comforteth the sinews of the mouth of the stomach. And many pears eaten fasting, breedeth worms in the womb, and Colliea ●a●sio incurable, & sweet pears be more temperate of complexion, and less cold than other, and accordeth therefore, the better to them that be cold and dry. And pears have this property, that if they be sod with toad stools, they take away from them all grief and malice, and namely wild pears, for they be full sour, as Isaac saith. Powder or ashes of wild years drunk, helpeth against Fronges tead stools, as he saith. Alway after eating of pears. Wine shall be drunk, for as one saith, without wine, pears be venom. ( * Addition. The drint and mellower that the pears be, the wholesomer they be: ill to & cold stomach, but baked with, day, & hot spices, they are indifferent.) ¶ Of Pruno. chap. 125. THe Plum tree is called Piunus, and L●●n●'s and i● P●unom and of that tree is many siedner of kind; The Damacen plum. but the Damacen is the best that cometh out of Damask, as Isidore saith: the fruit thereof, accordeth and healeth the stomach. Only of this tree droppeth and cometh glow and fast gum, Physicians say. ●ints profitable to medicine, & for to make ink for writers use, as Isid saith 〈…〉 The fruit of the plum tree, is called, Prynum, and some is white, & some is black, and some is read but the black plum that is somewhat hard, dry & sour is good for the stomach as they of Damask and the cold plum & moist, when it is well ripe, moisteth and keepeth the mouth, and be given against heat of fo●uers and against day stopping and binding of the womb. And Papies saith that Prunus and Lentiscus is all one tree. But the Gloze sayeth super Dan. that Prunus and Lentiscus is the same. Tree and standeth for the same. But sith of the tree Lentiscus cometh not Prunus, Puinus and Lenticus is not one tree. ( * Addition. There are divers sorts of plums, the Damzen, the Apricot, the pear plum, the wheaten plum, the Levant plum, The whiles shrag, the Bullis, the Sloes, the stage's; besides other strange plums that grow in other Countries, to us unknown, as in Russie, the Yagadens, whereof there are also many kiudes.) ¶ Of Papyro. cap. 126. PApyrus is a manner Rush, that is my to kindle fire and lanterns, and is called Pabulem ●gnis, the feeding of f●e●, for fire is called Pir in Greek. And this herb is put to burn in wickets, and in tapers and is a green herb and round, and full smooth without with soft pith white and dry sucking, full of holes within. The rind is stripped off unto the pith, and is so dried, and a little is left of the rind on the one side, to sustain the tender with, & the less is left of the rind: the more clear the pith burneth in a lamp, and is the sooner kindled. And the places wherein such rushes grow, is as marreys and moors, by oreades and, water breaches: and is called Papyro papyrionis, as Isidore sayeth. Of rushes be rushed vessels made, for all thing that is made of Rushes, is called Papyrion. And above Memphis, and in Ind 〈…〉 such great rushes, that they make boats thereof, as the Gloze with Super Esa. ca 18. And Plinius witnesseth it. And Alexander's story saith the same. And of rushes he charters made in the which were Epistles writ and sent by messengers. Also of rushes be made paviers, bores, and cases, juncus. & baskets to keep in letters and other things in as the Gloze saith. And Plinius saith, that the pith of this rush, is good to draw water out of the earth, for it sucketh it kindly, and draweth it to itself. Therefore with rushes, water is drawn out of wine. Lib. 13. Plinius speaketh of rushes and saith, that in marreys of Egypt grow rushes, and in other standing water of Nilus, where the waters pass not two cubits of height. Rooles of rushes that grow in those places and bounds, be as great as an arm, and be three cornered in the side, and thereof spring Rushes, passing ten cubits of height. And people of that country, use those rushes to burn in steed of wood. Of these rushes be made divers things, that be needful in households, and thereof they make and weave boats & sails, and ropes for ships, and also clothing. And also they make thereof Paper to writ with, Huc usque Plinius. ( * Addition. Five kinds of rushes are written of: Mariscus the candle rush, juncus acutus, the hard rush and fen rush, Hotosehaenus, the bull rush or Mat rush, Squinantum, in English Squinant, as reported D●don. in Fol. 511. Papyrus, a great rush in Egypt growing in fe●●s or istac●th grounds, whereof the first paper was made: now it is used for paper to writ or print on. The paper that is now common, is made of old linen ran● wrought in a ni●, and brought to a perfection whereon is written the help of memory, the bewrayer of ●●●on● & the treasure of truth, which blusheth ●● no man's folly, bewrayeth every one? Paper is also called Oliarta, of the potter's therein contained. Seeing we be come so near the word Papirus, heat what shall be said of Papyrius the name of a young Gentleman, who being a child, (as the manner than was) came with his father into the Senate, at such time as it happened w●●ghtie and very secret matters to be talked of. When he came home, his mother was very carness with him, to know what ma●de● who handled in the Senate that day. He seeing no other shift, and yet loath to utter the truth said. To saith mother, they debated that it might be lawful for one man to have two wives. She thinking it to be true, the next morning, when the Senate was again set, gathered together the noble women, and with admiration of all men, cometh into the Senate and there with a solemn tale requesteth, that by the same law, it might be lawful, for women also to have two husbands. The Senate at the first marveled much at her words: But when the matter was declared by the young Gentleman, they much praised his wisdom and towardness, and with rebuke dismissed the women that showed themselves so foolish, and so curious to know that, which nothing appertained to them. D. Cooper.) ¶ Of Paliuro. cap. 127. PAliurus, furze is a thistle most rough and sharp with pricks, and groweth in rough land untilled, as Isidore saith, with certain heads full of certain pricks, foul and uneasy to touch: for it grieveth his hand that is foldeth, and in those heads the seed is contained, & that is Dareticum, tempering in so●●e things, and is good as Dioscori● saith, against venomous biting, & also to break the stone. Also this herb hath many pricks, and woundeth feet is that passeth and treadeth thereon. The stalks thereof be so rough and so full of pricks, that it suffereth not Asses to touch them, neither to eat thereof. ( * Addition. This termed Thistle is Fur●e, called Genista Spinosa, or Goat Thistle.) ¶ Of Papaverd. cap. 128. POpie is called Popavet, and is a sleepy herb, and maketh sick men to sleep: and is double, common & wild. Thereof cometh juice that physicians ●as● Opium or Oplo●. Of the common, some is white, and that is cold and moist: and some is black and that is cold and dry: and some is red. And this diversity of kind, is known by flowers, white, Purple, read or whitish. And they have great hands, as Pomegranards: and therein is the said closed, and the seed is unctuous, & thereof is Oil made, that is good so divers uses. Of the juice of the leaves and of the head thereof Opium is made, that maketh them sleep that have the Fevers, and shall be given wisely and warily, for it is soon stopping, and cooling, and slaying, and namely black popie is good & wholesome in medicines, as Plat. and Plin. saith, and Diosc. meaneth. ( * Addition. There be 3. sorts of Poppy, the black, the white, and the common Popie, which is smallest: all Popies be cold & dry, almost to the 4. degree, a provoker to sleep, etc.) ¶ Of Plantagine. chap. 129. Weigh bread is called Plantago, & is a cold herb, and is called Arnoglossa in Greek, that is to say, the lambs tongue, as Isid. saith li. 17. For the leaves thereof be plain, & some deal sinewy, as the tongue, and be evenlong with roundness. In the middle thereof riseth and springeth one stalk that is strong with corners, and in the top thereof the seed is gathered, & is in the shape of a mate: & the mitre of the chief priest was shapen to the likeness of this herb, as the Master saith in his story super Exo. And namely this accordeth to medicine, for it healeth sore wounds, and biting of wood hounds, and abateth the swelling thereof, and helpeth against the dropsy, and is contrary to venom, and namely to the venom of a Spider. The juice thereof, slayeth long worms in the womb, and suageth and abateth strong womb ache, and cleanseth & drieth mattry wounds, & abateth running of menstrual blood, & sheddeth & smiteth off swelling of Postumes in the beginning: & Wey bread chewed, easeth & cleanseth swelling gums and abateth the swelling thereof, as Diosc. saith, that praiseth the virtues of Arnoglossa, in many manner wise. ( * Addition. Plantago maior and minor, Ribwort, and sea Plantain: these 4. kinds are known. Buckhorne plantain, and Cordnop plantain, and Peregrina: these several are rehearsed in Dodoneus, folio .94.) ¶ Of Petrosilino. chap. 130. PEtrosily is called Petrosilium, Petroselium. & is an herb that groweth in gardens, Apium Perselie. and hath good smell, & hath that name Petrosilium, for often it groweth among stones and stony places. And of Percely is many manner kind, but the best is Macedovicum, of Macedonia, sweet in taste, and with good odour and smell, as Isid. saith, and the use thereof accordeth both to meat and to medicine, and is an hot herb and dry, soon tempering, opening, and departing, and dividing, and consuming, and wasting, and making thin & subtle great humours, comforting the stomach, & exciting appetite, & breaketh therefore the stone, and bringeth out menstrual blood, and helpeth against the dropsy, and openeth stoppings, of the liver and of the spleen, & helpeth against many other passions and evils, as Plin. Dioscorides, and Plat. mean. ( * Addition. Garden Parsely is hot in the second degree, and dry in the third, it is good against the cough. Marsh parsley is Smallach, Paludapium. Read Dodoneus, like of mountain parsley, & of stone Parsely, of great parsley or Alexander, of wild parsley, water parsley, and read parsley.) ¶ Of Pipere. cap. 131. PEpper is called Piper, and is the séed or the fruit of a tree, that groweth in the South side of the hill Caucasus, in the strong heat of the Sun, as Diosc. saith li. 17. The leaves thereof, be like to the leaves of juniperus, and serpents keep the woods that pepper groweth in, and when the woods of pepper be ripe, men of that country setteth them on fire, and chase away the serpents by violence of fire, and by such burning, the grain of pepper, that was white by kind, is made black and ri●ely. And of pepper are 3. manner kinds, as he saith: for some pepper is long, and that is not ripe: some is white, and that is not corrupt by fire, nor blemished with fire, and some is black and riveled without, with parching and roasting of the heat of the fire. And black pepper is most virtuous, and may longest be kept in heat, & is stronger than other Pepper, and the more heavy it is, the better it is, and the more new, as he saith, and is feigned new by scanned and guile of merchandise: for they cover the most eldest pepper, and spring thereon oar of silver or of lead, for it should so seem fresh and new, because of the while husk. Huc usque Isid. And lib. 12. cap. 8. Plinius saith, that Pepper is made black and riveled, by long burning of the sun, and that not without wrong done to the pepper: for Pepper should be white by kind, and waxeth, so black by distempering of heaven, and men of that land suffereth that, that it may the better be kept, and the longer time. But Diosco. saith, that Saracens putteth the pepper into an oven, when it is new gathered, and parcheth & roasteth it so, and taketh so away from it the virtue of gendering and of springing, for it should not spring and bear fruit in other lands. And pepper is hot and dry in the fourth degree, as it is said in Plat. And hath virtue to temper and dissolve, to consume and to waste, and to draw. Powder thereof maketh sneezing, & purgeth and cleanseth the brain of flumatike superfluity, and fretteth dead flesh, and consumeth and wasteth the web in the eye, and cleanseth the spiritual members of superfluities that be cold & gleymie, and namely if it be taken with dry figs, and also it hath virtue to heat, and comfort the stomach, and to excite appetite, but the use of pepper is not profitable to sanguine men, neither to cholaricke: for pepper dissolveth and drieth, and burneth the blood, and breedeth at last meselrye, and other full evil sicknesses & evils, as it is said in Plat. Also the pepper grain is soul in sight, and black without, and white within, hot in savour, with good smell, little in quantity, most in virtue, cold in deed, and hot in might. The virtue thereof is not felt, while it whole and sound, but when it is chewed or ground. It were long to reckon all the virtues thereof at full: and though it be right precious among us, for the virtue thereof & might: yet for the great plenty thereof among the Indes, it is accounted less worthy than Palegium, as jer. saith, and Isidore also. ( * Addition. The elder Writers der set forth 3. kinds of pepper, the long, the white, & the black pepper. Pepper is hot & dry in the third degree.) Of Pulegio. chap. 132. PVlegium, Penny royal, is an herb with full sweet smell, and hath that name of Pululando, springing, as Isido. saith, and is more precious than pepper among the Indes. And Plate saith, that Pulegium is an hot herb, and dry in the third degree: and the virtue thereof is in leaves and flowers, and shall be gathered when it flowereth. And is double: the tame, that is called Sisinbrium, and the wild. And either is profitable & medicinable, and hath the virtue to temper and dissolve, consume and waste, & to comfort, and to cast out and destroy venom, & to destroy the cold cough, and to cleanse the mother, & to constrain the gate of the womb: and to bring out menstrual blood, to comfort the stomach, and to excite appetite, and to abate ventosity, and to suage wonderfully ache of the womb and the ●uts, which cometh of cold, & to break the stone, and to help conception, as Plinius saith. ( * Addition This herb taken with honey, cleanseth the lungs and the breast from all gross humour: the powder rubbed on the gums, fasteneth the teeth.) Of Porro. chap. 133. A Leek is called Porrum, and Porrum is a Noun Ethroclitum. For it is declined hoc Porrum in the singular number, and high Porri in the pluall. And is so Neuter gender in the singular, and Masculine in the plural, as this verse following meaneth. Dat rastrum rastros, porrumque facie tibi porros. This verse meaneth, that these two nouns, Rastrum for a rake, and Porrum for a leek, be Neuter gender in the singular number, and Masculine in the plural number. Also in li. Num. cap. 11. It is said in this manner. Porri, cepae, & allia, in memoria nobis veniunt, etc. ( * Addition. In mentem nobis veniunt Cucumeres, & pepones, porrique, & cepae, & allia. There came into Israel's remembrance, the Cucumbers, the pepous, the leeks, and the onions, and the Garlic, that they had in Egypt, etc.) This authority meaneth, & is here set for an ensample, that this Noun Porrum maketh Potri in the plural, & is so the masculine gender. Of a leek is double manner of kind, one with whole head, and another is called Sectile, and Sectile is called a little knot planted or set: and the leek with a head is more, Vaset leek. and is taken from place to place, as Isidore saith libro. 17. The leek that is called set leek, accordeth more to meat than to medicine, and the leek with whole head againward. And the head is white and full of meat, and compassed about with small skins, and hath in the neither end many mores & roots in steed of hair, and cleaveth thereby to the earth, & taketh feeding & nourishing, and the plant springeth out of the middle of the head. In the overmost end of the stalk is a head, and in that head the seed is gathered, & each grain of the seed hath a stalk, whereby it cleaveth to the plant, & séedeth not the first year, but the second, as it is said in Dio. and in Mac. hippocras used leek in many medicines, for he gave only the juice thereof to drink against casting of blood: and leek is good against barrenness, if young women eat thereof. The juice thereof drunk with wine helpeth against biting of serpents, and against every venomous beast. leek stamped with honey, healeth wounds, if it be laid thereto, in a plaster wise. The juice thereof meddled with milk stauncheth the old cough, and healeth evils of the lungs. The juice thereof meddled with goats gall, with the third part of honey, lukewarm hot, dropped into the ears, healeth the ache thereof, and helpeth against deafness. And the juice thereof drunk with wine, healeth the ache of the luynes. leeks meddled with salt closeth soon, and healeth new wounds, and laxeth hardness, and soudreth soon breaches. And leeks eaten raw, helpeth against drunkenness, and exciteth Venus, and softeneth the hard womb, and Plinius saith all this libro. 20. capitulo. 7. There he sayeth more hereto, and saith also, that the smell of leek driveth away Scorpions and Serpents, and healeth the biting of a mad dog with honey, and helpeth against tooth ache, & slayeth worms thereof, and breedeth sleep, and healeth the king's evil and the dropsy. But the leek hath some vice: for it gendereth swelling and bolning, and grieveth the stomach, and breedeth thirst, and kindleth and heateth blood, if it be oft and too much eat thereof. Huc usque Plinius. ( * Addition. The Leek is hot and dry in the third degree, of nature like the Onion, but not so strong: they engender gross & evil blood, breed wind, and 'cause heavy dreams, etc.) Of Polanda. OF the fruit Polanda or Apolanda, Addition growing in Calicut, the tree whereon the fruit groweth, is vi. or seven. feet high, and beareth not past four or five leaves hanging by certain slips, every leaf so great, as will cover over or about a man from rain, or heat of the Sun. Forth of the middle of the leaf, groweth a twig, like the stalk of a bean, which bringeth forth flowers and also fruit, of a handful long, and as big as a man's arm. These fruits are gathered unripe, because they ripe best being gathered: they grow clustering, & many, and because of such increase, they are sold there, after the rate of 20. a penny, with many other rare fruits. ¶ Of Quercu. ca 134. THe Oak is called Quercus, and that noun is declined, Quercus, cus, cui, and is a tree that beareth mast, and is a fast tree and a sad, and dureth long time with hard rind, and little pith within or none, and there breedeth on the leaves a manner thing sour and usanery. And physicians call it Galla, and beareth fruit which is called Akorne, and therewith Swine and Boars in countries be fatted: and hath a strong root and crooked, and is full deep in the ground, and cleaveth full fast thereto. The rind & fruit and twigs thereof be sourish, and so cold and dry, and be good to medicine. And hath the name Quercus, seeking or ask: for therein Gods of Nations gave answers, as Isid. saith li. 17. Or else, for thereon men in old time sought acorns to eat, as the Poet saith. Mortales primi ructabanti guttura glanss. In old time, this tree was hallowed to jupiter, as ovidius saith: Men desired acorns of the broad tree of jupiter. And Okes grow in mountains and in woods, and namely in the land of Basan, there groweth Okes that beareth acorns, and pass other trees, in hardness and in strength, as Jerome saith sup. Amos ca 2. And Quercus and Ilex is all one. Look before in the same book, in litera I The fruit of Quercus is called Akorne, and groweth among the leaves, and no blossom springeth before hand, And acorns be long and evenlong with out, full plain and smooth, & some deal bright, as a mirror, and clear as the nail, and so it is said in Diet. Acorns be cold and dry, and therefore hard to defy, and unobedient to digestion, & hardeneth the womb, and cometh slowly down from the stomach, and breedeth head ache, for thick fumosity passeth thereof out of the stomach to the brain: & are green in the beginning, and as it were brown red when they be ripe: & they grow in shells shaped round, plain, and smooth, within the kernel it is full sad, and hath a little skin that departeth between the kernel and the shalt, and the shalt with the kernel & the husk, be full sour and dry, and not well savoured: but when they be well-ripe & roasted in the fire, or sod in fresh water, they be better in savour, and taketh better savour of the heat, and sweetness of the water And acorns helpeth against venom: for they stop ways and pores that venom may not pass soon to the heart, and drieth rotten humours, and stauncheth and stinteth menstrual flux and running, as Isaac saith in Dietis. ( * Addition. The ripe Akorne beaten to powder and drunk in ale or wine, stayeth the pricking of the spleen, called the stitch: the cup wherein the Akorne groweth, beaten to powder, and drunk in red wine stayeth the flux or lask.) ¶ Of Quisquilie. chap. 135. Gulls and outcast of corn is called, Quisquilie, Chaff. as it is said Amos. 8. cap. And falleth off when corn is cleansed with a siue or with a riddle, and be of no value to man's meat, but they be meat to swine and to fowls, and appaireth corn, if it be meddled therewith: and corn hath thereof no profit, but weight only, nevertheless the greines thereof be light, hollow and void, & eaten with worms, & the pith within is wasted, & therefore the hole is void & léere, therefore it healeth not the womb, so much as it grieveth it, & maketh it to swell. ¶ Of Rosa. cap. 136. ROsa, the Rose tree, as Plin. saith, is a little tree with pricks, and the most virtue thereof is in the flower, and the second in the leaves, & in the seed, for the tree is medicinable in flower, leaves and seed. And the rose is double: one is tame, & groweth in gardens, another is wild, and groweth in woods. The rose of garden is planted and set, and tilled as a vine, and if it be forgrown and not shered and pared, and not cleansed of superfluity: than it goeth out of kind, & changeth into a wild rose. And by often changing and tilling, the wild Rose turneth and changeth into a very rose, & the rose of the garden and the wild rose be divers in multitude of flowers, smell and colour, and also in virtue. For the leaves of the wild rose be few & broad and whitish, meddled with little redness, & smelleth not so well as the tame Rose, nor is so virtuous in medicine. The tame rose hath many leaves set nigh together, and be all read, or all most white, with wonderful good smell, sourish in savour, and somedeal biting, with great virtue in medicine: and the more they be bruised and broken, the vertuouser they be and the better smelling: & springeth out of a thorn, that is hard & rough: nevertheless, the rose followeth not the kind of the thorn, but she araieth her thorn with fair colour and good smell: when the rose beginneth to spring, it is closed in a knop with greynes, and that knop is green, and when it swelleth, then springeth out hard leaves and sharp. In the middle thereof springeth out other soft leaves, and compass each other, and wax read little and little, and when they be full grown, they spread themselves against the Sun rising, and for they be tender and feeble to hold togethers in the beginning, therefore about those small green leaves, beneath bered tender leaves and soft, and beset all about: and in the middle thereof is seen the seed small and yeolowe, with full good smell, and that seed cleaveth upon the fruit of the rose. First, the fruit of the rose is shapen, or the leaves spring out and spread at the full. And the fruit thereof is small round knops and hard, with a manner roughness, and full of certain grains that be first green, but they are red, after that the seed and the leaves be fallen in Harvest, and be soft when they be full ripe, and were black about winter, and the savour thereof is biting & somedeal sour, as the savour of Medlars, but they be not full good to eat, for roughness that is hid within, and grieveth within his throat that eateth thereof. The Rose springeth sometime by sowing, & sometime by planting, and sometime by graffing, and the rose amendeth by changing of place, and by cutting and paring. Huc usque Plin. li. 20. cap. 4. Among all flowers of the world, the flower of the rose is chief, and beareth the price, and therefore often the chief part of man, the head, is crowned with flowers of Roses, as Plin saith, and that is because of virtues and sweet smell and savour: For by fairness they feed the sight, and pleaseth the smell by odor, and the touch by nesh and soft handling, and withstandeth & succoreth by virtue against many sicknesses and evils, as he saith, and accordeth to medicine both green and dry. Many medicines be made of the green leaves of roses, as it is said in Plat. For roses shred small and sod in clarified honey maketh that honey medicinable with good smell. And this comforteth and cleanseth, and dissolveth & departeth in cleansing, and defieth gleymie and phlegmatic humours and thicks, and bindeth and stoppeth with cold water, & laxeth with hot. Of roses well bruised, and well incorporate with Sugar, is made Succura rosacea, Sugar roset, that hath virtue to comfort and to bind, and helpeth against the blondie flux, and against swooning, & against cholarick spewing, and the Cardiacle passion. Of the rose riped in oil, is made Oleum Rosaceun, that helpeth against chase of the liver, if the place of the liver be anointed therewith, and is needful in many causes, and helpeth against head ache of the forehead and of the temples, if they be baulmed therewith, and helpeth against distemperance of heat, and fierce agues, and maketh to sleep. Of green roses, Aqua rosacea is distilled by seething of fire, or of the Sun, and this water is good for all the aforesaid things, & is good in Colliries, medicines for eyen, and in ointment for Ladies, for it cleanseth away webs and fowl speckes of the face, and maketh the skin thin and subtle. Also of dry roses be made many medicines: for the smell of dry roses relieveth and comforteth the brain: the decoction thereof in rain water, stauncheth all flux that cometh of cold cause: powder thereof stauncheth bleeding at the nose, & drieth and wasteth rotten humour, that corrumpeth and grieveth the gums and roots, and comforteth wagging teeth, that be in point to fall. Powder thereof stamped with saffron, meddled with the white of an egg, effectually healeth sore ache of the eyen, and stauncheth the humour and the blood that fleeteth and runneth to the veins of the eyen, and abateth swelling of the privy chose of a woman, and relieveth it if it abate downward, Plinius lib. 10. cap. 19 toucheth these virtues, and many other virtues of the Rose. ( * Addition. Distilled water of Roses, is necessary to many uses: the read rose to preserve and to medicine. Dodoneus writeth of ten kind of Roses, among the which, the Eglantine rose, and Musk rose, yeolow and white. There is one rose growing in England, is worth all these, Rosa sine spina: which royal Rose growing in her proper soil, is borne up of a well settled stalk, and armed with such thorns, as are apparent to so gentle a kind, the leaves of Lilye hue, called the Orient green, notwithstanding, subject to ●awes of dreadful bla●es, as all our common Roses be to tempestuous winds. Zeal constraineth me somewhat to speak of so wholesome a flower, cheerful in sight, mild in kind, and merciful in justice, by whose means, as the smell of the rose is comfortable to the sense, so much more is this Rose, for England's whole prosperity. Finding so great good by the growing of so wholesome a flower, it shall be good for the rest, herbs of the whole garden, to take heed of the superfluous vanity of their present being, & rejoice not with the old weeds in time past, which growing to all unthankfulness, said: Our life shall pass away as the cloud, and come to naught as the mist that is driven away with the beams of the Sun, and put down with the heat thereof: our name also shall be forgotten by little and little, and no man shall have our work in remembrance, for our time is a very shadow that passeth away, and after our end, there is no returning: for it is fast sealed, so that no man cometh again. Come on therefore, let us enjoy the pleasures that are present, and let us cheerfully use the creatures like as in youth: let us fill ourselves with good wine & ointment, and let there no flower of the time escape us; let us crown ourselves with Rose buds afore they be withered. May not the buds be the common profits, that are made by daily pillage of the Clergy, in abusing the gift of the Majesty, who are never suffered to be at rest by one extreme assault or other, the faxe of rearages hath almost beggared, the humble and dutiful subjects. God grant the view of this note to the royal Rose, that the Clergy be no more oppressed. Those thistles, nettles and thorns, say, let there be no fair meadow, but our lust go through it, let every one of us be partakers of our voluptuousness, etc. Let us oppress the poor righteous, let us not spare the widow nor old man, let the law of unrighteousness be our strength, etc. Let us defraud the righteous, and w●y: he is not for our profit, etc. Wisdom. ca 2.) ¶ De Radice. cha. 137. A Root is called Radex, and hath that name of Radius, a beam, for it sticketh fast to the ground as it were by certain beams, or else it hath that name of Rado, dis, to shane, for if it be shaven, it groweth no more: then the root is the beginning both of an herb, and of a tree, & is soft in substance with poors, & is rough & crooked, & is soft & fat in substance for to take the better incorporation of moisture, & hath many pores to take the sooner, & the more humour to sand to feeding & nourishing of leaves & branches, & it is rough for great drawing of nourishing & of feeding, & hath the same office in bodies of herbs & of trees, that the mouth hath in bodies of beasts, & cleaveth to the earth by roughness, & draweth to itself that that is according of humour, and sendeth it by pores as it were by veins to nourish the plant: and is crooked, for to clean the faster to the earth: and the root is divers in shape & in disposition by divers working of heat that worketh in the substantial matter of the root. The which matter is sometime thin & sometime thick, & sometime mean, as Al. saith in Commento super li. de Plantis. For if the matter be watery & thin, & strong heat: then the root is evenlong, & sharp in shape. And if the moisture of nourishing be thick & earthy, than the root is hard & dry. For such humour is strongly fastened & run by virtue of might and heat. And if the matter be mean, & the heat strong: then the heat draweth like swift from all the parts. And because of equal moving of the parts, the root is round in figure and shape. If the heat be feeble and the matter gleamie: then the heat may not sand up much matter, nor make it spread nor rear, but the most lightest parts thereof, and the most heaviest parts breaketh hither and thither by their own heaviness and weight. And so therein abideth an even shape with knots and roughness. And the root is gendered of humour of the earth by the working of heat, and the heat of heaven entereth and cometh therein: and by virtue thereof agreeable feeding & nourishing is drawn and incorporate thereto. Also of place and disposition of the ground, the root taketh disposition & complexion. For that that groweth in sweet ground, and meanly dry, and be nourished with rain water, be better than other, and those that be nourished in soft land and in marreys, where standing & rotten water is, whereof they draw nourishing: and by reason of the malignity and corruption of water, they be worse than other, and least wholesome in meat and in medicine, as Isaac saith. The root is hid under the ground out of sight, and showeth the virtue thereof and working in flowers, fruit, and boughs. The root lieth hid under the ground, liveth, & profiteth, and is better and better, & faileth if it be drawn out of the ground, and drieth, and fordryeth. For of all the tree or herb the root is a part counted less of price, nevertheless as the root is mother and well of herb and tree: so it is of either the nourisher and most needful susteiner, and the more deep the root is put in the ground, the more steadfast foundation it is of herbs and trees: and though the root be soft in substance thereof, yet by virtue and subtlety of kind heat, it pierceth between hard stones, & cometh into the innermost part thereof. In winter time kind heat slieth cold air, & gathereth itself to the innermost of the root, and there it is multiplied to temperateness and nourishing of itself. And then in winter time the root conceiveth and taketh water out of the humour, that is drawn, & sendeth it forth to nourish and to breed the branches and flowers in springing time, the spring that time, and so trees and herbs that be dry, & as it were dead in winter time, when the humour cometh up to the over parts, they quicken in springing time. Also the quality good and evil of the root cometh up to boughs and twigs. And often it is showed in fruit and in flowers, what virtue or vice is in the roots. But often sourness and bitterness of humour of the root is defied by benefice of air and heat of heaven, that purifieth the matter. And so often it falleth, that of a bitter root cometh sweet fruit and flowers, as it fareth of the root of the vine, of the Nut tree, and of the Olive. Huc usque Isaac in Dietis universalibus. Also Aristotle saith, that Trees when they be at a stay & bear no fruits are wont to be remedied in the root. For the root is slit, and a stone is put in the slit, & so the thick humour and the corrupt, passeth out as it were seething, and so clean humour & pure & new air is drawn & cometh into the root. And so the trees be renewed & healed. Also Isaac & Galen say, that Muscus Atheniense said: that each herb with a root of much nourishing, hath séed that is not nourishing: as it fareth in Pasnepis, & in Rapis, coleworts. Carreis. and in other such. And againward, if the séed of an herb nourisheth, then the root nourisheth not. And there is a certain herb that approprieth the name of a root, & is hot and dry, & is like Raphane in virtue, and hath virtue to temper, departed, and dissolve, to consume and waste, and to open poors, and so it helpeth against scavers, which come of cold, and openeth stopping of the spleen, and tempereth hardness thereof, and succoureth against the dropsy, and hath hard savour and sour, and accordeth more to medicine then to meat, as ray againeward accordeth more to meat then to medicine, and is hot & moist, & nourisheth more than the other herbs or roots, as Isaac saith in Dietis, and maketh soft flesh and sweet, for the ventosity and bolning thereof. Therefore it nourisheth the better if it be well sodde, and is hard to defy, if it be raw and evil sod, and stoppeth the pores and the vein. And also it is good by way of medicine: for the juice of it is good for Podagre feet, and the gouty places be assuaged of soreness & ache. Of the seed of the rape, and also of the seed of Raphane is Oil made, that is náedfull in many uses, and namely in Lamps, but yet it was not lawful to put such oil in lamps of candlesticks in the house of God, as saith the Gloze super Exodo. 27. there it is said, with distinction it is bidden to offer Oil, not Raphon nor Myrtum, or Mirtinum, but most pure oil of Olive trees, for it was not lawful to offer other oil, as it was not lawful to light fire other than came down from heaven, etc. Of Rampno. cap. 138. The small Fuize, Anonis. THE Cambmoke is called Rampnus, and is a right hard Tree with knots, boughs, branches, and pricks, for it hath small leaves with full sharp pricks in the sides, and doth harm to his feet and hands that toucheth it or treadeth thereon, and hath soft leaves in the beginning, when it springeth. And the more it groweth, the more sharp be the pricks. The master in History super jud. 9 taketh witness of josephus, and saith, Chambmoke hath this singular virtue, that it gendereth fire of itself, for when the leaves thereof fall and be dry, it is said that they be full dry with a soft fatness. And therefore when there is strong fire in hot Countries or impression of heat of the Sun, those leaves that be fallen so, and disposed to inflammation, by a little blast of heat, wind, and brought, are set on fire. And because of that burning, sometime woods and groans, that be nigh, be wonderfully light and set on fire. And Plinius li. 24. cap. 14. speaketh of Cambmoke, and saith, that among kinds of Trees, the Cambmoke is a pricking shrub, and hath boughs and leaves with sharp pricks, even and not crooked: and hath in the boughs a manner read holes, and fruit, in the which is the séde. And hath virtue to draw the Secundinas, that be the bags that children be wrapped in the womb. And is a tree of great bitterness, both in root and in leaves, and also in boughs and in branches. And is nevertheless good and profitable in medicine. For of the juice of the roots and of the stalks by decoction, is made a medicine, that Physicians call Licium. Some men call it Lucidus, for it maketh clear eien, and doth away webs and worms of the eien, and helpeth against blearedness of the eyen: and against other evils of lids of the eyen, and also against itching of the eyen. And healeth and cureth rotten gums and spitting of blood. And is good against the running of menstrual blood of women, and when they have much of superfluity of humour in the mother, & closeth the mother in the best wise, and also wasteth such humour, as Plinius sayeth. And healeth whelks and pimples of the lips, and healeth the chippering of the tongue, as he saith. ( * Addition. The Cammocke, Rest, Harrow, or petty whyn, is ground Furze. The bark of the root taken with honey, provoketh urine, and breaketh the stone.) Of Resina. cap. 139. REsine, as Isid. saith, libr. 28. is a dropping, which cometh and issueth out by sweting of the trees, as out of the trees of Balsamus, Ferule, Pine, and Lentiscus, and of other trees & shrubs, which sweateth & woseth out liccur. For Rein is Greek, & is as much to say in English, to sweat or to ooze, as well smelling trees of the East lands and countries, as the dropping of Balsamus or of Ferula. The dropping whereof hardeneth and changeth into precious stones, and into Electrum. The first and the chief Resina, is Therabinthina, and is chief and better than other, and cometh out of Arabia, judea, Syria, Cypress, and Africa, and out of the Island of the Sea: The second is Lentiscina, and that is called Mastix, and this cometh out of the Island Hedechio: the third is Resine pinealis, and this is now soft now hard. Huc usque Isidorus. And only gum hard or soft is called Resin. Some Resin is soft and fléeting as, Resin of Balsamus, and Tirebinthina, and some is hard, as Mastix, Thus, and Mirra, and other such. And all Resin is first soft, and fleeting, and gleamie in the first wosing of the Tree, and abideth always soft and fleeting, and waxeth hard with heat or with cold. And all Resin is good and profitable in medicine, and therefore Resin is put in noble ointmentes and medicines. Look kind and virtues of all Resins in their own places. ( * Addition. Resine pituinae, Pitch, Resina, Rosen, Resina pini, Resina Colophonia, dry Pitch, Resina arida, dried Rosen, etc.) Of Rubo. cap. 140. The bramble. A Bush is called Rubus, and is thickness of thorns and of briars, and of other shrubs and pricks, when it groweth in a place together, as Isi. saith. And Rubetum, or Rubus is a name propried to shrub, that beareth wild Berries, which herds eat for hunger. And the fruit thereof is first read, & spreadeth in long branches, small, and round, & some deal thick, growing with sharp pricks. And these branches be pliaunt & springing, and bending in itself. The leaves thereof be short and cloven in the side, & some deal sharp, with small pricks without, which be crooked, and lightly pricking. And thus Rubus is full of pricks from the root up to the top, and the pricks thereof be some deal crooked downward toward the earth, and is sharp as teeth. The fruit thereof is first green, hard, and full sour. And then read and somewhat sour. And is black and sweet at the last, when it is ripe at the full. The ●ilyce thereof is read, and painteth and dieth as blood. And the fruit without is compassed with a full thin and wearish skin, and departed asunder. And divided as it were small dens and valleys, & with a manner roundness some deal upright, but it is full of moist meat within, and full of grains, & is a medicinable tree with fruit thereof. And this tree Rubus is cold and dry, as Platearius saith, and Constant. saith the same. And saith that the crop thereof is some deal sourish, and helpeth against hot Postumes and burning, and against redness of eien, if the crops of it be powned with the white of an egg, and laid thereto. Also juice of the stalks and of the crops thereof, meddled in water of barley, helpeth against the bloody flux. Huc usque Platearius. Of the goodness of the fruit thereof, look before in littera M. de moris agrestibus. This tree groweth in barren land, and is best to close gardens and vineardes: for the thickness of multitude of pricks letteth and holdeth out men and beasts, that passseth forth by of entering, and receiveth hares & other such small beasts. And defendeth fowls that make their nests therein, for to the intent their kind giveth pricks thereto to defend it so therewith, as it were swords. And therefore grieveth & hurteth & pricketh the hands that gather fruit thereof, and suffereth not adversaries to come there within. And Rubus also is dark and shadowy, by reason of his thickness, and letteth the passing in of the Sun beam by the thickness thereof. And is therefore friend to Adders, & to other creeping worms. Therefore of Rubus, a bush, Rubeta hath the name, and is a venomous Frog, that dwelleth in bushes. Therefore it is not safety to sleep and rest nigh such bushes, for such venomous worms, as the master saith in History super libr. Exodum. ( * Addition. Of the bramble are three sorts. The great brier that is in every hedge beareth black berries. The long ground briar, whereon groweth a bigger berry black, called the dew bury, which is very good to cool a hot stomach. The small scratch brier: these briars be all medinable both leaf and fruit. There is Rubus Idaeis, called the Framboys, Raspis or hinder Berrie, both red and white, these grow in gardens, the juice is good to comfort a weak stomach, and the berries have a sweet smell: the Latins call it Crispina, Merum, Rubi, Idaei. Dodoneus in fol. 662.) Of Ruta. chap. 141. RRow is called Ruta, and is a medicinable herb, and hath that name, for it is full fervent, and thereof is double kind, wild and tame, and either is full fervent. But the wild is more fervent than that other, as Isidore saith, li. 17. cap. ulcimo. Wéesells teach that this herb is contrary to venom, and to venomous beasts, for he eateth first Rew, and balmeth himself with the smell & the virtue thereof, before he fighteth with the Serpent, as he saith. And the Weasel knoweth the virtue of Rew, and eateth thereof, and fighteth afterward safely, and resith on the Cockatrice, and slayeth him, as Plinius, Dioscorides, & Constantine say. And Plinius praiseth this herb in a manner wise passing all other herbs, libro. 20. cap. 27. and saith, that the virtue thereof is hot and dry, and comforteth the stomach if it be often drunk, and putteth a dead child out of the womb, and cleanseth the mother, and bringeth out filth and uncleanness thereof, and purgeth and cleanseth the mother full clean, and wasteth the humour of Venus, and abateth in males the appetite of Venus, for it kindleth in them complectional dryness, and heat that hath mastery in them, and by strength of these qualities the humour is wasted in men, that is often the cause of the appetite of Venus' service. And in women that be cold and moist, it worketh the contrary by contrary cause. The broth of Rew abateth hard torments, and gnawing of the womb, if it be drunk. And the herb laid hot to the womb in a plaster wise, cleanseth and healeth the lungs and the breast of all moistness and cold, that grieveth in the spiritual members. And if it be sod with Oil, it slayeth worms of the womb. And Rew eaten raw sharpeneth the sight of the eyen, and healeth and doth away the dimness of eyen, and stauncheth and drieth bleeding at the nose, if the juice thereof be dropped therein. And rue eaten or drunk, withstandeth mightily all venom and biting of venomous beasts, if it be stamped with Salt, Garlic, & Nuts. And healeth wonderfully such biting. In the ear and nose the juice often dropped, purgeth the head of phlegm, and helpeth them that have the falling Evil. The broth thereof helpeth and relieveth tooth ache. And bringeth Paralitike often to feeling, and openeth the poors that were before closed. And destroyeth mightily ventosity and wind in the guts, and abateth all sore ache within: and rue eaten, meddled with the water of roses, and with Coming, cleanseth and healeth blearedness & redness of eien. And the smell of Rew driveth and chaseth away all venomous beasts out of gardens: and is therefore planted about Sage, to drive away Serpents and Toads which love Sage best. ( * Addition. Ruta Hortensis, and Ruta Silvestris, herb grace, it is called Eriphion, and the small Rue, Viperalis, in shops, Ha●mel: Rue is hot and dry in the third degree, the wild Rue is stronger. These are good herbs, and serve for diverse cures, the juice of rue drunk with wine cleareth the stomach from venom. To anoint the body with the juice of Rew, no venomous Serpents, nor noisome flies will either sting or bite the body: and excellent receipt for those that travail into the hot Indies, and other places where those are, it killeth fleas and gnats.) Plinius libro. 19 cap. 9 speaketh of rue, and saith: That Rue would be sown or set, when day and night be even of one length, in harvest. And hale the Winter, dung, and humour, & thriveth well in dry weather. And will be nourished. with powder and stones, and with ashes. Ashes should be meddled with seed thereof, to destroy the wood canker, and other worms. The Romans in old time did rue in their wine, that they drank against venom and other evils. And virtue seminatine of rue is in the séed, in the stalk, in branches, & in root. For the branches & sprays thereof bended downward toward the ground, taketh root anon, & drieth not soon, and taketh friendship with the fig tree. Insomuch that Rew is never in more liking, nor thriveth better than under the Fig tree, or nigh thereto. Also he saith libro. 20. That Pythagoras erred, that supposed that rue grieved the eyen. A canear, of warning. For Gravours, Lymnours, and Paintours eat Rew because of the eyen, and to sharp their sight, but beware women with child, lest they eat rue. For such meat slayeth the child in the womb. Rew is given against feminall flux, and against the service of Venus, and to them that dreameth of lechery. They that be baulmed with the juice of rue, be not bitten with Spiders nor stung with Scorpions, with Bees, nor with Wasps, nor infected with the juice Cicuta, Herba veaenosa. that is venom of venims. Huc usque Plin. li. 20. cap. 14. ( * Addition. Cicuta, an herb much like our Hemlock, but having smaller leaves: some use this word for Hemlock. The juice of it through extreme cold is poison, and therefore the Athenians used it kill men in common executions.) Of Saltu. chap. 142. SAltus is a wild place, and wild trees there grow and spring on high, as Isidore saith; libro. 14. Wood, Groans, Forests, & deserts And he saith, libro 17. that Saltus is high thickness of Tráes, and hath that name, for Trees spring and rise there in height. And Saltus and Silva be diverse, for in a wood that is called Silva groweth many trees, and more short and more thick, and nearer togethers, then in the wood that is called Saltus: And in the wood that is called Saltus, trees be more high and great. And so Silva is a thick wood with short trees, and hath that name Silva, of Silent, that is a free, for many Trees be therein hewn and field and wasted. And Silva, Nemus, and Lucas be all one: and be names of woods, but Sylva cometh of Silent, that is wideness or wasting, or of Silence, for a wood that is called Silva, is where be wild places, wastes, and deserts, full of silence. And the Wood that is called Nemus, hath that name of Numen, that is God, for therein Ido made a mammet, and foreshaped it in steed of God, and in woods that be called Nemora Trees be great, and make shadow with boughs and branches. And the wood that is called Lucus is thickness of Trees, and letteth light to come to the ground, and cometh per Antiphrasim, by contrary of Lucco, luces, to shine, and so Lucus is to be understood, as it were not shining, as Piscina is a pool or a water without Fish, as Isidore sayeth, libro 16. Then Saltus, Silva, and Nemus be wide places, Nemus. a grove or wood, serving for pleasure. waist, and desolate, that many Trees grow in without fruit, and also few having fruit. And those trees which be barren, and bear no manner fruit, be always generally more and higher than that with fruit, few excepted, as Oak and Beech. In their woods be oft wild beasts and fowls, therein groweth herbs, grass, lees, and pasture, and namely medicinable herbs in woods be found. In Summer woods be beautified with boughs and branches, with herbs and grass. In woods is place of deceit and of hunting. For therein wild beasts be hunted, and watches and deceits be ordained and set of hounds and of hunters. There is a place of hiding & of lurking: for often in woods thieves be hid, and often in their awayts and deceits, passing men cometh and be spoiled and rob, and often slains. And so for many and diverse ways & uncertain, strange men often err and go out of the way, and take uncertain way, and the way that shall is unknown, before the way that is known: & come often to the place there thieves lie in await, & not without peril. Therefore be often knots made on trees and in bushes, in boughs and in branches of Trees, in token and mark of the high way, to show the certain and sure way, to wayfaring men, but often the thieves in turning and meeting of ways, change such knots and signs, and beguile many men, and bring them out of the right way, by false tokens and signs. Birds, fowls, and Bees fly to the wood: Birds to make nests, and Bees to gather honey, Birds to keep themselves from Fowlers, and Bees to hide themselves to make honey combs privily in hollow trees and stocks. Also woods for thickness of trees be cold with shadow. And in heat of the Sun weary wayfaring and travailing men have liking to have rest, & to cool themselves in the shadow. Many woods be marks & meres between diverse countries and lands, & departeth them asunder. And by weaving and casting together of trees, often men keep and defend themselves from enemies. ( * Addition. Saltus, as forest, a lawn in a park or forest: a wood wherein Dear and other beasts do feed, & shadow themselves from Sun). Of Salice. chap. 143. A Wilow tree is called Salix, and hath that name Salix for it groweth soon and spurteth upward after that it is pight and set in a place, as Isidore saith, libro 17. And is a pliant tree and soft, and according to binding & railing of vines, and vine branches, as he sayeth. This Tree hath no fruit, but only seed of flowers. And it is said, that the seed thereof is of this virtue, * How a man shall 〈…〉 baren daghters'. that if a man drink of it, he shall get no sons, but only barren daughters Huc usque Isidore. lib. 17. Lib. 16. cap. 36. Plinius speaketh of the Wilow, and saith, that of wilowes is diverse kind. For some beareth long rods and high, 〈…〉 siers. and waxeth great, and thereof be perches made and raises for vines. The rinds thereof be long and thick, and strong, white within, and green without. And thereof be made bonds & hoops. And though such Wilowes be strong, yet they be not so pliant as the less. And therefore they break the sooner, when they be woven and bended to make withy, and bonds, and so Wilows be less and more small and pliant than other, and passing pliant, and be so pliaunt that they bear not, but they be made stronger with weaving and turning, as thread is with twining. And therewith men bind Wine pipes and Tons for Wine. And the third kind of Wilowes is mean between the two first, both in pliantness and in quantity. For it is more pliant than the more, and more stiff than the less. And the boughs be white when the rind is away, and plain & smooth to handling. And thereof be made diverse needful things to household, as stools, seats, paniers, and kippes. And is thicker in boughs and branches, by plashing, shredding, and paring. And though every Wilowe be barren of fruit, yet nevertheless they bear well, and be not barren of boughs and branches: and namely if it be shred and pared in due time, as in March or in April, as he saith: and he saith the same, libro. 17. cap. 20. Among Trees that be set and planted, wilowes bear the price: and if they be cut two foot from the ground, than they grow not ●n high, but spring and spread abroad, and so the may eft 'zounds be shered and pared without a Ladder: and each Wilowe, the more boughs and branches it beareth, the nearer it is to the ground: and in passing of time when the wilow is right old, than it falleth and rotteth some and some: and the corruption thereof beginneth within the pith, and there, often the Wilowe abideth all void and hollow within, though it seem green and fair without. Often in the hollowness thereof lieth venomous worms, as Adders and Serpents: and therefore if no safely to sleep under the Wilow tree. Huc usque Plinius. And if the wilow tree be unprofitable in fruit, yet it is full good and profitable in medicine, and is cold and dry, as it is said in Platearius, and hath virtue to stop and to bind, and to close and souder, and abate hot fevers, if the juice of the leaves thereof be drunk: and powder of the rind thereof burnt, helpeth against the bloody flux if it be taken in drink, and the same powder healeth and closeth wounds with botches, and the same powder drunk, and laid in a plaster without, doth away warts, and the branches and leaves thereof sprung with water, cooleth the air about fenorous men, and refresheth and comforteth them, and maketh them sleep. Huc usque Plat. Of Sambuca. cap. 144. THE Elder tree is called Sambucus, or Sambuca, and is a little soft tree, & thereof is a certain symphony made, that is called Tibia, and Sambuca also, as Isidore saith libro. 12. or Tractatu de Musicis instrumentis, and is a tree with long boughs, and round and plain, full sound and sad without, and full hollow within, and full of certain soft pith. And the leaves thereof be pleine, smooth, and fat, with heavy smell, and the flowers thereof be full white and small, with strong smell, and hath double rind. The utter is brown red, and the inner is green. And that rind is full moist in deed. And the juice thereof accordeth to medicine, and beareth flowers and fruit twice in one year, and that fruit is black, with horrible smell and savour: and this is therefore unprofitable to eat. And the elder tree is hot and dry, and rinds, leaves, and flowers thereof accord to medicine, as it is said in Platearius, and hath virtue Diuretica, to temper and soften, to distribute and to draw, and to purge fleams, and helpeth therefore against the Feance Coridiana, that cometh of phlegm. The juice thereof by itself, or with honey, slayeth long. Worms in the womb. The broth of the middle rind within tempereth hardness of the liver, and of the spleen. And the same doth the leaves sodden in Oil. And the bark and fruit thereof sodden with Salt water, fordoeth swelling of feet, if the feet be baulmed therewith. The juice thereof helpeth against the dropsy, that cometh of cold, the broth of the leaves and of the fruits thereof sad in strong Wine, helpeth against Le 〈…〉, that cometh of phlegm, if it be used, 〈…〉 purgeth, wonderfully fleamatike humour and corrupt, call such mours fleamtike disposed to corruption. And wonderull it is to see in Elder, for if the middle rind of the stalk, or of the root be shaven upward, than it purgeth upward, and if it be shaven downward, it purgeth downward, as Plinius, Dioscorides, and Platearius do mean. ( * Addition. The common elder is hot and dry in the third degree, especially in the bark, the leaves and buds, the tender crops or buds sodden in broth: or Pottage, doth open the belly, purgeth flegma and cholarike humours. There is also Marris Elder, called Ople or Dwarf Plane tree, spoken of before. The green berries of the common Elder tree, gathered near the full of the Moon, and being dried, beaten to Powder, the quantity of half a quarter of an Ounce put into white or reddish Wine, six spoonfuls, drunk fasting, is a rare and special remedy to cure the stone Colic, etc. He that taketh this medicine, must walk half an hour after the receipt, and keep good diet.) Of Saliunca, chap. 145. SAliunca is a little herb with sharp pricks, as Vgution sayeth, and hath that name of Saliendo, leaping. For it maketh them leap that treadeth thereon: and is called therefore Thauthetrape in French: For it taketh and hurteth the foot that treadeth thereon. And it seemeth that Virgil sayeth the same, and saith, that Saliunca is among red Roses. And hereby it seemeth an herb with a great root and a long, fat and soft, and full of meat: as the Parsneape, and is often done in electuaries, and hath another name, and is called ●ringus, and thereof springeth certain hard stalks with cornets, and in the tops thereof grow certain heads with sharp pricks all about, as it were Spears. And groweth in dry barren land and sandy, and some men call it Scorpio: for it stingeth him that toucheth the seed thereof, as it were a Scorpion. And libro. 20. capitu. 7. Plinius saith, that Saliunca is a little short herb with thick boughs and leaves as they were thrusted together, and smell full well, nigh as Nardispica, and cleaveth to the ground by certain small roots, and groweth in Pannonia in hard place and stony, and is a hot herb and dry, and subtle in substance, and right tempering and softening, the root thereof sodde in Wine, stauncheth spewing, and comforteth well the stomach, as Plinius saith, libr. 21. cap. 10. Of Stacten. chap. 146. THE dropping of the Tree Mirra is called Stacten, and is the same that Mirra is, as the Gloze saith super Genesis, the dropping of the Tree Mirra 37. and is declined Haec stacte, haius stactes, and is found Stacten indeclinable. Isaac 3. where he speaketh de odoribus, speaketh thereof and saith, Stacten is Incensum that wooseth out of pressing, and is a Noun of Greek. Look before De Mirra in littera M. Of Storace. chap. 147. STorax, as Isidore saith, libro. 17. is a Tree of Arabia, and is like to a quince Tree. The branches thereof wooseth out by dens about the rising of the Star Canicula. The dropping thereof that falleth on the ground, is not clean, but if it be kept with the rind of the same. And the dropping that cleaveth to the springs and sprays is white and clean: and is first made brown red, by heat of the Sun. And some manner kind thereof is called calamities, and is fat and moist, and full of Rosen. And thereof cometh sweet liquor, as it were honey, with good smell and merry, and is fastened together and hath the same name. For the Greeks call a drop Stiman: and Stirax in Greek, is called Storax in Latin, as Isidore saith. And the Gloze super Eccle. ca 23. saith the same. Also Storax is the dropping of the Tree Stirax, and is right virtuous in medicine. For it is (as Dioscorides sai 〈…〉 Platearius) hot and dry with gluey substance, and hath virtue to draw. And hereof is three manner kinds: one is called calamities, and is good, and the first that droppeth out of the Tree and wooseth: and the other is called Storax, and is red, and cometh out and droppeth after the first, and is more pure. The third is Storax red in colour, soft and fléeting, sweet in smell, sourish in savour, much and great in quantity, and may be departed and made rough with handling and kneding in the hand: and that that hath sweet savour, is feigned: And what is feigned, is known. For if it be old, it falleth to Powder while it is iourn and wound, and kneade in the hand, and falleth in pieces. And if it be fresh and new, it waxeth soon moist, and cleaveth not full fast to the hand, and hath more sweetness than it should, the soft and fleeting is not feigned. Among these three manner kinds, Calamita is of much virtue, and comforteth wonderfully the brain. fumosity thereof stauncheth all manner running of re●me. And a plaster thereof made, cleanseth the gums: and fasteneth and strengtheneth wagging of teeth, and commandeth menstrual blood, and helpeth well against coughing and hoarseness: and good Storax is put in ●●olls, and kept against nits, whelks, and pimples of the head, and against many other passions and evils. Huc usque Dioscorides & Platearius. The fumosity of Storax purgeth the air that is corrupt, and driveth away all pes●i●ntiall vapour and fumosity, as Isidore saith. * Addition. (Storax, a sweet intense or Gum, whereof is made Stirax liquida, a strong smelling moisture.) Of Sicomoro. chap. 148. SIcomorus is a nice Fig Tree, like in leaves to the tree that is called Morus, and holdeth the likeness of a fig tree in other things, as the Master sayeth in History, libro. 27. Sicomorus and Morus be Nouns of Greek. And Sicomorus hath that name, for it is like in leaves to the tree that is called Morus. And this tree is called Celsa among Latins: and is much higher and greater than the tree that is called Morus. Or else as other men mean, it hath the names Sicomorus of Sile, that is a fig tree, and Morus, that is folly or niceness, as it were a fool, or a nice fig tree, as the Gloze saith super Lu. 19 And Diosc. meaneth, that Sicomorus is a wild fig tree, and beareth certain sweet fruit, that is never ripe at the full, as it fareth of the tree that is called Caprificus, as Plinius saith, lib. 15. cap. 19 The wild fig tree ripeth never: but some men eat such fruit, and so Dioscorides saith, that if the Sicomorus be beaten with a stone, it sweateth and woseth out dropping, as it were Gum, and that is medicinable, for it sucketh venomous biting, if it be drunk, and abateth swelling of the spleen, and doth away the ache of the stomach. * Addition. (Sicomorus is a great tree, like to the Mulberry tree, the fruits like a wild fig, the fruit groweth forth of the stock; or branch close by the main wood. This tree groweth in Egypt, and in Alkaire among the Turks. Read Matheolus, etc.) Of Spina. cap. 149. A Thorn is called Spina, and is a tree with sharp pricks, and is as it were armed with pricks against wrongs of them that touch it, as Isid. saith. And by likeness thereof the ridge bone is called Spina. For the joints of the bones in the ridge bone, be sharp as a thorn: and properly to speak, Spina, the thorn, is the prick that groweth out of the thorn or of herbs & trees with pricks, & the prick springeth out of the stock or of the stalk, & is great next to the tree & stalk, & sharp outward at the point. Thou mayst find the cause thereof before in the same book, where it is treated of trees, and of disposition of trees in general. There it is said, that it is not the intent of kind, that trees be sharp with pricks and thorns: But it happeneth and cometh of unfastnesse and unsadnesse of the tree, by the which cold humour is drawn that is but little ●odde. And is drawn and passeth by pores and holes outward, and is hardened by heat of the Sun, and made a thorn or a prick, and is made small and sharp at the end for scarcity of matter. And sometime is sharp, and some deal bending, as it fareth in briars and rose trees, sometime the point is areared upright, as it were in Darts. Often growing of thorns, is token of barren land untilled. And it is as it were a general rule, that all shrubs and trees with many thorns and pricks be wound and wreathed togethers, and compassed and succoured and defended each with other, and fight against them that they touch, and wound their hands, and none of them hurteth other. And for thickness it letteth the coming of the Sun beams and of the dew of heaven, to things that be there under. And therefore that which is sown nigh, or among thorns, thriveth not commonly. Often hands and feets be wounded with pricking of thorns, and the ache ceaseth not till the thorn be all taken out of the places that be hurt. And for sharpness and pricking uneath thorns be field or plucked out of the ground without hook, Bill, Matock, or some other edged tool. And when they be field or rooted up, they be bound in Faggots and in heaps, and burnt in Ovens and in Furnases. Also among thorns often be flowers scene, and also much fruit, but thorns be not softened by softness of flowers, but when flowers and leaves fall, thorns abide and be more hard. And for thorns be kindly dry, they be soon kindled in the fire, and give a strong ley, and sparkleth and cracketh, & maketh much noise: and soon after they be brought all to nought, as the Gloze saith super Eccle. 7. The Laughing of fools, is as the cracking of thorns under a pot, and that is a vain thing. Ecclesiastes. 2. But thorns be not unprofitable, but they be good and profitable to many manner uses. For of thorns men make hedges and pavises, with which men defend and secure themselves and their own. And thorns beareth many good fruits, and defendeth the fruit. Look before de Rubo in littera R. Of Lignis Sethim. chap. 150. Certain trees be called Ligna Sithem, and such Trees have many pricks, and be light and rotteth not, and be like to the white thorn, and be called Acharitis in Greek, as it is said upon Exodus. 25. There it is said, that Sethim is a name of an hill and of a Country, and of a tree, that is lyks to white thorn in leaves. And is a most lightest Tree, and rotteth not nor burneth: therefore it is said in Aurora. Ligna Sethim torpent nulla purtredine, justos Signant in coelum qui sine fine nitant. The tree of Sethim faileth with no rotting, and betokeneth rightful men in heaven, that shine without end. And they be called thorns of Sethim: for by might and virtue, and pains and torments men come to the Stars of God, as Dioscorides and Plinius mean. And the virtue thereof stoppeth and bindeth, and stauncheth blood. The leaves thereof be rough and whitish, with thorns and pricks, and hath purple flowers and long branches, of the greatness of a finger, and hath in the top of the bough small beads with pricks and thorns, and full of round seed. And the seed drunken, succoureth and helpeth rotten members. ( * Addition. Setim, a tree like a white thorn, which doth never rot, whereof was much of the timber in Salomons Temple.) Of Sentice. chap. 151. Heath. SEntix is a manner tree or an herb with rough leaves, and fat and clove, as Eruca. And hath branches of two cubits long, and hath that name Sentix of the place that it groweth in. For they grow among hard things, and be not tilled, as thorns do, as Isidore saith. And hath heads as a rough Thistle, and the root thereof is red, long, and fat, and is medicinable, and helpeth sores of burning and of scalding, as Dioscorides saith. And helpeth against inward stopping of veins. Of Sepe. chap. 152. AN Hedge is called Sepes, and Sepes is declined, Sepes, pis, and is a manner closing of briars, of thorns, and trees made. The souls and stalks be pight in the ground, and there about be wreathed, woven, and wound thorns and rods. And so houses and Corn be succoured and defended by strength of the hedge. And is declined haec Sepes, huius sepis. Thereof is mention made Ecc. 36. where no hedge is, possession is destroyed. Also about hedges lurketh and darketh venomous worms, Frogs, Serpents, and Adders: And so of this Noun Sepes, cometh this Noun Seps, and is a name of a venomous Adder, that is so venomous, that the venimme destroyeth not only the body, but also it wasteth and destroyeth the bones: and so saith Lucanus. And meaneth, that this Adder destroyeth body and bones, etc. And therefore it is perilous to sleep under hedges, for dread of venomous beasts, that lurk there. Hedges stand in great heat, and fail soon except they be renewed, and while they keep and save other things, they stand in the heat of the Sun, and be wasted themselves some and some: and at the last they be rotten with dryness, and burnt in the fire. Of Sepes, an hedge, or of this verb Sepio, Sepis, that is to understand close, cometh this Noun Septum, that is a place closed about. It is said, Intra septum templi, that is to understand, within the closing or the clausure of the Temple. Of Sued. chap. 153. SVdes, sudis, is an heisaule or a stake sharped at the end, and this Noun Sudes cometh of Suo, is, to sow. For an hedge seemeth as i were sown with such souls and stakes, for such souls and stakes be cleaned or they be pight in the ground: and the faster they be pight in the ground & more strongly woven and wound with rods, the more strong is the hedge. And Sudes is feminine gender, & declined haec Sudes, huius sudis, as Hugo saith, and ovidius Methamor. dicit. Que coniuncta est humeris ceruix sude figitur combusta, etc. Of Siliqua. chap. 154. A Cod and an husk is called Siliqua, and is a voided thing of Codware, as it were Balthis, or a bladder blown, and chargeth more than it feedeth and nourisheth, as the Gloze saith super Lu. 15. and Hugo saith, that Siliqua is the cod of all manner codware and purging, with the which Swine be said. And Isidore saith, lib. 17. that Silique that is shortened among Latins, and is called Siliquam, had such a name among the Greeks, for it is a tree, & the fruit thereof is sweet, and a tree is called Xilon among them, and sweet is called Liquon among them. And to this sentence accordeth Plinius, lib. 9 cap. 24. There he saith, that fruit of Siliqua is sweet, and a finger long, and an inch broad, and the skin thereof is eaten. And saith there, libro. 13. cap. 9 that some men said, that it is a fig of Egypt, but that is open error, for it groweth not in Egypt, but in Syria. Of Sinape. chap. 155. Mustard seed, or Mustart seed. SEnule is called Sinapis, and hath that name of Sin, and Napus a Nepe, for it is like to a Nepe in leaves, as Isi. saith li. 17. And li. 20 cap. 24. Plinius speaketh of Senuey & saith, that among herbs that Pythagoras praiseth, it is said, that he gave to Senuey the first & chief praising, and saith, that among herbs Senuye beareth the price: And it is hot and dry in the fourth degree, and wasteth and purgeth thick humours and gleamie. And healeth smiting of serpents and of Scorpions, and overcometh venom of the Scorpions, and abateth tooth ache, and passeth to the brain, and comforteth it wonderfully, and breaketh the stone, & commandeth menstrual blood, and exciteth appetite, and helpeth them that have the falling evil, and healeth the dropsy, and helpeth them that have Lethargy, the sleeping evil, and helpeth them full greatly: and cleanseth the hair, and letteth the falling thereof: and doth away tinkling and ringing of the ear, and wipeth away dimness of eyen, and smootheth roughness of the lips, and helpeth Paralitik men: for it openeth the pores, and tempereth and consumeth and wasteth the humour that laxeth and smiteth sinews togethers, and taketh away the palsy. Plinius rehearseth the praising and many other, and saith, that the most virtue thereof is in the seed and the seed is less in quantity, and most in might and in virtue: For the seed heateth and openeth, consumeth and wasteth and multiplieth itself. Of one little grain cometh a right great plant, and springeth and spreadeth greatly in branches, flowers, and seed. The seed thereof groweth in certain small cods, evenlong and round, and is kept by defence of those cods until they be ripe. The flowers thereof be full yeolow, with good smell. And though all the herb in substance be keen & fervent, yet Bees love best the flowers, and haunt them as Plinius saith. Nevertheless Bees touch never flowers of Olive. And Plinius saith, li. 20. ca 12. that senuie multiplieth so itself, that where it is once sown, uneath the place may be delivered thereof. And there it falleth once, it waxeth green, and springeth anon, as be saith. lib. 19 cap. 9 ( * Addition. Senuie bruised and ground with vinegar, is a wholesome sauce, meet to be eaten, with hard and gross meats, either flesh or fish, it helpeth digestion, & is good for the stomach, to warm the same, and to provoke appetite.) Of Semine. cap. 156. Seed is called Semen, and is sown in fields to bring forth fruit, though the seminal humour of beasts is called Semen by a manner appropriation, as Isidore sayeth: and Sementes is the seed of corn, when it is sowing time, and was called of many men the Goddess or the Lady of sowing: And Seminarium is the beginning of every thing, or a vessel that seed is put in for to sow: But Sementum is profit and winning that cometh of the seed, as Hugo saith. Hereof be vearses difference in Grecismo, that mean that seminal humour of beasts is called Semen, and grains of corn that be sown in the field is called Sementis properly, and Sementinum. And Seminum is the well and beginning of things. And as Plinius libro. 8. and 24. cap. sayeth. Seed is good kept one year, or two, or three: and is little worth that is kept longer time: and the grain that is lowest in the threshing flower is best is séed, & is best séed, for it is heaviest: & that is best, that is most heavy, and most white within. And by quality of the land, seed shall be sown thick or thin, soon or late, for it must be sown soon in moist land, lest the seed roasteth with rain: and late in dry land, that rain come soon thereafter, lest the seed lie long dry, and vanish, and be lost. And less seed shall be sown in fat land, and most in lean land. For in fat land it groweth full fast, and destroyed itself: and one seed oversetteth another at the last by great multiplication of itself. And seed that is sown soon, shall wax thicker than the seed that is late sown. For late seed shall be thin, lest it dry for thickness: and it is cunning to sow even like thick. For the hand shall accord with the stepping, and pass away forth with the right foot: and seed shall not be changed out of cold place into hot, neither againewarde. For nothing shall be commanded into the contrary. Of seed sown in lean land cometh thin straw and small ears, sometime void: and in fat fields, of one root of séed cometh a cluster of stalks: and in Harvest, when the day and the night be like long, the time is contrary to seed time, and also in springing time. And men shall not sow in full hoar frost: and that is sooth: for the winter seed is sown before the hoar frost, and breaketh and springeth the seventh day. But after the frost, uneath it springeth within 40. days, Huc usque Plinius. ca 20. Then seed is small grain and round, and hath in itself virtue to multiply and to save kind thereof: And when it is sown, it swelleth by humour of the earth closed within, that tempereth & maketh subtle the humour and the earth all about. And bringeth it & draweth it to temperateness of the grains: and so the grain waxeth soft and great: and so the small skin of the séed cleaveth and the burgeoning springeth out little and little: the roots be pight downward in the ground by the which roots the burgeoning seed draweth away to itself feeding and nourishing, and openeth at the last privily the earth: and thereof springeth stalks, twigs, flowers, fruit, and seed. And though the seed that is sown, be right little: yet thereof cometh a right great thing and an huge. fools account seed lost when it is sown: nevertheless in better wise it is not kept then by sowing. Also in the seed is the virtue seminal, and kind heat worketh therein. And humour of nourishing and of feeding is drawn thereto by virtue of heat. To feeding and growing of the séed cometh the stalks, and of the stalk cometh the ear that is called Spica, and hath that name of Spiculo, a dart or an eile, as Isidore sayeth, libro 17. For in the ears groweth many eiles that be sharp as darts. Kind maketh eyles in the corn ears, to be succour and armour against sudden réeses & biting of small birds and worms, as Isidore saith. After diverse kinds of seeds the ear is diverse in figure and shape. For sometime the ear is broad, as it fareth in Barley, & sometime four edged, as it fareth in Wheat, and is sometime round, as Plinius sayeth and Aristotle also. Also the ear is in the top of the stalk compassed all about with small skins and bulls, and therein the seed is nourished as it were in the mother, and kept and saved until it be ripe: and such hulls springing out first with the grain be closed, and cleaveth afterward some and some, and the grain swelleth and wateth great, and namely in wheat, as it is said super libro. Aristotelis de plantis. And generally in the beginning by working and rearing of heat, the heads of corn ears be areared upward, but when it ripeth, than it bendeth somewhat downward by heaviness and weight of the grains. And while ears be green, they be sometime sprung and corrupt with corrupt air and dew, and taketh as it were rust thereof: and ripeth the better, if they be sprung with covenable dew and rain, and have dew heat of heaven. And moisture of dew suffereth not the grains to fall out of the hulls, as Plinius saith, libr. 17. And Constantine, Isaac, and Albuma. mean the same. By goodness of the land the goodness of the ear is known: for in good and fat ground groweth good ear in great quantity, and fruitful of grains, and in dry land and lean againeward, as Plinius saith. Of Stipula. cap. 157. STubble is called Stipula, & hath that name of burning, as it is were a thing burnt, for when the corn is ripe and gathered, the stubble is burnt, that the field may be eared, as Isid. saith, li. 17. Or else it hath that name, as Hugo saith, of Stipo, as to beset and compass. And Stipula is properly that straw with leaves & hofen, that is left in the field after that repers have reaped the corn with hooks, and gathered it home. And many men gather this stubble, that is apt to many divers uses: for some men thetch houses therewith, and some feedeth beasts therewith in steed of straw and fodder. And some maketh fire therewith and baketh bread therewith, and seeth meat, as Plinius saith, libro. 18. cap. 30. Look before in Palea, in littera P. Stubble is a little thing, hollow and dry, and is full soon set on fire, and with tlowing of wind, as he sayeth. Of Simila. chap. 158. THe flower of wheat meal is called Simila, & is chief meal of wheat, most clean, delicate, & liking. Thereof is bread made for noble men of renown, & that bread is properly called Similago. Manchuet. & is the flower of most smallest meal, most clean, & most white & soft: and accordeth to many meats, & also to medicines. Look before de fauna in littera F. & de polenta in littera P. Of Scopa. chap. 159. SCopa is a tree, B●somes & brooms. and hath that name of Scopando; spewing, that cometh of Scopis or Scopo, pas, and is to understand, cleanse or purge● for therewith houses he swept and cleansed, as Isid. saith, lib. 17. And many call to tree Birch, & hath light leaves, as the ●●pe. By this name Scopa, of such a ●re the late Writers make no mention. For the leaves thereof be full thin and full light, and moveth and quaketh with a right soft blast of wind. And hath many hard twigs and branches with knots, and therewith often children be chastised and beaten on the bore buttocks & loins. And of the boughs and branches thereof be besoms made to swéep and to cleanse houses of dust, and of other uncleanness: and beareth séed that is voided, as it were like husks or void cods, and wild men of woods and Forests useth that seed in stead of bread. And this tree hath much sour iny●e, & somewhat biting. And men use therefore in springing time and harvest to stirte the rinds, and to gather the humour that cometh out thereof, & drink it in steed of Wine. And such drink quencheth thirst, and breedeth much swelling, as he telleth, but it nourisheth not, nor maketh men drunk. Also the same juice kept long in a vessel under-dung, and chafed with the heat of the Sun, corrupteth & rotteth, & turneth into fatness, & so it is made an ointment, & by séething of fire many men draw out thereof as it were pitch And though it be right black and stinking, yet it is needful to many divers uses. Therefore wild wood men, in desert use the seed thereof, and the juice in steed of corn and of wine, and of olive, as Plinius saith libro 15. treating of juice of trees. ( * Addition. In the book tituled the Calendar of miles, there is in Macedonia, a notable City, in the which three sorts of people inhabit, which at this day is called Scopia, three days journey from Thessalonica, Turks, jews, & Christians: the greatest companies, are Turks. This City standeth not far from the mount Olympus, etc. Muntles in lib. 4. folio. 931.) Of Stupa. cap. 160. HArdes is called Stupa, & is the cleansing of hemp or of flexe, and men in old time called it Supa, as it were stopping or porring: for therewith chins and cliffs of ships be stopped and porred. Therefore they that array it to that craft, and make it ready thereto, be called Stipulateres, as Isido. saith libr. 20. Vbi agit de lanis. Strippers of hemp For with much breaking, heckling and rubbing, Hardes, be departed from the substance of hemp & of flexe, and is great when it is departed, and more knotty short and rough, & is therefore not full able to be spun for thread thereof to be made: nevertheless thereof is thread spun, that is full great, uneven and full of knoubes, and thereof be made bonds and bindings, and matches for candles, for it is full dry, and taketh soon fire and burneth, and so when it is kindled, it falleth suddenly into ashes, and thereof cometh when it is quenched, bitter smoke, that grieveth both the eyen and the nose, and is good & profitable to medicine, when it is well wrought and purged of stalks, and is good to dry and to heal wounds, and to ease burning and scalding, and to abate swelling of eyen, as Plinius sayeth, lib. 20. cap. 10. ¶ Of Taxu. cap. 161. AN Ewe tree is called Taxus, and is a tree with venom and poison, and is a strong tree and an high, with great boughs piyant and long; of the which the Parthes' make bows, as Isid. saith li. 17. The Do't speaketh thereof & sayeth that such trees are burnt, and bows made thereof. The shadow thereof is grievous, and slayeth such as sleep thereunder. The juice thereof is too laxative, the substance thereof keepeth the evil that is called Ignis Grecus, that it shall not quench, as Dioscorides affirmeth and saith. ( * Addition. The Yew tree is a fast wood, where of, because of the toughness, bows are made for Archers, Ewe or Yew, is altogether venomous, and against man's nature. The birds that eat the red berries, either die, or cast-theyr feathers.) ¶ Of Tabula. ca 162. A Board is called Tabula, and hath the name of Teneo, to hold: and Tabula is in one signification a meat board, and namely of rich men, as it were Tenebula, holding morsels, for they hold morsels and vessel, that be set there upon: and is areared and set upon feet, and compassed with a list about. And in another manner. Tabula is a playing board, that men play on at the Dice, and other games: & this manner of Table is double, and arrayed with divers colours. In the third manner it is a thin plank and plain, and therein be letters writ with colours, and sometime small shingles be plained, and made some deal hollow in either side, and be craftily joined togethers, and filled full of wax, black, green or read, to writ therein. And such tables be called Tabulae, for they hold letters that are written therein. And the more plain the tree is that they be made of, and the more hard & smooth, the better the Tables be. In another manner, this name Tabula cometh of Tegendo, as it were a heling or a covering, and is a long shingle and broad, clove with an axe or with a saw, and such a board is needful to covering of houses, for of such boards be tables made, and other buildings craftily arrayed, and be disposed, sometime in fight, with many manner craft and wonderful, Engines. and that after many manner casting, hewing, denting, and plaining: that such tables and boards may be even and well joined. Boards and tables garnish houses, nevertheless when they be set in soler flores, Planks. they serve all men & beasts that be therein, and be trodden of all men and beasts that come therein, & have gyests or beams like far asunder, and be fastened thereto, and defended therewith, that they bend not nor crook too soon, when they be overset & pressed with stones and other heavy things laid on them. Then they be dressed, hewed and plained, and made covenable to use of the ships, of bridges, of bulks, and coffers, and many other needful things of building. Also in ships mariners fly to a board, and be oft saved in peril. ¶ Of Trabe. cap. 163. A Beam and also a gyest is called Trabes, and is a tree that stretcheth thwart over an house, and toucheth the walls in either end, and holdeth them up, that they fall not for great highness, neither for levying, and is declined haec Trabs vel Trabes, and hath that name of Traho, that is to draw or to reach, for they reach from one wall to another, and are joined and sticked therein, as Hugo saith. And it needeth that a gyest & a beam be long, strong, and great, and namely in the middle, jest they bend & were crooked, if that they be too small in the middle, and so for dread of bending and of crooking, oft it needeth to underset them with posts or pillars, for such a thwart over tree, set in that wise, needeth to be underset for succour, that they may be the better held up, & bear heavy things that be laid thereupon. ¶ Of Terebinto. chap. 164. TErebinthus (as Isid. saith li. 17.) is a tree that sweateth Rosin, and is better than all the other, and the Rosin thereof is called Terebintina, & is right medicinable: for as Dios. saith the leaves thereof, fruit, rinds and seed be sourish, and they are gathered as busily as the ashes thereof, and be contrary to venomous biting. The good Rosin thereof is clean and bright, and clear, with good savour and read colour, and hath virtue to temper and moist, to lax and is ripe, and in therefore good against hard postumes and other gatherings, that be in the head, and in the members. And Plin. lib. 14. cap. 7. speaketh of this tree Terebintus, and saith, that in Syria is Terebintus, and thereof is double kind, as the male, and that is without fruit: and female, and that is double: That one hath read fruit of the greatness of a Fetch, and that other hath pale fruit of the greatness of a bean, & the fruit hath a merry smell, and is fat in handling and touching, and with much Rosin, and is in Syria a great tree, and the matter thereof is right soft and durable. And when they wax black and shine for age, than the leaves be thick, & have some manner cods, and thereof cometh certain beasts as it were Gnats, that gnaw and pierceth the rinds, and so when the rind is pierced, thereof woseth and springeth drops of Rosin. Also lib. 24. cap. 6. Plinius saith, that the root of this tree Terebintus and leaves sodden in wine, comforteth the stomach, & helpeth against head ache. Terebintina, the smelleth best, pleaseth, both of Syria, and of Cypress, that is pure, bright, and whitish, with a manner of redness and thick: and that that groweth in Mountains, purgeth and healeth wounds better than that that groweth in fields. ( * Addition. The Turpentine tree groweth in Syria, especially about Damascus. The fruit is hot and dry, provoketh urine, and stirreth up fleshly lust, etc.) ¶ Of Thina. cap. 165. THina be certain trees most precious, as it were Hebenus, and thereof Solomon made steires and gréeces & posts in the house of our Lord, and so sayeth the Gloze 4. Reg. ca 10. upon that place, a woman brought out of Ophir, vel Ephir, timber of the trees Thina. And these trees Thina rot not, and also they have pricks as a white thorn, and are round and white, and full clear as a glass, or as the nail of the hand, & so therein be images seen, as it were in the nail, and these trees burn not in fire, nor soften in water, as the tree Sithim doth not. And many men suppose, that the trees Sithim and Thina, be one manner tree. ¶ Of Tirso. cap. 166. THe middle stalk of an herb or of a tree is called Tirsus, and hath that name, for it riseth out of the earth, and springeth upward, as Papias saith. And is the overmost part of a plant, tender, most green, and most soft and fair, & most far from the earth, and next is heaven, most sprung with the dew of heaven, and is most full of leaves, & tender boughs and branches: for in the stalks is most virtue of herbs. ¶ Of Tignis. cap. 167. Roof of trees is called Tigna, & are trees areared and stretched from the walls up to the top of the house, & bear up the covering thereof, and stand wide beneath, and come togethers upwards, & so they nigh nearer and nearer, and are joined either to other in the top of the house, & have that name Tigna of Tegendo, healing, or of Tegula, slate, or shingle, Rasiers. or laths, for it holdeth up healing slate, shingles, & laths: the lath is long & somewhat broad, and plain and thin, and is nailed thwart over to the rafters, and thereon hung slates, tile and shingles. The rafters be strong and square and hewn plain, and be strong and great toward the walls, and smaller and less strong upward toward the top, and be charged without with slate and tile, or straw & thatch, and be made fair within with fair gyests and boards, and are fast joined therein, and be called Laquearia, that be boards joined to the rafters to make fair houses & chambers with in, and be that arrayeth the roof with rafters, is called Tignarius, as Papias sayeth. ¶ Of Tritico. cap. 168. Wheat is called Triticum, and hath that name of Tritura, threshing or treading: for it is threshed or trod to have the most pure in the barns or garners. Or it hath that name, for the grain thereof is ground or stamped and bruised that it may be able to be eaten, as Isid. saith libr. 17. And of wheat is double kind, one manner kind is read without, and sharp at either end, cloven in the side, and is most white within, and heavy in weight, & that manner of wheats is best, as Plinius saith. The other manner wheat is yeolow without, and clear and white within, and is light and not easily broken. Of general properties of wheat, look before in litera F. de Frumento. Isaac teacheth and showeth in Dietis, that wheat is divers by diversity of ground and soil, that it is sown and groweth in: for in such land that is fat and well dounged, groweth fat rank wheat and heavy of weight, and also more nutritive and nourishing, than is the wheat that groweth in lean land and also dry. And so the goodness of wheat is known by goodness of the ground and land that it groweth in, and againward. Also wheat taketh diversity of diversity of tune, for wheat that groweth in moderate time, is perfect in quality & quantity, and is full of meal and of dour, with right little bran, and nourisheth at the best: and wheat that springeth in immoderate and uneasy weather and time, is unperfect. Also wheat is divers, for some is old and some is new, & some is in the mean: for when it is old and kept long time, it is too dry and hard so defy, & nourisheth but little, and then the substantial moisture thereof is soon fordried & abateth by heat of air, and new wheat that is kept but a little time, for superfluity of moisture and of gleimie earth, is moist and gleimy, fast and hard to defy, and breedeth swelling and ventosity, and hurling and kurling in the womb, and wheat that is mean between the new and the old, between too moist & dry is temperate, and is therefore the better, and nourisheth the more, for when the accidental moisture is wasted heat of the air tempereth somewhat the substantial moisture. And therefore such wheat is the better, and nourisheth the better, and is well digested, & loseth gleiminesse and thickness of earth, and as Isaac saith, wheat is hot and temperate between moist and dry, but bread thereof is the more hot, because of heat of the fire and of baking, for the kind heat thereof is strengthened by accidental heat of the fire. Also wheat hath this property, that it nourisheth better than all other greines, and that because of likeness of man's complexion, as he saith. Also wheat by dryness cleanseth and wasteth, and therefore juice of the meal thereof, cleanseth and purgeth the breast and the lungs, and so doth Tisanum made of wheat, as Tisanum made or barley, for it cleanseth more than Tisanum made of barley, and helpeth against the cough and the bloody flux. Also wheat sodde with Oil, and laid upon an hard postume dissolveth it. Also wheat so with juice of rue, and dissolveth and softeneth running and kurding of milk, if the breast and teafes he balmed therewith. Also wheat tempered with the juice of Henbane, and laid to the sinews, letteth evil humours, that they shall not fall downward. Also grems of wheat chewed, helpeth against the biting of a wood hound, for it draweth out the venom, as he saith. Also of wheat is made oil that helpeth in many things, and namely in itching and in seads wet and dry, and shingles, if it be welt frotted with a rough cloth: and that is done, for the virtue of Oil should the better enter. Also bran of wheat, drieth and cleanseth more than doth the meal thereof: but the bran nourisheth little or else right naught. Also as he saith, wheat fresh and new nourisheth but little, and breedeth sleame and swelling when it is eaten raw, and also ache in the sides, hurlying and curling, and is soon rotten, & therefore often long worms and other worms in the womb be gendered of such meat: and wheat roasted nourisheth more, and breedeth less ventosity, and stoppeth soon, and bindeth, and is most grievous, and breedeth swelling and gleimie humour, when it is sod in water. Huc usque Isaac. in Dietis. ¶ Of Tisana. cap. 169. TIsana, as the Gloze saith supper 2. Reg. 1. is barley dried, stamped in a mortar and shaled, and thereof is made that, that accordeth to them that be toothless. Also of Tisanis such barley is drink made that is good to them that have the fevers and other hot evils. Look before De Ordeo in litera O. It abateth and changeth heat, and quencheth thirst, and declined Haec Tisana, huius Tisanae, and the middle syllable is long: & thereof Alexander Nequam speaketh, and saith in this manner. Cortice nudato, Tisanas Ordea dicas. His meaning is that Tisana is called Barley shaled, and thereof is made a drink called Tisanum, as Isaac saith in Dietis. ¶ Of Tribulo. cap. 170. A Brier is called Tribulus, and is a shrub with pricks, is more soft than a tree, and more hard than a herb: and thereof is double kind, the more that groweth by hedges, as Plin. saith libro 21. cap. 16. The brier is an hard-thing, that groweth about closing of towns, & springeth upward on high, but when it lacketh strength to stretch upward, than it bendeth downward to the ground, and hath many teeth, and sharp pricks, and every branch thereof from the crop to the root is full, and succoured with sharp pricks. The other manner brier is less, & groweth in moors and in fields, and is less in length and in greatness, than is the more brier, and hath small leaves and round stalks tender and read, spread by the ground all full of sharp pricks, and beareth white blossoms, and the fruit thereof is first green, and afterward read and black at the last. Serpents, Adders and toads love this fruit, and therefore it is not good for men to eat such fruit, and who that will eat thereof, shall choose that fruit, that is most high from the ground, und is not too ripe, but whole and sound, and not touched neither bitten nor gnawn with flies, nor with other worms. The brier that groweth in field, as Plinius saith, is enemy to ploughs and to fruit, and is quick and sharp, and multiplieth itself swiftly, and may uneath be destroyed in fields that they grow in, and therefore it destroyeth and oversetteth corn, and hurteth sore feet, legs, and hands of them that pass thereby, & touch it, and maketh often foot men stumble and fall, and renteth men's clothes, and gathereth off wool from sheep that go in lose thereby: and therefore this noun Tribulus cometh of Tribulando, grieving and working woe: for it grieveth them that cometh there nigh and doth them much woe. ¶ Of Thimo. cap. 171. THimus, is an herb with good savour, & Virgil speaketh so thereof, & saith, that sweet donie savoureth of it. The flower thereof is called Epithium, and is a medicinable flower, and cleanseth and purgeth melancholy and phlegm, and helpeth therefore against the sickness called the quartane, and against divers and many other melancholic evils, and grievous passions. ( * Addition. Thimum Creticum, Thimum durive. Time of Candie, & common time. It is hot and dry in the third degree, a medicinable herb. ¶ Of Thimiamate. cap. 172. THimiama is a certain confection most preciously ordained and made of Onice and of Seacten, of Galbanus, and of Thus, as it is said, Exod. cap. 30. And hath that name Thimiama of a good smelling herb that is called Thimus, for it smelleth sweetly as Thimus doth, as Isidore saith libro. 4. where he treateth of odours and smells, and such confections should not be made to man's use: for our Lord bad and commanded that such confection should be offered in the Temple, upon the Altar of Thimiama. ( * Addition. Thimiama, a sweet perfume, or odiserous savour made of herbs.) ¶ Of Thure. cap. 173. THus Frankincense, is the name of a tree, called Abies' Fir, and of the gum that woseth and cometh out there of. Isidore lib. 17. speaketh thereof and saith, that this is a tree of Arabia, and is great with many boughs, and with the most lightest rind, to the quantitis of the tree Acer, and thereof cometh juice with good smell, and is white as Almonds, and is fat when it is tempered and softened, and burneth soon when it is set on fire, & is among us called Masculus, for it is round shapen as the gendering stones. And the other is plain & full scabbed, and not so good as the small, & feigned by meddling therewith of white Resine or of gum. But it is spied and known, by his own quality: For Thus burneth in the fire, and Resine smoketh, and Gamme made not melteth. The tree that sweateth and woseth Thus, is called Libanus, and the gum thereof is called Olibanum among physicians, and hath name of a mount of Arabia. But the gum that droppeth of the tree that is called Libanus, is called Olibanum, and also Libanus (as Isido. saith) and the Gloze super. Eccl. 24. upon that place Ego quasi Libanus non incisus. And some men mean that Libanus 〈…〉 Arabia, like to the Laureit tree in leaves, and beareth fruit twice in one year in springing time, & in harvest▪ And the gum that droppeth thereof by itself in the beginning of Summer is the better: the which, in Summer when the rind is slit is compelled to come out some and some. What droppeth in harvest, is not so white nor so pure: but that that first cleaveth to boughs and twigs▪ That Thus is best that is white fast and sound, and evenlong as the gendering stones; and is called therefore Masculinum. And Thus that cometh out in harvest, or in the beginning of winter, when the rinds be slit, is not like to the other in virtue, nor in colour for that is white & clear and bright, and full clear, with full good smell: and the secondary I had is thin and scabbed, as Isido saith before. The Country where Thus groweth, is fast of mountains and hard to come to for high rocks and crags, as the Gloze saith super Eccle. And Plin. saith all this lib. 15. cap. 10. There he saith, that in Arabia is a country, and Thus groweth therein, Saba is a Proviuce of the same country that beareth most plenty of Thus, and is a land that uneath men may come to, for it is closed in the one side with rocks of the sea and in the other side with mountains and crags & and so the tree that beareth Thus groweth with out tilling, and loveth clay land. And the Arabians tell that. Thus shall not be gathered, nor the tree thereof pared, The Arabians used 〈◊〉 〈◊〉 ceremony being Machomilles & no papists. but of holy men & religious, that be not defiled by touching of women, in time of gathering: and so they suppose; that meed shall increase by observance of religion. Also he saith there cap. 16. that the first kind Harvest and gathering thereof as about the rising of the star Canis, in the most strong heat. For then the rind thereof is right thin and slaketh and out thereof woseth fat foam, and is gathered togethers, and hardeneth where the kind of the place asketh: and this is most pure and white. And the second gathering thereof is when it draweth to winter, when the rend be slit, and this cometh out read, and is not pure to the first. Men deem that the gum of the young tree is most white, but the gum of an old tree is most virtuous: And some deem, that the best gum groweth in Islands, and other donie and say, that no ginuine groweth in islands, Thus is gathered and brought on Camels backs, to the City that is called Sabocriam, & there is a gate opened therefore. And if is not lawful to lead it by another way, and there it is fy to the God that they worship. There the Priests take thereof by measure and not by weight; and it is not lawful to beg neither to cell thereof before due portion be offered to God ● and is assayed by witness if it burrieth anon● to coals, and waxeth on light on high, if it how not togethers the teeth when it is bitten, but breaketh a 〈…〉 and falleth to powder. Huc usque Plenius. And Diosco● and Platearius mean, that. thus is the gum of a certain tree in Alexandria, and the best & most pure is called Olibanum Alexandrinum. And the other is found beside Damascus, and is not so good nor so pure as the first, and is hot and dry with well smelling ●ight● fat and gleymie; and comforteth by good smell thereof, and soudreth, b 〈…〉, and glueth, and restraineth & stinteth mightily by virtue of gumminess fears and ranning humours, that run downward from the head, and namely when they run by the utter veins of the face, and namely if powder thereof be laid in a plaster to the temples with white wine and the white of an egg, and abateth also and stauncheth tooth ache of the gumers. And Thus chewed letteth the running of humours from the head to the spiritual members, that be the breast and lungs, and helpeth against feéble digestion, and sour bolking. And Wine in which Thus is sodden, helpeth, and comforteth, and cleanseth the Mother: and the smoke thereof helpeth greatly to conception. Powder thereof meddled with vinegar, lesseth and thinneth foul breasts of maidens, and helpeth bruising meddeled with pitch, and abaseth ache of the ears meddled with wine. Huc usque Diosco. and Plate. This noun Thus cometh of Theos, that is God, for it is offered in sacrifice of Gods. And in this manner it is written, as Isidore saith. Or else it cometh of Tundo, heating or bruising, for it is able to be stamped, and is oft stamped: and the more it is stamped, the more and the better it savoureth & burneth. And giveth light in the Summer, and is then writ without H. Tus. Of Thus set a fire, cometh a good smelling smoke, shapen as a rod, and small beneath, and full movable, and turning, and crooked with many bend and wrinklyng, and moveth toward contrary sides with most light moving, & spreadeth abroad upward, and shadoweth the air, and destroyeth stench of carrion by good savour, thereof, and thyrleth and passeth strait to the brain, and comforteth and refresheth the spirit of feeling, and spreadeth into the cells of the brain. ¶ Of Vimine. cap. 174. Osiers the small PErsh is called Vimen, nis, and is a soft rod, and hath that name Vimen, for it hath much virtue of gréenesse, for the kind thereof is such, that if it be dried and laid in water, it weareth oft green and pliant, as Isidore saith, lib. 17. Of Persh are needful bends & knitting made to bind up vines, and hoops for Tons, as it is said before in the same book in litera S. Look there, De salice. ¶ Of Virga. cap. 175. A rod is called Virga, and Virga is properly that that groweth out of boughs, and hath that name of Virtus, virtue: for it hath in itself great virtue. Or it hath that name of Viror, green, for the virtue that is hid in the root, showeth itself in the green colour of the rod. And Virga is said, as it were governing by virtue and might. Witches and Inchantors used rods to make serpents as it were bounden. Also Philosophers, Kings and Masters used a rod: and so doth he that meateth, keepeth and departeth fields, and threshing stoores, and meads, and so doth Ambassadors, messengers and herds. Also a rod is componed of three manner of substance, of the rind, Hark & pith: & is nourished & liveth by the pith: and springeth and is reared up by the stalk, and is covered and defended from wrong of the utter air by benefice of the rind. For as the Commentor saith super. libr. de plantis, a tree hath rind in steed of skin, and stock or stalk in steed of bones, & pith in steed of veins. For kind heat that is namely in the pith of the rod, draweth thereto humour out of the stock and root, by the bough that is mean. And of the bough the rod springeth, and the kind heat changeth the gross matter and thick and earthy, that is in the humour that is drawn, into the stalk and rind, and turneth the watery parts thereof into many twigs and branches, and bringeth the part that is most unctuous and pure to the utter part of the rod, to bring forth thereof, blossoms, flowers and fruit: and at the last, both flower and fruit, springeth and cometh of the substance of the rod, without corruption or defiling of the rod: for the flower breaketh and springeth privily out of the rod, and doth neither defile nor yet unbeautifie the rod: but maketh it more plenteous, perfect and fair. Also the rod taketh not strength of burgeoning, neither might of gendering by meddling of seminal humour, as men and beasts do: But a rod taketh such strength and might of the dew of heaven, and of beat of the Sun. And when a rod groweth, it springeth always upward, and holdeth and reareth the top toward heaven, for to come to perfect nourishing: and the rod is mean between the bough and the stock or root that conceiveth thereof, and between the fruit that it heareth, by tenderness of the substance, the rod is full pliant and bendeth lightly, and some toward every side. Also a rod is dry, rough, and knortie without, & softs within in the pith, and sail of humour under the rind: and the m●●●● cod groweth, the higher it passeth from the earth: and the higher it passeth upward, the more small and sharp it is us the overmost roppe. Also a cod shall stretch upright of itself: but when it is young & tender, and worth●●●tes happeneth that it crooketh & bendeth downward toward the earth, and is hardened in that crookedness, than it is hard to stretch it, and to make it again even ● right. And sometime a crooked●o● and put in the fire, and by heat of the fire, the stiffness and hardness is tempered & made soft ● and so the rod is the more easily straighted, & made even and right. Also children & hounds hate the rod, for they be therewith chastised. ¶ Of Virgulto. ca 176. Young hasil spring. VIrgultum hath that name of Virga, a rod, as Hugustion saith, and is a place where many rods gi●●s. And Isidore lib. 17. saith, that Virgultum is a bough that groweth of the strength & stock of the same tree: but a rod groweth and springeth without meddeling of ●●ede, and woreth vile in winter, & pleasing in spring time: for than they burgon and bloom, and if they be cut, they grow again and spring on high from the ground, and the more they grow, the more they spring up toward heaven. And sometime an Herbor is called Virgultum, Viridarium, or Viretum, and is a green place, and merry with green trees and herbs, as it is said before De Orto, Look in litera O. ¶ Of Vite. cap. 177. A vine is called Vitis, and hath the name of Venciendo, binding, for it is bound. And Isidore saith, that Vitis hath that name, for it hath virtue to take some root and p●●●●. Or else they be called Vites in the plural number, for they have virtue and might to bind themselves togethers, & be porrued and railed and bound to trees that be nigh to them. The kind thereof is pliant, and taketh and holdeth by strength, and embraceth what it taketh, ●● it were in arms: and those bonds by the which it taketh and windeth about trees and stalks, be called Capreoli; and have that name, for it taketh & compasseth trees, and holdeth them each by order. These he crooks of the vines, by help and secure of which, knots & branches of the vine, be help so sustain & to withstand wind & storms, that they break not with blasts of wethers. And be also called Corith●i, for they be as it were rings and bends, and haddeth things that be nigh thereto, for boughs and branches of the vine, should not be slaked far for the succormed shaken, and dispurpled, and hurled with blasts of wind: but they should so come, to bear and save the fruit without peril. And these things accordeth most to vines, that the earth be opened about the roots, and there made as it were a great hole, that the root may take more plenty of moisture and of humour, and also that the sun beam may the better come thereto, and work therein. Also vines need to be cut and pared, and purged of superfluity & watery boughs and vain. Also vines need letting and planting, and thereof cometh young vines, and be called Propagines, and be the first twigs that spring and spread of the young vine: and vines need delving and paring of the ground, with shovel, spade, or mattock, to do away superfluity of herbs and of roots, that the vine may so be the better nourished and comforted. Also vines need to be railed, to be the better sustained, and the latin is for pitching of poles of railing, Paxillare, as Papias saith, and cometh of Pango, gis, xi, and is to understand, pitch or set stakes, as he saith. And Isidore sayeth, Pastinare is to understand dounging with dung, or with fat earth to feed & to nourish the vine to bear fruit, the more and the better. Also them needeth Pampination, that is to understand, pulling away of superfluity of leaves, that the sun and pure air may the better come to the grapes. Also that the grapes be not overshadowed by leaves, for than they shall ripe the better, and a vine leaf is called Pampines, as Isidore saith. By the leaves of the vine grapes be defended and succoured from heat and from colds, and against all wrongs: and the leaves be taken away, for the Sun beam should the better come to the fruit for to ripe it, and be called Pampini, for they hung by boughs and branches that are called Palmites, as Isidore saith libro. 17. Also them needeth Vindimation; that is taking away of grapes, and that: is done, when Grapes be gathered to make of them wine. And Plin. lib. 8. ca 22. speaketh of the vine and saith, that when a vine is cut in good time and due manner, it taketh virtue and strength of the cutting, and conceiveth matter, of the which springeth and cometh afterward flowers and fruit: and but it were chastised with such cutting, and cleansing and purging of such superfluity, all the vine should were barren: For nothing groweth swifter than the vine, & therefore but the virtue of fruit bearing be saved, the vine beareth no fruit: and in the vine is a kind, that the vine would rather bear fruit than live. Therefore all that is taken away of superfluity of the matter of the vine, is advantage to the fruit in paring and cutting time. The sooner the vine is cut, the more water it sheddeth, and the later it is cut, the more plenty it beareth of fruit: so that the cutting pass not due time. Small wines needeth to be soon cut, & great vines and strong needeth to be late cut; and the cutting shall be astone between two knots, so that in the other side afore the knot the kerffe shall pass, and therefore it shall be a slont, & not even overthwart, for the rain drops should soon come and fall away: For by oft coming of such drops, & long abiding upon a plain kerffe, the top of the vine should be grieved and hurt. And the more small and lean the vine is, the more thereof shall be cut & when the leaves shall be cut off, the leaf that is with grapes, shall not be removed, but it be a now vine and young, but the other leaves that be far, for these leaves should supplant the grapes. All those branches that spring out of the vine, in other places than in the knots, are accounted unprofitable: and bastard, and should anon be plucked off and razed. Also cap. 24. he saith, that vines have a special evil, when the branch of the new vine is to soon taken away, either too hastily cut in undue time, or when vines be sprung with evil dew or rain in blooming time: or when new twigs or burgeoning is appaired with frost, or with cold or when uncunning Gardeners hurt and wound wrongfully the roots, and when they strip the root, or spoil the vine of all the root. Among all, the vine is most grieved, when strong rain smiteth the twigs while they bloom: for than falleth both flower and fruit of corrupt air and corrupt heawe. And rain gendereth and breedeth certain worms, and Caterpillars and Snanies, that grow and fret burgeoning and leaves of the vine, & leaveth lightly the vine so spoiled, gnawn and eaten: and this evil breedeth in moist, time, easy and soft. And there is another evil that keepers of vines call Araneum, for of evil blasts of wind, & corrupt rain cometh and breedeth as it were copwebbes, and compasseth and wasteth the fruit, and burneth & grieveth it. Also the vine bafeth Cabage, and all manner Coleworts, and hateth also Hasels, for when such are nigh to the vines, than the vines be grieved and sick; and Mitrum much like to salt, Alum, and sea water, and beans, and fetches, & namely in the last cutting, be venom to vines, and destroy them. Huc usque Plinius libro. 17. cap. 2. And he saith, that among men in old time vines were accounted among great trees. And in some parts and countries be so great vines, that they make Images posts, and stocks of vines: as it fareth in the Image & mammet of jupiter in the city of Popoloma. And men sty up upon a vine to the top of the Temple of Diana Ephesina. Also posts and pillars made of such vines, dure and last without corruption long time. And in few trees kind is more durable then in vines, they grow without end, & spring and spread full wide, and may be laid with railing about houses and towns. And springeth upward into many countries unto the tops of Olives, of Poplar, and other high Trees, and compasseth them and holdeth with their arms, as it were by affection of matrimony. The vine is a good tree and medicinable, both in branches and in fruit. And thereof cometh liquor, that is better, & passeth the juice of all trees. When the vine is cut, thereof cometh dropping most clean and pure, and that dropping is good and profitable, and put in Colliriis, medicines for eyen. By passing out of that dropping the substantial humour of the vine is cleansed and purged in the root. And therefore the vine beareth afterward the more pure fruit and sweet. The leaves of the vine be broad, plain, green, and soft within, and some deal rough without, and cloved and ragged in the utter side and sharp, and make a great shadow. And the shadow thereof in Summer's time is full pleasant to them that love to rest there under. And the leaves be full medicinable, for they cleanse wounds, and heal full cleanly. And the leaves sodde in water, abateth sevourous beat, and healeth wonderfully burning and swelling of the stomach. If they be laid in a plaster wise: and helpeth women with children, and exciteth sleep, and refresheth and comforteth the brain. The drop thereof often drunken, breaketh the stone, as Dioscorides saith: and sharpeneth the fight, and doth away ●learednesse of eyes. And succoureth against venomous biting, and venomous travel: and stauncheth the womb. Also ashes thereof is good to the foresaid things, & the ashes thereof meddled with juice of rue and with Oil, abateth end softeneth, and doth away swelling of the spleen, as Plinius saith, li. 24. ca 1. where be saith, that vine leaves doth away headache, and suageth inflasions. And vine leaves with Barley meal, healeth hetie gouts: and helpeth them greatly that have the bloody flux, if they drink it. The juice thereof with Oil laid to an hairy place in a plaster wise, doth away the hair, and namely the dropping that cometh of boughs of the vine. The rind of the vine doth away warts: and dry vine leaves stauncheth bleeding wounds, and closeth and healeth wounds. Moreover, the ashes of the vine purgeth and healeth soon a fester, & abateth ache and shrinking of sinews: and healeth with Oil stinging of scorpions, & biting of hounds: Ashes of the rind by itself, restoreth & multiplieth hair that is fallen. (* Vitis vinifera, ripe grapes are hot and moist in the first degree, and the raisin, or dry grape is hot and dry, as saith Galen.) Of a wild vine called Labrusca. chap. 108. A Wild vine is called Labrusca, and hath that name, for it groweth in the utter side of the land. And this Noun Labrusca cometh of Labrum, that is a lip or brim, or the uttermost side of the land where it groweth, as Isidore saith, libro. 14. And Labrusca the wild vine, is like a vine that beareth wine in leaves, and not in fruit, for it beareth small fruit or none, and if it bear fruit, it is hard, sour, and bitter. And often the vine that beareth wine, passeth out of the kind, and fourneth into a wild vine, & that when it is not filled, neither digged, neither shred, neither pared. And againewarde, often Labrusca turneth into a vine that beareth wine, and that is by good filling and ●ut, and by shredding and knitting, as Plinius sayeth. And though Labrusca be not good to meat, yet it is good to medicine. For the root thereof sodde in rain water, and meddled with wine, healeth men of the dropsy, & doth away wens, and healeth the cough. And pauder of the root thereof, helpeth wonderfully against default of the stomach, as Diosc. saith. Also lib. 13. cap. 2. Plinius saith in this wise, Labrusca is called Ampeloesargia in Greek, and Labrusca hath many leaves, and a rind full of juice or wine, and beareth somedeal read grapes, like as they were sod: and with juice of those grapes, women purge the skin of the face, & those grapes stamped with the juice and leaves, be profitably laid to the evils and sores of joints, lends, & loins: and the same grapes stamped with vinegar, healeth scabs of men, and also of sour footed beasts. ( * Addition. The fruit of the right vine or second kind called Labrusca, is also termed Paslula de Corintho, in English, Currant: a wholesome fruit, that purgeth phlegm, and comforteth the heart.) ¶ Of Vitulamine. cap. 179. VItulamen hath that name of Vitis, a vine, and is that bastard plant or branch barren without fruit, the springeth out of the root of the vine, or else where in the vine, and not out of the knots. And such branches be unkind, and bear therefore no fruit, but they charge and grieve the vine, and letteth & tarrieth the fruit: for it draweth the humour from the root to the nourishing of themselves, that should be drawn to feeding and nourishing of fruit. And therefore they must be plucked & rooted up, & done away, lest they let the growing of fruit of the vine, if they grow there long time, and therefore such branches be called bastard. Vitulamina, that is passing out of kind, and not kind branches as it is had lib. Sap. cap. 4. and this is the letter of Rabanus, and of old men, though Austen in lib. de doctrina s●●● s●●●na, mean; that it were better said: Adulterine plantagenet, bastard plantings, and that is said to understanding of simple men: but the very letter and good to perfect understanding men, in Spu●ia vitulamina. ¶ Of Vinea. cap. 180. A Uineyard is called Vinea, and is a place where vines be set and grow, as Papias saith, and so we call Vinetu, the place where many vines be set. A vineyard is busily tilled and kept, & purged and cleansed of superfluities, & oft visiled and overseen of the earth tilers and keepers of vines, that they be not appaired neither destroyed with beasts, and is closed about with walls & with hedges, and a wail is there set in an high place, to keep the vineyard, that the fruit be not destroyed, and is left in Winter without keeper or waiter, but in harvest time many come and haunt the vineyard. In winter the vinyeard is full pale, and weareth green and bloometh in springing time and in summer, and smelleth full sweet, and is pleasant with fruit in harvest time. The smell of the vineyard that bloometh, is contrary to all venomous things, and therefore when the vineyard bloometh, Adders & Serpents fly, and Loads also, and may not sustain and suffer the noble savour thereof. A vineyard with green coleur and merry, pleaseth the sight, and is liking to the smell with sweet smelling, and fadeth the taste with sweetness of savour, and is pleasing to touching and to handling with softness and smoothness of leaves, and comforteth the touching therewith, and loveth clean air and fair weather, as Plinius saith. And loveth not clouds, mists, neither too much rain, but they love hot land and dry, and meanly fat and sweet, for in lands that is too fat & moist, the vine outrageth, and beareth too many, too great and long leaves, boughs & branches and little fruits: and in gravelly land and lean, the vine over drieth & saileth, for they find not sufficient nourishing. Also in bitter land and salt, the root thereof is corrupted with malicious humour that cometh and entereth into the substance of the root: & therefore the vine loveth sweet land and temperate in his qualities. And so high mountains that standeth well in the Sun, be best places for vineyards, for therein is sweet humour and strong heat: the more the vinyeard is in the Sun, the more sweet grapes it beareth. And first the fruit the green, hard, and sour, and is afterward made sweet by working of the Sun. Foxes lurk and hide themselves under vine leaves, and gnaw covetously, and fret the grapes of the vineyard, and namely when the keepers and wardens be negligent and reckless, and it profiteth not that some unwise men doth, that close within the vinyeard hounds, that be adversaries to Foxes, for few hounds so closed, waist and destroy more grapes that many foxes should destroy, that come & eat thereof theevishly, as Isidore saith. Therefore wise wardens of vineyards be full busy to keep, that no swine nor same hounds, nor foxes come into the vineyard. From fretting & gnawing of flies & of other worms, a vineyard may not be kept nor saved, but by his succour and help that all thing hath, and puriveth in his power and might, & keepeth and saveth all lordly and mightily, as Isidore saith. Of Vua. chap. 181. A Grape is called Vua, and hath that name of Humeo●es, to wet & to moist. And so Vua is as it were wet & moist, for it is full of moisture within; as Isi. saith, libr. 17. The grape is componed of three: Of the hul of Glarea, and of Arillis: the hulls be called Vineria, or Tece, therein in Glares contained, & Glarea is the juice and fat humour of the grape. And A●illi be the small grains that be in the grape, and have another name, & be called Acin●, and that Noun cometh of Acco, es, and shall be said. Hic Acinus, Acina, as priscian saith in maiore volumin, where it is said, that this word Paulini. Exprimit humentes acinos succumque liquentum. The understanding is, that Acinus is Masculine gender: and also that Paulini betokeneth the juice, and the grape that droppeth. But some men mean, it is hoc Acinum. Also Uua is a general name, both of the cluster and of the grape. For properly Uua is gathering of many grains together. Racemus is taken for one grain, & Botrus is a cluster of grapes & Racemus is gathering of many grapes that be called Mo●sA●ine in French. And Papias & Isidore mean, that Racemus is a part of the bough that beareth grapes, and is a little branch cut off with grapes. And so this Noun Racemus cometh of Ramus, a bough, as Isidore saith. And Grapes be called Suburbane, for they be sold to be eaten in cities, and fairness & merry favour thereof praiseth the grapes. And of grapes is many manner kind, for some be Precoque, & have that name, for they ripe soon, & be before all other riped by heat of the Sun. And the Greeks call them Lageos, for they hast to riping as the hare hasteth for feareland some be called Purple, for they have such colour. And some be called Uerticiarie, and have that name of greatness; as Dactili have their name of length. And some is called Stephanice, for they be round. And some is called Cetance, for they be read as fire: And some is called Aminee, for they be white, & not meddled with read. And some be called Apiane, & bear sweet wine, & if they be not gathered soon, they be lost with wind and rain: and be namely destroyed with Bees: and have therefore that name Apiane, of Ape's that be Bees. And some is called Biculpite, & have that name of the country that they grow in, and may well sustain and suffer at the best, rain, storms, and heat: and men say, that the grape Basilica is such, and of such kind: and some is called Argite, and if they be not gathered first they fall to the ground, or rot with corrupt air, & humour: and some is called Elbolie and have that name, for they be diverse, neither read nor black, & have the name of the colour that is called Elbus, that is the middle colour between white and black: and there be many other diversities of grapes. For grapes be divers in savour, in colour, and greatness, and in virtue: but these be the most diversity of grapes, as Isidore saith, lib. 14. And Isaac in Dietis saith, that grapes vary in four divers colours: for some Grapes be all white and clear, and full of juice, with little hard matter within, and have thin holls and small grains. Also some Grapes be all black, with thick skins and pith: but the skin is not full moist, and in these Grapes be great grains. And some be citrine, according more with white then with black. Also some be read, and accord more with black then with white. The white nourisheth easier, and be sooner defied: & thirleth the veins, and exciteth urine. The black be of hard digestion, but they comfort more the stomach, & nourish also more when they be defied: and the citrine and read be mean in sourness, as Isaac sayeth, the more ripe the Grapes be, the more they are to be praised, and the better they are to nourishing & to gather good blood. And grapes that have less pith than humour, gender better humours then those that have more pith than humour, but they nourish not so much. Of Vua immatura. cap. 182. A Green grape is called Vua immatura, and is cold and dry, and full sour, and grieveth the roots & sinews of the teeth with cold, so that they make the teeth on edge: so that it seemeth that they be somewhat frozen: and have virtue to bind and to staunch cholarike parbraking and casting, & to quench the heat of the liver, and also thirst, and to abate sharpness of heat, and to dry thick humours in the eyen, and in the lids: and to abate itching and smarting of eien, as Isaac saith in Dietis. Of Vua passa. chap. 183. REison in the singular number is called Vua passa, and is made in many manner wise. For sometime the stalk thereof is wove and wound, so that the humour may no more come to the grape from the vine. And so the grape in certain days is fordryed by heat of the Sun. And this Grape and Reison is called Vua passa: for they suffer heat of the Sun: and this is best to eat. And sometime the grapes be wound in vine leaves, and be bound with thread, for the grapes should not seed, and be put into an Oven so bound & wrapped after that bread is taken out and be dried, when the heat is temperate, and be Reisons when they be so dried. In such manner they be called Vue pass, for they suffer a manner of violence of heat of the Oven. In such manner sometime Vua passa is made in chimneys. Alexander Nequam speaketh thereof and saith. Dant vuas passas clibanus fumaria Phoebus. The meaning is, that Raisins be made in Ovens, Chimneys, and in heat of the Sun. Isaac saith in Dietis, that Vua passa, that is perfect in sweetness, is most hot, and namely if it be black, & not to binding nor to softening, but mean in both. And Vua passa then tempereth evil humours, and abateth fretting and gnawing, and namely when they be fat, with much pith and thin skin, with few pepines and grains and small, such raisins help against sore breasts, and cleanseth and purgeth the bladder and rains. But such reisons accord not to the spleen, neither unto the liver, if the spleen and the liver be hard and thick. And sour reisons and biting be less hot than the sweet and moist, and namely if they be white, and therefore they nourish but little, but they quench heat and harden and bind the womb. Of Vino. cap. 184. WIne is called Vinum, as it were growing in a vine. Or else it hath that name of Vena, a vein, for drink of wine filleth soon the veins full of blood, as Isidore saith, libro. 20. where he treateth of drink. And strong Wine is called Temetum, for it holdeth the wit, & maketh it often to do amiss. And wine is called Merum, when it is pure & not meddled with water, and is called Bacchus, and hath that name of Liber Pater, that was called Bacchus also. It is said that this Bacchus found first wines. Or else wine hath this name Bacchus of working & doing, for by strength of itself 〈…〉 maketh them that drink thereof mad and out of their wits, and ●éese madly an other men. The worthiness and praising of Wine might not Bacchus himself describe at the full, though he were alive. For among all liquors and juice of trees. Wine beareth the price, for passing all liquors, wine moderately monks; most comforteth the body, and gladdeth the 〈…〉, & healeth and saveth, wounds and 〈…〉. Thereof speaketh Isaac in Dietis 〈…〉 and sayeth, that wine giveth good nourishing to the body, & restoreth the health that sweep 〈…〉 and comforteth & increaseth kind heat passing all other meat & drink, & that for likeness and company that wine hath with kind and so Wine breedeth most pure blood, and pursueth & cleanseth traubly and thick blood, & openeth & cleanseth the smuth of the veins, & cometh inward by his subtlety to cleanse and to purge the inner parts, and lighteneth and driveth away dark ●umas●ie, that breedeth and gendereth cleingnesse and discomfort, & strengtheneth all the members of the body, & giveth to each might and strength, and deed and working of the soul showeth and declareth to goodness of Wine. And wine breedeth in the soul, forgetting of auguish, of sorrow, and of ●oo, and suffereth not the soul to feel anguish and woe. Wine sharpeneth the wit ● and maketh it cunning to inquire things that be hard and subtle, and maketh the soul bold and hardy, and so the passing nobility of wine is known. And use of wine accordeth to all men's ages and times and Countries, if it be taken in due manner, and as his disposition asketh, that drinketh it. Also wine accordeth to old men, for the heat of wine is contrary to their coldness. Also wine accordeth to young men, as it were meat. For kind of wine is like to kind and age of young men, and is meat & medicine to younglings and to children. For it nourisheth & helpeth their heat that is yet unperfect, and consumeth and wasteth and drieth superfluity of moisture of children. And strong wine clean and pure accordeth in cold co 〈…〉 and in winter: And in Summer and in hot Countries small wine, and well meddled is good and profitable. For it moisteneth and cooleth the body because of meddling of the matter, that is said, and cometh full soon into the innermost members by subtlety of the wine. Therefore men in old time called wine the great. treacle, for they found that wine helpeth in the 〈…〉 rises, For it heateth cold bodies and 〈…〉 hot bodies and moisteth dry bodies, and ●h●teth and drieth moist body. Also the heat, and dryness thereof is ●●●●ly, and moisture and cold thereof is, accidental, for by subtlety thereof it beareth water to members that needeth to be cooled and moisted, as he saith. And in wine take heed of these things, of the liquor, of colour, of savour, and smell. Be the substance and liquor of wine's subtlety and clearness is known, and so is his earthynesse & thickness. And me●ly wine that is subtilt clear, and thin, is white and clear and accordeth to the stomach, for it is soon defied & ●●aréeth and thirleth, & cometh to the veins, & purreth not norgrievesh: the wit, neither grieveth the sinews neither the brain. Great wine & earth it is contrary for subtilt wine, for it grieveth the stomach, & it pierceth slowly. Of colours of wine be four manners, white, black, ●u●ane, and read: and both white and black be less hot than other wine. And white wine is more moist than black, because of clearness and watrynesse that hath mastery therein: And black wine is more dry because of thickness & earthiness that hath more substantial●ye mastery therein, and wines of mean colour are hotter & then other, and so wine citrine or of golden colour, and read wine, be more h●●te then white wine or black, and that is as they be farther from white or black; and the more that they be farther from white wine or black and the nearer they be in colour to white and black, the less hotter they be. Of Vino rubeo. cap. 185. Read Wine that is full red as blood is most strong, and ●ic●eth much the héad, and noteth the wit, and maketh strong drunkenness: and needeth therefore ●●●be right well watered. And so if it be watered when it needeth to be drunken, it needeth to be watered as it accordeth & is seemly to age, time, countries & usagè: and is full good, for it dissolveth and tempereth thick humours, and cleanseth the ways of veins of matter & rottenness and puristeth the blood, and namely if is be 〈…〉 pureness and cleanness. And accordeth therefore to old men, in that it comforteth their hearts, and dissolveth & tempereth many cold humours, that be gathered in the bodies of old men: and read Wine needeth, so have biting, savour and sweet, and it needeth that the liquor be mean between thin and thick, and the odour & smell mean between strong and softs and such wine is more temperate than other to nourishing and to seeding, and turneth soon to blood, because of likeness that it hath with blood with liquor, savour, and colour. For sweet Wine that is full read, helpeth & is right necessary to cleanse and to purge diseases of the breast, & in likewise of the lungs, and tempereth full lightly, and cleanseth and wipeth and putteth away uncleanness and gleanious humours. And take deed diligently of the good odour and smelling of Wine for it manifesteth and showeth openly, and betokeneth, that the liquor is clear and temperate, and clean from all filths. And maketh best digestion: and gendereth therefore clean blood and clear; and comforteth and gladdeth the heart, and putteth out thick smoke, dark and troubly. And so Ipocras saith, that wine with good smell is more subtle and clear then other, and is more light, and is sooner defied, and nourisheth better. For kind showeth and betokeneth, that working therein is complete and profitable. And Wine without good smell showeth that it is venteous and thick: and is therefore the less worth to nourishing, and clarifieth not the blood, nor comfortheth: but breedeth and gendereth great humours and thicken, and troubly imbake and dark. And Wine with most strong odour and smell, and with sour savour i● 〈…〉 for it grieneth most the body, and gendereth worst blood, and giveth to the body noyful nourishing, and namely if the Wine be full black. For to such pertaineth and belongeth thickness of liquor, heaviness of smell, and sourness of savour. Also Wine that is temperate in the foresaid qualities, and is drunk temperately, and in one manner, helpeth kinds, and gendereth good blood, and maketh savour in meat and in drink, and exciteth desire and appetite, and comforteth the virtue of life and of kind, and helpeth the stomach too have appetite, and to have & to make good digestion: and exciseth the virtue of out putting, and to pour out the drasts, and quencheth thirst, & changeth the passions of the soul & thoughts out of evil into good. For it turneth the soul out of cruelness into mildness, out of covetousness into largeness, out of pride into meekness, and out of dread into boldness. And shortly to speak, wine drunk measurably, is health of body and of soul. Huc usque Isaac ●● Dietis, & Plinius li. 13. ca 9 where it is said, that kind of Wine and drinking, kindleth and heateth the guts within, & kee●eth without members that be washed therewith, and to virtues of the body nothing is more profitable than Wine, if it be taken in due manner and measure, and nothing is worry taken passing out of measure. And so Adronides a clear man of wit and of wisdom, wrote to the great Alexander, to restrain Wine kind in drinking, and said in this manner: King have mind, that thou drinkest blood of the earth, for Wine drinking untemperatly is to mankind heavy and venom. ¶ And if Alexander had done by his counsel, truly he had not slain his own friends in drunkenness, as Plinius sayeth. And toucheth there in the same book, cap. ultimo, and rehearseth evils and harm that wine doth immoderately drunk, and saith that it turneth wit into woodness, and into evil raises, & into forgetfulness of good. And the drunken man's face is pale, his cheeks hung, his eyes be full of welke and pimples, and of blearedness. The drunken man's hands tremble & shake, & his tongue is bound and knit, and his stomach bolketh and giveth up in the morrow tide some foul and abominable stinking thing, as it ware a pit, wherein some dead carrenlieth, and feeleth and is grieved with sore pricking and aching in the head. And the palet or roof of the mouth waxeth bitten by Cholera, that is beat by hot fumositye of kind, the throat is tormented with dryness, burning, and thirst, For this property followeth wine, that use of drinking breedeth appetite to drink often. And wine drunken men far as the Worms that suck blood, for ever the more the vine drunken man drinketh, the more he is a thirst. And to these words of Plinius, Isaac saith in this manner: if wine be often taken, anon by drunkenness it quencheth the sight of reason, and comforteth beastly madness, & so the body abideth, as it were a ship in the sea with out stern, and without loads man, & as chivalry without Prince or Duke, therefore the drunken man favoureth the thing that should not be favoured, and granteth that should not be granted: & praiseth that should not be praised worthy in itself, and maketh of wise men fools, and of good men and well willed, drunkenness maketh evil men and wicked: For drunkenness is nourishing & cause of evil vice. And drunkenness falleth often in man slaughter, and spouse breaking, and in theft. And therefore men that will keep and rule men, it needeth to keep them from Wine, that they drink not more win then is spéedfull to their virtue and kind. Of Musto. chap. 186. NEw wine that is new taken out of the press or wrong, is called Mustum, & hath that name, as it were holding Mus, that is earth or fen. For Mus in Greek, is called Tetra in Latin, Earth in English, and so earth is called Humus humeficta, made moist. In Must be earthy parts and drasty, meddled with watery parts and airy, & virtue of odour and of heat worketh therein, and maketh full strong boiling. For the fire and airy parts move, upward, and earthy parts moveth downward, and of such disturbance and strife, and contrarynesse cometh strong boiling, and dureth until the heat hath mastery: and departeth the clean and pure from the uncleanness and unpure: and maketh full digestion. And the strength of servant Must is so strong, that it breaketh full strong vessels that it is put in: but they be vented, as Constantine sayeth, and Gregory super job. For by venting foam and other uncleanness is brought up to the mouth of the vessel by strength of heat, and it casteth it out: and it passeth out always until the Wine be full clean purged. And in the beginning when Must is so trodden, wrong, & pressed, it is troubly and thick. And therefore Isaac saith, that Must drunk, gendereth thick fumosity and dreadful dreams, and evil humours: and maketh kurling and swelling in the guts. And new Must is full windy and smoky, for departing and distributing of parts by virtue and might of heat. And so Galen saith, that new wine hath virtue and might to lead and to bring meat in to all the body, and gendereth therefore ventosity and swelling, and abomination or wambling. The longer the Wine dureth after wring & pressing out of the press, the more clear it is and pure, & the heat thereof is the more strong and mighty. And while the wine is Must, it resteth not of boiling and séething, nor the earthy parts fall not at the full in their place, nor the fiery parts come up at the full to the place, and so the Must abideth yet undigest. And therefore when the wine is stolen, clear, and well purged, it is bright, and good friend to kind. For then the heat of the same Wine is always comforted, and is always better and better in smell and savour, and also in virtue: but if it hap to be appaired by corrupt air or by a fusty vessel. For if the vessel in which the wine is kept; be fusty, or corrupt, then needs the wine shall be fusty or corrupt. Also often wine is corrupt by corrupt air, or by great distempering heat or cold. And therefore now wine fordrieth, & now fasteth, & now rotteth all and some: and is then first and most c●●my to man's kind: and shall therefore be forsaken as denim, and not drunk. Also sometime most oldest Wine is passing in temperate heat, and therefore changeth savour and colour. And such wine with sharpness thereof grieveth the brain, & the wit, and burneth the substantial humour by deafness thereof, and quencheth the kind heat thereof. And 〈…〉 wine that is not soon to neither too old; but mean between both is good. For therein is ● good rate, neither too new nor too old: for such wine is most temperate. Huc usque Isaac in Dietis. Of Vino condito. chap. 187. WIne is made by craft of good spicery and herbs, as it fareth of the Wine that is called Saluiato, and of the wine that is called Rosatum, and Ganohlatum. And that wine accordeth both in meat and in medicine, for virtue both of spicery, and also of herbs changeth and amendeth this wine, and giveth there to a singuser virtue, and therefore such Wines be wholesome and liking, when wholesome spicery & herbs be incorporate there, in due manner. For virtue of spicery keepeth & silueth wines, that they be not soon corrupt; therefore such wines with their savour please the taste, and excite appetite; and comforteth both the brain and the stomach with their good odour and smell, and cleanseth also the blood, and thirleth into the inner parts of the veins & of the members, as Isaac saith. ( * Addition. Compound Wine with spices, is called Ipochresse, whereof is red and white.) Of Vino corrupto. Chap. 188. WIne is first sweet and temperate in savour, and is corrupt by long 〈…〉 king of the Sun, or of the air also by long boiling, and turneth m 〈…〉 when it hath no virtue, by the which it may be kept & saved, as Isaac saith in Dietis. ca de Aceto. For by accidental heat that passeth over & overcometh the virtue of kind, the liquor is made then. And by boiling and seething of accidental heat, kind heat is cure quenched● And to the wind that was first kindlye hot, is made cold by substance of 〈…〉 ●●pte heat, and turned into vinegar, and is more dry than cold, for it cooleth moderately in the first degree, and s●orpeth strongly in the third degree, as he saith. And so by subtlety of the substance thereof, and by feebleness of the coldness, it thirleth the body soon, & cometh to the well worse place: and so neither the juice of Pomgranard, nor other sour liquor hath virtue to thirl and to come into so deep a place, as vinegar. For the juice of a Pomegranard & other such worketh much more roughly in nigh places then in far. And so who that will abate the heát of the stomach or of the members and places that be nigh thereto, shall use more profitably the juice of Pomegranards than vinegar. But for to cool places that be far off, vinegar is more profitable than the juice of Pomgranards or of green grapes, for it hath a lively virtue, by the which it cometh & passeth into farther places, therefore if dissolveth and tempereth, cutteth & departeth and maketh thin, & therefore it dissolveth and departeth milk, which is crudded and run and fastened in the stomach if the vinegar be drunk. Also (as he saith there) vinegar comforteth the stomach, and exciteth and augmenteth appetite, and beareth down mightily all things that come down to the stomach: and helpeth against venom, and also against venomous beasts which slayeth, as Opium helpeth, and jusquiamus, and Euforbium also. Huc usque Isaac. And Plinius saith, and Dioscor. also meaneth, that strong vinegar done upon iron or upon the cold ground, boileth and séetheth anon. Also vinger stauncheth the flux of the body & of the womb, or running of blood, & dissolveth & laxeth if it found the womb full, & bindeth if it find the womb lere: & helpeth them that have the Litergy, the sleeping evil, & frantic men also, & cleanseth new wounds, and suffereth them not to swell: and wipeth & washeth away the stench of the mouth, and of the gums, and putteth away the stinch of the teeth, & maketh them to be soon on edge: and stauncheth parbreaking and wambling, if the mouth & the other part of the throat be washed therewith, & thrown out again. And helpeth deaf ears, & openeth the hearing and the ways: and sharpeneth the sight of eyen, and fretteth metals, & thereof are gendered divers colours, as Sorusa of lead, green brass of copper, & Lasurium of silver. And an Egg laid in vinegar maketh the shell soft as a small skin. Drasts of vinegar helpeth against the biting of a mad hound, and of the Cokadrill. Huc usque Plinius. li. 23. cap. 10. Of Vinacio. chap. 189. THE after Wine that is wrong out of the grapes is called Vinatium, & Vinarium also, and is as it were drasts of all the wine. And the small skins and hulls of the grapes be called Vinacia, and the pippins of grapes be called Acini: and hulls & pipins abideth when the Wine is clean wrong out, and gathered, and be then thrown out. Hereof Gressisme speaketh and saith in this wise. Pelles vuarum vinacia dic fore tantum. Et dicas acinum quod vua cernis acutum. These vearses mean, that skins and hulls of grapes be called Vinacia, & a pepin is called Acinum. And Swine eat gladly the drasts thereof, though they give them but little nourishing, for they do swell more than nourish in the manner of wise. Of Vinaria. cap. 190. SEc Vinaria, rye, is a cellar or a place where Wine is kept in, & the more dry that the place is, the better it is to save & keep that that therein cometh in vessels of wine. Therefore stony places be digged under the ground, & deep cellars be made to keep and to save wine in them from corruption of hot air, that the wine be not made sour thereby, neither corrupt in any manner. Of Viola. chap. 191. VIolet is called Viola, and hath that name for strong smell, as Isidore saiteth, & thereof is three manner kinds, purple, white, and meline, that is a manner white colour that cometh out of the Island Melos. But all manner Violets have leaves cold of kind, and watery, and therefore unbinding: And so violet sodden in water with honey, laxeth and softeneth the womb. And also if it be meddled with Sugar, & set long time in the Sun in a glassen vessel, it laxeth the womb, & abateth swelling, and changeth feaverous heat, and quencheth thirst. Sade thereof casteth out conception of women, and slayeth long worms in the womb, & helpeth against chafing of the liver. Violet is a little herb in substance, and is better fresh and new, then when it is old, & the flower thereof smelleth most, and so the smell thereof abateth heat of the brain, & refresheth and comforteth the spirits of feeling, and maketh sleep, for it cooleth & tempereth & moisteneth the brain: and the more virtuous the flower thereof is, the more it bendeth the head thereof downward. Also flowers of springing time spring first and showeth Summer. The lyttlenesse thereof in substance is nobly rewarded in greatness of savour and of virtue, as Diose. and Plinius mean. ( * Addition. There be two sorts of Violets, the garden, and the wild violet, there is a third kind bearing flowers, as white as Snow. Of their properties, read Dod. in his. 2. li. cap. 1.2.) Of Vlmo. chap. 192. Elm. VImus hath that name, for it groweth better in moist places then in other. And this tree is not at liking in rough places, nor in mountains, as Isidore saith, libro. 17. The roots thereof be put deep into the ground, and draweth and sucketh humour out of the deep guts of the earth, to feed the boughs, twigs, and branches: And hath many boughs with knots, & maketh with thickness of leaves shadow to wayfaring men, and is a barren Tree and accounted of Plinius among Trees that bear most: and hath white flowers sweet smelling, as the Tree Tiha, and hath certain grains, as Cucurbite, but that fruit is unprofitable. And Bees haunt flowers thereof, and gathereth thereof sweetness of honey: and though the Tree be barren, yet it is profitable to vines that bear fruit, for this Tree reareth up and sustaineth boughs, fruit, and branches of vines. And hath a hard rind and rough, but the Tree within is soft and full smooth, and full able to be graven therein, as Tiha is, as Isidore saith. ( * Addition. Of Elm trees there are three sorts, the standard Elm, the hop Elm, and the Wych Elm. The first groweth high and is common, the second great & knotty, and casteth of a thin leaf like to the hop, with a seed, & beareth brounches of a very great bigness: the third groweth as the second, but more grey, and a tougher wood, wherewith in some shires they make bows. This wood made into piles and planks for water work, will not rot in a marvelous time.) Of Vitica. chap. 193. THE Nettle is called Vitica, and hath that name, for it burneth the body that it toucheth. And it is of fiery kind, as Macer sayeth. And the virtue thereof is full fervent holden and great, and so it taketh that name Vitica, not without cause, for it burneth things that it toucheth. And of Nettles is double kind: One burneth and biteth and gendereth bleines and itchinges, and hath sharp leaves and rough, and some deal red, and rough stalks with edges, and burneth his hand that it handleth. And is heavy of smell and somewhat bitter & sour. Another manner of Nettle is that which is called the dead Nettle, or the blind Nettle. And hath leaves more white than the other hath, and more rounder. And biteth not them that it handleth, and hath flowers now read and now white, with full heavy smell and savour, and each Nettle is medicinable. For the juice thereof drunk with Wine helpeth against Collica passio. And healeth with honey an old cough, and cleanseth the lungs, and abateth and strageth swelling and bolning of the womb. The leaves thereof stamped with Salt, helpeth and cleanseth hoary and soul wounds, and also biting of hounds and of Cankers. The root thereof stamped with Salt and with Wine, and sodde in Oil, helpeth against swelling of the spleen. The juice thereof stauncheth the bleeding of the Nose, and stauncheth menstrual blood meddeled with Mirca. The seed thereof drunk with Wine moveth Venus, and reciteth courage, and namely if it be meddeled with honey and with Pepper. The fresh herb sodde, softeneth the womb, if it be eaten. And so Plinius commandeth to seeth the fresh Nettle when it groweth first in March, and eat it, as it were Oil against many evils and sicknesses of the body. But the Nettle is better in medicine then in meat. ( * Addition. Nettles be of diverse kinds, Vitica, Siluest●i●, Maior, Minor, and Lamium, called Archangel, or dead Nettle, although they be common weeds, yet are they very medicinable for many griefs.) Of Zizania. cap. 194. RAy is called Zizania, and is a certain herb, of the which Isid. speaketh, li. 14. and saith, that Peets call this herb Infelix lol●ū ungrations to kill or ●rad, for it is unprofitable & ungracious, and is feminine gender in the singular, & neuter gender in the plural, as he saith. And it groweth among Wheat in corrupt time and day. And is like to Wheat when it is grass, and may uneath be taken therefrom when it groweth first. And it stuffeth and grieveth the wheat, but if be wisely and warily looked thereto and departed therefrom with great flight and wariness. It shall not be plucked up when it is green, lest men pluck up the wheat in steed of ray, for likeness that the ray hath to the wheat: Therefore it is more wisely done when it is known between the ray and the wheat, to suffer & let either grow till they be ripe, & then when the ray is known by the seed fromm the wheat, to gather the ray & departed it from the Wheat, & make thereof bundles and kitches, & burn it in the fire when the wheat is in the barn. And ray hath a sharp strength & working, & some deal venomous, and gendereth swelling & venitoutie, and maketh therefore men drunk, & distroubleth the wit, and grieveth the head, and changeth savour of bread, and infecteth bread that it is meddled with and put in. And grieveth full soon, and slayeth sometime if it be eaten in great quantity. And it is grievous within the body, if it be eaten, but it is full good in medicine without. For if it be meddled with Barley meal, and with powder of Thus and of Saffron, it helpeth conception and birth in women. And ray meddeled with Brimstone and with vinegar, helpeth against scabs, wet and dry, and against letters, and against itching: And if it be meddled with linseed sod with wine, it dissolveth and helpeth Postumes. And if it be sodde seed, rind, and root, it cleanseth rotten wounds, and helpeth also against the Fester & Canker, and exciteth wonderfully menstrual blood: and cleanseth the mother, & disposeth and arrayeth, & maketh ready conception, as Plinius and Dioscurides mean. ( * Addition. Z●z●uia, ●olium, Darnel, and Ray, the meal mixed with birdrs grease, (is said) being bound to the head, eureth the ac●.) Of Zinzibero. chap. 195. GInger is called Zinziber, and is the root of an herb, and is hot & moist, as it is said in Platearius, and some Ginger is tame, and some is wild, the wild Ginger hath more sharper savour than hath the tame, and is more sadder and faster, and not so white, but it breaketh more sooner, and helpeth and relieveth against cold evils of the breast and also of the lounges, and easeth and abateth cold ache of the stomach, and of the guts, and putteth out easily wind and ventosity. And if Wine that Ginger is sodden in with Coming, be dronkes hot, it comforteth the stomach, and maketh good and profitable digestion, and sharpeneth the sight, and destroyeth and wasteth the web that groweth in the eye: and that doth much better tame Ginger then wild Ginger, and the more whiter it is, and the more new, the more sharp it is, and the more better: and Ginger is kept three years in good might & virtue, but afterward it waxeth dry, & worms eat & gnaw & make holes therein, & rotteth also for moisture thereof. Isaac saith therefore, that who that purposeth to keep Ginger by long continuance of time, shall put Ginger among Pepper, that the moisture of the Ginger may be tempered and suaged by dryness of the Pepper, as he saith expressly. ( * Addition. Ginger heateth the stomach, & helpeth digestion, but it heateth not to soon as Pepper, but afterward the heat remaineth longer, and causeth the mouth to be moister: being green & well confectioned in strop, it comforteth much the stomach & head, & quickeneth remembrance, if it be taken in the morrow fasting: it is hot in the second degree, and dry in the first.) Of Zedoario. cap. 196. ZEdoarium is hot and dry, and the tame is best; and that is most citrine, thin, and also long, and sharp in savour, and not thirled neither hoaled. The wild is whitish, and somewhat sharp in savour. And is good and necessary to the same things that Ginger is good for: and comforteth the stomach and the body, and exciteth and moveth appetite, as pla. saith. Of Zucaro. chap. 197. SUgar is called Zucarum & Sucara also. And is made and issueth out of certain Canes and reeds, which groweth in lakes and ponds fast by a River that is in Egypt called Nilus. And the juice that issueth out of those Canes or reeds, is called Canna Mellis, and of that juice is Sugar made by seething, as Salt is made of water. The Canes be broken and put in a cauldron, or in another great vessel, and is sodde with easy and soft fire until it be come thick. And first it seemeth that it turneth all to foam: but after that it hath rested, it becometh thicker and thicker. And the most purest and best thereof sinketh down unto the bottom of the vessel, that it is sodde in, and that which is fatty and foamy abideth and fleeteth above. And is less of sweetness & full of holes, and cracketh not among the teeth when it is chewed, but vanisheth suddenly and melteth: And the best & most purest death the contrary: and that that is best is put in a vessel, & waxeth all hard and white at the fire and at the Sun. And some is ritrine and more hot than the other, & shall not be given to sick men that have the fever ague. And good Sugar is temperate in his qualities, and hath therefore (as Isaac saith in Dietis) virtue to dry & to cleanse, & to dissolve and temper, & to make thin and clear, & to moist the womb without any fretcing or gnawing, and to cleanse the stomach, and to plane & make smooth roughness of the breast and of the lungs: and profiteth in cléerring of the voice, & doth away hoarseness & cough, & restoreth the humour & moisture that is spent & wasted: and it tempereth sourness & bitterness of smelling spicery: and is most profitable & necessary in medicines & in Electuaries, in powders & in sirops, as Isaac saith. But it maketh the womb somewhat to swell, & namely if it be taken after meat, for all sweet things by kind breedeth swelling. Also Sugar changeth soon & turneth into read Cholera, if it be given to cholarike men. For as Sugar abateth and quencheth the coldness & sharpness of Cholera: so the sweetness as it were contrary thereto, exciteth and whetteth & nourisheth Cholera, as Isaac saith in eodem cap. ( * Addition. Sugar is a thing very temperate & nourishing, and where there is Choler in the stomach, or that the stomach abhorreth honey, it may be used for honey in all things wherein honey is required to be. With Sugar and vinegar is made sirop Acetose.) FINIS LIBRI XVII. ¶ INCIPIT LIBER XVIII. DE ANIMALIBUS IN GENERALI. FOrasmuch as the foresaid treatise is ended and finished, as touching those things that beautifieth & maketh fair the earth, touching their virtues & properties, as of ●are, metal, stones, and things that grow under the ground, & of trees, herbs, & grass, and weeds, which groweth & springeth out of the earth, of whom mention is made in holy writ: now followeth to our purpose to show and entreat of the virtues & properties of those things that have life & feeling. And first in general, and after in special, of all beasts tame and wild, and of all Worms that creep on the ground, that he named in Text and Gloze. And all that is comprehended of flesh and of spirit of life, and so of body and soul, is called Animallia beast whether he be airs, as souls that fly: or watery, as fish that swim or earthy, as beasts: that go on the ground and in fields, as men and beasts, wild and tame, or other that creep and glide on the ground. And Moses assigneth three manner of beasts in kind, tame beasts & wild, and other that creep on the ground, as it is written Gen. 1. Hereof Basilius speaketh in Exameron, verse. 29. and calleth tame beasts jumenta, and saith, that they be beasts granted and ordained to use and to help of mankind. And some be ordained to travail, as horses. Oxen, and Camels, and other such: and some to bear wool for clothing of men, as sheep and other such, & some to be eaten, as swine and pigs. Those be creeping beasts and worms that pass from place to place by stretching of the body, and drawing again togethers, and move and pass upward by such drawing and stretching of the body, as the Worms, Adders, and Serpents, And three manner kind is of such, for some draweth by the mouth, as small Worms that draw themselves by the mouth, and some draw so forward by strength of the sides and pliantness of the body, as Serpents, Adders, and Snakes: and some creep on feet, as Ewevetes, and Botractes, that be venomous Frogs, and other such beasts, and be called Bestie, as it were Vasty, wasting. For they have kindly kind of cruelness, & réeseth and showeth their strength now with claws, now with strength of horns, now with teeth, as Boars, Lions, Tigers, and wolves. But commonly some be called Bestie, that be not tame but wild, and be kindly more stirring then tame beasts, and more mild than cruel beasts, as Hearts, and other such. And in all beasts is virtue of moving and of feeling, but in some more, and in some less, for as the blood is more pure and clear, some féels better and have better estimation and knowing, & be more witty and wily. Therefore it is that the Ox is slow and stable, and the Ass dull of wit, and horse servant in desire, and covetous of females, the Wolf wild, and not tamed, the Lion bold and hardy, the Fox wily, the hound with mind of friendship, & so of other beasts. And some goodness of males of manners in beasts followeth goodness either malice of complexion, as Basilius saith. And Aristotle saith the same in libro de Animalibus, and saith, that beasts be divers in manners, for some be right mild, as the Cow and the Sheep, and some be right wild and not tame, as the Tigers & the wild Boar, and some be right hardy, bold, and proud, as the Lyon. And some beasted be strong, wild, and guileful, as the wolf & the Fox, and other such. And this diversity cometh of diversity of virtue, that worketh diversly in divers beasts. For as he sayeth, libro. 1. Some beasts have blood, and some have none, as Bees and other beasts with riveled bodies. Infecti. Flies with parted bodies. But such beasts have other humour in stead of blood. And beasts that have blood, be more than other in body and in virtue. Therefore it is, that some beasts love fellowship, and go in company, and are wild, as Hearts, wild Asses, and Camels: And some fly and void company, and may not dwell together in company, as fowls, and birds with crooked cleas, and beasts that live by prey. Hereto Avicen saith, that some beasts be tame, and some be wild, and some live in towns, and some in fields. And among all beasts, man that may not live alone, as Cranes, Bérs, and Ampts, that accordeth with man in that. And also he saith, that beasts be divers in nourishing and in feeding, for only some eat flesh, as the Lion or the tiger, & the Wolf, & other such: and some eat flesh, and other meat, as Hounds, and Cats, & other such: and some eat grass, corn, & other fruit, as horses & hearts, and other such. And Arist. saith, libr. 1. some beasts have their own savour and taste, that them liketh, as Bees have liking in taste of honey, & few other sweet things, as the Spider hath liking & taste in flies, & liveth by hunting of flies; and some beasts hunt other beasts, as the Lion & the Wolf, & other such: & some gather store of meat & feeding, as the Irchin & the Ampt. And why every beast needeth meat & nourishing it is, as Avicen saith, Moisture of substance, and heat that dissolveth & wasteth moisture, & hot air that is about the heart. And so alway by working of heat, is wasting and loss of humour: & that that is lost, is needful to be restored, and that by goodness of meat and nourishing. And some beasts seek their meat by night, as souls that hate light, and some by day. And Aristotle and Avicen say, that some beasts be alway wild, and some alway tame, as Man, Mule, & the Goat: and some be soon made tame, as the Elephant. Of all kind of tamè beasts, some be found wild, as a wild man, a wild fox, wild Horses, wild Hounds, & wild Swine. And some beasts be full cruel, ready to réese and to fight, and namely in time of love, & in all service of Venus. In all beasts is appetite of love liking, and then the males woo and pleaseth the females, and fight for them. And some beasts do slily & warily, that their horns and tusks be hard and sharp in that time, as wild Swine frote themselves against trees, and their tusks whet, as Arist. saith. And some refraineth them much, and some be right wrathful and angry & of great memory, as the hound, the Camel, & the Ass: and some have but feeble memory, as the Ostrich & Culuer. And only man calleth to mind that that was forgotten, as avi. saith. But many beasts hold in mind things that they see & learn, as Arist. saith li. 1. And only in man is mindfulness, as the mind is obedient to reason. Therefore li. 11. de Civitate Dei, Austen saith, that in unreasonable beasts is wonderful readiness & wit, but in them is no science properly to speak of science: but in them likeness of science is found, for they have readiness of wit, in breeding & rearing of their brood, and in building and making of bowers and dens, in seeking and getting of meat and nourishing: In medicine and healing of wounds, in flight and voiding of harm in boding or changing of time and weathers, of knowing of love of their makes. For the Hart loveth the Hind, & the Lion the Lioness, and the male bear the female, and so of other. Also Aristotle sayeth, that in every beast is a radical member, that is well & head of all the virtues natural and spiritual, and of feeling, and that member is the heart, or somewhat else in steed of the heart, of the which root or heart, as Avicen saith, beginneth creation, making and shape of all beasts. When an unreasonable beast is perfectly made & shapen, the face thereof boweth toward the earth, that is the original & material matter, whereof it cometh, and only to man, kind ordaineth & dseth upright stature, wherein mankind is wonderfully made noble, and passing all other beasts, as the Poet saith. Os homini sublime dedit coelumque videre. Kind hath given to man an high mouth & virtue to look on heaven. Therefore Basilius sayeth, that if a man be defiled with lust & liking of flesh in obeying to lechery of the womb, he is made peer to unwise and unreasonable beasts, and is made like to them. Also Basilius saith, that all beasts of the earth be comforted and hearted to gender & to get broods of their own kind, to multiply after them, by gendering heat that tickleth and pricketh, & that falleth most in springing time, when the virtue of the heat of heaven beginneth to have mastery of bodies of beasts. And in such form meaneth Aristotle. And also Avicen saith, that every beast that hath Semen, gendereth another beast, which is like to itself. And therefore to every beast, which may not keep and save alway kind in itself, kind giveth it a member, by which it putteth out Semen, & another member, wherein it may be received, as the mother in the female taketh Semen: and this is general in all kind of beasts, in the which is male and female. For the male is at it were a manner worker & shaper, and the female as it were matter to work in. Therefore every female beast hath such a member, called the mother, or else somewhat else in steed of the mother, wherein she may receive semen and brood. And that falleth diversly in divers manner of beasts: for otherwise in such beasts, which lay eggs, than in other manner of beasts, which containeth perfect beasts within themselves, as Avicen setteth ensample of many, following Aristotle. And he setteth all beasts with blood, afore beasts which have no blood. & saith, that they be always more noble and more huge and great in quantity and in virtue, except a few beasts of the water and sea. And he saith, that every beast having noble blood, moveth with four instruments, as unreasonable beasts, with four feet: or else it moveth and stirreth with two hands and with two feet, as it fareth in mankind: and some moveth and stirreth with wings, and with two feet, as it fareth in birds and in fowls with feathers. But divers and many manner of beasts be found, having more feet than four, as it fareth in fishes that be called Crabs, and small shragges, and other such. And also some have more wings than twain, as it fareth in butterflies, & in Bees, and in some long flies, and in such is but little blood, which is treasure of kind. And therefore the sore limbs work more effectually in the first manner, than many limbs do in the second manner, as in beasts the sore limbs are more able and work more effectually than the hinder: for they have more heat, and more part of heat of blood of the heart, and be near thereto. And Avicen toucheth the general properties of beasts and saith. In some manner, some beasts communeth and accordeth in members, as man and horse in flesh & in sinews, and are divers in many things: First in quality and in manner of setting and moving of members, both of the simple members and of the compouned, as it fareth of the Snail, that hath shells, and of the Irchin, that hath pricks, and man hath none: and the horse hath a tail, and man hath none. And beasts be also divers in quantity, as many in mouth, and in opening of eyen. The opening of the Owls eye is much: and the opening of Eagles' eyes is little. Also the members be divers in number and tale, for in some beasts are two feet, and in some four feet: & in some be more fóete than four, as it fareth in Spiders: for some Spider hath eight fáetes, and some other Spider hath ten feet. Also in quality, colour, figure and shape, or in softness and hardness: as and Ox foot is full hard, and a man's foot is full soft. And are also diversly set, as it fareth in the teats of a Mare, and an Elephant: for an Elephant hath teats under the breast, and the Mare in the flank, between the thighs behind. And are also divers in working, as it fareth in the nosethrills of the Elephant, with the which he fighteth. And are also divers in suffering, as it fareth in the eyen of the Reremouse, which be full feeble and in the eyen of the Swallow, which contrariwise are right strong, as Avicen saith. And be divers in appetite, for some have a great appetite and desire to serve Venus, and some feeble, as the Elephant and the Turtle: and some have appetite to serve Venus with all manner kind of beasts, and some only with beasts of their own kind: & some are continent & chaste always, as Bees. And some be great gluttons, and great devourers of meat, and therefore they hunt by night, as Wolves which be called Hahala. * Addition. (Hahala, is no proper word; For Lupus in Hebrew, is called Zeeb in Chaldiacke, Deba in Arabic. Deba and Alsebha, is the name if all four footed beasts that have claws, that do scrape tear and rent, as with teeth and biting. In the Siriacke, Dabha, Aldabha and Dahab, of his furious ravening. Gesner in folio. 717. in his book of hests.) And some of those ravenous beasts seek food by day, as the Goshawk, and the Eagle: and some other both by day and by night, as Cats. Also in every beast needeth divers members to serve each other for divers workings. And so the bones be needful to sustain all the body: the gristles be needful to defend the flesh from the hurting of the bones: and sinews be needful to bind and to join members togethers, and to bear and to lead, and to bring fóeling into all the members, and be hard to cutting, and pliant to stretch and to bind flesh, and be right needful to the Well of life, and for gendering of spirits. The lungs be right needful for breathing, and for gathering and drawing of cold air, that it may cool the servant heat of the heart. The stomach is needful for the first digestion of meats. The liver is needful to gendering of blood: veins be needful to bear blood into all the members of the body. The guts be needful to hear the drastes and dirt to void it out of the body. The reins be needful, and the gendering stones, to saving of kind: the gall is needful to comfort digestion: the spleen is needful to gathering superfluity of the humour melancholic: the head is needful to wits that be therein, to give feeling and ruling to all the body: the neck is needful for joining of the head and the body together, and to bring meat & drink to the stomach: the breast is needful to defend the heart and spiritual members: the arms and hands be needful to works and deeds: the sides & ribs to keep and to save the kind members: feet and legs to underset and to move swiftly from place to place: the skin is needful to keep and defend all that is within from outward griefs and hurts: vaires be needful to save the skin: nails be needful to keep the uttermost parts, and also for defence in many manner beasts, & kind hath wisely ordained in all beasts some what wherewith there may defend them against noiaunces and griefs and hurting. And therefore Hearts have horns, and Boars have tusks, and Lions use claws in steed of swords, and so in beasts is no default nor superfluity. And small beasts that lack sharp teeth, and claws, and horns, are defended with ableness of members, and swiftness of fly, as it faceth in Hares, in Fawns, and other such. Also every beast the gendereth another beast, hath eyen except the Mole, that hath eyen closed within a web, and that web is given to the Mole, for feebleness of sight: and every beast that hath ears, moveth the ears except man: and every beast breatheth, but some by ways which are known, as by the mouth, or else by the nose: and some by privy ways, as by privy holes and poors, as Bees, and Flies, and beasts which glide on the ground. And every four footed beast which hath blood hath marrow, & namely man hath much marrow in comparison to his body, and that is needful to man, for many and divers works, & doings. And every beast that hath horns, is clove footed with horns without, except one beast, that is, an Unicorn, that hath but one horn in the forehead, and one hoof in the foot, as an horse. ( * Addition. The Unicorn is clove footed, as the Stag, called in Gesner Monocerote, Folio. 781.) And every horned beast hath hollow horns, except the Heart and the Unicorn: and every horned beast is four footed, with material and hard horn, except a manner Serpent, which is in the region of Egypt, which is found horned, and many call that serpent Serastes. And here I speak of beasts which have horns of kind of bone: for Snails have certain horns soft and gleymie, but they are not properly horns, but things given to Snails for help and secure. For Snails be feeble of sight, and grope and seek their ways, with those horns. And if the Snail meeteth with any hard thing, anon he draweth in his horns: ( * Addition. At the end of which horns, there appeareth a black like the sight of an eye, wherewithal it seemeth they have some sight,) and then he closeth himself within his shells: For he useth his shells in steed of houses and Castles. Also some beasts have teeth in either jaw, and some have only in the neither jaw, & those which have no teeth in the over jaw, be horned, for that matter passeth and turneth into horns. And no Beast which hath crooked tooth or tusks, as the Boar, hath horns, for that matter passeth and turneth into turks: for tusks and horns accord not in the same beast: Beasts of pray have teeth departed and sharp, that they may the better enter and come to the pray, and bite thereof gobbets and pieces, as Wolves and Lions. And tame beasts, as the Cow, and beasts that be made tame, as the Elephant & Camel, have teeth like high and nigh togethers, as if were one bone, that they may the better eat grass and herbs, and bite them the more even nigh the ground, and no beast: hath more rows of teeth in his mouth than twain, except certain fish, that have great teeth in their jaws set far asunder, as the teeth of of a Saw, and have also teeth set within, and with those inner, they gather and hold the meat, lest the water should wash it soon out of their mouths, as it fareth in water Wolves, that are Luties, and in many other, as Aristotle saith: But it is said, that in Ind is a beast wonderfully shapen, and is like to the Bear in body & in the hair, The beast is called Hanthi. Look in the letter H. following, for this beast his description. and to a man in face, and hath a right read head, and a full great mouth and an horrible, and in either jaw three rows of teeth distinguished asunder. The utter limbs thereof, be as it were the utter syins of a Lion, and his tail is like to a with scorpion with a sting, and smiteth with hard bristle pricks as a wild Swine, and hath an horrible voice, as the voice of a trump, and he runneth full swiftly and eateth men; & among all beasts of the earth, is none found more cruel nor more wonderfully shapen, as Avicen saith, and this beast is called Baricus in Greek, as he saith. Also libro. 8. cap. 22. Plinius saith, that 〈…〉 writeth and fareth, that among the Medes is a beast, that is most wicked & evil, which he tasteth 〈…〉, and hath three rows of teeth set a row, and togethers 〈…〉 and is like to a 〈…〉 in ●ares, and in face and hath ye● 〈…〉 and 〈…〉 like to a Lion, with a Scorpion's tail, and stingeth with bristle pricks, and hath a voice, like to the voice of a man. And if a marrsingeth to a pipe and to a trump, it seemeth that this beasts voice accordeth with the trump and tune melody. And so this is the same beast, that Avicen and Plinius speak of. Also every beast that gendereth and getteth a beast, hath two reins & a bladder, but beasts that lay eggs, have neither bladders, neither reins: for in birds and soul's superfluity of moisture passeth into feathers and claws, and in fish, into the shells and scales; and therefore them needeth no instrument to receive superfluity of moisture. Also every beast that hath horns & to teeth above, cheweth his cud, and hath many wombs, and full great, and another less, one long & another wide, & many manner digestions be the cause, whereof such a Beast, hath so many wombs: for his meat is dry, and is not right well chewed in the beginning when the beast feedeth, and that is for haste of eating, and for this cause this meat so swallowed, needeth to be chewed again, and then the meat is drawn out of the more womb to the mouth, and so the beast doth chew it again. And when the meat is chewed, it is sent to the second womb, that it may be there digested; & so to chew is called Ruminate, as Avicen saith, and Ruminate is to chew the cud. Also libro. a. cap. 1. Avicen saith in this manner, I say that each Beast with tallow hath fat brain, and that the beast that hath no tallow, hath no unctuous marrough: and every beast that breatheth hath lungs, as fishes have branches, whereby they draw in, and put out water and air: and every beast that hath blood, hath heart and liver, and beasts that be without blood, have no heart, but have somewhat else in seed of heart, that is fear and Well of life. Also all beasts that gender, have gall, some privily and hid, as the Hart, Horse, and Mule, and some openly known and seen. Only the Dolphin wanteth gall, though he gendereth & breatheth. And other beasts that lay eggs, have gall great or small, as fishes and Serpents. Also he saith, that every Beast that hath blood hath semen: and every beast without blood that gendereth another, hath five wits, except the mouse with eyen healed and covered, and hath the black of the eye under a skin: and in some beasts the ways of wit and of feeling, be privy and be hid, as ears and nosethrills in fish, which hear as it is well known: for they fly and void flushing and noise: & they smell well also, else would they not come to the net, for milk, nor for flesh roasted. For flesh roasted, crabs come into willows and pitches. Therefore Aristotle saith, as Avicen meaneth, that the Dolphin, and other manner of fish, fall to the bottom suddenly, as it were in Epilencia, when they hear sudden thundering, or great moving and noise, and be taken as they were drunk. And fish flieth and voideth the place of washing and slaughter of other fish, and the blood of other fish, and fly and void also hoary and unclean nets, and come glably into new. And beasts with crimping bodies have sharp wit & feeling, though it be privy and hid, as Bees and Ants, that hear and smell a far, and have liking in certain odor and smell, and dye in some odour of Brimstone, and of burnt leather, and of burnt Harfes horns: and so Bees abide not in places of evil smell, but they rest in places with good smell and sweetness, as he saith. Also he saith, that beasts are divers in manner of voice of crying: for some have strong voice and sharp, and some feeble and low and some with little voice or none, and only beasts that have the wosen of voice, and lungs, and breath, have voice. But some breatheth not, and maketh sometime noise & sometime an hissing. And beasts that have voice make tunes and melody, & some cry, chitter and sing, namely in time of gendering and of love, and they know each other by their own voice, and call and pray each other to love. Also he saith, that each beast, that hath blood and goeth, waketh and sleepeth, and every beast that hath eye lids, closeth them when he sleepeth: and every beast that layeth eggs, maketh small sleep. Also every beast needeth meat and nourishing according to his complexion, and that is right needful and necessary for sustenance and waxing of the beast, or for the restoring of that thing, which is lost by kindly heat. But in receiving and taking of meat and drink there is great difference: for some going beasts with complete and even lips, drinketh sucking, as man, horse, cow and mule, and other such: and beasts with uneven lips, in the which the neither lip is shorter than that over, drink lapping, as an hound, & cat, and other such: and so by the disposition of eyennesse and unevenness of lips, some beasts in drinking suck, & some lap: and therefore kind ordaineth wisely in hounds, and in other lapping beasts, tender tongue, long and pliant, & the tongue is the more able to lick & to hold the water, and bring it to the mouth. But many four footed beasts, drink not but seldom, as Lonyes, and Hares and other such: for meat of such beasts is right moist, and that moisture sufficeth to them in steed of drink, & to bring their meat into the members, & to cool kind heat. And other beasts that be full hot and dry, either of complexion, or by accidental heat and dryness, and use dry meat or hot, need therefore drink to the foresaid things & doings: and this is the cause why culvers and other birds that be not raveners drink: for they eat corn & grains and other such and their meat is fat, hot and dry. And fowls and birds of prane, use moist meat indeed, and drink therefore but seldom, and when they drink, it is token of sickness and that unkind heat hath passing, mastery in them, as Avicen and Aristotle mean. And Avicen meaneth, that beasts with little bodies, be more sly and hardy, and witty, than other beasts with great bodies: is it fareth in Spiders, Bees, & Ants, their works be so slighe and subtle, that man's wit may not comprise to do such works, for in them kind rewardeth in sleight and in wit, that that seemeth to be withdrawn from them in might and in strength, as he saith. Also in li. de mirabilibus mundi, circa finem, Solinus saith: that every beasts with crooked teeth as a saw, is a Glutton, and fighteth: as it fareth of hounds, Panthers, Lions, and Bears. And the females of such beasts bring forth young, unperfect and uncomplete, as the Bitch bringeth forth blind whelps, and the female Bears bringeth forth a lump of flesh not divided by shape of members: and she keepeth that lump hot, under her arms pits, as the Den sitteth on her eggs: and the female Bear, licketh that lump of flesh, and shapeth it some and some, until it receive perfect figure and shape of a Bear. Also the Panther & the Lions bringeth forth whelps, but not complete nor perfectly shapen, and every beast that bringeth forth many young, loveth best the first, and accounteth it most kindly her own, and therefore some beasts eat and devour their own brood, except the first, as some Swine do oftentimes. Also he saith, that in all beasts that bring young forth, uncomplete and unperfect, the cause is gluttony, for if kind would abide until they were complete and perfect, the whelps would slay the dam with sucking, for immoderate & over passing appetite: and therefore in such beasts, kind is swift to bring them forth soon, or to make them soon dye, lest they should grieve the dam too sore, and such beasts, brought forth in that manner, fight for meat and food, as Avicen saith, and hate each other. Therefore kind hath ordained remedy to sane the kind of those beasts, and ordaineth that such beasts may bring forth many young at once, so that if it happen that many of them be dead and lost in sighting, the kind of them may be saved in few & not too many. Therefore the female Wolf, whelpeth many whelps, as the Bitch doth. And the Idder that is called Vipera hath twenty young at once, as he saith: and so for the increase of this Vipera bet many alive at once in the womb, for desire of nourishing they suck much, & draw of the humour so much, that the dam sufficeth not to sustain so many in her womb: therefore she saileth and dieth ere she may bring forth her kind at full. Also Aristotle and Avicen say, that beasts with teeth joined togethers and blunt, have few increase, and beasts with teeth departed far a sunder and sharp, and set with many chins, have many young, and much semen, & beasts with little bodies, gender more than beasts with great bodies. And beasts that gender little and have few of their kind, have few teats and diversly, and set in divers places. And therefore the Bitch hath many teats, and the Sow also, & be beasts that have many young. Also beasts that use superfluity and continuance of the service of Venus, have much shorter life than those beasts that serve Venus temperately and seldem: and therefore gelded men live longer than other for in them the sinews are cut, by the which semen should come downward to effect and working of generation. Also in libro de spermate Galen and also Constantine tell the cause and reason thereof. And Avicen libro de Animalibus affirmeth the same and sayeth, that Sperma is gendered and cometh of good blood and full digested, the which blood is ready to turn and to pass into nourishing of membes, and therefore when a man sheddeth that humour seminal, the man is greatly discoloured, and the body more feebled than though he bled forty times so much: for sperma is a thing able and made ready to pass into nourishing of members: and therefore when Sperma passeth out of the body, kind feeding and nourishing of the members, is taken and withdrawn, and thereof is great loss of spirits and of virtue in the body of the Beast. And so immoderate and oft gendering is cause of spoiling and undoing of the body, and so the life is shortened. And therefore the Elephant liveth longest f: for he loveth chastity, and useth lechery but seldom. Huc usque Aristoteles. Avicen, and Solinus, and Isaac in dietis universalibus, treateth of beasts, in that they be feeding and nourishing for man's body: for some beasts accord to man's complexion, as Lamb, Kid, Sheep and Swine among tame beasts: Hart and hinds, Backs and Roes among wild beasts. And some be all contrary to man's complexion, and that for great heat, as the Adder Tyrus, and other Serpents: or else for too great cold, as Spiders and Scorpions. And some are unlike to man's kind, but they be not all contrary, neither poison: as Irthins, Hares, and Foxes, & other beasts with flesh of heavy smell, for of such beasts, cometh worst nourishing of man's body. And wild beasts be more hot and dry, & lean, than tame beasts, and that for continual moving, and for heat of the air that they be in, and also for dryness of their meat and nourishing, and therefore their flesh is more hard, and harder to digest, and that is known, for when they be slain, their flesh rotteth not so soon as the flesh of tame beasts. Therefore all flesh of wild beasts, is less savoury and nourisheth less, than flesh of tame beasts, except the flesh of wild Roes, that is much more savoury than other, and better, and more nourishing. Their bodies be made soft by moving, and humours be made small & thin, and the pores be opened, and humours that be cause of heavy smell, be dissolved and amended, and so because of moving and of travail, they be accidentally made more savoury, for by such running and moving about, their kind coldness is tempered: and therefore in wild beasts that run and travail much, the heavy smell and savour is taken away, and their flesh is made the more sender, for their pores be opened, and the humours are tempered, that their flesh may be the better and sooner dissolved, & corporate into members, and because of kind dryness, their flesh is the later dissolved in the members. Also some beasts are fed and nourished in moist places and watery, and their flesh nourisheth soon, and is soon digested, but it is soon dissolved of the members. And some are fed in mountains and in dry places, and their flesh is better in keeping and governing of health, and more according in comforting, and more perfect in during in the members. And other beasts that he made tame and fed in houses, have more gleymie & great flesh, because of great eating, and of corrupt meat, and therefore their flesh is hard nourishing, and dissolveth slowly both in the stomach, and in the liver: for as Hypocrates saith, To know goodness of kind of beasts, as touching nourishing and feeding of the body, it helpeth to know place & pasture where they be fed, and air moist or dry where they devil, and quantity of moving and of rest, and how they are disposed accidentally or kindlye in idleness or in travail. And beasts that are kindly tame, be less hot & more moist than wild beasts, and therefore the flesh is more soft, and the sooner digested, for by great rest and ease the pores be closed, and the thick humours be tempered by heat that is closed within, and so the flesh softeneth and tendereth. And for they eat and drink much, their superfluity of humours increaseth soon, and fatness is increased, and therefore the bodies of such beasts, are much nourishing and savoury, and passeth soon into the members and into the veins. And for multitude of gleaminesse and of moisture, such flesh rotteth soon, and gendereth superfluity of humours. And though it feed kindly and much, yet for passing moisture it is soon dissolved, and passeth out of the members. And so accidentally it nourisheth the body less than flesh of wild beasts. For though the flesh of wild beasts nourisheth but little: yet for it is hard to dissolve and slow, it abideth longer in the members, in which it is incorporate. Therefore men in old time said that it nourisheth the members accidentally. Also in all manner kind of beasts, the male is more hot and less moist than the female, and therefore flesh of male beasts is more subtle and better feeding than the flesh of females, except Goat's flesh, that is better in the female than in the male, for in the female moisture tempereth the dryness of complexion, and in the male, heat kindleth or tempereth not the kind dryness of the male: & therefore in this manner kind of beasts, the flesh of the female is better than the flesh of the male, for it is more temperate, and not passing dry, & that though it be fresh or old, and namely when it passeth not from age of sucking, for then the goodness of milk of the female tempereth kind dryness thereof. And gelded beasts be mean between complexion of male and of female: for flesh of gelded beasts heateth less, than doth flesh of males, and more than flesh of females: and is digested flower than male flesh, and sooner than female flesh: and are therefore less nourishing, and worse than be males, and better than females. And it is a general rule, that among beasts that be kindly moist, the male is better than the female, and better in perfect age, than in unperfect age: and among beasts that be kindly dry, the female is much better than the male, and more in unperfect age, than in perfect age, as be saith. Also goodness of beasts, varieth by diversity of age, for beasts that be nigh the age of seeking, be of great moisture and gleyminesse, and also of sledernesse, and therefore their flesh gendereth superfluity and phlegm: but if it be beasts that are kindly dry, as Rotherne, and Goats. And flesh of such beasts, as Calves, is good in such an age, & namely if they be nourished with good milk, and best if they be weaned, for it is less moist and gleymie, and of more temperate sadness. And in young age, when beasts be full-waxen, than their flesh is more hard and dry, and namely if the beasts be of dry complexion, and therefore their flesh is more hard to digest: and is better in comfort of the members, and in during more than in ruling of health, as he saith. And in the fourth age when they be full old, their flesh is more unprofitable to meat, and that for double cause: For than kind heat is nigh quenched, and substantial moisture is full nigh wasted, and therefore their flesh is full hard and not good to digest, and namely if the beasts be of dry complexion. And it is general among all beasts and fowls, that while they grow and wax: their flesh is better to meat, and better feeding, than it is when it passeth into feebleness for age, as he saith. Also in pasture and feeding is diversity, for beasts that be fed in mountains, have better blood, and more subtle and sharp, for scarcity of meat. And those that be fed in marreys, have more great blood and more fatness, and less heat, and less stopping. And beasts that eat grass and herbs, as meat, are more voyde in Winter, than in Springing time or in Summer, for in Winter their meat faileth, and therefore they wax fat, after the middle of Springing time or before, and waxeth much, and their flesh is more savoury and better because of plenty of covenable meat. And beasts that eat small grass and herbs, are more fat from the beginning of springing time to the middle of Summer, and their flesh is then best, for than they find covenable meat and good and tender, for than they have covenable meat and food. And other beasts that eat crops, boughs, twigs, & also branches, are good from the beginning of Summer unto Winter: For than boughs and branches, are both full moist and tender. And so beasts, that eat full small grass and dry, are better than those that eat moist grass and herbs: and those that eat tender boughs and branches are much better than those that be fed at home with fruit. And those that eat and drink little, are better than those that eat & drink much: for beasts that are fed in fields and in mountains, have great travail and moving, and are therefore better than those that are fed at home. For those that be in mountains and in fields, have and draw more subtle air and dry, because of running about. And so superfluity of humours is foredried, & their complexion is made temperate. And againward, beasts that are fed at home, be found less good and profitable in complexion, for scarcity of pure air, and for default of moving, and for plenty of meat and of drink. Also beasts are divers, for some are fat, and some are lean, and some are mean: for the flesh of them that are fat, is worst to meat, for it grieveth & letteth digestion, for it fleeteth about the meat, and maketh the meat to swell, and softeneth the roughness of the stomach, and causeth the stomach to be sudder and gleymie: and therefore too great fatness dissolveth a moist stomach by reason of failing of the virtue contentive, comfortative, and expulsive: and it kindleth and heateth too soon an hot stomach, as fire is oft kindled without by fatness: and therefore men in old time bad and commanded, that of most fat beasts only the read flesh should be eaten, and the fatness done away. And most lean beast are sinewy and tough, and have little blood and little moisture, and giveth therefore little nourishing to man's body. But beasts that are mean between sat and lean are most profitable, for they have not so much fatness to kindle the heat of the stomach, nor to make the roughness of the stomach slider: nor so much leanness to cool the stomach, and to spoil it of blood. Also beasts are divers in changing of time, for some beasts have scarcity of marrow and of blood in one time, and are full thereof in the contrary time, as it is openly known in shell fish of the sea, and in man's brain, and percase in every beasts brain, as Aristotle saith, openly in libro de proprietatibus Elementorum. And therefore many wax sick in one part of the month or of the year, the another time be known whole and sound, and clean of all sickness in contrary time, as it fareth in Lunatic men and in mad men, and in Caduc men that have the falling evil. Hereof seek more before cap. de Luna. And so Avicen speaketh of the Ape and saith, that the Ape is glad or sorry by changing of times, and namely by the course of the Moon: & also in some season, beasts wax lean, though they have never so much meat, and wax fat in sleeping in the contrary time, as Avicen saith: and he saith, that Glyres a manner kind of mice, that moveth not in Winter, but lie as they were dead, and eateth not, wax fat in sleeping, and wake in Summer time, and move themselves against the heat of the Sun: and he telleth wonderfully of the Swallows and of other fowls, that be found as it were dead in hollow trees in winter time, and quickeneth and waketh after, as it were sleeping they are made strong, and show themselves strong and swift in Summer time: and so the female Bear, after that she hath conceived, hideth herself long time in privy places, and taketh no meat that time, as Avicen sayeth, and Aristotle and Solinus meaneth. Look within cap. de Viso. Also fish in one month waxeth fat, and soon afterward wax lean: and some waxeth fat in the Northern wind, as fish with long bodies, & some in Southern wind, as fish with broad bodies: and some in rain time, as Aristotle sayeth. Rain water accordeth to all manner shell fish, except the Fish that is called Roytera, that dieth in the same day, if he tastes rain water: and too much rain water grieveth some fish: for it blindeth them. And some beasts sometime change and renew themselves, and cast of and change their superfluity, as Crabs change their shells, and Hearts their horns, and goshawks their feathers. And Isaac meaneth and sayeth, flesh of beasts in which dryness & heat hath mastery, is not full good, as Camel flesh, and is not full good in Summer, but Camels flesh is according in winter: and flesh of beasts that be hot and moist, as sheeps flesh, is good in springing time: and competent in harvest. Flesh that is cold and dry, is not full good, as Goat's flesh cold and moist. And Swine's flesh is best from the middle of Summer to the end, and worst in Winter, and mean in Springing time and in harvest. And so Hypocrates saith, that Swine's flesh is good in Springing time, and less worth in harvest, and less worth in Winter. And goats flesh is good in Summer, and sheeps flesh in Springing time: and in the beginning of Summer, flesh of beasts, as it is ordained to man's meat, is diversly dressed & ordained to man's meat. For as Isaac saith, flesh of beasts is sometime roasted, and sometime fried, and sometime sod in water with salt. Flesh roasted and fried is great and dry in feeding and nourishing, and hard to digest, for the moisture thereof is wasted, and then the flesh taketh dryness of the fire: and right fat flesh should not be eaten but roasted, so that the moisture thereof may be drawn out of the substance thereof. Sod flesh is more moist and more easy to digest, for the water tempereth & maketh it moist: and sometime in the water in the which flesh is sodden, is spicery put, & thereof is made divers sauce, and keepeth and saveth the flesh in his kind goodness, and amendeth it both in smell and in savour, and maketh it virtuous to destroy and put out divers sicknesses and evils. And it is necessary to seeth flesh of dry beasts, and to roast flesh of moist beasts & fat, and to dress flesh of mean beasts between these twain, with divers manner of sauce, and this dressing is done in many manner of wise: for some flesh of beasts is wholesome, and accordeth to roasting, and is not full good sod. And Rothen flesh and goats flesh is better sod than roasted, & Swine's flesh & sheeps flesh is better roasted than sod: for by seething dry flesh is made moist, & by roasting moist flesh is dried, and therefore for the moisture thereof, it is good to roast swine's flesh, and for passing dryness thereof, it is good to seethe goats flesh & Ox flesh. Also flesh of those beasts varieth and is divers, by such accident and dressing, for swine's flesh roasted, is amended and made better by roasting, and appaired by seething, and goats flesh is better sodde, and worse roasted: and so it is to know of other. Huc usque Isaac in Dietis. Also beasts are ordained, not only for meat of the body, but also for remedy of evils, and also for many manner of medicines. All kind of beasts, wild and tame, going and creeping, is made and ordained for the best use of mankind, as Plinius and john Damascenus meaneth. But some beasts are ordained for man's meat, as Sheep, Hearts, and other such: and some serve for the service of mankind, as Horses, Asses, Oxen and Camels, & other such: and some for man's mirshe, as Apes, Marmusets', and Popinjays: and some be made for exercitation of man, for man should know his own infirmity, and the might of God, and therefore are made flies and lice: and Lions & Tigers, and Bears be made, that man may by the first know his own infirmity, and be afeard of the second & have succour by calling of God's name. Also some beasts are made to relieve & help the need of many manner infirmities of mankind, as the flesh of the adder Vipera to make treacle, and the gall of a Bull and of other beasts and fowls, to do away dimness of eyen: and an Adder's skin sod in Oil, abateth ache of the ears, and that in wonderful manner, as Dioscorides saith in libro Aesculapij, De occultis membrorum virtutibus. It is said, that if he that hath the Emoroides sitteth on lions skinnès, the hemorrhoids shall pass away from him, and Wolves fly from him, that is anointed with lions dirt: also there he saith, that if the tail of an old Wolf be hanged at the cows stall, the wolves will not come there nigh: also Dioscorides saith, that Bears eyen taken out of the head, and bound together under the right arm of a man, abateth his fever quartains. Also the long teeth of a Wolf healeth Lunatic men, as he saith, and so saith Pythagoras and Plinius also, and telleth, that tame four footed beasts dread and fly, if they see a Wolves eye taken out of the head. In libro Viatico Constantine saith, that the hair of a white hound without any black speck, helpeth them that have the falling evil, and keepeth them from falling if that hair be hanged about their neck: and such a thing saith Phythagoras in lib. Romanorum, and saith. If a ring be made of the hoof of a white Ass, that hath no black speckes, and he that hath the falling evil bear & wear that ring, that ring keepeth him from falling. And also he saith, that the gall of a Bull anointed under the navel, laxeth and softeneth the womb. Also he saith, that the teeth of a Serpent, which aught to be taken out of the head while the Serpent is a live, and hanged after about him that hath the fever quartan, that tooth destroyeth his quartan. And if thou besmoakest the house with the lungs of an Ass, thou cleansest the house of serpents and other creeping worms. Plin. saith, that these virtues and properties, and many other wonderful, be hid in limbs and members of beasts, as it shall be said more hereafter in the kind and properties of particular beasts: for nothing is in the body of a beast, without medicine, open, or hid: for the skin, hair, horn, nail, claws, flesh and blood, be not without remedy, nor the only dirt. ¶ De Animalibus in spciali. cap. 2 FOR because the kinds and properties of beasts is showed in general, now by the help and grace that is sent from above, following to our purpose, we shall entreat of the virtues and properties of some Beasts and creeping worms in singular and in special, and that by the order of A B C. ¶ Of Ariete. chap. 3. THe Ram is a Beast that beareth wool, pleasing in heart, and mild by kind, as Isidore saith lib. 12. cap. 1. Aries Dur est Ouinum. In Hebrew Ail, & tell. Cald●eus. Dikerin, Arabia, Rabsa, & Rabsali. And is Duke, leader, and Prince of sheep. Therefore kind giveth him great strength passing other sheep. It is seemly that the Ram that is Duke and defender of other sheep, be more strong & mighty, than other sheep: & therefore. Isi. saith, that the Ram is called Veruex, & hath that name of Vires, strength, and as it were a man, for he is male & master of sheep, and is more virtuous and stronger than other. Or, as Isidore saith, this Noun Veruex cometh of Vermis, a worm: for the Ram hath a Worm in his head, and for fretting of that Worm & itching, the Ram is excited, & pusheth full strongly, and smiteth full hard, all that it meeteth: and therefore the Ram is called Aries also, and hath that name of Ares, that is Greek, and is to our understanding, virtue: for in flocks, the males are called Arietes, for they be virtuous and mighty, to get and gender Lambs, for they pass other sheep in greatness of body & of might, & strength and virtue. Also this name Aries cometh of Aris, Altars, for as Isidore saith, This beast was first offered on Altars among Nations, and so the Ram is called Aries, for he was slain by Aaron at the Altar, and so by Moses law the Ram was principally a clean beast both to Sacrifice and to meat: For he was offered covenably for sin of the People, and is clove footed, and cheweth his cud, and was eaten indifferently of the people. And as Isidore saith libro. 12. Sheep were called sometime Bidentes: for among eight teeth that they commonly have, two teeth be higher than any of the other, and therefore. Natious offered them principally in sacrifice to the Gods, as he saith libro. 8. capitulo. 47. Plinius speaketh singularly of the Ram, and saith, that it is the kind of the Ram in the justiness of his youth for to noye the Lambs, and to follow the Ewes that come against him. For he is far more tractive and more profitable in age: and nevertheless he is more cevell in heart then the Ewes, and his cruelness abateth, if his horns be pierced ●igh to the ear. If his right gendering stave be bound, he gendereth females: and if the less be bound, he gendereth males: and he gendereth males in the Northern wind, and females in the Southern wind. And such Rams as have black veins under their tongues, such Lambs they gender in colour: for if his veins be black under the tongue, his Lamb shall be black: and if they be white, the Lambs ere white: and if they be speckeled th● Lambs are so. And Arist. & Avicen meaneth the same. Look within De Oue. The Ram hath a full hard forehead nigh as a horn, and feeble temples, and somewhat gristly, and therefore for the defence and keeping of the feeble part, kind giveth him great horns and right hard about the feeble place of the temples, and be crooked and bended as a round shell, but they be somewhat sharp in the ends, insomuch, that they may defend the head with sharpness & hardness of horns, and withstand enemies, and fighteth with them, with sharpness of horns, as he saith. For it is not seemly that kind should leave the defender of the flock without weapon & defence. And therefore kind giveth him two horns bend, as it were circles, to defend and secure his own head, which is feeble of itself, and is the more bold and hardy against adversaries and enemies by trust of weapon, by the which he is strengthened and defended. And therefore he goeth the more boldly before the flock, and beareth by the head, and pitcheth down the foot, & treadeth strongly on the ground, and is clove footed. His ●lées be thick with long hair in the locks, and defendeth himself against the miuries of hot air or cold, with strong and thick fell and skin, and therefore one side of the Ram's skin, by reason of the strength thereof, suffereth and sustaineth the violent crafts of Curriers of parchment makers, passing other fells and skins of other sheep, and be more able to receive and to hold printing and painting of divers colours, as he saith. And in time of love, the Ram fighteth for his Ewes, and réeseth with his horns on his adversaries. And for to push his enemy the harder, he draweth backward, and réeseth and leapeth upward, and smiteth with his fierceness, and busheth with a kind of violence. And li. 8. Avicen speaketh of Rams and saith, that Rams, Goats & Bucks, go much in rains, and hide not themselves in Winter for cold, but they go sometime out of hot places into cold, & when it raineth, they fly not the rain until they be dead. And Rams by kind follow Goat bucks, and rest all, till the Heard take one of them, and make him go, before, and then other follow soon. And they dread kindly the thunder, as sheep do. And if a sheep be with lamb, and heareth the thunder, she casteth her Lamb for dread, and standeth for fear. And sleep with the sheep before midnight, and after part, and change and turn, from side to side in sleeping. For from Springing time to Harvest they sleep on the one side, & then unto springing time they sleep on the other side, & hold up their heads while they sleep, except they be sick, and they chew their cud sleeping as they do waking, and if it happen that they stray and go away, they come not again, but if the heard bringeth them again. And Isaac in dietis saith, that Rams in youth be less moist and gleymie than sucking Lambs, and that is because of the age that hath mastery over their complexion, and therefore their flesh is better than flesh of Lambs and of Ewes, and gendereth better blood, and namely if they be gelded, for their heat is tempered with accidental moisture, and so the flesh is of good savour. But when they pass in age and be full old, then for age they fail in heat, but if they be gelded: & if they be gelded and pass in great age, than their heat faileth by double cause, for lack of gendering stones, and also for age. And therefore their bodies be cold and dry as it were a stick, and be more hard and unsavoury, in comparison to Goat, Oxen, and other such, that be worst in age. And the bodies of rams, that be kindly hot and moist, be more better than bodies of other beasts, that are kindly cold and dry in great age. Huc usque Isaac in Dietis. Aristotle and Avicen lib. 6. mean, that Rams and Goat bucks, like as other Beasts, have a certain proper voice, by the which they cry and call to them the females in time of gendering and love. And Rams that drink salt water, gender before other, and be sooner moved to love: and when the old Rams be sooner moved to gendering & to love, than the young in due time, that is token of goodness of that time in the year: and if in that time the young Rams be sooner moved than the old Rams, it is token of a pestilence of sheep in that year as he saith. ¶ Of Agno. chap. 4. Agnus. Rebes. THe Lamb is called Agnus, & hath that name of a name of Greek, as it were mild as Isidore saith. For among all the beasts of the earth, the Lamb is most innocent, soft and mild, for he nothing grieveth nor hurteth, neither with teeth, nor with horn, nor with claws: and all thing that is in the Lamb is good & profitable, for the flesh is good to meat, and skin to divers use, and woo● to clothing, and the dirt to land, and claws and horns to medicine, as Isidore saith lib. 7. Latins suppose, that this noun Agnus cometh of Agnoscendo, knowing: for passing all other beasts, the Lamb knoweth his own dam, insomuch, that if she bleat among many sheep in a flock, anon by bleating he knoweth the voice of his own dam. Avicen and Aristotle mean, that some Lambs be yened in springing time, and some in harvest time, and some in winter: but those that be yened in springing time, be more huge and great of body, & more stronger of body, than those which be yened in harvest and in winter. But in some countries and lands many men set winter Lambs, afore Lambs of springing time, and mean, that only these beasts be profitably yened in winter time, as Plin. saith li. 8. ca 47. and there it is said, that Lambs which be conceived in the Northern wind, be better than those that be conceived in the southern wind, for then males be gendered and conceived. And Lambs have such colour in flesh and in wool, as the Ram & the Eaw have colour in veins of the tongue, for if the veins be white, the Lambs be white: and if the veins be black, the Lambs be black; and if they be speckeled, the Lambs be speckeled. In sucking time the Lamb bendeth his knees, and for the dam should give the more milk, he thrnsteth and pusheth at the ●dder of his dam, and beseecheth the dam with bleating, and sawneth with his tail when he hath found his dam, and beareth up the head, and sucketh never but first it areareth up the head, & hath small wool and crisp, and many manner wise folded in itself. Cold grieveth Lambs, and namely in rain wether, and be glad and joyful of the company of folk, and he cleing and forie, & dreadeth full sore, when they be alone. The Lamb hoppeth & leapeth before the flock, & playeth, & dreadeth full sore when he seeth the Wolf, and flieth suddenly away: but anon he is astonished for dread and stinteth suddenly, and dare fly no farther, and prayeth to be spared, not with bleating, but with a simple cheer when he is taken of his enemy. Also when Butchers bind him fast, he defendeth him not with teeth, neither with horn, and if he be spoiled either of his fell or of his skin, he is still an innocent and an harmless beast, and whether he be lead to Pasture or to death, he grudgeth not, nor prauncheth not, but is obedient and meek, as Plinius sayeth. It is peril to leave Lambs alone, for they die soon if there fall any strong thunder. For the Lamb hath kindly a feeble head, and therefore the remedy is to bring them together, and leite them go together, that they may be the bolder because of company, and the more hardy. Of Agno anniculo. ca 5. AGnus anniculus is a Lamb of full age of one year, & is within the space of one year, the better it is the farther it is from sucking, for his moisture of complexion increaseth by weaning and departing from milk, & superfluity of moisture is tempered, namely if it be not yet gelded, as it is said openly in Dietis. And lambs of twelve months old that be found in body, & clean in flesh, be able to sacrifice and to meat, though they be speckled in flesh & in wool. For speckles in flesh reproveth not the lamb, nor putteth him from sacrifice, but if there be stinch and corruption in flesh or in skin within, as the Gloze saith supper Exod. 7. and super Malac. Hierome saith super Leviti. that specks and diversity of speckled flesh, letteth not sacrifice if the body be whole & sound, and without scabs in the skin. Then as Plinius saith, libro. 8. cap. 48. a lamb of a year old was able & according to the Altars of Gods, and be in use of the flesh, & in use of the flesh the lamb, is needful to mankind, & therefore as bodies of neat be kept for profit of mankind, so it needeth to have business of keeping of lambs and of sheep. And Diosco. saith, that the lamb hath black dirt, which shall be dissolved and tempered with vinegar, and made in a plaster: and then he cleanseth away black speckes and read of the body, and helpeth the evil that men call the fire, and helpeth and saveth burning and scalding if it be meddeled with Wax and Oil. Of Agna. chap. 6. A Female lamb is called Agna, & is the Rams daughter, and is less in body, and more moist than the male lamb, because of the female complexion, as it is said in Dietis. And the flesh thereof while it sucketh is more glemy, because of superfluity of moystnre. And that cometh both of age and of complexion, and hath mastery in the body. Therefore that that is gendered of the flesh thereof is fleamatike, and gleamie, and hard to defy, and uneath passing out of the members when it is dested, & that is because of gluey and gleamie humour, which is gendered thereof, but it passeth soon down of the stomach, for slipperness of the humour, as Isaac saith. And the flesh thereof is better roasted then sod, for the superfluity thereof and moisture is consumed & wasted by the strength and virtue of great fire. And the female lambs be more simple and more fearful than the male. For the female hath lesser kind heat then the male, and be for that cause without horns. For horns were superfluity to the female lambs, for default of boldness & of the hardiness they know not what to do therewith, as Avicen saith. Also libro. 3. Aristotle sayeth, that Lambs have an evil, that is when they be too fat about the reins, for if the Tallow covereth the reins, than they die, and the Tallow increaseth in good pasture: and therefore Lambs be put out of the pasture, jest they wax too fat. Look within the Oue. ( * Addition. Sheep and Lambs have also the disease of the ret, which happeneth if they change a dry lair, and be brought into fenny or marsh grounds: they are subject to the Tikes, which come for want of pasture, to the cough, and Maggets.) Of Alce. A Kind of Dear, called (the Aethiopian Bull) some report that the Alce hath no joints in his legs, Addition & therefore doth never lie, but lean to a tree. I found no such report in Gesner for truth, he is in conlour like the fallow Dear, short & broad horned: This beast is the right Elcke, of whose hide the most best Buff is made, for doublet and breeches. Those which translated the Bible into English, as it appeareth in the .14. chapter of Deu. among clean beasts: this Elcke is named there Chaimois, and Camois in Hebrew is called Zamer: the Muscovites call him Lozzos, & some have used one name and some another, because they had no farther knowledge. Gesner in folio. 2 these breed in Hyrcania, a country in Asia. Of Apro. chap. 7. The bore Chasit in the Hebrew THe Boar is called Aper, and is a Swine that liveth in woods or in flelds, and is most cruel and not mild, as Isidore saith, and is called Aper, as it were Affer, for by fierceness of his body, he is fierce and cruel, and so among the Greeks the Boar is commonly called Fiagres, that is to understand, fierce and cruel, and is called among Latins Vetres, for he hath great might and strength, as it is said there. And Plinius and Avicen mean, that the Boar is a fierce beast and a cruel, for uneath he is tamed and made mild though he be gelded, though other beasts be more mild what time they be gelded. Also the Boar is so fierce a beast and also so cruel, that for his fierceness and his cruelness, he despiseth and setteth nought by death, & he réeseth full pitcously against the point of that spear of a hunter. And though it be so that he be smitten or sticked with a Spear through the body, yet for the great ire and cruelness in heart that he hath, he réeseth on his enemy, and taketh comfort and heart and strength for to work himself on his adversary with his tusks, and putteth himself in peril of death, with a wondrous fierceness against the weapon of his enemy, & hath in his mouth two crooked tusks right strong and sharp, and breaketh and renteth cruelly with them those which he withstandeth: and useth tusks in steed of a Sword. And hath an hard shield broad and thick on the right side, and putteth that always against his weapon that pursueth him, and useth that brawn in steed of a shield to defend himself. And when he spieth peril that should befall, he whetteth his tusks, and froteth them against Trees, and assayeth in that while froting against trees, if the points of his tusks be all blunt. And if he feel that they be blunt, he seeketh an herb which is called Origanum, and gnaweth it and cheweth it, and cleanseth and comforteth the roots of his teeth therewith by virtue thereof, as Avicen saith. And li. 28. ca 10. Plinius sayeth, that the urine of the Boar is medicine for evils of the ears, if it be meddeled with Oil of Roses. Also his Gall helpeth against the stone, as it is said libro. 38. cap. 40. And his urine is heavy to himself, so that he may not arise, but if he piss, but is holden down as though he were dead. For it is said, that his urine burneth him. ¶ Also he saith, that the Gall of the Boar exciteth to gendering. Also he saith lib. 5. That the field Swine lencth well roots, and wroteth and diggeth the earth, and wroteth up roots and cutteth them with his tusks, and waxeth fat when he hath rested seven days, and namely if he drink but little. And the Boar fighteth with the Wolf, & hateth him by kind. For the wolf lieth in wait for his pigs, and stealeth them full often. Therefore as he saith, lib. decimo quarto, Kind giveth to the Boar tusks to defend the females and the pigs. For the females be more feeble in themselves then the males, & worse of complexion. For the males be more bold and more mighty than the females, but the female is fierce when she is wroth, and grieveth and hurteth, digging, froting, & biting, and renting with teeth & tusks. And the Boar hurteth with his tusks striking upward. And that is the cause why that he may not hurt him that lieth on the ground. And the female grieveth but little them that stand. And when the Boar is wroth, he fretteth & soameth at the mouth: and so he doth when he gendereth with the female. Plinius rehearseth all these foresaid things, & saith more thereto, lib. 8. cap. 2. and saith there, that Egedius sayeth, that Boars and other Swine be farrowed toothed. Also Boars be sharp and most fierce when they be in love. For than they bite cruelly for their Sows, & dig and cratch the earth with their claws, and set up the bristles, and whet the tusks, and smite therewith, & show them the woodness of their breasts, with horrible groaning and grunting: and eat but little then, but they go and run about females, & be therefore right lean. And Boars go to valleys that be dark, and devil in woods, and keep there their children; and live there by roots and fruit of wild trees. And when they espy the sautes of the hunters, and réeses, and Wolves, they go before their young. And when they may not fly, they put them in peril for their young, and harden their shields with frotting against trees when they shall fight, & wrap them in dirt, and dry themselves in the Sun, and make the dirt hard and fast among the hair, that they may the more surely bear and sustain the strokes of their enemies in their fighting. Libro. 6. Aristotle sayeth, that the females and Sows of Boars, when they have farrowed, be full sharp and cruel, to rend them that come nigh their young with cruel biting. Huc usque Plinius. And as Isaac saith, Boars flesh is more hard and dry, and more cold than tame Pork, and that is for his continual moving, and for dry meat and for dry air, and for hot air that is alway within them. For his grease or fat is more hard, and his flesh more liking in eating, and therefore tame Boars be strongly chased and tied, and also beaten before they be slain, that their flesh may be the more tender and savoury because of strong moving. And Dioscorides speaketh more of the Boar and saith, that his dirt drunk with Wine and water, is a singular remedy for them that cast blood, and helpeth sore sides if it be meddled with vinegar, and sovoreth and strengtheneth broken bones. Look within de Porco. Of Asino. chap. 3. THE Ass is called Asinus, and hath that name of Sedendo, sitting, as it were a beast to sit upon. For men sat & road upon Asses before that they used horse to ride upon, as Isidore saith, libro 17. And is a simple beast and a slow, and therefore soon overcome & subject to man's service. Or else this name Asinus cometh of A, that is not having, & Synos, that is wit, as it were a beast without wit. And of Asinus cometh Asellus, that is a little young Ass, that is fair of shape and of disposition while he is young and tender, before he pass into age. For the elder the Ass is, the fouler he waxeth from day to day, and hairy and rough, and is a melancholic beast that is cold and dry, and is therefore kindlye heavy and slow, and unlusty, dull and witless, and forgetful: Nevertheless he beareth burdens, and may away with travail & thraldom, & useth vile meat and little, & gathereth his meat among briars and thorns, and thistles. And therefore Avicen saith, libro. 8. and Aristotle sayeth also, small birds that nestleth them in bushes, thorns, and briars, hate the ass. And therefore small Sparrows fighteth with the Ass, for the Ass eateth the thorns, in the which the sparrows make their nests. And also the Ass rubbeth and froieth his flesh against the thorns, and so the birds or the eggs of the sparrows falleth out of the nest down to the ground. And when that the Ass reareth & heaveth up her head, then by a strong blast the thorns moveth & shaketh, and of the great noise the birds he afeard full sore, and falleth out of the nest. And therefore the breed birds suffereth them to leap on the face of the Ass, & bite & smite and réese to his eyen with their bills. And if the Ass have a wowde or a scab in the ridge or in the side, of pricking of thorns, or in any other wise, the Sparows leapeth on the Ass & pecketh with their bills in the wounds or in the sores, for the Ass should pass from their nests. And though such a Sparrow be full little, yet uneath may the Ass defend himself against his réese, pricking, and biting. Aristotle sayeth, and so doth Avicen also, that she ranen hateth full much the ass, therefore the raven flieth above the ass, & laboureth with his bill to peck out his eyen: but the déepnes of eien helpeth them ass, and thickness and hardness of the skin, for therewith the ass closeth her eyen, and healeth her sight, and defendeth against the réesing and pricking of Fowls: also his long ears and moving thereof helpeth, for therewith he fearesh small birds, that réese to peck out his eyen: also libro. 8. Aristotle sayeth, that the Bear fighteth with the ass and with the Bull, because he eateth raw flesh, & this is the cause why he fighteth with them, for he desireth to eat of their flesh. Libro. 18. cap. vit. Plinius speaketh of the Ass & saith, that the smoke of the Ass' hoof helpeth the birth of a child, insomuch that it bringeth out a dead child, and shall not otherwise be laid to, for it slayeth a quick child if it be often laid to, and lieth too long time. And new dirt of the same beast stauncheth blood wonderfully. And his liver holpeth against the falling evil of children. Libro. 28. cap. 10. Plinius sayeth, that the Ass' milk and Ass' blood helpeth against the biting of a Scorpion. And men say, that if a man looketh in an Ass' ear when he is smit with a Scorpion, anon the malice passeth. Also all venomous things flieth smoke of the Ass' liver. Also in eodem cap. 9 it is said, that the Ass' milk helpeth against venomous plaster, and against the malice of Seruse or of quick silver. Also li. 9 Assess bones bruised & stamped, and sad, helpeth against venimme, if the broth thereof be drunken: and urine of the Male ass with Nardus keepeth & saveth and maketh much hair. Libro 8. cap. 44. Plinius sayeth, that the Ass is a beast that may worst away with cold, and breedeth not therefore in cold Countries and lands, and so he breedeth not in Pontus: and therefore Ari. saith, though the ass be full cold and dry, yet he is full lecherous, but he is not moved to gendering ere he be .30. months old: and though be due then the work of gendering, yet he gendereth no brood ere he be full three year old: and so Plinius saith there, that the birth of the ass is most in idleness after 30. months, and is lawful & profitable after three year. Also Aristotle saith the same, li. 5. & Plinius saith thereto, that the ass foaleth seld two colts. When the female shall foal, she flieth light, and seeketh a dark place that she be not seen, and loveth her foal so much, that she passeth through a fire to come to her foal: and the ass breadeth full sore to pass over water, & scrapeth therein: and when she is compelled, & must needs pass over a water or river, and wadeth therein, than she pisseth therein: and the ass passeth not gladly, where he may see the water through the planks, for he hath a feeble brain, and is soon grudged, and dreadeth therefore and falleth through the chins of the bridge into the water, that he seeth running there under: and the ass drinketh not gladly but of small wells that he is used to, and those that he may come dry footed to: and wonder it is to tell, that though an ass be sore a thirst, if his water be changed, uneath he drinketh thereof, but if it be like the water that he is wont to drink of. Plinius. li. 28. cap. 7. saith, that if the female ass eateth Barley wet in menstrual blood, as many grains as she eateth, so wet, so many years afterward shall she not conceive. The Mule is gendered between an ass and a Mare: but to such gendering are Mares chosen, that pass in age four year, and not ten year, and gender not alway either with other: Of this beast is two manner of kind: the one is gendered between an horse and an ass, and that other between an ass and a Mare. But the one kind withdraweth him from the other, but if they be fed together in youth with one manner milk. Therefore it is said, that herds that desire to have Mules and burdones gendered of divers kinds of beasts, use this craft, to bring forth young colts of Mares, and set them in darkness to teats of asses, and to feed them with asses milk, and such horse colts when they be of age, be moved in time of gendering to gender with asses: also likewise asses colts be set to suck teats of Mares, and be fed with Mare's milk, and such colts gender with Mares when they be of age: and so of such gendering between an ass and a Mare cometh a beast that was called Ninnulus in old time, but we tall a beast so gendered Burdus, and call such beasts gendered between an ass and a Mare, a Mule: and libro. 15. Aristotle sayeth, that if an ass gendereth with a Mare that is full fat, the conception of the Mare is corrupted, for coldness of the semen of the ass. For the Semen of the Ass is most cold by kind, and the matter of them, and the matter of the Mare is hot, & therefore when the hot is meddeled with the cold, than the meddeling is tempered, then thereof may come conception, and the colt may be saved that is gendered between an horse and a female ass: and also likewise the colt that is gendered between an horse, and a Mare: but the he of the Ass and of the Mare, that is the Mule, gendereth not, because of cold and natural complexion of both horse and Ass, that hath mastery in the Mule. And therefore the mule gendereth not another beast, as he saith. Also there he saith, that if an ass gendereth with the same ass afterward, he maketh her cast her colt, & the cause thereof is, as Avicen saith, for coldness of the semen of the ass cometh, & corrupteth & destroyeth temperateness of the first Semen, for the Semen of the ass is cold in complexion, & brought to temperateness, by kind heat of the male horse: & so when the semen of the female ass that is cold by kind, or by complexion, with coldness of the kind with female by strength thereof, the first temperateness cometh of the hot semen of the horse, & of the cold semen of the ass, & this is the cause why every female mule is barren, as Avicen saith: for the male ass that is the father of the Mule, is passing cold of complexion, and in the Mare that is mother, that is hot, because of the heat of the horses kind. And therefore though the heat of the semen of the mother, that is the Mare, tempereth the cold semen of the ass, so that a beast may be gendered, yet in the beast that is gendered, the coldness of the father and mother abideth and hath mastery therein, and disposeth kindly to barrenness. And there is a manner. Ass, that is called Indicus Asinus, Onager. This is the unicorn, as ●●me writers assume. and hath an horn in the middle of the forehead, and is whole footed on all four. For every beast that hath two horns is clove footed: and therefore this ass Indicus hath but an horn, for he is not clove footed, as Aristotle saith, lib. 2. But not every cloave footed beast hath horns, but againeward, if he be horned, he is clove footed, as it fareth in the Bull, and in the sheep. heart, and other such, as Aristotle saith there. Libro. 7. Aristotle saith, that the Ass, Mule, and horse, eateth fruit, herbs, and grass, and be fatted with water, and love more thick water then clear. And the cow again loveth better clear water then thick. Also lib. codem, Aristotle saith, that for the more part Asses wax sick in one manner of sickness that is called Milide, and this sickness is first in the head, and then hot phlegm runneth out at the nose: and if it falleth to the lungs, the ass dieth, & this beast flieth more cold than all other beasts, and is not found in the Countries of the North. And joints of the ridge bone be more strong of the Ass, & stronger bound with sinews behind about the reins then before. And therefore the Asses bear more heavy burdens behind about the reins then before about the shoulders. After evenness of the day and night in springing time, the Ass is moved to lethery, and then he roareth & exciteth the female to love with dreadful roaring & stron ●, and draweth in breath and wind, and bringeth odour and smell of the female to his nose, & by drawing thereof his desire of lerherye burneth, as Plinius saith. And the Ass hath another wretched condition known nigh to all men. For he is put to travail over night, & is beaten with staves, and sticked & pricked with pricks, & his mouth is wrong with a Bernacle, and is lead hither & thither, and withdrawn from lose and pasture, that is in his way often by refraining of the Bernacle, & dieth at last after vain travails, & hath no reward after his death for the service and travail that he had living, not so much that his own skin is left with him, but it is taken away, and the carrion is thrown out without sepulture or burials: But it be so much of the carrion that by eating and devouring is sometime buried in the wombs of hounds and wolves. Of Angue. chap. 9 ALL kind of Serpents and Adders that by kind may wrap and fold his own body, is called Anguis, & hath that name, for he hath many corners and angles in such folding, and goeth never strait. For as Isidore saith, libro. 12. Anguis is called Serpens, for he creepeth with privy paces, but he creepeth with small paces that he hide with folding & sliding, and withdrawing of scales, & is accounted among creeping worms, ( * Addition. whereof came this proverb. Anguis latit in herba. The Snake under leaves, & wrath in the heart.) For he creepeth on the breast & womb, as Isi. saith, li. 12. & is called also Colluber, either for he dwelleth in shadow, or for be glideth with slipper bend, wrinklings, & draughts: for an Adder slideth while he is held. And of Adders is many manner kind: & how many kind, so many manner venom: & how many speces, so many manner malice, & so many manner sores & aches, as there are colours, as Isid. saith, li. 12. And as Adders be diverse in quantity, so they be divers in malice of venom. And some Adders be great and huge, as Plin. saith, li. 8. cap. 16. Magellenes writeth, that in Ind be so great adders, that they swallow up both Hearts and Bulls all whole. A dragon And so in Punico Bello, the battle that was beside the river Bragada, Bragada, a river near to Utica in Afirike. Regulus was consul and not Emperor. Regulus the Emperor slew an Adder with Arbalests & Torments, that which Adder was an hundred and twenty foot long, & the skin & the cheek bones thereof hung before the temple at Rome, & dured until the battle Numantinum. Also in Claudeus Caesar's time in Italy was a Serpent slain, & in his womb a whole child was found. And such an adder grieveth most now with biting, now with blowing, now with smiting with the tail, & now with stinging, now with looking and sight. And there are other Adders, small in body, but they be most great in might of grieving. For the Serpent Dipsas, as Isidore saith, is so little, that he uneath is seen when men tread thereon, & the venom thereof slayeth before it be felt, and he that dieth by that venom, feeleth no sore: and so the Poet Lucan saith. Signiferum iuuenem Tureni sanguinis album. Torta caput retro Dipsas calcata remordit. Vix dolor aut sensus dentis fuit, etc. That is, Dispas, that Serpent wrest his own white head backward, and bitten the young Baneret of Turenis blood, & uneath he felt biting or sore. So saith Isidore. Also Tirus is the lest of adders, and yet as Aristotle saith, lib. 7. uneath is remedy found against his biting. Also Serpents and adders be diverse in disposition, figure, and shape, for some have two heads, as the adder Amphisibena. Of him Isidore speaketh in libro. 12. and saith, that Amphisibena hath that name, for he hath two heads, one in the one end, and another in the other end, and runneth and glideth and wrigleth with wrinkles, corcels, & draughts of the body after either head: and among Serpents, only this Serpent putteth out himself in cold, and putteth himself and goeth before all other. Also lib. 8. cap. 14. Plinius saith the same, and saith, that Amphisibena hath a double head, as though one mouth were too little to cast venimme. Also some Serpents have many heads: for some be doubled, and some treble, and some quatrebled, as Isidore saith. And Idra is a Serpent with many heads, and such a one was seen in a marreys in the Province of Arcadia. And it is said, that if one head be smit off, three grow again: but this is a fable. For it is perfectly known, that Idra is a place that casted up the water, that wasted and destroyed a city that was there nigh: and in this Idra if the head of the stream were stopped, many head streams break out: and Hercules seeing that, burned the place, and stopped the ways of the water: and therefore it is said, that Hercules did kill Idra the Serpent with five heads, as Isidore saith, libro. 12. Also Serpents vary and be diverse in colours, for some be black, and some be red: as the serpent Tyrus, and those be worst, & some be speckled, as the Serpent Scytale shineth with diversity of speckles, that all that looketh thereon for wonder of the speckles hath liking to look thereon: and for he is most slow in creeping by a wonder of his diversity of his speckles, he catcheth them that he may not follow in going and in creeping, and the more divers he is in colours and speckles, the worse he is in venom, for his venom is accounted most sharp and hot. For the same Serpent is so hot and fervent, that in winter time the skins that he hath changed, be fervent and hot, that be of the body. Hereof Lucanus speaketh and saith. Et Scytale sparsis etiam nunc sola pruinis. Exuujas positura suas. When frost is nigh, this Serpent changeth his skin, as Isid. saith, etc. Also Ophites is a Serpent painted with divers speckles, and hath as many manner of wise to noy and to green, as he hath diverse colours and distinct. Hereof speaketh Lucanus, & saith, that that manner of Serpent Ophites, hath as many manner of burnings and gréeving, as he hath speckles and colours, & is painted with burning speckles. Also Serpents be diverse by diversity of steed and of place, for some lurk in dens of the earth, & sicketh powder or dust, & sucketh humour of the ground, as Plinius saith. And some be water Adders, and devil in brims of waters, as the Serpent Enidris, that is a water adder, and who so is smitten at that Adder, he swelleth into dropsy. And many men call it Bova, for the dirt of an Ore is remedy therefore, as Isido. saith, lib. 8. Also Natrix is an adder, and hath that name, for he infecteth with venom each well that he cometh nigh, as Lucanus saith, and saith Natrix insecteth waters, as Isidore saith libro. 7. Some serpents devil in woods, in dens, and in shadowy plates, and hunt small Birds and beasts, and suck the moisture thereof, as Aristotle saith, libro. 14. And such Serpents and adders lie in await for them that sleep: And if they found the mouth open of them, or of other beasts, than they creep in, for they love heat and humour that they find there, but against such Adders, a little Beast fighteth that is called Saura, as it were a little Euete. And some men mean, that it is a Lizard, for when this beast Saura is ware that this Serpent is present, than he leapeth upon his face the sleepeth, and cratcheth with his feet to wake him, and to warn him of the Serpent, as Avicen saith. And this little beast Saura, as Isidore saith, libr. 12. is as it were an Eute, and when he waxeth old, his eien waxeth blind, and then he goeth into an hole of a wall against the East, and openeth his eyen afterward when the Sun is risen, & then his eien heateth & taketh light. And some manner serpents devil in the fire, as it fareth of the Salamandra, that Isidore and Plinius account among venomous beasts. The Salamandra hath that name, as Isidore saith, libro. 12. for he is strong & mighty against burning: & among all venomous beasts, his might is the most of venom. For other venomous beasts n●yeth one and one, & this noyeth and slayeth many at once. For if he creep on a tree, he infecteth all the apples, and slayeth them that eat thereof, & if he falleth into a pit, he slayeth all that drink of the water. By this venom this beast is contrary to burning, and among beasts, only this beast quencheth fire, & lieth in the burning fire without consumption & wasting, and also with smarting & ache, and burneth not in fire, but abateth and suageth the burning thereof, as Isidore saith there. And Plinius accordeth therewith at all points, libro. 10. cap. 47. and saith, that Salamandra is like to an Ewte in shape, & is never more seen but in much rain, for he falleth in fair wether. His touch is so cold that it quencheth fire, as Ice doth: and casteth out of his mouth white matter, with touching whereof man's body loseth hair, & what is touched therewith, changeth and turneth into most foulest colour. Also they be diverse in manner of going & passing, for some creep and glide away wiggeling and crookedly, and some always stretch and go forth right, as Isidore saith, libro. 17. And be saith, that Cenchris is a Serpent, that bendeth not neither wiggeleth, but holdeth always right forth, as Lucanus sayeth. A Serpent eateth gladly flesh, and sucketh gladly the moisture thereof, as the Spinner sucketh flies, and the Serpent swalloweth eggs of birds, & their birds on live. And when they have swallowed them, they bring them to the hinder end, and putteth them out, and suffereth them not abide in the womb. Also libro 2. Aristotle sayeth, that the guts of the Serpents be like to the guts of four footed beasts that lay eggs, and have no gendering stones, but they have ways as fish, and have mothers, long and divided, and their bowels and guts be long by the length of their bodies. And the tongues of Serpents be black, long, & thin, and cloven in twain, and sharp before, and move out far therefore, and move easily. And the womb of the serpent is long and strait, and is like to a large gut. And that gut is likened to an hoands' gut, and hath after the womb a little gut, and stretcheth unto the out passing of superfluity, and hath a little heart nigh unto the neck like to the kidney in sight. And after the heart is that lung, and there after be subtle parts sinewy and krindled, and hangeth downward from the heart. After the long is the liver, long and strait, and thereupon is the gall, as the flesh is less and more, the gall is upon the guts in Serpents, the spleen is little and round, and their teeth be some deal sharp and crooked, and joined together, but they be departed as the teeth of a Saw. And a Serpent hath thirty ribs by the number of the days of the month. And it is said, that Serpents far as swallows birds, for if their eyen be put out, yet their sight cometh again: and the tail of a Serpent groweth again if it be cut off, as the tail of an ewt. Also Serpents have eggs first within, and layeth them afterward, not all at once, but one and one. And of those Eggs beasts be gendered, except the Serpents that be called Tyrus and Vipera. Also Arist. saith, li. 3. Tyrus the Serpent gendereth beasts within, but she hath first eggs within, and of the eggs beasts be bred within: therefore it is said, that the mother of the other Serpents is long, after the making of the body. And their mother beginneth in the neither part, and passeth up in either side of the ridge bone, and is divided in two parts, and hath as it were a wall or interclose between the two parts, and therefore the two Eggs be set arrow in the mother. And a Serpent layeth not all her eggs at once, but some & some. Also lib. 5. Aristotle saith, that in tune of gendering Serpents wrappeth and clippeth themselves together, that they seem one body with two heads, as it is known to them that have seen the doing. Also libr. 7 Aristotle sayeth, that a Serpent, and namely Tyrus, when he swalloweth a Bird or aught else, first he areareth himself, and afterward restraineth himself until the thing that he swalloweth pass inward, and that is for his stomach is little and small. And Serpents may live long without meat, as it is known by Serpents that are kept to sell. Also Aristotle lib. 8. telleth, that the wéesell sighteth against Serpents, & armeth himself with eating of rue, and fighteth namely against Serpents that eat Mice. A snake. For the Wéesell hunteth and eateth Mice. Also li. 7. he saith, No difference is here between Snakes etc. Adders. the Serpents lone well Wine, and be therefore hunted with wine. And also a serpent loveth passing well milk, and followeth the savour thereof, and therefore if a serpent be crept into a man's womb, he may be drawn out with the odour and smell of milk, as he saith, and Dioscorides also, Libro. 14. Aristotle saith, that Serpents have that property, that they may move the head backward, resting the body. And the cause thereof is, for the joints of the ridge bone be of gristles, therefore they be full pliant. And it is needful to Serpents, that they may bend their heads backward to see their long bodies and small, or else they might not rule their bodies, but they were holp by rearing of the head to rule wisely all the body. Also serpents swim in water by wiggeling and folding of the body, as they creep on the ground. For kind giveth not to Serpents for to go upon feet, nor on sins to swim with, and the cause thereof is the great length of the body, for if they had many feet they should move full evil: and so they should with few feet. Also if they had many fins set nigh together, they should move hevily, & if they were set far a sunder, they were not sufficient to sustain & to bear up the other deal of the body, that is long & pliant: and therefore what fishes do that have fins with drawing and clitching of fins, and fowls & birds with clitching & spreading of wings, that do serpents with bending & weigling & pliantnes of body. And some fishes be like to serpents in length, which for the same cause have few or no fins, and swimmeth evenly with pliantness of the body, as Lampraies, Congers, & Eels, and other such. For such mannee of fishes be like to Serpents in making, and have only two fins before, and use only pliantness of the body in steed of fins and of wings. And creep therefore upon the ground, and liveth long time without water, as Serpents do without meat. Also idem in eodem. Serpents have ways and guts, by the which sometime superfluity passeth out of the body, as other beasts have the gender, but they have no way of urine, for they be without bladder. Item in eodem, Serpents be found wrapped together, when they come together & to love. For they have not a yard nor gendering stones, for they be without a yard, for if they had gendering stones, the Semen should cool for tarrying of out passing: and so the seed were not according to generation. Item idem 18. In generation of Serpents falleth not error nor wonderful shape of the kind, but seld, & that is for the shape of the mother, that is long, strict, and straight. And so Eggs of Serpents be disposed & set a-row, because of length of the mother. These properties of Adders & Serpents, & many other properties & kinds, Ariristotle rehearseth, which were too long to rehearse & make process of them all a-row. But in general these be sufficient as for this time. Of the common properties of them that be known nigh to all men, it shall be treated & spoken off here following in this present chapter in littera A. Of Aspide. cap. 10. ASpis is an Adder worst and most wicked in venom & in biting, & hath that name Aspis, of Aspergendo, springing: for he casteth out slaying venom, and spiteth and springeth out venom by bitings. For the Greeks call venom Yos, as Isidore saith, libro. 12. capit. 4. And it followeth there: Of adders that be called Aspis be divers manner kind, and have diverse effects and doings, to noy and to grieve, that is to wit, Dipsas that is called Scytula in Latin. For when he biteth, he slayeth with thirst. Ipalis is a manner adder, that slayeth with sleep. These manner adders Cleopatra laid by her, and passed out of the life by death, as it were a sleep. Also Nemorrhois is a manner adder, and hath that name, for he sucketh the blood of him that he smiteth, and his veins that is smitten of the adder openeth and breaketh, and he bleedeth to death. For blood is ralled Emath in Greek. Also Prester is an horrible adder, alway with open mouth, & casting and shedding venom, as he goeth. Lucanus speaketh of him and saith. Oraque distendens avidus spumantia Prester. This adder is a glutton, & sheddeth smoking venom with open mouth. He that is smitten of him, is rented & slain with horrible infection of the body, as he saith there. Also Ceps is an adder that slayeth and maketh a man mad, and when he hath bitten a man, anon he destroyeth and wasteth him: so that by the Serpent's mouth, the man melteth altogether: and this Serpent destroyeth and renteth not only the body, but also he destroyeth with venom and wasteth both bones and sinews of him, the Poet showeth in this manner. Ossaque dissoluens cum corpore tabificus Seps. Ceps slayeth, undoth, & destroyeth both body & bones: and there be many other adders, & the venom of them is so strong, that they slay with their venom him that toucheth them with a spear, as Avicen saith de venenis. Also Isidor. li. 12. speaketh of this manner adder, Psa. 53. 740. that is called Aspis in general, & saith, that it is said, that the adder Aspis, when she is charmed by the enchanter, to come out of her den by charms & comurations, for she hath no will to come out, layeth her one ear to the ground, & stoppeth the other with her tail, & so she heareth not the voice of the charming, nor cometh out to him the charmeth, nor is obedient to his saying. Huc usque Isidorus. Plinius libro. 8. capitulo 24. speaketh of the adder Aspis, & saith, that the members that be smit of this Adder do swell, and uneath is any remedy found to heal such biting, without cutting of the parts that be touched. This flying Adder and venomous hath wit to love and affection and loveth his make as it were by love of wedlock, and liveth not well without company. Therefore if the one is slain, the other pursueth him that flew that other with so busy wreak and vengeance, that passeth thinking: and knoweth the slayer, & reefeth on him, be he in never so great company of men and of people; & busieth to slay him, and passeth all difficulties & spaces of ways, & with wreak of the said death of his make. And is not let nor put of, but it be by swift flight, or by waters or rivers: but against his malice kind giveth remedy and medicine: For kind giveth him right dim sight, for his eyen are set in the sides of his head, and be not set in the forehead: and therefore be may not see his adversary forth right, but aside. Therefore he may not follow his enemy by sight, but he followeth more by hearing and smell: for in this two wits he is strong and mighty, as he saith. Also Marcianus saith, that this Adder Aspis grieveth not men of Africa and Moors: for they take their children that they have suspect, & put them to these Adders: And if the children be of their kind, this adder Aspis grieveth them not: and if they be of other kind, anon he dieth by venom of the Adder. And this Plinius saith expressly, lib. 6. cap. ultimo, and saith, that sometime this beast grieveth no men of the land, and slayeth strangers and men of other lands. And these Serpents spare wonderfully men that be borne in the same land. So the Serpent Anguis about the river Euphrates, grieveth not, nor hurteth men of the land, nor noyeth them that sleep, if they be of that land, and pain & slay busily other men, that be of other nations, what nation so every it be. Also there Plinius saith, that Aristotle saith, that in a certain mountain Scorpions grieve no strangers: but they sting & slay men of the country. ( * Addition. Aspis, is a little Serpent in Africa, whose sting is not curable, but only with the water of a stone washed, which they take out of the sepulchre of an ancient king, etc. D. Cooper.) Of Aranea. chap. 11. THe venomous spinner is called Aranea, and is a worm that hath that name of feeding & nourishing of the air, as Isidore saith, li. 12. and spinneth long thirds in short time, and is always busy about weaving, and ceaseth never of travail. For he hath often harm in his work for often his web and his work is broken with blasts of wind, or else with dropping of tame: and then he looseth all his travail. And Avicen saith, that the Spinner is a little creeping beast with many feet, and hath six feet or eight, and hath alway feet even, and not odd. And that is very needful, that his going and possing be always even, as the charge is and burden. And this is general in all that have two feet or more, and have some feet longer, and some shorter, for diverse works that they make. For with some feet they make the third small, and draw it a long, and with some they knit thirds together, and right and amend the thirds with some, and hooue on the web when they william. And among beasts of round bodies, the Spinner hath best feeling of touch. For hooving in the middle of the web, he feeleth suddenly a Fly that is in the farthest part thereof. And réeseth suddenly on the fly, as it were on an enemy: and if he have the mastery of the Fly, he win, beth and wrappeth him flily, among the threads of the web, for he should not escape, and falleth first on the head, and sucketh the moisture thereof, and liveth by such hunting of Flies: for such humour of Flies is most liking to his taste, as honey is most liking to the taste of Baes', as he saith, and Aristotle also. Also in kind of spinners is diversity of male and female, as Aristotle saith, lib. 5. And the female is more of body than the male, and hath longer feet, and more pliant, and more able so moving and weaving. In time of gendering and of love, the female draweth to her the male by threads of the web, and thereafter the male draweth the female, and such drawing ceaseth not until they be joined togethers, and then the male is set upon the womb of the female: & this manner is needful to them for roundness of the womb: and this joining togethers is most in the end of springing time and in the beginning of summer, and sometime in harvest, and in the beginning of winter, and spinners are then most grievous, and their biting most venomous. Also libro. 8. Aristotle saith, That of Spinners be many kinds, for some be small and of divers colours, and be sharp and swift of moaing: and some are more, and black in colour, and their hinder legs be most long, and are slow of moving, but only when they go to work of generation. And oft black spinners inhabit by the ground among holes and dens, and they abide in the web until some little beast fall therein, as a fly, that he taketh, and sucketh the moisture thereof if he be an hungered, & putteth then the fly in a certain place and keepeth it until he be an hungered again: and when he hath sucked all the moisture, he throweth away the other deal, and surneth again to hunting, and hunteth not ere he have amended the breath of the web: and if one break the web, he beginneth for to to amend it about the going down of the Sun, or in the rising of the Sun, and then he travaileth most, for then many little worms fall into the web. And the female bringeth forth her brood, and the male hunteth and helpeth her, and she hideth herself under the web, that she be not seen of small worms, and namely when she is great, for because of her greatness she worketh not easily: and the female layeth first eggs, and thereof afterward are shapen small spinners, & the mother setteth them to wean anon as they be hatched, and they move anon, and dispeses themselves thereto weave as they have learned for to weave, and hunt in their mother's womb, and so the young spinner arrayeth anon nets, that are according to his prey. And a manner kind of spinners hunteth a little Ewte, and when they ● find him, they begin to wean upon him, and all about for to bind strongly his mouth, and leap then upon him, and sting him till he dieth. Item in eodem he saith, that some Spinners are found i. be hives, and those spinners corrupt the honey, & suck the liquor, and they make webs about the honey combs, and corrupt them. And Avicen saith & Plinius also, De generatione Araneae. libro. 11. capit. 25. Arane. That the kind of Spinners is worthy of chief wondering, and of them there are many manner of kinds, among whom a certain manner of kind is called Spalangio. Phalangium. The body thereof is little, speckeled, and of divers colours, with a sting, and is swift in leaping, and most grievous in biting. Another Spinner there is, that is more of body, Atocius. black of colour, with long legs, that weaveth in dens by the ground. The third kind there is, which by cunning working weaveth full subtle webs. A great wonder it is how the matter of thriddes that come of the womb of the Spinner, may endure so great a work, and weaving of so great a web. And that is drawn, as men think, some and some out of the Spinner's womb, and yet uneath it is found void. And it seemeth not to be true, that Democritus said, that so much corruption is in the Womb of the Spinner, that of his dirt so much matter of thread might be had. Therefore Arist. reproveth Democritus lib. 8. and saith, that he said not true in this point, and his reason is as it seemeth, for spinners and other such round beasts be little of meats for default of blood and of beat, and so he saith, that a spinner taketh not so much meat: but more without comparison cometh of him to weave the web, and then should the superfluity and dirt, be more than the meat and food that he taketh, and the superfluity of dirt, is more than needful digestion, to due keeping and saving of the beast, as Aristotle saith. Also Plinius saith the same, & saith, that they spin threads round and long, with moderate feet and claws, & they stretch the warp with wonderful craft from the neither side to the over, and draw and bring out again the thread thwart over from point to point, and all the strait draughts with small space between the threads, they couple & knit the threads in the middle like far from the middle point, when the work is drawn and laid, and then he beginneth from the middle point, and goeth round about with the Ofe, and maketh knots and holes, as it were like far asunder, and the holes and spaces that be between, be by a wonderful craft between the knots made now four cornered, now evenlong, and now round: and the nearer they be to the middle, the more narrow they be and strait, and the farther from the middle they be, the more large and wide they be. The sight seeth not, and uneath the judgement of reason perceiveth, whereby the spinner raineth thread to thread, & knitteth so fast knot to knot, and reareth himself with a wonderful lightness by his own threads that be so small, and uneath seen with man's eyen, and yet he passeth in the web swiftly, as though he flew hither and thither, and from place to place. Also he saith, that as long as the utter threads of the web dure, if it hap that the web be broken in any manner wise, the spinner beginneth at the middle to amend that which is broken, as though he would hold nothing whole & sound in the web, while the middle is not sure. Also he saith, in spinners be tokens of divination, and of knowing what wether shall fall, for oft by weathers that shall fall, some spin & weave higher or lower. Also he saith, the multitude of spinners is token of much rain. Also li. 14. cap. 3. the lesione ficuum, he saith that sometime spinners weave and make webs about burgeoning and buds of vines, and also about flowers and blossoms of Trees, and by such compass of such Cobwebs, both trees and vines he lost, when they burgeon and bloom. The biting of the spinner that is called Spalangio, is venomous and slayeth, except there be remedy and secure the sooner: but the virtue of Plantain slayeth the venom thereof, if it be laid thereto in due manner, and therefore other worms, as Eutes and Frogs, that dread the stinging of Spinners, defend themselves with juice of Plantain, as Plinius saith. Dioscorides and Avicen in capitulo De venenis, etc. And Macer saith the same. Aristotle and Plinius mean, that webs of spinners come of their guts, by a manner cratte of kind: and the web is woven by most subtle working, and is wonderfully knit in a net wise, and made with most smallest threads, and that for it should not be seen of flies and of other worms, for the which it is laid, and it should be seen of them, if the threads were great: and cobwebs are made with travail and business: but it is wonderfully soon destroyed & undone, for it may not sustain fire: and spinners dread wind, for by a blast of wind the cobweb is soon broken and unknit. And though the spinner be venomous, Spiders do care of their own kind, for I have seen one Spider fight, and kill another. yet the web that cometh out of the guts thereof, is not venomous, but is accounted full good and profitable to the use of medicine. And as Dioscorides saith, the cobweb that is white and clean, and is not defiled with filth nor with powder, hath virtue to constrain, join, and to restrain, and therefore it stauncheth blood that runneth out of a wound, and keepeth it from matter and rotting: and healeth a new wound, if it he laid thereto, and withstandeth swelling the tarrieth the heting of a wound: & a manner spinner is called Spalana, as Pli. saith li. 29. cap. 4. and of this spinner is like to an Ant, but he is much more of body, and hath a read head, & the other deal of the body is black sprung with white specks: and his smiting is more bitter & more sore, than the biting of the serpent Vipera, and this spinner liveth most nigh furnaces, ovens and mills: and the remedy against his biting or smiting, is to show to him that is bitten or smitten another spinner of the same kind, and are therefore kept, when they are found dead. The skin thereof stamped and drunk, is medicine against biting of the weasel. Also another spinner is rough with a great head, and the soreness and ache of his stinging, is as it were the ache & soreness of a Scorpion: and by his biting the knees shake and faileth, and also of the biting, cometh blindness and spewing. And another manner spinner is called Mirmicaleon, or Mirmiceon, which is called by another name, Formicaleon, and is like to an Ant, with a white head, and hath a black body, with white speckes. His biting paineth and acheth as stinging of Wasps, and is called Formicaleon, for he hunteth Aunts, and sucketh the moisture of them, but sparrows and other fowls devour him, as they do ants. Against all biting of spinners, the remedy is the brain of a Capon drunk in sweet wine with a little pepper: Note. and the congealing of a Lamb with Wine, healeth biting of spinners: and the same doth ashes of a Rams cloe with honey: also flies stamped, and laid to the biting, draweth out the venimme, and abateth the ache and sore: and there be other remedies which he reckoneth, but these are sufficient for this time. And libro eodem. capitulo. 6. he sayeth: That a long Spinner and white, with small feet, being stamped in old ople, doth away the white pearl of the eye, as it is there said. ( * Addition. Besides this large discourse of spiders, it hath been reported, that in Ireland be many spiders, and some very great, and that being eaten of the Irishmen, have not performed any show of venom: it may be that the greater poison subduath the loss.) ¶ Of Ape. chap. 12. THe be is called Apis, and is a little short Incecti with many feet, & among all flies with round bodies, and so shapen, he beareth the price in many things, as Plinius saith libro. 11. cap. 6. Hugeness of wit rewardeth him in littleness of body, and though he might be accounted among flying Flies, yet for he useth feet, and goeth upon them, he may rightfully be accounted among beasts that go on ground: and over the properties that are sit before libro. 12. in litera A. other properties shall be set here; the which properties Plinius rehearseth li. 10. cap. 6. and saith in this manner: Among all wonders, the wit and sleight of Bees is wonderful, by the which wit they gather honey, and make honey combs of most sweetest juice and subtle, and most wholesome: and work and make Wax, that is full good and profitable to the use of life of mankind, and lurk and be hidden in Winter: for they have no might & strength to withstand the frost & snow, & blasts of Northern wind: and in springing time they go out to blooming beans to work & to travail, & none of them have leave to be idle in that time: and first they ordain honey combs, & make wax houses & cells, & then breed young & make honey thereafter, & bring it together. And they perget the roof of their hives with woose & gum all about, & with juice of trees that have virtue of Gum, and strength their hives as well as they may against the greediness and réeses of other small Birds, and if there be any dirt, they break it off and casteth it ef● and far away, and they wash the Hives with the foresaid woose and juice. And first for foundation of their work, they lay and set a certain piece of bitter savour: and many men call that Comosim: and make then another piece more sweet, and that is the beginning of ware, and many men call that Dulices: & the third time they set more greater matter & thick, that is the establishment and fastening of the honey combs, and many men call that matter Propolim: and in these three manner wife's, they strengthen, and succour, and defend their honey combs, against cold and other wrongs. And Bees sit not on fruit, but on flowers, not withered, but fresh & new, and gather matter, of the which they make both honey and wax: and when the flowers that are nigh unto them are wasted and spent, than they send spies, for to espy meat in farther places, and if the night falleth upon them in their journey, than they lie upright to defend their wings from rain and from dew, that they may in the morrow tide fly the more swifter to their work with their dry wings and able to fly. And they ordain watches after the manner of Castles, and rest all night until it be day, till one be wake them all with twice buzzing or thrice, or with some manner trumping: then they fly all, if the day be fair on the morrow: and they divine and are ware before of rain and of wind, and then they hold them in their house, and when they know and be ware before hand of fair weather, than they pass forth to their work with a swarm and company: and then, some gather flowers with their feet, and some water with their mouths, and bear drops together with all roughness of their bodies. The younger goeth out to work, and beginneth such things, and the elder worketh at home, with flowers that they bring. First, they charge the fore feet, and afterward the hinder feet, until they turn home again, with the mouth full and fully charged. And they receive them that be charged in this manner: three or four dischargeth them, as they be ordained at home, for their offices are divers: For some make houses, and some cleanse and make fair the Hive, and some dress meat of that that is brought home, and they eat not asunder, lest uncleanness of meat or of work should be among them: and they make the combs ordinately and by line, & hung them above, with certain things, that them holdeth, and undersetteth them that they shall not fall, and putteth a little honey in the first row, and oft filleth the last most full. And the Bees that bringeth and beareth what is needful, dread blasts of wind, and flieth therefore low by the ground when they are charged, lest they be letted with some manner of blasts, & chargeth themselves sometime with gravel or with small stones, that they may be the more steadfast against blasts of wind, by heaviness of the stones. Among them is wonderful observance of discipline and of lore, for one marketh and taketh heed of them that work not, and chastiseth them anon, and slayeth them that will not work. Among them is wonderful great cleanness, for they suffer no filth among their works. And some Bees gather into one place the dirt of the Bees that work, because they should not go far from their works, and throw out their dirt at even, and goeth into their houses & bide still until the same be that hath watched, fly about and call them to rest, and then they hold all their peace and be still suddenly. Item in eodem cap. 13. Bees do most equity and right, and smite all that distroubleth their peace, and all that desire to destroy their honey. And Bees have a King, that is not armed with a sting, but with Lordship and majesty, as he saith, cap. 18. Or if he have a string, kind denieth him the use thereof. For kind will not that he should be cruel, to the intent he should not be hasty to take wreak, and therefore taketh away from him his Spear, and leaveth him unarmed. And so it is truth, that the Emperor useth not his sting. The obedience of Bees is wonderful about the King: for when he passeth forth, all the swarm in one cluster passeth with him, & he is compassed about with the swarm, as it were with an host of knights, & is then uneath seen that time, for multitude that followeth and serveth him: and when the swarm of Bees be in travel, he is within, and as it were governor, and goeth about to comfort other for to work, and only he is not bound to travail, and all about him are certain Bees with stings, as it were champions, and continual wardens of the king's body: and he passeth seldom out, but when all the swarm shall go out. His out going is known certain days before by voice of the host, as it were araieng itself to pass out with the King; and so if it should chance that the king of the Bees: wing were cat at that time, than the swarm should not pass out of the hive; and when he passeth out of the hive, all the Bees proffereth them to the King's service, and labour to be next him, and beareth the King on their shoulders, if he be weary and overcome with travail, and if any be be weary and faileth, or erreth, and goeth out of the host, than they follow by smell after the King, and where ever the King commandeth, there the boast pitcheth their tents. And all the host is comforted, & hearted when they see the King: and if they lose the king, than all the swarm breaketh, and cometh unto, another King: For they may not be without a King. To the be hives cometh certain false Bees that are called Fuci in the plural number, Drones. and have a great womb, and eat and devour honey, & true Bees slayeth these false Bees when they take them therewith. When springing time is wet and moist, than the brood of Bees is multiplied, and if meat faileth in the be hives, than they réese and assail their neighbours, to take from them their honey, and to spoil them: and the other lead an host against them if they have a king, and if any Bee in the other side, favoureth them the rise & assaileth them, than the Bees that assail them, spareth them that favour them, and smite not at them, but take them in company, and defendeth them. For many other causes hosts that be contrary, ordain them two Emperors with great strife: and the fight and battle is all destroyed and dispurpled, with throwing of powder and of dirt. Item in eod. ca 19 Some Bees, are fled Bees, and some be wood Bees and fowl to sight, and more wrathful than other, but they travailed better, and may better away therewith: & some be tame Bees, and some of them be short, divers & round. And some be long as wasps, and those are worse than other, but they travail better, and may better away therewith and be rough: and some of these Bees are white, and gender honey, and make their neostes among corn: and in the wood, Bees gender honey among trees, and sometime in dens in the earth. And so these kind giveth a sting, that sticketh there he smiteth at one stroke: and some for great wrath and desire of wreak stingeth so deep, that the gut followeth suddenly the spear and such dye soon: and some lose the spear, and live afterward, and may not make honey, for their virtue is taken away from them, and live to do profit, or to noye. Bees hate stinking & other evil smells, & namely smoke, and fly there from, & be glad & merry in things with good smell: and be comforted with smell of crabs, if they be sod nigh them. And when their King is dead, than they be woe for sorrow, and do for him, as it were service for the dead, and all the swarm of them maketh great sorrow & dole: if the King be dead in pestilence, than they bear meat togethers, and pass not out, but with sorrowful moan they be gathered on a heap about his body, and abate not their sorrow and woe, but they die for hunger and woe, except the body be taken away. Health of Bees is known in their mirth and clearness. Also he saith, that Bees fall into many sicknesses: for as it is said cap. 20. they were sick when their brood faileth, and also sound that reboundeth of noise is enemy to them, for it maketh them full sore afraid with sudden noise. Also corrupt mist, that corrupteth flowers that they eat is enemy to them. Also spinners be enemies to them, when they come in the hive, and make webs, that grieve them. Also a fly that is like to a Butter fly, that Flieth into candles, The long taper gnat is enemy to them: for that butter fly eateth wax, and leaveth there dirt, of the which dirt cometh Caterpillars, worms that love well war passing other things. Also the great desire of meat grieveth them, when they eat too much of flowers; and that happeneth namely in springing time, and they dye all with oil, as such round beasts do, and namely if the head be nointed: and such beasts set in the Sun, quickeneth again if they be besprong with vinegar. Also sometime they take sickness, and cause of sickness, when they ever greedily eating, feel that their honey is withdrawn and taken away. Huc usque Plinius. Avicen lib. 8. cap. 3. rehearseth noble properties and worthy of Bees, & saith that Bees are fed with honey, and little they eat thereof, but they eat honey when they be sick, & go not out of their house. And when they found clean hives, they make therein houses and chambers of wax, with sire manner casts: and when the mouth of the hive is too large, they make it less with some manner gluey matter, that is black with sharp odor and smell: and first they build the king's house, and that house is like an hole vaunted, and afterward they build other houses, by diversity of the more masters or less. And only the males build their houses, and afterward is no working, but to eat and make honey: & first Bees devil in their honey combs, and pass out when it is time, and fly upward top wise, and come again and eat honey. And the King passeth never out without an host: and the males have no stings, except a few, and then they desire to sting, but they may not: & Bees have two manner Kings, the one is read, and that other as black as a coal, and is twice so much as a be that maketh honey: and the male Bees, are more than the females: and the less Bees & round, with divers colours be best: and Bees that are fed in mountains, gardens and meads, are small and good, and make honey, like in parts light. Bees that be not good, maketh not honey even, nor like in parts, but the Bee that cleaveth always to the hole of the honey, maketh best honey, and else that honey should be soon corrupt, and spinners should gender therein, and destroy the honey. And Bees that make the honey, use a sting for double cause: for the defence, for there is fiery virtue in the sting, and therefore it worketh greatly to waste superfluity of moisture, and to amend and keep, and to save the honey. Also oft into hives come certain evil flies, and breed there other small flies, that are grievous, and he called Gusanes, that pierceth the wings of other: but the very Bees pursue those flies, and fight with them, and will not suffer them to fall upon their house, and Bees that make honey slayeth the males that grieve them, and evil kings, that rule them not a right, but only eat too much honey, and that they do, namely when honey is scarf: and small Bees fight with long Bees, when they work not nor travel, and are busy to put them out of the hives: and by such out putting the honey is the better, & the more in quantity. There is a manner kind of Bees, that are called Labion, and these slay Bees that make honey, and destroy their houses: and that is, for they are wakeful. And when they come into their hives, they pitch themselves into the honey because of eating, and stick so fast therein, that they may not escape, & then the very Bees slayeth them anon. And two days before that the King passeth out, the other Bees are skilfully warned, and have knowledge what the king shall do, that they may be obedient and ready to the king. And when the kings be made, each hath one company, & that company will have none other, but him that they first choose: and if any other king will be king of that company, they slay him. And if young Bees that come forth be fow, they abide the company of another swarm, and passeth so forth the more surely: and after that the young Bees begin to fly, if they be even and like, than they hast their work, and help the old to work. And no creature is more wreakful, nor more fervent to take wreak than is the be when he is wrath therefore a multitude of the host of Bees, throw down great hedges, when they are compelled to withstand them that destroy their honey, passing all other things. Bees hate dirt and smoke, and labour to deliver them of their own dirt when they fly, for their dirt stinketh full fowl, & cleanse therefore their houses of their own dirt: & young virgin Bees work better, and make better honey than old, and smite not so much, nor their smiting grieveth not so sore, as doth the smiting of the old. And Bees drink, & that is only clear water, whether it be far or nigh, and drinketh not, but they purge them first of their own dirt. And Bees maketh most honey in Harvest, and in springing time is best, because of new flowers of great pureness. And Bees be pleased with harmony and melody of sound of song, and with flapping of hands, and beating of basins: & therefore with beating of basins, tinging and tinkling of timbrels, they be comforted and called to the hives. When much honey is left in their hives, they wax slow and work the less, therefore it needeth to leave in the hive, honey meanly, not too much, nor too little. Huc usque Avicen. li. 7. And he writeth many other properties, in the which he accordeth with Aristotle libro. 8. and also with Plin. libro. 11: Look before lib. 12. in litera A, there ye may find many properties that Aristotle, Seneca, and other Authors writ: but this sufficeth for this time. ¶ Of Bove. cap. 13. THe Ox is called Bos, and is called Bootes' in Greeke, and sometime Tero in Latin, for he treadeth the earth, and the due lap or fresh lap that hangeth down under his throat, and stretcheth to the legs, is called Palliaria, & hath that name of Pelle the skin, as it were Pelliaria, a hanging skin or a dag, and is a token of gentleness & nobility in an Ox, as Isidore saith li. 14. And he saith, that Oxen be full mild among their fellows, for one of them seeketh another, with whom he is used to draw at neck at the plough. And oft lowing proveth affection and love, when he may not soon find his fellow. Lib. 8. cap. 45. Plinius speaketh of Oxen, and saith. That he findeth written of Oxen of Ind, that are as high as camels, with horns of four foot long. And there it followeth: among beasts that go backward only Oxen be fed with fodder and with other food, and it is said, that they were fat by washing with hot water. And Oxen may better travail when they be yoked by the horns, then when they be yoked by the neck. In Syria are Oxen that have not due laps nor tresh laps under the throat, but bunches on the backs: and Oxen with strait horns, be accounted excellent in work: and black Oxen with little horns be accounted less profitable to working. Oxens' horns are more thicker than Bulls horns: and after the gelding, the Ox increaseth in body and in horns, in might, virtue, and strength: but he is not so bold and hardy as before hand, but he is more tame, soft, and mild, and may better away with travail and is more slow and heavy of going. Also Plin. speaketh of the kind of Oxen and saith: that after three years, an Ox is less fierce than within 3. years: and a young Cow and an Ox may be well coupled together. And we have the Ox fellow in travel of tilling of land: and this beast was so worthy accounted in old time, that men would not heart the Ox, and who that slew an Ox without cause, should be as sore punished, as though he had slain his fellow in earth tilling, as he saith. The Ox is a mild beast and clean, not only to the use of man, but also to offer in Altars of Gods: for of Oxen be best offerings and sacrifices made, and with offering of them and Sacrifice, the Gods be best pleased. The Ox openeth the land, and carueth with culture and with share, and tilleth fields, and maketh them able and good to bear good corn & fruit. The Ox feedeth with his flesh, and nourisheth: the skin and hide accordeth to many manner use, and his dirt fatteth the land: his horns heated or sotten, were soft, and be stretched out and made right and even, and of them be made divers vessels, tools, and instruments. Of Ox horns be made tapping and nockes to bows, to arbalesters, and arrows to shoot against Enemies, and breast plates, and other armour, by the which, unstrong places of man's body, be warded and defended against shot and smiting of enemies. And of Ox horns be lanterns made: to put off darkness, and combs to right & to cleause heads of filth. Also Hunters use Ox horns to fear wild keasts, & to comfort hounes to pursue beasts that taketh the flight. Also writers and painters use the horns, and keep in them divers colours at best. Also warriors life horns and blow therewith, and comforteth their fellows, both such as fight, and then: that fly, and call them to the boast with blowing of horns. Also keepers and wardens of beasts and of Castles and waits, useth horns, and comforteth each other to wake with blowing of horns. And the Ox horns be needful to all manner of use. Also that that is in the Ox is needful to divers use, and also his dirt is good and profitable, as Plinius saith, libro. 28. cap. 11. And saith, that Ox dirt helpeth against ache of the joints, and is a singular remedy against the dropsy, if the patiented be therewith anointed in the Sun. For it consumeth and wasteth humours between the skin and the flesh: & suageth and abateth holning and swelling of the dropsy. Also li. 30. ca 3. Plinius saith, that there is a little beast like to Ecarabeus, and is called Bupestris, and this Bupestris beguileth and betrayeth the Ox in the grass, and that is (as it is said) for the Ox treadeth on him. Bupestris, a fly like a black beetle, but having longer legs, it lieth in the grass, & killeth a beast if he eat him. For this Bupestris lieth among herbs and grass that the Ox loveth, and hideth him therein: and the Ox gathereth his meat, and swalloweth this beast Bupestris, & when this beast Bupestris is swallowed, he chafeth suddenly the lieur of the Ox, and maketh him break with great pain and sorrow. hereof Papias speaketh and saith, that the neck of the Ox is wrong and grieved with charge of the yoke, & the Ox is grieved with the ache of the prick, with the which he is so pricked. And the Ox dieth with woe and sorrow that cometh of the venimme of that beast Bupestris, when he cometh into the Ox womb amongst his meat. Of Bubulco. cap. 14. AN Oex heard is called Bubulcus, & is ordained by office to keep Oxen: He feedeth & nourisheth Oxen, and bringeth them to lose and home again, & bindeth their feet with a langhalds and spaniels, and neigheth and cloggeth them while they be in pasture and lose, and yoaketh and maketh them draw at the plough, and pricketh the flow with a gad, and maketh them draw even. And pleaseth them with whistling and with song, to make them bear the yoke with the better will for liking of melody of the voice. Oxen and hearts love melody by kind, as Avicen saith. And this herb driveth & ruleth them to draw even, and leatheth them to make even sorrows, & compelleth them not only to ear, but also to tread and to thrash. And they lead them about upon corn to break the straw, in threshing and treading the flower. And when the travail is done, than they unyoke them and bring them to the statl; and tie them of the stall, and feedeth them thereat. Of Bubalo. cap. 15. THe Bugle is called Bubalus, and that nound But●●●us is diminutive of Bos, Bovis. And the Bugle is called Bubalus for he is like to an Ox, & is a fierce beast, and is not gladly tamed, nor taketh gladly the yoke on his neck. In Africa be Bugles: and in Germania be wild Oxen with so long horns, that the Kings board is served with drink thereof: for he holdeth so much, as Isi. saith. And is a beast of great strength, and may not be tained but with an iron ring put through his nosethrill, by the which ring he is led about: and is black or read, and is thin haired, with horns: and his forehead is beclipped with full strong horns, and his flesh is good, not only to meat, but also to medicine. For as Plin. saith lib. 28. cap. 10. Bugle flesh sod or roasted, healeth man's biting: his marrow taken out of the right legdoth away hair of the eye lids, and is medicine for evils of eyen: his blood taken with vinegar, healeth wonderfully them that cast blood: his hoof with Mirra fasteneth wagging teeth: and Bugle milk helpeth against fretting and gnawing of the guts, for it softeneth them, and easeth with his fatness, and helpeth against the bloody flure: and is full good against smiting of serpents & of Scorpions, and against venimme of the Creket, and of the Worm that is called Cicada, A worm like a grasshopper and healeth new wounds: and Bugle dirt heated, healeth hard postumes, and softneneth the malice there of: his gall helpeth against dimness of eyen. Also some wild Oxen be wonfull great, and nevertheless most quiver and swift, insomuch that the dirt that they shit in turning about falleth on their horns, or ever it may come to the ground. ( * Addition. There are no wild Oxen, but either Bulls, Buffells, or females of that kind: this is a tame error, the Author meant the furious Buffell of the greater kind, called Vro or Tarando, who violently runneth upon any man, to spoil or destroy him. In the wood Hercynia these Beasts are bred, not much less than the Elephant, proportioned like a Bull, the flesh good to eat, with divers other properties. Read Gesner lib. 1. folio. 157.) ( * Addition. Hyreynia, is a great Wood in Germany, the which is in breadth nine days journey, and in length forty days journey, as Caesar writeth. Pomponeus Mela affirmeth it to be forty days journey in length also.) These Bulls hate all thing that is red: and therefore hunters cloth them in red, to make these Bulls pursue them, and when the hunter seeth that this beast is nigh him, than he starteth behind a strong tree, and the Bull in his wrath réeseth with the horns strongly, and pitcheth his horns into the tree, & is so held in the tree by his horns, and destroyed and thrown down by hunter's darts. Also another beast is like a wild Bull, and is not so great, but he hath full great horns and sharp, with whom he throweth down bushes and trees, & throweth strong Dakes down to the ground, and at the last, to gather meat, he putteth his head among shrubs, and long rods, small and tough, that compass and wind about the horns of the beast, and so the beast is tied and held: and then he striveth and praunceth long therewith, and striveth against the winding and fastening of the rods, and is faster and faster bound and holden, and when he hath long striven, yet he may not deliver himself out of the bonds, but is always faster & faster bound, then for indignation he loweth full loud, and the hunter heareth his great voice, and knoweth that the beast is snarled, and fast held: and then he cometh upon the beast boldly, that is most sharp and mighty, & slayeth him with his tool, and weapon, and durst not adventure upon him in great woods nor in fields, but now he dare stay him when he is held among small rods. Phisiologus calleth this beast Aptaleon: If his words may be believed, The later Writers report no such name. it seemeth a wonder, why so strong & so fierce a beast draweth not his horns out of shrubs and rods that are small: with the which horns, he so mightily breaketh great trees & strong, and throweth them down flat to the ground. Also there is a manner wild Ox, that Aristotle libro. 8. cirea finem calleth Bonboricus, and saith, it is a great Beast, asia, great Bull, and is like a Bull, and hath hair shed on either side on the neck, as it fareth on the hair of an horse: and his hair is ●rōre softer than horse hair, and more shorter, and is haired continually unto the eyen, and is some deal red or citrine, and his voice is like to the voice of a Bull, & his horns are some deal red or citrine, and be some deal crooked: and in to either of his horns, may half the measure that is called Bos, and hath no teeth above, but is toothless above, as a Bull: and his legs be not full hairy, but they be like to a spear, and is cloven footed, with two clées in one foot: and his tail is short in comparison to his body: and he diggeth the earth, and teareth him in digging, as a Bull doth, and hath an hard skin, and suffereth well strokes, and his flesh is full sweet, and is therefore hunted and beaten, and flieth, and resteth when he is hunted, & throweth dirt four paces from him, & doth so for dread, and hounds that run after him, smell to the dirt: and while the hounds be occupied about such smelling, the beast dieth and runneth, and passeth far away. Also libro. 10. Aristotle speaketh of the wild cow and saith, That when her time of Calving cometh, many of them come about her, and make of dirt as it were a wall, and this manner beast hath much dirt, as Aristotle saith, and Avicen also. ¶ Of Basilisco. cap. 16. THe Cockatrice is called Basiliscus in Greek, and Regulus in Latin, and hath that name Regulus of a little king, for he is King of serpents, and they are afeard and fly when they see him, for he slayeth them with his smell and with his breath: and slayeth also all thing that hath life, with breath and with sight. In his sight, no fowl, nor bird passeth harmless, and though he be far from the foul, yet it is burnt and devoured by his mouth. But he is overcome of the Wesel: and men bring the weasel to the Cockatrice den, wherein he lurketh and is hid, for the Father and maker of all thing, left nothing without remedy: and so the Cockatrice flieth when he seeth the weasel, and the weasel pursueth and slayeth him: and the Cockatrice is half a foot long, and hath white speckes: and the Cockatrice slayeth that that he cometh nigh, as the Scorpion, and that water that he toucheth, maketh the Dropsy, and it is venomous and deadly. And some men call the Coackatrice Sibilus, for with hissing he slayeth, ere he biteth or stingeth. Huc usque Isidorus. lib. 12, capitulo. 4. Plinius also saith, libro. 8. capitulo. 22. Among the Hisperies and Aethyopes is a well, that many men suppose is the head of Nilus, and there beside is a wild beast that is called Catobletas, and hath a little body, and nice in all members, and a great head hanging always, toward the earth, and else it were great noyeng to mankind: for all that see his eyen, should dye anon, and the same kind hath the Cockatrice, and the Serpent that is bred in the Province of Syrena, and hath a body in length and breadth as the Cockatrice, and a tail of twelve inches long, and hath a speck in his head as a precious stone, and feareth away all Serpents with hissing, and he presseth not his body with much bowing, but his course of way is forth right, and goeth in mean: he drieth and burneth leaves and herbs, not only with touch, but also by hissing and blast, he rotteth and corrupteth all thing about him. And he is of so great venom and perilous, that he slayeth and wasteth him that cometh nigh him by the length of a spear, without tarrying. And yet the weasel taketh and overcometh him: for it pleaseth God, that no kindly thing should be without peer, for the biting of the weasel is death to the Cockatrice: and nevertheless the biting of the Cockatrice is death to the weasel, & that is sure, except the weasel eat rue before. And against such venom, as Aristotle saith and Avicen, first the weasel eateth the herb of Row, though it be bitter, and by virtue of the juice of that herb, be goeth boldly and obey cometh his enemy. And though the Cockatrice be venomous without remedy, while he is always, yet he loseth all the mall●ce, when he is burnt to ashes: his ashes are accounted good and profitable in working of Alkamie, and namely in turning and changing of metal. ( * Addition. The Basilisk as Cockatrice, among creeping worms is the most pestilent. And among men, the most pestilent minded, are the spoilers of the Clergy with such unconscionable are rages, that many Ministers have been forced to leave their livings, and go a begging. If the tituled clemency of the Gospel, he become oppression, God will bring shortly all to confusion. There were no such Basilisks in Pliny's time: Myself have been so plagued, that I speak by experience, and have to show by proof, etc.) ¶ Of Botrace. cap. 17. BOtrax is called Rubeta also, and is a manner venomous frog, & dwelleth both in water and in land, as Plinius saith lib. 18. cap. 32. And it is said, that he changeth his skin in age, & eateth always certain herbs, and keepeth and holdeth always venom, & sighteth against the common spinner, and against the spinner that is called Spalangio, and overcometh their venom and biting by benefise of Plantain, and his venom is accounted most cold, and stonieth, therefore each member that he toucheth; it maketh less feeling, as it were froze, and is a venomous beast, & comforteth therefore himself, at each touching: and the more he is touched, the more he swelleth, and as many speekes as he hath under the womb, so many manner wise, his venimme is accounted grievous. And he hath eyen, as though they were site shining, and the worse he is, the more burning is his sight, & though he hath clear eyen, yet he haileth the light of the Sun, and seeketh dark places, and flieth to dens, when the Sun riseth, and his beams shineth upon the earth. This Frogs loveth sweet herbs, and eateth the roots of them, but in eating, he infecteth and corrupteth both roots and hearbes● Therefore oft in garden in: Rew set, that is venom and enemy to Eoades, and to other venomous worms: for by virtue of Rew, then be chased away, and may not come to other herbs and roots that grow therein. The Toad loveth stinking places and dirtied and hateth places with good smell and odour: and so it is said, that he flieth out of the vineyard, when the vines begin to bloom, for he may not suffer nor sustain their good odour and smell. And libro. tricesimo capitulo. 4. Plinius speaketh of the Toad, and saith in this manner. There be right venomous Frogs, that are called Rubetae, and live among briers and bushes, and the more great they be, the worse they be. And some be brown, and some are reddish, and some pale, and soon yeelow, or citrine. And they mean that these worms Rubetae have double liver, that one is most venomous, & that other is remedy, & is given in steed of treacle against poison and venom: and for to assay & know which is good and which is evil, the liver is thrown into an Ant hill, than the Aunt's fly and void the venomous part, and desire and choose that other part, and shall be taken and kept to the use of medicine. And Authors tell wonders of these manner of Frogs as Plinius sayeth, and tell, that in the right side of such a Frog, is a privy bone, that cooleth same deal seething water, if it be thrown therein: & the vessel may not heat afterward, but if the bone be first taken out: and Witches use that bone to love and hate: and they mean also, that the fever quarlane is healed thereby. And be that worm noiser so venomous, yet by burning he loseth the malice of venymme, and taketh most virtue of medicine: and ashes thereof help wonderfully to recover flesh and skin that is happily soft, and to make sadness and sinews, and to healing and preservation of wounds, if the ashes be used in over drainer. Look within De Rana, in litera. R. ( * Addition. Bofo the Toad; whereof are divers kinds: some Toads that breed in Italy and about Naples; have in their hea●s, a stone called a Cr●po, of highness like a big peach, but flat; of colour grey, with a brown spot in the midst, said to be of virtue. In times past; they were much Morlie, and used in rings, as the forewarning against venom.) ¶ Of Bombace. cap. 18. BOmbax is a worm that breedeth in twigs and branches of Cypress, of Ash, of Malberrie trees, and of Terebintus, as Plin. saith lib. 11. cap. 24. And Isid. saith in this manner, Bombax is a Worm of two twigs and branches: of his weaving is clothing made, and is called Bombacinium. And is called Bombax, for he is made void & clean while the thread passeth out of him, and in him abideth ●ut air only as he sayeth. And this Worm hath wonderful changing: for first he cometh forth as a worm like a Malshrang, that gnaweth call leaves and vine leaves, this worm may not away with cold, and weaveth webs, as spinners do: and first he maketh● him a place or a house to devil in, and to defond himself against the cold, winter, and maketh his web with his feet, and draweth his small threads, and kem●eth them with his feet, and ordaineth them so, & maketh thereof a web. ( * Addition. Bumbix, a silk worm, the original spinner, whereof all sorts of silks, dressed and died into colours, serve man's use.) ¶ Of Camelo. cap. 19 Camels are called Cameli, and have that name of a noun of Greek, as Isidore saith libro. 12. for when they be charged they bow and lie down, and are meek to them that charge them. For meek and short is called Cain in Greek. Or else they have that name of Camur in Greek, that is crooked, for when they take charge upon them, they b●nde and crook the knees. Also camels be beasts that bear charges and burdens, and are mild and soft, and ordained to bear charge and cartage of men, and be found in many countries and lands, and namely in Arabia, and Camels of Arabia be divers from Camels of other lands, for a Camel of Arabia hath two bounches in the back, and a Camel of another Land, hath but one bounche in the back, as Isidore saith in eodem. And libro. 8. capitulo 19 Plinius saith in this manner: The Cast feedeth Camels among tame beasts, of which Camels is two manner kinds: For some are of Bactria, and some are of Arabia: the Camel of Arabia hath two bounches on the back, and the Camel of Bactria hath but one in the back, on the which he beareth his burden: and another in the breast, and leaneth thereon. Camels be soothlesse above as Oxen are, and chew their cud, as Oxen and Sheep, as Isidore saith libro. 12. and is clove footed, as it shall be said hereafter, and is full swift, as Plinius saith, and is therefore good in battle and war, and to bear charge and carriage. And the Camel goeth no more a day, than he is wont to do, nor taketh no more burden than he is wont to bear. And the Camel hateth the Horse by kind, and suffereth thirst, four days, and stirreth the water with his feet when he drinketh, or else the drinks doth him no good. And the Camel liveth fifty year, and some an hundred year, and weareth mad sometime. Camels be gelded that are ordained to battle & to war: for they be the stronger, if they be put from the work of generation. Huc usque Plinius. Avicen speaketh of the Camel in this manner, the Camel he saith moveth first the right soot as the Lion doth, and only the Camel hath a hunch on his back, & is choi●● footed, and hath fells in the cliffs as it fareth in a Goose foot, and those clefts be fleshly as the rielies of a Bear●e foot: and therefore men maketh them shoes, lest their feet be hurt that be tender beneath. And sometime in the camels heart is a bone found, as there is in the heart of an Hart. And the Camel hath four teats in the two vaders, as the row hath, and the female Camel boweth herself & goeth on her knees, when she wilt be coupled with the male. And her talon and desire is strong and fervent in time of love, & she eateth then but little, and desireth always to be assailed of the male, nigh to the place in which she was first assailed. And as Arist. saith, li. 5. it is one property of Camels to be solitary & alone in mountains in time of love, & no man may come nigh to them that time, but the heard alone, and the Camels yard is sinewy & full hard. Therefore men make bow strings of such yards. Item ibidem in eodem, Camels have certain times ordained to the work of generation: the female nourisheth the colt in the womb 12. months, and they engender not before they be three year old, & rest a year after loving. Also he saith, libro. 8. that certain manner of Camels be gelded, to be the more able to fly: and saith, that such Camels be more swifter than horses, and that is because of large pace and wide, but hereof look within de Dromedatio. Aristotle saith, lib. 9 cap. 17. that the Camel doth not the work of generation with his own mother. For in a certain city a Camel was héeled with a mantel, & her own son leap on her, and by falling of the cloth that she was covered with, he knew it was his own mother, and though he did the deed, he leapt down & slew the man, that him had beguiled. Aristotle setteth this ensample, and other like of a horse of a certain king. Also libr. 11. cap. 37. Plinius speaketh of Camels, and saith, that among four footed beasts camels ware bald as men do, & as the Ostrich & certain beasts among fowls. Also he saith, that among beasts without horns, the camels be toothless in the over jaw, & accord therefore in teeth with beasts that chew the cud, & in disposition of the womb, but not in horns. And Ari. li. 14. saith, that a beast that eateth thorny matter, hath not that womb as the camel, & an hard horned beast hath us teeth in either jaw, & therefore the Camel hath no teeth in either jaw, but only beneath, though he be hornless. Then it needeth that the Camel's womb be of such disposition, and is like to the womb of beasts that be toothless in the over jaw. And the making of his teeth is like to the making of the teeth of horned beasts. And it followeth there, and for the Camels meat is thorny and hard, it needeth that his tongue be fleshy for the hardness of the palate. Therefore kind uset the palate as the earthy part of teeth: and therefore the camel cheweth his cud as horned beasts do, for his wound is like to the womb of horned beasts, & he taketh his meat in his first womb, & all undigest, and in the second womb the meat beginneth to defy, and is better defied in the third womb, and in the fourth womb is full digestion and complete, and this diversity of wombs is needful for hardness of his meat, for he grindeth and cheweth his meat little with his teeth. And li. 13. Aristotle saith, that the camel hath no gall distinguished upon that liver, no more than the Elephant hath, for the matter of this liver is full whole & sound, and his blood is kindlye sweet: and in such beasts is no gall found, but if it be found in full small veins, and therefore old men said, that Anaxagoras saith, that Camels be beasts of long life, for they be gall-less, and beasts with little galls live longer than beasts with much Gall. And therefore Anaxagoras said, that gall is cause of all sharp sicknesses, when gall is multiplied unto the lungs, and shed to other parts of the body. But Aristotle saith, that this is false, for many beasts in whom no gall is found, have right sharp sickness sometime and evils that slay them, as it fareth in camels that have the Podagre and frenzy, and by the Podagree their feet be strained, and this evil slayeth them sometime, and be nevertheless without gall, ut dicit ibidem. Huc usque Aristoti. Also in Dietis universalibus. Constant: speaketh of the Camel, & saith, that the camel is most hottest beast of kind, and is therefore lean by kind, for the heat draweth of all fatness of the blood, & therefore the Camel is lean. And Camels milk is more thin than milk of other beasts, and less unctuous, and less nourishing, and more heating and opening & departing. And milk is naught else but blood, often sodde, and therefore camels milk is fall in savour and sharp, & tempereth therefore those humours & maketh them thin. And cow milk is contrary thereto, & is thick & unctuous, & nourisheth much. Look other properties within the Dro●nedatio. Of Cameleoperdo. cap. 20. CAmeleoperdus is called Cameleoperdalis also, and is a beast of Aethiopia, as Isidore saith, libro. 12. and Plinius libro. 8. cap. 30. And hath the head of a camel, and the neck of a horse, and legs and feet of a Bull, and specks of the pard, and is a beast befprong with white speckes distinguished with bright colour and clear, and is called Cameleoperdalis, for he hath the head of a Camel, and speckes of the Perde. And Plinius saith, that this beast is more worth in sight then in fierceness, and is so mild & soft, that he had almost the name of a sheep. As he saith, this beast was clean to meat by Moses law, but not to sacrifice, for he is clove footed as a Bull, and cheweth his cud as a Camel, and therefore it was lawful to eat thereof, as it is written Deut. 14. etc. ( * Addition. The Aethiopians call this Beast Nabis, his neck like a Horse, his feet like an Ox, and his head like a Camel, spotted red, very lofty before, and low behind.) Of chameleon. cap. 21. Chameleon is a little beast with diverse colours, and his body changeth full soon to diverse colours, as he saith. Also another beast there is found, that taketh also changing of contrary colours, as Isidore saith there. And Avicen meaneth, that Chameleon and Stellio the Lusard, is all one: for he shineth as a star, and changeth colours. For it is a fearful beast, with little blood, and changeth therefore colours. And is four manner divers: he hath the face of the ewte, and sharp claws and crooked, and the body sharp, and an hard skin, as the Crocodile. And libro secundo Aristotle saith, that the Chameleon is a beast like to the Ewte in body, and his sides be evenlong to the neither parts of his womb, as it were a Fish: and his ridge bones bounch upward, as it were a Fish: his face is as it were a beast componed of a Swine & of an Ape: and his tail is full long and small at the end: and his feet be crooked, as it were a little Ewte: and each of his feet is departed a twain, and the comparison of one foot to another, is as in comparison of the thumb of a man to the other deal of the hand: and each of those two parts is divided in fingers: And his claws be like to the claws of a bird: and all his body is rough and sharp as the body of a Bardan: His eyen be deep, great, & round, and contained with a skin, like to the skin of the body, and that skin covereth the eyes. And he turneth and casteth often his eien hither and thither. And changeth his colour when his skin is blown, & his colour is somewhat black with black speckles therein: and this diversity is in all his body, & namely in the eyen, and also in the tail, and is full heavy in moving and foul of colour in his death, and what is in his body is but of little flesh, and hath but little blood, but in the head and in the end of the tail where he hath little blood, & also in the heart, & in the veins that come therefrom: and also hath blood about the eien, though it be right little. And the brain is nigh the eyen, and if the body be departed in two, it abideth in his working by spirit thereof: and a little moving abideth about the body, and is splenenesse, and dwelleth in dens, as an Ewte. Huc usque Aristotle. And libro vicesimo octavo. Plinius saith, that chameleon is a beast like to the Crocodile, and varieth therefrom only in crookedness of the back; and in longness of the tail. And no beast is accounted so fearful, as the Chameleon, & changeth therefore his colour. His most might and strength is against the kind of goshawks: for he draweth them, and they fly to him, and he taketh them wilfully to other beasts to be devoured. And Democritus saith, that if his head and his throat be set a fire with Oaken wood, it maketh both rain and thunder: but Plinius scorneth this saying. But what beast so ever it be, it is accounted among clean beasts, Super Levi. 11. Isichius saith, that in sickness he feigneth himself soft and mild though he be cruel. And it is said, that the Chameleon liveth only by air, and the Mole by earth, and the Hearing by water, & the Cricket by fire, as these vearses mean. Quatuor ex puris vitam ducunt elementis. chameleon, Talpa, maris Halec, & Salamandra. Terra cibat Talpam, flammae pascunt Salamandram, unda fit Halecis cibus, aer Cameleonti. ( * Addition. The Chameleon feedeth on Flies, and taketh them with the sudden slipping forth of his tongue, which is long and round, and may not be kept above fourteen days without putting forth in the air.) Of Caprea. cap. 22. THE wild Goat is called Caprea, & hath that name of Carpendo, gathering. Thereof Isidore speaketh; libro. 12. and saith, that they be called Capri & Capree, for they gather branches & twigs: And some men mean that they have the name, for they climb upon hard crags: and some mean, that they have that name of noise that they make with their legs: and so wild Goats be called Caprie, for they see most sharply. The Greeks call them Dorko● and they devil in high mountains, and see hunters come a far. And those same be called Ibices, for they come upward into high places, as it were Birds, so high that uneath they be seen with mannes eien, as Isidore saith, libro. 12. And he sayeth, that those beasts devil in high Rocks and crags. And if they perceive sometime, that they be pursued of men or of wild beasts, they fall down headlong out of the high crags, and save themselves harmless on their own horns. And be called also Dame or Damule, as Papias saith: Look within in litrea D, de Damula. Also this beast Caprea, the wild Goat, is most swift in running, most light in leaping, most sharp in sight, most sweet in taste, most tender & wholesome to meat, & most busy to gather his own meat: for the Goat knoweth diversity of herbs, of trees, of twigs, of branches, & of sprays, which they eat and feed themselves of by sight, taste, & smell. Also Plin. saith, that the Leopard drinketh milk of the wild Goat, and voideth sorrow and woe. Of Capriolo. cap. 23. CApriolus, as Avicen saith, is like to Hynnulus an Hind calf, and this beast changeth not his teeth, and when one may perceive that he hath great teeth, than it is token of long life, and also of long continuance. And this beast Capriolus hath right fair and pleasant eyen, and also sharp. Also libro. 8. Aristotle affirmeth & saith, that these beasts Caprioli have wit when they be wounded, and seek the herb Pulegium Cerinum, Penny royal. and ease thereof to draw out arrows out of their body if they stick therein. By business of running & swiftness of moving his flesh is discharged of superfluity of moisture, and his flesh is so made the more tender, & the better to defy, & the better of savour and smell. For the heavy savour thereof is taken away, as Constant. saith. To get meat, this Capriolus climbeth up from high places, to more high places, and knoweth by smell between wholesome herbs & unwholesome. And be cheweth his cud, and is clove footed, and defendeth himself in woods and lands from hunters and their hounds, not with his claws, horns, and teeth, but only with swiftness of flight. And so when he is pursued in valleys & in fields, he taketh his course and flieth: into high places and mountains. In the mountains of Jude be some Caprioli, that eateth herbs with good smell and savour, and in their feet be certain hollowness, in the which certain humours be gathered, and breedeth postumes, the which postumes first be riped, and then broken with moving and with froting, and throw out of the body with small hairy leaves. And the substavite that is contained within the skin, is best of smelling, and most precious among spicery, and most profitable and virtuous in medicine, as Dioscorides saith, and Platearius also, & that we call commonly Moricum. Of Capra. cap. 24. THE Goat is called Capra, and hath that name of Carpendo, gathering, as Caprea, hath the name of the same, for he gathereth the overmost ends of branches and of leaves, and eateth them, as Isidore saith And Plinius li. 8. ca 1. speaket of the Goat, and saith: That a Goat eyneth many Kids at once, and but seld four, and goeth with kid five months, as an Ewe doth. Also Goats beware barren by fatness before three year, & gender less profitably, and in age after four year: and conceiveth in November, and eyneth in March or in April, when trees and branches spring, and have not all horns, but some have, and in them the growing of knots is token of years. Ar●l●claus meaneth, that the Goat's breath at the ears, and not at the nose, and be seld without fever, and therefore both in Goats & sheep is the more fervent and hot working of generation, as he saith. And we mean not, that Goats see less by night then by day, and the Goat hath under the chin a beard that is called Armitum, and if a man draw one out of the flock by the beard, the other be astonished and behold. And also the same happeneth when one of them biteth a certain herb. Their hiting is most destruction of Olive, for with liking they make the Olive baren, and for this cause they were not offered to the Goddess Minerva. When the Sun draweth to glade, Goats eat not in pasture together; but turn away their faces each from other and lie down: and in other times those that turned each from other eat together in pasture, & turn the face each to other. Huc usque Plinius. And Aristotle lib. 3. saith, that in many lands Goats have milk without conceiving: but they take Nettles and froat the udders therewith, and then cometh first out blood, and then as it were matter, and good milk at the last, not worse than the milk of them that eineth. Also libro. 6. goats live ten year or a xi. and use work of gendering until their last age. And sometime the Goat hath two kids at once, if they have covenable meat, and namely if the Goat buck be well fed. And if she conceive afore the Northern wind, she eyneth males, & if she conceive afore the Southern wind, she eyneth females. And he telleth, that they turn the face Northward, when they shall gender. Also li. 7. there he saith, that Goats & sheep eat herbs, but sheep bite herbs unto the root, and be steadfast in pasture: And Goats pass soon from place to place, & take only the overmost ends of herbs and grass, & conceive better after that they drink salt water. And when goats be moved after the under time they drink the more water, and when they eat Salt before that they drink, then shall much milk drop out of their teats. Also libro. 8. cap. 3. In Goats and sheep is little wit, insomuch that uneath they can go to a field to lose, or come again, but they be lead & brought again. And if a man take a Goat, and rear him up sodeinelye, than the other rear them also, and behold him sadly. And the use of Goat & of sheep is needful to mankind, for they feed the hungry with milk and with flesh, and clothe the naked with fell and with Wool, and amend the land with urine and with dirt. And nothing is in the goats body, but it is good and profitable to use of meat or clothing, or else to needful use of medicine. For as Plinius saith, libro. 33. cap. 10. Serpents be choosed and driven away with ashes of goats horns, and with their Wool burnt. And by remedy of goats horns diverse manner kind of venom is overcome, and superfluity of dead flesh is fretted, and fresh flesh and new is gendered, and passing running humours be staunched, and by help of them rotten wounds fretting and gnawing have remedy, though they be cankered or festered. With new Goats skins wounds be holp and healed. Goat's blood meddled with merry and sod excludeth poison and venimme, biting of creeping worms, and smiting of scorpions be saved and healed. The hot lung of a Goat laid to a venomous biting draweth out the venimme, and abateth the ache and soreness. His gall putteth away dimness of eyen, and fresteth webs and pearls, and sharpeneth their sight, & cleareth the eyes. A Goat's liver roasted; helpeth against Lepra, if it be often taken in meatrand his dirt helpeth many sicknesses & evils: For as he saith, goats dirt helpeth them that have the Podagre, if tallow of the goat buck be meddled with the juice of jute. And goats urine heated & dropped lukewarm into the ears, healeth ears that ache. He setteth these properties and many other medicinable properties: and so Plinius setteth a thousand remedies. And hereby may be showed a meaning that one said in this manner. Each wonder, that it is not said, that it healeth the fevers. And hereto Aristotle saith, that a certain beast sucketh goats milk of the udder and feats, and then the milk is destroyed and wasted, and the Goat waxeth blind thereby. Of the Goat look more within in little 〈…〉 Hiron. ( * Addition. 〈…〉 de is commended to be a nonrishing meat, & here is to be noted, that of all beasts, the younger from a quarter of no year of age, until a year and a half, the flesh is most nourishing, only Pi●ge and Veal, the one at three weeks ●●other at a month or six weeks old before which time not wholesome.) Of Cane. cap. 25. A Hound is called Canis, and took that name of Greek, as Isido. saith. For an hound is called Cenos in Greek, & some men mean that he hath that name Canis, of loud barking, as he saith: Nothing is more busier & wittier than an hound, for he hath more wit than other beasts. And hounds know their own names, & love their masters, & defend the houses of their masters, & put themselves wilfully in peril of death for their masters, & run to take prays for their masters, and forsake not the dead bodies of their masters: and hounds pursue the foot of pray by smell of blood, & love company of men, and may not be without men, as Isi. saith. And there it is said, that often hounds gender with wolves, and of that gendering cometh cruel hounds, which some men call Licisci. Also often the Indians teach bitches, and lenne them in woods by night, because Tigers should line them and gender with them, and of them come most sharp hounds & swift, and be so strong, that they throw down cruel beasts, as Lions, Huc usque Isid. li. 12. cap. secundo. Libro. 8. cap. 40. Plinius speaketh of the hound, & saith, that among beasts that devil with us, hounds and horses be most gracious. We have known when that hounds fought for their Lords against théenes, & were sore wounded, & that they kept away beasts and fowls from their master's bodies dead. And the an hound compelled the slayer of his master, with barking and biting to knowledge his trespass & fault. Also we read that Garamantus the king came out of exiling, and brought with him two hundred hounds, and fought against his enemies with wonderful hardiness. Also jasons hound of Cilicie would take no meat when his Lord was slain, and so he died with great hunger and sorrow. Also we read the Celius the Senator of Placencia, was defended by an hound that was overset of men of arms, and was 〈…〉 wounded till the hound was slain. So Sabinus hound forsook him not neither in prison nor in death, but abode with the dead body with doleful and sorrowful noise, and howling, & a man gave the hound meat, and the hound took the meat, and he would have put it in his mouth that was dead, and when the dead body was thrown into Tiber, the hound leapt and swum in the river to hold up the dead body, and there came much people to see and behold the kindness of the true beast. Hounds have mind of full long ways, and if they lose their masters, they go by far space of lands and Countries to their master's houses. The cruelness of an hound abateth to a meek man. In hounds is great wit & business in hunting, for by wind and by smelling, and also by water, they pursue and follow beasts that run and fly, and findeth their sorrows and dens, and warneth thereof by suit and by barking: Of Tigers and hounds cometh so strong hounds, that they overcome Lions and elephants: as great Alexander made a proof by the Hound that the king of Alania did sand to him, first in his presence he overcame a Lion, and then an Elephaunt was brought to him, and when the hound saw the cruel beast, his hair stood up in all the body, and barked fiercely first, and then reesed craftily, and fought so long with the Elephant, that he drew him down to the ground. After the age of a year a hound gendereth, and the Bitch goeth with whelp in her womb four score days, and whelpeth blind Whelps. And the more plenty they have of milk, the later they take their light. Also they never take their sight after the xxi day, nor before the seventh day: Some say that when one is whelped alone, the ninth day he seeth, and when they be twain, the tenth day, and when they be three, the thirteenth day, and so as they be more whelped in number, the more days is their sight tarried. And that whelp is best that hath last his sight, or that that the mother beareth first to the couch. Huc usque Plinius, libro 8. cap. 41. there be reckoneth many other things. Aristotle libro secundo sayeth, that Hounds change no teeth, but it be by chance two, and the less they be, the whiter teeth they have & the more sharp. And thereby men have knowledge between the young hound and the old, for old hounds have black teeth and blunt, and young hounds the contrary. Also there, libro. 5. he saith, the male hounds be rather moved to the work of generation than females. And grey hounds gender rather than other hounds, as he saith, li. 6. And this female goeth sometime with whelps in the womb the sixth part of the year: that is .40. days, and her whelps be blind .12. days, and then the male cometh not at her, but in the sixth month after her whelping. And some grey Bitch's go with whelps in their womb .73. days, and that is nigh the sixth part of the year, & her whelps be blind 17. days: and so the sooner the whelps be made perfect in the mother's womb, the sooner they have their sight, when they be whelped and come into the world. And the males are sooner moved to the work of generation. For when they begin to heave up the leg for to piss, and that is after 6. or 7. months, when they ware strong. And grey hounds have this property, that they may gender more when they be in travail, then when they be in rest. And the female may live ten year, and the male liveth shorter time than the female, and that is for the travail of the male, and so it fareth not in other. For the male liveth longer than the female, as he saith ther. And other hounds, as wardens of houses and of cities, live longer, for they live sometime .14. years, and sometime 20. as Homerus saith. Also li. 8. When hounds be sick, they eat the root of a certain herb, and casteth and taketh medicine in that wise. Also lib. 8. Plinius saith, that an hound that hath filled him of evil meat, eateth an herb, and by parbreaking and casting he purgeth him. ( * Addition. The wonderful operation of nature among brute beasts, declareth as rare effects in their kind, especially when they sort themselves by contraries. The Mastiff Bitch to the Dog Wolf. the Bitch, to the Bear, and such like, not many years past (at the place of all good roole) Parrisse Garden, was a Bitch, that being lined with a male Bear, brought forth a mixed kind, betwixt both, of so fierce a stomach, and with all so strong, that until he was cut off from the game by piece meal, he could not be made to unfasten his biting. Of old time there was in the stable of Gereon, a notable dog called Cerberus, that kept his cattle: also in the Temple of Aescolapius was a dog, that bowrayed the Thief which rob the said temple, called Caparus, there are many dogs of the like kind, and in a manner common: the trial whereof is among tied by dogs in warehouses, back sides, or gardens, that in that day are very quiet, and in the night fierce: and among all the rest, the apparel curs, which serve to keep the bottles & bags, with victual, of ditchers and hedgers; will be sooner killed of a stranger then beaten off from their master's apparel and victuals.) Of Canicula. chap. 26. THE Bitch is called Canicula, and is called mother of Hounds, and in her the mother is evenlong set in the length of the womb, and hath many beats set it in two rows, either afore other, eudlong the womb. Which teats wax great in time of conception. And the Bitch whelpeth many whelps at once, but always blind: But she loveth them most tenderly, and defendeth them with barking and biting: and if the Whelps go out of the couch oft, the Bitch fetcheth them again, and heareth them in her mouth between her teeth, without any biting ● grieving ● and heareth: first home the best and the fairest, for him she loveth best, and giveth him first suck, and stretcheth to him the teat; ●● Aristotle saith, libro. 5. In time of generation and conception seven days the Bitch delivereth her of unclear matter, and then waxeth sick, and the mother in her appayreth and hath no will to work in generation, but flieth and ●ayda●h, but after purgation she kindleth the better, and whelpeth the more lively. And after the whelping she casteth out much fleamatik humour and thick, and therefore then her body is clean, an he saith. Also in Bitch's, milk is found many days before the whelping, and sooner in grey Bitch's then in other: and first she milk is thick, and thin afterward, and is good and convenient after whelping, and commonly Bitch's liue little time for great travail and running about. And when the Bitch desireth for to piss, she reareth not up the leg as the male doth, but bendeth her downward behind, as it were sitting. And the Bitch is lesser in body then the male, & more smaller and more feeble in might and strength: and most best to nourish and bring up the whelps, and more soft and mild in heart, except it be when she nourisheth her whelps, and is more able to be taught then the male, and more nimble in body for pliantness of members, and more swift. But for feebleness of sinews she dureth less in course and in running. Gentleness and nobility of hounds and of Bitch's is known by length of face and of the snout, and by breadth of the breast, and by smallness of the womb and flarike. And a gentle hound is small about the reins and flank, and also in the womb, and is broad before about the breast, and hath long ears and pliant, and long legs and small, and that is needful, to be the more swift in course & in running & his tail is more long and crooked than the tails of other hounds, and hath less flesh than a dog and shorter hair, and more thin and smooth. For if he were too rough and hairy, he should be too hot in course and in running: If he were too fleshy, he should be overset with flesh and run the worse: And if the tails were long down between the legs, it should let greatly the course and running. And also by hanging down of the tail he is accounted fearful and not hardy. Also gentle hounds be cruel and fierce in pursuing and in taking of wild beasts, The grey hound. The blood hound. The beacle. and be full mild and soft to men and to tame beasts. And if it happen sometime that he réeseth against strange men, anon he ceaseth, and withdraweth the réese. Also gentle hounds when they take an Hart or an Hare, they devour not anon the beast that they take, but keep the prey to their Lord, and hold them content with the bowels and other vile parts, as blood & other such, for their portion and part, and though they have no part of the pray of one beast: yet for all that they spare not to pursue and take another. De alijs proprietatibus canum, Chap. 27. GOundes have other properties that be not full good, for hounds have continual Bolisme, that is immederate appetite, and be sometime punished with hunger, that they wax rabbish and mad: for hounds have sickness and evils, baldness, squinatye, and madness, as Astotle saith, libro. 7. And all beasts that be bitten of a mad hound, wax mad, except men alone, that scape sometime by help of medicine. And Constan. saith in Viatico. li. viti. that an hound is kindly cold and dry, and black. Cholera hath mastery in him. And if Cholera be much rotten and corrupt, it maketh the hound mad. And this falleth most in harvest and in springing time. And other hounds fly and void the mad hound; as pestilence and venom: and he is always exi●led; as it were an outlaw, and goeth alone wagging and rolling as a drunken beast, and runneth yaning, & his tongue hangeth out, and his mouth driveleth and foameth, and his eyes us evertourned and reared, & his ears lie backward, and his fail is wrickled by the legs and thighs: and though his eyen be open, yet he stumbleth and spurneth against all thing, and barketh at his own shadow. Other hounds dread him and fly and bark against him. And no hounds come nigh the bread that is wet in the blood of the wound of his biting. And those that be bitten of him, dream in their sleep dreadful dreams, and be afeard in sleeping, and that cometh of rottenness of corruption, and be wroth and astonished without cause, and look and behold aboute●, though nothing grieveth them: and if this eulil increase, than they begin to dread and have abomination of all drink, and then they dread water, and bark as hounds, and dread so water, that they fall for dread, and such die, but they be the sooner helped with medicine. Cures and remedies look before libro de Morbis, cap. de Veneno. Libro 29. Plinius saith, that under the hounds tongue lieth a Worm that maketh the hound mad, and if this worm be taken out of the tongue, than the evil ceaseth. Also he saith, that the violence and biting of a mad hound is so much, that his urine grieveth a man if he treadeth thereon, and namely if he have a Botch or a wound. Also who that throweth his own urine upon the urine of a mad hound, he shall anon feel sore ache of the neither guts and of the lends. Also an hound is wrathful and malicious, so that for is awreak himself, he biteth often the stone that is thrown to him: and biteth the stone with great madness, that he breaketh his own teeth, and grieveth not the stone, but his own teeth full sore. Also he is guidefull and deceicable, and so often he sickleth and fawneth with his tail on men that passeth by the way; as though he were a friends; and biteth them sore, if they take no heed backward. And the Hound hateth stones and rods, and is bold and hardy among them that he knoweth, & busieth to bite and to fear all other, and is not bold when he passeth among strangers. Also he is covetous and gluttonous, and eateth therefore di●●●rde●: so greedily, that he perbraketh and tasteth it up, but afterward when he is ●n hungered, he taketh again that that he cast up in foul manner. Also the hounds ●●●●tous, and therefore Avicen saith, that he gathereth herbs privily, by whom he purgeth himself with parbreaking and casting, and hath anuye, and is right forrys if any man knoweth the virtue of those herbs: and is also evil apaid, if any strange hounds and unknown come into the place there he dwelleth, and breadeth lest he should face the worse for the other hounds presence, and fighteth with him therefore. Also he is covetous & scarce, and busy to lay up & to hide the relief that he leaveth. And therefore he communeth not, nor giveth flesh and marrow bones, that he may not devour to other hounds, but layeth them up busily and hideth them until he hungereth again. Also he is unclean and lecherous. And so, li. 6. Aristot. saith, that hounds both male and female use lechery as long as they be alive, & give them to uncleanness of lechery, that they take no diversity between mother and sister, and other bitches touching the deed of lechery: and therefore offering of the price of an hound or of a Bitch was accounted as unclean by the law of Moses, as offering of the price of a common woman: for such wretched persons serve in all lechery as hounds do. Also an old hound is often slow and heavy. And so libr. 7. Aristotle saith, that hounds in age have the podagre, & few of them scape that evil, and therefore they sleep in daytime upon dunghills among flies and other worms, and be then fore grieved with Flies, that be about their bleared eyen, and about their scabbed eien. And though they bite and pierce sometime the hounds ears, yet for sloth he taketh no comfort and strength to chase and drive them away: but uneath when they fly against his face, he snatcheth at them with his mouth, and busieth to bite them with his teeth. And at the last the scabbed hound is violently drawn out of the dunghill with a rope or with a whip bound about his neck, and is drowned in the river, or in some other Water, and so he endeth his wretched life. And his skin is not taken of, nor his flesh is not eaten nor buried, but left finally to Flies and to other diverse worms. Of Catulis. cap. 28. Whelps be called Catuli, and be the children of hounds. And Catulus is a noun diminutive, & so is Catellus also. And by a manner miss use the young of other beasts are called Catuli, as Isi. sayeth, li. 12. And generally these whelps be whelped blind touching perfect doing of sight: for hounds whelps be whelped with sawing teeth though they be full small. And all beasts that have teeth like a saw and departed, be gluttons, and fight, as the Hound, the Wolf, the Lion, that Panther, & such other. And all such beasts gender unperfect broods, as it is said before hand, in codem li. de Animalibus in generali. And in all beasts that bringeth forth unperfect young, the cause is gluttony, for if she should abide until the whelps were complete and perfect, they should slay the mother with strong sucking: and therefore it needeth that kind be hasty & spéedfull in such beasts. Look before in eod. lib. For as Solinus saith, whelps of hounds were in most worship among men in old time. As Plin. saith, li. 29. ca 9 sucking whelps were accounted so pure & so good to meat among men in old time, that they offered such whelps to please their Gods in steed of other beasts. And nothing was accounted better & more profitable against poison & venom. And yet to this day Authors command to take such whelps wholesomely against venomous bitings: for such whelps opened & laid hot to the biting of Serpents, draw out venom, & abate the age, and maketh the sore members whole with remedies laid thereto, as he telleth. And as he saith, such whelps the sooner they be whelped, the later they have their sight, and the nobler milk they be nourished with, the more slower they receive perfect sight, and yet while they be blind, they love their mother, and know her with voice and with odour, and seeketh her and her teats: and if it happen that the mother withholdeth the milk, they bite her teats with the sharpest teeth, and compel the mother to give more largely milk. And when they be an hungered they cry and whine, and seek their dams teats. Also it is said, that they suck in the same manner of order, as they lay in the Bitch. And the whelp that is best and strongest the mother taketh first to sucking, and loveth him best, and comforteth him. And meat shall be withdrawn warily and wisely from hunting hounds, lest they wax too fat by too much meat, for by too great fatness they take sloth, and be the slower to their pray and to running. And though they be melancholic beasts of quality and of complexion, yet they be nimble and swift by disposition of members, and be glad and merry, and play much, and that is because of their age. And when they be weaned from milk, they be able to be taught to hunting, and also to playing, and to keeping of beasts, and to defend them from Wolves. And hounds that be ordained to keeping of houses should be closed and bound in a dark place by day, and so they be the stronger by night, and the more cruel against thieves, for the office of such Hounds is to rest, and to sleep by day, and to wake by night, and to go about courts and closes against thieves. For the hound is to be blamed, that waketh and barketh and goeth about by day, and sleepeth and hideth himself, and barketh not by night. Also that hound is an evil hound, whether he be young or old, that keepeth and wardeth sheep, and defendeth them from Wolves by day in pasture, and strangleth and biteth them by night in the fold. Of Castore. cap. 29. A beaver CAstor is a wondrous beast, & liveth and goeth in land among four footed beasts, and swimmeth under water, and dwelleth with Fish that swim therein, and hath that name Castor, of Castrando, gelding, as Isidore sayeth, libro 12. for their gendering stones accord to medicine, and because of the same stones they geld themselves when they be ware of the hunter, & bite off their gendering stones, as he saith. Cicero speaketh of him and saith, that they ransom themselves with that part of the body, for the which they be most pursued. And Juvenal saith, that they geld themselves and lose their stones, for they desire to scape. And the Castor is called Fiber also, and is called a sea hound of Pontus. Huc usque Isidor. Of Castoris Plinius speaketh, libro. 11. capitulo. 3. In Pontus he saith, is a manner kind of beasts, that dwelleth now in land and now in water, and maketh houses and dens arrayed with wonderful craft in the brinks of rivers and of waters. For these beasts live together in flocks, and love beasts of the same kind, and cometh together and cutteth rods and sticks with their teeth, and bringeth them hoame to their dens in a wonderful wise, for they lay one of them on the ground upright in steed of a slead or of a dray, with his legs and feet reared upward, and lay & load the sticks and wood between his legs and thighs, and draweth him home to their dens, and unlade and discharge him then, and make them dwelling places right strong by great subtlety of craft. In their houses be two chambers or three distinguished, as it were three cellars, & they devil in the over place when the water ariseth, & in the neither when the water is away, and each of them hath a certain hole properly made in the cellar, by the which hole he putteth out his tail in the water, for the tail is of fishy kind, he may not without water be long kept without corruption. And the beast is wonderful and wonderfully shaped, for his tail only is fish, and all the other deal of his body hath the kind of a four footed beast, and is shaped as a little hound, and his hinder feet be as it were the feet of an hound, & therewith he goeth principally in the land, and his two fore feet be as it were Goose feet, & therewith he swimmeth principally in water. His skin is full precious and hath teeth longer and shorter as a hound, and is not swift of moving, for his legs be full short. And Castor hath two gendering stones that be great in comparison to his little body, and we call these stones Castorea. And of these stones Plinius speaketh li. 32. ca 3. and saith, That the Castor biteth off his gendering stones that we call Castoria, and that lest he be taken of hunters. And Sextinus, a most diligent searcher of medicine, denieth this: For he saith, that those gendering stones cleave so nigh & so fast to the ridge bone, that they may not take them from the beast, but his life is taken also. Also Plat. saith the same, and Dioscorides also: that that beast is not so wary nor so witty, that he could help himself in that manner. And that is known all day in Castoris that be found in divers places. And so this that Isidore and Phisiologus tell of their gelding, shall not so be understood of the common Castoris: But of some other beast that be like Castores in gendering stones. And very Castorium & not feigned, helpeth against the greatest evil of the body, as Plinius saith there, & namely if the stones be of a Castor that is not too young nor too old. And Castoria these stones be chosen in this manner: For they be double, & hung by one string, and coupled by one sinew, for such may not soon be feigned. And many men take the bladder of a beast, and fill it full of Castoris blood, and put thereto a little of the Castor to have smell, & a little pepper for to have sharp savour: and bindeth the neck of the bladder, for it should seem a sinew, but it is impossible that two bladders should hung by one neck: and therefore the Castorium is best, that is double, & hangeth by one sinew. And the Castorium is best that is meanly sharp in savour. For if it be too sharp, & as it were earthy, than it is feigned, & namely if it have not sinews meddled, as Diosc. saith. And so good Castorium is meanly sharp of savour & gluey, without strong or salted savour: for with Sal aromaticum often Castorium is feigned, as Pli. saith there: The more feesh & new Castorium is, the better it is, & the more virtuous in medicine. And it is a token that it is not feigned, when the stones have certain skins that cleave essentially thereto full of unctuous fatness, and may be kept seven years in great virtue, & shall be put in medicine without the utter skin, and shall he weighed in due manner: and hath virtue to dissolve and temper, to consume & to waste, and to abate evil humours, and namely to comfort sinewy members: and so Castorium helpeth against many sicknesses & evils, for it accordeth to them that have the falling evil, and helpeth against cold evils of the head, and doth away sudden palsy of the tongue, and restoreth the speech, if it be only tempered in moisture under the tongue, & helpeth against universal & general palsy of the body, if it be sod in wine with Rew and with Sage. And often in meat & in drink, exciteth, moveth, & comforteth the brain, and maketh to sneeses: and therefore the Litargike man, that hath the sleeping evil, is awaked therewith, & provoketh and causeth sleep, if the head be anointed therewith, & Oleum Rosaceum, and helpeth against strong venom, & against the venom of scorpions, & of the serpent Cerastes, & of the Serpent Prester, as Plinius saith, libr. 8. cap. 3. Also his urine helpeth in all the foresaid things, as he saith, and exciteth menstrual blood, and helpeth conception, and many other doings, & his grease is most effectual and virtuous in Ointments. ( * Addition. The Beaver is a great devourer of fish; as is the Otter.) Of Ceruo. cap. 30. THe Hart is called Ceruus, & hath the name of Cereston in Greek, that is an horn, as Isi. saith, li. 12. And he saith there, that hearts be enemies to serpents, which when they feel themselves grieved with sickness, they draw them with breath of their nosethrills out of their dens & the malice of the venom overcome, they are repaired with feeding of them. And they taught first the virtue of the herb Diptannum, for they eat thereof, & cast out arrows & arrow heads, Diptanie or Diptan. when they be wounded of hunters: and they wonder of noise of pipes, & have liking in accord of melody, & they hear well when they areare up the ears, & bear down the ears when they swim & pass rivers & great waters: and then in swimming the stronger swim before, and the feebles lay their heads upon the loins of the stronger, and swim each after other, and may the better endure with travail. Huc usque Isid. And Plinius saith the same words lib. 8. cap. 34. And there he saith moreover, that the hart is a most pleasing beast, and tunneth wilfully and flieth to a man when he is over set with hounds: and when the hind shall calf, she shunneth the less ways and paths, which be trodden with wild beasts, whether they be common or privy ways. After the rising of the star Arturus, the hind conceiveth, and goeth with calf eight months, and calueth sometime two at once. And from the time of conception the females departed and go away from the males, but the males leave not raging of lechery, but wax cruel, and dig up clots and stones with their feet, and then their snouts be black until they be washed with rain. An before calving the females are purged, & they use certain herbs, by the which the calf is the better held within the womb and she is the easilier delivered when she calueth: and after the calving the female eateth two manner herbs; Camum & Sisolis, He meaneth Camamell & Spearwort, the names are barbarous. and cometh again to her calf: and so when she hath taken of the juice of the herb, she giveth her calf suck, and maketh her calf use to run and to make him ready to fly, and leadeth him into an high place, and teacheth him for to leap, and then the male is delivered of the desire of lechery, and eateth busily: also wild cumin. and when he feeleth himself too fat, than he seeketh dens and lurking places, for he dreadeth damage & harm by heaviness of body: and when hearts run and fly, they continued not their course, but look anon backward: and when men come nigh to them, they seek secure again of running & of flight. And they hear the cry of hounds, when their ears be reared up, and then they fly fast, and perceive no peril when the ears hung downward, and be so simple that they wonder of all thing, and be astonished of new sights. And so if an horse or a Bugle come to themward, they behold him so earnestly, that they take no heed of a man that cometh to shoot at them: and when they swim over the sea in herds, they pass forth in even order and help each other, and come to the land, not by sight, but by smell. And because the Hart is an horned beast, among beasts the Hart hath this property, that he changeth his horns every year in springing time, and then he is armourlesse. He seeketh him by day a privy place, and hideth him until his new horns grow again, & until he hath horns and armour: And when he casteth his right horn, for envy he hideth it, and is sorry if any man have medicine thereof. The age of Hearts is known by auntlers and tines of his horns, for every year it increaseth by a tine until seven year, and from that tines it groweth all alike: And so the age may not be known thereby, but the age is known only by the teeth. And the Hart hath few teeth or none; and hath no tines in the nethermost part of the horns, but before the forehead stand out the less tines. Called the brow Antlets. And if they be gelded afore they have horns, afterward groweth on them no horns, and if they be gelded after that the horns be grown, than they lose never their horns. And while he is hornless, he goeth to meat by night and not by day: and he putteth his horns in the heat of the Sun to make them sad and hard, and froateth them afterward against Trees softly, to assay the strength of them: and doth away the itching that he feeleth therein, by hardness of the rind, and when he feeleth his horns strong, than he goeth openly to meat and to lose, and sometime he froateth them against a tree that is compassed with ivy, or with Weathwinde, and their horns be snarled and fastened in it, and be sometime so taken. The heart is contrary to Serpents, insomuch that Serpents fly and void the odour and smell of burning of an Hearts horn. His ruenning is good against all biting of Serpents, and the Hart liveth right long time, passing an hundred years, as it was known by Hearts that lived in Alexander's time, and that were taken an hundred years after his death, on the which Alexander had in his time marked with chains of gold: The heart feeleth not the evil of the fevers, for he is succoured with medicine against the evil. Huc usque Plinius libro. 8. capitulo. 38. Aristotle and Avicen mean, that the Hart is a beast without gall, but only in the guts, and hath therefore bitter guts and stinking, and therefore hounds eat not his guts, but if they be passing sore an hungered. Also libro. 2. Aristotle saith, that some men think that the Hearts gall is in the lungs, but that is false, as Avicen saith, but he hath a manner moisture like to the moisture of the gall. Also he saith, that the Heart's blood, and Hare's blood coniealeth never, but it is always thin and fléeting against kind of all other beasts, and no beast changeth horns, but Ceruus alone. And here it seemeth, that he calleth Ceruus both Hart and buck. And Hearts horns be sound within, and be therefore heavy, but he changeth them not for heaviness, and hath four great teeth in the one side, and four in the other, and he grindeth therewith his meat: and two other great teeth, as it were tusks, and the male hath greater than the female, and bendeth downward, as Avicen saith. Also libro octavo Aristo. saith, that some men suppose of the heart, that he is among all four footed beasts, using the wood, most ready and wise, and the Hind calueth nigh a way, that other beasts spareth for coming of men, and flieth the light of the Sun with her Calf, and seeketh thick places & dark, as dens and caves of stones, that have but one entering: for there they may fight with other beasts, for as he saith, Hearts fight each with other with strong fight, and he that is overcome, is right obedient to the victor, & they dread most the voice of a Fox & of a Hound, and sometime the Hart hideth himself, lest hunters find him, and slay him for his fatness. And he saith there, that the Hart is hunted in this manner: a hunter whisteleth and singeth, & the Heart hath liking therein, and another hunter tolleth him inward, and shooteth at him, and slayeth him: and when the Hart is areared, he flieth to a river or to a pond and if he may swim over the water, than he taketh comfort and strength, of the coldness of the water, and scapeth the hunters. And the Hart roareth, crieth, & weepeth when he is taken. Also when the hounds follow him, if he findeth double ways, he runneth not foorthright, but now hither and now thither, and leapeth thwart over ways, and aside half, and then he purposeth to take a mighty large pace, and starteth with contrary leapings and start, that it be the harder for the hounds, to find and to follow his chase by odour and smell. Also as he saith, the hind hath great travail and pain when she calueth, and that is known by bending & crooking of the body, and by ruthful crying, and therefore she eateth of the herb Dragantea to be delivered of her. Calf the more easily: Tarragon. and when she hath calved, she eateth suddenly. Secundina, the bag that the Calf is in, in the mother, ere it fall to the ground, and the Secundina is accounted venom, as he sayeth: Aristotle libro. 8: rehearseth other properties of the Heart, which Plinius rehearseth also. And li. 28. Pli. saith, That when the Hind feeleth heaviness, she swalloweth a stone, and is holp by virtue of that stone: and the same stone is sometime found in her entrails when she is dead, and it is accounted, that this stone helpeth wonderfully women that go with child, and so doth the bone found in her heart, as he saith: & that bone that is found in the heart of an Hart, is passing profitable against many evils of the body, and is meddled in all noble confections, as Dioscorides saith, and Constantine also. ( * Addition. The pisell of the Hart dried into powder and drunk, is good against the Colic and stopping of water. Give the bone of a Heart's heart, ground, to a barren woman in drink, and thou shalt see the glory of God. Gesner forth of Galen. There is a stone of great value against poison, called the Beswar stone, which as Gesner writeth, when the Hart is sick, and hath eaten many Serpents for his recovery, is brought into so great a heat, that he hasteth to water, and there covereth his body, unto the very ears & eyes, at which time, distilleth many tears, from the which, the said stone is gendered, etc.) ¶ Of Ceraste. cap. 31. CErastes is an horned Serpent, as Isidore telleth li. 10. and hath horns in either side of the head, crooked & wrinkled as the horns of a Ram: and he hideth all his body in gravel and sand, and only leaveth his horns uncovered: and fowls see them, and think that they be worms, and light upon them, & intent to feed themselves therewith, and then the false and guileful serpent, taketh suddenly the fowls ere they be ware. Also this Serpent lieth in a weight, in ways and in privy places, and sueth both men and horses, that pass unwarely by the ways, and slayeth them with privy biting. And the Gloze super pen. cap. Gines. saith, as it seemeth, that Cerostes is a manner kind of Serpent, so malicious and venomous, that if only his venom toucheth an horse's hose, it slayeth both horse and man. And therefore where we have, Fiat Dan sicut Colubet in via, Cerastes in semita: the other leather hath, Fiat sicut Coluber in via, & sicut Regulus in locato. Other men mean, that Cerastes is a manner Serpent, most venomous, and most malytious. Look before in litera A. De Aspide, for there is mention made of Cerastes. ( * Addition. Cerastes, a Serpent with a very little body, and horns crooked like a Ramine.) ¶ Of Cornu. cap. 32. COrnu an horn, as Arist. saith. lib. 3. is of the kind of a bone, and is more softer than a bone, and is more hard than gristells, as hooves and claws of beasts: and all such may be bathed and made soft with fire, as he sayeth there, that the colour of horns, and of soles of beasts, is after the colour of the hair of the body of the beast. And so if that the skin be black and the hair also, the horns be black, and so of other colour. And horns are given to beasts to defend them with, in steed of armour and weapon, and are therefore set in the overmost part of the head, that they may always be ready to withstand wrongs and enemies. And all horns be void and hollow within, except Heart's horns, that be hard and sound within, & have many tyndes and auntiers: and no beast changeth his horns but the Hart alone, and so it seemeth that Ceruus is the name of the Hart, and of the Buck, and of the Roe buck: and the Hart changeth his horns each year once, and hideth that one, so that vimeth it may be found. Therefore it is said 3. Prover. Go there as the Hart casteth his horn. Libro. 8. it is said, that the horns be faster joined to the skin than to the bone, and therefore Arist. saith, that some beasts move the horns as well as the ears, in the country that is called Aufrage, and Avicen saith the same, and Aristotle saith so of this land that is so called, and the same matter is matter of horns & of hooves: for smoke that passeth by vapours, and is resolved by heat of the heart, is matter of hooves and of horns, as Const. saith. And therefore beasts having much abundance of smoke, that is resolved & departed by the right strong and servant heat of the heart, and conveyed, and brought out unto the uttermost parts of the body, by virtue of heat: such beasts have great horns and strong, & namely if this smoky matter be not to subtle, and turneth not to hair: or if it be not too thick and earthy, and turneth not into teeth and tusks. And therefore Aristotle saith at best, libro tercio, capitulo de dentibus, that beasts with teeth and tusks in either jaw, have no horns, as it fareth of Elephants and Boars. Also all four footed beasts with teeth in either jaw alone, and be clove fooled have horns, and chew their cud, and have two wombs, and some have more wombs, as it is said before hand, and so plurality of horns follow the cleft of the foot. Therefore the Ass of Ind, that is called Asinus Indicus, hath an horn alone, and is four footed, as Ari. saith and Avicen also. And there is so great affinity between hooves, clées, & horns, that Aristotle commandeth to anoint with Oil and other medicines between the horns, a Cow that hath sore ache in the clées of the feet. Of profit and goodness of horns it is treated before in litera. B. de Bove. ( * Addition. In the old time was made of horns (beaten flat) armour for men, of divers strange fashions, shields and targets, and the ends of many weapons armed therewith. Horn is applied to many good uses.) Of Cunneyes in general, newly added. AS for those small beasts, breeding in warrens, Parks, or closures among us, according to the soil where they breed, so are they of goodness in flesh. The skins are a good fur, especially the black, mixed with white hairs, called silver hairs. There is brought forth of Turkey, Coneys called Porcello Indigo, because their hair is short as a pigs hair, and reddish: more like the Rats of Indie, than Connyes. Peter Martyr in his description of the new Islands, writeth of three sorts of Cunnyes, whereof I suppose ours are the best. ¶ Of Crocodilo. ca 33. CRocodilus hath that name of yellow colour, Crocodilus. as Isido. saith, and is a four footed beast, as Isidore saith, libro. 12. capit. de Piscibus, and dwelleth both in water and in land, and is nigh twenty cubits long, & is armed with great teeth and claws, and his skin is so hard, the he regardeth not though he be strongly beaten on the back with stones, and resteth in water by night, and by day in land, and layeth eggs in the land, that are greater that Goose eggs, and the male and female keepeth times & hours: and a certain fish having a crest like to a saw, renteth his tender womb, and slayeth him: and it is said, that among beasts only the Crocodile moveth the over jaw, all this Isidore saith. And Plinius libro. 8. ca 16. saith, in this manner, The Crocodile is a beast, & dwelleth in the river Nilus, & among beasts of the land he is tongueless, and only his over jaw moveth, and his biting is venomous: his teeth be horrible, & strongly shapen as a comb or a saw, and as a Boar's tusk, and no beast that cometh of so little beginning, waxeth so great as the Crocodile, and is a beast nourished in great gluttenie, and eateth right much, and so when he is full, he lieth by the brink or by the cliff, and bloweth for fullness, and then there cometh a little bird, which is called Cuschillus among them, and is called king of fowls among the Italians, and this bird flieth before his mouth, and sometime he putteth the bird off, and at the last, he openeth his mouth to the bird, and suffereth him to enter. And this bird claweth him first with claws softly, and maketh him have a manner liking in clawing, and falleth anon asleep, and when this bird Cuschillos' knoweth and perceiveth that this Beast sleepeth, anon he descendeth into his womb, and forthwith sticketh him as it were with a dart, and biteth him full grievously and full sore. The Crocodile is right soft and full tender in the womb, and for that cause he is soon overcome of such fishes, which have sharp pricks and creastes growing on their backs on high. And for this cause Plinius saith, that this grim and most horrible beast followeth & pursueth them that fly, and is dreadful to them, and be flieth Serpents, and hath dim eyen while he is in water, and seeth too sharply when he is out of water: and be hideth him in winter, namely four months, and cometh out in Springing time, and groweth still, all the time that he is alive, as it is said. Huc usque Plin. lib. 8. cap. 26. Phisiologus saith, that if the Crocodile findeth a man by the brim of the water or by the cliff, he slayeth him if he may, and then he weepeth upon him, and swalloweth him at the last. And Plinius saith, that of his dirt is made an ointment, and with that Ointment, women anoint their own faces, and so old women & riveled, seem young wenches for a time: and the Crocodile eateth gladly good herbs and grass, Enhydris a water Snake, or Adder. among whom lurketh a little serpent, that is called Enidros, and is enemy to the Crocodile, & hideth him privily in the grass, and wrappeth himself therein, and so while the Crocodile eateth grass, he swalloweth this serpent, and this serpent entereth into his womb, and all to renteth his guts, and slayeth him, and cometh out harmless. Also Isidore saith the same libro. 12. and saith, that the same worm lieth in await on the Crocodile when he sleepeth, and then wrappeth himself in fen, and entereth in between his teeth, and cometh into his body. And hereto Solinus saith, that the Crocodile lieth in await on certain small birds, that breed among the grass of the river Nilus, the which birds fly into the womb of the Crocodile, for heat of the Sun, and eateth the worms of his womb: and so that fierce beast is cleansed and purified of worms, and his skin is so hard, that uneath it may be pierced with a sword, and so dwelleth in land by day, and in water by night: for the water is hotter by night than by day, for the water holdeth the Sun beams, and be moved, and so the water is hot, and this Beast hath no tongue, stretching outward to make voice therewith, but he hath a little tongue within as fish have for taste of savour, as Solinus sayeth, and Aristotle, and Avicen also. ( * Addition. The crocodile, an ill beast bred in Egypt, living partly in water, and on land, in fashion like a Dragon, but with very small eyes, long teeth and sharp: he moveth only the upper jaw, and hath great & strong nails or claws, his skin is unpearceable, scaly and brown coloured: he devoureth man & beast coming by Nilus. There hath been seen of them twenty foot long, or after some 22. cubits. Of late years, there hath been brought into England, the cases or skins of such Crocodiles to be seen, and much money given for the sight thereof, the policy of strangers, laugh at our folly, either that we are too wealth, or else that we know not how to bestow our money.) ¶ Of Colubro. cap. 34. AN Adder is called Coluber, as it were Colens umbras, dwelling in shadows. Or else he hath the name Coluber, for he slideth and wiggeleth in slippery draughts and wrinkles, and in slimy passing: for all that slideth while it is held, is called Lubricum, as Papias saith. The Adder Coluber flieth the Hind, and slayeth the Lion, as Isidore saith, & he eateth Rew, and changeth his skin, and loveth hollowness of wood and of trees, and drinketh milk busily: and he hurteth and grieveth with the téeeths, and with the tail, and sheddeth ven; m, and lieth in the Sun under hedges, and sucketh bitches, eateth flies, and licketh powder. Look before De Angue. And Plinius lib. 30. ca 4. saith, that the grease of the water Adder Coluber, helpeth against the biting of the Crocodile. And if a man have with him the gall of this Adder, the Crocodil shall not grieve him nor noy him: and that most jeopardous and fearful beast dare not, nor may do against him in no manner of wise, damage nor grief, which beareth the gall of the said Adder. ( * Addition. The Adder is not much unlike the water Snake, only the head flatter like a Newte, the skin more brown, and at the tail a hard tip, like a spur of a young Cock, and is very venomous.) ¶ Of Damula. cap. 35. DAmula and Dama also is a wild Goat, as Papias saith. And libro. 12. Isid. saith, that the wild Goat is called Damula, and is a fearful beast, and dare not fight, & so cannot defend him but by flight, and in steed of armour and weapon, this wild Goat hath ableness & lightness to run and to fly. And Marcianus saith. Dente tuetur Aper, defendunt cornua Ceruum. Imbelles Damae, quid nisi praeda sumus? The Boar defendeth him with tusks, and the Hart with horns, and we wild Goats fight not, what be we but pray? The wild Goat loveth mountains & woods, and eateth medicinal herbs & grass, with good smell, and gathereth and biteth crops and stalks of twigs, and of and of branches, and when he is wounded, he eateth Dragantea, and taketh so the arrow out of the body. Taragon. The blood thereof is medicinal, as Plin. saith libr. 28. for it softeneth sinews that be shrunk, and doth away ache of the joints, and smiteth and putteth out venom. Serpent's hate and fly the wild Goat, & may not suffer the breath of him, as he saith. This Goat is most sharp of sight, and swift of course and of running. Look before in eodem, De Caprea agrosti. ¶ Of Dromedario. cap. 36. DRomedarin: is an heard and keeper of Dromedes; and Dromedus is a manner kind of a Camel, as Isid. saith lib. 12. And he saith that Dromedus is a manner kind of Camel, and less in stature than a Camel, and is much swifter of course and running: and hath therefore the name Dromedus, of swift running, which is called Drombs in Greek, and the Dromedus goeth an hundred miles and twenty and more in one day, and the same beast cheweth his 〈…〉 an Ox and a Camel, and so Dromedarri be masters of Dromedis, properly so speak, as Papias saith. But the Gloze super f●●. 60. saith, that both Dromedarius and Dromis is accounted a beast less than a Camel, and much more swift. And Mudian and Epha be countries beyond Arabia, and therein be many Dromedaries, and be giveth in youth & be the more 〈…〉 to run as Avicen saith, jest they be letted of their running, by desire & liking of females: and are so swifle by reason of long pa●● 〈…〉 for they have most large p●ce, as Aristotle saith, and Avicen and Plinith 〈…〉 and also for great heat: for it is the most hottest beast of kind complexion, and so strong heat consumeth land wastreth in him all ventosity and fastness, and suffereth him not to 〈…〉 overcharged with much flesh and fatness. Also for ableness of members, for his legs be long and small, and full of sinews, and is therefore light and able to moving, and strong to continued course and running, and is a light beast for scarcity of meat, for it is not a beast of much meat, but is sufficed with little meat, and scarcely eateth hay, and rinds, and loveth well the stones of dates, and is content with them at even after right long journeys. As Plinius saith, his blood is full hot, sharp, and thin: therefore milk of Dromedaries is full thin, and fleeting, more than milk of other beasts, as Constantine saith, & less nourishing, and more heating, and more departing thick humours. Look before De Camelo, that hath nigh the very same properties that this Beast hath. ¶ Of Dipsade. cap. 37. DIpsas and Dipsades is the feminine gender, and is a Serpent that is called Situla in Latin, and hath that name Sytula for it that he biteth dieth for thirst, as Isidore saith libro. 12. And such Adders are subtle and small, and uneath they be seen when men tread on them. The venom of them slayeth or it be felt, so that uneath he feeleth soreness and shall dye, and is a manner kind of Serpents, as it is said before De Aspide, Look there. Of Dracone. cap. 38. THe Dragon is called Draco, and is most greatest of all Serpents, as Isidore saith lib. 12. The Greeks call him Draconia, and oft he is drawn out of his den, and réeseth up into the air, and the air is moved by him, & also the Sea swelleth against his venom, & he hath A crest with a little mouth, and draweth breath at small pipes and strait, & reareth his tongue, and hath teeth like a saw, & hath strength, & not only in teeth, but also in his tail, and grieveth both with biting & with stinging, & hath not so 〈…〉 as other serpents: for to the end to slay any thing, to him venom: is; not needful: for whom he findeth he slayeth, and the Elephant is not ●●re from him, for all his greatness of body, for he lurketh in the way, where the Elephant goeth, and bindeth & spanneth his legs and strangleth and slateth him. The Dragon breedeth in I●de and in Aethiopia, there as is great burning of continual heat, as Isidore saith li. 12. Plin. li. 8. ca 13. speaketh of the dragon and saith, that the Dragon is xx. cubits great, and breedeth among the Aethiops. Oft four or five of them, fasten their tails togethers, and teareth up the heads, & sail over sea, and over rivers, to get good meat. Also cap. 12. besayeth. Between Elephants and Dragons is everlasting fighting, for the Dragon with his tail bindeth & spanneth the Elaphaunt, and the Elephaunt with his foot, and with his nose throweth down the Dragon, and the Dragon with his tail, bindeth and spanneth the Elephant's legs and maketh him fall: but the Dragon buyeth it full sore, for while he slayeth the Elephant, the Elephant falleth upon him, & slayeth him? Irem ca 14. The Elephant seeing the Dragon upon a tree, busieth him to break the tree to suit the dragon, and the dragon leapeth upon the Elephant, and busieth to bite him between the nosethrile, and assaileth the Elephant's eyen, and maketh him blind some time, and leapeth upon him some time behind, and biteth him, and sucketh his blood, and at the last, after long fight, the Elephant waxeth feeble for great blindness insomuch, that he falleth upon the Dragon, and slayeth in his dying, the Dragon that him slayeth. The cause why the Dragon desireth his blood, is coldness of the Elephant's blood by the which the Dragon desireth to cool himself, as Isi. saith super illum locum Levitic. 14. Attraxerunt ventum sicut Dracones, They drew wind as Dragons. There Jerome saith, that the Dragon is a full thirsty beast, insomuch, that unueth he may have water enough to quench his great thirst: and openeth his mouth therefore against the wind, to quench the burning of his thirst in that wise. Therefore when he seeth ships sail in the sea in great wind, he flieth against the sail, to take there cold wind, and overthroweth the ship sometime for greatness of body and by strong réese against the sail, and when the shipmen see the Dragon come nigh, and know his coming by water that swelleth against him, they strike the sail anon, & scape in that wise. Also Solinus saith, that Aethiopians use Dragons blood, against burning heat, and eat the flesh against divers evils, for they can departed the venimme from his flesh: and he hath venom only in his tongue and in his gall, & therefore they cut off the tongue, and throw away the gall, in which the venom is received: and so when the venom is taken away, they use the other deal of the body, both in meat and in medicine. And it seemeth, that David toucheth this, where he saith: Dedisti eum efcam populis Aethiopium, Thou gavest him for meat to the people of Aethiopia. Also Plin. saith, that for might of the venom, his tongue is always areared, & sometime he setteth the air on fire, by heat of his venom, so that it seemeth that he bloweth and casteth fire out of his mouth: and sometime he bloweth out outrageous blasts, and thereby the air is corrupted and infected, and thereof cometh pestilent evils, and they devil sometime in the sea, and sometime swine in rivers, and lurk sometime in caves and in dens, & sleep but seldom, but wake nigh always. And they devour beasts and souls, and have right sharp sight, and see therefore their prey a far out of mountains, and fight with biting strokes and stinging, & setteth him most on the eyen and nose of the beast that he fighteth with. Therefore Plin. saith li. 8. That he grieveth most the Elephant in the eyen and in the mouth, and maketh him oft blind, so that sometime the Elaphaunt may not eat and dieth therefore in that wise. Also of the Dragon Arist. speaketh lib. 7. and saith, that the Dragons biting, that eateth venomous beasts is perilous, as the Dragon's biting that eateth Scorpions, for against his biting uneath is any remedy or medicine found. Also lib. 28. Plinius saith, that all venomous beasts fly and void the grease and fatness of the dragon: and his grease meddled with honey, cureth and healeth dimness of eyen. Also libr. 7. Aristot. saith, those Fishes die; that are bitten of the Dragon. ( * Addition. Of the wonderful greatness of Dragons and how many sorts hath been, and of the mischiefs they have done, read the Chronicle of the Doom.) ¶ Of Equo. chap. 39 Horse's are called Equi, & have that name for they are joined and coupled in carts or in Chariots, even, and and not odd, and they be also coupled in shape and in course. Also the horse is called Caballus, and hath that name of his hollow feet: for he maketh therewith a cave or a pit in the ground there he goeth, and other beasts have no such feet, as Isidore saith lib. 12. And among many men the horse is called Sonipes, for he foundeth with his feet. And horses are joyful in fields, and smell Battles, and be comforted with noise of trumpets, to battle and to fight: & be excited to run with noise that they know, and are sorry when they be overcome, and glad when they have the mastery, and so feeleth and knoweth their enemies in battle, so far forth, that they arise on their enemies with biting and smiting: and also some know their own Lords, and forgetteth mildness, if their Lords be overcome: & some horse suffereth no man to ride on his back, but only his own Lord. and many horses weep when their Lords be dead: and it is said that horses weep for sorrow, right as a man doth, and so the kind of horse and of man, is meddled in Centaurs, such beasts. Also oft men that ●all sight, take evidence and divine guess that shall befall by sorrow, or by the joy that the Horse maketh. Horses of Persia, or of Cicilia, live long time, fifty year and more: and horses of Gallia, of Ind, and of Spain line less time. And hereto Isidore saith, that old men mean, that in gentle horses, noble men take heed of four things: of shape & of fairness, of wilfulness and of colour. Of shape, that he be strong and sad of body, and according to strength & might and height, and length, and breadth, that the side be long, and some deal small, that the loins be great, and the thighs round and large, and broad breasted, and all the body full sad, and full of brawn, and the foot dry, and hoof hollow and sad. Fairness is known by little head, and the skin cleaving nigh to the bone, if the ears be little and sharp, if the eyen be great and the nosethrills large, if he beareth up the head, if the maane be thick, and the tail long, and if the hoof be well pight and round. The wilfulness is known, if he be bold of heart, and swift of feet, if the members quake: it is token of strength, and if he be soon areared, and riseth soon from great rest: or else, if he be soon stinted in swift course and running. The colour is known, for the colour in them, is now read, now black, now white, and now grey, and now divers, and now speckeled. The divers colour beautifieth much or disfigureth an horse, and is a token to know strength and will of a horse: but to pursue by order, and to make process orderly, it were long. Huc usque Isidorus. libro. 12. Libro. 7. capitulo. 43. Plinius speaketh of the Horse, and saith: That the Horses of Scythia fight for their Lords, and eschew to engender with their own dam, for in them is a manner knowledge of kindred. And Aristotle speaketh hereof libro. 8. and saith, that a King of the North had a very fair Mare, that foaled him a very fair horse: and the king would have had some Colt gotten of the same horse of his own dam, and covered her face: when the Mare's head was uncovered, anon the horse knew her, and fled, and fell down from an high place, and died for sorrow. Also in company of Mares, the horse goeth more gladly with the mare colts, than with his dam, and be glad with the noise of symphony and of a trumpet, and starteth and réeseth on his enemies, and bodeth war and fight, & weepeth. for their friends and Lords: and these horses are accounted best, in war & in battle, that thrust the head deepest into the water when they drink, for he meaneth, that such horses be not let in running with heaviness of urine. Also libr. 28. cap. 9 he saith, that the gall of an horse is accounted among venom, and therefore it was not lawful for Idolatrous Priests to touch the horse: his fresh blood and raw is venomous, as the blood of a Bull: the Horse foam drunk with Ass' milk slayeth venomous worms. Also Aristotle and Avicen mean, that the horse casteth his teeth, and the elder he is, the whiter are his teeth. Also libro. 5. Aristotle saith, that the male horse liveth xxv. year, and gendereth from three year to xxv. And the Mare liveth longer, and gendereth to xl. year: and when the horse beginneth to gender, than his voice is greater, and so fareth the Mares also, and they love the work of generation more than other beasts, as he saith libro 5. Also lib. 7. he saith, that sometime horses have the podagre, and lose the soles of their feet, and then groweth new: and the sign hereof is quaking of the right gendering stone, and horses that be fed in houses, have an evil that is called Illiaca passio, and the token thereof is, that the hinder members crimpleth togethers, and be constrained, and this horse is tied from his meat, and if he be let blood he shall be holp. And also an horse hath shrinking of sinews, and the token thereof is, that all the veins be strait upon the head and the neck, and it grieveth him for to go. Also horses gather venimme, and have another evil in the mouth that is called Forem, and the token of this evil is, that that matter falleth to the roof of the mouth, and his breath is hot, and this evil is without remedy, except it heal by himself. And sometime an horse is mad, and the token token thereof is, that his ears bend toward the neck, and this evil hath no medicine. And the horse hath sickness in the bladder, and the token thereof is, that he may not piss, and also he draweth his loins and soles. Also an horse is bitten grievously with a fly that is called Mugelis. The biting of that Fly, Asilus, the horse fly. grieveth full sore both Horses & Mules: for he maketh to rise thereon both blains, and whelks, Hirudo, the brent fly or leech. and oftentimes horses die by venom thereof. And the horse knoweth his neighing, that will fight with him, and hath liking to stand in medes and to swim in water, and to drink troublous and thick water, and if the water be clear, the horse stampeth and stirreth it with his foot, to make it thick. Huc usque Arist. lib. 6. ¶ Of Equa. cap. 40. THe Mare is called Equa, & that name cometh of the name Equus. And li. 7. Arist. saith, that if a Mare being with foal smelleth the snuff of a candle, she casteth her foal. Item, Idem Mares go in lose together, and if one of them dye, and leave her Colt alive, another Mare feedeth and nourisheth him, for the kind of Mares loveth beasts of the same kind. Also libro. 8. cap. 42. Plin. saith, That a Mare foaleth standing, and loveth her Colts passing other beasts: and if a Colt loseth his dam, another Mare feedeth and nourisheth him, and loveth him as it were her own. Also he saith that in the forehead of the Colt bréeddeth a black skin, of the quantity of a Sedge, and the Mare licketh it with her tongue, and taketh it away, and receiveth never the Colt to suck her teats, except it be first taken away. And Plyn. calleth that skin Veneficium amoris, for women that be witches, use that skin in their charmings, when they will excite a man to love. Also Aristotle saith, that the Mare is proud, and hath joy of her mane, and is sorry when it is shorn: and when her maane is short, her liking of lechery is quenched: as though the virtue of love, were in the maane. Also lib. 8. Arist. saith, that a Bird that is called Ibis, fighteth with the horse, because the horse driveth her out of her pasture and lose, for Ibis is feeble of sight, and hath a voice as an horse, & when he flieth above an horse, he stonieth him, and maketh him fly, & slayeth him sometime. ( * Addition. That is a Fable, for the bird is but of the bigness of a Snype, and a very filthy and stinking bird.) ¶ Of Poledro. ca 41. A Colt is called Poledrus, and Pullus equinus, also: and is a Mare's son, and hath that name while he sucketh. And li. 7. Arist. saith, that in his forehead when he is foaled, is found Iconemor, that is called also, Amoris veneficium, and the Mare licketh it off with her tongue, and taketh it away, and hideth or eateth it: and women Witches have proverbs thereof as he saith. Also li. 13. he saith, that the hinder part of the Colt is more than the former part, and when the Colt waxeth, the former part waxeth upward, and therefore in many horses, the former part is higher than the hinder: and therefore while he is a colt he may touch his head with his hinder foot, and may not so when he is of age: and all the while he is a Colt, he loveth his dam with wonderful great affection, and followeth her, wherever she goeth, and if it happeneth that he loseth her, he presently neigheth. The Colt is not lyttered with straw, nor curried with an horse comb, nor arrayed with trapping, and gay harness, nor smitten with spurs, nor saddled with a saddle, nor tamed with bridle: but he followeth his dam freely, and eateth grass, and his feet be not pearred with nails, but he is suffered to run hither and thither freely, but at the last he is set to work and to travail, and is held and tied, and lead with halters and with reins, and taken from his dam, and may not suck his dams teats, but he is taught in many manner wise to go easily and soft, and as Isi. saith li. 18. he is set to carts, chariots, and chairs, and to travel and bearing of horsemen in chivalry. The silly horse colt is foaled to divers haps of fortune: for Isi. saith in eod. libro, that horses were sometime hallowed in divers usage of the Gods: for chariot horse were ordained and hallowed to the Sun, for four changes of the Sun in one year. In Springing time, in Summer, in Harvest, and in Winter, the which times changeth by virtue of the Sun. And cart horses were hallowed to the Moon, that is seen in double time by night and by day. Therefore they that worship the Moon, couple always two horses, a white and a black: and three horses that drew in one cart, they hallowed to the Gods of hell, for fiends draw to them men in three ages, in childhood, in youth, and in age. And these men coupled togethers horses of divers colours, and durst not well couple togethers past seven horses at once, and likened that number to the seven stars, by the moving of the which seven stars they supposed generally that the world is ruled: or else to the number of seven days, for by the passing about of the seven Circles, they say, that this life passeth and endeth: and describeth therefore wonderfully the colours of horses, as Isid. saith there. For they hallowed read horses to the Fire, Red. White. Browne or bay. Pale or mouse dun. or to the Sun: and white to the Air: and brown to the earth: and blue to the Water and to the Sea. And they road read horses in Summer, for then all thing héateth: & white horses in winter, for then all thing whiteth by cold & by frost: and grey in springing time, for then all thing waxeth green: and brown and black in Harvest, for then all thing drieth, & faileth as it were, of the first fairness. And also there he saith, the they hallowed read horses to Mars, that is named God of battle & of war, or for the banners of the Romans were dressed with red silk, or for Mars had joy and liking in blood. And they hallowed white horses to the West country, or to the fair weather: and green to the flowers of the earth: and blue to the sea and to the water, for water is bluish of colour: and they hallowed yeolow horses, and horses of divers colours and purpured, to the Rainbow, that they call Arcum, for the Rainbow hath many colours: and this cursed doing men used sometime by procuring and enticing of fiends, about the Elements of the world, as Isidore saith. Therefore this world is to be despised, for many hath fulfilled the likeness of Sathanas. Huc usque Isidorus libro. 8. And now at the last, take heed of the horse colt: for the going and pace, hard or soft, easy or uneasy, that he useth in youth, uneath he may leave it in age. ( * Addition. The Irish Hobby, and the Jennet of Naples, the Coursers of Tartary, & the English stoned horses, are the four principal & best kinds of horses in the world: the Flemish Mare for the breeding.) ¶ Of Elephante. cap. 42. THe Elephant is called Elephas, and Elephantus also, and hath that name of Elphio in Greek, that is to say, an hill, and that for great quantity of his body: but the Indies call him Barro, & therefore his voice is called Barritus, and his teeth are called Ehur, and his snout and wroote is called Promuscis, or Proboscis, for therewith he bringeth his meat to his mouth, as Isido. saith, libro. 12. and sayeth, that this Beast is sharp in wrath and in battle. Upon these beasts the Medes and Perses used to fight in towers of tree, and threw & shot out darts, as it were out of towers and Castles. These beasts have wit and mind passing other beasts, and go in fear in their manner going, and void & fly the mouse, and do the deed of generation backward: and the female foleth in water or in wood, and leaveth her foal where she foaleth, because of dragons that be enemies to them, and spanneth them and slayeth them: she goeth with foal two years, and gendereth not but once, & he liveth three hundred year, as Isid. saith li. 12. And lib. 8. ca 1. Pli. saith, that among beasts the Elephant is most of virtue: so the uneath among men is so great readiness sound. For as he telleth, in the new Moon they come together in great companies, and bath and wash them in a river, & come so together in the new of the Moon, & lot each to other, & turn so again to their own places, & they make the young go before in the turning again, & keepeth them busily, & teach them to do in the same wise: and when they be sick, they gather good herbs, and ere they use the herds, 〈…〉 they heave up the head and look up toward heaven, & pray for help of God in a certain Religion: and they be good of wit, & learn well, & are easy to teach, insomuch that they be taught to know the king, & to worship him, and busieth to do him reverence, & to bend the knees in worship of him. Also ca 5. it is said, that if Elephants see a man coming against them that is out of the way in wilderness, for that they would not afray him, they will draw themselves somewhat out of the way, & then they stint, & pass little & little before him, and teach him the way, & if a dragon come against him, they fight with the dragon, & defend the man, & put them forth to defend the man strongly & mightily, and do so namely when they have young foals: for they dread that the man seeketh their foals, & therefore they purpose first to deliver them of the man, that they may more safely feed their young, & keep them the more warily. Also li. 8. ca 6. Always they go together, & the eldest leadeth the company, & the next in age helpeth in the doing. When they shall pass over a river or a water, they sand the young before, lest the ford were let by coming of the more Elephants, & so they might not pass conveniently. Also among them is a strange shamefastness: for if one of them be overcome, he the is overcome, flieth the voice of the victor, & they do the deeds of generation in privy places, when the male is five years old, & the females x. year, & that but in two year, as he telleth: & in these two year, but only five days, & seldom the sixth day, as he saith: and be full perilous in time of generation, and namely the wild Elephants, for they throw down houses and stables of the Indians, and therefore the Indians hide that season their tame female Elephants. And Elephants be best in chivalry when they be tame: for they bear towers of tree, and throw down scaffolds, and overturn men of arms, and that is wondered, for they dread not men of arms ranged in battle, and dread and fly the voice of the lest sound of a Swine. Also cap. 40. with forehead and snout he throweth down high palms, and eateth the fruit thereof. Also between Elephants and Dragons is perpetual wrath and strife: For that one hath envy at that other, for great might and strength, and for quantity of body, and the Dragon loveth to drink the Elephauntes' blood, to cool his burning heat, for that blood is most cold, as it is said before in the same Book, where he entreateth of the Dragon. Look there. ¶ De naso Elephantis. Chap. 43. ARistotle lib. 1. and Avicen mean, that the Elephant's nose is long, and strong with bolning, and hard as an horn: and he useth his nose in steed of an hand, and thereby he taketh meat & drink, and putteth it in his mouth, and so the Elephant hath two paps in the breast, and strong tusks in the mouth, and his tongue is full little in comparison to his body, and is seen within: & is but seldom seen without, but when he licketh his lips after meat and drink, and in him is found but one gut folden and wrapped in many manner wise: and that gut is in him in steed of stomach, and thereafter is but one other by the which his dirt passeth out, and hath a great liver, four times so great as the liver of an Ox, and hath a little milt & spleen in comparison to his body, and that is as Avicen sayeth, for in him Melancholia that humour passeth in to nourishing. Also li. 7. Arist. saith, that when he is gendered, teeth be gendered in him. With his snout and nose he wrooteth up trees, and breatheth therewith when he swimmeth, and casteth out water: and that hard snout Calceus is made of hard gristles. And when the Elephant sitteth, he bendeth his feet: and may not bend four at once, for heaviness and weight of the body: but he leaneth to the right side or to the left side, and sleepeth standing, and he bendeth the hinder legs right as a man. Also libro. 5. the male gendereth at the fifth year, and the female at the tenth, and unto forty years, and resteth after that she hath foaled three years, & after that she hath conceived, she toucheth not the male, and gorth with fool in her womb, two years: and when the foal is foaled, it is like to a Calf of two or three months old. Also lib. 6. the Elephaunt hath sickness that cometh of ventosity and of wind, and by that sickness, he may not piss nor shit. And if he eateth earth he dieth, but if he be used thereto, but sometime he swalloweth stones: and hath also ache in the joints, and there-against helpeth drink of cold water, and grass and herbs plunged in honey, for these two things letteth flux of the womb: and when the ache is so sore, that he may not sleep, his shoulders must be balmed with oil and hot water, and thereby he is holp: and the same doth Swine's flesh roasted, laid and bound to the shoulders that acheth. And if he hath iron in his body, Oil is given him to drink, and the iron is drawn out by drinking of Oil: and if he may not drink Oil, medicines are sodden in Oil, and given him to eat. Also libro. 8. he saith, that the male is more of body and more bold and hardy than the female, but the male is tamed by beating, & when he is beaten he is obedient while the hunter sitteth upon him, and when the hunter lighteth down, his fore feet be bound until he be tame. And in the same book in littera F. it followeth, that he is more able to be tamed, & more obedient than all other wild beasts, and hath more wit, and feeleth cold in winter, and cold wind, and is a beast that useth much waters and rivers, & dwelleth beside rivers, and wadeth in water unto the chin, and swimmeth: but he may not dure long in swimming for heaviness of the body. And Elephauntes be without Gall, as Aristotle sayeth libro. 14. but they be accidentallye cruel and fierce. When they be too soon angered, or if they be wine drunken, to make them sharp to fight in battle. Also li. 18. Aristo. saith, that no beast liveth so long as the Elephant, and that his complexion is like to the air that he dwelleth in: and so it needeth that she go with foal two years, for greatness of the foal, that may not be perfectly, and complete shapen in less time. ( * Addition. The Elephant, of all four footed beasts, and next unto man, is most of perseverance. When the Indians bring them to the wars, they put great packsaddles on their backs, such as in Italy they use for the great Mules. These they gird with two chains of iron in steed of girts. Upon these saddles, they place little Turrets or Cages made of wood: every Turret containeth three men, between the Turrets sitteth an Indian on the back of the beast, and speaketh to him in his language, which the Elephant understandeth and obeyeth. Seven men are placed upon one Elephant when they go to wars, and all armed with coats of fence, and targets, bows, lances, darts, and slings: and to the snout or trunk of the Elephant is fastened a sharp sword, of two cubits in length and of a handful broad, wherewith he fighteth also. The Elephants are of great strength, the females more fierce than the males. The two great teeth, are growing forth of the upper jaw, in height fourteen and sixteen handfuls high, two yards, and two yard's quarter, and sometime seven foot and six inches of height. Lewes Vertomannus 3. lib. of Persia, chap. 6. etc.) ¶ De Elephantibus. chap. 44. OF Elephants Solinus speaketh and saith, that he keepeth the course and order of the stars: and Elephants in waxing of the Moon go to Rivers, and when they are besprong with liquor, they salute and welcome the rising of the Sun with certain movings, as they may, and then they turn again into woods and lands. Their youth is known by whiteness of teeth, of the which teeth, that one is always working, and that other is spared, lest he should wax dull with continual smiting and rubbing: but when they are pursued with hunters, than they smite both togethers, and break them, that they be no longer pursued, when the teeth be appaired and defiled: for they know, that their téethe, are the cause of their peril. They gender seldom, and then they wash themselves oft in running water, and turn not again to the flock, before the washing and bathing. They fight never for females, nor know not spouse breach: and if they fight in any case, they be full busy to help them that are hurt and wounded in the middle among them, and defend them more than themselves. And when they be taken, they are made tame and mild with Barley: and a cave or ditch is made under the earth, as it were a pitfall in the Elephaunts way, and unwares he falleth therein, and then one of the hunters cometh to him, and beateth and smiteth him, and pricketh him full sore: and then another hunter cometh and smiteth the first hunter, and doth him away, and defendeth the Elephaunt, and giveth him Barley to eat: and when he hath eaten thrice or four times, than he loveth him that defended him, and is afterward mild and obedient to him. And if it happeneth, that he swalloweth a Worm that is called Chameleon, he taketh and eateth of wild olive Tree, and is so holp against the venimme. His womb is soft, and his ridge is hard: and therefore when he fighteth with the Unicorn, he putteth forth the back against him, lest he stick him with his horn in the soft belly. He hath little hair, and no bristelles, and large ears, long and thin, and hanging downward. And he réeseth and smiteth therewith full sore, when he is wrath against the Dragon that he hateth full sore: and no wonder. For the Dragon desireth to drink his blood when he may. And the dragon assaileth him never, but when the Elephant is full of drink, that he may take the more plenty of the weary Elephant's blood, when he is full of moisture within, Huc usque Soli. that setteth many other properties, the which Plinius rehearseth before. Of eodem. cap. 45. I Have read that in Phisiologus book, that the Elephant is a beast that passeth all other four footed beasts, in quantity, in wit, and in mind. For among other doings, Elephants lie never down in sleeping: But when they be weary, they lean to a tree, & so rest somewhat. And men lie in a wait to aspy their resting places privily, for to cut the tree in the other side: and the Elephaunt cometh, and is not ware of the fraud, & leaneth to the tree & breaketh it with weight of his body, and falleth down with the breaking, and lieth there: and when he seethe he may not help himself in falling, he crieth & roareth in a wondered manner, & by his noise and crying cometh suddenly many young Elephants, & rear up the old, little and little, with all their strength and might: and while they areare him with wonderful affection and love, they bend themselves with all their might and strength. Elephaunts hate the work of lechery, but only to gender of springing. And so it is said, that when virtue of love pricketh the Elephants of Ind, the female goeth before Eastward, and the male followeth her until they come to a privy place, and there the female in some wise gotteth Mandragora, and eateth first the fruit thereof, and then her male eateth often the same, and gendereth with her, and she conceiveth, as it is said. But for greatness of the foal, the female beareth long time the foal in the womb, but in time of foaling she feedeth and nourisheth her foal in waters, and in islands, for dread of the Dragon, lest he should swallow the tender foal, or lead him away: and while the dam travaileth in foaling, the male defendeth her with all his strength and might. Also there it is said, that the Elephauntes' bones burnt, chase and drive away Serpents and all venomous beasts. Also there is another thing said, that is full wonderful: for he saith, that among the Aethiopians in some country's Elephants be hunted in this wise: There go in the desert two maidens all naked and bore, with open hair of the head, and one of them beareth a vessel, and the other a sword: and these maidens begin to sing alone, & the beast hath liking when he heareth their song, and cometh to them, and licketh their breasts, and falleth a sleep anon for liking of the song, and then the one maid sticketh him in the throat or in the side with a sword, & the other taketh his blood in a vessel, and with that blood people of the same country dye cloth, and do colour it therewith. ( * Addition. ivory comforteth the heart, & helpeth conception. Silvius sayeth, we must take heed that it be not sergeant, with the bones of other beasts. ivory is cold and dry in the first degree. The shavings of ivory with pure honey, taketh away the spots in the face. The powder of ivory burnt, and drunk with Goat's blood, breaketh the stone in the kidneys and bledder, without all peril. Gesner in fol. 436.) ¶ For the better understanding of Elephants, in what coast they most abound, I have forth of Ortelius (set unto a common view) the Empire of the Abyssines, or of Presbyter john, as followeth. THE Empire of the Abyssines or of Presbyter john, This is added. whom the inhabitants of Europe do call Presbyter john, is surnamed of the Moors Aticlabassi, of his own people, that is of the Abyssines, he is termed Acegue & Neguz, that is Emperor & king for the proper name (as among us is given by the parents.) They seem also even as the manner is, among the Roman Bishops, to altar their proper name in coming to the Empire, for he which in our age entered into the league of friendship with the king of Portugal, was called Antoni Tingil, which name when he came to the Empire, he changed into David: This Presbyter john, is without doubt to be reckoned among the greatest Monarchies of our age, as he, whose dominions stretcheth between the Tropikes, from the read sea, almost to the Aethiopike Ocean, and to describe somewhat more diligently, the limits of his Empire: on the North side he hath Egypt to neighbour, which is under the Turks: on the East side it stretcheth out to the read sea, and in parts to the gulf of Barbary: on the South it is fenced, by nature with the mountains of the Moon, but on the West it is limited with the kingdom of Manegogue, with the kingdom of Nubea, with the river of Nilus. By these written limits it seemeth to comprehend, the Aethiop of the ancients, surnamed under Egypt: The countries Trogloditica, and Cinamoniphera, and a part of the innermost Africa: These regions at this day are distinguished with many diverse names, as the Table doth show, all the inhabitants call themselves Abissmi, they are of a brown colour, and Christians, as it appeareth by the letters of the foresaid David, written to Clement the seventh, of whose manners, kind of life, and religion, I have gathered these few lines out of the journey book of France's Aluaretius, imprinted in the Italian tongue. There is in this Country a great number of Monestaryes of both kinds, and in the Monestaryes of men there entereth no woman, nor living creature of the feminine kind. The Monks for the most part, do fast bread and water fifty days, for among them is great scarcity of fish, namely in the innermost parts of the land, for although the rivers be full of fish, yet they give not themselves to fishing: Some of them at that time of their fast, do scarcely taste bread, but only live by herbs. There are among them, which during the time of their fast sleep not, but sitting in the water up to the chin. They say Mass, they go in procession, with Crosses and Sencers (as the Romish Apostates do) the Monks wear long hair, the Priests not so, none of them wear shoes, not any of them with shoes, not not the lay men can go with shoes into the Church: They keep Saturn day, & Sol day, holy days: all be circumcised, yea, the very women, they are likewise baptized. In the name of the Father, of the Son, and of the holy Ghost, but not until they be forty days old, they which live not so long, die without Baptism: All that are baptized, do receive at that present the holy Eucarist, having much cold water cast upon their mouths, that the children may the easilier swallow it down, and the names which are given them are significant: They say that they were turned to the christian religion by Queen Candace, of whom mention is made in the Acts of the Apostles, assembled together at Jerusalem, all the contents whereof they do most studeouslye observe: The comen people do commonly keep two or three Wives, without breach of law, according to the wealth they have to keep them, but such the Church men drive out of their temples: it is also lawful for them to make divorce. The Gentlemen do make great dainty of raw cows flesh, dipped in blood, as it were in any broth or Pottage. In all the kingdom of Presbyter john, there is no use of Copper coin, but in steed thereof they way pure & unwrought gold. Moreover Salt (but this is in use, not only in those Countries, but also almost through out all Africa,) serveth in the way of bartering or exchange: The same Presbyter john in some places doth pullishe iron in form of Pellettes. But Pepper is in so great price among them, whatsoever a man will buy, he may easily redeem for it: These Countries have well near all kind of Beasts and Birds, as Elephants, Lions, Tigers, Lynxes, Badgers, Apes, Parrots, and Hearts, and this is contrary to the opinion of the ancients, who denieth that in Africa breedeth this beast namely the Elephaunt: 〈…〉 but for the space of six years, in that which Aluaretius made abode in these quarters; he writeth, that he saw neither Bear, Connie, Godlefinche, nor Cuckoo. Locusts are a peculiar mischievous plague in these quarters, whose number sometimes groweth so great, that they seem to darken the Sky, spoiling now this, now that province, in a manner of Enemies, that they devout all their corn in harvest, they feed upon leaves, and barks of trees, and they so spoil the fields, that oftentimes the inhabitants are compelled to leave their old dwelling, and for want of food, to go to other places. There is in this Country a City called Gassumo, sometimes the seat (as it is specified in the Chronicles, of queen Saba, which they say was called Maqueda) and they say moreover, that she had a son by king Solomon, named Meilech, they are persuaded, that this City was after inhabited by Queen Candaca, but it is best for the Reader, desirous of these things, to read France's Alueretius, who hath diligently set forth those things which he: observed in his Embassage. Let him read also a little book of Damian Agoes touching matters of Aethiopia. Of Hedo. cap. 46. A Kid is called Hedus, and hath that name of Edendo, eating, and is little and fat, and his flesh is of good savour, as Isidore sayeth, libro. 12. his kindlye dryness is tempered, by moisture of the age, as Isaac sayeth in Dietis. And so the Kid is better and more according to digestion, and namely the male, for his flesh nourisheth well, and breedeth good blood, and hath strong heat by benefit of the age, and therefore Kid flesh for temperateness thereof is good and wholesome to them that recovereth out of sickness, and is according to man's kind, and namely to them that live delicately in case and rest. And his Wool is more long and rough then is lambs Wool, and his flesh is better and more obedient to digestion for temperateness thereof in moisture and in heat. And the Kid hath full sharp sight and simple looking, and looketh aside, and knoweth and seeketh his dam with bleating, as Plinius sayeth, libro. 8. capitulo primo. And it is said, that his liquor eaten helpeth and healeth dimness of eyen in them that he called Noctilupi. Also libro. 28. cap. 10. he saith, That skins of Kids healeth venomous biling, if they be laid thereto all hot, and Kid Wool burnt, driveth away Serpents with the smell thereof: and the skins of Kids be used to heal wounds, his blood helpeth against venunme, and his ruenning helpeth against venomous glue drunk or eaten, and also against blood of a Bull it helpeth, if it be drunk. Huc usque Plinius. And is a mild beast, and myeth not nor fighteth, he cheweth his cud, and is clean, & was ordained to sacrifice in old time, he skippeth and leapeth, and is full swift, and fat within and fleshy, and tough and lean without, and eateth and gnaweth stalks, twigs, and branches, and loveth specially leaves of ivy and of such shrubs. ( * Addition. They are not to be pastured in Orchards and gardens, nor to be fed among coppises and frith, for they will spoil the young springs, and kill the stocks: void and barren soils are best.) ( * Addition. To make Pomatum, mix Goats fat with the soft of five apples, striped in rose or sweet water, and cloves sticked in the apples, put thereto Camfiri, and make these in an Ointment, and anoint thy face, it maketh the face fair, smooth, and without spots. Also to cure the stopping of blood, the cometh out of the stomach, drink Goat's blood, Ges. in fol. 317. Of Eruca. cap. 47. ERuca, the Malshrag is a worm with many feet, Caterpillar sometime taken for the canker worm, which hath also many feet. & breedeth in coal leaves and in vine leaves, and fretteth and gnaweth twigs, branches, fruit, and flowers, and hath that name Eruca of Erodendo, gnawing, for he gnaweth leaves of trees and of herbs, Called also a Palmer. as Isidore saith, libro. 12. Thereof Plautus maketh mention and sayeth, that this evil beast and wicked is enemy to the vine leaf, and wrappeth himself in the vine leaf and cleaveth thereto, and flieth not away hither and thither, and as a fly doth that is half fed, and leaveth the leaves, but this Malshragge abideth upon twigs and leaves, and wasteth them all with gnawing and biting, and is slow in creeping. Huc usque Isidorus li. 12. Libro. 8. Plinius sayeth, that the Malshragge is rough, as it were hairy. For in crops of trees, when he hath gnawn the branch, and destroyed the greines thereof, he weaveth certain webs of his own guts, as the Spinner doth, & wrappeth himself in those webs, and keepeth his shrewd Semen all the winter long. And he layeth certain eggs, of the which cometh other brood of that kind in springing time when trees bourgen, & by multitude of them, trees be grieved & loose their fruit, & so doth ivy & tender herbs. And the Malshrag is a soft worm & full of matter, distinguished with diverse colours, shining as a Star by night. And hath many colours and foul shaped by day. And is not without some pestilential venom, for when he creepeth upon an hot member of a man, he scaldeth the skin, and maketh whelks arise, and changeth his shape, The silk worm. as Bombax doth that maketh silk, and this Eruca loveth the shape of a flying Worm, for he taketh thin wings and broad, and flieth up hither and thither freely in the air, & as many colours as he had first in the body, so many diversities he showeth in privy wings, and such a flying worm is called Papilio. And Isidore saith, libro 12. Butterflies. Papiliones be called small Fowls, and be most in fruit, as apples, and breedeth therein Worms that come of their stinking filth, as Isidore sayeth. For of Malshrags cometh and breedeth Butterflies, and of the dirt of Butterflies left upon leaves breedeth & cometh again Malshrgges, & doth less harm in gnawing & fretting when he flieth, than when he creepeth. And Papias saith, that Butterflies be small flying Flies, that come by night when light is kindled in Candles, The Fly called a miller's thumb, & gnats, whereof are divers sorts and labour to quench the light of the Candles, and so they be burnt in the fire of the candles, & sometime when they labour to destroy light of other beasts, they are punished and hurt in their own bodies. De Faunis & Satiris. ca 48. Certain beasts be called Fauni and Satiri also, and be marvelous beasts wondrously shapen, having the likeness and also shape of mankind, but they be not full perfect of reason of mankind, nor endued perfectly with natural wit. And so they be not taught to speak by craft nor by kind, but they have bestial wit, & be stubborn and cruel with bestial appetite, & such beasts be full lecherous, insomuch that they slay women in the deed of lechery, if they take them walking in woods, and be called Satiri, for they may not have enough of lechery, as Isid. saith, and though such beasts use not reason of mankind, yet they be like to mankind in voice and in many deeds, as Isi. saith, li. 11. de Protentis. And there he saith, that Satiri be somewhat like men, & have crooked noses, & horns in the forehead, and like to Goats in their feet. Saint Anthony saw such a one in the wilderness, as it is said, & he of ked what he was, and he answered Anthony, & said, I am deadly, and one of them that dwelleth in wilderness: and misbeléeved nations deceived by divers errors worship such beasts that be called Fauni, Satiri, and Incubi. Satyri be called Fauni and Fatui also, & some think, that they be wild men, as Isidore sayeth in eodem cap. and these wonderful beasts be diverse, for some of them be called Cenophali, for they have heads as hounds, and seem by the working beasts rather than men, and some be called Ciclopes, and have that name, for one of them hath but one eye, and that in the middle of the forehead, and some be all headless and noseless, & their eien be in the shoulders, and some have plain faces without nostrils, and the neither lips of them stretch so, that they heel therewith their faces when they be in the heat of the Sun, & some of them have closed mouths in their breasts only one hole, & breath and suck as it were with pipes and veins, & these be accounted tongueless, and use signs and becks in steed of speaking. Also in Scythia be some with so great and large ears, that they spread their ears and cover all their bodies with them. And these be called Panchios', Pan is Greek, and is to understand all. And an ear is called Ochi in Greek, and some be in Aethiopia, and go stooping looking to the ground- ward as beasts, and may not rear themselves upright, and these be called Arabice, & other be in Aethiopia, and each of them have only one foot so great and large, that they shadow themselves with the foot when they lie gaping on the ground in strong heat of the Sun, and yet they be so swift that they be likened to hounds in swiftness of running, & therefore among the Greeks they be called Synodopes. Also some have the soles of their feet turned backward behind the legs, and in each foot 8. toes, and such go about and stare in the deserts of Libya. Also; in Scythia be beasts with shape of men and feet of horses, and such wonderful beasts be called Lamine among many men, as Paschasius saith super Trenos. Isidore reckoneth many other such beasts wonderfully shapen, lib. 11. and he gathereth and taketh all of Plinius libro. 6. &. 7. and also of Solinus. ( * Addition. Fauni were named of the Poets, Rustical Gods, and monstrous beasts, like unto men, and Fanesij, people in the North part of the world, whose ears be so great, that with them they cover all their bodies.) Of Femina. cap. 49. THe female is called Femina, and hath that same name of Femur, that is to understand, the thighs. For in these parts between the thighs is distinction and great diversity between the male and also the female. And also this name cometh of Fos, that is fiery, for the female hath fiery virtue, whereby she is vehemently moved to love: In all kind of beasts, the female is more fervently desirous of love then the male, as Isidore saith, libro. 6. And Aristotle telleth general properties of the same female, libro. 8. and saith, that the females be more feeble than the males, except the Bear & the leopard, for their females be more hardy & strong than the males, & females be more light to learn, and to be taught then the males be, & more busy about their brood & young, and more mild. Look before more hereof libr. 6. cap. 1. de puella, for there thou shalt find much of this matter. And generally the female is more wrathful than the male, and fighteth therefore soon against the male. And li. 8. Aristotle setteth an ensample of Foca, for that beast dwelleth and bideth always in one place, and the male striveth with the female, until the one of them slayeth that other, & the female is less steadfast with less true to her own male, then otherwise. And Aristotle setteth ensample of Sepia, for when the female is smitten, the male helpeth and succoureth her. But when the male is smitten, the female chaseth him. Also libro. 5. Aristotle sayeth, that in gendering of brood the female is as it were matter, and the male is form & shape, and of both cometh Semen, and of meddling thereof cometh the creature: & therefore I say, that male and female be as it were principal of generation. And the male is a form and a shape, and the female is matter. Therefore it is given and granted to the male to get and gender another, & the female gendereth and conceiveth of another than herself. Also generally the female is more unsteadfast in kind, and more changeable than the male, and that cometh of feeble heat and of strong cold humour that is more plenty in the female then in the male, & therefore in women, and also in some four footed beasts is menstrual superfluity, as he saith, but in one kind of beasts the female hath that evil, so much and so often as the woman. Of these conditions and other of females good & evil, look before li. 6. (* Women be weak, yet iracundeus: cold, yet more lecherous: men are more strong, no less vicious, more hot, near to frenzy, betwixt both, no greater amity, and in both wanteth not superfluity. Vesper in the defence of nature & generation.) Of Fetante. cap. 50. IN all kind of beasts those that gender or go with brood, is called Fetans or Parents, & so Fetans, fetantis, & pecus, dis, have one manner meaning, & so it is said in holy writ, De post fetantes accipit cum. And so this Fetans hath a proper member, in the which he conceiveth & nourisheth, & beareth the brood that is called Fetus, and bringeth it forth into this world and to dispose & bring forth the brood, revolutions & going about of the over circles of heaven, influence of stars worketh & helpeth, as Arist. saith, lib. 18. in fine. Kindly, he saith, the term and time of generation complete shall be by revolutions & passing about of stars. Of this process & matter, look before libro. 6. cap. de Muliere parent, etc. Of Fetu. cap. 51. FRuit, brood, and birth of the womb of the woman, and of each other female beast is called Fetus, and declined Fetus, tus, tui, and is properly called Fetus while he is in the womb, in the which it is sustained and nourished, and brought to perfect shape of limbs and to life. And so Isidore saith, libro. 12. that it is called Fetus, for it is yet nourished and succoured in the womb and in the bag, in the which the child is in in the mother, and cometh out with the child, when it is borne, and containeth him. And is called Secundina, and hath that name as it were the second mother, for that is in the mother, and the child is therein, and followeth the child when it is borne, and the mother dieth, if it it happen in any wise, that this bag Secundina abideth within, & cometh not out with the child. And of Fetus, females that conceive and use to boar children and brood, have the name, and be called Fetose, as it were often full of Fetus, going with child, or with brood, as Isid. saith. Of the same womb Fetus be diverse, and namely in Sexus, that is by diversity of male & female, but in those in the which kind goeth out of kind, as in Hermophroditus, for in such a one is found both Sexus, Both kinds in one male & female of any sex. male and female, but alway unperfect, as Isidore saith, li. 12. Of Fetus and brood, look before, lib. 16. There is treated de homnibus generatione. Of Ficario. cap. 52. IN one signification Ficarius is he that gathereth & selleth figs, and in another signification, Ficarius is taken for a wild man that liveth by figs. And so it is taken in jer. where it is said in this manner, Dragons shall devil with nice Ficarijs. There the Gloze saith, that it is to be understood with mad men. And yet in another signification Fatui ficarij be called Fauni & Satiri, that devil between wild fig trees and other trees, and be hairy men, & such be called Onocentauri, and other beasts wonderfully shapen, of whom Isaac speaketh, li. 14. And Isidore speaketh of them, li. 9 cap. de Protentis. look before in the same book de faunis. And they be called so nice fig gatherers and beastly mad men, for though they be wonderfully shapen, yet they accord in some things in shape with mankind, & in other things with other beasts, & pass out of the shape of mankind. Such beasts be called Fatui Ficarij, as it fareth in Apis, Lamijs, & Sirenis, & Meremaidens, & other such be Ficarij, for they have living by fruit, as the wild men hath, & nevertheless they be fools, for they lack use of reason, & therefore the letter of the old book is allowed, that saith in this manner, Cum satuis sicarijs, for Sicarij be certain guileful thieves, that slew men unware with short Swords, as Aioth that slew Eglon the king, which that was most fat, with a short Sword that hung in the right side, and such a Sword is called Sica, as it is said judicum. 3. Such thieves be not now in Babylon that is destroyed, and is no place for men to dwell in, but for beasts wonderfully shapen, as Hierome saith super Esay. But it might be said, that Ficarij be Sicarij, for a fig is called Sica in Greek, and Ficus in Latin, and hereby the first exposition should abide: but by the meaning and understanding of Latins such men wonderfully shapen be more verily called Ficarij, then Sicarij, as it is said before, where it is spoken and showed de Faunis & Satiris. ( * Addition. A Chapter of small substance.) De Formica. cap. 53. THE Ant is called Formica, and hath that name, as it were bearing crumbs and grains of corn. Here Ovid speaketh and saith. Grande opus exiguo formicas ore gerentes. It is a great work to see the Ants bear great grains in little mouths. Or else it hath the name Formica, as it were bearing crumbs or grains of corn that they gather, and biteth of the end of the grains for they should not grow, sleight and business of them is much, for they make provision and gather store against time that cometh: for in Summer they gather store, by the which they may live in Winter, as Isidore saith, libro. 12. and they gather wheat, & way not of Barley, and when the Wheat is wet, that they gather to a heap: then the Aunts do all the wheat out into the Sun, that it may be dried again. And it is said, that in Aethiopia be Aunts of the greatness of a big Dog, but not in shape as dogs: and diggeth up golden gravel with their feet, & keep it that it be not taken away. And pursueth anon to the death them that take it away, as Isidor, saith, li. 12. cap. 1. de Minimis animalibus. Also Solinus speaketh of Aunts and saith: that Ants be full little, and be nevertheless more sly & busy then many great beasts: For they make purveyance wisely for themselves, whereby they may live in time to come afterward. And they live in company, and make heaps and hills, in whom they inhabit themselves in: and gather greens busily and properly, & put them in their inner closerts full waxilye, that they be not taken away with fowls, nor spilled and shed with wind nor with weather, and maketh them privy ways even & strait to the houses that they devil in, and the more wiser Aunts stand in those ways, for the unwiser should not go out of the way, and when they be overset in their houses to be taken, then shed they venomous water upon men: they have stings as the Bee, but very small wherewith they sting. And therefore it is commonly said, that he pisieth. And that water burneth his hand that it toucheth, and breedeth therein itching and smarting: For they have that water in steed of weapon and armour. Huc usque Solinus, libr. 11. capitulo. 31. Plinius sayeth, that Ants communeth their travail each to other, and seek and gather their own meat: But Bees be better than Ants, for Bees make good meat and profitable, and gather and do it together. The Aunts gather great burdens, which be more greater than their own bodies. And so they recover reward of littleness of body, in the greatness of virtue, and bear their charge & burden with biting. And if it be so great, that he may not bear it in his mouth, than he turneth him and busieth him to draw it forth with his hinder feet: They take great charge of their common profit, and have therefore season and wind. And they shalt the grains, that they do togethers, because they should not grow again & wax green corn: And gather busily grains that be shed, that they be not lost: and in entering they break the greater grains, that they may the more easily bring them into their place of purveyance. And they work by night in the full of the Moon, and cease of work in the change of the Moon. And because they bring and fetch their meat out of diverse places, they have certain time given to them to knowledge each to other, and then is most gathering of them and meeting. And among them when they meet, is as it were a manner treating and talking and busy as king and spyeng. And they come again by ways that they tread, and choose such ways that be among stones. And Ants be small and strait about the womb, as though they were gird in the middle: and grow and have Wings at last as it were Flies, and change so and turn into small Volatiles, dying wonnes. Also capitulo. 32. It is said, that in Indie be right great Ants with horns, that keep gold and precious stones with wonderful covetousness and desire, but the Indians steel them in Summer time, when the Ants be hid in hills for strong burning heat, but the Ants fly after them busily, which take away the gold: and wound them after, though they fly the Aunt's riding on swift Camels, in them is so wicked fierceness for love in gold. Aristotle libro. 8. speaketh of Ants, and saith, That in Ants is wit of smelling right as in Bees. And the Ant hateth all stinking things. And so if a man besmoketh the house of the Ant with brimstone, or with wild Origanum, or with an Hearts horn burnt, the Ants will forsake & leave their houses: and though the Ants live in company, and be attendant each to other, yet have they no king, as Aristotle saith, libro. 1. and Solomon saith the same, Proverb. 6. The Ant hath no Duke nor commander. There the Gloze sayeth, of such a little beast without Prince, and by reasonable leading of kind, maketh purveyance for time that is coming: much more thou that art made to the Image of God, and called for to see his bliss, and art helped with so great mystery, and hast our Lord Duke and leader. Therefore thou shouldest here gather fruit, by the which thou mightest live afterward in bliss. Look the Gloze of the wit and business of Ants. That Authors praise here before, Aristotle alloweth it, libro. 8. where he saith, that the working of Ants is known to them that take heed: For Ants go always by one way, and lay down their meat, and travail also by night in the full of the Moon: But Aunts have some properties that be not full good, for they hurt and grieve roots of trees, by whom they make their nests: and defile their hands that touch them, and sty up to the tops of trees, and gnaw and defile burgenings, flowers, twigs, and branches thereof. And bite and eat the fruit, and make holes therein. And noy and grieve men, but they help Bears. For Plinius saith, libro. 8. That when Bears be sick, they seek Ants and denour them and heal themselves in that wise. But in some cause Aunts eggs be medicinable. Look in the last book de Ouis. ( * Addition. Formica, an Emmet, Ampt, & Pismere, whereof some be read, & other black, and also in some soils are bigger found, then in low places.) De Formicaleone. cap. 54. FOrmicaleon, that beast hath the name of Formica, and of Leo, for as Isidore saith, libro. 12. It is a beast with the likeness of an Ant, and of a Lion, and is a little beast, and enemy to Aunts: for he cometh thee vishly into their place of purveyance, and eateth their corn, and so by wasting of their meat he is cause why the simple Ants die needs at last: and this Formicaleon is eaten of other beasts, as Ants be, and may not defend himself by his own strength, & is a manner kind of Spider. Look before de Aranea in littera A. De Fuco. cap. 55. FVcus, ci, is the name of a Drane, A Drane or Dore. that is more than a common be, and less than an Hornet, and hath that name Fucus, for he eateth the travail of other, as it were Fagus that cometh of Fagin, that is, eat, for he eateth that that he travaileth not for, for he maketh no honey, but he eateth the honey of other Bees. Hereof speaketh Virgil and saith. ignawm fucus pecus a presepibus arcet. That is, the Drane driveth toward beasts, & chaseth them from cribs. So saith Isi. li. 12. ca 12. Of these dranes or bees Plinius speaketh li. 11. ca 12. & saith, that in be hives is the more plenty of honey because of company of such Dranes: and such Dranes be without sting, as it were unperfect Bees, and be servants to the very Bees: and very Bees commandeth them to work, and stingeth, & punisheth without pity the Dranes that be slow in working, and also in breeding. For it is certain that the more multitude is of such Dranes, the more swarms be bred, and when honey beginneth to be ripe, they drive them away from the honey, and punisheth them and chaseth: and be not seen but in springing time. And such Dranes make royal habitations & large, & dissevered to the masters and commanders of Bees, and haileth them, & maketh them seemly passing other, & such dwelling places and cells be all sire cornered. And though the Dranes sustain so many travails, yet uneath they be suffered to eat of the honey, but as much as they eat, they eat it by stealth, ut dicit Plini. De Grief. cap. 56. Griefs the Gripe, is a beast with wings, & is four footed, and breedeth in the mountains Yperboreiss, & is like to the Lion in all the parts of the body, & to the Eagle only in the head & wings, and is strong enemy to the horse: as Hugution saith, he taketh up the horse and the man armed, as the Gloze saith supper Deut. 14. And Gripes keep the mountains, in the which he Gemmis & precious stones, as Smaragdus and jaspis, and suffer them not to be taken from thence, as Isi. saith, li. 14. ca 3. And in some countries in Scythia is plenty of gold and of precious stones: but for great gripes men dare not come thither openly, but seld for fierceness of Gripes: There is best Smaragdus & Crystal: & the Gripe hath so great claws & so large, that of them be made cups that be set upon boards of kings. ( * Addition. There are common Gripers in England, that devour more men by usury, than all the Gripes in India, the fetchers of gold.) De Glire. cap. 57 GLires be little beasts, as it were great Mice and have that name Glires, for sleep make them fat. And Gliscefe is for ●● ware, as Isidore sayeth, and he sleepeth all the Winter unmovable, and telleth as though he were dead, and quickeneth again in Summer time, as he saith, libro. 8. cap. 57 Plinius speaketh of these Glires, and saith, that they devil gladly in woods, and love their fellows that they know, and strive & fight against other, & they love their sires with great mildness & pity, and feed and serve them in their age. ( * Addition. It is reported by Andrew Theved, that in the Indies are Bats very great: and by L. Vertomannus, that he saw Bats bigger than Eagles, fierce and venomous.) De Grillu. cap. 58. Grillos' is a little beast, as Cirogrillus is, feeble and mightless and thievish, and venomous with pricks and pikes, and is lesser than an Irchin, as the Gloze sayeth, super Leviticum. 40. And hath that name of the sound of his voice, as Isidore sayeth, libro. 12. This beast goeth backward, and saweth and diggeth the Earth, and worketh by night, and is hunted with an Ampt ryed with an hair, and thrown into his den: and the powder is first blown a way, lest the Ampt hide herself therein, and so he is drawn to love of the Ampt, as Isisidore saith. De Hinnulo. ca 59 THE Hart Calf is called Hinnulus, and hath name Hinnulus, of Innuendo, becking, and nodding, for he is hid by becks and signs of the Hind, as Idore saith, libro. 12. and is a feeble beast and loath to fight, as D●mula is, and he is most sharp of sight, and swift of course and of running, and the Hind hideth him in caves and dens, and in places that be shadowy, and teacheth him to start and to leap over briars, thorns, and bushes, as Plinius sayeth, libro. 8. cap. de Ceruis. Look before in littera C. His flesh is tender and good to defy, for he is often moving and stirring about, as Constantine saith, & Isaac in Dietis. And if he be gelded ere his horns grow, his flesh is the better and the more temperate in dryness and in heat, as he saith, And if he be gelded while he hath horns, than he changeth never his Horns, as Aristotle saith libro. 8. and Plinius. Also the Hart Calf is contrary to the serpents in a wonderful wise, for he that is anointed with his suet or with his blood, shall not be touched of any Serpent that day, as Plinius saith, lib. 38. And his ruening is chief medicine in venims, as he saith. De Hirco. cap. 60. THE Goat buck is called Hircus, & is a lecherous beast, alway servant to the deed of lechery, as Isid. saith libr. 12. And his eyen look thwart over to lechery ward, & hath that name therefore: for Hirci be the corners of the eien, as he sayeth: his kind is most hot, insomuch that his hot blood softeneth and carveth the hard Adamant stone, that neither fire nor iron may overcome, as it is said there. This Goat buck is called also Caper, and hath that name of Capio, to take, for be laboureth to take crops of trees: And the Goat buck beginneth to be moved to gender after one year, as Aristotle saith, li. 6. and the male that is first gendered, is more great and more fat than those that be gendered afterward. Also libro. 7. he saith, that some Goat Bucks have notable hugeness in ears, as some Rams have in their tails. For some have in breadth more than the breadth of the hound. And the Goat buck hath a long beard & a small tail, & long down to the earth, & many & strong and great horns, and rough Wool and hard, with stinking smell, and hath much fatness, and namely within about the reins, and then he dieth lightly, except the fatness be withdrawn. And the more fat he is, the less Semen he hath, and gendereth the less, a● he saith, lib. 8. And then he doth the deed of generation but seldom. And therefore wise herds slayeth them, ere they do the deed of generation, or else suffer them to be lean, and maketh them be lean, and though he seem lean without, yet sometime he is full fat within, and it often happeneth that the Goat buck is wonderfully shapen, as Aristotle sayeth, libro. 8. for sometime it happened that a Goat buck was seen with horns in the legs, and that was wonderful to see. And among all flesh of beasts, flesh of Goat Bucks is worst, hardest, and worst to defy, as Isaac sayeth in Dietis, and namely when the Goat buck is right old. The skin of the old Goat buck is better and more stronger than the young: but the odour and the smell is more, and the flesh is worst, and if he be gelded, his flesh is the more moist and tender, and less hard to defy, and less evil to be eaten. Also libro. 28. Plinius saith, that Democritus sayeth, that the Goat buck is never without the Fevers. And the blood of a Goat buck, that is said with ivy, breaketh wonderfully the stone both in the bledder and in the reins; as he saith: and his horn burnt, feareth & chaseth away Serpents, & healeth fevers & cankers, & fretteth away & cleanseth Polipus, superfluity of flesh in the nose. The liver of the Goat buck helpeth against biting of the mad hounds. His gall cleareth the sight, and fretteth away the webs of the cyens: His urine meddeled with his gall helpeth leprous men, and doth away seals and scabs. ( * Addition. diverse authors affirm, that the hot blood of a Goat buck, dissolveth a flintstone into softness.) De Hyena. cap. 61. Hyena is a cruel beast like to the Wolf in devouring and gluttony, and réeseth on dead men, and taketh their sarcasse out of the earth and devoureth them. And therefore hath the name Hyena, of Niando, for desire he réeseth to his pray with open mouth and voice. It is his kind to change Sexus, for he is now found male and now female, and is therefore an unclean beast, as Isidore saith, and cometh to houses by night, and seineth man's voice as he may, for men should think that it is a man. Libro. 8. cap. 30. Plinius speaketh of this Beast, and saith, that in Hyena is either kind, for it is said, he is one year mal●●e another year female. And she bringeth furthher brood without male, as the common people suppose. And Aristotle denieth that. And hath the neck of the adder Vipera, and the ridge of an Elephaunt, and may not bend but if he bear all the body about. And herds tell that among stables be seyneth speech of mankind, and calleth some man by his own name, & renteth him when he hath him without, and he feigneth often the name of some man, for to make bounds run out, that he may take & eat them: And this beast hath endless many manners & diverse colours in the eyen, & full movable eyen & unsteadfast, and his shadow maketh hounds leave backing & be still, if he come near them: and if this beast Hyena goeth thrice about any beast, that beast shall stint within his steps. And this beast gendereth with a Lioness of Aethiopia, and gendereth on her a beast that is most cruel, & followeth the voice of men & of tame beasts, & hath many rows of teeth in every side of the mouth. In Africa be many Hyenas, & many wild Asses and Fibres, & many other beasts wonderfully shapen. As Plinius saith, this beast Hyena breedeth a stone that is called Hyena: and what man that beareth it under his tongue, he shall by virtue of that stone divine and tell what shall befall, as Solynus saith. When he can get the stone. Also libr. 28. Plinius saith, that Hyena hateth the Pantera. And it is said, that if both their skins be hanged togethers, the hair of the Pantheres skin shall fall away. This beast Hyena flieth the hunter, and draweth toward the right side, to occupy the trace of the man that goeth before: and if he cometh not after, he telleth that he goeth out of his wit, or else the man falleth down of his horse: and if he turn against the Hyena, the beast is soon taken, as Magicians tell. Also as he saith, this beasts gall is full medicinal, and helpeth most against dimness of eien: and also witches use the heart of this beast and the liquor in many witchcrafts, as it is said there. And Aristo. li. 7. saith, that the quantity of Hyena is as the quantity of a Wolf, & in his neck is hair, as in the neck of an horse, & hath hair upon all the length of the ridge, and bequileth and deceiveth men, & ravisheth and stealeth them, and taketh hounds and devoureth them, as gladly as men, and diggeth burials and graves, & eateth the flesh of dead bodies that be in them. ( * Addition. Of this Hyena Pliny maketh mention in his 8. book. chap. 30. A beast like a Wolf, with a mane like an Horse, which coming in the night unto shepherds houses, will counterfeit man's voice, & by hearkening learn ones name, and call him forth to the end to devour him. Gesner is doubtful whether there be any such beast, yet hath he set down, from other Authors.) Of Hiricio. cap. 62. Echino. THe Irchin is called Hiricus, Hedghoy and is a beast covered with pricks, hard and sharp, and his skin is closed about with pikes and pricks, and he cloaseth himself therewith, and defendeth himself therewith all about, for anon as he knoweth and feeleth that any thing cometh after him, he areareth up the pricks and wrappeth him therein as a clew, as it were within his armour: and is a beast of purveyance: For he climbeth upon a vine or on an apple tree, & shaketh down grapes and Apples. And when they be field, he walloweth on them, & sticketh his pricks in them, and so beareth meat to his young in that manner wise, as Isi. saith, li. 12. And for roughness & sharpness of the pricks & pikes, he is called Hirenacius or Hiricius, and hath as Aristotle saith, li. 1. pikes in steed of hair: and pi●s héeleth him as the hair of other beasts, and be his weapon and armour: for with them he stingeth & pricketh and hurteth him that taketh or toucheth him. Also li. 3. Aristotle saith, that some Irchins devil in woods, & some in other places in land, & some in water, & lay many eggs that be not eaten. And Irchins have but little flesh, and this is the property of him, he hath beneath head and mouth, and outpassing of superfluity above, for he taketh his meat beaneth, and hath therefore an hole in the other side, and the superfluity● is in the ridge above, and the Irchin hath five teeth within the mouth, and hath among the teeth fleshy parts in steed of the tongue: & his womb is departed in five parts, & therein is much superfluity. And there is a manner kind of Irchins with a white shell & white pikes, and layeth many eggs. Also the Irchin hath feeble hearing, more feeble than other beasts with hard shells, and that go on four feet. Also libro. 5. wild Irchins gender standing, with back turned to back: For in that part, in that which superfluity passeth out, there they touch themselves in generation. Also there li. 8. it is said, that often it seemeth, that in Irchins is wit and knowing of coming of winds, North or South: for he maketh a den in the ground, when he is ware that such winds come. And so sometime was one in Constantinople, that had an Irchin, and knew & warned thereby, that winds should come, & of what side, and none of his neighbours witted whereby he had such knowledge & warning. Also li. 12. he saith, that the Irchin hath also as many wombs as teeth, and in these wombs breedeth five eggs better than other, and the eggs of some be much and great, and some be less: for some be better to seething and defieng then other. Also li. 19 Irchins have a little body and many pikes, that, occupy more place than the body, and the cause of many great pricks, & the littleness of the body is, for feeding of the body passeth into nourishing and growing of pikes, because of scarcity of heat, & for the meat is not well defied, & therefore in his body breedeth much superfluity, & that superfluity passeth into nourishing & feeding of pricks. Huc usque Arist. ( * Addition. Histrix, is the Porcapine, like unto the Hedgehog, but more stronger armed with pricks, and bigger bodied.) Of Herinacio. cap. 63. The common Hedgehog HErinacius is that same Cirogrillus, & is a little beast with pricks, and dwelleth in dens, and is like to the Irchin, but he is accounted more than he. Lib. 8. cap. 38. Plinius speaketh of him and saith, that he walloweth upon apples, as the Irchin doth, which stick thereon his pricks, and he beareth them into hallownesse of trees. And beside the Apples that he beareth on his back, always he beareth one in his mouth: & when he is hunted, he cloaseth him round as a hall, for nothing should him touch for his pikes and pricks, and when he trusteth not to scape, than he casteth from him pissing most venomous, & that piss grieveth himself first, if it cometh in any wise on his back, or on his pricks, for by such moisture of that piss, his back smarteth and grieveth, & also the pricks of his back fall away. Therefore he knoweth not, that he is thereby the sooner taken, by the which he casteth for to grieve other: Therefore there is a craft to hunt such a little beast, when his urine is all spent and wasted, for then his back is hurt or broken, and his pricks and pikes be lose and fall, and he may not fly, for be knoweth by the smell kindlye, in his urine is strength of venom hid, & spareth therefore his urine. For he doth not away nor sheddeth his venom, ere the last need of taking compel him thereto. And though this beast be little, yet when he dreadeth he constraineth himself so fast, that uneath he may be opened and streighted, saving the skin. Therofore he is put in hot water, and so he openeth himself, as it were suddenly, when he seeleth the heat: And he is bounty and hanged up by the hinder feet, and is so hanged and slain with hunger, otherwise he may not be slain in good manner, to have good and profit of his feeble skin, & though the little body of the beast be not full necessary to use of mankind, yet his skin that is so picked is needful to men, that if there were no pikes and pricks, softness of flesh in beasts were idle to mankind. For with such a beasts skins, clotheses be cleansed & picked. And it is said, that this beast Herinacius hath this property, that after that he is charged with Grapes or with apples, if any apple or grape fall out of his pikes in any manner wise, then for indignation he throweth away of his back all the other deal, and often turneth again to the tree to charge him again with new charge. ¶ Of Iwenca. cap. 64. IVuenca or Iwencus, is a young Steer or Bullock that is able to be yoked to draw at plough, as Isido. saith: or else it hath that name Iwencus, for in old time such a young Steer was offered to jupiter, and not a Bull, as he saith: and is a lecherous Beast, because of youth, & is therefore overset with a strong yoke to make him easy & tame, and is pricked with a prick, and compelled to follow even and foreright, the steps and fares of Dren. Iwenca, such a young Steer, is oft able to the coupling and joining of Bulls, for in that age such a Steer is joined to the Bull to draw. The young Cow is made fat in lose and in pasture, to be slain of a Batcher, for divers use of mankind. Her flesh is more dry and more sad, than the flesh of sucking calves, for she is longer without feeding of milk, and is more tender, and more hot and moist than the flesh of an old Ox, or of an old Cow: for yet she is nearer the age of sucking, than those that are of more age, as it said in Dietis. ¶ Of Leone. cap. 65. LEon in Greek, is called Leo in Latin, a King in English, and is called Leo, king, for he is king & Prince of all beasts, as Isid. saith li. 12. And some Lions are short with crisp hair and maane, and these Lions fight not: and some Lions have simple hair of mane, & those Lions have sharp & fierce hearts, & by their foreheads and tails their virtue is known in the best, and their steadfastness in the head. And when they be beset with hunters, than they behold the earth, for to dread the less the hunters, and their gins, that do beset them about, & he dreadeth noise & rushing of wheels, but he dreadeth fire much more: & when they sleep, their eyen be open, and when they go forth or about, they heal & bide their fares and steps, for hunters should not find them. And it is supposed, that the Lion's whelp, when he is whelped, sleepeth three days and three nights: & it is said that the place of the couch trembleth and shaketh by roaring of the Father, that waketh the whelp that sleepeth. It is the kind of Lions, not to be wroth with man, but if they be grieved or hurt. Also their mercy is known by many and often ensamples: for they spare them that lie on the ground, and suffer them to pass homeward that be prisoners, and come out of thraldom, and eat not a man, nor slay him, but in great hunger, Huc usque Isid. li. 12. Lively 8. ca 17. Plin. speaketh of the Lion & saith, that the Lion is in most gentleness and nobility, when his neck and shoulders be healed with hair and maane, and he that is gendered of the Pard, lacketh that nobility. The Lion knoweth by smell, if the Pard gendereth with the Lioness, and réeseth against the Lioness that breaketh spousehood, & punisheth her full sore, except she wash her in a river, and then it is not known to the Lion. And when the Lioness whelpeth, her womb is rend with the claws of her whelps, & whelpeth therefore not often. And Arist. saith as Plin. saith, that the Lioness whelpeth first five whelps, and afterward four, and so each year less by one, & mereth barren when she whelpeth one at last: and she whelpeth whelps evil shapen & small in quantity of a weasel in the beginning. And he saith also, the whelps of vi. months may uneath be whelped, & whelps of 2 months, may uneath move: & the Lion heaveth by his leg when he pisseth, as an hound doth, & the urine that he pisseth, stinketh right foul, and when he eateth once enough, afterward he is meatlesse, 2. days or 3. And if he needeth to fly when he is full, he casteth up his meat into his mouth, and draweth it out with his claws, to be in that wise the more light to run and to fly. The Lion liveth most long, and that is known by working or wasting of his teeth: and then in age he réeseth on a man, for his virtue and might faileth to pursue great beasts & wild: and then he besiegeth Cities, to ransack and to take men: but when the Lions be taken, than they be hanged, for other Lions should dread such manner pain. The old Lion réeseth woodly on men, and only grunteth on women, and réeseth seldom on children but in great hunger. By the tail the boldness & heart of the Lion is known, as the Horse is known by the ears: for when the Lion is wroth, first he beateth the Carthe with his tail, and afterward, as the wrath increaseth, he smiteth and beateth his own back: and out of each wound, that the Lion maketh, with claw or with teeth, runneth sharp and sour blood, as Isido. saith. Also in peril the Lion is most gentle and noble, for when he is pursued with hounds and with hunters, the Lion lurketh not nor hideth himself, but sitteth in fields where he may be seen, and arrayeth himself to defence, and runneth out of wood & covert, with swift running & course, as though he would accounted vile shame to lurk and to hide himself. And he hideth himself not for dread that he hath, but he dreadeth himself sometime, only for he would not be dread: and when he pursueth man or beast in lands, than he leapeth when he réeseth on him: and so when he pursueth man or beast, he useth to leap, and so doth he not when he voideth & flieth. When he is wounded, he taketh wonderful heed, & knoweth them that smiteth him first, & réeseth on the smiter, though he be in never so great a multitude: and if a man shoot at him, the Lion chaseth him, and throweth him down, and woundeth him not, nor burieth him. When the Lion dieth, he biteth the earth, and tears fall out of his eyen: and when he is sick, he is healed and holp with the blood of an Ape, and he dreadeth greatly the crowing and the comb of a Cock: and he is a right kind beast, and knoweth, and loveth him that doth him good, as it said in ensamples, that Plinius setteth there. Huc usque Plin. li. 8. ca 12. And li. 2. Arist. speaketh of the Lion and saith, and Avicen, saith also, that the Lion hath a neck as it were unmovable, and is full grim, and hath entrails & bowels as an hound, and moveth always first with the right foot, and afterward with the left foot, as the Camel doth: and hath little marrow in his bones, & his bones be so hard, that by smiting of them togethers, sire springeth out thereof. Also li. 16. the Lion hath many clefts in his feet, and gendereth therefore blind whelps, as the Hound doth, & the wolf also: for he hath sawie teeth, and gendereth therefore unperfect whelps, as he saith, and Solinus also, that saith. That the Lion dreadeth, when he seeth or heareth a whelp beaten. His whelps are borne blind, as the whelps of all beasts, that have the feet departed, be whelped unperfect because of gluttony. He hideth himself in high mountains, and espieth from thence his prey, and when he seeth his prey, he roareth full loud, & at the voice of him other beasts dread & stint suddenly, and 〈…〉 maketh a circle all about them with his tail, and all the beasts dread to pass out over the line of the Circle, and the beasts stand astonied and afeard, as it were abiding the hest and commandment of their King. When the Lion passeth rough places & hard, he clyncheth in his claws, and draweth them toward the foot, for them he useth in steed of a sword, and hideth them therefore within soft places and fleshy, that they be not hurt, nor made blunt: and he is ashamed to eat alone the pray that he taketh: therefore of his grace of free heart, he leaveth some of his prey, to other beasts that follow him a far, as he saith: and is so hot of his complexion, that he hath always the fever quartan, and hath kindly this evil to abate his fierceness, and his flesh passeth in heat, and is therefore grievous to eating, as he saith, and Plin. libro. 28. And his flesh is good in medicines, in many manner wise, and his grease is contrary to venimme, so that who so be anointed therewith, shall not dread that time biting of Serpents, nor creeping worms. Also his grease meddled with Oleo rosaceo, keepeth and saveth the skin of the face from wens and vices, and keepeth whiteness, and healeth burnings, and suageth swelling of eyen. His gall meddled with water, sharpeneth and cleareth the sight, and helpeth against infecting evils, and against falling evils: his heart taken in meat, destroyeth the Fever quartan, Huc usque Plin. li. 28. cap. 8. And the Lion is hunted in this wise: one double cave is made one fast by that other, and in the second cave is set a Whitche, that cloaseth full soon, when it is touched: and in the first den and cave is a Lamb set, and the Lion leapeth therein when he is an hungered. for to take the Lamb. And when he seeth, that he may not break out of the den, he is ashamed, that he is beguiled, and would enter into the second den to lurk there, and falleth into it, and it cloaseth anon, as he is in, and letteth him not pass out thereof, but keepeth him fast therein until he be taken out and bound with chains till he be tame. This toucheth jer. supper Ezech. cap. 19 super illum locum, Miserunt cum in Caveam, etc. ( * Addition. The Lion among the Hebrews, as sayeth David Kimht, hath divers names, according to the degrees of his age. The first name is Gur, the second Kephir, the third Arieth, in the fourth Labi, in the last Laisch. Gur, signifieth the whelp of every beast, yet most commonly for excellency's sake, he is put for the Lion's whelp, as Stymnos is among the Greeks. Kephir, a little elder. Arieth, in the second chapter of Naum the Prophet a Lyon. Labi a Lioness, Cepharim young Lions, and Gur a lions whelp, are all contained in one Period. The Lion drinketh seldom and little: the Lion is said of some in watching to shut his eyes, which sleeping he openeth: here upon the Ancients did paint upon their Temple gates a Lion, for a badge or sign. If one sit upon a Lion's skin, the Emeroydes will go from him.) ¶ De Leena. cap. 66. THe Lioness is called Leena, and is a right lecherous beast, and loveth alway the deed of lechery, and is therefore more cruel than the Lion & namely when she hath whelps: for she putteth herself in peril of death for her whelps, and for defence of them, she dreadeth not nor spareth the shot of hunters. And she whelpeth more whelps in the first whelping, than she doth afterward, for by sharpness of the claws of her whelps, her mother is grieved, & hurt, and so from year to year, she waxeth barren, as Aristotle saith. And Plinius sayeth in this wise, as Isidore saith lib. 12. Beasts with sharp claws, may not oft whelp, for in them the mother is grieved and hurt within by moving of the whelps, and therefore the Lioness may not abide whelping, until the perfect complishment of her young, but she delivereth her of her whelps, & whelpeth ere her young be perfect and complete, and is compelled thereto by great ache and soreness, and fervent lechery. The Lioness meddeleth in lechery with the Pard, but after the deed of lechery with the Pard, she dreadeth the Lion, for the Lion knoweth such a fowl meddling by odor & smell, but if the Lioness be washed of the spouse breaking in a river ere she come to the Lion, as Plinius saith. When he knoweth that she is guilty, he punisheth her anon, & therefore she flieth anon, and cometh not to her make, but if she be first washed. There is a little beast that the Lion and the Lioness dreadeth wonderfully, and that beast is called Leonzeufones, for that beast beareth a certain venom which slayeth the Lion and the Lioness. Therefore this said beast is taken, and afterward burnt, and the flesh is sprung with the ashes, and laid and set in meeting of ways, shall slay and destroy the Lions which eat thereof, as Isid, saith lib. 12. cap. 1. Avicen saith, that the Lion is a beast of great gluttony, and coveteth and desireth much meat, and is a devourer of meat therefore without chewing, and casteth up therefore the meat that he eateth, and eateth it afterward, and he eateth right much, so that he is heavy by meat, and fasteth afterward by the space of two days and two nights, and voideth not his dirt but once in two days or in three, and his dirt is dry without moisture, and stinketh right fowl, and so doth his urine. And also out of his womb issueth & cometh an evil smell, when it is cut and opened: and his breath stinketh, & is right infectious and contagious, & infecteth other things, and his biting is deadly and venomous, and namely when he is wood: for the Lion waxeth wood as the Hound doth, as Arist. saith & Avicen also. And is cruel and wood when he is wroth, and biteth and grieveth himself for indignation, when he is wroth, and gnasheth with his teeth, and namely when he hungereth, and spieth and lieth in awayle, to take beasts, which pass by the way. He hideth himself in privy caves, and reeseth on beasts unware, and slayeth them with his teeth & claws, & breaketh all their members, and eateth them piece meal: & if he see any come against him to take away his prey, than he beclippeth the prey, and grunteth and smiteth the earth with his tail, and if he cometh nigh him, he leapeth on him, and overcometh him, and turneth to the pray. First he drinketh and licketh the blood of the beast that he slayeth and renteth and haileth the other deal limb meal, and devoureth and swalloweth it. ¶ De Leopardo. ca 67. LEopardus is a beast most cruel, and is gendered of a Perde and of a Lioness, as Isi. saith li. 12. For as Plin. saith, the Lion gendereth with the Perdus, or the Perde with the Lioness, and of such gendering cometh unkind Perdes, as of an Horse and of a she Ass, or of a Mare and a male Ass is gendered & Mule. As Isi. saith, the Leopardis a full réesing beast and head strong, and thirsteth blood: and the female is more cruel than the male, as Arist. saith, and hath divers colours, as the Pard hath, and pursueth his prey starting and leaping, and not running: and if he taketh not his pray in the third leap or in the fourth, than he stinteth for indignation, & goeth backward, as though he were over come, and is like to a Lion in body, tail and feet, but in shape of the head, he is like to the Pard. And he is less in body than the Lion, and therefore he dreadeth the Lion, and maketh a cave under the earth with double entering, one by which he goeth in, and another, by which he goeth out: and that cave is full wide and large in either entering, & more narrow and strait in the middle, and so when the Lion cometh, he flieth and falleth suddenly into the cave, and the Lion pursueth him with a great réese, & entereth also into the cave, and thinketh there to have the mastery of the Leopard, but for greatness of his body, he may not pass freely by the middle of the den, which is full strait: and when the Leopard knoweth that the Lyon is so let and held in the strait place, he goeth out of the den forward, & cometh again into the den in the other side behind the Lion, and réeseth on him behind with biting and with claws: and so the Leopard hath oft in the wise, the mastery of the Lion by craft, and not by strength, & so the less beast hath oft the mastery of the strong beast, by deceit and guile in the den, and dare not reese on him openly in the field, as Homer saith, in libro. De pugms & Astucijs bestiarum. Lib. 8. Arist. speaketh of a beast that is called Ferculio, and Avicen calleth that beast Leopardus. A beast saith Ari. that is called Ferculio, eateth sometime venomous things, and lecketh then man's dirt, and eateth it: and therefore Hunters hangeth such dirt in some vessel, on a tree, and when the leopard cometh to that Tree, and leapeth up to take the dirt, than the hunters slay him in the mean time while he is thereabout: & the Panther doth the same, & the Perdus also, as it is said ther. Also Plinius speaketh of the Leopard and saith, that sometime the Leopard is sick, and drinketh wild goats blood, and scapeth from the sickness in that wise. ¶ De Lepore. ca 68 THe Hare is called Lepus, as it were Levipes, light foot, for he runneth swiftly, and is called Lago● in Greek, for swiftness in running. And li. 12. Isidore saith, that every swift beast is fearful and fighteth not, and hath no manner kind of armour nor of weapon, but only lightness of members and of limbs, & is feeble of sight as other beasts be, that close not the eye lids in sleeping, and is better of hearing than of sight, namely when he reareth up the ears. His ears be full long and pliant, & that is needful for to defend the eyen, that be open, & not defended with covering, nor with healing to keep them from gnats and flies great & small, for against noyful things, kind giveth remedy to creatures, as Avicen saith. And therefore kind giveth to the Hare lightness and pliantness of limbs, and swiftness of course and of running, to keep him from hounds & other beasts that pursue him: and kind giveth him long ears, against gnats and flies, that grieve often and busiy his feeble eyen, as he saith: & kind giveth much hair under his feet, that the hair of the feet may defend the flesh thereof from hurting in running, & for he should by lightness thereof in no wise let the feet in running: and therefore Arist. saith li. 3. that the Hare's feet be hairy beneath, & that is seldom seen in other beasts. His hinder legs be longer than the former, and that is needful to rear the body when he flieth: & when he runneth against an hill, he is harder to take, than when he runneth downward toward the valley, & that is for shortness of the fore legs, for because of lowness of the fore part of the body, he falleth soon when he runneth down the hill, and may not continued evenly his course and running, & for he seeth, that he shall fall when he runneth and flieth down a hill, he runneth therefore aside and aslont by the hill side, and reareth the former legs as he may, toward the highness of the hills side, and oft beguileth the hounds that him pursueth, and scapeth in that wise. And li. 8. ca 55. Plini. speaketh of Hares and saith, that many kinds be of Hares, for some are more in quantity, with more great hair and rough, and more swift of course and of running, than those that be called Cuniculi, and so here this name Lepus, is the name of Hares and of Coneys: for Coneys be called parvi Lepores, small Hares & feeble, & they dig the earth with their claws, and make them bowers & dens under the earth, and devil therein, and bring forth many Rabbits & multiply right much. And in some Woods of Spain, be so many Conics, that sometime they wast and destroy corn in the field, by the which they 'cause hunger in the Country and land: and Rabbits are so loved in the Island Balearitis, that those Rabbits be taken and eaten of men of the country, though the guts be uneath cleansed. And it followeth there, the Archelaus the Author saith, that as many dens as be in the increasing of the Coneys, so many years they have of age. In the body are so many holes, as the Coneys have years. Not so. Therefore it is said that they gender without males, & have both sexes, male and female: therefore many men suppose, that the Conie gendereth and is gendered without male, as he saith: and such Coneys be so plenteous, and bring forth so much breed, that when they bring forth one Rabet or more, anon she hath another in her womb, and is a profitable beast both to meat and to clothing, and to many manner medicines, for his ruenning helpeth against venom, and stauncheth the flux of the womb, his blood abateth ache & smarting of eyen, as Plinius saith, and Dioscorides also: and in no beast with teeth in either jaw, is ruenning found, but in the Hare, as Arist. saith: and the elder the ruenning is, the better it is, as Plinius saith. ( * Addition. Hare & Conie maketh gross blood, it drieth and stoppeth. Conie maketh better, and more pure nourishing, and is sooner digested than Hare. It is well proved, that there is no meat more wholesome, or that more clean, firmly, and temperately nourisheth, than Rabbits.) ¶ De Lince. cap. 69. LInx, lincis, is a beast, and hath that name, for he is accounted among the kind of Wolves, that is a beast like to the wolf, and his back is diversly spekled as the Pard, & his urine changeth and turneth into a precious stone, that is called Ligurius, & that precious stone is also called Linx, lincis. And this beast Linx hath envy, & is sorry that it should turn to the use of mankind, and hideth his urine under ground when he pisseth, but there it is the sooner hard, & turneth into stone, as Plin. saith li. 8. ca 39 and Isid. 12. ¶ De Limace. cap. 70. LImax is a worm of slime, and hath that name Limax, for he breedeth slime, or of slime, and is therefore always foul and unclean, as Isid. saith lib. 11. And it is a very slow worm in moving, and beareth an hard shell on his back, and closeth him therein, and is an horned worm, & hath two small horns before the mouth, and when he feeleth any grievous thing, he draweth the horns anon into his shell, and closeth himself in the shell, as it were within an house. And such worms are gendered principally in corrupt air and rain: and he creepeth, though it be with slow pace, & cometh up to the tops of trees, and biteth and gnaweth the buds and fruit thereof, and where ever he creepeth or slideth, he leaveth after him a glemy froth and struck of uncleanness. ( * Addition. In Italy they use to eat Snails, which custom is used in England (because as the Physicians have made many believe) being well cleansed in salt & vinegar, they be in Salads restorative: Snakes be as good, for from whence they had the one, is the custom of the other to be eaten.) ¶ De Lupo. cap. 71. THe Wolf is called Lupus, and hath that name as Isid. saith, as it were Leopos, for he hath virtue in the feet, as the Lion hath, and so what he treadeth with his feet, liveth not: and is a ravenous beast, and desireth and coveteth blood, and slayeth him that he may find in woods of ravin. Husbandmen speak of him and say, that a man loseth his voice, if the Wolf seeth him first: therefore to a man that is suddenly still and leaveth to speak, it is said, Lupus est in fabula, the Wolf is in the tale: and certainly if he know, that he is seen first, he loseth his boldness, hardiness, & fierceness. In all the year, Wolves do not the deed of generation but xii. days, and he may not dure with hunger long time, and devoureth much after long fasting. In Aethiopia are Wolves with hair and maanes in the neck, and are so speckeled, and have so many divers colours, that they lack no manner colour, as he telleth. Huc usque Isid. li. 13. cap. 23. Plin. saith the same, and saith also that Wolves of Africa be slender & little: and those that are bred in cold countries and lands be less of bodies than other, and more sharp and fierce. Libro secundo. Arist. saith, that in Indie is a Wolf that hath three rows of teeth above, and hath feet like a Lion, and face as a man, and tail as a Scorpion, and his voice is as it were a man's voice, and dreadful, as a trump: and the beast is swift as an Heart, and is right fierce and cruel, and eateth men. Also libr. 6. Aristo. saith, that in time of generation, Wolves are full cruel and fierce, and be worse when they have whelps, as the females of hounds. Also lib. 7. Wolves have sawie teeth, & eat flesh, and not grass, but when they are sick, for than they eat some grass or herb for medicine: for when the wolf feeleth himself too full, he seeketh a certain herb and eateth it, that he may cast up that that he hath eaten. Also li. 8. when they fly, they bear with them their whelps, and eat Origanum, the herb Margerum. and chew it when they go out of their dens to whet and sharp their teeth therewith. Also he saith, that the Wolf is a full evil beast when he eateth, and resteth much when he hath no hunger: he is full hardy, and loveth well to play with a child, if he may take him, and slayeth him afterward, and eateth him at the last. And Homer saith, that the Wolf is a full wakeful beast, and flieth from the sight of the fire. And it is said, that if the Wolf be stoned, he taketh heed of him that throweth the first stone, and if that stone grieveth him, he will pursue him that hurt him: and if it grieveth him not, and if he may take him that throweth that stone, he doth him not much harm, but some harm he doth him, as it were in wrath, and leaveth him at last: and the elder the Wolves be, the worse they be, and grieve men, for they may not hunt beasts because they be old, and by reason that their vange teeth be wicked, and they live long time, and the age of the Wolf is perceived in the teeth, for they are constrained in age. And there he saith, that there is double manner kind of wolves: for some be as it were round, and some long, and those be more rough of hair and thick and more bold and hardy of heart, & the entrails of wolves be right feeble, and take soon corruption when they be wounded, & the other deal of the body suffereth many strokes, and hath great strength in the neck and in the head. Also wounds of their biting are evil, for venimme cometh of them, and these wounds be heeled, as the biting of a mad hound, as Aristo. saith, Also lib. 13. he saith, that the wolves mouth openeth most wide, & hath most strength in his mouth, and that Beast is a great glutton and devoureth much. Also li. 7. Avicen speaketh of the wolf, and saith: that the wolf desireth kindlye to eat fish, & eateth the fish that fishers throw out of their nets: and when he findeth nothing to eat that the Fisher's leave, than he goeth to their nets, and breaketh and renteth them. Phisiologus speaketh of wolves and saith, that their virtue & strength is in the breast, & in the claws, and in the mouth, and jest in the hinder parts. And the wolf may not bend his neck backward in no month of the year but in may alone, when it thundereth: and hath a cruel wariness, so that he taketh no prey of meat nigh to the place where he nourisheth his whelps, but he hunteth in places that be far thence: and when he goeth by night to a Fold for to take his prey, he goeth against the wind, for hounds should not smell him. And if it happeneth in any wise, that his foot maketh noise, treading upon any thing, than he chasteth that foot with hard biting. His eyen shine by night, as lanterns, and as Solinus saith, he beareth in his tail, a lock of hair that exciteth love, and doth it away with his teeth, when he dreadeth to be taken. The wolf dreadeth greatly stones, so that if a man take two stones, and smite them togethers, the wolf looseth boldness and hardiness, & flieth away, if the noise of the stones cometh to his hearing. The Wolf whelpeth blind whelps, and loveth and nourisheth them full tenderly, and eateth earth when he is sore an hungered and findeth none other pray, and hideth him in grass, bushes, and shrubs, and in leaves, to ravish and take Goats, that gather leaves and crops of Trees, and deceiveth sheep more with guile and wrenches, than with might & strength, but when he hath the mastery, if he be suffered, he biteth and slayeth all the flock, and the part that he may not devour, he burieth and hideth under the earth, and diggeth and taketh up a part when he is again an hungered. He infecteth the wool of the sheep that he slayeth, and maketh the cloth lousy that is made of that wool, as Isidore saith. Also Arist. saith, that all the kind of wolves is contrary and adversary to all the kind of sheep: and so I have read in a book, that a string made of Wolves gut, Proved, and is a rare and wonderful secret. put among harp strings made of the guts of sheep, destroyeth and corrupteth them: as the Eagles' feathers, put among culvers, pilleth and gnaweth them, if they be there left together long in one place, as he saith. Look before De Aquila. De Mulo. cap. 72. A Mule is called Mulus, and hath that name of Molendo, grinding, for he is under the yoke of Bakers, and draweth about millstones, as Isid. saith libro. 15. And the jews tell, that Ana Esau's nephew, made first Asses and Mares, for to have first against kind, the kind of mules bred and gendered as he saith: and therefore the Mule followeth the kind of the Mare, and is more than an Ass, & fairer, and swifter: but he is more slow, fouler, and less than an Horse, and so the mule is a barren beast, and nevertheless a noble beast to travail, as Plinius saith lib. 8. ca 44. And these beasts, the Mare and the Ass desire never to gender together, except they be together in youth, and suck togethers while they be colts: therefore Herds put and set their colts to suck Asses, and Ass colts to suck Mares, when they will have such beasts gendered between beasts of divers kind as he saith. Also he saith: that wine drinking is forbidden the Mule. Of wild Asses and Mares, are swift Mules gendered, with hard feet and able to run, and have great rivells in the body, and are wild in heart, and nevertheless gentle: and those that be gendered between a wild Ass and a Mare, pass all other. Libro septimo Aristotle speaketh of the Mule and saith, that the more water that the mule drinketh, the more good his meat doth him. Also li. 14. the Mule hath no gall openly seen upon his liver. Also lib. 21. he saith, for the mule is gendered between the Ass and the Mare, he gendereth not, for the kind of either of them, of the Ass and of the Mare is cold, and so the coldness of the sire and of the dam hath mastery in the mule that is gendered, and therefore the mule is barren, and nothing is gendered of his seed, by reason of passing cold that hath mastery on him. Also, there it is said, that it happeneth, that bodies of Mules be great and huge, for menstrual superfluity passeth into nourishing and feeding of the body, and the blood that needeth not to kind, passeth out with urine, & therefore the male mules smell not to the urine of the female mules, as other beasts do that have hooves: and the other deal of superfluity passeth into increasing and greatness of the body. Therefore the female mule conceiveth but by hap and full seld, and the male Mule for he is the more hot, because of the male kind, gendereth sometime in some countries and lands, and that but by hap, but what he gendereth is strange and occasion, as he that is gendered between an horse and an Ass, and is worthy that such a one be barren, for he is gendered against kind. Huc usque Arist. li. 16. Isaac in Dietis saith, that mules flesh is worse to nourishing and defieng than Asaph's flesh his dirt stamped and burnt: stauncheth blood, if it be tempered with vinegar, as Dioscorides saith, and the same dirt helpeth against stinging of of Scorpions, as he saith. ( * Addition. Musmove, a kind of great sheep very white, the which sometime bred in the North Isles of Scotland, as Hector Boetius affirmeth, of the bigness of a Buck, horned round and bending: of form between a Sheep and a Goat, strong and swift. Read Gesner in his additions, fol. 10.) De Mure. cap. 73. THe Mouse is called Mus, & is a little beast, as Isido. sayeth, and hath that name of Humus earth: for he breadeth and is gendered of humours of the earth, for earth is called Mus and Humus. Also the the liver of this beast waxeth in the full of the Moon, like as a certain fish of the sea increaseth then, and waneth again in the waning of the Moon: and Mice are called Sorices also, for they fret and gnaw things as it were a saw. Huc usque Isid. lib. 12. And libro septimo Arist. saith, that the mouse drinketh not, and if he drinketh he dieth: and is a gluttonous beast, and is therefore beguiled with a little meat when he smelleth it, and will taste thereof. His urine stinketh, and his biting is venomous: and his urine is contagious, and also his tail is venomous accounted. Also lib. 8. cap. 38. Plinius speaketh of Mice & saith, that some Mice are witty, and gather meat into their dens, and hide themselves in dens in winter time, & their palate is perfect in taste, and also their nose in smell. In harvest the male and female gather corn, and charge either other upon the womb, and the male draweth the female so charged, by the tail to her den, and dischargeth her, and layeth up that stuff in a place in the den: and then they go again to travail, and gather ears of corn, & the male layeth himself on his own back, and his female chargeth him, and taketh his tail in her mouth, and draweth him so home to the den, and so they bear their burdens and charge, & change course, & ste●●s, and times. Also he saith, of Mice is divers manner kinds, for some mice liveth in houses, & some in fields, & some in banks & brims of waters, and some departed the year atwaine in sleeping, for they sleep half the year, as Glires do, which be a certain manner of Mice, as Plin. saith. And though Mice be full grievous & noyful beasts, yet they are in many things good & profitable in medicines: for as Plin. saith lib. 29. cap. 7. Ashes of Mice, with honey and with oil dropped into the ears, doth away ache and grief: and if any worm entereth and cometh into the ●are, the chief remedy is the gall of Mice tempered with wine, dropped warm into the ears. Dioscorides saith, that Mice dirt bruised with vinegar, cleanseth that evil Allopicia, and keepeth and sa 〈…〉 from falling of hair. Also that dirt stamped with wine, and taken in drink, softeneth the womb wonderfully 〈…〉 skin laid all about the heel, healeth and saveth kybes & wounds therefrom. ( * Addition. Many be the kinds of Mice, as in Gesnes is depressed, the field Mouse: the Fairy with a long snout: the sleeper, that is of a ●un colour, and will run on the edge of a sword, and sleep upon the pain. De Mustela. cap. 74. THe weasel is called Mustela, and is so called, as it were a long mouse, as Isi. saith li. 12. for long is called Telon in Greek, this beast hath a guileful wit, and nourisheth her Kittons in houses, & beareth them from place to place, and changeth place and dwelling, for her nest should not be found. The weasel pursueth and chaseth Serpents, and hateth and eateth mice. And of Wesels is double manner kind, one dwelleth in woods, and is more than other. And the Greeks call it Lo●das, and the other goeth about in houses. And their opinion is false, that means, that Wesells conceine at the mouth, & kitneth at the ear. as Isid. saith li. 12. The weasel is enemy to sparrows, and lieth in await for them and other small birds, and swalloweth up their eggs: and if the Wesels kittens fall by any hap in chins or in pits, and be hurt or dead, the weasel healeth them with a certain herb, & reareth them from death to life, as Pli. saith, and eateth rue, and bawmeth herself with juice thereof, and réeseth then on the Cockatrice, and assaileth and slayeth him without any dread boldly, as Pli. saith li. 8. ca 22. There it is said, that the virtue of wesells is death to the Cockatrice, for God and kind will, that nothing be without a help: the weasel knoweth soon of the Cockatrice, and goeth into his den, and slayeth him there, and is a beast that sleepeth much, and waxeth fat with sleep, as the mice do, that are called Glires, as he saith. Also li. 29. ca 1. he saith, that the weasel is of double kind, fame & wild, & either hath gall that helpeth much against Adders: for their privy chose stinketh right foul, & stinking things is contrary to adders & serpents, and we mean, that their flesh helpeth against venom. A weasel burnt to ashes, is helthfully done in medicine, & helpeth against Lethargy, the sleeping evil, & so if a man fall into Litargy the sleeping evil, by venimme of an Adder, the ashes of a weasel tempered with drops of water, dissolveth and destroyeth the strength and might of the sleep, as he saith: & there it is said, the powder helpeth against festers, for kind that is mother of all, gendereth nothing without great cause, as it is said. Lively 8. Arist. saith, that the weasel fighteth against serpents, for either eat mice, & is a swift beast of moving, & pliant of body, & full slipper & unstable, & wise in smell, & hath a read & a white womb, & changeth colour: for in some countries sometime of the year all his skin is white, except the tail. His biting is malicious and venomous, and his urine stinketh as the urine of the mouse. ( * Addition. The weasel Ictis and Mustela, a marvelous stinking beast if he be pursued. Furunculus a little thief, also a weasel.) De Migali. cap. 75. A Firet is called Migale, & is a little beast, Victerram in Hebrew Oach. as it were a weasel, and is a glutton & guileful, and a ravener: for with guile he ravisheth what he will eat afterward, as the Gloze saith, sup. Leu. 11. For dread he saineth himself mild, when a man cometh nigh him, but he biteth anon. & sheddeth venimme, as it is said there Arist. speaketh of this beast Migale & faith, that he hateth horses & mules, & grieveth them, & lieth specially in await on a mare that is with foal, & fighteth against Serpents, and armeth him with rue, as he saith. ( * Addition. The Ferret is a common enemy to Conics, and is used of the evil disposed to rob warrens in the night, with pursnets and hays.) De Murilego. ca 76. THe Cat is called Murilegus, & Musio, and also Cattus, & hath that name Murilegus, A Cat. for he is enemy to mice & to rats, and is commonly called Cattus, & hath that name of ravening, for he ravisheth mice and rats. Or else he hath that name Cattus of Cata, that is to see, for he seeth so sharply, that he overcometh darkness of the night by shining of the light of his eyen, and the name Cattus cometh of Greek, and is to understand sly and witty, as Isi. saith li. 12. And is a beast of uncertain hair & colour: for some Cat is white, some read, some black, some skewed and speckled in the feet, and in the face, and in the ears, and is most like to the Leopard, & hath a great mouth, and sawie teeth & sharp, and long tongue & pliant, thin & subtle, & lappeth there with when he drinketh, as other beasts do that have the neither lip shorter than the over, for because of unevenness of lips, such beasts suck not in drinking, but lap and lick as Ari. saith & Plin. also: & he is a full lecherous beast in youth, swift, pliant & merry, & leapeth & réeseth on all thing that is before him, & is led by a straw, & playeth therewith: & is a right heavy beast in age & full sleepy, & lieth slily in wait for mice, & is ware where they be, more by smell than by sight, & hunteth & réeseth on them in privy places: & when he taketh a mouse, he playeth therewith, & eateth him after the play, & is as it were wild, & goeth about in time of generation, among eats. In time of kind is hard fight for females, & one scratcheth & renteth the other grievously with biting & with claws, and they make a ruthful noise & gastful, Called caterwauling. when one prosereth to fight with another: & is a cruel beast when he is wild, and dwelleth in woods, & hunteth then small wild beasts, as Coneys & Hares: and falleth on his own feet when he falleth out of high places, & uneath is hurt, when he is thrown down off an high place. His dirt doth stink●ful foul, & therefore he hideth it under earth, & gathreth thereupon covering with feet & claws: & when he hath a fair skin he is as it were proud thereof, & goeth fast about, & when his skin is burnt, than he bideth at home, & is oft for his fair skin, taken of the skinner and slain. ( * Addition. The property of cats is to climb trees for birds, as also to kill mice; and being near warrens, for sake the house & become wild, praying on rabits & birds. De Noctiluca. cap. 77. NOctiluca is a little beast, The Glow-worm. with feet and with wings, & is therefore sometime accounted among Volatiles, & he shineth in darkness as a candle, & namely about the hinder parts, & is foul & dark in full light, & infecteth & smiteth his hand that him toucheth: & though he be unseen in light, yet he flieth light, & hateth it, & goeth by night, and is contrary to another little one that is called Lucipeta, that riseth gladly often light, as Isid. saith, lib. 12. cap. de minutis volatilibus etc. Of Odonta. IN the years of the world .3640. or near thereabout, Alexander the great entering India with a great army, among divers strange assaults among wild beasts & serpents, a beast of a strange kind appeared greater than an Elephant, armed with three horns, in his forehead, & having a head of a black colour, like a horse, the Indians term the said beast Odonta, & when he had drunk, he beholding the tents, sodeinelye settle upon the Soldiers, with great violence, neither was he driven back with the heat of the fire that was before him, At the overthrow of the said strange & fierce beast, 36. soldiers were slain, and 53. sauchenets or swords of that time were quite marred, and with much ado, at length, the beast being deadly wounded died. Lucostenes de Prodigijs in fo. 99 in the Cro. of the Dome. fol. 66. Bat.) De Onagro. cap. 78. ONaget is a wild Ass, as Isid. saith, and such Asses be great and wild in Africa, and untamed, & goeth about in desert place: and each of them leadeth a company of females, & they have envy to the males when they be foaled, & bite off their gendering stones, & the females be ware thereof, and hide their male foals in privy places. And Plini. saith, li. 8. Between wild Asses and tame asses li 2 gendered most swift Asses. And is a free beast at large, and not tamed, & lecherous: and hunteth often mountains and woods, & though he be of himself a beast that fighteth not nor grieveth, yet by benefice of running and of lightness he overcometh in desert both the Lion and the Wolf: and is a beast that may well away with thirst, and suffereth it long, and abideth until he may drink that is covenable for him. And of him Phisiologus speaketh and saith, that in the 25. day of March, this beast roareth twelve times in that day, and as often in the night: and by his roaring the evenness of the day and night is known among the Affrikes, and he saith, that alway he roareth as many times in the day, as there be hours in the day, and also in the night. And so wood men in mountains of Africa, in the which be many wild Asses by the number of their roarings they accounted the diversity of the day and of the night. This Beast is wise and witty, and envious in smelling, and so when he is fervent in love, & wolteth not where his female is, he goeth about and styeth upon an high rock, and openeth his nosethrillrs, and draweth in air and wind, and knoweth and perceiveth by the wind and air where his female is. And often in mountains he fetcheth good herbs and grass, and he loveth them well, and seeketh them with business in high mountains, with travail, and roareth for joy when he findeth therein green grass and herbs, but when he knoweth that he is hunted by men or by beasts, he flieth: and hateth greatly the company of men, and loveth well desert places and wilderness. De Onocentauro. cap. 79. ONocentaurus, as the Gloze saith super Esay. 9 is a beast of a strange form, and is gendered between a Bull and an Ass. For an Ass is called Onos in Greek: and so it is a beast lecherous as an Ass, and strong necked and nowled as a Bull. But Phisiologus ●●●meth otherwise, and sayeth. That Onecentaurus is compounded of the shape of a man and of an ass: for he hath shape of a beast from the navel downward. It seemeth that Plinius accordeth hereto libro. 7. cap. 3. where he sayeth, that wise and witty kind maketh to us gameful things and wonderful, to show his might. And in the same chapter he setteth example of many wondered shapen beasts, which be in Indie, as of Faunie and Satiris and Onocentauris, and of other such, which he calleth beasts, and feigneth somewhat the shape of man's kind. And other mean, that Centauri were called Horse men of the Country of Thesalon, which pricked up & down on horses, and therefore some of them seemed that horse and man were one body, and so they accounted, that Centauri were then feigned, as he saith, lib. 11. where he speaketh of beasts wonderfully shapen: and Centaurus in Greek, is Homo in Latin, in English, a man, and this name Centaurus is compounded with Onos and Centaurus, and so Onocentaurus hath that name, for the half thereof hath the shape of a man, and half of an Ass, as Ipocentaurus is a beast wonderfully shapen, in whom is accounted the kind of man and of an horse, as Isidore saith. ( * Addition. As ancient men spent their time in writing of follies, to make the common people wonder at that they knew not themselves: so in the last discovered Indies, the barbarous people seeing a far of the Spaniards on horseback, having never seen such a sight before, supposed they had been monstrous devourers, as in very deed they so proved, but in another form, than the simple and naked people, at the first took them.) ¶ De Orice. cap. 80. ORix, as the Gloze saith supper Esay. is an unclean beast, and not according to sacrifice: and the seventy translated and made this translation, Quasi Beta seminocta: & all the other translated in this wise, Sicut Onix illaqueatus, as Orix is snarled: and Orix is called Thomas in Hebrew, Theo. Orix. and is accounted in the law among unclean beasts, and is a beast like to a water mouse, or to certain mice that are called Glires, & have the name, for sleeping maketh them fat, and they sleep all, the winter long, and lay eggs unmovable as they were dead, & quicken again in Summer, and so Orix is a beast like to such mice: and it seemeth that the letter of Isa. toucheth the same, and accordeth with Plini. that saith in this manner: In Egypt they call a beast Orix, that standeth against the star Canicula and the rising thereof, the seventh day before, in the beginning of Summer, and beholdeth on the star as he would worship it, and that he doth when he is awaked after long sleeping. And this noun Orix is deelyned Orix, cis, after that it is said Sorex, cis, and Orix, cis, and such other. But Juvenal meaneth, that Orix is a certain bird, that is most fat, and he blunteth & dulleth the knife with his fatness, as he saith lib. 3. there he saith, that old Orix blunteth iron, and there by the meaning of this place the Expositors mean, that Orix is like to an hen of Africa, or such an Hen, and so it is said after Briton, Orix, gis. And after the rule of Grecismus, the noun that endeth in ix, shall give the genitive ease in cis, or in gis, as Fex, cis, Lex, gis, except Nox, Nix, Senex, and Suppellex, and therefore it is said, that Orix is that beast, that is accounted in law clean to eating. Deuteronomeum. 14. there it is said in this manner: Thou shalt eat Orix & Cameleopardalus, but it is accounted unclean to sacrifice. And libro. 8. capit. 3. de Animalibus somniferis, Plinius saith in this manner: Wild Goats be shapen in many manner likenesses and shapes, for among them are some called Ilices, and be wondered light, and leap down of high rocks and crags, and fall upon their own horns. They are great and mighty, with the horn their heads be charged: and some be Origes, and their hair groweth and stretcheth toward the head, against the kind of other beasts: and some be called Dame, and some Pigrasti, and many other such, and come of mountains, and from beyond the sea, and so for to speak, Orix is a wild Goat, and in this signification it is not taken in Esa. there he speaketh of beasts that men do dream off in evil sleep and dreams, for it accordeth not to the proportion and comparison: For Aristotle saith, that every wild Goat is wakeful by kind, and sleepeth but little, and is soon awaked, for it is a fearful beast: and so Orix is taken for a beast in Deuterono, and for another in likeness in Esa. as many men mean. ( * Addition. Orix a certain wild beast in Africa. The latter writers are in doubt, what this Beast should be, some suppose a kind of wild Goat, some the Unicorn, some the Rhinoceros, etc.) ¶ De Oue. cap. 81. A Séepe is called Ouis, and is a soft Beast, and beareth wool, and is unarmed in body, and pleasing in heart: and hath that name Ouis, of Oblacio, offering: for men in old time offered sheep in sacrifice, and not Bulls, as Isidore saith libro. 12. And some of these beasts are called Bidentes, as it were with two teeth, for among eight teeth two pass the other. And Nations used them most in sacrifice, as Isidore sayeth. Or else they be called Bidentes, as the age meaneth Quasi biennes, as they were of two years old: For of that age they were, when they were chosen to sacrifice: but most verily they have the name of two strutting teeth, with the which they be yaned. And li. 5. Aristotle speaketh of sheep, and saith, that they conceive and yane until 8. year. And li. 7. if sheep conceive toward the Northern wind, they conceive males. And if they conceive toward the Southern wind, than they conceive females. And such as the veins be under the sheeps tongue, of such colour is the lamb when he is yaned. Look before de Agnis & Ariete. And when old sheep be moved to generation in certain time ordained, the shepherds say, that it is a good sign in them: And if young sheep be moved so, they tell that it betokeneth pestilence among sheep in that year. Also libro. 8. Aristotle saith, that sheep conceive in drinking water, and therefore herds give them Salt to eat, to make them drink the more, and to conceive the more faster, and to keep them the more safe and whole without all kind of sickness. And also in Harvest they give to them Cucurbitas, Gourds. such herbs, & salted them to make much milk in their teats. And sheep conceive with Tills and salt: & if sheep fast three days and eat afterward, than they ware soon fat. And cold water of the North is good to them in Summer, & warm water of the South is good to them in harvest: and meat helpeth them in the end of the day & of the night: For by far ways and long travail they wax lean, and herds know which of them may dure in Winter, for upon some is found Ice, & upon some no Ice is found, and some of them be séeble and may not shake off the Ise. And sheeps flesh that is nourished in watery places is evil, as flesh of other four footed beasts is, that be nourished in places that be right moist and watery, and those that have long tails may worse away with winter, than those that have broad tails, and those that have little Wool and crisp, may worst away with Winter. And Wool of sheep that a Wolf eateth, is infected, & the cloth that is made thereof is lousy. Also libro. 8. he saith, that in sheep is less wit and understanding than in another four footed beast. And Thunder grieveth them, and if one abide alone, & if it be in the eventide, it may happen that she shall cast her lamb for dread. Also li. 8. ca 67. Plinius saith, that thundering maketh solitary sheep to cast their lambs. The remedy and help thereof is, to gather & bring them together into one flock. Look before in this same book, in littera A. where he treateth de Ariete & Agno. ( * Addition. Of sheep, their Wool is a singular benefit in a common wealth, especially the Cotsell wool for fineness. And in Bartholmes time, the Staple for Wool, was not so well husbanded as it hath been since. The increase of pasture for sheep, hath so much decreased the tillage of corn, that until it be restored again, there will grow a poor common wealth: the more sheep, the dearer the wool, the flesh, and the fell: the more sheep the dearer corn and grain, beside, Beef, Butter, Eggs, & Cheese: Pastures consumes tillage, the want of tillage breeds beggars, decays villages, hamlets, & upland towns. It is better to want Wool then corn, sheep than men, but excess & prodigality, which cannot away with measure, hath brought this England to great penury: it is espied where it wanteth, but not wanting where it is espied, much less regarded.) De Panthera. cap. 82. PAnthera, as Isidore saith, libro. 12. hath that name because he is friend to all beasts save the Dragon, for him he hateth full sore: Or because he hath joy and liking of beasts of his own kind, and maketh all that he taketh of one likeness. And Panthera is Greek, and is to understand, all. And is a Beast painted with small round speckles, so that all the skin without seemeth full of eyen by diversity of speckles black and white, and read, as he sayeth. And as Isidore saith, this beast whelpeth but once, and the cause thereof is openly known: for when the whelps wax strong in the dams womb, and be strong to come into the world, they hate the dam and rend her womb with claws, as it were the womb letted their whelping and coming into the world: and therefore the dam letteth pass and whelpeth them, constrained and compelled by sore grievance of the womb. Therefore Plinius saith, that beasts with sharp claws may not often whelp, for the whelps move within and hurt the dam. Huc usque Isidore, libro. 12. Phisiologus speaketh of the Panther, and sayeth, that he hateth the Dragon, and the Dragon flieth him: And when he hath eaten enough at full, he hideth him in his den, and sleepeth continually nigh three days, and riseth after three days and crieth, & out of his mouth cometh right good air & savour, and is passing measure sweet: and for the sweetness all beasts follow him. And only the Dragon is a feared when he heareth his voice, and flieth into a den, and may not suffer the smell thereof, and faileth in himself, and looseth his comfort. For he thinketh that his smell is very venom. And libro. 8. cap. 18. Plinius speaketh of the Panthera, and saith: that the Panthera and the Tiger be most dressed with divers speckles and divers colours: and some beasts joy of their own colours, as Lions in Syria, that be black with white specks, and be like to Panthers. And all four footed beasts have liking to behold the diverse colours of the Panthera and Tigers, but they be a feared of the horribleness of their heads, and therefore they hide their heads, and toll the beasts to them with fairness of the other deal of the body, and take them when they come so tolled and eat them: and though he be a right cruel beast, yet he is not unkind to them that help & secure him in any wise, as Plinius setteth an ensample of one, that delivered and holp up a Panther's whelps, that were fallen into a ditch, and the Panther lead him out of the wilderness with glad assemblance, and fawned on him, and thanked him right busily, as it seemed. De Perdo. cap. 83. THE pard is called Perdus, as Isidore saith, & is the most swift beast, with many divers colours and round speckes, as the Panther, and réeseth to blend, and dieth in leaping, and varieth not from the Panther, but the Panther hath more white speckes, so saith Plinius libro. 8. Also libro. 5. Aristotle saith, the Perde when he is sick eateth man's dirt, because of medicine. Hunter's hung that dirt on a tree, and goeth up to it: & the hunters slay him, and is lecherous, & gendereth with the Lioness: Of that bastard generation cometh Leopardus. Look before de Leena. The Perde is cruel when his whelps be stolen, as the Gloze saith supper Ose. 13. De Pilosis. cap. 84. PIlosi, as the Gloze meaneth super Esay. 13. be beasts wonderfully shapen to the likeness of men, & be called wild men. And lib. 8. cap. 5. Isidore saith: that Pilosi is called Pavide in Greek, and Incubi in latin or Inuij, of Ineundo, man's going in sometime with beasts: and have that name Incubi, of Incumbendo, doing the deed of generation, and often they covet women over measure, and do with them the deed of lechery, and men call them Deniones Galliducij such manner fiends, for often they do such uncleanness. And one of them is called jucubovis, and the Romans call such an one Faunum Ficarium. Also Papias saith, that Pilosi be called Panites in Greek, and Incubi in latin. And their shape beginneth with men's likeness, and endeth in the likeness of beasts in the utter part. And the Gloze saith super Esay. 34. the same. But another Gloze saith, that Pilosus is an Ape, and is a beast wonderfully shapen, rough and hairy, shapen as a man, in many points. Look hereafter the Simia. De Pigargo. cap. 85. Pygargus The Roe buck. PIgargus is a clean beast to meat, as it is said Deutro. 14. and is an horned beast, as a Goat buck, & is less than an Hart, & greater than a goat buck: and is like to the beast that is called Hircoceruus, but is much less than he. Look within de Tragelapho. Hircum siluestren. And he cheweth his cud, as the Goat buck, & is clove footed as an Hart, and is a wild beast, and of great witness, and dwelleth in woods and in desert. And Hugution saith, that Pigargus is a little low bird, and that name cometh of Pig, that is lownes. But in Deut. it is taken for a four footed beast, that is like to the beast that is called Hircocemus, as the Gloze meaneth there. And this name Pigargus hath no aspiration in the first silable, & so it shall not be written with H●but some men writ Phigargus, and do amiss, as it is known by books that be diligently corrected. De Pygmies. cap. 86. PIgmei be little men of a cubit long, and the Greeks call them Pigmeos, and they devil in mountains of Ind, and the sea of ocean is nigh to them, as Papias saith. And Austen saith in this wise, The cubits were in those days at that lest two foot. that Pigmei be uneath a cuibite long, and be perfect of age in the third year, and wax old in the seventh year, & it is said, that they fight with Cranes. Lib. 7. ca 3. Plinius speaketh of Pygmies, and saith, that Pigmei be armed in iron, and overcome Cranes, and pass not their bounds, and devil in temperate land under a merry part of heaven, in mountains in the North side. And the fame is, that Cranes pursue them, and Pigmei armed, ride on goat bucks with arrows in springing time, and gather an host, & come to the sea & destroy their eggs and birds with all their might and strength, and do such voyages in three months, and except they did so, Cranes should increase, and be so many, that Pigmei should not withstand them, and they make them houses to devil in of feathers, and with the pens of Cranes, and of shells of their eggs, as he saith, and saith also, that Aristotle meaneth, that Pigmei live in dens. ( * Addition. All the later writers affirm this to be true, they are in the uttermost mountains of Indie.) De Porco. cap. 87. THE Swine is called Porcus, as it were Spurcus, vile & defiled, as Isid. saith, li. 12. for he sroteth and walloweth in dirt and in fen, and diveth in slime, and fouleth himself therewith, and resteth in a stinking place. Horatius saith, that a Sow is friend to fen & to miry places: and therefore Swine be accounted foul and uncleanly, and we call the bristice of Swine Setas in latin, and Shoemakers call them Bristles, & sow therewith, as he saith: and some swine be tame, & some wild. And among the tame, the males be called Boars & Barrows: and be called Verres in latin: for they have great might and strength, & the females be called Sows, & Sues in Latin: for they dig and wrote & seek meat under earth. And the wild male Swine be called Boars, Apri in latin, as it were fierce, as Isidor. saith, lib. 8. cap. 51. Plinius speaketh of Swine and sayeth, that they be farrowed toothed, and the males gender not passing three year, a Swine dieth, if he loseth an eye: and a swine may live .15. years, or 20. years. And Swine have many sicknesses, & hold their heads aside: and when they be sick, they wallow in fen and in puddles, and lie more on the right side then on the left side, and wax fat in forty days, and fat sooner if they suffer hunger three days in the beginning of the feeding. Swine love each other, and know each others voice: and therefore if any cry, they cry all, and labour to help each other with all their might. Tame Swine know their own houses and home, and learn to come thereto without guide and loadsman, as he saith, and grunt in going and in lying and in sleeping, and namely if they be right fat. And Swine sleep faster in May then in othertimes of the year, and that cometh of fumosity that stoppeth their brain that time: And in Summer though there be great resolution of humours, there is great wasting thereof and drying by passing heat of the Summer: and there is no great generation of fumosity that is cause of sleep: and therefore they sleep not in Summer, as they do in springing time, as Avicen saith. In Harvest and in Winter humours be sad and fastened togethers by coldness of the air, & compasseeth them without. And therefore few fumosities be resolved in that time for passing cold that fasteneth the humours in the body, as he saith libro secundo, Aristotle sayeth of Swine, that Swine change not their teeth, & the male hath more teeth than the female. Also libro. 3. Aristotle saith, that the Boar leapeth on a Sow after eight months, and the Sow farroweth after one year, and what the Boar gendereth within the first year, it is full feeble. Also the Boar hath no usage, that if he gendereth first with one Sow, than his pigs of the second Sow be fewer in number, & less of body: when a young Sow farroweth first, her pigs shall have but small bodies: & if the Sow be right fat, her milk is the more scarce after the farrowing: and pigs that be farrowed in Winter be best, and they that be farrowed in Summer be worst: and those that be gendered in youth, be better than those that be gendered in age. And the Boar when he is fat, may gender in every time of the day, and of the night, and namely early in the morrow tide. And libro. 6. When a Sow farroweth, she giveth her first pig the first teat: and when she desireth the deed of lechery, she suffereth not the male to leap upon her, until her ears hung downward. And Barley is full good meat for Swine, when they shall gender, & namely if it be sodden. Also lib. 6. Swine have three manner evils, The dizei The me●ill. one is called Brancos, & is a postume in the ear and in the jaw, & often in the feet, The lousy. The mad and the flesh about that place is corrupt, and the corruption passeth some and some into the flesh that is nigh thereto until it come to the lungs, and stuffeth then the spirit, & the Swine dieth, and this evil increaseth suddenly. And Swine herds, when they know first this evil, cutteth off his member, in that which this evil is in: and may not be healed without cutting. And swine have another evil, that is ache and heaviness of head, and of this evil the most part of Swine die. Another disease that they have, is flux of the womb, & hath uneath any remedy, for it slayeth in three days. And when Swine be great, it doth them good to eat Berries: and also bathing in hot water delighteth them. And they be let blood in the vein under the tongue. Also divers meat fatteth Swine, and some meat maketh them to swell, & some gendereth flesh, and some grease & fatness. And hogs both male and female have liking to eat acorns: for it tempereth their flesh, but and Sows eat much thereof, it maketh them cast their pigs, as it maketh sheep cast their lambs. And many other things Aristotle telleth of them. Look before de Apro, & look after de Sue. ( * Addition. The flesh of wild Swine is much better & wholesomer, because of their stirring too and fro, then is the flesh of the tame Swine.) De Pediculo. cap. 88 A Lowee is called Pediculus, and is a worm of the skin, and hath that name of Pedibus, the feet, as Isido. saith lib. 12. And grieveth more in the skin with the feet and with creeping, than he doth with biting, and is gendered of right corrupt air & vaporous, that sweat out between the skin and the flesh by pores, as Constantine saith in Viatico. Often as he saith, lice and nits gender in the head or in the skin, and come of purgations, which kind casteth out, and maketh them fast between the flesh and skin upon that place. And expositors say, that some louse gender of sanguine humour, and be read and great, and some of phlegmatic humours, and they be soft & white, and some of cholarike humours, & be citrine, long, swift, and sharp: some of melancholic humour, and they be coloured as ashes, and be lean and slow in moving. And where great multitude of Lice is in a body that is right full and corrupt, it is often token of general corruption, as of Morphea, or of Lepra, as he sayeth. Against the grieving of louse, often washing, ●combing, and medicinal cleansing of the head helpeth, For as Constantine sayeth, quick Silver with ashes of willows, slayeth them, & namely if they be gendered of hot humour, & so doth Lead burnt with oil and vinegar, & if they be gendered of cold humour, then helpeth Staphisagra & Auripigmentum, with oil and vinegar, & so doth sea water, and water of salt Welles. And as there be diverse kind of beasts, so in them be diverse manner of louse, as it fareth in hogs, his lonce is called Vsia, and hath that name because he burneth, for where he biteth, the place burneth so, the blains arise there, as Isidore saith, lib. 12. And the leaner that a louce is, the sharper the biteth and grieveth. ( * Addition. A louce is a loathsome vermin, yet was he king over Pharaoh and Herod, to the great terror of the enemies of God: there be many that have the lousy evil, and cannot be cured, which cometh of the flux of the reins and flegma.) De Pulice. cap. 89. THe flea is a little worm, and grieveth men most, and is called Pulex, and hath that name of pulvis, powder, for it is namely fed with powder, as Isidore saith, libro. 12. And is a little Worm of wonderful lightness, and scapeth & voideth peril with leaping, and not with running, and waxeth slow, and faileth in cold time, & in Summer time it weareth nimble & swift. And though it be not accounted among beasts that be gendered, and known among beasts by meddling of male & female, yet he multiplieth his own kind by breeding of Néetes: For they breed certain neets in themselves, and of that commixion or coming of Néets, many Fleas do come of one Flea. And the Flea is bred white, and changeth as it were sodeinelye into black colour, and desireth blood, and biteth and pierceth therefore, and stingeth the flesh that he sitteth on, and sucketh the thinnest part of humours that be between the skin and the flesh, and maketh in that part of the body, in the which he sucketh, a bloody token, and doth let them that would sleep with sharp biting, and spareth not kings, but a little Flea grieveth them, if he touch their flesh. And to Fleaes Warmewood is venom, and so be leaves of the wild Fig tree, as Constantine sayeth. And Coloquintida, a weed that is like to a wild Nep, helpeth against Fleas, if it be stamped and meddled with water, and sprung in the place there as many Fleas be: and so doth wormwood leaves, for as it is said, they die by smell & savour of wormwood: and by swiftness of leaping, they be the worse to take, & they bite full sore against rain. ( Addition. A sluttish kept house breedeth fleas, and lodging next to stables of horses: also the horse urine breedeth fleas, his dung falling upon his tail, brédeth Snakes, his flesh, Wasps.) De Rinocerote. ca 90. RInoceron in Greek, is to meaning, an horn in the nose, and Monoceron is an Unicorn, and is a fierce or cruel beast, and hath that name, because he hath in the middle of the forehead an horn of four foot long, and that horn is so sharp and so strong, that he throweth down all or pierceth all that he réeseth on, as Isidore sayeth, libro. 12. And this beast fighteth oft with the Elephaunt, and woundeth and sticketh him in the womb, and throweth him down to the ground. And the Unicorn is so strong, that he is not taken with might of Hunters. But men that writ of the kind of things, suppose that a maid is set there as he shall come, and she openeth her lap, and the Unicorn layeth thereon his head, & leaveth all his fierceness, & sleepeth in that wise: and is taken as a beast without weapon, & slain with darts of hunters. Huc usque Isidorus, libro. 12. The Rinocerot is one, and the Unicorn an other Gregory super job in Moralibus saith hereto, that Rinocero the Unicorn is a wild beast by kind, and may not be tamed in no wise: and if it happen that he be taken in any wise, he may not be kept in any manner: for he is so unpatient and so angry, that he dieth anon. Lively 8. ca 21. Plinius speaketh of the unicorn and saith, that he hath an horn in the middle of the forehead above the nose, and is enemy to the Elephaunts, and froateth and fileth his horn against stones, and sharpeth it, and maketh it ready to fight in that wise. And in the fighting he assaileth the Elephant on the womb, for he knoweth that that is the soft place of the Elephant's body. His length is as it were the length of an horse: but his legs be much more shorter, and his colour is bay. And as he meaneth, libro. 8. cap. 22. There be many kinds of unicorns, for some be Rinoceron, and some Monoceron and Egloceron. And as he saith, Monoceron is a wild beast shapen like to the horse in body, and to the Hart in head, and in the feet to the Elephant, and in the tail to the Boar, and hath heavy lowing, and an born strutting in the middle of the forehead of two cubits long. And they deny that this beast may be taken alive. And Egloceron is a manner of Unicorn, that is called Capricornus in latin, and hath that name of Egla, that is a Goat, & Ceros that is an horn: And is little a beast like to a Kid, with an horn that is full sharp in the middle of the forehead. Also Plinius saith there, that in Indie be one horned Oxen, with white speckes and bones, and with thick hooves as horses have. And in Indie be some one horned Asses, as Aristotle, Avicen, and Plinius say. And be called one horned Asses, because they have one horn in the forehead, between the ears, and be called Asini Indici, Asses of Indie, and the other part of their bodies be like to the bodies of wild Asses, and such an Ass is called Monoceros, and is less bold and fierce than other unicorns, and hath this name Monoceros, of Monos, that is one, and Ceros, that is an horn. And this noun Rinoceron is declined, hic Rinoceron, ge. hu●us Rinocerontis. Also Monoceron is declined, Monoceron, tis. Also we find Rhinoceros, & Monoceros, and is then declined Rhinoceros, Rinocerotis, in the Genitive case, and so of other. ( * Addition. The Rhinoceros in Aethiopia, a perpetual enemy to the Elephant, he is not so high as the Elephant, armed over with shells in steed of hair, so that nothing can easily pierce the same: even so is the little beast, called of the Africans Tatton, of Gesner Zibeti, in fo. 20. at the end of his book of birds, etc. Which armed case I have to show.) De Rana. cap. 91. THE Frog is called Rana, and hath that name of noise and crying of his voice, for he crieth greedily, and maketh much noise in the marreys where he is bred, as Isidore saith, libro. 12. cap. tercio, de Piscibus. And some Frogs be water Frogs, and some be of moors and of marreys, and some be called Rubete, of whom it is spoken before in littera Bide Buphone: & some be called calamity, for they devil among reeds that be called Calami, & other among shrubs and in réedie places, and be but little and green, & dumb without voice. And some be called Agredule, and be small Frogs, and devil both in land and in water, & have therefore that name Agredule. And there is a manner Frog that maketh an hound still and dumb, if he cometh in his mouth: But many men deny this, as Isidore sayeth, libro. 12. And libro quarto, Aristotle saith, that the Frog hath his own tongue, & the further part of the tongue joineth to his mouth, as though it were bound thereto, as the utter part of the tongue of a fish, though the hinder part and inner of the tongue be lose and slack toward the wosen: and therefore the Frog hath his own voice, and that voice is called Coax, and maketh not that voice but only in water: And properly the male in time of love, when he crieth for the female. For every beast that hath voice crieth in time of love, and the Frog multiplieth his voice when he doth his neither jaw some deal in the water, and striketh the upper jaw, for by the strength of stretching of the two jaws, his eyes shineth as a Candle, and namely by night: for he gendereth more by night then by day, and all fish nourisheth and feedeth his brood, except the Frog, as he saith li. 7. when he is first shapen in water, the frog seemeth all head, with a manner string, hanging as it were a tail, & afterward is spread abroad in the manner of a womb, & then the tail is away, & then groweth feet: and he is shapen & turned into a four footed beast. All frogs, except the Toad, and Rubeta, move more, and pass by leaping more than by going, for the old Rubeta leapeth but seld. Then the Frog is watery and moorish, crying, and slimy, with a great womb, and speckled there under, and is venomous, and abominable therefore to men, and most hated, and both in water & in land he liveth. De Salamandra. ca 92. SAlamandra, as Isidore saith, libr. 10. cap. 67. is like to the Ewt in shape, & in never seen but in great rain, & faileth in fair wether, and his song is crying: and he quencheth the fire that he toucheth, as Ice doth, & water frore: and out of his mouth cometh white matter, & if that matter touch a man's body, the hair shall fall, & what it toucheth, is corrupt and infected, and turneth into foul colour. Also Salamandra is a manner kind of an Ewt or of a Lisard, and is a pestilent beast, most venomous. For as Plinius sayeth, libro. 29. cap. 4. Salamandra infecteth fruit of Trees, and corrupteth water, so that he that eateth or drinketh thereof, is slain anon. And if his spittle touch the foot, it infecteth and corrupteth all the man's body, and though he be so venomous, yet some beasts eat him in steed of meat. Of all beasts, only the Salamandra liveth in fire, as he saith, & quencheth the fire. And a certain kind of Salamandra hath rough skin and hairy, as the skin of the sea Sele, of the which skin be sometime girdles made to the use of kings: The which girdles when they be full old be thrown into the fire harmless and without went purged, and as it were renewed: and of that skin be tongues & bonds made in lamps & in Lanterns, that be never corrupt with burning of fire. Look before in A. de Anguium diversitate, & there thou shalt find of this worm. ( * Addition. Salamander, a beast in figure like a Lisard, full of spots: being in fire it quencheth it, and is not burned.) De Sanguisuga. ca 93. A Water léeche is called Sanguisuga, and is a water worm, & hath that name for he loveth and sucketh blood, & lieth in a wait upon them that drink, and when he falleth to the jaws, or cleaveth to any place, he sucketh & drinketh blood, and when he hath drunk overmuch, he casteth it out again, and sucketh new blood yet again, as Isidore saith, lib. 12. and is a worm with some part brown colour, distinguished with some deal read streaks, & is soft of body evenlong, and pliant, and his mouth is three cornered, and in his mouth is a pipe, with the which he sucketh blood: and he sitteth upon venomous things, and therefore when he shall be set to a member because of medicine, first he shall be wrapped in nettles and in Salt, & is thereby compelled to cast out of his body, if he have tasted any venomous thing in warm water. And in hot time he applieth & setteth himself soon to a member for to suck. A horse léech. De Stellione. cap. 94. THE Lisard is called Stellio, & hath the name of his own colour, for it is a little beast painted on the back with shining specks, as it were stars. Ovid speaketh of him, & saith, that he hath a name according to his colour, for he hath diverse shining specks in the body, & shine as stars, as Isidore saith, lib. 12. And he saith, that the Lisard is so contrary to Scorpions, that the Scorpions dread & lose comfort when they see the Lisarde. Lively 8. Plin. saith, that the Lisarde liveth most by dew: And though he be a fair beast, and fair painted, yet he is right venomous. For as Plinius saith, lib. 29. cap. 2. the worst medicine is made of the Lisard: for when he is dead in Wine, he covereth their faces that drink thereof, with vile scabs. Therefore they eschew to put him in medicine, and Ointment, that have envy to fairness of strumpets. Note His remedy is, the yolk of an egg, honey & glass: & the gall of a Lisarde stamped in water, assembleth together weesels, as it is said. And the Lisarde is a manner kind of Ewts, & creepeth, & is four footed, & clove footed, with fingers departed as it were in manner of an hound, & therewith he creepeth & climbeth up to tops of houses, and in the chins of Welles there he maketh his dens, and changeth their skins in age, as the Serpent doth, as he saith, and lurketh in winter in dens and chins, and his sight dimmeth, & in springing time he cometh out of his den, and feeleth that his sight faileth, and changeth his place, and seeketh him a place toward the East, and openeth continually his eien toward the rising of the Sun, until the humour in the eye be full dried, & the mist wasted, that is cause of dimness in the eye. And super Prou. cap. 30. the Gloze meaneth, that the Lisard is the most swift beast, & is not feathered neither penned, but only by ableness and swiftness of feet he creepeth & climbeth upon the top of the house and the wall. ( * Addition. Stellio, is not the Lisard, but like in body, and hath spots in his back, like stars, and is venomous. Lacertus is the Lisard or green worm, and not hurtful.) De Serpent. cap. 95. THe Serpent hath that name Serpens of Serpere, to creep, for he creepeth with privy pares and glidings, & goeth not nor steppeth openly, but creepeth with privy puttings forth of teats, as Isido. saith, lib. 12. Here I make no process of this kind, for before in littera A, cap. de Angue, all his properties be declared & showed at full, but it noyeth not to set here shortly some of his properties that be known. Io. de sancto Egedio speaketh of the Serpent, and sayeth, that he dreadeth a naked man, and leapeth on a man that is clothed. Spittle is venom to the serpent, for spittle of a fasting man is venom to him, the Serpent fighteth for his head, for therein is accounted the place of the heart. His flesh is accounted cold, for he is of cold kind, he glideth on the breast & on the womb, & that is said for he goeth not forth right, but creepeth, & reneweth himself every year, & liketh moisty places, & loveth filthy places and shadowy, and he looketh aside, & not forthright, and stingeth also aside, and the teeth be dented inward, & crooked, & so be bendeth when he smiteth. The serpent hideth Lepra, & is eaten for to heal that evil that it be not known: and useth not to turn & wind t ᵉ tongue, for he moveth it always, & that by strength of venom. The serpent fasteth & suffereth hunger long time, & stoppeth his ears, because he will not hear the enchanters conjurations. And is hunted with wine, & he hisseth before he bileth, & slayeth all that he biteth, & is enemy to birds, for he slayeth them with his blowing: and taketh again that thing that he casted up, for he taketh again the venom that he casteth. De Simea. cap. 96. THe Ape is called Simea in Greek, & hath that name of a flat nose. And so we call Apes Simie, for they be flat in the nose, and foul and riveled in the face. Or we call them Simeas, and give them that name for likeness of reason. For that he in many things counterfeiteth the deeds of men, but this is false, as Isi. saith, li. 12. And there he saith, that Apes have knowledge of elements, & be sorry in the full of the Moon, & be merry and glad in the new of the Moon. And when the Ape hath two whelps, she beareth that that she loveth best in her arms, and that other on her shoulder, & when she is beset, than she must needs fly, and may not bear both the whelps: then she is compelled to throw away that that she bore in her arms, and is charged with that other that sitteth on her shoulder, & is the more slow to run and to fly, and is therefore the sooner taken with the hunter. Of Apes be 5. manner kinds, as he saith, of whom some have tails: and there is an Ape with a tail, A Munky A Babicu A Marme se●. & that Ape is called Cluna among some men: and some be called Cenophe, and be like to an hound in the face, & in the body like to an Ape. Also some be called Spinge, and be rough & hairy, with strutting paps and teats, and forgetteth soon wildness: and some be Sati●●, pleasing in face, and merry movings and playengs, and resteth but little. And some be called Calatrices, & be unlike to the other, nigh in all manner points, for in the face is a long beard, & have a broad tail, as Isidore saith. And Plin. saith the same, li. 8. cap. 54. There he saith, that kind of Apes is next to man's shape, & be diverse, and distinguished by tails, & labour wanderfully & busily to do all thing that they see: and so often they sh● themselves with shoes that hunters leave in certain places slily, & be so taken the sooner: for while they would fasten the thong of the shoe, & would put the shoe on their feet, as they see the hunters do, they be often taken with hunters ere they may unloose the shoes, & be delivered of them. Also Plinius saith there, that the kind of Apes love well their whelps, for tame Apes that be in an house, showeth her whelps that she whelpeth, to all men that he therein, & have liking to be stroked, and knoweth them that comforteth and pleaseth him, and maketh them good cheer, Huc usque Plinius. But eod. li. cap. 22. he saith, that in Indie be Apes white in all the body and those Apes be hunted & taken with Bears of Ind. And li. 2. Avicen saith, that the Ape accordeth in shape with a man, & in hair with a wolves & some apes have evil manners, & tatches, & their teeth be as it were hounds teeth, & have malicious biting, and namely those that have tails, and some be rough and all hairy before, except the face, & such have teeth as a man, & have other things as a man, and reddish eyen & sharp, and paps and teats, in the breast, and hands, feet, and fingers, and toes, and may go and step on two feet, for they have soles in their feet as a man hath, & so hath few beasts except a man, and namely four footed beasts, as Aristotle saith. And the female Ape is like to a woman in the privy chose, and the males yard is like to an hounds yard, & his entrails be like to a man's entrails Huc usque Auicenne. And Aristotle saith, that some four footed beasts cometh to man's kind, as the Ape. There he rehearseth all the foresaid likeness. The Ape is a beast wonderfully shapen, but he hath some likeness of mankind, and is learned and taught, and so he is taught to leap and play in divers manner wise, and is an untamed beast, and malicious by kind, and is tamed and chastised by violence with beating, and with chains, and is refrained with a clog, so that he may not run about freely at his own will, to abate his fierceness and outrage. And the Ape safeth all manner of meats & unclean things, and therefore he seeketh and looketh worms in men's heads, and throweth them into his mouth, and eateth them. The Lion loveth Ape's flesh, for by eating thereof he recovereth, as it is said when he is sore sick, as Isido. and Plinius meaneth. Look before de Leone in littera L. De Sirena. cap. 97. THe Mermaids is called Sirena, & hec Siren, Sirenis, is a sea beast wonderfully shapen, & draweth shipmen to peril by sweetness of song, & so this noun Sirena cometh of hairen, that is to understand, draft or drawing, as Hugue●o saith. The Gloze saith super Esa. 13. G. that Siren be Serpents with crests. Siren, in the swift course of water, that whatsoever cometh within the violence of it, is carried away. And some men say, that they are fishes of the sea in likeness of women. Papias saith, that Siren be great Dragons flying with crests as some men suppose. And Isidore saith li. 20. where he breateth of wonders, in this wise, some men feign that there are three sirens sou●●de ●●● maiden's, and some deal Fowls with claws and wings, and one of them ●●●geth with voy●●, and another 〈…〉 Pipe, Those are Harpy, & both feigned. and the third with an Harp; and they please to shipmen with 〈…〉 of song, that they draw them to peril and to shipwreck, but the truth is, that they were strong whores, the drew men that passed by them, to poverty & mischief. And it is feigned, that they brought them to shipwreck. And Isidore lib. 12. saith, that in Arabia be serpents with wings, that be called Siren & run more swiftly than horses, and do fly, and also it is said, that they fly with wings, and their venimme is so strong, that death is self sooner than ache or sore. And Phisiologus speaketh of Sirena, and saith, it is a beast of the sea wonderfully shapen as as maid from the navel upward, and a fish from the navel downward, and this wonderful beast is glad and merry in tempest, and sad and heavy in fair weather. With sweetness of song this beast maketh shipmen to sleep, and when ●●sée seeth that they be a sleep, she goeth into the ship, and ratisheth which she may take with her, and bringeth him into a dry place, and maketh him first lie by her, and do the deed of lechery, & if he will not or may not, than she slayeth him and eateth his flesh. Of such wonderful beasts it is written in the great Alexander's story. ( * Addition. The nature of divers fishes is to pray upon man, as the Conger, the Mackerel, and the Crab or Lopster: myself in the year. 63. saw the experience, and as for the Mermaid that is the sea fish, shapes appear after diverse forms, that some groose-head imagine to be like a maid, as the Monk fish, the Friar, and Hippotamus wherein is a kind of resemblance, but fa●●e from proportion.) De. Scorpione cap. 98. A Scorpion, as Isidore saith, libro. ●●. 〈…〉 land Wo●●●, with a crooked things in the tail, and hath that name Scorpio in Greek, for it stingeth with ●●● tail, and sheddeth venimme in the 〈…〉 wound. And it is his property, that he 〈…〉 ever nor her ●o●h never the palm of the hand, as he saith: And this manner scorpion cometh of Sco●te the 〈…〉 is sweet, and of 〈…〉, that is to feign, for before he feigneth pleasance. By likeness of the worm Scorpion a bush of thorns, & of briars, & knotted branches of rods be called stinging. Also a sign in heaven is called Scorpio. For when the Sun is in that sign, we feel first stinging of cold. Therefore Horace saith. Maturina parum tunc cautos frigora ledunt. The morrow cold grieveth but little. Also an a-row that is venimed is called Scorpio, for when it cometh out of the bow unto a man, & hitteth him, if sheddeth venom, & for that cause it hath that name Scorpio. And of all these it is said in this verse following. Scorpius est signum, vemunsque, sagitta, flagellum. The effect of this verse is saith before. And Plin. li. 11. ca 26. speaketh of Scorpions, & saith, that they bring forth small worms, shapen as eggs, & breedeth fervent & right pestelentiall venom, as serpents do. And the venom of Scorpions noieth & grieveth three days full sore, & afterward flaseth with soft death, but it be helped & succoured the sooner. And the Scorpion smiteth maidens with death's stroke, when he smiteth & stingeth them, & women also: But he smiteth not men so soon, & grieveth most & noieth in the morrow tide, those that they find in their ways, when they comeout of their dens, or if it happeneth that they shed venom by any smiting. The Scorpion's tail is always ready to smite & sting, & ceaseth in no moment of grieving or noieng, if he have any occasion or cause: & he stingeth and smiteth a slon●, & sheddeth in the smiting white venom. Apoderus is author, & describeth many manner of grievous scorpions by double colour, some have stings, & among these scorpions the males be most grievous, & namely in time of love, and these scorpions be smaller and longer than other. And of them all the venom is most grievous a little after the midst of the day, in the great and fervent heat of the Sun, and also when they thirst, and have certain knots or rivells in the tail, and the more such they have, the venom is the worse, and they have sometime such knots six or seven. Apolodius meaneth, that in Africa some Scorpions have feathers, and those be full grievous: and because of winning, Enchanters gathereth venom of divers lands, and labour for to bear these winged Scorpions into Italy, but they may not live under heaven within the country of Italy. But such Scorpions be sometime seen in Italy, but they be not grievous. And in Scythia they smite black Swine, so that they die soon, but they bathe them in water afterward. To a man smitten of the scorpion, ashes of scorpions burnt, drunk in wine, is remedy. Also scorpions drowned in oil, helpeth & succoureth beasts that be strong with scorpions. The Scorpion hurteth no Beast that hath any blood, & some Scorpions breed & bring forth a leaven young scorpions. And it is said, that the Scorpions eateth them sometime, but one of them that is most fly leapeth on the thigh of the Scorpionesse, and sitteth there safe & sure from the stinging of the tail, and from the biting of the mouth, and this slayeth the he, and worketh the death of his young, and kind ordaineth this provision, for such a pestilential kind should not multiply too much. Huc usque Plinius. libro. 11. And Aristotle lib. 7. saith, that some Scorpions do eat some venomous things, and have the worse venom, and so Dragons do eat Scorpions, and those be worst. Against stinging of Scorpions be many remedies, as it is said before in libro de Venenis, where it is perfectly treated. ( * Addition. In Italy are many Scorpions, they are much like a Cricket, but more browner, venomous, & hanteth in cliffs of posts, and beds, and be quick in running.) De Sue. cap. 99 A Sow is called Sus, and hath the name of Subigendo, under wroting & digging, for she routeth, & diggeth the earth to get her meat & food, & overturneth & wrouteth, that she may come with the teeth to moors & roots. And Plinius saith li. 8. cap. 51. that the young Sow conceiveth against the evenness of the day and night in springing time, and sarroweth sometime 20. pigs at once, but she may not rear them nor bring them up, and eateth all sometime, except the first. For she loveth him best that cometh out first of her womb, for he is most kindlye to her. And she giveth him alway the first seat, as Plinius saith. Solinus and Aristotle li. 6. mean, that the sow is an unclean beast, & a right great glutton, and she eateth & devoureth gluttonously all manner stinking things & unclean, and covereth and desireth baths, fens, and puddles, and re●●eth herself therein, & waxeth fat. And Aristotle saith lib. 7. she waxeth fat, and namely in resting. And the seventh part of her meat turneth into hair and blood, and into other such. And the Sow waxeth lean after that she hath farrowed, for the meat that she eateth turneth into milk, by the which her pigs be nourished and fed, and the Sow waxeth fierce and cruel, when she hath Pigs, and fighteth and putteth herself in peril for her Pigs against the Wolf. Look the other properties of this said beast in littera P. before, de Porco, & in this same book in littera A. de Apro, where they be more largely treated and spoken of in diverse things. De Tauro. cap. 100 THe Bull is called Taurus, & is neither roother nor gelded, as Isid. saith. And Taurus is a noun of Greek, & so is Bos also. And as he sayeth, libro. 12. Bulls of Indie be read, and swift, and cruel, & their hair is turned in contrariwise, & such a Bull bendeth his neck at his own will, and putteth off darts and shot with hardness of the back, and is fierce, and is not overcome, and when he is tied under a Fig tree, he looseth and leaveth all his fierceness, and is sodeinelye sober and soft, as Isidore saith libro. 17. Look before de Ficu, in littera F. and is a proud beast and headstrong, and his most strength is in the neck, in the horns, and in the paul. Plinius speaketh of the Bull, libro. 8. cap. 45. and saith, that the gentleness of the Bull is known by sight, & by stern face, and full ears, and in horns, and in shape disposed to fight: all his menace standeth in his fore-feet, with the which he diggeth the earth, and throweth it up among beasts. He useth specially such casting and throwing of earth, & comforteth him therewith, as he saith. And Aristotle lib. 2. saith, that the Bull hath a round liver, like to a man's liver: and eateth alone before time of generation & of love, but then he cometh into company of kine, as he saith, lib. 7. And fighteth then strongly against other. Also in codem, Bulls be fatted with grass, herbs, & corn, which breedeth ventosity, & also they be fatted with Pesen & beans, and other such, & if thou dost cut & slit his skin, That is, when he is hidebound, or cloung. so that it areare somewhat from his flesh with blowing with a pipe, & givest him afterward to eat, than he fatteth, & is made fat with sweet meats, as with Figs and Grapes, and Raisins. Also lib. septimo, Bulls be in contrary manner & doing to horses: for they covet not to drink water but it be cold and clear. Also libr. 7. it is said, that Bulls do fight for their Kine, and he that hath the mastery, and is victor, leapeth on the female: and when he is faint and feeble by much doing the deeds of generation, than he that was overcome, cometh & fighteth with him, & he that hath the mastery leapeth on the female, as it were making joy of the mastery. And Bulls use the work of generation after one year, & perchance after 8. months, as kine do. Look within following in this same book, de Vacca, in littera V Bulls before that they be gelded, be fierce and proud, but when they have lost their gendering stones, they be soft as females and mild, and fight not, and wax in body, and fatten, Then called Oxen and be made mild and soft with yokes of ploughs. Look within in littera V, de vitulo castrato. Also lib. 11. in fine it is said. That Bulls have stronger sinews & strings, or brawns, than Oxen: for in the gelding all the members of the body soften, & therefore in the heart of the Bul oftentimes a bone is found: as in the heart of an Hart. Also Pli. li. 8. cap. 22. saith, that some Bulls be wild, fierce, and stern, and be more in quantity & greatness then other Bulls, & more swifter, and those Bulls be read in colour, and bléew in the eyes, having their hair overturned, and groweth towards their eyes: & they have movable horns & moveth them one after another in fight. And have ridges & backs as hard as flint, so that they may not be wounded. And he hunteth all wild beasts, and may not be taken but in deep pits and caves, & be always fierce when they be taken, & destroy themselves, & die for indignation. De Tragelapho. cap. 101. TRagelaphus is called Hircoceruus also, & hath that name Tragelaphus of Tragos, that is a goat buck, & Elephos, that is an hart, as Isid. saith, lib. 12. And be called Tragelaphi among the Greeks: and some be of the kind of an Hart, and have rough ears as Goat bucks, and rough chins with beards. Aristotle li. 2. speaketh of them and saith, that some wild beasts have crooked horns, as Hircoceruus, that is called Tragelaphus also, & hath soles in the feet: & his body waxeth to the quantity of an hart: and this beast beareth downward his face, and hath horns like unto an Hart Calf. ( * Addition. Tragelaphus, whose name is not common, is like a Goat, but he is not bearded, his horns are bending more compass than the Goat, headed as a Ram, both in forehead and ears, white as a sheep, saving his breast is blackish, bending neck, as the Dear. The learned have named this beast Tragelaphum, this beast is wholesome to eat, the hide and horns for sundry purposes. Gesner, who supposeth it a kind of dear, in folio Appendix. Addition or remnant of collections. 20.) De Talpa. cap. 102. A Mole is called Talpa, and is a little beast, somewhat like unto a Mouse. Of this beast Isidore speaketh libr. 12. and saith, that he is damned in everlasting blindness and darkness, & is without eyen, and hath a snout as a swine, and diggeth therewith the earth, and casteth up that he diggeth and gnaweth, and eateth mores and roots under the earth, and hateth the Sun, and flieth light, and may not live above the earth, and hath a black skin, hairy, soft & smooth, and most short legs, and broad footed, divided or parted with toes, as it were an hound. And Arist. speaketh of the Mole in this wise: every beast that gendereth a beast like to himself, hath eyen, except the Mole, that hath no eyes seen without, and who that slitteth the skin subtly and warily, shall find within the fores of eyen hidden: & some men suppose, that that skin breaketh for anguish & for sorrow when he beginneth to dye, and beginneth then to open the eyen in dying, that were closed living. Hereto Plin. saith lib. 10. cap. 49. that the Mole heareth better when he is healed with earth that is a thick Element and deaf of kind, and if he hear a man speak, he voideth and flieth far away. ( * Addition. The Mole or Want hath eyes, but they are very small, wherewith he seeth. In the end of may he leaveth open his earthing, and will sometime come so far thence, that he is taken or he can recover the same.) De Taxo. cap. 103. Badger or Graye. THe Brock is called Taxus and Melus also, and is a beast of the quantity of a Fox, and his skin is full hairy and rough, and is called also Melota. And the Gloze saith upon that word, Circuerunt in melotis, etc. Ebre. 12. Of this beast that is called Taxus and Melota also, Plin. lib. 8. cap. 39 saith. In such beasts is wit and slight, and holdeth in the breath and blowing, stretcheth the skin so holding their brething, when they be hunted and chased with hunter's dogs, and so they find sleight and manner by such strutting out of the skin to eschew and put off the biting of those hounds that so do pursue and follow to noye them, and also for to slay them: and in like wise put they of the smiting of the hunters: these beasts know when tempest shall fall, & maketh them therefore dens under earth, with divers enterings, & when the Northern wind bloweth, he stoppeth the North entering with his rough tail, and letteth stand open the South entering, changing his holes, as the wind altereth. In the same dens they make provisions, and gather them store of meat against winter: and sometime if they lack meat, they take sleep in steed of meat, as he saith: for they be of those kind of beasts, that hide themselves in winter, and live most part by sleep, as it is said before of the Mouse. And as Phisiologus saith, there is a manner kind of brocks, that gather meat with the female against winter, & layeth it up in his den, and when cold winter cometh, the male dreadeth lest store of meat should fail, and refraineth the female, and withdraweth her meal, and suffereth her not to eat her fill, and she feigneth peace, as it were following the males will, and cometh in on that other side of the den, & openeth her jaws, and eateth and devoureth and wasteth the meat that is gathered, unwitting to the male. Also he saith that these beasts hate the Fox, and fight often times with him, but when the Fox seeth, that he may not for roughness & hardness of the skin grieve him, he feigneth him as though he were sick & overcome, and flieth away, and while the Brock goeth out to get his prey, the Fox cometh into his den, and defileth his chamber with urine and other uncleanness: & the Brock is squemous of such foul things, & forsaketh his house that is so defiled, and getteth néedfully another dwelling place. De Tigride. cap. 104. TIgris is the most swiftest beast in flight, as it were an arrow, for the Persians call an arrow Tigris & is a beast spotted with divers specks, & is wonderful strong and swift: and the River Tigris hath the name of this beast, for it is the most swiftest of all floods. And in the more Hyrcania breedeth many beasts of this kind. Huc usque Isid. And Haec Tigris, dis, is the name of the river. Look before De fluminibus. And Plinius speaketh of the Tigers & saith: that beasts of that kind come out of Hyrcania, and are beasts of dreadful swiftness, and is namely known when he is taken, for the whelp is all glemie and sinewy: and the Hunter lieth in await and taketh away the whelps, & flieth soon away, on the most swift horse that he may have: and when the wild beast cometh, and findeth the den bayd, & the whelps away, than he riseth headlong, and taketh the sore of footing of him that beareth the whelps away, and followeth him by smell: and when the hunter heareth the grudging of that beast that runneth after him, he throweth down one of the whelps, & the Tiger bitch taketh the whelp in her mouth, and beareth him into her den, & layeth him therein, and runneth again after the hunter: but in the mean time the hunter taketh a ship, and hath with him the other whelps, and scapeth in that wise: and so she is beguiled, and her fierceness standeth in no steed. For as Plinius saith lib. 6. cap. 19 the male careth not for the whelps. And he that will bears away the whelps, leaveth in the way great mirrors, ●●● the dam followeth and findeth the mirrors in the way, and looketh on them, and seeth her own shadow and image therein, and thinketh that she seeth her young therein, and is long occupied therefore to deliver her whelps out of the glass, and so the Hunter hath time and space for to scape: and so she is beguiled with her own shadow, and she followeth no farther after the Hunter to deliver her young. De Tinea. cap. 105. A Moth is called Tinea, & is a worm of clotheses, as Isid. saith, & hath that name, for he holdeth the cloth that he is in, until he be within, and eateth and gnaweth it, and is gendered of corruption of cloth, when the cloth is too long in press and thick air, and is not blown with wind, neither unfolded in pure air. And this worm eateth the utter part of the cloth, and wasteth it so slily, that it is not known ere it be harmed, and though he be a sensible beast, yet he hideth himself within the cloth, that uneath he is seen. Moths hate & fly bitter things and bitter smells, and come not lightly in the cloth that is sprung with such things, and therefore leaves of the Laurel tree, of Ceders and of Cypress, and other such, put among clothes in hutches, saveth clotheses and also books from corruption and eating of moths, as Constantine saith. Also a manner scab of the head is called Tinea, That is the severe o● scall. for it holdeth and cleaveth fast to the skin. Thereof look before libr. 5. De capitis infirmitate. De Teredine. cap. 106. MAny worms are called Teredines in Greek, for they pierce and eat trees, as Isi. saith li. 12. and are gendered of corrupt humours, that abide in trees under the rind and in the sap and pith, and be gendered namely in trees that are felled or planted in undue time, as he saith: and that namely in the full of the Moon, when the moisture is much in bodies by virtue of the Moon, & is not defied for superfluity thereof, nor ruled by kind, and therefore such superfluity must needs turn into worms and corruption. Look before De effectu Lunae libr. 6. The worm Teredo is a little worm of a tree, and is most soft in substance, and fretleth, gnaweth, and wasteth most hard Trees, and maketh thereof smaller powder than any file might make. Look hereafter De vermiculo. De Testudine. cap. 107. A Snail is called Testudo, and is a worm, and hath that name, for he is healed in is house, as in a chamber, as Isid. saith li. 12. And there are four manner of snails, land snails, & sea strand snails, & fenny snails that lie in mareyes, and river snails, and some men suppose though it be not to be believed, that the ship goeth flower, if he beareth the right foot of the snail, as Isi. sayeth lib. 12. De Testudine autem quaere supra, in litera L. de Limace. ( * Addition. The Snail hath no feet at all, but he meaneth the sea Tortuce, because he carrieth his shell upon his back.) De Tortuca. cap. 108. THe Tortoise is accounted among snails, for he is closed between most hard shells, in the which he closeth him when any thing grieveth him: and of Tortuca is double kind, that one dwelleth in rivers, and that other in land. And Tortuca of rivers slayeth and is venomous: and the land Tortoise dwelleth in houses & in woods, and is clean and good to eating, but it is horrible and foul in sight, and layeth eggs as an Hen, but they be more pale and less in quantity, and is a four footed Beast, with four small feet, as a frog, with a little head as a serpent, and hath hard shells, and many foul speck. And their flesh that dwelleth in woods be medicinable, and hath virtue to restore, & helpeth therefore for Tisikes' and Etikes, & for them that be consumpt. Arist. lib. 8. speaketh of the sea. Tortoise and saith, that he eateth all thing, and his mouth, is stronger than any other waste mouth, for if he take a stone in his mouth, he breaketh it, It must be a soft stone. The Author mistoke this Tortoise, It is Lupus marinus, commonly called of the fishermen, a Crack stone, for he hath in his mouth .3. rows of teeth, and before tusks, with the which he breaketh a sunder that be biteth. and he cometh out of the water to the brink, & eateth the grass and herbs, and when he turneth again to the water, he goeth up & swimmeth, so that his back is dry with the Sun, for it is not easy to him to be deep in water. Also lib. 13. a beast that hath stales, feathers, and shells, hath no bladder for scarcity of drink, for superfluity of drink passeth into the feathers and into other things, except the Tortoise: for his loung is most fleshy and bloody like to the l●●ng of a Cow: & the lung of the wild Tortoise is more than he should be, for his body is contained in a thick shell, and is not only dissolved therefore but in flesh, and therefore in the Tortoise is a bladder to receive superfluity, but the bladder is full little: & in all beasts that have bloody lungs, is a bladder, & therefore only the Tortoise among all beasts with hard shells, hath bladder and rains. De Vacca. cap. 109. THe Cow is called Vacca, and hath that name, as it were Boacta, as Isidore saith libro. 12. And is an incresing beast: for Aristotle saith libro. 6. The Cow is moved to the deed of kind after one year, and perchance after eight months, and the Cow goeth with calf nine months, and calueth in the tenth month. If they range without a Herd, they wax wild, so that Herds may not tame them: and the desire of Kine is known, by swelling of the twists, and by their continual lowing: for Kine low when they be a Bulling, and leap on Bulls and follow them, & stand with them. Also in codem he saith in the end: Men mean, that a Cow goeth ten months, & if the calueth before that time, the Calf liveth not, nor his clées be not full complete, and commonly she calueth one Calf, and perchance twain: and the female liveth commonly xv. years, and the males also: and when they be gelded they be the more strong, and may live xx. year. And the Cow hath good milk after the calving, and no milk before, and if they have any milk it is little worth, or nothing of value: and when a cows milk is first crudded, it is made as it were tough, and that falleth, when it is meddled with waters and a yeareling Cow cometh seldom with a Bull: and when the Kine toe often calf and have many Calves, it is a token as men mean, that in winter shall be much rain: and Kine live in company, and be oft lost, if they go out of company, for then wild beasts eat them. Also among all beasts, the males have more stronger and greater voice, except Kine, that have more greater voice than Bulls. Also he saith, that the Cow hath more stronger horns, and more knotty than the male, but they are not so great: But and they be heated, they may be bowed toward each side, and when they have sore feet, it is medicine therefore to anoint them between the horns with oil and pitch, and other medicines. Also he saith, that Kine love to drink clear water, and drink uneath or never, troubly water & thick: and have the Podagre, and die of that evil, and the token thereof is, when they bear down their ears and eat not, as he saith. The fat Cow shunneth the yoke, that she was used to beat last, or she was fat: she lieth in her own dirt, & waxeth fat, and the more she is forborn and spared of travail, the more slow she is: and when she is stung with a great fly, The brent or sloute flies. than she reeseth up her tail in a wonderful wise, & stertleth, as she were mad, about fields and plains. ( * Addition. The Cow hide is not so good for shoe sole leather, as is the Ox.) De Vacca agresti. cap. 110. SOmetime a Cow is wild. Of such a Cow Avicen speaketh and Arist. also and say: that in the land of Parthia is a Cow, that hath hair in her neck as an Horse, & is of the quantity of an Hart, therefore many men call that Cow, Equiceruus and such a cow is without horns, & dwelleth in mountains and in woods, and hath fair eyen and is sharp of sight. And sometime such a Cow hath horns, but they be little, as the horns of an Hart calf, and bend backward, as the horns of a Goat buck: and in her heart is a bone found as in the heart of an Hart, and that bone, when the blood warmeth, tickling moveth the sinews and substance of the heart, and is the cause of moving a beast to joy and to liking: and so by such tickling areareth suddenly the head, and leapeth swiftly, and startleth about. Also li. 8. Arist. saith, that beasts that may not have help of horns, have other manner help and secure of kind, and kind giveth witness to Hearts and to wild Kine that have crooked horns, and may not for greatness defend all the body, and therefore kind giveth another help to the wild Cow that helpeth her greatly, casting of dirt, with the which she noyeth hounds that come nigh her. Also other hounds that find such dirt, occupy them about the smell thereof, until the beast that may not fight, is fled and scaped peril. Hereof look before in littera B. de Bove and Bubalo, that is a wild beast. De Vitulo. cap. 111. A Calf is called Vitulus, and hath that name of Virore aetatis, springing of age, as Isi. saith lib. 12. For when he is calved, anon he riseth by his own virtue, and seeketh the cows udder, & sucketh anon, and he is licked with the cows tongue, & cleansed of all manner filth that cometh with him out of her womb. And the Calf when he is calved hath a certain black speck in the forehead, and Witches mean, that that speck or whelke exciteth love, but the Cow biteth away this speck out of the calves forehead, and receiveth him not to her teats, ere the foresaid venom be taken off and done away. And Ari. saith the same of the Mare, & of her colt, and Avicen also. Look before in litera E. de Equa. The Calf loveth his dam, and knoweth her lowing, and followeth her, and busheth with his forehead the udder that he sucketh, and getteth so the more milk of his dam. And when he is full, and hath well sucked, than he is merry and glad, and leapeth and startleth leaping about: and goeth not out of his dams foores. Also lib. 8. Arist. saith, that Calves be gelded after one year, and if they be not gelded, than they shall be little of body: and a Calf is gelded in this manner. He is thrown down to the ground, and the skin is cut and slit, & the gendering stones be cut out, and the strings thereof be areared upward, and the sinews also, & the carving is bound until that the blood pass out: and sometime there gendereth a postume in that place, and then they burn that one gendering stone that is cut off, and put the powder thereof upon the postume, and so the place is saved. Also in the sea is a beast like to the Calf, and is therefore called the Sea calf: A Seal. and this beast calueth on the land, and gendereth as an Hound, and calueth never more than twain, and he feedeth his whelps with teats, and bringeth them not to the sea until the eleventh day, and then he teacheth them to swim, and they are evil to slay, except they be hit in the heads, and they low as a Calf, They snarl as a dog, & do not low. and be therefore called Calves, and beck and make signs to men with voice & with semblance with most discipline. No beast sleepeth faster than these, and with the fins that they use in the sea, they creep on the land, in steed of feet, and have rough skins and hairy as calves have, and when the skins be falue off, they hold the kind of the Sea, for the hair thereof ariseth when the sea floweth, his right fin hath a mild virtue, for it gendereth sleep, if it be laid under the head. Huc usque Plin. li. 8. ca 7. ( * Addition. Very simply did the old Authors writ of the nature of things, the cause was, they lacked variety of words, to express their minds.) De Vrso. cap. 112. THe Bear is called Vrsus, and hath that name, for with his mouth he shapeth his whelp, and so he is called, Vrsus, as it were Orsus. She whelpeth before her time, as Isido. saith li. 12. For Avicen saith, that the Bear bringeth forth a piece of flesh unperfect and evil shapen, and the dam licketh the lump, and shapeth the members with licking: and thereof is written. The young Bear hath all his feet only that he lieth round as an hedge hog for certain days. Hic format lingua soctum, quem protulit ursa. The Bear shapeth with her tongue, the brood that she breedeth and bringeth forth. And this unripe whelping maketh, and then he gendereth the thirty day, and thereof cometh hasty whelping and evil shaps. The bears head is feeble, and his most strength is in his arms and in the loins, and therefore he may stand three days, as Isi. saith li. 12. cap. de bestijs. Or else this name Vrsus cometh of Vrgendo, to thrust & constrain that thing that he taketh. Lib. 8. cap. 37. Plin. speaketh of Bears, & saith, that their gendering is in the beginning of winter, and gender not as other four footed beasts do, but they gender both lying, and then they departed a sunder each from other, and go in dens and either by themselves, and whelpeth therein the xxx. day, and the whelps be not more, than five, and be white and evil shapen, for the whelp is a piece of flesh little more than a Mouse, having neither eyen nor hair, That is not so. and having claws some deal bourging, and so this lump she licketh, and shapeth a whelp with licking: and so men shall see no where beasts more seldom gender nor whelp than Bears, and therefore the males hide them and lurk forty days, and the females array their houses four months with boughs fruit and branches, and covereth it, for to keep out the rain with soft twigs and branches. The first forty days of these days, they sleep so fast, that they may not be awaked with wound, and that time they fast mightily: and the grease of a Bear, helpeth against the falling of the hair. And after these days she sitteth up, and liveth by sucking of her feet, and embraceth the cold whelps, and holdeth them close to her breast, and heateth and comforteth them, and lieth groveling upon them, as birds do. And it is wonder to tell a thing, that Theophrastus saith, and telleth, that Bears flesh sod that time, vanisheth if it be laid up, and is no token of meat found in the Almerie, but a little quantity of humour: and hath that time small drops of blood about the heart, and no manner of blood in the other deal of the body. And in springing time the males go forth and be fat, and the cause thereof is unknown, namely, for that time they be not fatted with meat neither with sleep, but only seven days. And when she goeth out of her den, she seeketh an herb, & eateth it to make soft her womb, that is then hard & bound, than her eyen be dimmed, and therefore namely they labour to get them honey combs, for the mouth should not be wounded with stinging of Bees & bleed, and so relieve the heaviness & sore ache of their eyen: his head is full feeble, that is most strong in the Lion, and therefore sometime he falleth down headlong upon the rocks, and falleth upon gravel, and dieth soon: and as men say, the bears brain is venomous, & therefore when they be slain, their heads be burnt in open places, for men should not taste of the brain, and fall into madness of Bears. And they fight against Bulls, and take them cruelly with the mouth, and hangeth on them by their feet and horns, and draweth them with weight down to the ground, and renteth & slayeth them with biting: and no beast hath so great sleight to do evil deeds, as the Bear. Huc usque Plin. libr. 8. cap. 37. And Arist. speaketh of the Bear lib. 7. & saith that the Bear eateth all things, for he eateth fruit of trees, when he climbeth upon them, & breaketh be hives, and eateth honey, and Bees grieveth his eyen, and stingeth his tongue, and driveth and chaseth him away sometime. And eateth Crabs and Ants for medicine, and eateth flesh for great strength, and fighteth with Hearts & with wild Swine, and with hounds, & with Bulls, and throweth them down to the ground, and goeth upright against the Bull, and oft holdeth the horns in his fore feet, and overcometh him, and is an unpatient beast and wrathful, and will be avenged on all those that toucheth him. If another touch him, anon he leaveth the first, and réeseth on the second, and réeseth on the third: and when he is taken, he is made blind with a bright basin, and bound with chains, and compelled to play, and tamed with beting, and is an unsteadfast beast and unstable, and uneasy, and goeth therefore all day about the stake, to the which he is strongly tied: he licketh and sucketh his own feet, and hath liking in the juice thereof: he can wonderfully climb upon trees, unto the highest tops of them. And oft Bees gather honey in hollow trees, and the Bear findeth honey by smell, & goeth up to the place that the honey is in, and maketh a way into the Tree with his claws, and draweth out the honey and eateth it, and cometh oft by custom unto such a place, when he is an hungered: and the Hunter taketh heed thereof, and pitcheth full sharp hooks and stakes about the foot of the tree, and hangeth craftily a right heavy hammer or wedge, before the open way to the honey, than the Bear cometh, and is an hungered, and the log that hangeth there on high letteth him, and he putteth away the wedge with violence, but after the removing, the wedge falleth again and hitteth him on the ear, and he hath indignation thereof, and putteth away the wedge fiercely, and then the wedge falleth and smiteth him harder than it did before: and be striveth so long with the wedge, until his feeble head doth fail, by oft smiting of the wedge, and then he falleth down upon the pricks and stakes, and slayeth himself in that wise. Theophrastus telleth of this manner Hunting of Bears, and learned it of the Hunters in the Country of Germany. De Vrsa. cap. 113. THe female Bear is called Vrsa, and is a Beast most cruel, when her whelps be stolen, for she is right busy to save her whelps, and therefore she licketh them busily, and giveth them suck, and nourisheth them, and putteth herself oft forth with all her might, against them that would take away her whelps. And she departeth from the male when she hath conceived, and cometh not in his company, till the whelps be perfectly shapen, as he saith. And she hideth herself in time of lechery, and is ashamed to be seen in the time of love: also than the male spareth the female, & cometh not to her, till she hath whelped, as Ari. Plin. and Avicen mean. Also lib. 73. Bears licketh not drink: as beasts do with sawie teeth, and sucketh not, neither swalloweth, as beasts do that have continual teeth, as sheep and men: but biteth the water, & swalloweth it. De Vulpe. cap. 114. A Fox is called Vulpes, and hath that name, as it were wallowing feet aside, and goeth never forthright, but always in by ways, and with fraud, and is a false beast and deceivable: for when he lacketh meat, he feigneth himself dead, and then fowls come to him, as it were to a carrion, and anon he catcheth one and devoureth him, as Isi. saith lib. 12. The Fox halteth always, for the right legs be shorter than the left legs: his skin is very hairy, rough, and hot, his tail is great and rough, and when an hound weeneth to take him by the tail, he taketh his mouth full of hair, & stoppeth it. The Fox doth fight with the Brock for dens, & defileth the brocks den with his urine and with his dirt, and hath so the mastery over him, with fraud and deceit, and not by strength. The Fox inhabiteth himself in holes and dens under the earth, and stealeth & devoureth more tame beasts than wild. Arist. saith li. 8. The Hart is friend to a Fox, and fighteth therefore with the Brock and helpeth the Fox. Between the Fox and the Brock, is kindly wrath: and often the Fox overcometh the Brock, more by guile, than by might and strength: and is a right gluttonous beast, and devoureth much: and he gendereth blind whelps, as doth the Lion and the Wolf, as Arist. saith libro. 16. For as Solinus saith, in all beasts that gender brood incomplete, the cause is gluttony: for if kind suffered them to abide until they were complete, they should slay the dam with sucking: and therefore kind maketh them not to be full complete, lest they should slay their own kind by gluttony and great desire of meat. The Fox is a stinking beast and corrupt, and doth corrupt oft the places that they devil in continually, and maketh them to be barren: his womb is white, and the neck under the throat, and his tail is red & his back: his breath stinketh, and his biting is some deal venomous, as Plin. sayeth. And when hounds do pursue him, he draweth in his tail between his legs, and when he seethe he may not scape, he pisseth in his tail that is full hairy and rough, and swappeth his tail full of piss in the hounds faces that pursue him, and the stench of the piss is full grievous to the hounds, and therefore the hounds spare him somewhat. The Fox feigneth himself tame in time of need: but by night he waiteth his time, and doth shrewd deeds. And though he be right guileful and malicious, yet he is good and profitable in use of medicine, as Plin. saith lib. 28. cap. 8. For his grea●e and marrow helpeth much against shrinking of sinews, as it is said: his blond is accounted tempering and dissolving, and departing hard things, and is good therefore to break the stone in the bladder and in the reins, as it is supposed. Plinius setteth there other opinions of great men, of properties of Foxes, of whom I force not to make mention: but he saith, that if a man have upon him a Fox tongue in a ring or in a bracelet, he shall not be blind, as witches mean. ( * Addition. The liver of the Fox is said to be good to restore the liver in man or woman: his smell is a great help against the Palsy, therefore he is tied near the lodgings of the diseased.) De Verme. cap. 115. A Worm is called Vermis, and is a beast that oft gendereth of flesh and of herbs: and gendereth often of Caule, and sometime of corruption of humours, and sometime of meddling of male and female, and sometime of eggs, as it well appeareth of Scorpions and of Tortuses and Ewies, as Isidore saith lib. 12. And the Worm is called Vermis, as it were Vertens, turning and winding: for the worm turneth and windeth toward many sides, for the worm neither creepeth nor glideth as serpents do, but the worm draweth and haileth his body in divers places of the body, with many divers draughts, as Isidore saith: and worms come out of their dens in springing time, which is called Ver, as he saith. Of Worms be many manner diverse kinds, for some be water worms, and some be land Worms, and of those, some be in herbs and in Wortes, Caterpillars, Cankers. & Moths as Malshragges: and other such, and some in Trees, as Teredines, tree Worms, and some in clotheses, as Moths, and some in flesh, as Maggots, that breed of corrupt and rotten moisture in flesh, and some in beasts within & without, as long worms in children's wombs, and those long worms be called Lumbrici, and those other that be not long be called Ascarides, Mawel● worms. and Chirones, hound worms, and lice and néetes in heads, Gut worms & bots. & all such worms breed and gender of corrupt humours in bodies of beasts within or without. And there be other worms of the earth which be long and round, soft and smooth, as Anglitwitches, and males do hunt them under earth, Ease worms used for bait to take fish. and with Anglitwitches fish is taken in waters, when fish hooks be baited with such worms in steed of bait. And Constantine saith, such worms help against the Cramp, and against shrinking of sinews, and also against biting of Serpents, and against smiting of Scorpions: And among Worms some be footlesse, as Adders & Serpents, and some have six feet, and some be full evil and malicious, and enemies to mankind, as Serpents, and other venomous worms: and some worms be round of body, and hath no sinews nor bones great nor small, neither gristles, neither blood, and all such dieth if they be anointed with Oil, and do quicken again in vinegar, as Aristotle sayeth. And some worms gender and be gendered, and some be gendered and gender not, as the Salamandra, and in such Worms is Sex of male and female. And in these diverse manners and in many other Worms be diverse, both less and more. De Vermiculo. cap. 116. VErmiculus is a right little Worm, and this Noun Vermiculus is a Noun diminutive and cometh of this Noun Vermis, and often such small worms be found in trees and in fruit, as it is said, Secundo Regum. 24. David was likened to the tender Tree worm, which is called Teredo, or Terebucca, and is soft in kind, and yet it pierceth and gnaweth very hard trees, and nothing is more harder than he when he toucheth, and there is nothing more softer than he when he is groped, as the Gloze saith there. Then specially land-wormes do breed of Earth, of leaves, of fruit, and of trees, and do come out of the earth, when winter is passed away, in springing time. The Worm doth hate & also doth void salt things, & toucheth not those things which be anointed with some bitter things, & with strong smelling, & do eat linen clotheses, and the Moth doth eat and gnaw, and is the occasion of destroying and wasting of woollen clotheses, and destroy that cloth, namely that is made of the Wool of such sheep which were bitten with Wolves, for the Wool of that sheep that is bitten of a Wolf, gendereth Lice and Moths, as Aristotle saith, libro. 8. ( * Addition. Lys cometh also of that cloth that is trained in the wool, with the fat or grease of an horse or of a swine, & therefore the northern clothes worn of a sweating body, do breed louse in .12. hours. And Plin. li. 10. saith, that the little worm is foul & soft, & round, & his utter parts be small, & the middle great, and biteth a tree privily, and wasteth it, and passeth drawing himself more with the mouth then with the feet, & is vile, pliant, & soft. In all worms is a kind of touch & of taste, as Pli. saith li. 11. ca 71. And therefore they hide themselves when they perceive noise, & have knowledge between savours: and worms forsake bitter & salt, and loveth and sucketh that thing that is sweet, and so some taketh what them needeth, with teeth, and some with claws and s●outs, and some pierceth with a sting, & some sucketh, licketh, and swalloweth, and casteth up and eateth, & no less diversity is in the service of the feet, to take, to divide, and rend, to bear downward, and to weigh, and he ceaseth not to dig the earth, as Plinius saith. lib. 10. cap. 71. De Vipera. cap. 117. VIpera is a manner kind of serpents that is full venomous. Of this serpent Isid. speaketh lib. 12. and saith, that Vipera hath that name, for she bringeth forth brood by strength: for when her womb draweth to the time of whelping, the whelps abideth not covenable time nor kind passing, but gnaweth and fretteth the sides of their dam, and they come so into this world with strength, & with the death of the breeder. It is said, that the male doth his mouth into the mouth of the female, and spetreth the semen, and she waxeth wood in liking of increase, biteth off the head of the male, & so both male and female are slain, for the male dieth in gendering, & the female dieth in whelping. Of this serpent Vipera be made pastees which are called, Trocisci Tiriaci, of the which is made treacle, that is remedy against venom. Lively 8. ca 40. Plin. speaketh of this Adder Vipera and saith, that he hideth himself only in chins and deus of the earth, and other Adders and Serpents hide themselves in hollow stones and trees: and this Adder Vipera sustaineth and may bear hunger long time in a strong winter, and cometh to the den under earth, and casteth first away his venom, and doth sleep there until Springing time come again. And when the pores of the earth open, then by heat of the Sun, this Serpent Vipera awaketh and cometh out of his den, and for his sight is apppaired by the long abiding under the earth, he seeketh the root of fennel, or the herb of it, and washeth his dim eyen with the juice thereof, and taketh of the herb to recover his sight which he hath lost. And Tyrus is a manner serpent that is called Vipera also. Of him Aristotle speaketh lib. 8. and saith, That Tirus right as the Crocodile, hideth him in winter, and doth afterward of his skin that is between his eyen, and they that know not the doing, ween that he is blind, and then he doth off the skin of his head all in one day: and his flaieng and passing out of his skin, is as the passing out of a child of the mother's womb, and he is by that manner renewed, and putteth away, and is so delivered of his age. Moreover, in the same book, in the end thereof it is found, that it is said in this wise: Great Serpents fly this serpent Tirus though he be little, and all his body is rough, and when he biteth any thing, all that is about the thing, rotteth anon. And one little serpent called Tirus is found in Ind, and his biting is so strong, that against it no medicine can be found. Ambrose in Exameron saith, that among all Serpents, the kind of Vipera is worst, and when he would gender, he wooeth a Lampray that is called Murena, and cometh to the brink of the water that he thinketh Murena is in, & calleth her to him with hissing, and exciteth and wooeth her to be clipping, and this Lampray cometh anon: and anon as the Adder Vipera seeth that she is ready, he casteth away all his venom, and goeth then and beclippeth the Lamprya: and when the deed is done, than he drinketh and taketh again the venom which he had cast away, and so turneth again to his den with his venom. Also lib. 39 cap. 1. Plin. saith, that this Adder Vipera swalloweth a certain stone, and some men knoweth that, and openeth slily the serpent, and taketh out that stone, and useth it against venom. Also if the Dragon or the Adder, which is called Aspis, biteth a man or a beast, the head of the Adder Vipera healeth him and saveth him if it be laid to the wound. And againeward, the flesh of the Adder Aspis oft times healeth and saveth him, that the Adder Vipera stingeth, & draweth out the venom, which the Adder Vipera did shed in the wounds. Addition. THe viper is spoken of in the 28. of the Acts of the Apostles. Addition Of all kind of Serpents most dangerous, as appeared by the men in the isle of Miletum, now called Malta. When they saw the viper hung on Paul's finger after the shipwreck, they said: Surely this man is a murderer, whom (although he have escaped the danger of the Sea,) vengeance will not suffer to live. But when they saw him to have no harm, the viper shaken off, they altered their minds, and said, he was a God. Also in the third of the Evangelist Mathewe, Christ called the pharisees & Sadduces the generation of Uipers. There are in England, as venomous serpents, called Timiopolae, Engrossers and Regraters of Markets, that buy much corn & victual together, to make a dearth to the great hurt and hindrance of the poorer sort, I pray God to sand a Paul to lessen some of these, not only to burn or hung them, but to banish them for ever, that they poison no more so fertile a soil. FINIS LIBRI XVIII. ¶ INCIPIT LIBER DECIMUS NONUS. DE COLORIBUS. FOrasmuch, as the properties be expressed of spiritual things and bodily, both of simple and componed, as is said before, now at the last of some accidents that follow the substance of bodily things, by the help & grace of our Lord, here we shall treat of, and first of Colour, Colour. secondly of Odour, Odour. and thirdly of Savour, Savour. and lastly of liquor. Licuor. Colour is called in Latin Colour, & hath that name, as Isi. saith in li. 18. for it is made perfect by heat of the fire, or by clearness of the Sun: or else it hath that name Color of Colendo, drying & cleansing, for colours be dried and cleansed to make them full subtle and clear, and also clean: and colours cometh of kind, or are made by craft, but hereof look hereafter De coloribus. Aristotle in li. Meth. saith, that colour is the uttermost part of a clear thing in a body that is determined, for the utter part of a bodily thing, that sight showeth is the diversity of colours, that it taketh by kind of meddling and mastery of Elements in a body that is componed: For when a clear thing and bright, meddled by actual joining of light, shineth upon the utter part of a clear body and bright, than colour showeth and presenteth that utter part to the sight. And therefore Secundo de Anima, Arist. saith, that colour changeth in sight, and giveth thereto a likeness by working of light: for light is the perfection of clear things & bright, for it bringeth the kind of colour that is meddled in a body kindly by mastery of some elements, to changing and deed of perfection of the sight: For though colour be essentially and kindly a meddled body, yet hath colour no might to show himself, but by light that shineth actually thereupon, and so always to show himself colour needeth light, but light to show itself needeth no colour, as colour needeth light that shineth in deed, to print thereby the quality of the colour, in the line of the sight. Therefore some men mean, that the reason of things seen, is rooted and shapen in light, that is, expresseth their beauty by the light: for if light lacketh and faulteth, the quality of colour is not seen. But in deed colour is in darkness, as the Commentour saith De Anima. There he treateth and showeth of changing and likeness of colour and of the sight. And light maketh not the colour, for the colour is indeed by mastery of some element in a body that is meddled: As light maketh not the colour: so the colour being of himself, is nothing without light. but light shineth without open colour, & in the same space and the place that the colour is in, and disposeth the place, and giveth his shape, by the which it may receive the likeness of colour: and so light disposeth likeness in the space, by the which diversity of colour cometh to the eye, where the judgement is of colour. Therefore in deed colours abide in darkness, They abide the same that they be, but not discerned what they be. as the Commentour sayeth openly. Therefore the Author Perspective saith li. 1. ca ultimo. That light needeth not to sight of colours, but in one of two causes: for without light the shape and likeness of colour spreadeth not in the air, or though it be in darkness spread in the air, yet it worketh not in the sight: and so light needeth not to the being of colour, but only to the showing thereof. And though colour be not seen nor perceived in darknesses, yet nevertheless colour is not idle in darkness, for continually the matter is perfect, which he is within: and though colour be not seen nor perceived in darkness, ye shall understand, that that is not for the default of colour: but the default is in that thing, that should receive and take it: for disposition lacketh, that needeth in such receiving and taking. Then if Authors tell, that in any place colour is not in deed without light, it shall be understood and known, of the deed of sight, and not of being: then light arrayeth colours and maketh them first seen and known in their own kind, and maketh them not first in being, & thou I understand of light that shineth without upon things: for the virtue of the light of heaven cometh unseen into the inner parts of things, and gendereth colours by help of four qualities of elements. When they be gendered & be in kind, then cometh light that we for, & maketh them clear & noble, & showeth them to the sight and to the eyes. De Materia coloris. cap. 2. A Clear thing well termined, is the matter of colour, and that only or namely thing that is moist: for dry & earthy is not clear, insomuch as it is dry: and fiery drought cometh not down from his sphere and place of the fire, nor is found here beneath among us: for only form of fire, is gendered of might of some element, of the which a meddled body shall be made, as it it said in li. de generatione. Then such a clearness hath three material diversities, for the matter is thin, or thick, or mean: If it be mean, then there is much more moisture of water than dryness of earth, & passing the moisture of air failing from the airy moisture. Or else it is airy much changed by the thing that is dry & earthy, yet so that it passeth grossness. And if it be thin and small, than it is moist & changeth to the matter of air, or else it is moist & airy, & changeth to thickness and dryness of earth, so that it passeth not & goeth not beyond meanness of earth. De generatione coloris. chap. 3. THen in the matter of clear colour, dryness hath the mastery, or moisture hath the mastery, or the matter is meanly dry and moist: and if dryness hath mastery in the matter, then the working of heat hath the mastery, then is white colour gendered, for heat maketh the matter thin, and spreadeth and departeth the parts thereof, and maketh them subtle, and gendereth clearness & brightness. And in this wise Arist. speaketh in li. de Animalibus 19 and saith, That white colour is gendered of scarcity of humour in dry matter by mastery of heat that worketh and maketh the matter subtle or small, as it fareth in members & in bones burnt; and in other such. And if cold hath mastery, & worketh in dry matter, then is black colour gendered, for cold gathereth & constraineth the parts of dry matter and fasteneth them togethers, & maketh them sad & dim. And dimness is not only privation of light, but also of colour: for clearness is diversity both of light and of colour: for clearness, is a certain condition of things that are seen, and then the matter is determined dry, that needeth to the generation of white colour, & right so black colour is gendered. Then if the matter be moist, than the heat which hath mastery gendereth black colour: for heat burneth and also wasteth the moist parts, and altereth and turneth the moisture, which passeth out, into black smoke, as it fareth in wood, which is green and moist: for out of the ends thereof, cometh black humour when it is burned. hereof Aristo. speaketh in libro. Meth. and saith, that in poors of things that burneth, is feeble humour that may not withstand the heat of the fire, nor is suddenly stuffed, but it rather nourisheth and feedeth the fire: and so it is sooth, that fire worketh principally in moist things, & that moist things is cause of black colour. By working of heat, it maketh subtle humour, and moisture of water and of air pass out of the matter, and then thus leaveth earthy matter and thick, therefore it needeth that black colour be gendered. Quarto li. Metheo. Arist. saith, that subtle kind of earth and clearness of water, & kind of air maketh whiteness in quick silver, the contrary hereof gendereth blackness in the dry matter that leaveth by working of heat in moist matter. And so lib. 19 Arist. saith, that blackness gendereth in the eye because of multitude of moisture, for heat worketh kindlye in moist matter, and maketh therein digestion, and fasteneth and drieth it, and leaveth there black at last. De generatione coloris albi. ca 4. ANd if cold hath the mastery in moist matter, then is white colour gendered, as it fareth in snow, in hoar frost, and in hoarnes of the hairs, and of other things, and also in phlegmatic humours: for though cold gathereth moist matter togethers, yet it is not as dryness gathereth moist matter togethers, for moist matter when it is clear, is the more able to take noble colour. Therefore moist matter pressed, is arrayed and made to spreading and separation of parts: and dry matter fareth not so, therefore moist matter is more ready and priest to take clearness than dry matter, although it be by wring and pressing & openings therefore cold may better engender white colour in moist matter, than dry. And so Aristotle is to be understood in libro 19 there he saith, that white colour is gendered of air, in the which is some watery moisture, & that because of working of cold. But the Commentour saith, that whiteness is gendered of clear fire, meddeled with a full clear element, and sightie, that is to understand, of clearness, that Aristotle calleth whiteness, by a passing manner of speech, and in that manner speech it is said. That whiteness is gendered in the clouds, by shining of beams in them, if the clouds be clear & thin, and so the flame of the fire seemeth white sometime, when the air is clear & subtle, in the which the burning of the fire shineth: & such whiteness, is not properly whiteness, but it is so called in a passing manner of speech. But we may amplify of the Commentors word that saith, that of fire, because of clear matter, that is proper matter of whiteness, and not because of working thereof, and the word that he saith, shall be understood of fire, that is the matter of colour and not of working. And in that wise it is to understand, as the matter, and not the working, nor the making thereof, nor the end wherefore it is made. De colore mediorum generatione. cap. 5. Between whiteness and blackness are many mean degrees following the mastery of qualities that be active and passive, working and suffering, as they be more strong or feeble, and that in many degrees: for the more mastery dryness hath, with the more difficulty it is made subtle, thin and bright, and the harder it is to make it clear, and to take white colour: for a dry thing is sad and thick. The less mastery dryness hath, and the more mastery the heat hath, the better it taketh white colour and the sooner. Also the more dryness there is, and the stronger heat, the more black colour is bred. And cometh of fatness of the parts, & of great dimness, and of privation of clearness, & of superfluity of fatness of the clear matter, & so it fareth of moist matter: for the more mastery of moist matter that is proportional to burning, so that heat hath the mastery, the more smoke there is & dimness and blackness: and the more the mastery of moisture is, so that the mastery of cold increase proportionally, so whiteness increaseth: and if moisture hath great mastery, and heat but little mastery, then black colour shall abate. Also if moisture hath great mastery, and dryness and heat little mastery ● then whiteness shall abate. And if moisture hath some mastery, & heat hath more mastery, then may great blackness be gendered. But sometime heat gendereth whiteness in moist matter, as it fareth in the white of an egg, that is sod: and sometime heat worketh in green wood & moist, & leaveth white ashes after all the burning, but the colour is not very whiteness: For always there is a token of evil termined matter, as it were the overmost of a clear crystal, & that is known, if the ashes be separate & departed, though this clearness stretch not into all the body in actual clearness & complete, & so it is not very whiteness. And so the whiteness leaveth therefore feebleness of heat that doth work, so that kind cold hath mastery within. Also some white egg is sod, and is not touched with fire, but a shell or a vessel is between, for if no vessel be between, then should blackness be gendered in the matter. Also heat working in moist matter, gendereth first blackness, and smoke. Also mastery of moisture gendereth dryness in matter that it worketh in. And so dryness that it gendereth therein, maketh a new changing, and gendereth a new colour in making the dry matter subtle and thin. And heat gathereth together things of one name & one kind, and maketh therefore thick and sad, and dim: yet dry matter hath some property, by the which he may make some matter stretch and spread, though it gather & draw togethers in the beginning because of mastery, yet after the gathering it maketh the matter that is gendered subtle and thin, if the matter be dry or stable pight, & that is seen: For sometime dryness worketh in moist matter, & putteth or draweth out the moisture. But cold is not ordained to make matter that is subtle and thin, for cold standeth in deed of making thick, as in principal working and deed, for cold gathereth both things of one name and kind, and also things of diverse names and kind. Of hot and cold. cap. 6. IF heat worketh meanly with other qualities in dry matter, then is néedely mean colour gendered, for heat maketh subtle and thin to gender whiteness: and cold doth the contrary, and gathereth the matter, and maketh it fast and thick to gender blackness. Then when they work both like in every place and point, is gendered both whiteness and blackness. Then of them two, needs must one colour be componed, that is neither white nor black, and this colour hath more of black then of white, for dry matter is less disposed to white colour then to black, and that for privation of clearness, and for kind dimness, and is more disposed to thickness then to thinness, and more to abide and to be thick then thin. Also if they work, namely together in moist matter, than they gender colour that hath more of white then of black, for matter in that which moisture hath mastery, is more disposed to white colour then black, and that because of clearness: & is more disposed to receive the working of cold then of heat: For his working in moist matter putteth out & wasteth the moisture, but cold working therein keepeth only and saveth it in his own kind, by way of fastening of parts together. And alway if the matter be mean, the colour is always mean: and if the working in heat in such matter hath the mastery, then is gendered a colour that hath more of black then of white: For moist matter changeth sooner into black, then dry matter into white: as it fareth by moist matter and dry, that is departed a sunder, than heat gendereth sooner black colour in wet wood and green, than whiteness in lime stones: and so of other such. And if cold worketh by mastery in mean matter, than the colour must be mean compounded more of white then of black: For moist matter is more disposed to whiteness then dry to blackness, or to any other colour, for in moisture is the matter of clearness, that is proper matter of colour, and not in dry matter, insomuch as it is dry. And in some working, namely in one wise moist matter is more obedient to the quality that worketh. For it may well be for privation, if kind fasteneth & hardeneth that is in dry matter. And though dry matter be disposed of itself to be fast and hard, yet it is not so well disposed to be fastened & hardened, as matter that is moist, as it fareth in stones, though the matter be fast and hard, yet they take not anon more fastness and hardness of cause that worketh in them. We see in many things that cold breedeth soon white colour, as in Snow, and that is not so well seen in ensample when cold worketh in dry matter, and if he worketh meanly together in mean matter, then must the colour néedlessely be mean, and even the middle colour between the uttermost colours that be white and black, and if the mastery be only in one quality, that worketh only in the matter, than the colour is compounded, and hath more of the one, and less of the other. And if the qualities that worketh, be even, and the qualities that suffereth also, than the colour hath the air like much, as it is known by the foresaid meaning. And so there be two uttermost colours, which be white and black, and five mean colours: & it seemeth that the colours may not be distinguished in more divers kinds, as it is declared by this definition, that is made of contrary members without default, and without superfluity. And also Aristotle beareth witness, that there be only five mean colours, and the member thereof and suffisance may be taken in the foresaid matter, and also by combination of white and black in their generations of colours. For if white and black be even like much in the composition of a mean colour, than the colour is even the middle colour between white and black, and even like far from the extremities, as is red colour. And between white and red may not be but two colours, one near the red, and the other near to the white. Also between red and black be two colours, one according with the red, and the other with black. And so no mean colours may be between white and black. For between white and read may be no firm colour, but a changeable, as a Carnation colour, a flesh colour, and a shadow to either of these, for even farnesse hath alway respect to the uttermost parts: but if there were such a colour, it should have three quarters of white, and one of black. For half the read colour is of the one quarter of white, & of one quarter of black. In the same wise between black and read, may none be of even quantity, for it must have three quarters of black, & one of white, and so were the equal only by somewhat and by seeming, and not very even farnesse. ( * Addition. He meaneth, that every simple colour mixed, doth in the more, or the less, make light or darken, his proper ground.) Of colours in general, what they be. chap. 7. ARistotle rehearseth these five mean colours by name, The shadows of colours from the fiery action, which who so understandeth not, shall be a simple painter, and a worry limner. & calleth the first Yeolow, and the second Citrine, and the third Red, the fourth Purple, and the fift Green, so that between white and read, the yeolow is toward the white, and the citrine toward the read, between black and red, purple is toward the read, and the green toward the black. These names be otherwise called in Greek, for Purple is called Kyanos in Greek, and yeolowe is called Karapos, but of names of Greek is no charge, but we take heed to Latin names. And the cause of the foresaid colours may be known, for yeolowe hath more of white then of black and red. And such colours is in leaves when they fall in Winter or in harvest. Citrine and Purple compasseth the red colour, for either of them hath more of red then of white or of black, but Citrine is farther from black than is Purple, as Aristotle meaneth, in secundo de Sompno & Vigilia, where he speaketh of corruption of these colours, and turning into black. And he sayeth, that Citrine passeth by Purple into black. And therefore Purple must be between red and black, and Citrine between white and black, & of all this it followeth, the green must be set toward the black, and so the cause is known of the ordinance of these five mean colours, as Aristotle meaneth. Of the opinion of them which would have light, to be of the substance of colour. cap. 8. Colours are made apparent by light, therefore is light called the mother of colours. SOme men deem or suppose, that light is of the substance of colour, and they say, that colour is in clean and clear matter, and clearness hath these diversities, for clear matter is clean and pure, and not earthy, or unpure and earthy. And light is divided in four manners: for light is clear, or dim, little, or much: but I call not light great nor much, though it shine in a great place and much, but virtual light gathered in a little place, or in a point, is called much light, and great light, as when an hollow mirror is set in the Sun beam, and the light falleth on all the mirror, and reboundeth into the middle thereof, and gathering and rebounding of the light in the mirror betwixt clearness of Glass, and brightness of the Sun, a fire is kindled, and burneth full soon, or speedily. And so if Flax or dry matter be put therein, it burneth suddenly, & is set on fire then, if there be much light and clean in pure matter and clear, as Albumasar sayeth. And if the light be little & dim in clear matter, and not full clear, but somedeal and dim, than blackness must needs be gendered, and this expoundeth the word of Aristotle, and of Auetrois, that meaneth, that blackness is privation of clearness, and for to speak in this wise, he followeth, that there be seven colours that stretch from white, toward black. Of seven colours. And this is known, and three things maketh whiteness, brightness of light, and plenty thereof, & pureness of clear matter. And while mean colour may abate then in this wise is generation of three colours, if one abideth alone, the other two abate: and so of white cometh 7. colours, & stretch from the white toward black: also from black to white stretcheth 7. And by this consideration colours be 16. two principal, Of 16. colours mixed & compound black and white, and 14. mean, for 7. stretch from white toward black, & 7. from black toward white, & in the stretching, the first 7. abate in whiteness, & the other 7. abate in blackness, & meeteth in the middle. In every mean colour, be as it were endless mean degrees of deep colour & of light, as they be far from white or black or nigh thereto. Then know thou hereof, that colour is a property or a quality left in the uttermost part of a clear body, & cometh of kind of meddling of qualities of elements meddled together in a meddeled body, the which is by light presented to the eye and to the sight. For without mean light, colour changeth not the eye, nor maketh therein likensse nor shape, but yet colour may be seen by itself, as Aristot. saith 2. de Anima, for the default is not in the colour, but the default and unmight is in the eye, which colour is not seen in deed without light. Therefore Pithagorici, that held Pythagoras teaching, called colour Ephiphania, that is overséeming, or imagined. For it is the utter part of a clear body that is teemyned. Or else colour is in the utter part thereof, & is there most properly a sighty body, that taketh colour and hiewe, and letteth passage there through of light, and of sight is here called a clear body termined, Perspicuum terminatum, but some such letteth all passage of sight, so that nothing is seen there through: as boystrousnesse, stones, trees, and metal, and thick leather, and other such, and some letteth some deal passage of sight, and not fully all, as Wine and other liquor of diverse colour that is seen within and without. But the same kind of colour in some things is within, that is without, as it fareth in the white of an Egg, and in the broken Glass that is coloured, as it is said in libro de Sensu & Sensato. cap. 7. But many things be of one colour without, and of another colour within, as it fareth in black Pepper, and in Apple grains. And many things dieth and coloureth things without, and not within, as it fareth in painting. Also red cloth dieth the utter part of water, if it be laid thereunder: And so it is known, that colour is the uttermost part of sight where clear things be, as it is said in libro de Sensu & Sensato. Also as in a clear body, not termined, as in air, the presence of light maketh white colour, and his absence maketh black colour and dim, so that somewhat of light shineth therein, so that it be not as lyghtlesse, as it is said, libro de Sensu & Sensato. capit. 8. And so in a clear body that is termined is very colour, and in a body that is not termined, is not very colour, but as it were colour, as it is said in the same book. Also mean colours be gendered in their own diversity, and by divers proportions. Also if one is in proportion that containeth all, and the third part or all, and the half deal, or by other proportions: And if they be by porportion, than they be again proportional by steadfastness of abiding in the matter, and also by clearness of the matter, as it fareth in Consonancijs, as it is said there, capitulo octavo. B. Also they be gendered by proportion and consonancy, and accord of colour, when the colours be fair and liking. And the more proportional they be, the more liking they be, as it is said there. And other men mean, that mean colours be gendered by under setting and laying of the uttermost colours, that be white and black, when the more sightly colour is laid above the less sightly, or the less sightly above the more sightly, as it fareth in painting: as the Sun seemeth white when it is seen by himself, and of another colour when he is seen through a Cloud, as it is said there, cap. 8. Also colours be not seen by passing out of beams that come out of eyen, but by continual multiplication of colour, in the space and place between the thing that is seen and the eye, and by spreading thereof to the eyen: For feeling is made by touch, as it is said there, capitulo octavo. Also colours that be like far a sunder, may seem mean colours to them that be far therefrom, though they be not mean colours: For no part of a thing may be seen under the uttermost colour, as it fareth in cloth of divers colours, as it is said there, capitulo. 8. D. Also mean colours be gendered by likeness of gendering of meddeled bodies, meddeled with simple bodies: that for meddeling of couloves, followeth the meddeling of Elements by changing and turning into the form and shape of a meddeled body: as a mean body is gendered of the uttermost bodies, so is mean colour gendered of the uttermost colours, as it is said there capitulo octavo: Also every mean colour is gendered by white and black, that seemeth more privation of white then colour, as darkness is privation of light, as it said, libro. 10. Methe. cap. 3. B. Also it needeth not that unity of kind followeth unity of likeness of colour, as Albumasar saith in Differentia. G. Also furthermore, the deed of colour is to print likeness in the sight by working in deed of light. For by light might of colour is brought to work in deed, and to print likeness in the eye, that the eye may take that likeness and deem of that thing that is seen. Also mean colour well proportioned pleaseth and comforteth the sight: but the uttermost colour féebleth and grieveth the sight, as Aristotle saith. For great whiteness oft sheddeth the spirit of sight, and dissolveth the eye, and maketh it water: And to great blackness gathering the spirit, and making thick, and rebounding the sight, maketh it dim, as it fareth in them that be long closed in dark places, that see little or right nought, when they be suddenly brought into the light. Also the colour of that thing that is coloured, showeth the complexion thereof and kind: For whiteness and white colours in bodies that be frore, be not but in cold substance, & black colours againeward: For cold maketh moist things white, and dry black, and heat maketh wet things black, and dry white, As Snow & Coals. as Aristotle and Avicen mean. And therefore whiteness, that is the daughter of cold, is token of mastery of phlegm and of cold, and of moisting and fléeting humour: and blackness is token of melancholic disposition & of dry humour, that hath mastery in the body: and is sometime token of great burning of humours, and of changing & turning to kind melancholy, as it shall be said hereafter. Also by the utter colour the inner qualities of things be known. For as Avicen saith, colour is quality that is made perfect by light, for colour is in might in a dark body, and passeth into working & deed by light that cometh thereupon from without, & that is known in this wise: for every meddled body hath somewhat of fire and might, and hath of fire somewhat of light, for the fire hath light by kind, but that light is hid in dark parts, and is so only in might, as heat of Brimstone & of Pepper: and the potential heat of them passeth not into working & actual heat in deed: But in utter quality that is like to the inner quality. Potential light that is in a meddled body and dark, passeth not to work in deed by the coming of outward light. Also colour seen within, declareth the might and feebleness of the fire that is hid in might in a meddeled body, and thereby the virtue and working thereof is known proporcionally. Diversity of colour exciteth kindlye the sight of the lookers, to look and wonder thereon, as Plinius saith, libro octavo, and Avicen also. And so he sayeth, that every beast, be he never so fierce, wondereth of the duersitie & fairness of colour in the Panther. Also every man's face is made most beautiful or unbeautifull with colour. For ordinate colour & fair, is complexion of fairness, when it miswexeth duly to the making & composition of members and limbs, as Avicen saith. And Austen saith, that fairness is seemly shape of body, with pleasing colour, and againward. For vile colour and unseemly is right foul in a body. Also colour is token of Accidents and of passions of the soul, for sudden paleness and discoulour is a token of dread: for the heat being drawn inward to the parts of the body, in the face is scarcity of blood, & so the face is discouloured. Also sudden redness in the face, is token of shame or of wrath. And that is because heat cometh outward, and blood maketh the skin red without: and busieth to put off shame and wrong. Also colour termineth and arrayeth the body that it is in, for except colour be in the body, the substance thereof is not known to the sight. Also colour maketh fair the matter without, and hideth defaults that be there within, and so compounded colour, mean between white and black, laid in order by kind, as Avicen sayeth, without upon a body, hideth and covereth infirmity that is in the matter accidentally, either by kind, as Avicen saith. Also colour accordeth or agreeth to the light, as the Daughter to the Mother, and followeth light in deed: For with great light colour increaseth, and with little light colour abateth. Addition. Lightness or brightness is the cause of clearness, which is a separation from darkness or blackness, whereof proceedeth the original action, established by jehova, in the first dividing of the day and night. The cause of brightness is fire, (an incomprehensible substance) yet because it taketh part, with Earth, Water, and flowers, stones, shells, horns, flies, metals, and whatsoever (so miraculously spread;) to express such a variety of colour, as man's reason had been far to seek, had not the only benefit of the grace giver bestowed the same: in the vital bodies, by blood, in flowers, seeds, roots, and berries, by juice, as by this division of four times three which maketh twelve, appeareth, Fire, yeolowe: air, bliewe: Water, green: Earth, black. To the first Or, which is gold, Orcment, which is Earth: Masticot, which is ashes .2. Laake, Uarmilion, read Lead, 3. purple, Violet, Murry, 4. Smalt, Bise and Indian, all colours increasing, from blackness to brightness, is the spirit of fire: the rest that decrease from brightness to blackness, in the spirit of the earth, wherein also consisteth a miraculous ordinance, teaching earthly Philosophers to discern the Animal, Uegitall, and Mineral, the life, the flesh, the death, of every substance gendered: simply growing, and multiplied by vapour, as air, dew, or waters: flesh to death: trees to withering: stones, to wearing, dissolving, or consuming: To grow from the spirit of death, singular, and plural, from the adjective to the Substantive: Few Philosophers have studied how, being contented by the singular part, to speak plural things, but not by the plural part to speak singular things, which is the cause that men be so prudent in earthy matters, that there is little left for spiritual understandings, in studying for colours to please the eye, they forget those colours that beautify the soul, which are, for fire, love: for air, faith: for water, hope: for earth, charity: for voice, truth: for person, chastity. De Colorum mutatione. Cap. 10. Colours do change in bodies for many manner causes, as it doth in fruit, grass, herbs, and other things that grow in earth: For first fruit is green when it groweth, as it fareth in berries and grapes, than they wax read, & pale, or black at last: & this changing of colour cometh of diversity of kind heat, or of heat of the Sun, that doth seethe the substance of fruit in diverse manner of wise. For first the working of heat is feeble & soft, & unsufficient to dissolve & departed the earthy matter to make it spread, & therefore in the fruit without, is green colour, & undigest, & earthy, but kind heat waxeth stronger by heat of the Sun, and worketh therefore the more strongly, & so the heat for strength thereof leaveth read colour in the fruit without, and at the last when the fruit is complete & ripe, & the sour humour & earthy defied, then of burning cometh black colour in the fruit without. For the heat hath mastery, and dissolveth and doth seeth, & defieth the earthynesse, & taketh as much as needeth, and turneth it into substance of fruit, and wasteth the other deal, or putteth & bringeth it to the utter part of the fruit, and such fumosity cast out, for it is earthy, infecteth and maketh the fruit black or yeolow without, as it is said super li. Vegitabilium commento. For such colour betokeneth of themselves working & kind of cold, & be often gendered in things that be full hot, & cometh of the same cause, that is heat, that hath mastery within, and doth put out earthy and watery fumosities, as Alphredus saith super Aristot. de Vegitabilis & Plantis. Also in beasts is changing of colour, now in the skin, now in the eyen, now in the ear, and now in the nails. For colour of the skin is gendered in two manners, as it is said in joannico, for it is gendered and cometh sometime of humours inward, and sometime of passions of the soul. Also changing of colour in the skin cometh of inner things: sometime by hot humours, and sometime by cold, for it happeneth, that hot humours both componed and simple, cooleth and be cold, and also cold humours or cooled heateth, and according thereunto the colour in the skin is wont to vary, for when the cold humours wax hot, white colour turneth into citrine or into read. And when hot humours doth cool, then read colour doth change to white or pale, and so of other it is to be understood. Also changing in the skin cometh of passions of the soul. The read waxeth pale for anguish or for dread, for in dread the heart closeth, and heat that is in the utter parts draweth inward, & therefore the utter parts wax pale. Also the pale waxeth read for wrath, for in wrath the heart openeth and desireth wreak, & the heat passeth suddenly from the inner parts to the utter parts, and so the blood heateth, and is between the skin and the flesh, and so read colour is suddenly gendered. Also in men of the nation of Maures, the black colour cometh of the inner parts, & whitish colour in Almains and Dutchmen. For the country Mauritania is the most hottest country in Aethiopia, in the which Country for great heat the blood is burnt between the skin and the flesh, and maketh all the members black. And so he that first dwelled in Aethiopia, was made black. But afterward by continual heat of the Sun such blackness sprang into all his offspring. And of black father and black mother cometh black children. But in that place only the father and mother be continually burnt with heat of the Sun, and therefore in temperate countries & lands that be somewhat cold, swart coloured men getteth children temperate in colour, as Macrobius, Aristotle, & Avicen mean. And contrariwise the Almains and Scots, that devil in cold countries, for in them cold stoppeth the holes and poors without, and the heat is drawn inward, and therefore the skin is white without. The Commentour telleth all this super joh. & Aristot. toucheth the same. Also colour of skin changeth, and namely of the man's skin, by many occasions, sometime for evil complexion, as it fareth in melancholic men, Special tokens to know the complexions. & for too great passing heat, as it fareth in cholarike men that be citrine of colour, and for heat of the Sun & dryness of air, as it fareth in wayfaring men & in shipmen, & for spreading of corrupt humours between the skin & flesh, as it fareth in Morphea & in Lepr●, and for stopping of the liver, or for distemperate quality of the gall, as it fareth in the janders, that is changed of kind colour into foul colour and unseemly, as Constantine saith. And for continuance of solution of the skin, as if fareth of the Measles, Pocks, wounds, botches, and burning. Also in hair is divers colour, for by quality of fumosity, that is resolved of the body, colour of hair is divers, for of phlegm cometh white hair, of blood read, & of kind melancholy yeolowe, & of Cholera adusta, black, & of the default of kind heat cometh hoar hair, as it fareth in old men. And when horenesse beginneth in the root of the hair, than it cometh of much phlegm, & when it beginneth in the utter end, than it is a token that it cometh of default of kind heat. Look before in Tractatu de Capillis. Of colour in the eyes. ca 10. Hereafter take heed of colour in the eyen, for as johannicius saith, colours of eien be (four) Black, Whitish, changeable & yeolow. The diversity of these cometh of clearness of the spirit of the sight, or of dimness thereof, or of scarcity of the crystalline humour, or of deepness thereof, or of superfluity of whitish humour, or disturbance thereof, or of scarcity, or of superfluity of humour of the Curtel that is called Vua. For if the humour crystalline be scarce in quantity, or hid within, & the whitish humour that is called Albugines falleth, or is disturbed, or if there be much black humour in the skin and Curtel that is called Vua. If all these or some of them come together, then is black colour gendered in the eye. And whiteness cometh of contrary cause, but yeolow colour & divers colour cometh of things that maketh white & black, but in yeolowe is somewhat more black than white, and in diverse is somewhat more white than black. But hereof seek before in Tractatu oculorum. In the nails colour is known, for the colour thereof shall be white and clear, as a mirror, when this colour changeth into wan or pale colour, than it is a token of divers passions, as it is said in Tractatu de unguibus. Of colours particular. chap. 14. NOw it followeth to speak of particular colours, and first of white, that is the chief fundament and ground of mean colours. Whiteness is a colour gendered of much clear light, and pure matter & clear, as Algasel saith. And so the more pure the clear matter is, & the more clear the light is, the more white the colour is, & the less meddled with black, then the material cause of white colour is clear & pure, without meddling of earthy drafts, now dry & now moist. The cause of working & making white colour is cold or heat, for if dryness hath the mastery in working therein, them white colour is gendered, for thinning and subtilling of parts of the matter, and for clearing by virtue of might and heat, as it fareth in Lime and in burnt bones. And if the matter be moist in substance, and cold hath mastery in working therein, then white colour is gendered, as it fareth in snow & in dew. Therefore white is gendered of air that is some deal watery, as Aristotle saith, lib. 19 de Animalibus, and that by working of cold, for cold maketh moist matter white, and dry matter black. Also white matter is gendered of chinning and spreading of air, as it fareth in scum: and therefore hot water gendereth white hair, and a hot brain is cause of baldness, for white cometh not but of vapourable air and watery that is in the members. And for white cometh of hot air and vapourable, therefore beasts be white under the womb, as Ari. saith, li. 19 de Animalibus. White hath virtue to shed the sight, & to shed the visible spirit if it be too white, and maketh the eye watery and to drop, and is the ground of all colours, & the mean colours be grounded in no other colour better than in white. And the more white the ground is, the faster the colour cleaveth and abideth, that is laid thereupon, whether it be white or black and to whiteness belongeth & appertaineth candour, Albor, Palior, Livor, or Flavor. In one meaning Flawm & Lividum is all one, as Aristotle saith in cap. de. Sapore. And he saith, the Lividum is Flawm, for he followeth the kind of white. Physicians do assign many other manner colours about white, as watery colour, and milky colour, and Karapos, that is whitish or palish, and be divers as the matter is diverse, in which they be rotten, thick or thin, as it is said in libro de Isaac, Theophile, Constantine, Egid. de urinis, candour, is passing whiteness, and hath in itself much light in form, and much pureness & clearness in matter, for blazing of brightness, the dresseth matter that is without, that is clear & pure & printeth likeness in the sight, without gréening of the eye, & comforteth the sight to behold thereon with a manner liking: such whiteness is called candour, that is first seen of whiteness, by doing of light, without corruption of the sight, and is called candour, for the uttermost whiteness is not seen with eye, for it voideth the doom of sight, for nothing may be seen under the uttermost colour: For the uttermost colours be unseen by themselves, for clearness thereof, as it is said in li. de Sensu & Sensato. cap. octavo. Then that that is first seen of whiteness is termed candour. De colore glauco sive flavo. cap. 12. Salowe is gendered of whiteness, Salowe, drawing some deal toward read, & is gendered, as avi. meaneth, in matter that is somedeal temperate in comparison to green colour. For (as he saith) green colour in trees changeth into yeolow in harvest time, when in leaves is much matter more moisted than the matter yeolow, & the thick parts wasted some and some by working of heat, & not all destroyed, though cold hath the mastery. And cold that hath mastery in mean matter, gendereth néedely mean colour: And because cold may better change moisture then dryness, it gendereth mean colour, that hath much of white, as yeolow colour, as the Commentour saith super Arist. de Plantis in fine. Therefore he saith, that some trees be green in Summer, & pale in winter, as Box, for Box hath gleaming humour, and much thin moisture in the root, and the leaves thereof fall not, but when heat cometh, the humour is drawn outward, and heat worketh and maketh green colour, & when cold cometh, the humour is smitten inward, & leaveth much dryness of earth, and then the colour is yeolow, & so in comparison to green colour, in that which is more moist matter, he saith, that yeolow hath more temperate matter. De Pallido colore. cap. 13. Pale. PAle colour is gendered of the same causes, but the cold is less strong, and the whiteness draweth more toward blackness, and is gendered in more thick matter. Then polence is a mean colour: & beginneth from white, & passeth out of kind toward black. Also pale colour is happily gendered, & cometh of dread of right great business, & of great travail, and of other causes, by the which blood is drawn inward, and then the body is pale & discouloured without, for scarcity and lacking of blood, as it fareth in: them which do sleep too much, and in slumberous men, and in men which do travel for love, which burn in great love, and the heart is thereupon, and the spirits pass and thereof and for to feed and restore them, kind bringeth in heat of the utter parts, & so by withdrawing hot blood, the skin is discoloured without, as he saith. Palleat omnis amans, hic est color aptus amanti. This verse meaneth, that every lover is pale, and pale colour is covenable to the lover. For the same cause, they that be pained with hunger, or with great business and travail, be pale, for spending and wasting of hot blood. ( * Addition. And Also that in gild of Plate, through the force of quick silver, the vapour whereof cooleth the blood, & drieth the body.) De Rubeo colore. cap. 14. READ colour is even the middle colour between white and black even like far from other, and is in the part of a clear body by incorporation of clear fiery light and pure to the generation of this colour. Colours do come togethers of clearness of matter, & fiery light, & according means between white & black, but fiery light dui keth the clean parts that be meddled, & maketh then thin & subtle. The colour accordeth more in blazing with white then black & therefore deep read sheddeth the sight, as clear light doth, & gathereth not the sight as black doth. Therefore Drapers that cell cloth hung read cloth before the light, No policy but plain subtlety. for the redness should dazzle the spirit of sight, and that men that see other clotheses of other colours, should know the worse the very colours. Read colour is a general token of mastery of heat in a meddled body, though he be sometime found without in a body that is kindly cold, as it fareth in the read rose that is kindly cold and dry: but for the rose is full of subtle substance, the kind colour that he hath of composition slayeth the mastery of cold, & cometh outward, and findeth the utter parts subtle and moist to receive changing, & changeth them without into read colour, and that doing is namely likened to working of fire. De Colore croceo. cap. 15. Between Saffron colour and Punice and Citrine, is little diversity, as by abating of whiteness, & some deal meddling of increasing of blackness, and by some what of strength of heat, & feebleness of cold. And the more such a colour in subtle matter and clear is radicate, the more it shineth & appeareth, & the more gross and earthy the matter is, the less bright it is. And such a colour betokeneth might and temperate heat, and not passing, insomuch that it belongeth to the betokening of colour: but by divers dispositions of substance, it betokeneth diverse dispositions of sickness or of health, and divers complexions and states of the body, as it is said in li. Isa. de Vrinis. For Citrine colour in thin substance in the urine of a child of cholarike complexion, betokeneth that he is whole & in good point. In a stematike body or melancholic, it may token divers sicknesses & evils, as Egidius saith in his vearses, in Tractatu de Vrinis. cap. 13. in this wise. Est multis tenuis citrina referta figuris. Flumaticum iuuenem vel quem niger afficit humour. Condempnat tricham duplici, etc. And such colour betokeneth diverse things and contrary by diversity of the substance that it is in. De Colore croceo. ca 16. SAffron colour dieth and coloureth humours and liquors more than citrine, and betokeneth passing heat & distemperance of blood in the liquor by meddling of cholera, as it fareth in them that have the jaundices, their urine hath yeolowe spume, & they have yeolow eyen, & their skin is foul and citrine. Most hottest birds of complexion and cholarike, as birds of prey have their utter parts yeolow of colour, as their feet and bills. And that cometh of right much cholarike & hot fumosity which kind calleth into the utter parts, and they have therefore such colour. Look before de morbis. cap. de Ictaricia, there it is treated more largely. De Colore minio. ca 17. YEolow colour that is called Minios, is called also Coecinus & Vermioulus, and draweth much toward read, & belongeth thereto, & shinesh blazing as fire, and hath in himself much brightness of fire, and much clearness of matter, therefore the colour is right bright and blazing. The matter of this colour is earthy, & he digged in the cliffs of the read sea, that dieth and couloureth, & maketh read all the sea, that it floweth into, so that the sea of that over Egypt taketh redness thereof, & is called the read sea. In these veins of the earth be read precious stones found. This earth is first dried & pured at the best, & then ground small between stones, & tempered with the white of an egg: & by this painters & writers do get & win much good, for therewith they limn, adorn, array, and make, beginning and ending of sentences, & of vearses and capital letters. And is sometime sharped with a certain herab that is called Coccus, and then the colour is bright and blazeth as fire, & hath the name of that juice, and is called Coccus. And dyer's of cloth use this colour much more than writers do. Crista gall linacea, Yeolowe rattle. Also in old time men used to sharp this colour with the blood of a certain worm, as purple is sharped with blood of a shell fish. And for such sharping with the blood of a worm, the colour was called Vermiculus in old time, as Isid. saith, in Tractatu de coloribus. And is a colour that cleaveth fast and abideth, when he is laid to the matter, so that if a man purpose to shave or to wash it out of the Parchment, uneath shall he shave or wash so fast, but some what thereof abideth after all the shaving and washing. De Colore Puniceo. cap. 18. CItrine colour is next to the red in the one tree, as purple is next thereto in the other side. And citrine hath more of the red then of the white, or of the black, and is nearer to the white then to the black, and the purple again ward, that is next to the read, and nearer to the black then to the white, as Aristotle saith, Secundo de sompuo et Vigiliars. There he saith, that citrine passeth by Purpole into black, and Purple is nearer than read to the black, and in the sea is citrineshell fish found, that is small and little, and is cut at the end, and then cometh thereof red drops, which be kept, and with these droppers is Purple died and red colours mastered, and so blood is gathered in great quantity, and kept in vessels of Dyers; and done with colours, and therewith is purple 〈…〉 e died, of the whi●h●wath is, woven, & thereby is showed wealth & joy of Kings, as Gregory saith super Cant. cap. 7. De Colore viridi. cap. 19 Green colour is gendered and bred by working of heat in mean matter, in the which moisture hath somewhat the mastery, as it fareth in leaves and in herbs, and in fruit, & also in grass, therefore the colour is gendered, & hath much of black, and is not fully black of meddling of light white, as yeolow is; and of much black in a moist body without, green colour is gendered, when the heat which worketh in the matter, may not burn the moisture, neither seeth it at the full, to turn all and fully into black. And so green colours, in grass, herbs, and fruit, is a sign and token of raw humour and undigested, which is known, for the green colour in herbs and trees turneth into yeolow in harvest time. For in leaves & herbs is much moist matter and thick, which is wasted some and some by the working of heat: and is not all without heat in the matter borne up, though that cold hath the mastery. Therefore some trees be green in springing time & in Summer, and be pale in harvest, and in Winter. For heat of springing time cometh, and beareth the humours outward, and then the humour taketh heat and is made green, but when cold cometh, it smiteth the humour inward, and there is much dryness, and the colour is yeolow, as the commentor saith super li. de Plantis, in fine. Also green is a mean colour gendered between read & black, & that is known by passing of read Cholera into unkind melancholy, that is black, by mean of unkind Cholera that is rusty & gréenish, and is found green: Green colour is most liking to the sight, for coming togethers of fiery parts & of earth. For brightness of fire that is in green is temperate, & pleaseth the sight, & dimness of earth & blackness, for it is nigh most black, gathereth meanly the sight, & comforteth the visible spirit. Therefore no colour is so liking to the sight as green colour as it is known in the Smaragdus, a stone that most comforteth their eyes the grave in metal & in precious stones, as Isidore saith in Lapidibus preciosis. leaves, trees, grass, & herbs, and other that grow and spring of the ground, be green by mastery of earthy parts in the which they be grounded, as in matter, & by fiery virtue, as by cause that worketh & dissolveth earthy matter, and maketh it subtle and thin, and draweth outward the fumosity thereof, & dieth the herbs with such colour without, and not with black or with read, but with green. For black tempereth the shedding blasenesse of read, and clearness incorporated in the black maketh it mean & temperate. The green is gendered by mastery of earthy parts & fiery. And though fruit, herbs, & grass be green, yet green blossoms or flowers, be seld or never found, and that is for subtlety of the matter of flowers, in the which if the mastery parts be watery & airy, the colour shall be white, & if the watery and fiery parts hath the mastery, the colour is read, & if watery parts & earthy have the mastery, the colour is bliew or bliewish & if fiery parts & airy have even much mastery, then might the colour be green or black, but the matter of flowers is so thin & subtle, that it taketh no such meddeling, and therefore flowers be not green generally nor black. Then green colour is mean between read and black, and comforteth the cien to look thereon, and restoreth and comforteth the sight. Therefore Hearts and other wild beasts love green places, not only for meat, but for liking of sight: therefore hunters cloth themselves in green, for the beast loneth kindlye green colours, and dreadeth the less perils of hunters, when they look upon green, as Gregory saith. De Colore livido. cap. 20. wan colour is gendered in watery and earthy parts, that have mastery, for such colour is gendered in things that have cold humour and thick, as it fareth in Lead and in certain stones, but Lead is white by kind, though it be wan without, & of lead is white colour made that is called Cerusa, as the Commentor saith. 4. Meth. Wan colour is token of mastery of cold, & therefore wan colour in urine is token of quenching of kind heat & of death of beasts, as Egidius saith & saith, that wan urine betokeneth dead members & humour, & many other evils, & it followeth the evil Paruusenut●itheus & Medn●s, & the falling evil also Ashites, Sinochus, breaking of veins, the pose, evil of the ribs, of lungs, & Tissick, that quencheth heat because of wan colours. De Colore livido malo. cap. 21. Won colour is evil in men and in beasts, Mixt. for it betokeneth mastery of cold, which quencheth kindly heat, & beginneth for to slay kindly beaten: or else it betokeneth superfluity of melancholy blood, which defileth all the skin without: or else it betokeneth anguish & passion of the heart, which draweth inward the heat of blood, as it fareth in those persons, that be envious or wrathful: Or else it betokeneth sore falling or smiting, which corrupteth and increaseth the blood between the skin and the flesh, That is black & bliew. as it appeareth by them that be all to bobbed & beaten, in whom the humour between the skin and the flesh is corrupt by malice, & corrupteth and infecteth the skin, as the Expositor saith before, super. 1. ca li. de. Isa. Vulnus livore, etc. It betokeneth failing of spirits & of kind heat, and scarcity thereof, as it fareth in those persons, which have the dropsy & Etike, & in those which do consume and waste, as Egidius saith. And betokeneth also gouts in the joints: For the Gout is full sore for tenderness of sinews, in the which it is in. For spirits & humour do gather to that place, and be the less hot, and the place is the worse coloured. It is not expedient and needful in this work to rehearse all the causes of wan colour, but only to make mention of those things that our fore fathers have treated at full, & most largely. And seld I remember, that wan colour betokeneth good: but green or black turneth into wan by working of kind, & then out of wannesse into read or citrine, than it betokeneth that kind hath the mastery of the infirmity and evil, as Egidius meaneth. If it be first won, and afterward read, the kind of the brain riseth, & the strength is recovered. De Colore Indica. ca 22. THE colour Indicus & Venenus is bliew colour, Indiae, a deep bliew and passeth wan colour in fairness and brightness, & hath more of water & of air meddled & joined with earthy parts, then hath wan colour, and such is the colour of heaven, for mastery of air in a clear body without, as it fareth in Saphires of the East lands & in jacincts: also such colour is in Azure, but hereof looks before in the treatise of gems & precious stones, and of the stone Lasurus. ( * Addition. The Indiae, if it be not too much counterfeit, is the especial ground of greens.) De nigro colore. ca 23. Black is privation of white in clear matter, Black of 3. sons, Sable, Semi, mixed. as bitter is privation of sweet in moist matter, and so it seemeth that white is the first well of colours, as sweet is the first well of savours, as Aristotle saith in li. de Sensu & Sensato. Black colour is not but privation of clearness. Blackness is gendered of scarce light, & incorporate in clear matter that is dim and darkish and unpure: therefore blackness gendereth the spirit visible, & smiteth it again, and grieveth therefore the sight and maketh it dim, when the black is too black, as it fareth in them that be long in prison, which see little or nought when they come out of prison. Black is sometime grounded in moist substance & hot, for heat that hath mastery bloweth a moist body, as it fareth in wet wood that burneth sometime in dry substance and cold. For cold hath the mastery, and blacketh dry substance, and whiteth the moist substance, as avi. saith. Also sometime black cometh of cold, & that is a token of death, and sometime of heat, and that is a token of burning. And therefore black urine may be taken of divers dispositions and contrary, as Egidius saith: and betokeneth sometime solution of the quartan, and betokeneth health, & betokeneth sometime burning and death, as it fareth in the Fever Acot. And Egidius saith, that black urine betokeneth evil and solution of the quartan, death and burning: and scarce humour black and fat, and stinking betokeneth death and some colours accordeth to the work of painters: and some thereof breedeth in veins of the earth as Sinopis Rubrica, Melium, Auripigmentum, and other such, and some be made by craft. De Sinopi. cap. 24. Sinape, Laakes. SInopis is a read colour, and was first found in the Island Pontus, besides the City Sinopis, and hath therefore that name, as Isid. saith lib. 44. Hereof is three manner of kinds, read, less read, & mean between them twain, as he saith, and is called Rubrica, for it is next to read sanguine, as he saith, & breedeth in many places, but the best cometh ●ut of Pontus, and is therefore called Pontica. De Sirico Pigmento. cap. 25. A golden colour to paint with. SIricum is Pigmentum, and thereof is made the colour that is called Pheniceus, therewith the chief and principal letters of books be written, & is found in the cliffs of the read sea in the country called Phenicus: and this colour is accounted among feigned colours, for it is sometime made of Cinopis and of Sandix, The gold yeolow. meddled and wrought craftily togethers, as Isidore saith. De Minio colore. cap. 26. Vermilion. MInium is a red colour; and the Greeks found the matter thereof in Ephesim: in Spain is more such Pigment than in other lands, as Isidore saith. De Cinobrio. cap. 27. CInobrium is called Cinabarin among the Greeks, A colour made of Dragon's blood. and hath that name of Draco and Barro, the Dragon, and the Elephant. Avicen saith, that it in a Dragon's blood, for Dragons windeth and wrappeth their tails among and about the legs of Elephants, and the ●un densts falleth to the ground, & the Dragons dye and be slain in that wise, and the blood that the Dragon bleedeth, dieth and coloureth the earth, and all that is died is Pigmentum, and read powder, as Isidore saith. ( * Addition. Canereus is also an ash colour; after a black.) De Prassino. cap. 28. PRassin in Greek is green, and thereof is a colour made green as a leek, This green groweth of the rust of silver that which cometh of brass is Verdigrek the best groweth in Libya Cerenence, as Isidore saith. Crisocania is the vain of Prassm, of green colour, & hath that name Crisocania, for gold is found therewith, as it is said, green groweth in Armenia, but better groweth in Macedonia, and is digged and mined among metal of brass, and the defending thereof is token of silver and gold, for the vain thereof, hath company of kind with such metal. De Sandaracha. cap. 29. SAndarach groweth in Topasion, an isle of the read sea, and is of read colour, and smelleth as brimstone, and is found among metal of gold and of silver, and the better it is, the more red it is, and smelleth more of brimstone. Though Cerusa is toasted in an Oven, to turn into Sandarache, the colour thereof is read, and if it be even toasted and meddled with Rubrica, it turneth into Sandix. ( * Addition. A bright red colour dsed of Painters, and found in mines of gold and silver: some call it red Arsenic, there is another kind of it, made of Ceruse burned.) De Arcenico. cap. 30. AResticum, is called Auripigment 〈…〉 for the colour of gold, and is gathe 〈…〉 Portus among golden master and is most pure, and passeth into golden colour, and those that have small vain the most pale, & accounted worst. Hereof 〈…〉 before to tractatu de ven●s, & Auripigmento. De Occa. cap. 31. O●●●●●●deth in the islands Topai ●●, there 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 De Melino. cap. 34. MElinus is a white colour, and the matter thereof is sound in the Island Melos, that is one of the Cyclades, and therefore the colour is called Melinus, as Isid. saith and for great fatness oft the Painter doth not use this colour, as Isidore saith. De Stibio, cap. 35. Stibiviu is a feigned colour made of Cerus, and of other things meddeled therewith. Women paint then faces therewith. ( * Addition 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 ●f all these 〈…〉 teeth libro. 25. cap. 14. usque ad 33. ¶ The order of colours to limn with, after the accustomed skill of this latter time, not unprofitable for Painters and stainers. Being newly added. 〈…〉 Whereas of late years, two books concerning the reviving of the Art of Lymning, hath been set forth: and as I judge, more of good wish from the Authors then of approved experience. I 〈…〉 therefore take upon me, so far 〈…〉 〈…〉 〈…〉 Secondly, you must have a perseverance of the fire grounds, which are called the colours of the twelve Signs, as thus. The first and the seventh, is of colour white: the eleventh and twelfth, green: the third and second, yeolow: the fourth and tenth, red: the fifty and ninth, towney declining: the first and eight, blacks declined. Next followeth varieties, forth of effects, called the routours of the sewen Planets, and these show how to know the compounds from the Simples. 〈…〉 〈…〉 without bodies. Which are all sorts of sape, yellow, green, blue and read, of Saffron, of Berien, of flowers, and of Tornesaine, Lumouse, and Flur●ey, which three colours very few have skill to keep their first heautie, as also the beauty of Rosset. These three are private colours, which to make hold upon metal, is the old art of lymning, provided that the Rosset which is of late used in England, is not to be used in ●●●uing. Also in ftatting of costure, and sweetening of sheddowes these must be a persenarance between the colours of elements, of metals of earth, of flowers airy, earthy, fierle and watery. Also, that no prepareth colours shande long unoccupied, for 〈…〉 too much moisture beads the colours. A sure ground to lay on gold, 〈…〉 on paper or parishment. Kind white bow with egg 〈…〉 first in water, and being settled, one day 〈…〉 the same with even water, not too 〈…〉, to the proportion for the place: then with pour pencil dipped in old 〈…〉 sorten over your ground, and 〈…〉 on the gold, which being ●rle, you may burnish. Another 〈…〉. Metals Gold leaves or leaf Gold, silver ●● the same preparing. ●●ell gold & 〈…〉, or liquid gold to be lay be with the pencil. A 〈…〉 in for a 〈…〉 is his shadow, or lose with prepared. Crystal ground with Bo●●● armoniac is the strongest ground for any gold upon parchment: use no glue nor juice of ●arlyke, nor spre in 〈…〉 wise. Mixtures. Black and white maketh a russet, white and blue an ash colour, read and white a Carnation, Leake and ople a purple. Tornesalue and Leake maketh a deep scarlet, blue and green maketh a violet, Uerma●ion and white, 〈…〉 a flesh colour. Mixed black and white, read and white, blue and white, whereof are three principal variables 〈…〉 of these three, proceed nine mixtures, proper to the Art of Limning. The manner to keep your colours fair. THey must be refined from their waste if they be school, by letting them often settle in fair water, after they be ground, pouring away the sail, and refreshing the colour, which being done put there to ●uns water of one month restning. All sorts of Byse, if they be not countersait with sand or glass, may not be grow●d, but blanched in water until the Byse settle like a pasts 〈…〉 and smooth together, then 〈…〉 gave water, ●ane other than of 〈…〉 Arabecks'. Also every several colour, especially bile, must be first laid 〈…〉, and after 〈…〉 as 〈…〉 of the counter 〈…〉. For enter mising of colours, that the 〈…〉 of 〈…〉 after the life. 〈…〉 the colours are 〈…〉 day 〈…〉. Inkes to writ with. vermilion only grounds with matter, & after settled with 〈…〉 under 〈…〉 so, of 〈…〉 cot, yield 〈…〉 of & lovers de lute, gr●●ns: of 〈…〉 ●is we, of 〈…〉 all, rudde. 〈…〉 Brasill and ●ouchanew, you must add Allome water, well prepared, but not to any of the rest of the colours, because ●● 〈…〉 said and 〈…〉. I 〈…〉 to make particular colours that serve to common painting. 〈…〉 the difference is great bet wirte the well. bearing of them Anderein is neither Oil nor 〈…〉. Duly this is 〈…〉 is 〈…〉 the shell, if it be well considered, which telleth what must be 〈…〉, and 〈…〉 it most be d●e●. ●re●●ie must teach the ignorant the variety of of colours, and thy por●●e the price, than had 〈…〉 diligence 〈…〉, which once attamed 〈…〉 fair books, and good export, which is the best end of the couple in this present life. The end of the Addition. THey that die will and cloth be called Dyars, as Isid. sayeth: & he that pictureth Images and likeness of things is called a Painter. A picture is called Pictura, as it were Pictura, seyning. The Image is saved, and is not soothness, and to called Focata, and hath that mean of a certain 〈…〉 colour that is laid thereon. And some pictures pass in colour, an quantity and in shape, very doors: and sometime 〈…〉 to 〈…〉 hay bring forth leasings as he doth that painteth C●●mera with three 〈…〉, such a 〈…〉 The 〈…〉 found first Painting ●ans ●●●dow was purtrayad and ●●●●ed, and dra●●on with braughes & with lines & often painted with simple colours, and after 〈…〉 with divers colours, so that ●ra●● increased and found ●●ght, and 〈…〉 colours: and labour●●● the manner of painting of shadows of men And now Payof as a draw ●●● likeness and lines of the Image that shall colours, and holdeth the order of 〈…〉, as Isi●●●● saith lib. ●●. cap. ● 〈…〉 * 〈…〉 ●st many be painted, as 〈…〉 on ●●tted 〈…〉 is set is gay colours: so like 〈…〉 upon 〈…〉 gorgeous clothing. But if man eye first saw ●un●●●● be seethe others, he would be ashamed of that so 〈…〉 which he reproneth in others.) ¶ De Odoribus. cap. ●●. AFter Colours, it followeth in treats of odours and of Smells. Odour is a 〈…〉 vapour resolved of the substance of a thing: and is drawn and passeth by the air to the brame, & changeth the sense of smelling: For 〈…〉 changeth the sense of 〈…〉, and printeth the likeness therein, as colour changeth the fight, and sound the hearing, and savour the taste. For it is proper to the wit and feeling to receive printing of things that they feel, & to ●●mo tyking therein, and comfort if they be mean. and is be despised thereby are destroyed if they be the uttermost, as if is said in libro de senss 〈…〉 & lensato Then Doour is the property of a thing that is perceived and felt by sum●●●● To make odour perfect and known in the li●u● of smelling, four things readeth at the lest. ●rate resolving and departing subtle matter obedine to the heat that dissolveth and departeth: and the quality of the sumo●tis that is resolved. Printeth his likeness in avi● that beareth it forth: and the air with the lightness and quality of fumosity cometh suddenly is the knew of smelling and presenteth thereto the likeness of the vapour of the sumositie, that is printed in that air and if it be like to the complution, it pleaseth and comforteth the 〈…〉 wonderfully, and inforteth and displeaseth it, if it be not a-wooing. Therefore smelling things that be proportionate is kind, helpeth it and comforteth, and for the contrary cause stin●ing things anoyeth and grieved it. Also heat there res●teesh, maketh odour 〈…〉 that constraineth and bindeth and setteth odour and fordoeth t●● for cold moveth toward the middle, and ●●●ieth not 〈…〉 ●● vapours to pass and spread in the air, and therefore the ●oungs hull stinketh not in Winter as in covintuer. Also subtle matter and obedient to the made that resolveth is cause of odour, and the contrary is of thick matter. Nor thick matter withstandeth and letteth shedding and spreading of odour, as it foreth in a stone; for cold is cause of ●uner falseness and hardness thereof, for the stone smelleth ●●ot 〈…〉 nor stinking, as A●●●n saith. ●. be there disposition of me, urspeth most to 〈…〉 ll and odour, for if air be subtle and thin, it receiveth some the matter of 〈…〉, that passeth forth in vapour: but for it is subtle and thin, that sumositie may not lan● time abide therein. The contrary is of thick air, that receiveth not to some such fumosity and vapours, god and evil; but when they be re●cyued, they 〈…〉 not so soon pass 〈…〉 of thick ●●re, as they may out of 〈…〉 nice and thin, as he saith. ( * 〈…〉 The cause of infection is, when the subtle air peneceth and cannot ●e speedily ●acke again, because of a grater airs which stoppeth) The fourth disposition of the lun of smelling worketh principally to daeine of odour, for if the sinew of feeling in the which the smelling is, be ●●●ll disposed or of evil completion or heart in any wise, or stopped with corrupt humours, than the sense of smelling is amisle, or all lost. The first is seen in Melancholic. like man, and in other evil complexion that loveth slinking places, and voideth them that smell sweet and pleasant. The second is showed in them that are marmed, that 'bout the sinews hurt of smelling, and smell nut therefore. The third is showed in them that have superfluite of flesh growing in the ●ole, and in leprous men, that have the nose stopped with evil humours and smell not well, nor know uneath between sweet & thinking. Then fumosity that cometh of the substance of a thing is the matter of odour, and so by diversity of lumo●●● odour is be diturs. 〈…〉 One manner sumo●●● is still in the 〈…〉, and 〈…〉 of a stone, that declareth not the comple●● on of positive, and by poesence of odour: but primitive nearby absence of odour if showeth, that a stone hath thick substance and 〈…〉 Another fumostitie modest needeth sweetelye at the air, & that cometh of heats that tempereth the substance and followeth and if the substance be put and clear, the odour is still good and 〈…〉, as it safeth ●a● Myrrh, in Musk, and in Amber: and if the subst 〈…〉 about is evil and horet●le so kind, and this odour is 〈…〉 and departed in twain, 〈…〉 and stinking. 〈…〉 odour cometh of hea●d that is 〈…〉 in a thing, that beginneth to appear and in take corruption, as it fareth in fish that is long kept without salt. The third furmositye is nature, any resolveth and trespareth him by mean, and that of the one substance and part, or of unclean or unpure: If it cometh of clean substance and pure, than the odour is meanly good, as it fareth in Apples, Uraieis, and 〈…〉: and if it romaneth of unclean substance and unpure, than the odour is some deal stin●ing, as it fareth of Al●●s, Wormwood, and Brimstone. Also good odour cometh by working, and resolveth the more subtle parts and pure, & air beareth the 〈…〉 thereof to the brazee, and stinking odour and ra●ee cometh by working & heat that dissolveth therke parts and corruptions, and for this default that cometh of working of heat, all thing with small & odour is accounted but 〈…〉 Author's. For many things be soide in substance, as it fareth of vinegar, Cam●hore and Rosa, and that is for pureness of substance 〈…〉 And thereby the thing that is toasted, may be perfectly know, but is the line of smelling one braveth cometh alone, and thereby cometh but little spirit, that may so perfectly know the kind of a thing. Also for the thing that is smelled cometh not but a certain subtle fumosity meddled with air, that is drawn therewith to the limb of smelling, and so by that fumosity the spirit knoweth not so well the kind of things, but all the thing that is tasted within and with out is laid to the limb of tasting: therefore a thing is more verelyer known, by savour than by odour. Then consider hereby, that odour is the property or quality of a thing, the which quality is perceived and known by smelling, as Isaac saith: for of the thing that is smelled by working of heal cometh a certain fumosity, and is meddled with the air, as it were a certain spiritual meddling, and changeth the air, and printeth his likeness therein between the nosethrills in small pieces of flesh, hanging as heads of breasts, as the spirit of feeling, and taketh the print and likeness of the fumosity, and cometh to the brain, and presenteth the print and likeness to the soul. Also odour maketh the body known, in the which it is in, and the air with the which it is meddeled, and printeth his likened in the spirit of feeling, and sheddeth itself abroad in the air, and pierceth inward, and cometh to the brain by blast or by drowing of air, and wasteth humours by heat thereof, and stauncheth noyful running, & relieveth the spirits by pureness thereof, and comforteth by virtue the fablenes of the heart, and changeth the air into his own likeness, and putteth off stench and roised things, and maketh it unknown, and comforteth the wit of smelling as well in beasts as in men: for fish loveth good odour, and hate those things that stink, and so do Bees. Aristotle saith, that Aunts fly and void odour of brimstone, and only venomous worms and beasts haseth good odour, & those things that smell well. And so the odour of rue, is noyous to serpents. And Botraces suffereth not the odour of vines when they 〈…〉 nemous frogs. De Fetore cap. 4●. STinking is vapour resolved, and cometh of corrupt things, and infecteth the air, and displeaseth and corrupteth the spirits of smelling: for as good odour feedeth and comforteth the spirit of smelling, is clench displeaseth the spirit: for as Isaac saith, fumosity that cometh of a thing of man complexion, is not according to the spirit of feeling, for in a body with evil odour be corrupted humours, for the kind quality thereof be out passed: Therefore, such odour is contrary to the complexion of man's body. And so horrible odour witnesseth corruption of the substance, and cometh either of unkind heat, or of corrupt moisture, for when unkind heat maketh the humours boil than it is cause of rotting and stench: and the nourishing of them, breedeth in the stomach corruption, and full evil rottenness, of the which cometh most evil fumosity that grieveth the head. When only corrupt moisture to the cause, then is not gendered stench but heavy odor, and for heavy odour, all such hot things is unwholesome food: but it grieveth lests then stinking things and rotten, as Galen saith. And this is seen in fresh fish, and smelleth heavily white kind heat is therein, and stinketh when kind heat is away, and when fish is sodden, by wasting the superfluite of corrupt moisture, heavy odour is taken away by heat: & so by sorthing, flesh is commended, not only in odour, but in savour. And so then stench witnesseth corruption, and showeth default of kind heat, and infecteth the air, & corrupteth the spirit of feeling, and exciteth spewing & wambling, and breedeth head ache, and distempereth all the complexion, and is horrible and displeasing is the wit of feeling. Therefore fish flieth and voideth old stinking wits and wells, & cometh into fresh and new, as Aristotle sayeth: also stink is grievous to Bees, as be saith. And the Fox's dirt stinketh foul, for be cometh into the brocks den, and defileth it with dirt, and driveth the Broke out of his den in that wise, as Plinius saith, and overcometh him so with stench, which he may not overcome with might and strength. Also stench infected the spirits and sinews, and changeth them out of kind disposition into unkind disposition, as it fareth in Liprous men: their stinking breath, both infecteth and corrupteth whole men. Also stench slayeth the brood of beasts in the dams womb: therefore Aristo. saith, that a Mare shall cast her colts, if she smell the snuff of a Canols. Also, stench may be so strong, that it may because of sudden death, for some serpent's stink so foul, that they stay suddenly with stench, those that do smell them, as the Cockatrice slayeth with the sight both men and beasts that he seethe, as Avicen saith. But sometime it happeneth, that stench helpeth: for some stinking things be put in medicine, as Aloe, Gallianum, Brimstone, All● lo●●●ds, and other such, which accord to medicines in many causes, for because of likeness by heavy odour, they draw together rotten humours, that be disposed to stink, and putteth them out of the body. By likeness stench is horrible to kind, therefore in presence of stinking medicine, they gather themselves wholly there against, to overcome their enemy. Also stinking medicine is occasion of out putting of stinking things, for when one stinking thing is taken, another stinking thing to put out therewith. Also stench of well burnt, or felt burnt, or of a goats horn went, is wholesomely done to the nosethrills to awake him that hath the Lethargy, the sleeping evil, as Const. saith, for the spirits hate stench, & fleeth therefrom into the inner parts of the brain, and by gathering and coming of them, kind is help against the evil, & defieth therefore the sooner the matter of the postume, that is cause of the false sleep, as be saith. And in the same wise, in causes of the mother, when it is areared too high, and presseth the spiritual members, then be stinking things wholesomely done to the nostrils, & well smelling to the neither parts: for kind flieth stench, and cometh to the Mother, and feeleth good odour beneath, and draweth thetherward, and bringeth so with him the Mother downward in due place. And though no good odour be contrary to the other, yet some stench is contrary to another stench, for stench of garlic is contrary to the stench of a dung hill. Also where they do all stink, the stench of one is not felt, for one stench swalloweth another. Of things with good smell and odour look before in Tract. 17. De herbarum speciebus & plantis. De Sapore. cap. 4●. Savour is perceived and known by taste, for as colour is known by sight, so savour is known by taste: and is the property of a thing, and proffereth itself to the name of the soul, by the way of taste, for it is a property that is perceived only by the taste. This I toll at the beginning, the Philosophers deem otherwise of the principles of savours, than Physicians do: but of that strife I force not at this time: for we search only Diversity, Cause & Working of savour, as it belongeth to Holy Writ to seek some dark meaning of properties of savours, and therefore of the other, we force not at this time. De Saporibus cap. 42. THen savour is properly perceived by the taste, and by the presence thereof in the line of taste, the w●● of taste is pleased or displeased. And Isa. saith in Die. of savours be eight 〈…〉: sweet, vn●●ous first, bitter, sharp, sour, less sour, & yet less sour, & four reckon 〈…〉 with, worish savour, and to accounted in thee wise, savours be ●●ne: but werish is unproperly called savour, for it is savorles I we hereof pertain to heat & do hot complexion, sweet, ●●tnous, ●utts, bitter, & sharp. The other belong to cold, and to cold complexion: sour, & less sour, and mean sour and werishnes. Two things make sour complexion, & substance, and substance is triple, thick, thin and mean. Also hot complexion: moist to the second degree, with thick substance, maketh sweet savour, and hot complexion, and moist in the end of the second degree, with subtle substance, maketh unctuous savour, and is accounted subtle in passing, for it passeth soon this fumosity, and hath thickness in deed, and stoppeth therefore, and hath potential subtlety in substance, & passeth swiftly therefore. And hot and dry complexion in the end of the second degree, with mean substance, maketh salt Savour: and hot and dry in the third degree, with thick su●●●ance maketh bitter: but complexion hot and dry in the fourth degree, with thus substauner, maketh sharp Savour, and so five Savours be grounded in heat. But cold complexion and dry in the second degree, with mean substance, maketh biting Savour, such as is in roses. And cold & dry in the second degree with subtle substance, maketh sweet Savour: and complexion cold and moist in the first degrees, with mean substance, maketh werish Savour, such as is in the white of an egg: and so three Savours be whitish of subtle substance, sharp, unctuous and Sour: and three be of thick substance, Sourish, Bitter & Sweet: & three he whitish of mean substance, biting Savour, Salt and Wearish. De dulcedine & eius effectu. ca 43. Sweet, Savour is gendered and cometh of temparate heat, and of thick substance & sweetness laid to the tongue, Sweet savour. opened moderately, and beareth moderately and moisteth moderately, and the thick substance entereth moderately & openeth the poors, and abideth in long seen. The soul both liking in temperateness, and so kind unto more liking in sweetness than in other Savours. Also nothing is so temperate and so such according to the even complexion of mankind, as sweetness of Savour, and therefore the complexion of mankind, that is nigh to the even temperateness, hath liking in Sweetness that is like thereto. De Sapore dulci. ca 44. TO make sweet Savour, sour Elements come together, but not all alike much, for the fire and air posse●h the other, and so of fire cometh heat, & of air cometh moisture. The which two, heat & moisture be needful to all generation of things: for temperate heat working in moisture, heateth and tempereth the moisture and humour, and cleanseth the earthy humour, and maketh the substance soft: and so the fiery and earthy parts increase, & the moist weteth thick, and so thick substance is gendered, in the which sweet Savour to grounded, and so sweet Savour without wem of biting and sharpness, passeth all other Savours as Isaac saith. For the kind thereof is nigh to blood, and gladdeth therefore and cleanseth and moisteth the lion of last temperately, without travel of kind. Sweetness is sometimes clean and pure, and containeth meanly sour qualities, as it fareth in Sugar: & is sometime meddled with gleimie things and thick, as it fareth in Days: and is sometime meddled with biting Savour, as it fareth in Honey. The first Sweetness is most according to kind: but it happeneth sometime that it noyeth kind, when kind taken more than it may defy, for oft in the wise Sweetness is cause of some stopping, for superfluity of sweet things is gleimed in the poors, fill sweet things softeneth the members, & washeth, drieth and cleanseth and nourisheth little by kind, but happily it softeneth, for moisture maketh matter soft, and heat dissolveth and tempreth, for the matter that was thick, is now made soft, and draweth out and cleanseth sweet things, and nourisheth little by kind, for they be thick in substance and may not for thickness come into the poors: and also it stoppeth the mouth of the veins, and saileth appetite full s●●e: but it happeneth that they nourish much, for they be like to the complexion of mankind, and ●●endo thereto, and be therefore taken in great quantity: & for that they be thick in substance, heat working therein, gendereth much blood. And sweetness meddled with glemie matter, nourisheth much: but it happeneth that it breedeth many greving in the body, as Isaac saith. For sweetness breedeth and dra 〈…〉 to rotting, and breedeth swelling, and hurling and ●●●●ling in the womb, and 〈◊〉 soon and moveth discontinual fever, or else increaseth cholaricke swelling. Then clean sweetness and pure, and not infected by meddling of another thing, is among all savour, most pleasing to the taste, and friend to kind, and most like thereto, and restoreth in the body the thing that is lost, and most comforteth f●●ble virtues and spirits, & nourisheth specially all the members: For Isaac sayeth, that sweetness is the proper savour of nourishing, if it be steadfast and abiding in the members, and passeth not soon out of the members: and nothing nourisheth, that is not meddled with sweetness, and so savours, that be contrary to sweetness, be contrary to the complexion of mankind, and nourisheth therefore little or right naught. Of meddling of contrary savours, cometh a mean savour, in the which is some sweetness hid, and because thereof, that mean savour is according to kind, and nourisheth the body, as it fareth in divers sauces, and also in Pigmentes, in 〈◊〉 〈◊〉 be contrary things: and so sweetness is head and well of all liking savours, as w●ite is head and well of all 〈◊〉, as it is said in lib. de sensu & 〈◊〉. And thereto is said, that black●●●●● is privation of white & clear 〈◊〉 as bitterness is privation of sweetness 〈◊〉 sweetness is friend to the 〈◊〉 members, for it easeth them, & 〈◊〉 〈◊〉 all roughness thereof, & clee●●●● the voice, and cleanseth the wosen 〈◊〉 〈◊〉 and openeth the pipes & 〈◊〉 of the lungs and of the breast, & 〈◊〉 〈◊〉 all 〈…〉 esse of the wo●● and of the throat, and destroyeth the 〈◊〉 〈◊〉 souperfluitie of humours about 〈…〉 fall members and bringeth all 〈◊〉 of the spirit and of life in due 〈◊〉 〈◊〉 〈◊〉 and abateth all the 〈◊〉 〈◊〉 〈◊〉 and wasteth stuffing moisture in the members. By occasion, some sweet things was many evils in the body, for they be unctuous, and breed swelling: for when the sweet resolution, by heat is more than to the 〈…〉 of the moisture resolved, or at the beast the w●●s●ing, of re● 〈…〉 there must be much 〈…〉 & vapour gendereth, and so the place most 〈…〉 stretch by the vapour, and thereof cometh swelling, ache, and carriing: and for the seem c●●●se, sword things 〈…〉 appetite, for 〈…〉 of thick substance they still mean the ●eyde stomach, and stop the wa●●s, and also they increase read Cholera: for because, they be hot, they 〈…〉 humours, & gr●e●e therefore them that evils that come of shall 〈…〉. Also, it breedeth 〈…〉 De Sapore unctuoso. 45. 〈…〉 Unctuous savour is gendered & cometh of heat and of moisture in subtle substance, & therefore vnctuo●●ie ●●y do so the tongue, openeth & dissolveth, and subtle substance entereth full some, and for the 〈…〉 thereof is but little untemperate, the soul may take the sweetness thereof, and hath most liking thereto. In the gendering of unctuous sauo●●, is more of fire then of other elements, and after ●rs is most of air. Then the more working of heat of moist matter dissolteth the more, and cleanseth & putteth: and so the watery parts and earths abate, andstrie parts and m●●● increase, & so the real cometh between savour. Uctuou●● gets 〈…〉 appetite, & breedeth 〈…〉, for when this taken in the stomach it is ●●●●ture and departed into fumosity, and cometh upward, for it is all 〈…〉 substances, and filleth and stoppeth the mouth of the stomach, and abateth appetite and breedeth wombling. Also unctuous meet 〈…〉 above, for the lightness thereof warreth upward, for it is full of fumosity, and letteth also dipretion, and it stoppeth the roughness of the stomach, & 〈…〉 teeth with 〈…〉 and so the ●●dde that is taken, passeth narrow without digestion, for it may and be felt: such meat with unctuously as sweet, smooth, and slidder, and passeth out therefore without digestion. Also such 〈…〉 nourisheth but little. for it stoppeth soon the mouth of the 〈…〉 and little is taken thereof, & what is taken thereof, is soon wasted, for his subtle 〈…〉 also of heat, for 〈…〉 nourisheth not, but by means of air, & unctuous things pass soon into substance of air: & so unctuous things that have more water, pertain less to the matter of air, and if appeareth by Swi●es grease, that feedeth less & fire, than doth sheep grease of ●allow, for the Swi●es grease hath less of air, & more of water, than sheeps grease. Also unctuous meet nourisheth ●●●er heat, and therefore flesh is forbidden in fever Ac●. for dread of fatness that is meddled therewith, that feedeth and exciteth the severous heat. It stoppeth also the spleen & the liver for actual thickness thereof, for such meat in soon drawn because of sweetness thereof, and thickness thereof stoppeth soon the pores. Also such meat is cause of head ache, for much fumosutie siteth of head, and stretcheth the tender 〈…〉 of the brain. Also unctuous meat easeth the spiritual members, as it fareth of butter, but soon unctuous things grieve the breast for dryness & is therein, as it fareth of oil of note, for such have not pere 〈…〉. All such things lesseth & easeth sor●● without the body, & 〈…〉, and ripeth Postumes and hetches, and gendereth matter by moisture thereof, for it dissolveth and tempreth more than it wasteth. De Sapore salso. cap. 46. Salted savour cometh of heat & dryness in mean substance, for passing heat & dryness openeth many pores & holes: for dryness with heat laxeth 〈…〉 & unsendeth & constraineth & bendeth with cold, & therefore much substance thereof entereth unto the pores, & for the parts be greatly departed, & much substance entereth & cometh therein: therefore the soul hath not liking in the presence of it, hath disliking thereof. In Salt savour ●● 4. elements in certain proportion, & not even like much of all, for fire & earth have the mastye but moderately, & of moderate fire cometh moderate heat, & of moderate drives & moderate heat, cometh moderate boiling & seething of moisture and so the watery places and 〈…〉 be dissolved, & turned into mean fiery parts and by moderate 〈…〉 the substance moderately drieth, & so therefore liveth hot substance by heat. Salt things cleanseth and tempereth and departeth moisture, if they be taken into the body, and biteth the stomach: and the gate being so bitten, be moved to put out moisture that is dissolved. And salt things, cleanseth and softeneth hardness of flesh: for by heat & dryness thereof, they departed the fast superfluity of moisture, and so they mo●●fie. Also 〈…〉 things harden substance For with heat and dryness thereof, 〈…〉 De Sapore amaro. ca 47. BItter savour cometh of heat in the third degree, and dryness in the second and thick substance, & so heat with dryness maketh great departing, & so the instrument of taste is grieved, & the savour is bitter, grievous, and contrary to taste In the 〈…〉 of this Savour, but four elements in a certain proportion 〈…〉 fire & earth have the mastery 〈…〉 earth 〈…〉 of great mastery of heat cometh 〈…〉, and so the mastery parts 〈…〉 be the more dissolved & made 〈…〉 earthy thick, but for the dryness doth 〈…〉 mastery, the substance ●●●deth thick & not made then. And by working of dryness and of heat, bitterness is grounded therein, and all bitter things 〈…〉 to the taste more than any other things with simple savour, for it maketh more the parting are dealing, & though other things have less heat then sharp things of savour yet it maketh more dissolution and departing in the tongue, and gr●oweth more by pressing & thros●ing. Also bitter things purgeth Cholera, for they be like thereto in complexion: or for in Cholera be many pores that take the bitter things that maketh the Cholera fleeting and things and w●●ing, and bringeth it out in that wise. Also bitter things exciteth appetite, for it putteth out Cholera, that is also gathered, as a thing that is light above the mouth of the stomach, & feedleth the appetite. And also thickness of bitter things helpeth thereto, for they hold down the meat in the gr 〈…〉 of the stomach, & to the over parts be hold, and of k●●h meat. Also better things unstoppeth the 〈…〉 and the savour, for with heat it openeth the p●●res, and dissolveth and beareth down the 〈…〉 that be dissolved with thickness, & putteth them out Also bitter things be contrary to worms, and slayeth long worms in the womb and no wonder: for such worms come of corrupt phlegm, and live also by phlegm. And it grieveth the spiritual members, & nevertheless both by sharp substance, & by great dryness they be made made 〈…〉 ting & f 〈…〉 ting. Also bitter things saveth the utter things, for if they be tempered with some liquor, they have those three, that needeth to conseruations and saving, they 〈◊〉 as much as dessolue, and enter deep in the thing, and lieth in thick substance, and hardeneth the thing, & maketh it the less passable. Also it helpeth cold ●ouls and the palsy, dissolving & wasting the matter, and drieth cold scabs, and openeth also the ways of the bledder and of the reins, and breaketh the stone, and comforteth the mother, and exciteth and bringeth out menstrual superfluity. And though it green the taste, yet it is more needful to many other things than is sw●●● things. De Sapore acuto. ca 48. Sharp savour cometh of heat and of dryness, that is in the fourth degree in subtle substance, and thereof cometh right great opening of poors and departing of parts, & entereth for the substance thereof is subtle, & cometh and heateth the limb of taste with sharpness thereof: In this savour be four Elements, but not all alike, for there is more of fire & of earth then of other Elements, and is therefore sharp & hot because of mastery of fire, and full dry because of earth, of great mastery of heat cometh great boiling, and turneth these parts of earth and of water into fiery parts: And the dry parts be sharped, and great dryness maketh the substance dry, subtle, & thin, & so sharp savour cometh of great mastery of heat & of dryness in subtle matter. And thin things with sharp savour biteth, and be full hot and dry, and maketh dissolution & departing, for subtle substance cometh into the parts and departeth them a sunder, and therefore there is biting and fretting. All such things fret and dissolve, for by quality and by substance it dissolveth and departeth parts from parts, and entereth deep within, and it comforteth the virtue of appetite, for it wasteth superfluity in the members: And so when the poors be void and cleansed, because of the voidance the appetite is the stronger. Also with sharpness it pricketh and biteth the sinews of feeling, and exciteth appetite in that wise. Also such biting things nourish but little, for of great heat and dryness cometh sooner burning then digestion, and therefore it nourisheth little. And be also by their complexion contrary to kind, & be therefore abhominnable. And so kind desireth them not, but putteth them of. De Sapore ●●●so. cap. 49. 〈…〉 be four Elements in certain proportion, but not all alike 〈…〉: There is mean 〈…〉, and of mean mastery: Of earth cometh mean 〈…〉: Cow beareth down the heat, therefore the heat maketh but little boiling, and resolveth s●●●, and wasteth the parts of fire and air, as the more 〈…〉 parts, and dissolveth the parts of earth and of water, and may not waste and consume them at full, for the fire is little. And so thick parts be made subtle and not wasted and consumed. And so cold and dryness have the mastery in subtle substance, and thereof cometh sour savour. Sour things make good appetite, for because of cold and dryness it moveth toward the middle, and so it beareth down the meat to the ground of the stomach. And so the mouth of the stomach is void, and feeleth the voidness, and desireth meat. For desire is working componed of virtue of kind appetite, and the virtue of feeling. Also sour things layeth the full 〈…〉, But if the stomach ●● void, it findeth but little moisture. And sour things drieth it with dryness, and bindeth it with cold. All such things openeth stoppings of the spleen, and of the liver, for it openeth and carveth and departeth humours in the poors, not by quality, but by subtle substance. Also such things grieveth the spiritual members, & maketh them stretch with coldness, and rough with dryness. And if they be put in the body without, they smite again hot humours, & so it doth in legs swollen, for with holding of menstrual blood or Emoroides, suageth and abateth soon, if they be washed in hot vinegar. Look of this matter before in Tractatu de Aceto. li. 17. in the treatise of vines and of wine. De Sapore Pontico. cap. 50. Sapor Ponticus is sourish savour, and is engendered and cometh of cold & dryness in the third degree in the substance that is thick, and such things laid unto the tongue, constraineth & bindeth, and the substance entereth and fasteneth the parts, and that savour is called Ponticus. In this savour that is called Ponticus be four Elements in great unevenness, for water and earth have the mastery, and fire and air be there under of great mastery. Of water cometh strong cold, and of earth cometh great dryness. Therefore there may not be transmutation and changing, for there to default of heat and of humour: And so for cold and dryness have there the mastery, the substance must needs her boisterous and thick, of mastery of cold and of dryness: this savour Ponticus hath this property, as Isa. saith: for sourines with liking savour is the more liking, & with unliking savour the more unlyking: and the cause is, for if sourness wath sweet things and unctuous cometh into the pores, it maketh the sweetness abide there the longer time, & the liking to the faster therein, & abideth there long time: and so it faceth of unliking savour, and therefore it is, that ever the nearer the bone, the sweeter is the flesh, for the bones be melancholic cold and dry, and flesh in his kind is sanguine and sweet, and so there is sourness & sweetness meddled, and that for the more liking. Also therefore Heart's flesh is liking, and Rothers also, for sourness of complexion of the beast meddled with sweetness of the flesh. And the contrary is of wormwood & of Fumitori, for of bitterness be meddled with them, as 〈…〉 & other than they be, the more bitter they be, & grieveth the taste the more, and sourish things exciteth appetite, and lareth after meat, and the cause is, for they bear down the meat, as it were a presser or a wrencher, and stoppeth & bindeth before, for they constrain & kind the sinews, and stop the ways with thick substance, & with cold and dryness, & so meat that is taken is held & may not pass with their thickness, and stoppeth the spleen and the liver, and breedeth passions, Colica passio, & Illiaca passio, and stoppeth the guts with their thickness, & letteth out passing of dirt and of fumosity, & grieveth also the spiritual members, for they make them rough and dry, and stauncheth tasting & sp●●ng, if they be laid to duly without, and abateth hot swelling, and stauncheth bleeding, and smiteth the sinews, and maketh the teeth on edge. De Sapore Stiptico. cap. 51. SApor stipticus is also a sourish savour, & cometh of cold and of dryness in mean substance. In this savour be 4 elements in a certain proportion, but not all like: for water & earth have mastery therein, but not so much as in other sourish savour that is called Ponticus. Of water cometh cold, & of earth cometh dryness, & cold abateth the heat, & therefore the heat maketh but little boiling, and the substance is some deals resolved, but not wasted, but some deal fastened by dryness, and for dryness may not all forbi● it, nor waste all, there leaveth mean substance, and is divers, and other savour than Ponticus that cometh of the same causes, though it be more strong in thick matter. Therefore this sourishnes that is called Ponticus, as Isi. saith, that setteth only seven divers savours, accounted Stipticus, under Ponticus. And he meaneth, that Ponticus is more sour than Stipticus, and so they be not divers of divers kind, but only that one is more sour, & the other less sour, and therefore either acordeth with other in working, but the one worketh less, and the other more. De Sapore insipido. ca 52. THe ninth savour is called wearishnesse or unsavouriness, and that may be said in two ways. Privative and Positive: Privative is called unsavoury, if the savour thereof may not be known by the taste of the savour, as the savour of water is not known by the taste, for great unlikeness thereof to the limb of taste, for water is simple in comparison to the tongue, and taketh four things in his composition: Positive savour is called unsavoury, that is not known by the wit of taste, passing the first-degree toward a stronger savour, as the white of an Egg, of the which the substance is mean, and heat and coldness passeth not distemperately the first degree: Such wearish things be Courds, Citrone, Meldnes, and other such, that be more used in medicine than in other meat, and nourisheth but little, for they have no liking savour, but their substance is fleeting, and abateth thirst with moisture & cold, & quencheth Cholera, and heat, and increaseth Fluma, and breedeth Fevers Colidiane, & festureth or exciteth all other fleamatike cold and moist passions. Wearish savour cometh of cold and moisture in mean substance. Therein as in other be four Elements, but not in even proportion, for water & air have the principal mastery, and earth the secondary mastery: Then for strong cold and mean dryness, the dry parts and airy be changed into watery parts and earthy, but for mastery of moisture withstandeth, that the substance may not come to the dryness of earth, the substance leaveth mean with mastery of cold and of moisture, that is because of this savour, that is by a miss use called unsavoury. Of simple savour and of diversity and kind thereof, this shall suffice for this time. All this is taken of Isaac, of Galen, and of Constantine, authors of medicine. And some savours be compounded, as colours be meddeled & odours also. And these savours work diversity by divers composition, for it worketh one wise in standing things, & other wise in fleeting things: other wise in herbs and trees, and other wise in men & in other beasts. Hereof it is treated before in books of kinds & properties of things, and of bodies with soul and without soul: but of liquors, in the which savours be grounded. I hold it good to fulfil that that lacketh in the other books. De Liquore. cap. 53. liquor is fleeting and is gendered by digestion in herbs, trees, and grass, & also in bodies of beasts, and is wrong & thrusted out of meddled bodies by violence and also by strength, and not that every humour is called liquor, but only the humour, that which cometh by craft or else by kind out of herbs, out of trees, and out of bodies of men, and of other beasts. In likewise as milk and urine issueth and cometh out of beasts, and wine and Oil cometh of trees, and honey cometh of flowers, and Cider of fruit, Ale of Corn, and some woose cometh of wood, Crabs, and of Carrudes. And among these liquors, some be simple, and some componed: Compowned be those that be confect & made of diverse things meddled together. And those be simple that live and abide without any meddeling, right as they come first out of the substance. But no liquor is so simple as water, for it abideth in pureness of Element. All other liquors and humours be made of the four Elements, but those that be not meddeled with other be called simple, in the which simple qualities of Elements have the mastery by the first composition and making, and be first purged and cleansed of drafts of earth, by kind or by craft. And by diverse meddeling of liquors and of qualities of Elements, that have the mastery, liquors have divers complexions, odours, and savours. For liquors, in the which heat & moisture have the mastery, be most sweet: And these, in the which heat & dryness have the mastery, be most sweet: in which is heat with dryness, and most sharp: in the which cold and dryness, be most sour and sourish: but in the which cold and moisture have the mastery, be werish and unsavoury, as it fareth of Ptisane, & other such. And same liquors by drawing of heat of the Sun, cometh when the rind be slit, 〈…〉 as Balsamus and Terebintina, & Lacrimis, that is first cleansed by heat of the Sun, and fastened and turned into the substance of myrrh And some liquor is pressed and wrong out of fruit of trees, as wine, oil, and other such: and some by great craft and burning in certain moisture, that cometh at ends of certain wood, while it burneth, as doth Colophonia, and Nash, Pitch, and some Oil of the tree juniperus, & other such. And some cometh of juice of herbs, as Apium & Aloe, and other such that be dried with heat of the Sun or of fire. And some cometh of the dew of heaven, and falleth on flowers, and be fastened there about, and made by craft of Bees, as honey. And some cometh of veins of the earth, as water of Salt wells, and water Nitrum and Allome, & other such. These differences, properties, and causes of liquors be sufficiently treated and showed before, lib. 17. de herbis & Arboribus, & earum Succis. And lib. 16. de Venis terre, & li. 8. de passionibus aeris, where it is treated of the kind of Manna and of honey, that be accounted and gendered of the air: nevertheless of honey somewhat shall be said, and also of Milk and of Whey and of Butter, that be bulked of voders and scales of beasts, of the which it is not much spoken of before. De Melle cap. 54. Honey is called Melle, and hath that name (as Isidore sayeth, lib. 20. of Mellisle in Greek, as much to say in English, as Bees. For the Greeks call Mellisle, Bees, for by wonderful craft of kind, Bees arrayeth bunny, that is first made of dew of the air, & is found in leaves of Reed. Therefore Virgil saith. Prutinus aer mellis coelestia dona. The heaven giveth Honey to the air. And so yet in Ind and in Arabia honey is found in boughs and in leaves hanging as it were Salt, as he sayeth. And generally all honey is sweet. But in Sardini, honey is bitter, for therein is full much Woormewoode, and Bees liveth thereby. Physicians tell, that treat of kind of things, and namely Galen, the horn is unprofitable meat, and grievous to children and to young men, in the which to much heat, and according to full old men and cold, with wine and with hot meats. Huc usque Isidorus, libro. 20. capitulo. 1. Also honey is most sweet liquor, by medicinal craft gendered of most pure matter, but by heat of the Bees that gendereth the honey, by meddling of some hot thing with honey, therein is sharpness meddeled with sweetness. The sweetness of honey is more hot and less moist than other sweetness, as Isaac sayeth. Then honey hath much heat and air, and less of earth, and of water, and much dryness both of fire and sharpness also, and less cold humour. Therefore honey is deemed hot and dry in the end of the second degree: But for the substance thereof is nigh mean & temperate, honey cleanseth much, & washeth, and maketh subtle and thin, and carueth with heat thereof, and departeth thick humours in the body. And for honey is hot, it is nigh sharp, and pricketh therefore the guts, and moveth them to put out drafts and dirt. Also such sweetness is the sweetness of honey, with much sharpness and heat, and stoppeth not the way of the spleen and of the liver so much, as doth sweetness that is clean & pure, and without meddling of other savour, as Isaac saith in cap. of four diversities of sweetness and savour. Also for honey is even and temperate, honey is much according and friend to kind, and likeneth itself much to the members & stauncheth with thickness grievous runings, and straineth pores & holes that be too wide, and keepeth and laveth well temperate kind, & letteth humours that be ready & disposed to the flure. Nevertheless, yet honey laxeth grievous humour. For honey hath contrary dispositions of matter in the which it worketh, for it hardeneth matter that is soft, & losineth and departeth matter that is hard. As Isaac sayeth, Honey keepeth and saveth and cleanseth and tempereth bitterness, and is therefore put in conseruatives, and cleanseth medicines to temper bitterness of Spicery, as it is said in Antido. N. But raw honey not well clarified, is right venteous, and breedeth curling and swelling in the womb, and turneth soon into evil humours, and stoppeth by his gleaming the liver and the spleen, and kindleth Cholera, & breedeth the Fever that is called Divina, and stretcheth and haileth the body under the small ribs. And grieveth them that have the evils Collica passio, and Illiaca passio. Then as Constantine saith and Isaac in Dietis, honey hath divers working, for some honey is wholesome and keepeth and saveth health, and laxeth in some disposition, and breedeth evil humours and venom. And the more read it is, the more hot it is and sharp, and departeth the more, and thirleth & cleanseth. And the more white it is, the less hot it is and sharp, and the more sweet it is, and more pure, and with good smell, the better it is. ( * Addition. Pliny, although in his 11. book of his natural history. Chap. 8. he writeth that honey is gathered of the flowers of all Trees, and Sets or Plants, except Sorrell, and the herb called Chenepode, (which some call Goosefoote) yet he affirmeth that it descendeth from the air: for in the 12. chap. of the same book he writeth thus: This cometh from the air at the rising of certain stars, and especially at the rising of Sirius, and not before the rising of Vergiliar, which are the seven stars, called Pleads, in the Spring of the day, for then on the leaves are found a fat dew that tasteth sweet, and is clammy, which after is become corrupt, etc. This is the mill dew, which Bees take lest of, and is gone by the heat of the Sun, or ever the Bees fly abroad, Pliny herein knew much but not all things, and they are not wise that will lean so much upon Pliny, as it there were no better knowledge found sithence his time. Of the Elemental air proceedeth the original of honey, and is gathered by the Bees from flowers and herbs, & from the Trunk of the Bees is distilled the moist and then liquor (and not vomited) the clamie substance gathered upon the smallest legs, and so brought to the hive, & there wrought by such art, as passeth every dreaming skill to surmise.) Of Honey. Honey is of great quantity in north regions, Ad 〈…〉 as Pliny writeth in the .11. book of natural Histories, & 13. chap. as in some places of Germany, honey is found in such quantity, that there have been serve honey combs of eight foot long, and black in the hollow part, etc. Honey as well in meat as in drunk, is of incomparable efficacy, for it not only cleanseth, altereth, and 〈…〉, but also it long time preserveth the uncorrupted, which is put into it, insomuch as Pliny saith: Such is the nature of Honey, that if suffereth not the bodies to puinsie. And he affirmeth, that he old see an Hippocentaure (which is a beast, half man, and half horse) brought in honey to Claudius the Emperor, out of Egypt to Rome: and he telleth also of one Pollio Romulus, who was above a hundred years old, of whom Augustus the Emperor demanded, by what means he lived so long, and returned still the vigour or liveliness of body and mind, Pollio annswered, that he did it inward with Mead, (which is drink made with honey & water) & outward with Oil. Democritus was also of the same opinion, a great Philosopher, and being 100 years old, & .9. prolonged his life certain days with the evapouration of honey. Arestoxeneus writeth of this excellent matter, most wonderfully wrought, and gathered by the little be, as well of the pure dew of heaven, as of the most subtle humour of sweet and virtuous herbs, and flowers, be made liquors commodious to mankind, as Mead, Matheglyn, and Oximell, Mead, is made of part of honey, and four times so much of pure water, and boiled until no skim do remain, is much commended of Galen, drink in Summer for preserving of health. It cleanseth the breast and lungs. Matheglin, which is most used in Wales, by reason of hot herb boiled with honey, is better than Mead, and more comforteth a cold stomach, if it be perfectly made, and neither too new nor too stolen. Oximell, 11 where the one parts of Usneges is pu 〈…〉 ouble so much of honey, four times so much of water, and that being boiled to a third part, and clean skimmed, is good to cleanse the stomach of phlegm, or matter undigested, so that it be not read choler, etc. Sir Tho. Eliot. chap. 22. to, 15. to his book, The Castle of ●●●ith. De Favo. cap. 55. THE honey comb is called Fatius, and hath that name of Favendo, nourishing and succouring, for honey meddled with wax is called Fauus. For in Cells made of Wax by a wonderful craft or skill Bees gather honey, and keep and secure the liquor therewith. And so the honey comb is called Fauus as it were Fows or Fovens nourishing, comforting, and succouring, for the honey comb comforteth and succoureth the honey therwithin Or else it hath this name F●uus, of Fauus, for it is full savourable and liking to the taste, and to eat. Therefore Isidore sayeth, that Fauus cometh of this word of Greek Fagui, for honey is more eaten then drunk, Fagiu in Greek, is to understand. 〈…〉: But some men do cast Fauus, honey wrong out of the wax, & purged at best, in the which the taste ●in●eth much sweetness. A certain beast is called Melota, and hath that name for it loveth and desireth honey: and so this name Melus and Melota also, cometh of this name. Mel. honey, as Hugution saith. Also the Bear loveth honey most of any thing. And he breaketh trees, and climbeth on trees for love of honey combs, and not without peril, as Aristotle saith, libro. 18. For sometime among honey deep in the hive. breedeth certain small Worms, as it were Spiders, and do spin and weave and make webs, and have the mastery of all the Hive, and therefore the honey rotteth and is corrupt. Also their honey is good when it is taken out of new wax, for honey that long abideth in old wax, waxeth red, and the corruption of honey is like to the corruption of wine in flakets, & shall therefore be taken in time. And honey is good when it so like gold, as he saith. Also he saith, that Bees do sit on the hive and suck the superfluity that is in the honey combs. And if they did not so, the honey should be corrupt that is in the combs, and Spiders should be gendered. They sit on the combs, and do keep bustly that s●o●s Spiders have no mastery, and eat them if they found them, and should else all die. De Mulso. cap. 56. MVlsum is drink made of Water or of Wine, and honey meddeled together: And the Greeks call that drink Mellicratum, as Idiomel, that is made of the juice of Maces, and of honey meddeled: And Rodomell, that is made of the juice of Roses, and honey meddled. De Medone. cap. 57 MEth is called Medo or Medus, as it were Melus, and is drink made of honey and of water well sown after the best manner. And breedeth swelling and curling in the womb, and hard gnawing, if it be raw, and the honey not well puted, and forasmuch as it cometh sée●● into fumositye, it cometh up to the head, and grieveth it with diverse evils. And if it be well sod and stolen, it is liking to the taste, and clerreth the voice, and cleanseth the wooden and the throat, and the pipes of the lungs, and gladdeth and comforteth the heart, and nourisheth and fatneth the body, but to them that have sore livers and spleens, and the stone, it is less according, Mirrus, knee nolent of ●uichers b●oo n● for it stretcheth and stoppeth the ways, and it is ordered with Mirtus or Ruscum, and with other herbs of good smell & odour, to be more wholesome some and the better smelling, and to endure and last the longer. De Clareto. cap. 58. CLaret is made of wine and of honey and sweet spicery: For good spicery is ground to small powder, and put in a linen bag that is fair and clean, with honey or with Sugar, and the best wine is put upon the spicery, as who maketh lie. And the Wine shall be often put theroft, until the virtue of the Spicerye be incorporate unto the Wine, and be clarified. And so Claret draweth of Wine might and sharpness, and holdeth of the Spicery good smell and odour, and borroweth of the honnye's wirrinesse and savour. ( * Addition. The old kind of Apoctasse.) De Pigmento. cap. 59 PIe 〈…〉, as 〈…〉 saith, hath shall ●●ame as it were Pili● meant 〈…〉, quod 〈…〉 in pila est 〈…〉 ll●●. that in beaten in a ●●orter ● of the which Spicery by Pigmentane craft, is made liking or lake and Ela●●●●pes and so they that cell and grind Spicerye. And make confectious thereof be called Pigmentary. ( * Addition. A blauncher of drugs, whereof are made special fulle● 〈…〉 powder, perfumes and Wines.) De oxymel. cap. 60. Look in the chapter of home for these like copounds OXimell is called sour honey, for the matter thereof is confect of honey and of vinegar: For first vinegar is food with necessary herb and ●a●ing root: and then the Vinegar is strained and cleansed, & then is put thereto pure honey & clens clarified at best. And is sod again on easy fire & soft, until it be thick: & is pured with the white of an egg tempered with vinegar, & put in the Oximell, when it a little sod, Garblers, o● pe●ye ●ulne●s which sergeant physic. for the egg draweth to itself all the alth of honey, & maketh it fleet above: then the Pigmentaries or the Lech skimmeth away the filth waryly with a feather, & then the oxymel is put in a clean bore. And oxymel is given in hot water to denying & softening of hard matter, & to open pores, & so temper stopping. In medicine might hightly breed peril, but it were prepared to bring out the dra●ter some, & if digestion be before taking of Oximell. To shed doings by right shed craft of water and of Sugar with divers spicery is made a strop. Now fr●tting and larative, now rosens & stopping, now componed, and now simple. De Cera. cap. 61. Beware is the draste or dregs of hour, & within the substance thereof Bees gather the liquors of honey spedled with the drast● of wa●e. as Aristotle saith li. 8. Therefore who that will keep honey in dip pureness, that depen● if by time from the substance of War●. And 〈…〉 hath this property, that among ●●●rustes of 〈…〉, it fla●s●th above, and fleiketh not to the bosom when it is ●●f, but cometh upward & storeth above, and that maketh the parth of fire & of air. that hard the ma●●●y therein. And to ●●le●e melted in spa●e● bra●●th down the water & o●teth above, for that in so much lightness of air, and ●●●●leth upward because thereof, and the more new wax is the better it smelleth, & to the more pure & the better to work, & the more able to take impression & printing of diverse ●gened the shapes: and both figures printed and letters written therein doieth & lesseth the longer time, and such Wax is called virgins wax. Also Wax is good and needful to many doings, for it is good in medicinen and in divers ointmentes and confections: For it heateth & resoldeth, tempereth, openeth, ripeth, & draweth and wasteth vapours: And is also good to feeding of light, and therefore wax serveth on temples & on Altars of Gods, and on tables of Lord or and certain doings and usages be called Ceremony, & have the name of Cera, wax, It was in times passed before mamels and Idols. or of Cereis, wax tapers, for in the Ceremonies of the temples, wax tapers were offered, & yet be, as Hugutlon saith. And so they that serve in churches of wax candles be called Ceroserarij, as they that serveth in halls of kings and of Bishops be called Primicerij, 〈…〉 as be saith. Also letters be sealed with wax closed & patent: And privity is hid under Wax, & privileges be confirmed with Wax. Tables be filled and dressed with wax, simple or coloured, and therein be letters & divers figures or shapes written or planed by the office of p●●ntlls. And for divers use linen clotheses be waxed: And wax keepeth & saveth books from rain & from water, for wax is some ●eale unctuous, & sucketh in moisture, & suffereth it not to perish, & fell by the ●o●ses of s●ared chord. Wax melteth and ●ayleth in heat, & days ended in cold that seemeth not to wet things and tough And therefore seals the wet, for the wax should not 〈…〉 to the waters and privies thereof. De 〈…〉 cap. 62. A Wax taper is called Cereus, & hath that name of Cera, for it is made of wax, as 〈◊〉 saith li. 〈…〉 of speaketh 〈◊〉 and ●●●th in this manner . As he saith, the meaning followeth, for use of Tapers serveth to see by that light of her things that be in darkness. For in the Taper be three things, the matter, & use, & desposition and shape, and the matter is triple, as Isi. saith, the wax, wike, & fire. The wike is made of hemp third, & the ground and fundament of the ●●per, & the wax compasseth the wike, and findeth & nourisheth the fire that is light, & is end and compliment of either, for it worketh in the wax & in the wike, and turneth them into his own likeness: and things of divers kind have with themselves wonderful & most covenable unity: The shape & disposition thereof is round & long, & great at the end. The use thereof is to stand on a Chandeler and to be hold and borne before Lords. ( * Addition A Chandeler was long spites of wood whereon the taper stood, whereof some were made of brass, hanging on cheins in the hals of magistrates, & some with sockets for less Tapers.) De Lacte. cap. 63. Milk is where liquor & sweet, gendered of blood by working of heat in teats & paps of beasts. Or as Ari. saith li. 18. Milk is blood sod & defied, and not corrupt: For when the child may not for greatness be fed by the navel, than kind ordaineth him milk of menstrual blood, that cometh of the paps and teats and is there digested and sod: and 〈◊〉 white colour of the whiteness of the ke●nels of the teats and paps, as Const●●●●●● saith. lib. ●●●●. For milk and menstrual blood be all one kind: therefore 〈…〉 so sad the child without the 〈…〉 ●erson shall not milk be 〈…〉 nor 〈…〉 thereafter, but it 〈…〉 against kind for in the time 〈…〉 milk is complete us beast. 〈…〉 or 〈…〉 bring forth there 〈…〉 men ●o diversity. 〈…〉 must 〈…〉 her good ofte● a 〈…〉 milk to 〈…〉 when it so well divissed, and that is needful for 〈…〉 of beasts that is sweet, for all beast 〈…〉 & well digested, as he saith. li ●● 〈…〉 li ● Ari saith, that no beast the lateth eggs hath milk, nor 〈…〉 and paps, & in every milk is a th●● part & watery: and a thick part so called 〈…〉 & the more thick milk is, the wor●e ch●●●● is therein. And milk of beasts that be toothless above, re●u●eth, and milk of beasts with teeth in either saw, reneath not, nor tallow of such beasts: And milk of such beasts is sweet and thin as Camels milk, and Mare's milk, and Ass' milk. Also he saith there, that in some countries the people abode not conception of Goats, but frote their tears & doders with nettles, & then first cometh out blood, & after as it were matter, and at last cometh good milk, The Sow Thirtle. & the Spurge, whereof are seven sundry kinds, having milky juice & biting. not much worse than the milk is when they have yened. No milk is in the tears of men generally, though it seemeth that it happeneth otherwise: some herb have white humours, as Titimallus, & some trees also. The fig tree hath humour white as milk, as Ari. saith ther. Milk of beasts runneth, & among all beasts, the Batch hath thickest milk, except hares & sows, & is most thick in farrowing time, and waxeth thin afterward, as Ari. saith, li. 6. in fine. The Cow hath no milk before coluing, and hath good milk after. But when it is first tongeuled, it is as it were a stone, and that happeneth when it is meddled with water, as he saith. Also li. 9 he saith, that when a child is nourished with hot milk, his teeth springeth the sooner: and after cleansing, woman's milk multiplieth and increaseth: Some women have milk only in the head of the teat, & some in other places of the teat. And when the milk hath not good digestion, than it congealeth, and the breasts hardeneth, for all the breasts be right soft. And if any hair cometh therein there falleth a great sickness that is called Pilosa, Growing of hair in the nipples of the breast. and the ache ceaseth not ere the hair cometh with the milk, or rotteth, & cometh out in that wise. And while the milk cometh & runneth, menstrual blood is not generally found. And some melch woman bleedeth menstrual blood, when her blood is right moist, & much when children sucketh, and be fed with much thick blood that have the cramp. If the nurse have much multitude of milk, often it noyeth and grieveth. And a black woman hath much better milk, and more nourishing then a white woman. And Isaac in Dietis rehearseth such properties of milk, and many other, and saith in this wise. Milk is generally divided in three manners, for some milk is sweet & new milked, & other is sour & old milked, or mean between both. The sweet is most savoury, & friend to blood, & nigh thereto, and turneth soon into blood, and is therefore good nourishing of blood. And is componed of three substances, that be divers in virtue & in working. One maketh thin and cleanseth, the second is thick and stoppeth, the third maketh soft and thin. furthermore the substance of whey is watery, and maketh throne the Cheese, the Cheese is cold and thick and stoppeth, therefore cream is virtuous and soft: And so milk with watery substance thereof is sharp, & tempereth and softeneth thick humours, & washeth and biteth the womb and the guts, and laxeth and putteth out, and thirleth the veins. And openeth the stoppings of the liver and of the spleen, and namely of the milk of Camels. And such milk helpeth them that have the drops, as he saith. And there it followeth also: Good milk and temperate in his three substances, cleanseth the members with his watrynes, and withstandeth venom, & moisteth the members as butter, & beareth meat with his cheese from the mouth of the stomach to the ground thereof. Also milk is commended, for it nourisheth well the body, & turneth into likeness of blood, if it be taken temperately & in due time after cleansing of the body: and if it be taken into a body that is not cleansed, or in undue time, is turned into evil humours that it findeth, and increaseth them, and is resolved and turned into but fumostlye, and is so cause of head ache, and if it ●nd matter of leaver, he kindleth the seners heat, if it find the kind heat feeble, than it soureth seen, & is sour in that stomach, for when there is much humour and little heat, then is bred sourness or rotting of phlegm: therefore milk shall not be often taken, but the body be temperate, and the stomach voided: for if the body be clean of rotten humour & Cholera, & the milk is well digested, it nourisheth well the body, & maketh good blood, & much flesh. And moyst●●th the body without, & maketh the skin fair and tender, as he saith. Also he saith, it accordeth to them the drink milk to be fasting, and eat the milk hot and new milked, and they should not eat ere the milk be defied. Also it needeth to beware of too great travail & moving, until the milk come down into the place of digestion, & be defied. For of unordinate moving and travel, cometh too much heat sodeinelye gendered. And by such heat the unctuositye is resolved and turned into evil fumosity and grievous, & the thick part leaveth undigested, and breedeth many manner corruption, as be saith. And chosen milk (as he saith) shall have four qualities, colour, odour, smell, and savour. The colour most be white & clear, without any yeolow, read, or wan. Good odour without heavy smell: The humour mean between thick and thin. And a drop thereof put on the nail, abideth continual, and droppeth not away. And such a drop is shapen broad béneath & sharp above. The savour is good, if it be not meddled with bitterness nor with saltness. And among these diversities of milk, woman's milk is accounted kindly most temperate, for all milk followeth kindly the complexion and kind of the beast that is cometh of. And for the complexion of mankind is most temperate and more nourishing: therefore it easeth most smarting in the corners of the eyen. And all that is said before of goodness of milk is found in the same discourse. De lact Cameli. cap. 64. camels milk, by hot complexion of the beast, is more hot than other milk, and more than & less fatty or creamy, & less nourishing and is tempering, and openeth stoppings, & helpeth them therefore that have the droysse, that cometh of stopping. The Camel is most hot of kind, therefore heat by w●sting of blood, draweth out the unctuosity: for milk is not else but blood often sod: And Camels blood is salt and sharp, and therefore is departeth humours, and maketh thick humours thin. Look before de Camelo, in Tractiru de Ammalibus. De Lactu vaccino. cap. 65. cows milk is contrary to Camels milk, for the Cow hath not so much heat to draw the fatness out of the blood, & therefore her milk is full uncteous & most nourishing. For cold milk nourisheth more than sheeps milk, though sheep's milk be more hot than cow milk. And the cause is (as he saith) for though the Cow milk be not so hot as sheep's milk, a little fatness suffreeth to Cow milk, and that fatness abideth in the milk, and passeth in the substance of Cheese, and the milk nourisheth therefore the more, for fat substance nourisheth more than the substance of the Cheese, for it is more hot & more moist, & near to the heat of blood, & turneth sooner unto blood. And as men of old time tell, things the turneth soonest into blood, nourisheth soon, as it is said ther. But yet fat milk nourisheth better than fatness that is more hot, for milk hath thin watery moisture, that softeneth & eatereth into the inner parts of the body, but fatness by itself greeteth above for the air that to therein, & maketh running, & hardeneth by thickness of his substantial moisture, and therefore cows milk pierceth & thir●eth by wateriness thereof, and cometh into the inner parts, & maketh kind heat by softness thereof, & grieveth not much kind by scarcity of chase, but helpeth and sustaineth, as he saith. Milk be used in one manner of nourishing, for than it is used with his three substances together. And otherwise to cleansing & to abate heat, for the whey is separated from the cream, & otherwise to moist, and then the fatness of Butter is used. And the use of milk is taken by thinness, thickness, & mean between, as he saith ther. Milk is known in substance & in working: in substance, for the milk is best that is next to the complexion of mankind, as woman's milk, and the nearer it is milked, the better it is, & the more effectual against venom, & against the evil of the bledder and of the reins, and against grievance of the lungs, if air cometh not that to, or changeth the virtue thereof, after it is milked. Then milk in working is known, when the cream & the Butter is parted therefrom & the Cheese also. Then the whey is more watery & sharp, as it fareth in Camels milk, that is less nourishing, and helpeth them nevertheless that have the dropsy, and that by watery heat and thin liquor, Cow milk is most thickest milk, and less thin and watery than other, and less sharp, and more Buttery, and nourisheth well therefore, and best agreeing to the stomach, and comforteth and cooleth the heat of the liver and of the stomach, and maketh the body fat and huge, and healeth frettings of the guts and of the mother, and is the better and most wholesome, if the most deal of wateriness be consumpt & wasted by stodes of the rivers that be heat ●●ry hot, and then quenched therein. ( * Addition. The new milk unscummed of his cream, is wholesomest.) De lact Caprino. ca 66 AMong the foresaid differences, Goat's milk holdeth me●●e: For after woman's milk it is accounted most temperate in three substances, therefore it helpeth much against wounds & evils of the lungs, & of the bladder & reins, if it be taken with Sugar. And whey departed from the cheese & from the Butter, is most drying & cleansing and abating Cholera: and much Goat's milk drunk by itself, runneth & curdeth soon in the stomach: & therefore because it should not grieve the stomach, it is tempered with a little honey & salt, & then it curdeth never, but uncurdeth if it begin to cured in the stomach. And for Goats live by dry meat and by ends & crops of boughs & of branches, their milk is the loss watery, & more biting, & according to the stomach: For of divers pasture cometh divers milk, for beasts that live by fresh grass & tender, have watery milk & thin, that grieveth the stomach. And those that eat laxative herbs, have biting milk, and pricketh sinews, and noyeth and laxeth. De lact Ouino. cap. 67. sheeps milk is more hot and dry then Cow milk, with less Butter, and more Cheese, and nourisheth therefore the less. And is not so according to the body as Cow milk, & that is known by heavy odour and smell. For as Gal●. saith, sheeps milk hath more heavy smell than Cow milk, and is therefore fleamati●e, and nourisheth more than Goat's milk, and less than Cow milk doth, and is also temperate than is Goat's milk. De lact Asinino. cap. 68 Asses' milk is temperate and nourishing, and restoreth, but it laxeth the womb, and softeneth and moisteth members that be hardened by dryness & with heat, and helpeth the breast, and abateth the cough and straightness of the breast, and helpeth the wounds of the bladder and of the rei●●s. De lact Caballino. ca 69 Mare's milk is much like to Camels milk in thinness, in sharpness, and in colour, and helpeth in Postumes of the mother, and exciteth menstrual flux, if the cause of the menstrual blood be hot and dry. This milk hath that property, that none other milk hath, as Isaac affirmeth. De lact Porcino. cap. 70. sows milk (as Isaac sayeth) is thin and watery, for by coldness thereof it abideth unsod and undigested, and helpeth therefore little or nought, if it be taken for medicine. And if it be taken for meat & sodde with lupes of Barley, it breedeth and gendereth good nourishing and moist, as he saith. ( * Addition. In the former yéereo of old age, for want of better knowledge, many used to feed of the flesh of unclean beasts, and used their milk, which better practice since, have omitted.) Qualiter se habet lac tempore partus. cap. 71. Milk of beasts that be nigh the birth, is thin and watery, for humours be gathered in beasts in time of birth, for the mouth of the mother is closed, & the milk is meddled with watery humours, & is therefore grievous that time, & cause of spewing & holding, & softeneth roughness, & slippereth the roughness of the stomach, & laxeth the womb, & is herd to defy & so wrish, & runneth & curdeth in the stomach, & breedeth full evil sicknesses & diseases, & smiteth the brain with fumosity that cometh thereof, & is cause of head ache and of stench of the teeth and of the breadth, & so if milk be too much corrupt, or too much taken thereof, or if it be taken other wise, or in other seasons than it should, it breedeth many sore sicknesses & evils: and nourisheth evil humours, and flydreth & corrupteth good humours, and helpeth and rotteth the stone in the bladder and reins, and kindleth & lighteneth unkind heat & feverous. Also it infecteth the teeth and the gums, & béedeth full evil pimples and whelks and scabs in children, and exciteth stopping of the liver and of the spleen, and of the reins, and grieveth the stomach, and putteth on't meat, by slipperness, ere it be dosted, and laxeth so the womb. Corrupt milk breedeth these humours, and many other evils: but of good milk and evil, this sufficeth at this time. ( * Addition. Milk, is compost of three substances, Cream, whereof is made Butter. Wheye, and cruds. The most excellent milk, is of a woman. cows milk next, and Goat's milk. Whosoever hath any appetite to eat or drink milk, to the intent that it shall not arise in his stomach, let him put into a vessel, a sow leaves of Mints, Sugar, or pure honey, and thereto pour the new milk, & so drink it warm from the Cow. Sir Tho. Eliot. fol. 33. in his Book called, The Castle of health. cap. 20.) De Sero. cap. 72. WHeye is the watery part of milk, departed from the other part by running and curding, for running joinese togethers the parts of cheese and of butter, and departeth therefrom the whey that is thin and watery. The effects and doings thereof is rehearsed before, and hath also virtue to cleanse and to wash away rotting and matter, for it washeth the guts, and cleanseth their wounds of matter, and purgeth the breast, and quencheth thirst, and abateth the sharpness of read Cholora, and doth away wet scabs and dry, and unstoppeth the Liver and the spleen. Look before In primo secundum Isaac, there it is spoken of. De Butiro. cap. 73. BUtter is called Butirum, & hath that name of Imbuendo, moisting & hamming, as Hugution saith, for by the fatness thereof and moisture, butter moisteth those bodies which he toucheth, for butter is the flower of milk, and is full hot and moist, with mastery of air, and therefore it is right fat: for Butter is kindly hot and moist, gleyming and fat, and nigh according to the complexion of mankind as Isaac saith, and so Butter oft eaten maysteth the stomach, and laxeth the womb, and namely if it be fresh and new. Therefore men in old time, lykned butter to oil meddled with fatness: and said, that who that would take it, it would help him to spit, & cleanse the breast and lungs, and namely if there be a postume therein, for it ripeth & tempereth and cleanseth the superfluities of the breast, and namely if it be eaten with Sugar or with honey: but than it ripeth the less, and helpeth the more to recovering, as he saith. And he saith there, that Butter is contrary to venimme, and maketh the members moist: and washing thereof softeneth the roughness of the eyen, and purgeth and cleanseth the eyen, and ripeth and breaketh the postumes, and helpeth wonderfully the wounds of the lungs, and in likewise the throat and of the breast, and abateth fretting of the guts and of the reins, and softeneth and slaketh sinews that be astonished or shrunk, or destroyed with the Cramp, as he saith. And Avicen saith, that butter taken into the body, is a singular help against venom, if he that is poisoned, melteth butter in hot milk, and drinketh thereof a great quantity: for the softness there stoppeth the ways, so that the venims thereof may not suddenly come to the heart. Also Butter draweth all the venimme to itself, and maketh it clean togethers, and bringeth it out of the body, by parbreaking and spewing, as he sayeth. Butter is made in this wise, the cream is gathered in a clean vessel, & is long beaten with an instrument of tree, * In a Charne. that is made therefore, the which instrument is round and broad, with an hole therein: In some s●●es, they beaten the cream in a pail with the flat of the hand, and to bring it to butter. and the cream is beaten and stirred therewith, and by that stirring, kind heat is excited and comforted in the substance of milk, and thereby all the fatness is gathered togethers, and fleeteth above, and the whey that is thin & watery, with ch●sie part staketh down to the ground, as it were giving the over place to the butter, as to the more noble part and worthy, and then the Butter that fleeteth above, and is gathered and kept in a clean vessel, for divers uses, and needful: and the more fresh and new the butter is, the better it is: the more savoury it is, the more liking it is to the taste. Fresh butter is fleeting and soft, but kind heat hath more mastery over the moist parts, and wasteth them little and little, and maketh the butter some deal hard, and butter feedeth well, and nourisheth well, and maketh pottage fatty and savoury, and is therefore oft put therein in steed of grease and of oil, and is some deal salted, that it may the better be kept, and that his potential moysturs may be tempered with the dryness of the salt. For it is more liking to the taste when it is meanly salt. And when butter is old, the savour thereof appaireth, and the Odour also, and turneth into heavy savour and smell, and is grievous to the taste, and is not then worthy to make fat and savoury, but it is good to divers medicines and ointments: for often it happeneth, that thing which accordeth not to the throat, accordeth to some medicines. ( * Addition Butter is also nourishing, and profiteth to them, which have humours superfluous in the breast, or lungs, & lacketh riping and cleansing of them, specially if it be eaten with sugar and honey. If it be well salted, it heateth and cleanseth the more.) De Caseo. cap. 74. Cheese is called Caseus, and hath that name, as Isidore saith, of Carendo, lacking or being without, for Cheese is wrong and pressed in a cheese fat until the wheye be pressed out, and departed from the watery substance of milk. And so cheese is called Caseus, as it were Carens, lacking: for sometime cheese is dry and not having liquor & moisture as he sayeth. But Hogution saith, that this noun Caseus cometh of Cadendo, falling: for it falleth and passeth away some, and flydeth out between the fingers of the dry wife, and cheese is the drastes of milk, for as Isaac saith, the cheese substance of milk is cold & thick, and hard to defy, and right evil of digestion, and also passeth slowly out of the stomach, and it accordeth and belongeth more to stopping than to laxing, and is heavy to the stomach and to the liver, to the riy●ts and also to the spleen, and namely if the thick places be disposed to be stopped. Furthermore cheese breedeth and gendereth a stone in the rain, and so for because of these three evil accidents, Constantine sayeth, that Cheese universally and most commonly is evil, but soft is least grievous, therefore Isa. maketh distinction of cheese, & saith that some is fresh & new, & some is old, & some is mean between the twain. New cheese is fresh, and engendereth not evil humours, & hath yet therefore some sweetness and moisture of the milk, and is therefore the more easy to vests, & nourisheth the better, and laxeth the more the womb, and namely if it be not salt, for saltness taketh away both sourness and sweetness: for too salt cheese drieth too soon, and grieveth the stomach. And saltlesse cheese is most nourishing, and moisteth the body, and breedeth much flesh, but it grieveth the stomach, and turneth some into fumosity, if the stomach be hot: and turneth into sourness, if the stomach be cold. Then if it be meanly salt, it is the better to defy, and grieveth less the stomach, & soureth soon without salt, and kindleth the blood. De Caseo veteri. cap. 75. Old cheese is sharp and dry, & thick to nourishing, and hard to pass out of the stomach, for if the moisture of the milk be away, sharpness and dryness of the reuning hath mastery therein, and so it is not but thick and fast: and therefore the superfluity of the body is not made, subtle therewith, as it is with other things that are subtle in working, and so grieveth the body in two manner wise: for corruption thereof, and thickness of working, maketh the superfloure thick, and corrupteth & grieveth the stomach, for by the sharpness of the renewing it is contrary to all other things, that help in other manner, and turneth them into worse nourishing, for if it doth ●●●de thick humour in the body, it gendereth and breedeth the stone in the bladder & in the reins: for it uniteth humours hot and thick, and maketh them full hard. Therefore old cheese is to be eschewed and forsaken, for it helpeth not, nor feedeth, and is obedient to digestion, neither gendereth nor breedeth good blood, nor moisteth the body, nor exciteth ●●ne: but it sor●ry●s● and bindeth moisture, that it doth 〈…〉. Also the old cheese is hard and dry, with many holes and poors, because of dryness, and breaketh soon, and hath neither fatness nor moisture, but grieveth the body: but cheese sad and roasted, is not so evil, as cheese with many eyen and holes, for soundness of substance is token of fatness and of moisture: & cheese with too many eyen and holes, is ill, both new & old. But Dio. saith, milky cheese mo●●sheth the womb, & old bindeth & namely if it be sod, or if it be taken out of water and toasted, and namely if it be before meat taken, for it stoppeth with thickness the way of the stomach, and suffereth not the meat to pass into the guts: and cheese eaten after meat thrusteth downwards the meat, as it were a persset, and shoveth it to the place of out passage. Mean cheese eaten after meat, thrusteth downward the meals: as it were between new and old, nourisheth much, for good savour and thickness thereof, for it hardeneth swiftelye by kind heat, and the more mastery kind heat in it hath, the more strongly it hardeneth, and cleaneth the faster to the members. Huc usque Isaac in dietis. Diosc. and Arist. li. 3. F●m●ane, that when much cheese is in milk, it is the more meat. And Diosc. saith, that cheese is contrary to venom, for it stoppeth the woyes of the veins with thickness, & moisture, and suffereth not the malice of the venom to come to the heart: and fresh cheese laid hot thereto, draweth out the venomous biting, and in token hereof, if cheese be laid to the biting of a mad dog, or of a serpent, all the whiteness of the cheese turneth into won colour: and cheese helpeth also against the venomous postume that is called Antrax, A ●●lun of v●●●com & against other venomous postumes, if it be eaten, or laid too without: and accordeth to medicine in many causes, as he saith. ( * Addition. Antrax is also a swelling, which riseth like a bile, & is called of some, an Alder, very ●king, hot, and corrupt.) De Coagulo. cap. 76. REnning milk is made thick in the maws of certain beasts, A fresh cheese. & by virtue thereof, milk of othe4r beasts reemeth and curueth, and the Butter and Cheese gathereth togethers, And all other causes that thickneth and the Wheye is departed therefrom. And li. 3. F. Aristo. saith, that the more thick milk is, the more cheese is therein, and runneth the sooner. But milk of a beast that is loothlesse above, runneth: and milk of a beast with teeth in either law, runneth not, nor his grease. Also he saith there, that milk runneth by renning & milk of figs: Of 〈…〉. when the milk of figs is gathered in wool, and the wool than is wiped with a little milk, and that milk is put in other milk, and so all the milk runneth. Also there, renning is not found but in wombs of beasts that sucketh & cheweth their cuddes: In them which have teeth above and beneath is no renning sound, but in the Hare and in the Con●●●. The elder that the Rennings is, the better it is, and helpeth against the flure of the womb, and namely the renning of the Co●●●e and of the Hare, as Arist. saith. Also lib. 16. he saith, that milk runneth by renning, for renning is milk in the which is a special heat. and helpeth therefore and sustaineth the milk, as the semen of the male sustaineth the menstrual blood of the female in the mother, for the kind of milk, & of all blood is all one, as he saith there, cap. de Caseo. Isaac speaketh of renning and saith, that he which runneth by virtue of his sharpness, and of heat & dryness, which hath mastery therein, & wasteth the moisture thereof: and though that renning be in all cheese, yet the savour thereof is less felt in new cheese & green, and that is for much last and moisture. And renning is found in the maw of a sucking beast, which doth chew his cud, and is meddled with salt, and afterward dried and ●ardned in smoke hanging over the fire, and a little thereof is tempered with a little milk, made lukewarm, & meddled with the other milk, and so doth run, and curde●h together, all that may be renned: and to in the substance of renning, is such a virtue hidden, as is hidden in the Semen of the male, as Aristotle, Avicen, Isaac, and other do mean. And in showing, and treating of the properties of anchors, this that is laid, shall suffice, of this time. ( * Addition. Cheese by the whole sentence of all Writers, letteth digestion, and is enemy unto the stomach, also it engendereth all humours, and breedeth the stone. The chess which doth lest harm to seek cheese, reasonably filled, which some men do suppose, nourisheth much. S. Thomas ●●o●.) Of the virtues of divers things, as humour and liquor. Chap. 77. IN humours, licoures, and other things be certain virtues, of whom some we shall set here shortly: for by divers complexions and virtues, that have mastery in divers things, divers manner of working is found, as the virtue of opening, of ripping, of cleansing, and of other doing The virtue of opening worketh by heat, and drieth in subtle substance, as it fareth of Outons', or of juice of Licks, of Allomne, and other such confections thereof, openeth the mouth of the veins, and exciteth the Emoroides, as Co●. saith. The virtue of spreading, worketh by heat and moisture, for heat thirleth and cometh into the substance of a thing, and dissolveth moisture that is 〈…〉 ut thereto, and maketh open and spread, as it fareth of Mocks, and of Eldern rinds, and other such that war stretch and spread, if they be sod in oil, as he saith. The virtue of stopping, worketh by cold and moisture, with soft substance and sad, as it fareth of Dragantes, of the white of an egg, and of Psillium, for these of the poors, with cleaning and fast substance, and straineth and hindeth with cold. The virtue that maketh thick, worketh by cold and moisture, as it fareth by Mondragora, that maketh the skin thick, if it be laid thereon, as he saith: for by colour it 〈…〉 the more thin parts of the moistures, and so the moyster● cometh to the middle, and maketh the substance more last, and so the more thick, and worketh by heat and by moisture: for heat wasteth the thin parts, and then be the earthy parts the more thick. The virtues that maketh hard worke●● by cold and dryness, for every quality draweth toward the middle, and maketh all the substance the more hard, and worketh sometime by col●e and moisture, and burdeth the moist parts by cold, as it fareth in frost and ●●● & sometime by heat and dryness, and l●●●ueth the earthy, arts and maketh them hard in that manner wise, as it fareth in fr● or satie earth, and ●● borne fyte. The virtue of opening worketh by heat and dryness with thick substance: for heat ●●●reth & month the more subtle parts outward, and the thick parts and dry cometh to the middle, and so all the substance is made uneven, and that same unevenness is cause of roughness. Also cold maketh roughness in moist water, binding and drawing the v●ter parts to the middle, and letteth the thin parts to spread themselves outward, and therefore the other parts, in the ●●tich cold hath the domination and mastery, he doth rough and sharp without, and by diversity of matter, which receiveth impression and working of heat and of cold, be divers conditions and properties, and meddling of things gendered kindly, either happily, as it is known, and as Avicen and Constantine doth mean, and as it is openly such virtue in the tretise of the qualities of Elements, and the virtue of softness nourisheth by heat and by moisture also and that by heat that spreadeth the moist parts, and departeh and divideth parts from other as Dialtea doth, which Dialtea is moist, 〈…〉 and somewhat hot, and openeth meanly by the heat thereof, and maketh the humours soft and fleeting by passing moisture of it, and maketh soft in that wise, other things that be softened by heat that hath mastery over the watery part & earthy, and turneth them into earthy parts, as it fareth of the earthy vapours and watery that be drawn by in the air, and turneth into soft drop of rain, and now of dew, now of hail, and now of snow, as the Commentor saith supper 4. Metheor. Also it is known, that virtue of heat softeneth such things, so that the parts cleaveth scarcely together in great working of heat, as it fareth in wax & in other things that melteth, for virtue of ●●re hath mastery over the parts of water and air that be therein. The virtue of reping and the virtue of ●stestion worketh by virtue of heat and by moisture, and the virtue of withholding by cold and by dryness; and the virtue Expulsius, of our putting, by cold and moisture, the virtue of appetite worketh principally by heat and by dryness, and the virtue of drawing, worketh by heat and dryness, as it sareth in Dipcamo, Serapino, and Stereory colum●ino, and other such. The virtue laxative worketh by the same virtues, but it worketh more strongly, and so some things that draw lax also and be ●ordent, as ●camonia, ●●. And worketh by cold, and thrirsteth downward, & maketh slipper by moisture, as it fareth my Prunes. Slone, and Thamari●es, etc. The virtue of riping worketh by heat and dryness, and so doth the virtue of drawing, as it fareth in Cantharidilius, and in Flammula, and in other such, that he full hot, and gendereth full soon in the flesh, whelles and blayves. Of other such virtues it is showed before, in libro quarto, De proprietatibus Elementarium qualitatum, libro septimo In Trictatu, De Remedijs Mothorum. De Putredine. cap. 78. Rottenness is corruption of substantial moisture, and cometh of scarcity of kind heat by abundance of other heat, for unkind heat in working of moist matter, that is not ruled by kind, maketh it rot, as it is said, super libro Metheororum. For all that is earthy & cold rotteth later than the thing that is hot, as Aristotle sayeth. Also the thing that is hardened by cold, rotteth slowly, as it fareth in Isle & in the Crystal stone, & that is fervent and hot, rotteth flowlye, as Aristotle saith, for the heat that maketh it fervent is more strong, than the heat of the air, or heat that cometh in the other side, & suffereth not therefore itself to be overcome nor changing made against the thing that is fervent. And all that moveth rotteth more slowly than that thing that moveth not, as Arist. ma●●eth: For of moving cometh heat that s●●●th & keepeth kind heat. Also all that runneth rotteth more slowly then that shall runneth not, as he saith For accidental heat that cometh of air, that containeth it, is more féebler than the kind heat, that is of moving or of running, & suffereth not itself soon to rot. Also a mighty body rotteth less and more slowly than a little body, as he saith, for if the body be hot, therein is more kind heat to withstand the cause of rotting. Also if the body be cold, kind coldness thereof withstandeth better the accidental heat that is cause of rotting in a great body then in a little body, as it fareth is the sea, as Aristotle saith. For Sea water when it is departed rotteth soon, and it rotteth ●●uer, wh●●es it is whole & not divided. And in like wise it fareth of other waters: for water departed from a great river rotteth anon, and therefore worms dried therein by rotting. The cause is, for kind heat maketh departing therein, and departeth the thin from the thick, and the earthy parts from the parts of water and of air, that is departed from the thick, the same heat gendereth worms and other beasts, & that is it that Ariste. saith, for kind heat departing, maketh them abide departed, and turneth them into k●●de of beasts, and that by rotting, by might of strong heat that is therein, as the Commentour saith 〈…〉 things be grievous to the taste, and abominable to the stomach, and maketh wambling, and be heavy of 〈…〉 and of evil savour, and of fowl colour and defileth the hands that them ●on●heth, and be contrary to the complexion of mankind, and breedeth suddenly corruption in whole men: but they be meat and nourishing to Serpents, and to worms. And things that be disposed to rot, they rot the sooner if they touch a thing that is rotten, and corrupt and rotten members corrupteth whole members. And though they take no spirits, they deprive and take away the spirits of members that be nigh thereto: and a member that beginneth to rot, may not be healed, but he be cleansed at full of rotting and of matter, & so rotten members be not profitable, but they cut off or burnt, or thrown away. There be other virtues, by the which kind worketh, as the virtue of nourishing in herbs, and grass, trees, and beasts, and the virtue of gendering in men, and in other beasts, both two footed and four footen, and the virtue of gendering of eggs in some creeping beasts, and also in birds and fowls. But of the virtues of gendering and nourishing, and of other virtues, that serveth them, it is treated at full before in li. 4. De generatione hominis, and in li. 18. De generatione Animalium in generali, therefore of them we leave to speak at this time. The virtue of gendering of eggs, is to round beasts and in long and pliant, as Serpents, Spiders and Scorpions, and in other such: and in Fish, ●● in Crabs, and Lobsters, and in other endless many: and in fowls & birds and in other two footed beasts. Libro. 5. Arist he sayeth. A goodness in the alteration of nature. That ●● two ●ooted beasts, gendereth not beasts, but man alone. ( * Addition. Being two footed, by a wondered th●● ception, not Eggs, but the same shape and form of the male and female except those people, which are called Calinetide, which do travail with eggs, and hatch forth children. Read Lucosthenes, de prodigijs.) ¶ Of Eggs and their properties. cap. 79. THen first in the foresaid beasts, the Semen is shed in small parcels or drops that be small, soft, & moist, and whit●th, and be softeneth, and turned and changed into little bodies, and are called Oua, Eggs in English, for because that they be moist, and full of humour within, as Isido. saith libr. 1●. G. Same moist thing hath moist humour within, and some without, as he saith. Some men mean, that this Now●● Cuum, cometh of a noun of Greek, for they call as Egg Oluan, and put thereto this letter L. Some Eggs be conceived in any wind, but they be barren, except they be conceived of treading or by working of the male, and thirled with seminal spirit, as he saith. And some men mean, that eggs have such a virtue, that a tree that is anointed with them, shall not bur●e, nor cloth that is anointed with them, as he saith, and if they be meddled with live, they glue the parts together of broken glass Then Eggs are fift gendered, and take them a shape, and live by heat of the Mother, as Isidore saith lib. 3. And 5. Aristotle saith, That fowls, and fish, and serpents lay eggs, but the eggs be full diverse in goodness and malice, in quantity, substance and quality in figure and in shape. Fowls and birds lay eggs generally in the end of springing time, and in the beginning of Summer, as Aristotle saith. libro 5. except a Sea foul that is called Al●eon, 〈…〉 for that Fowl layeth eggs in the beginning of Winter, and sitteth on breed fourteen days ere the birds be complete, and seven. days before the beginning of winter, and seven. days thereafter, as Simonides saith. And Isidore libro 12. speaketh of this fowl, and saith, that in the chest of a pond of Ocean, Alceon in Winter maketh her nest, and layeth eggs in seven days, and fitteth on brood, and while she sitteth seven days, the seat is easy and soft and the weather still. seven days the sea is easy and mild: for kind helpeth in that wise to bring forth fowls of kind. And Pliny, Basill, & Amb●●se in Exameron, meaneth the same. But other fowls lay eggs twice or offer in a year, as Swallows, but the first eggs be corrupt because of the winter, and the latter be complete: and as Aristo. saith there, tame fowls lay eggs all in summer, as culvers and Hens, and namely if they be well said, and in an hot place. Also Aristotle saith libro 6. that some fowls lay eggs all the year, except two months, july and December, as hens, some of them lay twice every day, and that that layeth much dieth soon: and sometime the Culuer layeth ten times a year, and layeth but few at one breeding. And some lay many eggs, as the Hen: and some fowls with crooked claws lay few eggs, and some lay in the nests, and some in hollow trees, & some in holes and dens of the earth, & some in fields, and some in roches and rocks, and some in gravel or in sand as the Ostrich, that fitteth not on brood in nests made of bouches of trees, and some in stones, and some in crags, and some in marteys, and among reed, as water fowls. Aristotle saith lib. 6. that eggs of fowls breedeth hard without: and some be of 2. colours, citrine within, and white without. And eggs of river fowls be divers, and other than eggs be of fowls that be fed in dry land: For citrine therein is more than double to citrine of eggs of fowls that be fed nigh the bri●●e● and brims of waters. Also eggs be divers in colour for Culners' eggs be white as hen eggs. And eggs of marreys' fowls be yeolow, and some be as they were painted, as a Sperhaukes' egg: and eggs be diversly shapen, for some be sharp, and some are broad, and the broad doth come out first, and then the sharp. Of the long eggs with sharp ends doth come males, and so of eggs with roundness in steed of sharpness, cometh females. And in hot countries and lands eggs be laid in dung in heat of the Sun, and of them cometh Chickens and birds, as in Egypt, and in certain places in hot feathers, as in a certain City, a good drinker laid eggs under his pillow, and said, that he continued drinking, until the time that Chickens were taken out of the eggs. Also sometime eggs be put in hot vessels, and chickens are hatchte therein, not he saith there, but the semen of the male is received in the Father, & meddled with the semen of the female. First, the eggs seemeth white, and afterward read as blood, and then yeolow, and then by working of kind, the yeolow abideth in the middle, and the white is thereabout, and cometh out when it is complete, and turneth then out of the soft into hardness: for in the out going it is fastened & made perfectly hard, for eggs be yeolow while they are in the womb, and wrapped in a little skin that is white, and be hard when they be complete and shapen, and that hardness is the shell. In fastness of an egg, the shell hath the same office, that the bag that the child is conceived in, hath in the body of the child, but for great heat he hath mastery in the body of the foul: the shell than hath such a bag and that is needful for saving of the soft matter and moist that is therewithin. And many fowls lay wind eggs, as Hens & Curse as Ari. saith there li. 2. and that cometh of superfluity of seminal humours, that are passing in the body of a female: and winds eggs be little & unsavoury, & more moist than other, & without hard shell, & change not though it be laid under a Hen, but the yolk & the white abideth and changeth not, & such eggs be foonde in Hens, and in Geese, in Pohens, and in culvers. The chicken in the egg is sooner complete and shapen in Summer than in Winter. In summer, hens eggs openeth in 18. days, and in Winter in 25. days: and if it thundereth as the hen doth sit on brood, the eggs be corrupt, & so they be, if they be oft handled with folks hands. Also old hens lay in the beginning of springing time, and young hens eggs be smaller, and less than other old hen's eggs: and the Hen's egg is full sharp the xi. day after the treading: and some fowls in treading, keep not sexes of male and female, but the female treadeth the female, and the male treadeth the male, as Partridges & culvers, and of such treading cometh stinking odour, and the eggs become barren, as wind eggs, and no chickens shall come of them nor birds, as Aristotle saith. And in the hen's egg after three days of sitting on brood, be tokens seen of the Chicken, and then cometh up the yeolow, toward the small end to the place in the which the egg beginneth to cleave, & there is seen, as it were a drop of blood in the white of the egg, and is the beginning and matter of toe heart, as it is said before in the treatise de generatione public, look there. Also of an egg with two yolks cometh 2. chickens, & these yolks be departed aswain by a little web, as Aristotle saith ther. And fowls that eat flesh lay but once a year, except the swallow, that layeth eggs twice a year: and the Eagle layeth three eggs, and throweth away the third out of the nest. Huc. usq. Aristo. li. 6. A. and sitteth on brood upon the eggs, thirty days, Lib. 17. he saith that fowls lay eggs with hard shells, but if there fall occasion of sickness. Also fowls that gender much, lay often wind eggs, & so doth not fowls with crooked claws, nor fowls with good flight: for in fowls with many eggs, is much superfluity, & the superfluity of fowls with crooked claws, passeth, into claws, feathers, and wings, and therefore their own bodies be some deal hard, sharp, and lean, and layeth therefore not many eggs, nor treadeth much: and for fatness and heat of the womb, the fowls 〈◊〉 oft. Also birds lay many eggs, and tread much, as it fareth of some hens, the less they be, the more eggs they lay, for the meat of them passeth into the matter and generation of eggs. Also wind eggs be not in Fowls of good flight, for in them is but little superfluity and scarce, and therefore they lay but few eggs: and wind eggs be more than eggs according to generation of Birds and chickens, and be less in quantity, for they be uncomplete, either for they be so many, and be not full liking to eat, for in all thing what is digest, is more sweet and far more liking then what is undigest. And some fowls be made full of eggs when they smell the males or bear their voices, for they eat much, and have much superfluity and heat, and have therefore the more stronger appetite, and sheddeth sooner the semen of generation, and layeth eggs fall soon, for by virtue of heat, that superfluity passeth soon into the kind of eggs. Also fowls be gendered and come of eggs, when the female sitteth long on breed, and heateth the eggs, and for the chicken in the egg may not be complete and perfectly shapen without meat and nourishing, therefore kind setteth meat in the egg within: & for their feebleness, eggs need heating and comfort of heat, therefore eggs be soon complete in hot time, for hot time helpeth digestion & generation. The white is the matter of the chicken, & the yolk is his food and meat, and therefore the white and the yolk be joined by a little web for diversity of kind of the white, as it were contrary to the kind of the yolk, and therefore the yolk is fastened in cold wether, and is moist afterward when it is made hot, and the white freezeth not in cold, but it is more moist, and is hardened when it is roasted, and weareth in generation thick of the Chicken, for it is the master thereof. And the Chicken taketh meat of the yolk, and that by the navel: and then is much yolk, for it is moist by heat, and shall be moist, and iourneth soon into nourishing. Huc usque Aristoteles libro. 16. Isaac in Detis speaketh of eggs, and saith, that eggs of birds that be whole and temperate, be good meat and noddle: and eggs of fat birds nourish more, & be more savoory, and also eggs of them that are trodden of the male, for they have more heat than those that be gendered without treading of male, and also Eggs of small hens, for in them is much heat. Generally the kind of eggs is temperate and mean, and right according to the complexion of mankind, but the white is more cold than the yolk, and worse to defy, and namely of the eggs be of old fowls, or not trodden of males. The yolk is temperate and soft, according with heat, and is therefore the better to defy, and comforteth for members and abideth long therein. The nourishing of eggs is divers, for the Eggs of some fowls be temperate, as eggs of the Partridge and of the hen, and are good to digest, but they pass soon out of the members, and be therefore better to ruling of good health, than to comfort the members: and eggs of great birds be hard to digest, and not full good nourishing, as eggs of Ostriches, of Geese, and Pohennes, that be evil nourishing, and hard to defy, and heavy of smell, and namely if the beasts be old, or not trodden with males: but when they be digested, they abide long in the members, & are therefore better to comfort the members, then to ruling of good health. Eggs of small birds be most light, and of old birds most heavy, and of mean most temperate, for therein is more temperate heat and less moisture, and be therefore good to rule good health, and also to comfort the members: and the more newer eggs be, the better they be, and the more older they be the less worth they be, and vary and are divers by craft in four manner wise: for they be roasted or sod, or burnt in embers or in hot ashes, or they be fried. The roasted be more thick and worse to digest, than those that be sod: for the fire wasteth their substantial moisture and maketh them dry and the roasted & burnt under hot ashes, be u●mise than the roasted. vnh 〈…〉 of coals, for heat of fire in ashes compasseth them, & suffereth not the superfluity of fumosity pass out thereof: and those that are roasted above the coals, sweat out the fumosity, and be made pure, and clean, and thick: but those that be sod in water are better than those that be roasted, for moisture of the water is contrary to the hot fire that worketh to sordrye the moisture thereof, and be therefore the less drieng and cooling kind heat. And those that be sod whole in the shells be worse, for the shells without be hard, & hold there in the superfluity of fumosity, that it may not pass out in vapour, and therefore they breed ventosity and swelling, and heaviness of the stomach & of all ●he womb: and heat of water cometh temperately into eggs that be broken: and sod in water, & tempereth the thickness and the fatness of them, and taketh from them evil smell and odor, and they be therefore better than other, but only the yolk is more drieng, and fastening: and the hard yolk is drying and hard to pass out of the stomach, & thirleth slowly the veins, and comforteth much when it is digested, and grieveth the stomach and the guts, if it be undigested, and menge and rear yolks some deal fastened, be less drieng, and better to defy, and cometh soon into the veins, and moisteth the breast, and comforteth the members but little, and are means between soft and hard in their working and passions. And fried eggs be worse than other, for if they bide in the stomach, they turn soon into fumosity and corruption, and corrupteth all the meats that they find therein, and breedeth heaviness in the stomach, & worse disliking than other eggs, namely if they be fried in yolks, and some be mean between roasted eggs, and eggs broken & sod in water. Huc usque Iso. Also eggs be good, not only to meat, but they be needful in many manner medicines: for they moisten & ease & smooth the breast & the throat, & comfort the members, & restore & help the virtue of generation, & helpeth burning & scalding, for of yolks of eggs roasted, is made the best oil, for burning & scalding. Also yolks of eggs help the venomous Postume, that is called Antrax, for a raw yolk of an egg meddled with salt, healeth that postume, as Const. saith. The white of an egg suageth and abateth heat and swelling, & stauncheth running moisture, and helpeth ●● the hot gout and podagre, and be most grievous, when they be rotten and corrupt, and corrupteth the humours, and breedeth with them wambling and parbreaking, and be lightly cause of death. ( * Addition. Eggs of Pheasants, Hens, & Partridges, be of all other meats most agreeable unto nature, specially if they be new laid. If they be rear, they do cleanse the throat and breast: if they be hard, they be slow in digestion, but being once digested, they do nourish much: mean between rear and hard, they digest conveniently, and nourish quickly. Eggs well potched are better than roasted. Eggs fried are ill to digest, and corrupt other meats in the stomach. Eggs supped warm before any other meat, they do heal the grief of the bladder and reins (made with gravel) also soreness of the cheeks and throat, and spitting of blood: and they be good against Ca●ars, or stilling out of the head into the stomach. 〈…〉 De 〈…〉 Aspidum. cap. 〈…〉 THe eggs of Adders that are called Alpides, be little and round, very yeolow, slynne, and stinking within, and most venomous, and clustered togethers with certain sinews and strings. The venom thereof is most slayeng, & there-against is no remedy found, as Plinius saith. And as he saith, it happeneth sometime, that a venomous Frog that is called Rubeta, findeth the egg of such as Adder, and sitteth on brood thereon, and of such breeding cometh a worm that slayeth with blast and with sight, as doth the Cockatrice. The worm that sitteth so on brood, and bringeth it forth, feeleth first all the venum of his matter & venom: for when it is first batch, he beholdeth and seeth him that bringeth him forth, and slayeth him in that wise, as he sayeth. If seemeth that 〈…〉 toucheth this matter and property, where he saith, that who that eateth eggs of such an Adder shall dye, and what is confect and nourished therewith, shall turn into such an Adder. Theridamas that Gloze saith, that of the eggs of Alpidis cometh a Cockatrice, and of the venomous jews shall come Antichrist: And of the wicked Papist the Devil. De ovis Aranea. cap. 81. Spider's eggs are many, and they be small and wan, with small speckes and departed asunder, and be venomous, soft and gleymie, and if it happeneth by any cause, that they be lost, the spider seeketh them again, & beareth them in her mouth to her web. And of an egg, cometh endless & many spiders, and so little and small, that uneath they be seen, and yet anon as they come out of the egg that they were in, they begin to weave subtly, that it is wonder that so little a Beast hath so much wit and virtue of kind. Look before, de Aranea li. 18. De ovis Aquil●. cap. 82. THe Eagles' eggs and the Goshawks eggs be few, for they pass but seldom their eggs and oft the Eagle throweth the third out of the nest, for she sitteth not gladly on brood, as Aristotle saith libro. 5. And putteth in the nest a precious stone with her eggs and Witches dums or suppose, that that stone helpeth against the thunder, and meaneth that the Eagle putteth the stone in her nest with her eggs to save them from the thunder, as Plinius saith. De ovis Ancerinis. ca 83. GEese eggs be great and hard to defy, and are harder to hatch, and later complete than be Hens eggs. De ovis Anatinis. cap. 84. ducks eggs are more than hens eggs: but they be not savoury, nor nourish so well as Hen's eggs. De ovis Alaude. cap. 85. larks eggs be little and small & speculed, and are laid under a riot, and be oft there eaten with worms and wesells. De ovis Bubonis. cap. 86. Owls eggs be small and speckeled with brotill shells, and be wearish, with much white & less yolks. Choughs hunteth by day, & eateth Owls eggs. and the Owl eateth the Choughs eggs by night, and fighteth therefore alway either with other, because of their eggs, as Aristotle saith li. 8. De ovis Corui. cap. 87. RAuena eggs be many as Ari. saith, and only the female sitteth there on brood: and the male bringeth meat all the 〈…〉 time, and throweth away some of the eggs, for they be so many: and the Raven layeth eggs and sitteth on brood in the middle heat of the summer against the kind of other fowls & bird●. And so Petronius saith, the diar●● 〈…〉 eggs when the fr●●t is ripe. De ovis Ci●ni. cap. 88 SWans eggs be many, great, and even long, with hard shells, & not with right good savour and be heavy of smell, and more hard to defy than Geese eggs. De ovis Cocadrilli cap. 89. 〈…〉 COckadrils eggs be more than Geese eggs, and the male & female sitteth them on wo●●e by certain times, now the male, and now the female, as Plin. saith li. 18. And these eggs be venomous, and as it were matter within, and are grievous both to small and to taste, and poison and venom to eat. De ovis Columbae. cap. 90. 〈…〉 Culuers' eggs be less than hens eggs, white and round, and somdeals even long, laundry and hot, and wet nourishing. The Culuer eateth two eggs, & of the one cometh a male, & of the other a female, & the male sitteth on brood on them by night, and the female by day, as Ari. saith li. 6. and the Culuer layeth oft in a year, for she layeth ten times in one year, and namely in hot countries and lands, as in Egypt. Look before li. 12. De ovis Colubri. cap. 91. A Doers eggs be round and full many, pale and warm, soft and full of matter, venomous and slaying. De ovis Draconis. cap. 92. DRagon eggs be greatest, and more longer than Crocodills Eggs or Ostriches Eggs, as Plinius saith. The Dragon hath Eggs within and not without, for the eggs be hatched within the mother, therefore the Dragon hath not so many Eggs as other Serpents have, but Dragon's eggs be more bloody and great, & full of matter venomous and slaying. De Ouis Herodij. cap. 93. THe Oe●sanicons eggs be small with divers colore, and evenlong, as the Doshaukre eggs or sperhaukes eggs, and they be few, for all fouled with crooked claws be of strong sight, and of scarce moisture and of superfluity, and therefore they be of few eggs, as Arist. saith, li. 17. De Ouis jornucarum. cap. 94. Ants' eggs be full little and small, whitish and round, and tooketh ●iciesing without the body in a hot place, and moulds, until they be full and complete, and if in any wise they be removed or shed, the Ants gather them, and beareth them again to their nests: and they have good smell, and be medicinable as Plinius saith, therefore Bears eateth Aunts eggs, and healeth and saveth themselves, as Plinius saith. De Ouis Gruit. cap. 95. Crane's eggs be meanly great, pale, hard, & un 〈…〉 heavy of smell, with unkind savour, & they be hard to defy. De Ouis Griphis. cap. 96. Griss 〈…〉 eggs be greater and harder than eagles eggs, & more heavy of smell, and of savour, & more hot & dry in quality, and 〈…〉 to number & ●als, for she layeth never passing twain, & is of hard 〈…〉ng often brood, as Ari. saith. De ovis Gallinarum. cap. 97. Hen's eggs be more temperate than other eggs, and more according to the nourishing of mankind, as it is said before hand: but wind eggs be unsavoury and not full good meat to nourishing. Hereof look before in this same book, and also. li. 12. De ovis Hirundinum. ca 98. Swallows eggs be many, for as Ar. saith, small fowls lay many eggs, & no fowl that eateth flesh, layeth twice in one year, except the Swallow, which layeth twice and breedeth twice some year, and sometime the first eggs be corrupt by winter, and the latter eggs be complete, & bringeth forth birds, as Ari. saith li. 6. De ovis Cantrorum. ca 99 CRabs be first gendered between the shell and the womb within, between the Tail and the back, than they come out and be gathered under the tail, and there they swell and were round, and weareth until they be complete, and be lost, but they be besprong with semen of the male. ( * Addition. The round spawn of the Crefish, and on the Prawne, groweth as doth the Crab and Lobster.) De ovis Locustarum. ca 100 flies eggs be gathered within, & be many, and right small, & when they be shed upon herbs, twigs & branches in corrupt air, hot and moist, of them cometh endless many flies. De ovis Lacertarum. ca 101. EW●es eggs be like to serpent's eggs: but they be less in quantity, & more gleymie. And be venomous, but they be less venomous than serpents eggs, as Plinius sayeth. De ovis Milui. cap. 102. KItes eggs be few and small, & yellow and speckled, and more earthy & dry then eggs of other wild fowls, full unsavoury, and worse of smell and of odor. De ovis Mer●ul●. cap. 103. COutes eggs be small & many ho●, & speckled, and somewhat white, & much like to wild Ducks eggs. De ovis N●si. cap. 104. Sperhaukes' eggs be small, and also speckled, and hot and dry, & sometime the Sperhauke layeth wind eggs, when she is too fat. De ovis Coturnicis. cap. 105. CUrlewes eggs be like to ravens eggs, and they be accounted right good against the falling evil, as Plin. saith. De ovis Onocrocali. ca 106. Morethumbles' eggs be like to Geese eggs, The gum, 〈…〉 or Allens eggs. but they be less & more unsavoury and worse of smelling, & white, and more harder to be defied. De ovis Pavonis. cap. 107. POhens eggs be great, with hard shells, & the Pohen sitteth 30. days on brood upon her eggs, & hatcheth then: and she layeth 12. eggs or less, & hideth her eggs from the male, for he breaketh them, if he may find them, as Aristot. saith. De ovis Percidis. cap. 108. Partridge eggs be like to Culuers' eggs, in temperateness, complexion, and in greatness: and Partridges steal each others eggs, but this fraud hath no froot: for when the birds be hatch●, & heareth the voice of her own hen, than they forsake her, that sat on brood upon the eggs, and cometh to the same hen, that laid the eggs, as Isid. saith. De ovis Passeris. cap. 109. sparrows eggs be full little & small, and the sparrows layeth & breedeth twice in one part, & namely if the first eggs be corrupted or lost by some chance. They be most hot & maketh the reins arise, and exciteth the service of Venus, & so doth the brain of sparrows, as Const. saith. De ovis Quisquile. cap. 110. Quails eggs be little & round, and less than Partrichen Eggs, and be more than Larks Eggs. And the Quail is a little bird, and is called Quisquila, and hath that name of the voice, & is a fleshly bird with many feathers, and is less of flight then & Lark, & lieth under a clot as the Lark doth, & often the weasel destroyeth her eggs, & she leieth in divers places, the male sitteth on some of the eggs, & the female upon soon, & recketh but little of the birds, when they be hatched. De Ouis Rivatricis. ca 111. RIuatrix is a certain venomous Serpent, that infecteth water, and her eggs be like to the eggs of an Adder, that is called Colubet, and they be less & more speckled, and be worse and more venomous. The serpent Rivatrix sitteth on her eggs nigh waters and wells, and infecteth them, and corrupteth with full wicked venom. Of this Serpent jucan speaketh and saith, that Rivatrix defileth waters. Look more hereof, lib. 17. De Ouis Strutonis. ca 112. Ostrich eggs be greatest, round, and full white, with hard shells and wearish savour & heavy smell, when the time cometh that she shall lay eggs, she heaveth her 〈…〉 the cluster of the 7. stars: For 〈…〉 layeth not but in the rising of that constellation: And so when that stars is seen, about the month of july, she maketh a pit in the sand, and layeth eggs therein, and covereth them with Sand, and leaveth them there, and forgetteth the anon in what place she laid there, & cometh no more there: But the heat of the Sun in the sand heateth them, and bringeth forth birds of those eggs, and when the shell is broken, the Birds cometh out: the mother knoweth him, & feedeth and nourisheth him, which she forsook while that he was in the egg●. Ostriches eggs be hanged in churches for the rareness. For that they be so great and seldom seen. ( * Addition. Of late used to be set in silver, and curiously guilt and wrought, cops made to dr●●ke cut of.) De Ouis Turturis. ca 113. TUrtles eggs be like to Culuers' Eggs, but they be some deal less, & the Turtle l●neth two eggs in springing time, & layeth no more that year, but if the first eggs be corrupt, as Arist. saith li. 17. and l●●eth and breedeth on sticks, as the Culuer doth, and may say and brood until the fifteenth year, as Aristotle saith expressly. De Ouis Vpupe. cap. 114. LApwings eggs be like to Partridges eggs, but they be less, and more hard and more foul to the sight, and more unsavoury to the taste, with worse odour to the smell. And the Lapwing layeth and sitteth on brood on dirt thereon, and unclean things, and he telleth, that these eggs be good for Witches and evil doers, and helpeth to their evil deeds, as Plinius saith, li. 30. De Ouis Vulturis. cap. 115. VUlturis eggs be great as Eagles' eggs and few, for it is hard for her to fit an brood on her own eggs. These eggs be browns and speckled, with hard shells, and ●●ill smell, and heavy savour, and sometime she casteth out some of her eggs, as the Eagle throweth away some of her eggs, for she may not castly feed her birds, as Isidore saith. Of Eggs, and of the manner of eggs, and of their qualities and diversity, this shall suffice for this time. ¶ Of the number of weights and measures, and first of equal poise and sound. cap. 116. TO the foresaid properties of things, it seemeth me good at last to set somewhat few & light, of the properties & diversities of numbers, of measures, of weights, & of sound. For as Isi. saith, li. 3. The re●on of numbers is not worthy to be despised, for in many places of holy writ it shineth how much mastery and secrecy ●● in reason of numbers, for it is not ●●de in idleness, thou hast made all in number, weight, & measure Sap. 11. For the n●yn●er of fire that is perfect, and made of his own parts, betokeneth the perfectness of the world. And so it is to understand of other numbers. And nothing we may know and learn without perseverance or skill of numbers, for thereby we know hours and times, when we dispute of the course of months. While we know the space of years that cometh about by number, be taught that we be not harmed in accounts. Take away (as he saith) number and tale, and all things be lost. Do away compot and accounts, and all is suil of lewdness and unrunning. And no diversity is between other beasts and men, that knoweth not the reason of calculing and of accounts, as Isidore saith there. Also in the beginning of Arethuretike it is said, that it is never known, what is a Triangle, without the number of three, nor a Quadrangle, without the number of four: And so it is known that nothing is known by the Science Mathematica, without number, as he saith there. Also (as be sayeth there) a number is a multitude gathered by often taking of one, for one in the root and mother of numbers, and 〈…〉 is not many, one cometh not of another number, but one is the beginning and well of all members, and thereof all numbers come and spring. For one is the root of multitude, and of multiplication, and is most simple and worthy, and most vectuous of all, which be contained there-under, as Aristotle saith, and Avicen li. 1. cap. 2. For one is more and root and well of multitude. One containeth all under itself, and all things be therein, as in the taker, as he saith Cap. 34. For the property of one is to take multitude and to give thereto having, and to be in all parts thereof, and containeth Simplicities, as it is said, libro. 4. cap. ●. And for as much as one is, that well of all things, the more a thing maketh to one and unity, the more it nigheth to veri●●e and truth, as he be saith cap. 2. For our 〈…〉 as it were the fo●●e, and two the matter. And therefore the nearer the one to to the other, the more be passeth from doubleness, and migheth to simpleness. And the more be nigheth one, the sooner doth multiply the number, For being is not before one, as it is said, li. 2 cap. 9 And one is not divers but by the matter, for be sustaineth and withholdeth all things, as it is said li. 5. cap. 31. One and unity is so praised among wise men, that many mean, that one and unity is the soul in number, that cometh of one & of unity, and mean, that one is the beginning of all things, that is continual and discreet, as Avicen saith, lib. 3. ca 1 Also one is praised, for be cometh of none other, and all other numbers come thereof, & be brought thereto, as to their proper head and well of them, as he saith. Also for simpleness one is not divided nor departed, as he saith. capit. 3. Most truly one is that that is not departed in deed nor in understanding, & such one is beginning and well of number, as he saith. Also be saith there, that in one is no multitude, and that is to understand, of the first unite and sample, to the which all things be reduct, be they never so diverse, for one is said in many manner of wise, as it shall be known hereafter. Also for perfectness, for all particular things, which is perfect each in himself, be perfect, when they be reduct into one. For all wholeness and perfectness belongeth to one unity, as it is said 1. de Coelo & Mundo. cap. ●. Also for singular dignity, for one by itself hath a singular being, as it to said in libro Methe. cap. 5. And therefore Alg. forth super. 3. Meth. cap. 15. That the cause of one and of unity to one essentially and first noble & passing wor●●●. One or 〈…〉 is taken is many b●se, as Alg. saith. Some one is simple, and some one is by some what that belongeth thereto. One 〈…〉 is one, that may not be departed in deed, though he may be departed at wain, as a tree and a member, in the which the parts be last togethers, and be not departed at wain. One by somewhat that belongeth thereto is said in many manner wise, as in one gender, as man, and Ox, and Horse. One in special kind, as Sorts and Plato: One in accident and quality, as Snow and Cerusa, and other white things. One in likeness of doing, as the Carter and the ship men: One is subject as sw●●te and where be in one substance and body In principio Phi. cap. 5. Aristotle sayeth, that someone is one in accident or subject, as when two accidents be in one substance and subject, as colour and savour. And one by itself is said in many wise, as one in continuance, that joineth togethers, and endeth of the middle. And one in special kind and shape, as Suits and Plato. In mankind one in general kind, as man. And Ore in general kind of beasts, and one is definition. And one that may not be departed, as a point: and one in number, as singular, and one in simplicity, as being, & one in all wholeness and perfection, as is a circle. And one in matter, as all bodily things. Barnard distinguisheth nine manner wise of one and of unity ad Eugen. For unity is natural and gracious, & is constituted upon either. Unity natural differeth four manner wise One is a unity by assembling of divers & distinct things, as many stones maketh one heap. And some unity is bnyting and coupling of divers parts, of the which is one made, as members be in one body. Some be joined of male and female in gendering of children, and so wife and husband be one, when man and woman be twain in one flesh. And some by joining of diverse kinds in one person of gendering & birth, and in this unity the body and soul be one man: So the gracious unity hath four diversities. The first is mighty, by the which virtue man is stable in himself: and not departed in his own soul. The second is assenting, when by charity many have one soul & one body in our Lord The third is liking, when the soul is all according to God almighty, and forsaketh not God, but pleaseth him with all his might and power, & is one spirit with him. The 4. doth make us ●igne & worthy, for thereby God's son ●a●eth our earthly kind, to the unity of the second person in trinity, by that unity God and man is one: The unity that passeth other unities, as the unity of the trim●●s in three persons and one God, & this unity most be sole & singular with out peer, so that therein may be stinting, state, quiet, and rest of all unities. Hereby it is known, that holiness & perfection belongeth to one & to unity, as Ar. saith. 5. Phi. And what is not whole & perfect, is not universally called one, as be saith. Those that have one matter, be one in number: and those that be one in matter, be one in number. And those that be in one form in general kind, hath one general name in kind, as a man is Animal, an horse is Animal, and of other beasts. But one and unity that is the well of numbers, is not one in matter but in number, as Aristotle sayeth. and is most simple, and hath the first doing, and all other thereby. In all kind's one is head & well, that is particular therein, as white in colours, and in Neumatibus sounds, as it is said, Meth. 10. cap. 3. And therefore the one unity of number, of the which cometh, and to the which are resolved all numbers, is the figure and likeness of the unity of our Lord God. For as it is said. 4. Meth. ca 3. the first in general kind of substance & undivisible is the first manner everlasting, that is God, clean of all matter, which is not only the first beginning as M●tor, but as the form and end, and last act, and in him is no might meddled that may be changed. And so of him that is one God in substance cometh all creatures effectually, as by ensample, as all numbers cometh of one unity, as of the head & well, & to him all be referred, as to the chief end, as all numbers be dealt by the first unity, the beginning and end of all things may be one, that is God, that is blessed for evermore. Amen. De Dualitate. cap. 117. IF one be put to one, then cometh twain, & that number is after one first principal, & well of numbers. And holdeth the secondary place, as Isidore sayeth. And this number is called Binarius, and is called Infamu among some men, for by the number of twain we be departed from one. And so this number is taken of division and departing. But Aul. in. 6. Musice saith, that if this number be to blame, for he passeth first from one, than he is praising, for he cometh of one, and migheth or is first before the number of three. De Temano. cap. 118. THE number of three is called Ternarius, and is gendered of one put to twain, and is most holy among numbers, for therein is sound the likeness of the holy Trinity. For as the first unity of the first principal representeth one, so Ternarius presenteth the Trinity of persons in God. For by generation the Son cometh of the Father, and by procession the holy Ghost cometh of the Father and of the son. Also Aristotle taught to worship the glorious and most high God in the number of three, as it is said in li. de Caelo & Mundo. cap. 2. For every creature crieth and preacheth the holy trinity, that is three persons, and one God, that made all treasures, in number, weight, & measure, as it is said Sap. 11. De numero Quaternario. ca 119. ONe put to three maketh four, and the number of four is called Quaternarius, and hath the name of Quadrate, figure & square, as Isid. saith. Quadrate shape and square is most steadfast and stable, and betokeneth therefore most the stableness of all holy Church, and steadfastness of a christian soul in virtuous science and lore, that he knoweth with all Saints, what is length and breadth, highness and deepness, etc. De numero Quinario. cap. 120. OF one put to four maketh the second odd number, that is the number of five, & is called Quinarius, which among odd numbers in Binario distant from Ternario in the second, and often betokeneth those that put somewhat to the science and sore at the saith of the Trinity. And nevertheless though they be taught by the saith and by the 〈…〉 they be held with the ●uc me maidens and the 〈…〉 pol●e of Oren going amiss, for they be yet tangled with the voluytuousnesse and liking of the fleshly wills. De Senario. cap. 121. ONe put to five maketh the number of six, the which is called Senarius, & is the first perfect number, of the even parts thereof taken all together, they make the same number & sum, that is not found in a number beneath ten, but in the number of six, nor in the number above ten beneath eight and twenty. Therefore cap. 18. Boetius saith, that the number of six is a number that followeth virtue, for he passeth not in superfluity, nor faileth in lack of default, but holdeth the mean between even parts, and hath no superfluity nor default: For in the number of six, half deal is three, and the third twain, and the first is one, and six times one maketh six, and twice three maketh six, and thrice twain maketh the same number: And therefore in holy writ this number betokeneth perfection of grace and of virtue. De Septenario. cap. 122, ONe put to six maketh seven, & this number is called Septenarius, and is the third among odle numbers. And betokeneth increasing of seven manner graces that always increaseth and profiteth in them, that hold the saith of the most holy Trinity. De Octonario. cap. 123. ONe put to seven maketh the number of eight, that is called Octonarius. And cometh of two even parts, or of two numbers of four: Or of two uneven parts, or of two even parts and add, of five and three, and betokeneth the passing joy and bliss in heaven, that they shall have that have here the seven manner gifts of grace. Their evenness of mind shall answer to the good deeds, and unevenness of joy and particular comfort, to the evenness of torments and woe. For joy of Martyrs shall pass the joy of consectoure, to that they be like other things. And the joy of unctinnes the joy of wedded solke, as one far passeth in clearness. 〈…〉 li. 15. And for even and uneven deeds that herre be done, and for uneven joys it is said, that diverse manstone & dwellings be in the father's house of heaven. joh. 13. De Noncario. cap. 124. ONE added or put to eight maketh the number of nine, & is called Nonnanus, & is componed of thrice three, & is next to ten, & but one between them, & betokeneth the bliss of the three jeratchies of Angels, of the which each hath accord and likeness of the holy trinity, and be nearer to God then be other cietured. De Denatio. cap. 125. THE number of ten passeth hereby one, & is end, bound, and mere of all simple members, and first of all the compowned. And is worthy of present our Lord Christ God, that is Alpha & Omega, beginning & ending, & not only beginning and ending of all simple creatures, but the joy and bliss of Angels & of man. Also the number of ten is the first meat of numbers, & no number passeth ten, but ten be put thereto. And ten times ten maketh a perfect number, that is an hundred, & passeth from the left side to the right, as Bede saith, thereof it followeth that some number is Digitus, & some Arti 〈…〉 la●is, and same Compositus: each simple number beneath ten, is Digitus, & ten is the first Articulus, & the next is twenty, & then thertie, forty, & so forth. Compositus is componed of Digitus, & of Articulus, as eleven, twelve, & thirteen, & so forth unto twenty, that is the second 〈…〉, & so forth, thirty, and forty, until an hundred, and ten hundred maketh a thousand, and therein is the dignity of the number of ten known and noted. For without often taking of ten cometh not a thousand. slumber taketh greatness & quantities, & many divisions be of numbers, for some number is even & some odder: the even number may be departed even in two, and two, four, six, and eight: Some number is odd, that may not be departed into even parts, for the one is more & the other is less, as in three, five, & seven, and other such. As Isidore saith, the even number is divided in this wise: Some is Par, & some is Impar: That number is Par, that is departed in even nubers, always unto one, that is undivisible. In this wise the half part of four & sixty, is two and thirty, & the half thereof is fifteen, and half thereof is eight: and half thereof is four: and half thereof is two, and the half of that is one, and is undivisible, & singular. Impar to the member that may be divided even in twain. But either half doth rename odd, as five, ten, fourteen, eighteen, two & twenty, thertie, fifty, until as such numbers be divided, even in two cometh a number, that may not be divided even in two, Impar is the number that may be dealt or divided even a sunder, and either half thereof also may be dealt even a sunder, but such even dealing cometh not fully to one, as it fareth of four & twenty: The half thereof is twelve, another half thereof is six, & the other half thereof is three, which may not be divided even a sunder, & so the even dividing cometh not fully to one. Impar is an odd number, which cometh of multiplication of odd numbers, as five and twenty, and nine and forty, which be odd numbers, and componed of even numbers & odd, and cometh of multiplication of the numbers that be odd, or seven times seven amounteth to the number of nine & forty, and five times five maketh 25. Also some even number is superfluous, and some Diminurus. Superfluous is the number, that hath parts, that make a greater number than itself, as it fareth of the number of twelve that hath five parts, the t●●●lish pa●● is one, six is twain, the fourth is three, the third four, and half part is six. And one, two, three, four, and six, maketh sixteen, that passeth by four, and so of such number. De Numero diminuto. cap. 126. THE parts of a number Diminutins being accounted, maketh a less number than itself, as it fareth of the number of ten, that hath three parts, the tenth part is one, the fifth is twain, and the half is five: And one, two, and five, maketh eight, that is much less than ten. And the number of eight is such a number, and so be many other that cometh not fully of their own parts, as the number of six hath three parts: the sixth part thereof is one, the third is two, the half is three, and five, one, and three, maketh even six: These numbers be perfect, six, eight, and twenty beneath an hundred, four score and sixteen beneath a thousand, and six score, and eight & twenty beneath ten thousand: and those perfect numbers end always is six or in eight, and that always the one endeth in six, & the other in eight, as Boetius sayeth. Thou shalt seld find perfect numbers, and they are soon accounted, for they be scarce & compounded in a full steadfast order. And superfluous numbers & diminutive be unordinatly disposed and componed of no certain end of numbers. Uneven numbers be divided in this wise. Some be simple, and some componed, and some be mean. The simple have no even part, but only one other unity, as the number of three hath only the third part, and due only the fifth, and seven only the seventh. Such a number hath but only one part. But here be speaketh of the even mesuring part, which is so often taken, that it maketh even the same number componed numbers be not only by one, but they be also componed of other numbers, & cometh multiplication of other numbers: Nine, fifteen, one and twenty, and five & twenty, for we say, thrice three, & seven times three, and thrice five, and five times five. The mean numbers seemeth some deal both simple and componed in some wise, as nine, & five, & twenty. For in comparison to some number of nine, is the first uncompowned, for th●●●n is no common number, but only one, & ●● the second and componed in comparison to fifteen. For in nine & in fifteen is another common number then one, as the number of three, for thrice three maketh full nine, and thrice five maketh full fifteen. De secunda, division totius Numeri. cap. 127. AND numbers be departed and dealt in another manner wise: for every each number is taken by himself, & with comparison, as one, five, three, four, five, six, and such other. A number is taken with comparison in this manner wise: the number of four is double to the number of two, and containeth often two, and six is double to three, and eight to four, and ten to five: and three to triple to one, & six to two, & nine to three. And that like great numbers be those that contains like many, as two to two, and three to three, & ten to ten, an hundred to an hundred Uneven numbers be the more and the less, as three and two, and four & three. And generally the more and the less in comparison be uneven either to other, & the more member containeth the less, and somewhat more: as four containeth three, and somewhat over. For in four is one & three, and so of other. The less number is contained in the more, & is taken in comparison thereto, with some part of it, as three to four, & is contained in four with two parts thereof. A number that is called Multiplex containeth the less number twice or thrice, or four times, as two containeth twice one, and is double thereto, & three is triple to one, & four is quatreble to one, & so of other. The number Submultiplex is often contained in the more number, as one is twice contained in two, and thrice in three, and four times in four, five times in five, and so of other. The Superticularis number containeth in comparison all the less number, & somewhat over, as three containeth two, and one more that is the half part of two. Also four containeth three, and one over, that is the third part of three, and five containeth four & one over, that is the fourth part of four, & so of other. The number that is called Subsuperparciens, containeth the less number, & two parts, three, four, or more parts of the less number, as five containeth three, & two parts over, that be two: and seven containeth four, & three parts over thrice one, & nine containeth five, & his other parts, four times one. The number Subsuperparcient is contained in the more number with some parts thereof, five, or three, or more, as three is contained in five, and two parts thereof, & five is contained in nine with four parts thereof, and so of other Subsuperparticularis number is contained in the more number with the half part, or the third part, or the fourth, or the fifth, as two to three, three to four, four to five, & so of other. The number Multiplex Subsuperparticularis containeth the less number often, & some part thereof, as five containeth twice two, that maketh four, and one part thereof, as nine containeth twice four and one over. The number Multiplex Superparticularis containeth often the less, and some parts thereof. Also fourteen containeth twice six, & some parts thereof, as eight containeth twice three, & some parts thereof, & sixteen containeth twice seven, & some part of it: & two & twenty containeth twice nine & some three parts. The number Submultiplex Superparciens is often contained in the more number, with some parts thereof, as three is twice contained in eight, with two parts thereof, and four in twice contained in eleven, and three parts thereof, as Isidore saith. De tertia diuisione totius Numeri. cap. 128. Among the science Mathematic, wise men shall most take heed of the science of numbers. For the lore of Arethmetik passeth all other to help to know all things of kind, of the which Philosophy must treat: For without number is not a letter joined to a letter, nor silable to silable in right order, neither Subiectum known from the Predicatum, nor the conclusion in Silogisinus is distinguished from the premises, nor the first mean and less, nor of the third and fourth. Therefore (as Boetius sayeth) the science of numbers passeth all other sciences. For without three is no Triangle, nor Quadrangle without four, and so of other. And so it fareth in Music, for accords Music hath names of numbers, as Boetius sayeth. As it fareth in Diatesseron, in Diapente, and in Diapason, and in other Consonants and accords of Music, that have no name without number that cometh before. And the course of stars is not known, and rising nor passing, nor diversity of time ruled, but by help of number. Also all that is made is shaped by reason of numbers, as he sayeth. Also the ensample in the wit and thought of the maker, was reason of number: And by certain number thrice three orders of Angell● be distinguished. By three & seven, virtues & might of all reasonable things & of spiritual wits be distinguished. And the Elements be fastened by virtue and science of numbers. And so for to speak, all thing used conjunction of numbers both spiritual and corporal, both of heaven & earth. And numbers have composition among themselves, as Boetius sayeth. For in the substance of numbers is found even and odd, that maketh all number by certain might of God, for they be divers & contrary, and cometh nevertheless of one gendering and well, that is one, and be joined in one composition without mean, and in likeness of proportion. And so it appeareth well that every number is odd or even. The even number may be dealt even a twain, and leaveth not one, but the odd number is it which may not be dealt even a two, without one odd. Or else by Pythagoras lore, the even number may be dealt under the same dimension, and in lest and in most. In lest division & most greatest number, as if thou dealt ●n hundred in fifty, & fifty is the most part, and fifty is the lest division, for it is divided but once, and there may be no less division then in two parts. For the more an even number is divided in many parts, so much the greatness is diminished. As it fareth of a tree that is hewn in many parts: but the number of divisions is always more. And the cause is (as he saith) for a great quantity may be diminished, divided in●●tly. But a number increaseth & waxeth endless. Therefore the division of an even number is most in continual quantity, & less in number & discreet quantity. The odd number is kindly divided in two parts, more and less. The even number is sometime dealt in two even parts, and sometimes in uneven more & less. And when the number is dealt even in two, of the one part be odd, the other is odd also, and if the one part be even, the other is even, as when eight be dealt in four and four, & twelve in six & six, and so of other. And if one of even division be odd, the other is odd also, as when was dealt in three & three, and ten in five and five, & fourteen in seven & seven. And so in even division is not evenness meddeled with oddenesse, nor oddenesse with evenness, but only in the number of two, that is prince of evenness, and taketh not even division For it is compow●●d of twice one, and of the first evenness of two. And if the even number be dealt in two parts, more and less, if the one part be even, the other is even, and if ten be dealt in eight and two or in six and four. Also if six be divided in four and two, and eight in six and two, and so of other. But if the one part be odd, need the other is odd. And if ten be dealt in seven and three, and eight in three and five, & so of other And it may never be that one part of such a division to odd, and the other even, nor one even and the other odd. And always where the odd number is divided in two parts, more & less. the one part is even, and the other odd, as if thou deniest seven in three and four, the one part is even, and the other is odd, & that is generally found in all odd numbers. And one is mother of plurality, and cause of even & odd, for if thou put one to an odd number, ●●●de than makest an even number: And if thou takest one out of an even number, even thou makest an odd number. Also of all numbers set in kind disposition about one, and joined togethers, and is the middle: As if thou sayest, one, two, three, one put to one maketh two in the middle between one and three. Also if thou sayest, two, three, four, one put to twain maketh three, the middle between three and four. Also if thou sayest, three, four, five, one put to three maketh four, the middle between three and five. And of other passing upward of parts, and special kinds of even number and odd, it is treated before. To make process of all the genderinges and proportions, accord and diversity of these numbers, it were right long. Therefore of properties of numbers is 〈…〉 for this time. Only we shall wit, that in numbers it is hard to find the middle, as Isid. saith. For it is most certain, that numbers be endless 〈…〉, for tell thou never so long till thou think to make an end, yet one put to the number maketh the number more, and odd or even. The reason & property of the 〈…〉 th●● 〈…〉 know in this wise: First put togethers the less number and the more, & departed even in 〈…〉, and thou shalt find the middle ●n this wise: Take six for the less, & twelve for the more, & put them together, and six & twelve maketh eight 〈…〉. Deal them even in two that is nine, and so it is general in Arethmetike, that by as many as the middle passeth the lest, by so many that most passeth the middle. 〈…〉 passeth six by three, and twelve passeth nine by three, as Isidore saith, libro. 2. Hereof exception is set before. Of measures and weights. Chap. 12● OFten measures & weights have place in holy writ. The reason and properties thereof springeth of the skill of Geometry, for as Isi. saith, li. 2. Geometry to a science of measuring & meating, & containeth in itself lines & length, shape & figured, & space in length & breadth & fairness, & distance, greatness & highness', & figures, dimsions, & numbers, as it fareth in circles, triangles, & quadrangles, & in five cornered figures, & in other mo●●sse many, of whom it pertaineth not to this treatise to make 〈…〉tions of all, but to ●ou●h some what because of the s●●ple, of whom Isi. maketh mention & saith in this wise. Of Geometry is four minor divisions, plain, & greatness of 〈…〉, & greatness of reason, and solidate figures, plain figures he contri●●d in length & in breadth: and be five in number, as Plato meaneth. Greatness of number may be dealt by numbers that be known in Arithmetic, the measure of fraction ●e, greatness & hugeness is not known. And 〈…〉 figures be contained in length, breadth, & deepness, & such a figure to ●a●ted Cubus, & is all 〈…〉 long, br●●d, and deep: of plain figures is many special shapes, as he saith. The first is the circle in plain 〈…〉, & is also called Circumducta, and in the middle thereof is a point, in whom all the times that come from the roundness thereof meet together: & in Geometry that point is called Centrum, and the circle is in plain set thus symbol for circle . The Quadrangle is in plain, & lieth within four strait lines in this wise. symbol for quadrangle Diategramon is a plain figure in this wise. Ortogonium that is recti angulum, is a plain figure in this wise. symbol for right triangle Hisopleros is a plain figure and strait, ordained under the solid in this wise. The sphere is a figure shapen all round, & is peer to Solitude in all parts in this wise. symbol for sphere The Cubus is properly the solid 〈◊〉 long, broad and deep in this wise. symbol for cube Chilindros is a square figure, with half a circle about in this wise. symbol for cylinder Conon is a figure broad in the end, and sharp at the other, in this wise. symbol for cone pyramis is a figure shapen in this wise, symbol for pyramid wide beneath and strait above. Thus science useth first the point that hath no part: For among all that be measured, it is lest in quantity, and most in might ● is to beginning of all lines, and therefrom all lines beginneth & stretcheth and cudeth thereas. Secondly, this Science useth the line that is strait length without breadth, & stretcheth from point to point. For he beginneth at a point and endeth at a point. Superficies is breadth and length. Spi●utudo hath thickness, breadth, length, & deepness. And each body hath these three dimensions, length, breadth, & thickness: And by those three all corpulent substance hath measure, number, and weight. And by art of telling and numbers thou mayst find the middle in Geometry. For the lest & the most multiplied maketh as much as the mean maketh multiplied, as 6. & twelve multiplied, maketh two and seventy, as Isidore saith, lib. sicundo. The circle is a line drawn all round about from a certain point to the same point. And each part of that line is like far from the middle point. And the circle is a most simple figure, and most taketh, and is most clean, without corners & hollow within. And the roundness thereof is most far from the middle point, and is most perfect among all figures, and containeth in itself, and is contained of itself, and of none that is without itself, as it fareth of the circle of ●ea●en, that compasseth all and is not 〈…〉, and containeth all, and is contained of none that is without, as Isid. saith as within ten is each number, so within the circle is closed all manner shape of figure, in this wise. And shortly to speak of the perfection & reasons circulate, circles wonderfully, by a certain manner kind 〈…〉 ulation, following all things. For heaven is round● in shape, & 〈…〉 Planets move all round about, and so do all the stars, & so we see that the course of years, of months, and of divers times beginneth and endeth, and always passeth rounds about●. So the Elements suffereth each other, and worketh each in other. And those that seem disturbed by corruption, cometh yet again by generation: So continual ebbing and slowing of the Sea cometh and goeth, and falleth and cometh yet again; So herbs & grass, trees, and seed, and fruit, cometh each of other, and turneth into themselves again. So the spirits of 〈…〉 cometh of God by creation and making, & moveth to God in and by love and affection: They come of God by working, & turn to God by deeds of thinking. So Aristotle likeneth the reasonable soul is a circle because of perfection hereof, and of disposition to receive. Of all the figure of the same length, the circle is the most, therefore all the whole world hath round shape and is made thereto, because the soul should take it by understanding & in wit. God is creator and maker of all, and is designed in a circle. For as Trimegistius saith, one gendereth one, and bendeth his love unto him. For the Father generated, and hath without beginning engendered the son, and inspireth the holy Ghost by the son, and the holy Ghost is the knot and love of either, of the Father and Son. For the father understandeth him perfectly 〈…〉 beginning, and loveth understanding perfectly himself, which love stretcheth to none other passing himself, but to himself that understandeth, and is understood, to the Father & son, of the which proceedeth that love, and bendeth in himself in a circle wise. And so the some in God and 〈…〉 the father understanding, and understanding gendereth the son, and the son gendered of the Father and understood, and the love by the son cometh of the father, & berdeth & reboundeth to either, and is the 〈…〉 Ghost. And so it may be known that perfection is in the persons of God, & that the plurality of them passeth not the 〈…〉 of the 〈…〉. Therefore the Philosopher that was called Secundus, answered, 〈…〉 it was opposed what is God, he 〈…〉: God is intellectual circle, of that which the middle point is every where, & the roundness no where, and so the reason of the circle shineth in every creature. De Triangulo. cap. 128. A Triangle is a figure with the corners that be even as much as two even corners. That is an even corner, it is determined in another place: the soul of life that hath three virtues in itself, of gendering, of nourishing, and of waxing is likened to the Triangle, that is the first of figures of Geometry. For the soul of life is the first of all souls, & hath in itself three manner virtues. Among cornered figures, the triangle is the first for he is Solidus, long, & broad. Therefore each figure with corners, as the Quadrangle, & the five cornered figure, containeth as many Triangles, as there be lines drawn from corner to corner, as it fareth in the quadrangle, that containeth two Triangles, if one line be drawn from one corner to the contrary corner in this wise And containeth 4 triangles: if another line be drawn from another corner to the contrary corner in this wise . And so in all other figures, for he containeth as many triagles, as they have corners, as the quadrangle containeth four Triangles, if two lines be drawn, & stretcheth from two corners to the contrary corners. And by lines drawn, the five cornered figure containeth the triangles, and the sixth cornered figure are, & the seven cornered figure seven, & so of other as Boetius saith li. 1. Arsmetrice. cap. 6. But the triangle may not be so dealt in other figures than Triangles in this wise, this figure is so printed of breadth, that other figures be resolved & dealed in triangles: and for this figure is bosid to no principles, nor taketh thereof figures beginning of breadth: therefore this figure to dealt in itself, as he saith there. And none other figure may be thought, that hath not beginning and principal of the Triangle: For the Triangle is the beginning and Element of other figures and shapes, & that is known in numbers. For the number of four is componed of three, that is a triangle in numbers, & of one, that maketh four & out to three: For one hath this dignity. That he containeth in itself all the virtue of numbers, that 〈…〉 thereof not in deed but in might & virtue, as Boetius saith, libro. ●. cap. 14. And so the number of five is componed of four and one in stead of a Triangle: And so it may be showed of all other Numeral figures. For always each number is meresed of a triangle figure, as Boetius determineth then in terms openly, & leiteth ensamples in figures of four, of five, of six, & of seven, & of many other. Also the triangle figure hath another singular property: for of such other figure 〈…〉 may be the chief side of a triangle: and so upon each other figure may be reared a triangle: for each other figure Piramidale, that hath in itself the shape of a triangle, obtaineth in itself as many triangles, as the chief side containeth corners. And if a quadrangle is set for the chief ground & flo●, there may arise a figure Piramidales, that containeth in itself as many triangles, as the quadrangle hath corners in itself in this wise. Also if the chief side of 〈…〉 be five cornered, the Triangle pyramis, that 〈…〉 may present five triangles upon that Basis, as it fareth in a Piramidale figure that may be Basis of the figure pyramis, as he saith. And in the Piramidale triangle, 3. manner triangles may be found, as the corners thereof be three, in this wise. And so the disposition of God seemeth wonderful in all things, and namely in numbers & in figures: Of other figures, both of numbers & of Geometry, it is requisite now to cease for difficulty & diversity of endless many figures, though the consideration of all be full profitable to the lore of divinity, as in the quadrangle, that is much solid and steadfast among figures & numbers, and is square, and presenteth the lore of the Gospel, that hath steadfastness in the four parts of the world, as Beda sayeth super Genesis. A corner is called in Augulus, as touching of two lines that toucheth either other, and is the common subject of many figures. For all the foresaid figures be determined under diversity of angles. And of divers touching of lines cometh divers angles. For some angle is called Rectus angulus & sun Obl. quus or Reflexus, & some Acutus, and some Ob●usus. And most virtue is in the Angle that is called Rectus, for therein all the virtue is strengthened, that is in the lines that come from the Bests to the angle and the virtue is strengthened by concourse and meeting and touching of lines, as it fareth in the eye that containeth all thing under an angle: For the highness that cometh from the thing, that is seen strait to the eye maketh Pirame: of the which the point is in the black of the eye, and the broad end in the thing that is seen: and those beams be angled in the middle of the black of the eye, and by the angle of that Pirame, the sight is shapen, as the Author of Perspective saith. Look before li. 3. de natura Visus. lib. 5. de materio oculorum. The parts contrary set and divided among themselves, come togethers in angles, and be joined there. Of the kind of angles and of figures little is here said, because of ensample, that we may know that the reason thereof is needful to know divers privities of holy writ, that be diversly lapped in likeness of numbers and of figures: For as the circle betokeneth the soul Rational, so the triangle betokeneth the soul of feeling. For as the Quadrangle containeth two triangles, if a line be drawn from the one angle thereof to the contrary angle, so the soul of feeling containeth in itself two triangles of might and of virtue. For the soul of feeling hath three virtues of the soul of life, and there over the virtue of conceiving, and concupiscible and irassible. For the soul of feeling is soul of life, and not again ward. And so of other figures be divers privy reasons, & spiritually taken, and spiritual things with corporal be accorded. Under these figures be comprehended reasons of measures and of weights. Of measures of bodies. ca 131. MEasure, as Isid. saith, li. 16. cap. poe. is some thing in his manner meet, or his during by time. And measure is of body, or of time, or of space & of place. The measure of body is as of men, of trees, and of other bodily things in length and in breadth: For each body hath his own dimension & measure, & that properly is called measure, by whom fruit & corn & licuor, and other things moist and dry be meeten, as Modius, Vrna, Amphora, and Sextarius. And the lest measure is Coclearium, and is half a dram, and weigheth nine Huoles, & such: three maketh a Concula. For Concul, containeth a dram & an half. And the weight Ciatus containeth 10. Dragmes, & five put thereto maketh Orifasus. Acetabulus is the fourth part of Emina, and containeth 12. Dragmes. Cotula is Emina, & containeth 6. Ciatus, & is called therefore Cotula, & hath that name of the Greek word Cote, that is to say, earuing or dealing, and Emina is a part of Sextarius dealt even in twain, & is called Cotula. And Emina weigheth a pound, and such two maketh Sextarius, & is the measure of two pound, and is called Bilibris ever. And 4. times is Cenix in Greek, & five such maketh Quinarius, that is called Gomor. Also put thereto the sixth, and it maketh Congius, for Congees containeth 6. Sextarius, and thereof Sextarius hath that name. Congius hath the name of Congregando, gathering, or of Crescendo, waxing. And so it meaneth, it is the is given for some benefit is called Congiarium. And every Emperor to win favour of the people, put somewhat to the measure for to be held the more large of gifts. And Congiarium is specially a measure of fleeting things, & the Romans ordained the name thereof. Metreta is a measure of fleeting things, & hath that name of this Greek name, Metron, & is a common name of all measures, that contain fleeting things. The measure Modius hath that name, for it is perfect of his manner, & is the measure of 44. li. that maketh 22. Sextaris, and is therefore figure and token of perfect works of six days. God did make 22. works within six days, for in the first day God made seven manner things, matter & form, light or fire, the over heavens, water, earth, and air: And the second day he made only the instrument. And the third day he made four things, the seas, seeds, herbs, & trees. The fourth day he made three things, the Sun, Moon, and Stars. And the fifth day three, fish, creeping beasts of water, and souls. The sixth day he made four, tame beasts, wild beasts, and creeping Worms of the land, and man. And so. 21. manner things were made in six days. And 22. Generations were from Adam to jacob, of whose seed came all the people of Israel. And there be 22. books of the old Testament unto Hester, and 22. letters of A.B.C. by whom all the lore of God's law is written. Then by these ensamples, the measure Modius containeth 22. Sextarius, by Moses lore: and Modius hath that name of Modus, for it is a moderate measure, as Isid. saith. Satum is a manner measure used in the Province of Palesuna, and containeth one Modius and an half, and the name thereof is taken of Hebrew: for amonng them Satum is called taking or rering: for he that meateth, shall take and rear by same measure. But sometime Satum is taken for Modius, measure of 12. Sextarius, as Isid. saith. * Addition. (Satum, Genus mensurae Palestinae, an Hebreu measure, containing of wine 33. pound .4. ounces, of Oil 30. pound, of 〈…〉 50. pound. It is of our measure standard, two gallons and a quart. Being a measure of dry things, it is our peck, and the fourth part of a peck.) Bacus is a measure that holdeth 5●. Sextarius, & Batus is in fleeting things, as Chorus and Ephi in dry things. * Addition. (Batus, a measure containing 72. Sextarios, which after the Roman Sextarius reseth to 13. gallons & a pottle of our measure. Some affirm it to be but 36. pints of Paris, which is the same measure that Amphora is. Batus is also, a kind of fish.) Amhpora hath that name of Ansis, an handle, by the which he is heaved hither and thither: and holdeth of wheat or wine, three Modius of Italy. Cadus is an Amphora, that holdeth thrice Vrna, Vrna is a measure, that some call Quartenum, and properly to speak, Vrna is ordained to do therein ashes of dead bodies. Thereof the Poet Lucan saith. He is healed with the 〈…〉, that hath not Vrna. Artabo is a measure among the Egyptians, and holdeth ●2. Sextatis, & hath that name, of 72. languages of canon's that occupied the world. Gomer is a measure of 4●. Modius, as Isi. saith. Or it is a measure of 4. Modius, as the Gloze saith sup. Exe. ca 16 * Addition. (Gomer, Altar, Budey & Glarian the x. part of Ephi: & Ephi is the same measure that Amphora is 9 gallons: so that Gomer, is a gallon and almost a pint. After Gregorius Agricula, it holdeth .7. Sextarios and one fifth part.) Chorus is a measure of 30. Modius, and hath the name of coaceruation, heaps: for 30. Modius or one heap, seemeth a little hell, and is the charge of a Camel. Huc usque Isid. 1.16. Also there are many other m●ner measures, of whom the names be set in holy writ, & not without great cause of privy and mystical meaning: for every vessel in which things be kept that be measen, is contained under the name of measure, as it is showed in divers ensamples. Acetabulum was a vessel, in which wine that should be offered to God, was assayed and proved, whether it were sour or corrupt, and was called Acetabulum: and the vessel in the which was sour wine and corrupt was called Acetabulum, as Isid. saith lib. 10. Ampuila is a little measure of liquor and hath that name, as it were Ampibulla, a large bull, and is like in roundness to a bowl that cometh of the some of water by entering of wind, & be ●●●: t, and blown, and be full subtle. Alabastrum is a vessel for ointment & hath that name of the kind of the stone that it is made of, & saveth without corruption by his property longest, all centment that is put therein, as it is said in Trac. de lapididus. Archa is a vessel and measure, only in the which things be put and kept out of sight, that they be not seen of all men. Of this name cometh this word Archanum privity, that is warily kept unknown to multitude of men. Amphora is a certain measure, & hath the name of Ansis, a handle, as it is sure before. Batus is a measure of fleeting things, ordained by the law. Bachia is a measure, ordained generally to the use of wine. Calix is a certain porsion & measure of drink, & hath the name of Calo, that is a tree, for such vessels were first made of tree & of wickers, as pamer● and baskets. Cathinum is an earthen vessel ordained for meat and for drink, and is better said in the neuter gender, than in the Masculine, as Salinum, a saler, as Isidore saith. Cacabus a candron, is a vessel of the kitchen, ordained for divers uses, and to seethe flesh in, and also the same vessel is called Valcotula. Cadus is a barrel, and containeth three Modius, as it is said there. Calathus is a basket made of splintes to bear fish therein. Cribrum is a ●●oe, round with many holes, and hath that name, as it were Curriferum, bearing things that runneth, for wheat and other corn runneth there in, for in a siue corn is cleansed of stones and of small chaff. Cista is a little hutch, & of that name cometh the diminutive Cistella, & hath the names of rinds or splints, of canes or of willows, of whom it is woven and wrought. Cophinus is a vessel woven of rods to bear dirt therein, as it is said in Psa. Manus eius in Cophino seruierunt. Celata be vessels of gold or of silver marked with evident signs, within or without, and have that name of Celum, that is an instrument of iron that is commonly called Cilicon, as Isidore sayeth. Cimlia be vessels for drink, & are evenlong and narrow in the ends, and broad in the middle, as it were a boat. Coclear a spoon, is a little instrument of the measure of the mouth, and proportionate thereto: and therewith the hand serveth the mouth of divers meats, and namely of fleeting meats. Therefore Martialis saith. Sum cocleis habilis, & nec minus utilis ovis. Nunquid scis potius, cur coclearo dicor. Discus is a Dish broad and round, and hath that name of Do and Eseo, & is the same that Scutello is. And Discus is said, as it were Dans Eseas, giving meat, and men sitting at meat, be called Discumbentes, and have that name of Discus. Dolium a Tun, is an hollow vessel, and hath that name of Dolando, hewing or thw●tring, for it is made of many boards and Tun slaves, craftily bound togethers. Emicadium is another vessel, and containeth half a Cadus. Enoforum is a vessel, and holdeth wine, for Eno is wine, therefore it is said. Vertitur Enolon fundut sententia nobis, as Isidore saith. Emissis is a certain drink, or a vessel that is drunk of one drought, as Isidore saith. Fiola hath the name of Glass, for glass is called Filin in Greek, and is a little vessel with a br●●d bottom, and a small neck, and therein wine is known, namely by colour. Philacterium is a little vessel of glass or of crystal in which holy Relykes be kept. Also the punishment, in which the jews wrote the Law for to be held holy, is called Philacterium, as it is said: Dilatant enim Philacteria sua. Fiscus is a common sack or a bag in which the Escheker and rend gatherers put the common debts and Custom that is paid to Kings, as it is said, Quod non accepit Christus, capit Fiscus. Fiscella is a little even long scribbe or a panter wove with small rods of willow or of wickers, & glued or pitched, as was the vessel, that Moses was in, when he was put in the river. Gavata is a great header bowl, below and deep, and is called Gavata, as it were Covata hollow: there G. is set for C. as Isidore saith. Gazofilatium is an hutch, in the which is put what is offered in the temple, to help and secure of needy men, & hath that name, as it were Archa gazarum, the Cofee of riches, and keeping thereof, for keeping is Filax in Greek, as Isid. saith, and so Gazofilatium was a hutch or a house keeping the common offering, as Musac keepeth the common offering of Kings, and Corban of Priests. Idria is a water vessel, for water is called Idor in Greek. Canistrum is a basket, or a frail made of white rushes or of reed, & serveth to put in fr●●te: Cordilum is a like vessel, craftily made and woven of white rods. Lamp●● is a 〈…〉, thin, and 〈…〉, upon was rounds above, narrow and straigth beneath, and 〈…〉 long, and 〈…〉 to 〈…〉 and light, and hath the name of Lambo. to 〈…〉 for it 〈…〉 h it 〈…〉 th' the oil, & is ever 〈…〉 that giveth 〈…〉 forth 〈…〉 may be called Lampas, as Ho 〈…〉 saith. Look before lib. 15. de metallis cap. de Vitro. L●●rarsa hath that name, for light is reason therein, and to name of glass, as of 〈…〉 of some ashe●●●●ce thing, & light is closed therein, for the wind sh●ld not blow out the light: and it giveth light all about, and is often borne about w●th light therein, as Isid. saith. Lacetus hath the name of Lucino, & to the first 〈…〉 Lu., is short: thereof Persius saith. Disposite pinguem nebulam cuomuere lacernae. If Lucerna had the name of Lux, the 〈…〉 false, as Isid. saith. And the candle of the lantern is called Licnus, and Luscinus, as he saith. Also Lagena is a wide vessel, & hath that name of the Greek word Lagenis, as Isidor. saith. And commonly we call Lagena a 〈…〉 barrel or a cestrell, and the diminutive thereof is Lagungula, and by the kind of Lagena or of a barrel, the savour of the wine changeth, and the best Lageres or bar●●all● be made of the tree that is called Tham●●stus, thereof the wine taketh 〈…〉 and virtue to 〈…〉 stopping of the spl●●●, as Const. saith. 〈…〉 or 〈…〉, is a vessel of 〈…〉 of br●sse, that cometh water by a 〈…〉 & pipes, for washing of hands, and as called 〈…〉, not only for it is made for washing, but hath this name Labrum of Labium the lip, for oft the wine thereof is broad and bending as a 〈…〉 such vessels be called Luderes, 3. Reg. cap. ●. in the which priests wash the sat●●ce of the temple. L●●●icula is a little oil vessel of brass or of silver, and hath that name of Liniendo, ●y●●ing, for in such a vessel, the oil was kept, to anoint Kings and Priests, as Isid. saith. Lebis is a vessel of brass, to séethe flesh in, and taketh blackness of often burning and uncleanness, and needeth therefore often scouring and wiping. C●●i metal of leads and candernes, infecteth often meat that is long kept therein. Loculus is a purse in which m●●ery is put, as it were in a pre●●● place, and is called also Marsupium, as Isi. sayeth. Marsupium is a bag to put money in, and that need cometh of the Greek word, Marsippa. Mulgarium is a ●●lk vessel, as Isid. saith. Mola is a great bell deep & round, & was so called, for all round things are called Mola among the Greeks. Nola is a little bell, and hath that name of a city of Campania that is called Nola, where such a bell was first sounded, and is little, and soundeth, & is called Tinunnabulum, & the bell that is often hanged about the neck of hound. and feet of fowls and birds, as Hugu●on saith. A crack is called Olla, for water boileth therein, when fire is there under, and vapour passeth upward, and the ball that riseth on the water, & dureth by substance of the wind and air is called Bulla. Parupsis is a square vessel with four sides alike. Patena is made of Dispe●lis and Patentibus lancis oris, as Isi. saith. Patera is a manner viol, and hath that name, for by drink out thereof, for the 〈…〉 even and a twain, as Isid. saith. Poculam hath that name of Potando, drinking: and every vessel that men usesh to drink of, is called Poculum. Patella is a pan, as it were an open crock, for a 〈…〉 mouth, is more open than a crecke, for the mouth is as broad as the bottom, and is a vessel of brass or lead needful to divers uses. A 〈…〉 is called Peluis, and hath that name of Pellis, the skin, for in it is oft washed the skin of feet and hand. A box is called Pixus, and hath that name of Buxes, Box tree, for of it ofts boxes be made: for the tree that we call Buxus. Greeks call Pixis, and a box is made now of metal and now of tree, & serveth to many divers uses, and namely to keep and save, and to bear lettere, electuaries, liquors, powders, and ointments. Quisquiliarium is a vessel or any thing, in which cods, husks, or small chaff is put and saved. Sartago, the frieng pan, hath that name of noise that is therein, when oil burneth therein, and is a manner pan, in the which things be fried with cheese, with butter, or with oil. S●phan is vessel that hath that name, for blowing he casteth out water: for when houses be a fire, men of the East lands runneth with vessels full of water, and quencheth and cleanseth the same, and throweth upward the water, as Isi. saith. Rapatorium is a vessel, in the which Rapes be kept or sodden, as he saith. Ciphus is a cup or a vessel of tree, of silver, of gold, or of glass, of the which we drink or wash our hands. A basket is called Citula, for it accordeth to those that be a thirst to drink thereof, or for it thrusteth water, for now it receiveth water, and now sheddeth, for while one bucket is emptied, matter is filled. Cithrasia is a bag or purse, in the which wayfaring men carry bread, and other things that they need in the way. A basket is called Sporta, so called, because therein is bread borne and other things, which needeth to household. Or hath that name, for it is oft made of rods of a shrub, that is called Spartus. Scottella is an oil vessel, and hath that name, for it is made of leather. Scutella is the diminutive of Scutum, a shield; for it is like to a little round shield, as Isidore saith. Scrinium is a little hutch covered with leather and with nails, in which money is kept and other privy things. Salinum is a saler, as Isidore saith. And every vessel with three feet is called Trisilis, as Isid. saith: for a vessel with four feet, is miscalled Trisilis. A censor is called Thurabulam, & is a vessel of brass, of silver, or of gold, and is double, close beneath and open above, with many holes, by the which the smoke of the incense passeth out, and upward into the air, and serveth for to cense therewith, the two parts of it are chained together. The farm is called Vencilabrum, & is an instrument is fan wish, and hath this property, that the light thing & vile passeth out, and the heavy and clean abideth therein. A bottle is called Uter, & is by craft made of leather, and hath therefore this name Uter, of Vterus, the wonder, as Isidore saith. Vrna is Amphora, of which it is said before in this same book. Vrceolus is a dimunutive of Vrna, & serveth now for wine & now for water, but properly it is a vessel that serveth to put water in, with the which water wine is allayed at the table and feasts of Lords, & thereof Onon hath that name, for he giveth water to the 〈…〉 of Gods in spousatles of Phiolagia, as tables but feign, as it said in Mac. and in Marc. Of many other manner measures is mention made in holy writ for ●●er● mystical meaning, but for ensample these be let here. there's be also other measures of spare and of place, of the which Isido. speaketh on this w●th 〈…〉. ¶ Of measures for dividing of Countries and places. Cap. 13●. MEasure he sayeth, is all thing which hath 〈…〉 in w●ight, capacity in length, in breadth, in highness, in 〈…〉 and also in mind, and to our 〈…〉 father's measured all the world, and 〈…〉 Parties into Provinces, and Provinces into Regions, and Regions into Places, and Places into Territories, and Territories into Fields, and Fields into Centurias, and Centurias into days earrings, and Days earrings unto Climata, and Climata into A●ns, and A●ns into Perches, and Perches, into Paces, Cubits, and feet, spans, & hand breads, ounces, and inches, and so by their wit & sleight, they less nothing unmeasured, from the most to the lest. An inch is the lest part of measures of ●●cius, and Vncia containeth three inches in measure, and the hand breadth four inches, and the foot sixteen. And the pace containeth five feet, and the Perch eleven pace and ten feet. The Perch is called Pertica, and hath that name of Portando, bearing, for all the said small measures be in the body, as the span, feet, and pace, and only the Perch is borne, & is ten foot long, as Ezechiels' cane made & measures mystically the temple: hereof is mention made Ezec. 40. C.D. Actu● is a measure of four feet in breadth, and six score feet in length. The Clima is a square space, and is sixty foot long in every side. Actus quadrate every way, finisheth with 180. foot, and so two Actus make jugerum, and hath that name because of joining, jugerum is 140. feet in length, and six score feet in breadth. There be many other manner measures, of the which we do not speak at this time. But it is to understand, that the Sta●iall field containeth six score pace and five, that is 615 foot. And eight such maketh a mile, that containeth 20000. whole feet, as Isi. saith there. Centuria is a field of two hundred jugerea, and had that name of an hunderes jugerea, and was so called in old time, and was afterward doubled, & holdeth always the first name, as Isid. saith, lib. 15. cap. vit. de mensuris. Measure of ways have divers names among men of divers tongues: for the Latins call Miliria, the Greeks Stadia, and the Frenchmen Leucas, the Aegyptions Signs, and the Persians', Perasangas. And no wonder, for every space is contained with his own bonds and measures, as he saith. ( * 〈◊〉 Stadium, a measure of ground, where of were three sorts: One of Italy, containing 625. feet, that is 125. paces. The second Olympicum, of 600. feet, that is 120 paces. The third Pithicum containing ●●●. feet, that is two hundred paces: whereof happily may rise the difference between Pliny and Diodorus Siculus, in describing Sicily. Of these Stadia, eight do make an Italian mile, containing a thousand paces, every pace being five foot. We may call it 8. furlongs.) For the mile containeth a thousand paces, that is five thousand foot: the Leuca containeth a thousand paces and five hundred. The Stadium is the eight part of a mile, and containeth six score paces and five. He telleth that Hercules ordained that name Stadtom for such a space, for he ran so far of 〈…〉 breath, and stinted then, and so gave that name Staduim as Isid. saith. A way is a space, in the which carriage may go, and hath that name Vra, of Vehiculum, a thing which beareth, for therein cometh and meeteth carriages, and containeth the breadth of two Actus, for going and coming, and meeting of carriage. And every way is common or private: The common way is in common ground, and is common to the people, & leadeth to the Sea, and to other divers towns: and this way is called Strata, as it were trodden with the feet of the Commonalty. Lucanus speaketh thereof and saith. Strataque iam vulgi pedibus detrita viarum. Strata is a way trodden with feet of the people. This way without obstacle is clean and sad, paved and couched with hard stones even and peaceable, common to all manner of people, and free without stopping, impediment or grieving, as he sayeth. The Private way, belongeth to some nigh Town, and is short & nigh, and oft grown with grass, for seldom going, and is beset with trees, on either side. Agger is an heap of stones, or a token in the high way. And histories call such a way, Knights way. Thereof it is said. Qualis sepe vie deprensus in Aggere serpens. Iter, iteneris, is a way, by the which a man may go whetherwarde that he will: and Iter is another than Itiner, for Iter is easy to pass, and Itiner is long and hard to pass. Semita is the middle of the way, and hath that name of Semis, half: and Semita is the path of men, and Calais is the path of beasts, wild and tame: and Calais is the path of beasts between mountains, and is straight and hard, trodden with beasts, & hath therefore that name of calo. Tramites are by paths in fields, and hath that name, for they lead to the even way. Diversum is a bending of ways, and leadeth to divers places: And Diverticulum is a benching besides the way. Bruium is a beginning of 2. ways, of the which one lieth on the right hand, and the other on the left hand, & is oft a perilous place and suspicious: for in such places oft thieves lie in a wait, & the Commonalty be often rob in such places: and is a doubtful place, for men doubt often, which of those ways they shall take. Therefore in times past, crosses were set in such ways, that the men passing thereby, might know, which of those ways they should take. Compita is a place where many ways meet, as three or four, and is a perilous place and doubtful, as Bruium is. Ambitus is a space between place & house of neighbours, of two foot broad and an half, ordained for a way about neighbour's places, and hath that name of Ambiendo, 1. Circumeundo, going about. Orbita is the forrowe of a wheel, that maketh a deep furrow in the winding, and trendling about. Actus is a place where beasts are often driven, and is slipper and sickle. Vestigium is the fore that is left in the ground, after going and trendling, and hath that name of Inuestigare. Beasts leave in their own sores, some token, by the which they be oft taken of hounds and of other wild beasts. The Lion knoweth that, and both away therefore his fores, that they be not known of them that is followeth him. Of properties and diversity of measure, this is sufficient for this time. And what is said before, is taken forth of Isid. li. 15. cap. ultimo. Of Weights. cap. 133. IT is needful to know the manner of weights, as the manner of measures, as Isidore saith, for the might of kind giveth to all bodily things their own weight, and weight ruleth all. Therefore weight hath the name Pondus of Ponendo, setting, for weight setteth all things in their own place, for weight is not else, but receiving a thing toward his own place. Two things maketh weight, lightness and heaviness, & so lightness in subtle matter maketh upward, and resteth not ere it come to his own place: therefore fire moveth upward, and resteth not, ere it come to his own place and sphere. The contrary is of heaviness, for heaviness that hath the mastery in corpulent and earthy matter, moveth downward, and resteth not ere it find the middle, to the which is moveth toward the middle by his own weight, and so all thin matter and subtle, hath double cause of lightness, for the parts of such matter is shire and subtle, and moveth toward the middle toward the roundness, and resteth not ere it come thereto. Also for shir 〈…〉 of parts in such are many parts, in which be many poors, and virtue of fire cometh therein, and dissolveth and wasteth the earthy parts, and maketh so all the body light, and beareth it upward: & so heat is chief cause of lightness, as cold that moveth from the roundness toward the middle, is cause of ●ning and fastness of parts, and 〈…〉 of heaviness: and so the more sad a body is, the more heavy it is, and the more shire and thin, the more light it is found. And though both light and heavy is called weight, because of the inclination of either toward his own place, that is ordained thereto by kind, yet by the common speaking, weight and heaviness is all one: for things that move down ward be called weighty, for their heaviness, and things that move upward, are called light things: and so light and weight be divided as contraries. Therefore li. 15. Isidor. saith, that a weight is called Pensum, hanging: for it hangeth in the balance, when it is commonly weighed, and in this wise for to speak commonly, the thing in the which a thing as weighed, is called a weight: and sometime the thing that is weighed, & sometime ma●●ie things & heavy, by the which the heaviness is assayed, is called a weight. Also instruments in the which things be weighed, have divers names: For Trutina is of double weight, and Lanx is the hanging for to weigh great weights, as humorous, and talents, & small balances, for to weigh small things and little money. The balance is called Statera, & hath that name of Stando, standing, for he standeth even weighed by a thing that beareth it up in the middle. Lances be the thin brazen bowls, of the which in the one is the weight, and the thing that is weighed is in the other, and the weight to rightful, when both the bols hung even with their weights and alike high. The tongue that followeth the more heavy bowl, is called Momentum statere, and the h〈…〉 gles by the which the balance hangeth, and the heaviness of bols be ●●●ayed, is called Filum as he saith: & every weight hath a certain manner, and proper name, as Isi. saith. The lest part of weight is called Calculus, and the fourth part of weight Obolus and weieth two greins of Tills and is called Calculus, for it is so lettil that it may not be trodden and 〈◊〉. 〈…〉 is the twentieth part of solid, and hath this name of a fruits of a 〈◊〉. Obolus weieth three Huoles, and was 〈◊〉 of brass, shapen as an arrow, 〈◊〉 〈◊〉 the name thereof, for an arrow is called Obolus in Greek, as he saith. Scrupulus weigheth six Huoles, & is called Dragma in Greek, and this name Scrupus is a diminutive of 〈◊〉, that is a little stone. Dragma is the eight part of Vncia and weigheth three pence of silver. Scrupulus, that is the eighteenth Huolus, is called Denarius, and is accounted for ten pence, as he saith. ( * 〈…〉 Drachma the 3. part of an ounce, a dram: also a coin signed with a Bullock, counterpesing and old sterling groase, of eight to the ounce. Drachma au●●. 12 silver drams that is, an ounce & half of silver) Solide hath that name, for it seemeth that he lacketh nothing: and therefore men in old time called a thing that was whole and unbroken, Solidum & Totum. Also a shilling containeth 12. pence. Numisma is a penny, and is called so, and is marked with the print for the name of a Prince: for first Numilida was a penny of silver, as Isid. saith. Solidus is called Sextula, & hath that name for it weigheth 16. ounces: the common people calleth the third deal thereof Trimisus, for such three maketh solid, and two Sextules maketh Dulco, & three maketh Stater, as Isid. saith. Stater is half an ounce, and weigheth three golden solid, that is called Stater, for it standeth in the solid, & is called also Semiuncia, for it hath the half of an ounce, & is called Semisus also, for it weigheth Semisus, as it is Semisus, half Assis as he saith also Assis is the left among weights as one is lest among numbers, as the Gloze saith there. Nun duo, etc. ●obta●er a certain coin, in value four dr●m●, or four groats, 8. to an ounce of these were & old silver Romans coins. Five Quadrants; weigheth the fourth deal of an ounce, & is called Quadrants in Hebrew. ( * 〈…〉 Quadrant the fourth part of As, that is three ounces, also the fourth part of any number, as measure. In coin it is a brazen part, called Frienx in value the tenth part of sestertius. The accord in rec●●ning where the receipt and allowance be equal. Quadrants vino 〈◊〉, 6. ounces of Wine, after ●udey. After Physicians, four ounces and a half.) Ciclis in Latin, is called Sicca in Hebrew, and weigheth an ounce among them, and among the Greeks, right as among Latins. Ciclus is the fourth part of an ounce and half a Stater, and weigheth two Dragures. In holy Writ Ciclus is an ounce, and the first part of an ounce among Nations. Vncia hath that name, for it oneth and bindeth all number of weights, and weigheth eight Drams, that is 24. Scrupled, that is taken for lawful weight: for by the number of Scruples thereof, the number of the hours of the day & night be accounted, for twelve ounces maketh Libra, and is therefore accounted a perfect weight, for therein be as many ounces, as months in the year. ( * Addition. Siclus, josephus: called also Tetradrachmen, and Stater argenteus. It is as well a coin as a weight, being half an ounce in poise, and in value about 4. great, when eight went to an ounce: Some writ that it is but two Drachives.) ( * Addition. Sicilicum, a weight of two drams the fourth part of an ounce ● also a measure of ground 20. foot broad, and 30. foot long, that is a plat containing 620. foot.) Libra is said, as it were Liberé, for it containeth in itself, all the foresaid weights, as Isi. saith. A pound weight. Bilibras, weigheth two Libras, and is double Libra. ●●ma weigheth an hundred drams, & is a name of Greek. ( * Addition. In Latin Coina signifieth a bush or hair, the voughs & leaves of trees.) Talentum is accounted the greatest weight among the Greeks for nothing is less than Calculus or As●●: For as One is in numbers, so Calculus is in weights, and no weight is more than Talentum. But this weight is divers among Nations: for among the Romans Talentum weigheth threescore pound and twelve, as Plinius saith: and two Tolents weigheth two houdred pound, fourscore and forty. The Talon is triple, less, mean, & most. The less is of fifty pound: the mean of seventy pound, and twenty: and the most of seven score pound and that was Talentum of Seyntwary. Centenarium is the name of a number, for it containeth an hundred pound: and for the number of an hundred is perfect: the Romancs ordained a weight of that name. Huc usque Isidor. libro 15. cap. 3. De Ponderibus & Mensutis. ( * Addition. Talentum are of two sorts: Talentum Acticum maius, containing 80. Minas, every Mina valued one hundred Drachmas or Denarios, and every Drachma being a groat sterling, when eight groats went to an ounce, and by that rate doth rise to one hundred thirty three pounds and odd money. Talentum Acticum minus, which is most spoken of in Authors, containeth sixty Minas, every as before is written, being in value an hundred Denarios, and in that rate amounteth to an hundred pounds. But he may seem as Tonstall writeth 120. pounds, after x. groats to an ounce: for the ●●●enesse or ugliness of English money, maketh Talentum more or less, as Talentum Hebraicum Sanctuary containing an 100 Minas Mebraicas, whereof every one was 60. Sicli, and every Siclus 4. Donarij of sterling groats of 8. to an ounce, which rate amounteth to 400. pounds. Talentum Hebraecum minus, was half so much.) De Musica. cap. 134. AS Act of numbers and measures, serveth to Divinity, so doth the Art of melody: for Music by the which concord & melody is known in sound and in song, it is needful to know the secret meaning of holy writ, for it is said, that the world is compounded & made in a certain proportion of har〈…〉, as Isi. saith li. 3. And it is said, that hea〈…〉 goeth about, with cousonance and accord of melody: for music moveth 〈…〉tions and 〈…〉 teeth the wits of divers dispositions. Also in battle the noise of the trumpet comforteth warriors: and the more strong and 〈…〉 gious that the ●ounding is, the more strong & wild men be to fight: and comforteth shipmen to suffer all the diseased and travails. And comfort of voice, pleaseth and comforteth the heart and inwits in all disease and travail of works and weariness. And music abateth mastery of evil spirits in mankind: as we read of David, that delivered S●●le of an unclean spirit by craft of melody. And music exciteth and comforteth beasts & serpents, souls and Dolphins to take heed thereto: and so veins and sinews of the body and pulse thereof, and all the l●ns of the body be sec●●● together, by virtue of harmony, as Isi. saith. Harmony Of Music be three parts, Armonica, Rithmica, and Metrica, Armonica, divideth the great and small in sounds, & high and low, & proportional changing of voice & sound. And Armonia is sweet accord of song, and cometh of due proportion in divers voices or blasts, touching and s●●●●ting sound: for as Isido. saith, Sound cometh of voice, as of mouth and jaws: or of blast, as of trumps and pipes: or of touching and smiting of cymbal and harp, and other such, & soundeth with smiting & strokes. voice cometh to one accord, as Hugution saith, for in all melody needeth many voices or sounds, and that according: for whereas is but one voice only, it pleaseth not the cares, as the voice and sound of the Cuckoo: and if ●anie discord, the voice pleaseth not, for of such discord cometh not song, but howling, taring, or yelling: but in many voices according in one, is proportion of harmony, and melody, or sweet Simphonia. And so Isid. saith, that Simphonia is a temperate modulation and according in sounds high and low, Simphonia is a co●●e●● in tune, called harmony. and by this harmony, high voice accordeth: so that if one discordeth the hearing. And such according of voice is called Euphonie, that is sweetness of voice, and is called also Melodia, & hath that name of sweetness and of Mel, that is honey: and the contrary is Diophobia, soul voice and discording. To make melody of harmony, needeth Diosc●lina, Diesis, Tonu●, Iperludius, P 〈…〉, Arsis, Thesis, and sweet ● 〈…〉 rate sound. D●acesmo is a covena 〈…〉 of two voices, or of more according. Diesis is the space of doing melody, and changing out of one sound into another. Tonus is the sharpness of voice, and is difference and quantity of harmony, and standeth in accent and Tenor of voice: and Positions make thereof fifteen parts. Iperludius is the last thereof and most sharpest. And Todorius is most heavy of all, as Isi. saith Arsis is rearing of voice, and is the beginning of song. Thesis' is setting, and is the end, as Isid. saith: and so Song is the bending of the voice, for some passeth strait as he saith, & is before song. And every voice is sound, and not againward, for sound is the object of herring: for all that is perceived by hearing, is called sound, as breaking of trees, smiting together of stones, hurting and rushing of waves and of wind, chitterring of birds, lowing of beasts, voice & groaning of men, and touching of organs. And a voice is properly the sound that cometh out of the mouth of a beast and sound cometh of air smit against an hard body, and the smiting is sooner seen than the sound is heard, & the lightning is sooner seen, than thunder is heard. A voice is most thin air, smitte with the wrist of the tongue: and some voice signifieth and betokeneth by kind, as chirping of birds, and groaning of sick men: and some betokeneth at will, as the voice of a man that is ordained and shaped by beast of reason to tell out certain words. The voice beareth for the the word, and the worce that is in the thought may not come out but by help of voice that bringeth it out: & so first the inwit gendereth a word in the thought, and putteth it afterward out at the moth by the voice, & so the word that is gendered & conseined by inwit, cometh out by the voice, as it were by an Instrument, and is known. The voice that is disposed to song and to melody, hath these properties, as Isidore saith. Voices he saith be small, subtle, thick, clear, sharp, and thrill. In subtle voice the spirit is not strong, as in children and in women, and in other that have not great sinews, strong and thick. For of small strings cometh small voice and subtle. The voices be fat & thick, when much spirit cometh out as the voice of man. The voice is clear that soundeth well, and ringeth without any hollowness: sharp voices be full high: shrill voices be loud, and draweth a long and filleth soon all the place, as the noise of trumpets. The hard voice, hoarse, grim and grisly, is when the sound thereof is violent, as the sound of thunder, & of an anueloc beaten with sledges: the rough voice is hoarse and sparpled by small and divers breathing: the blind voice stinteth soon, and is stuffed, & dureth not long, as the sound of an earthen vessel. The voice Vinolenta is soft and pliant: that name Vinolenta, cometh of Vino, that is a little bell softly bend. The perfect voice is high, sweet, and strong, and clear: high to be well heard, clear to fill the ears, sweet to please and not to fear the hearing, and to comfort the heart to take heed thereto: if aught hereof saileth, the voice is not perfect, as Isi. saith. The first harmony is of organs, that cometh of blast, when certain instruments be cunningly made and duly blown, and giveth by quantity of the blast, and divers qualities, aptly divers sounds, as it fareth of organs, trumpets and pipes, & other such that giveth divers sounds, and noise. Organum is a general name of all instruments of music, and is nevertheless specially appropriate to the instrument that is made of many pipes, and blown with bellows, and used only in Churches, in Proses, Sequences, and Hymns. ( * Addition. Or is for his loudness, nearest agreeing to the voice of man.) De Tuba. cap. 135. THe Turent sound first the trumpet: Virgil speaketh of them and saith. Turenusque tubae mugire per aethera clangor. The voice of the trumpet of Turene loweth in the air. Men in old time used trumpets in battle, to fear and to astray their enemies, and to comfort their own knights and fight men, & to comfort horses of war to fight, and to reese and smite in the battle: & betokeneth worship with victory in the fighting, & to call them again that fly: & used also trumpets in feasts, to call the people together: and for business in praising, and for crying of wealth of joy the Hebrews were commanded to blow trumpets in battle in the beginning of the new Moon, Consider by this year of grace which was used in the time of superstitio, that those were the pope's friends which brought him most money, beside, the charge● that was spent in going thither. and to cry and warn the coming of the jubilee the year of grace, with noise of trumpets, & to cry joy & rest to all men, as Isi. saith. li. 18. A trumpet is property an instrument ordained for men that fight in battle, to cry and to warn of the signs of battle: and where the criers voice may not be heard for noise, the noise of the trumpet should be heard & known. And Tuba hath that name as it were Ton●, that is hollow within, and full smooth for to take the more breath: & is round without and strait at the trumpets mouth, and broad and large at the other end, and the trumpeter with his hand, putteth it to his mouth, and the trumpet is ruled upward and downward, The onse● the ala●u● the 〈…〉 Some used the great ●ilke shell in steed of a trumpet, some ho●●●s of beasts & some the thigh bones of a man, as do the Indiana. & held forth right, and is divers of noise, as Isi. saith: for it is sometime blown to prepare battles, and sometime for that battle should join together, & sometime for the chase, and to take men into the host. De Buccina. cap. 136. BVccina hath that name, as it were, Vocina pa●ua, and is a trumpet of horn, of tree, or of brass, & was blown against enemies in old time: for as Isi. saith, li. 18. The wild paynim were sometime gathered to all manner doing with the blowing of such a manner trumpet: & so Buccina was properly a toké of wild men. Propertius speaketh hereof, In civil discords, the Flute the Fi●st, and the Cornet, made winding like the Rams horn. josu. 6. jud. 7. 1. Reg. 6. ●. Reg. 1. & seethe. Buccina cogebat priscos, ad Arma Quirites. Buccina made the old Quirites array themselves, namely in armour. The voice of such a trumpet, is called Buccinum, as he saith. And the Hebrews used Trumps of horn, namely in Kalendis, in remembrance of the deliverance of Isaac, what time an horned Weather was offered, and made oblation of in his steed, as the Gloze saith super Gen. De Tibia. cap. 137. TIbia is a pipe, & hath that name, for it was first made of legs of Hearts, young & old as ma●● suppose, & the noise of pipes was called Tibicen. Or else as Hugution saith, this name Tibia cometh of Tibin, that is a rush or a reed, for of certain reeds, such an instrument was made in old time: & thereof is said hic Tibicem, on, he that playeth on such pipes And was sometime an instrument of sorrow & lamentation, which men did use in office & sepultures of dead men, as the Gloze saith super Mat. 9 Cum audislet tibicines, A shawm or flute. that is the fingers of dole and of lamentation. De Calamo. cap. 138. CAlamus hath that name of this word Calando, sounding, & is the general name of pipes. A pipe is called Fistula, for voice cometh thereof: for voice is called Fos in Greek, & sand, is Stolia in Greek, & so the pipe is called Fistula, as it were sending out voice or sound. Hunter's use this instrument, for Hearts love the noise thereof: But while the Hart taketh hard & liking in the piping of an hunter, another hunter which he hath no knowledge of, cometh & shooteth at the Hart, and ●●eieth him. Piping bewaileth birds & fowls, therefore it is said. Fistula dulce canit, volucrem dum decipit Auceps. The pipe singeth sweetly, while the fowler beguileth the bird. And sheep love piping, therefore shepherds use pipes, when they walk with their sharp. Therefore one which was called Pan, was called God of Herds, for he joined divers reeds, and arrayed them to song slily and craftily. Virgil speaketh thereof, and saith. Pan primos calamos cera coniungere plures Instituit, Pan curate oves, oviumque magistros. The common blessing music, is the Drone, ●obu●●, and Cur●●●. Pan, ordained first to join with war many Pipes in one, Pan hath cure of sheep and of shepherds. And the same instrument of pipes is called Pandorium, for Pan was 〈…〉 thereof, as Isid. saith. And with pipes, watching men pleaseth such men, as rest in beds, & maketh them sleep the sooner & more sweetly by melody of pipes. ( * Addition. Pan called the God of shepherds: he is thought to be Demogorgon's son, and is thus described: in his for head he hath horns like the Sun beams, a long beard, his face read, like the clear air, in his breast the star Nebris, the neither part of his body rough, his feet like a Goat, & always is imagined to laugh. He was worshipped especially in Arcadia. When there grew betwixt Phoebus & Pan ● con●●●tro●, whether of them two should be judged the best Musician. Midas preferring the ●●●pipe, not respecting better skill, was given for his reward, a pair of Ass ears.) De Sambuca. ca 139. SAmbuca is an Elder tree brittle, & the voughs thereof be hollow & void and so●●eth, and of those same voughs be pipes made, and also some manner Sunphonie, as Isido. saith. De Symphonia. ca 140. THe Simphonye is an instrument of Music, and is made of an hollow tree closed in leather on either side, and menstralls beateth it with sticks, and by accord of high and low, thereof cometh full sweet ●o●ts, as Isi. saith: nevertheless the accord of all sounds be called Simphonia in like wise, as the accord of divers voices is called Chorus, as the Gloze saith sup. Luc. 15. De Armonia. cap. 141. ARmonia Rithmica, is a sounding melody, and cometh of smiting of strings, & of ru●k●ing or ringing of metal, & divers instruments serve to this manner harmony, as Taber & Timbrel, Harp and psaltery, and Nakyres, and also Sistr●●. De Timpano. cap. 142. TImpanum is laid strait to the tree in the one side: and is half a Taber, or half a symphony, & shapen as a s●●e, and braten with a stick, right as a Taber, as Isido. saith, and maketh the better melody if there be a pipe therewith. De Cythera. cap. 143. THe Harp is called Cythera, and was first found of Apollo, as the Greek, 〈…〉. And the harp is like to a man's breast for likewise, as the voice cometh of the breast, so the notes come of the harp, & hath therefore that name Cithara, for the breast is called Cithara, in Dorica lingua, & afterward some & some came forth many manner instruments thereof, & had that name Cithara, as the harp & psaltery, & other such & some be four cornered, and some three cornered: the strings be many, and special manner thereof is divers. Men in old time called the harp Tidicula, and also Fidicen, for the strings thereof accord, as well as some men accordeth in saith. And the harp had seven strings, and so Virgil saith. Septem sunt soni septem discrimina vocum. There be seven. sounds, and seven. differences of voices: and are therefore called D●s●rimina, for one string next to another, maketh like sound: and strings be seven, either for they fill all the note, or for because heaven soundeth in seven. movings. A string is called Corda, and hath that name of Cord, the heart: for as the pulse of the heart, is in the breast, so the pulse of the strings is in the harp. Mercurius found out first such strings: for he strained first strings, & made them to sound, as Isid. saith. The more dry the strings be, & the more strained, the more they sound: & the wrist is called Plectrum. De Psalterio. ca 144. THe psaltery is called Psalterium, & hath that name of Psailendo, singing: for the consonant answereth to the note thereof in singing. The harp is like to the psaltery in sound, but this is the diversity & discord between the harp and the psaltery, in that psaltery is an hollow tree, and of that same tree the sound cometh upward: and the strings be smit downward, and soundeth upward: and in the harp, the hollowness of the tree is veneath. The Hebrews calleth the psaltery Decacordes, an instrument having ten strings, by number of the ten Commandments. Strings for the Psaltery be best made of lat●n, or else those are good that be made of silver. De Lira. cap. 145. Lira hath that name for diversity of sound: Addition for Lira giveth divers sou●●s, as Isid. saith. And some people suppose, that Mercurius first found out this instrument Lira in this wise. The river Nilus was flown & arisen, & afterward was availed and withdrawn again into his proper channel, and left in the field many divers beasts, & also a snail, and when the snail was roasted, the sinews l●●t● and were strained in the snails house, and Mercurius smote the sinews, and of them came a sound: and Mercurius made a Lira to the likeness of the Snails house, & gave the same Lyra to one that was named Orpheus, which was most buste about such things. And so it was said, that by the same craft not only wild beasts drew to song & melody, but moreover stones & also woods. As fables do mean, this foresaid instrument Lyra is set among stars, for love of study, and praising of song, as Isi. saith. De Cymbalis. ca 146. CImbales be instruments of music, & be smit together, & soundeth & ringeth. ( * Addition. Compassed like a hoop, on the upper compose under a certain hollowness, hangeth half bells, five or seven.) De Systro. cap. 147. SIstrum is an instrument of music & hath the name of a Lady that first brought it up. For it is proved that Isis' Queen of Egypt, was the first finder of Systrum, and Juvenal speaketh thereof, and saith. Isis & irato feriat mea lumina sistro And women use this instrument, for a woman was the first finder thereof. Therefore among the Amazons, the beast of women is called to battle with the instrument Systrum. ( * Addition. An instrument like a horn, used in battle in steed of a trumpet. Also a brazen Timbrel.) De Tintinabulo. cap. 148. TIntinabulum is a ball or a C●mparnole, and hath the name of Tiniendo tinckeling or ringing. Look before De vasis, in lytera V A bell hath this property, that while he profiteth to other in sounding, he is wasted oft by smiting. These instruments and many other serveth to music, which science treateth of voice and of sounds: and knoweth nevertheless disposition of kindly things & proportion of numbers, as Boctius sayeth, & setteth ensample of the number of 1●. in comparison to .6. & to other numbers that be between, & saith in this wise: Hear we find all the accord of music, for ● to .6. & .9. to ●● make the proportion, & make together the consonancy Diatesseron. But .6. to .9 & .8. to 1●. make the proportion Se●qu●altera, and make together the consonance Diapente. And 12. to 6. make double proportion. & singeth the accord Diapason. Then 8. to .9. in compartion be mean, & make Epogdonus which is called Tonus in melody of Music, and is a common measure of all the sounds, and so it is to understand, 〈…〉 music 〈…〉 that between Diatesseron & Diapente, Tonus is diversity of accords, as between the proportions, Sesquitertia & Sesquialtera, only Epogdolis is diversity. Huc usque Boctius, in secundo Arimet●ice ca vlt. G. And in the Prologue of the first book Boctius saith, that the rather is there virtue of numbers, thereby it may be proved, that those things which do stand by themselves, be rather in kind, than those things which be in comparison to some other things. And the melody of Music is taken & called by names of the numbers: Diatesseron, Diapente, and Diapason, have names of the numbers, which precedeth and goeth before in the beginning of those said names. And the proportion of their sounds is found and had in those same numbers, and is not found nor had in any other numbers. For ye shall understand that the sound and the accord in Diapason, of proportion is of the same double number, and the melody of Diatesseron doth come of Epitrite collatione, that is, Sesquitertia proportio. And he calleth the accord Diapente. He●nolia is joined in number Epogdou●●, Hemich●●s 〈…〉 there be numbers that be above .8. & is called Tonus in Music, as he sayeth. Sesquitertia proportio in Arimetrike, is called Diatesseron in Music, & Hemiolia, that is, Sesquialtera proportio in Arimetrike, is Diapente in Music, & Diapente & Diapason is consonant, the more voice contemeth the less, and the half deal thereof. The number of ●●●quitertius containeth the less number & the third part thereof, and if he containeth all the fourth part, than he is Sesquiquartus. And Sesquiquintus containeth the less, and the fifth part in thus wise. Four containeth three, and the third part, that in one and And right containeth six and the third part, that is t 〈…〉. And twelve containeth nine & the third part, that is three, and so eighteen to twelve, and twenty to 〈◊〉: a new 〈…〉 of other always 〈◊〉 shalt find. ●●merus 〈…〉 cap. 149. 〈…〉 compared to the less, containeth the whole number, the half, ● the half part thereof, as ● containeth. ●. and the 〈…〉 part of two, that is one: so 9 containeth 6. and the half of 6. that is ● and so ●. to 8. and .15. to ●●. and so of other. 〈…〉 word be in themselves day and secret, and very dark to understanding But to them that be wise and cunning in Arethmetike and in Music, they be more dare and light, and be dark and all unknown to them which be uncunning, and have no usage in Arethmetike, geometry, and Music. Therefore he that will know the foresaid wortes and proportions of numbers, of voice, and sounds, shall not despise to ask counsel, & to desire to have knowledge by those which be wiser, and that have more cunning in Arethmetike, in geometry, and in Music. And libro secundo Isidore saith, that there is so great virtue in figures and accords of Music, that the self man standeth not perfect there without: For perfect Music comprehended all things. And so then revolve and consider hereof in thy mind, that Music and harmony joineth and accordeth diverse things that s●●●e contrary, and maketh the high sound to accord with the low, & the low with the high, and accordeth contrary wills and desires, and retrayneth and abateth intentions and thoughts, and amendeth and comforteth feeble wits of feeling. And ●●●eth namely and werneth us of the unity of the exempler of Codie contrary workings: and diversly manifesteth & showeth, the earthly things may be joined in accord to heavenly things: & causeth & maketh glad & joyful hearts more glad and joyful, and sorry hearts & heavy, more sorry and disquiet. For as Austen saith, that by a privy & secret likeness of property of the soul & of harmony, melody comforteth itself to the affections & desires of the soul. And therefore Authors mean, that Instruments of Music make the glad more glad, & the sorry more sorry. Look other properties of harmony before in the same book, where as other word of Isidore be rehearsed and spoken of. Addition. s COncerning the strange opinions in the world of Music, and the three fold conceits of variable minds, I have thought good (so far as the eternal licence shall permit or suffer) somewhat to speak thereof: The occasion is, that whereas many cannot away at all with Music, as if it were some odious skill ranged from hell, rather stirred up by Devils, then revealed by Angels: some are indifferent, and can abide it better in the chamber of Venus, then in the temple of Minerva, and some do so far dote in music, without the which they think there is no religion, that between these unindifferent judgements, I am in doubt to speak, or so to frame a speech that might qualify so foul a discord, concluding that if Music be the ordinance of God, as at other gifts of nature are, then how cometh it to pass, that .7. arts, termed liberal, are allowed, whereof Music hath been account of the number one, except the late 8. art of Adulation, being placed in musics room, be allowed for the seventh, which if Curiosity, being made judge, have recorded the same in self-wils book. I leave to these three their own, & yet proceed with those opinions, that may stand with discretion, concerning the same. In the first book of Chronicles, called in Latin Verba Dierum, or after the Greeks Paralipomenon, which the Hebrues call Dibre Haiamim, historical, ca 15. when the Prophet David had prepared a house for the Ark of the Lord, he called all Israel together to jerusalem, to fetch the Ark of the Lord unto his place, which he had ordained for it, etc. And David spoke to the thief head of the Levites, that they should appoint certain of their brethren, to sing with instruments of Music, Psalteries, Harps, & Cymbales, that they might make a sound, and to sing on high with joyfulness, etc. And David & the elders of Israel, & the Captains over thousands, went to fetch the Ark of the appointment of the Lord, out of the house of Obed Edom with gladness. The Ark is brought forth of the house of Abinadob, that was in Gibeon, which was a high place of the city of Baale, unto the city of David, called Zion, lying on the North side of jerusalem. Samuel, 2. book. cap. 6. Cro. 1. boo. ca 15. 2. Cro. cap. 5. ver. 13. These instruments & other ceremonies which they observed, were instructions of their infancy, which continued to the coming of Christ: (the note of the later Church) of then there should have been a final end of Music, why is it not absolutely forbidden, or if it be tolerable why is not the abuse taken away (& not Music itself) because of abuse, if Music be but a sound, no more is the voice, it is better to hear good & godly Music, than rebaude and filthy talk, or a christian Psalm then a wreked sonnet. Seeing the Music hath so behaved herself, that she is not allowed by the old Testament, as many affirm, because as they say, she had her continuance but until the coming of Christ: yet from the time of Samuel, until the time of jesus Christ, it largely appeareth she was in estimation, & although the superstitious pagans & Idolatrous Gentiles, having the same instruments that the godly had (with the which they committed their abominations) this notwithstanding was no ●e●l●●ng nor disabling of the Music which the Prophet David used, the Prophet Esay, cap. 22. commended. Daniel. 3. 1. Mac. cap. 9 Apo. 18. have expressed. Let us see farther concerning music, what the new Testament either liketh or alloweth: Wherefore be ye not unwise, but understand what the will of the Lord is. And be not drunk with wine, wherein is excess but he filled with the spirit, speaking unto yourselves in Psalms & Hymns, & spiritual songs, singing and making melody to the Lord in your hearts, etc. Eph. 5. verse. 17. 18. 19 Give thanks always for all things unto God, even the Father, in the name of our Lord jesus Christ. Submitting yourselves one to another, in the fear of God. Collossians. 3. verse. 16. Let the word of Christ devil in you plenteously in all wisdom, teaching and admonishing yourselves in Psalms and Hymns and spiritual songs. Singing with grace in your hearts to the Lord. james. 5. verse. 13. Is any among you afflicted (or grieved in mind) let him pray: is any merry: let him sing. Hereby the godly are allowed to sing, whos● instruments are their bodies, and whose stops or strings are good intents. Unto the bodies belong the four Elements, the four complexions, and the five senses, if any of these abound or dimminishe, the concord of the boydes is altered. Also the mind is turned to discord, no less by a crabbed imagination: But what can we say for Instruments, that our former discourse may appear uniform, that is to say, as well the instrument as the voice, and both together. 1. Epistle. Corinth. cap. 14. verse. 7.8. Moreover, things without life which give a sound, whether it be a Pipe or an Harp, except they make a distinction in the sounds, how shall it be known what is piped or harped. And if the Trumpet give an uncertain sound, who shall prepare himself to battle. In the Reuc●lation, S. john saith. Chap. 14. verse. 2. And I heard the voice of Harpers, harping with their haps. And they sung as it were a new song before the Throne, etc. Seeing then that the holy Scriptures in the new Testament condempns not Music, (but only the abusers thereof,) what reason, or what authority is there left why Music should not be used with song in any place convenient, is so be it be not hurtful, in the kings presence, Chapel, or Or●sorye, in Cathedral Churches some where, or what offence, else where. It may be that some will answer unto me, and say, that Music in those places is Popery. But I demand again, where was the knowledge of Popery when David praised the Lord with it, when the Ar●stle Paul know of it, and when Saint john from heaven heard it. If it be so (that Music, as it hath been in very deed too much abused in these our later times, shall it therefore for that abuse be utterly banished and put aside, which will stand with as good a reason, as when a man hath stolen a horse, the Law shall hung his soul: yet who is so ignorant, the fact being committed, but that both body and soul is present. Now followeth the opinion of Saint Augustine, of Cornelius Agrippa, of Peter Martyr, and of Lodowicke Lioide, Gentleman. First Saint Augustine in his ninth Book of Confessions, as Peter Martyr noteth in the fifth Chapter upon the Book of judges, folio. 103. testifieth, that it happened in the time of Ambrose (Bishippe of Milloine, about the year of Christ .377.) For when that holy man together with the people, watched even in the Church, lest he should have been betrayed unto the Arrians, he brought in singing to avoid tediousness, and to drive away the time: It seemeth that by means of sharp persecutions, the godly were scattered abroad, so that they had no leisure, scarcely to pray, much less to sing, the tyranny of their persecutors was so monstrous, from the time of Nero the son of Domitius, being about .66. year after Christ, until the time of Constantine the great, which was about the year of Christ .333. the said godly Emperor Constantine gave great and large gifts, and yeerelye revenues to the maintenance of the Clergy and Preachers of the Gospel. Whereupon the Bishops of Rome fathereth their foundation and head of Constantine, (a good policy to claim antiquity, if that verylye which is eternity, could not discern the truth) thus, what with strange opinions, and what with persecutions, the space of 241. years, or near there abouts, music was laid a side, & although that S. Augustine repented him, and that he was sorry, because he had sometime fallen, by giving more attentive heed unto the measures & cords of music, than the words which were under them spoken, which thing hereby he proveth to be st●●e, because measure and singing were brought in for the words sake, and not words for Music. All this condemneth no music, but the abuse, for in allowing the Church of Alexandria, wherein was a little singing, etc. for this cause I say, he consented the Music should be retained in the Church, but yet in such manner, that he said, that he was ready to change his sentence, if a better reason could be assigned, & he added, that those do sin deadly, as they were wont to speak, which give greater heed to music, then unto the word of God. It seemeth to me, that there is none so senseless, that will be, or have been, in such sort ravished with the only melody of the instrument, that they have so excepted of the same, forgetting their principal virtue of the true worshipping of God: those that have been such, are in the same damnation, that the common Drunkards, Adulterers, Idolaters, false speakers, viurers, with all those and such wicked, that thinking to drink, mind not on God, so according to the desire the soul is poisoned, and the gifts of God abused. But why Music seemeth so to ray men in a manner wholly, the reason is plain, for there are certain pleasures, which only fill the outward senses, and there are others also which pertain only to the mind or reason. But music is a delectation so put in the midst, that both by the sweetness of the sounds, it moveth the senses, & by the artificialness of the number & proportions, it delighteth reason itself. And it happeneth then chief when such words are added unto it, whose sense is both excellent and learned, etc. Peter Martyr in that discourse, whether singing may be received in the Church, saith. In the East parts the holy assemblies even from the beginning used singing. Read in his Commentary folio. 103. Corneli●a Agrippa in his sixth book of the vanity of Sciences. cap. 63. setteth forth the abuse of Music & the discord (from the which some supposed the rest condemned) verse curiously under terms or parts of Music, as Enharmonica, Chromatica, Diatonica, and others, with a nomination of names, as among the Lacedæmonians, the ●●itting to arms, and Cretensians, which repetition of words seem a great collections, & little matter, as the fable of the Musician, that by the only virtue of the Dorian tune, the chastity of Clitemnestia, wife unto king Agamemnon was preserved, from the assault of Egis●us, who to be revenged slew the Musician. Horace dislyked the common ●odeiers and stage pipers, calling them wonderers, & Cornelius termeth them the servants of Bawdry, but whereas he saith (which no grave man, modest, honest, & valiant, ever professed. herein he showed his sole conceil: and forgot that which was done and used in holy writ, altogether flourishing among the Poets, giving an open contempt of that the Poets secretly scorned, declaring only the abuse, as when he saith, that the Egyptians did forbidden their young men to learn Music, I suppose it was, when Music was so common, as it is now in England in every Alehouse and bawdy corner, but not the principal Music. Anaxilas saith, Music is even like Africa, it yearly bringeth forth some strange beast. Athanasius for the vanity thereof, did forbidden it in the Churches, thus be concludeth with the abuse, and not the thing itself. Lo, Lioide, Pilgrimaga of Princes, folio. 133. setteth forth properly Music, and saith, by a Methodical gathering together of authorities, that there is great controversy for the antiquity of Music, beginning with Orpheus, Amphion, and Dionysius of Greece. Polybius saith, that Music was found first in Arcadia, Tubal among the Herbrues, and Apollo finding a confused Cha●s, setteth down learners of Music, to be Socrates, Aelianus, Agesilaus, Atchitas, & the mighty Hercules, etc. And though some contemn Music with Diogenes, and say, that it were more profitable to mend manners, then to learn music: what is manners, but a concord of honest intentes, which only, is adorned with nothing but virtue. Alexander the great loved Music, so did the tyrannt Nero. Hereby may be perceived concord and discord, Music is not the cause of disorder, but disordered minds abuseth Music. Dircedus Captain over the Spartans, is said first to invent the trumpet, and taught the Lacedæmonians to sound against the Messena, in the ●●etd, therewithal to terrify the courage of his enemies: for as Music to doleful and pleasant, full of harmony and melody: so is Music terrible and fearful of life and courage, for we read in the old age, both authentical and profane, that they used Instruments of sound of sundry sorts, as among the M●lesio●, pipes among the Cretensians instruments with strings, a kind of Gi●●ornes: among the Parthians ringing of Bells: among the Aethiopians loud songs: among the Assyrians, a kind of skipping: among the Cambrians little drums made of leather stretched about a whoop, broad, and narrow, having a kind of hollowness, All the which they put dry beans and Pease, to make the instrument cattles, with many other unaccustomed manners. But the absurdest thing of all, which passeth the abuse of Music, is, that as the Gentiles and Pagans' called upon Priapus, Pan, Ceres, juno, Hercules, janus, Bellephoton, Dagon, Rempham, Astaroth, & such like, to be their supporters at arms in the field: so at this day, those which would be loath to be called otherwise these christians, are not ashamed so call Saint George, to borrow, for the English, Saint Denis for France, S. Andrew for Scotland, Saint james for Spain, and so forth in the Christian Kingdoms, they tell as first upon their Saints, as the Pagan Gentiles called on their termed Gods, when in very deed this foul abuse aught to be reform, which is a discord worse in the mind than is the dumb instrument, that can sound none otherwise then the Musician either can, or william. To conclude, let all be done to the edifying one of another, and both in the Lord, and as for those that cannot away with Music in the best part. I leave them to the aforement maker, which is blessed for ever. ¶ A conclusion of this work by the first translator hereof out of Latin into English, cap. 149. THis that we have shortly placed here of accidents of kindly things, as of Colours, savour, & Odours, of Weights, liquors, & Measures, of Uoice & of Sound, it may be sufficient for this time. For as I suppose, to the bull and so the small or simple, that be like to me in Christ Those things of properties of kindly things that be fully conceived in mind, & treated in .19. parcels or books, shall suffies to find some reason of the likeness of things, for which holy writ useth so ready likeness & figures of kind, not in all things, & of the properties thereof. I make protestation in the end of this work, as I did in beginning: That in all that is in divers matters contains in this work, right little or nought have I set of mine own, but I have followed verity and truth, and also followed the words, meaning, and senses, and comments of holy Saints, and of Philosophers, that the st●●ple that may not for endless many books seek and find all the properties of things, of the which holy writ maketh mention and mind, may here find soon what that he desireth, and that I have taken is simple and rude● but I think them good and profitable is to that ●● rude in old English terms, and to other such as I am. Therefore I counsel the simple, that they despise not nor scorn this simple and rude work, when that they have perfect understanding and knowledge of this, and plainly at the full, then to understand and to have knowledge of greater, higher, and more subtle things. I counsel, that they leave not to seek & search the learning & doctrine of greater authors and Doctors: and that I do, & leave on their own advisement and wit, if they will correct and amend that that is unsufficiently said, and then expediently to add and put more thereto, that they so in like manner as God giveth them grace and science. That which is by me rude and simple began, may be by their wits and great wisdoms made complete and perfect, to his magnifying, laud, honour, praising, worship, and bliss, that is Alpha and Omega, beginning and ending of all good. That is the high God, gloriously living & reigning evermore without end. Amen. Barthelmew Glantuyle descended of the noble family of the Earls of Suffolk, he was a Franciscan Friar, and wrote this work in Edward the thirds time, about the year of our Lord .1366. In the year .1397. 37. years after, was this said work translated into English, and so remained by written Copy, until Anno Domini. 1471. at which time printing began first in England, the .37. year of the reign of king Henry the ●. since which time this learned and profitable work was printed by Thomas Berthelet, the .27. year of the reign of king Henry the .8. which was the year of our Lord God .1535. And last of all augmented & enlarged, as appeareth, for the commodity of the learned & well disposed Christian, by me Stephen Batman, professor in Divinity, and printed by Thomas East, Anno .1582. the .24 year of the reign of our most happy and prosperous Sovereign, Queen Elizabeth, whom God fortify in the numbers of his mercies for ever. FINIS. MIEULX. VAULT.MOURIR.EN.VERTU.QVE.VIURE.EN.HONCTE. ¶ Imprinted at London by Thomas East.