Upon the Frontispiece.  
THe Goddess (like herself so placed on high,  
So open breasted, freely doth descry  
Her love, which heretofore she long concealed  
Wisely, to make thee love what's here revealed.  
She opens here her closet, richly set  
With high prized gems, her richest Cabinet.   

CURIOSITIES OR The Cabinet OF NATURE  
Containing Philosophical Natural and Moral Questions answered  
Translated out of Latin French and Italian Authors  
by R: B: G:  
never before publshed  
NATURA  
Pliny. Plutrarch▪   

To the Right Honourable William Lord Craven, Baron of Hamsted, etc.  
Sir,  
ONE, whose Birth ranked him not in the extremes, by Education trained up in the learned Qualities, by an innated desire of a melioration, a Traveller in foreign parts, at length by accident a Soldier, who at length, seeing that Bellum was but Jactus Aleae, making a fair retreat, and resigning his Sword to Mars, retired himself to the former unforgotten tranquillity of his pleasing and most recreative Studies: amongst the rest, being desirous to breath himself of his last and lost laborious times, happened upon the ever-vernant and private walks of Natural Philosophy, (which are not accessible to all, nor every one admintted, but only Students, by their prerogative and Privilege) where (having an eye not incurious) it being lawful to enter the very bowels (as I may say) of her secrecies, not without infinite pleasure I penetrated her Arcana, and opening her Cabinet, finding her full of Curiosities, and having free licence to take what I thought fit, and I culling according to my best fancy and liking, selected none, but what I thought, might not only content myself, but generally recreate all: which not without less industry than pleasure I having knit up into this Florum Naturae fasciculum, or a Nosegay never fading, gathered in Natures own Garden, I so highly prising them, solely intended to Devote and Dedicate them to your Honour, whose affection to Learning was ever sincere, to Travellers noble, to Soldiers (like yourself) honourably loving. Wherefore my Noble Lord, I beseech your Lordship to accept this Present, and to patronise with your gracious protection this handful of Curiosities, devoted unto you by the Heart and Hand of a Student, Traveller, and Soldier, who with the Poet,  
Sint Maecenates, non deerunt Flacce Marones': boldly concludes, and firmly resolves with permission, to be ever  
Your Honour's most humble Ro. Basset.   

To the Reader.  
REader, amongst other passages not long since, I happened on a Stranger, by Language, French; by Education, Learned, by Habit (which many times happens) mean, and contemptible: But entering into discourse with him, I found him full of exquisite Discourses; and by his being not understood but of few, he was the more slighted, I out of an inbred respect and honour I had to Strangers, (especially learned) redeemed him out of the hands of an ignorant Host, whom I saw deputed him to base uses and offices; (as to light men's pipes, and the like) and in conclusion finding him full of worth, I entertained him inwardly, insomuch as I taught him to utter such Curiosities, (whereof he was full) in our English Tongue; assuring myself that being understood, he was of sufficient ability to instruct, not without variety of content and pleasure: so that upon some expense of time, not with him alone, but other Strangers also of the like quality, I destinated certain hours for a discourse, which I thought good to impart; for as I may say with the Poet,  
Scire meum nihil est, nisi me scire hoc sciat alter:  
which conferences and discourses if they come to thy content, I have gained what I aimed at, and withal an encouragement to continue that Study, whereby I might please all, if it could be; for He must rise very early that pleaseth all, teste Proverbio: If displease, howsoever I will continue in pleasing myself: and as for such as shall despicably miss at my honest endeavours, (of which kind there are too many) I must attribute their contempt to silly Ignorance, the enemy of knowledge, which is of the condition of a Woodcock, which is always pecking at any thing that is near his nest, although it nothing annoy him: neither will I acknowledge myself to have committed an error, Projecisse Margaritas ad porcos, being I had no such intent, which was to instruct the not kowing, and to recreate the knowing; to whom I commit and submit these as to Impartiality. Vale.   

A TABLE OF ALL the Heads contained in this Book.  

A  
page.  
APparitions. 113  
Aquaticks. 154  
Animals. 211  
Almsdeeds. 275   

B  
Biting. 8  
Beards. 44.  
Birds. 217  
Beasts. 223  
Borage. 248  
Bees. 266   

C  
Cabage. 40  
Containing. 42  
Comets. 126  
Camel. 238  
Choler. 253  
Chameleon. 259  
Cross. 272  
Chastity. 284   

D  
Dwarves. 4  
Drunkards. 57  
Discord. 73  
Dew. 87  
Doves. 238  
Discontent 2●8   

E  
Earthquakes. 101  
Eyes. 186   

F  
Frosts. 90  
Foules. 149  
Fishes. 208  
Faces. 245  
Falling. 252   

G  
Growing. 181  
Gaping. 265   

H  
Hares. 49  
Hail. ●0  
Hands. 245  
Heart. 255  
hydropsy. 264   

I  
Jeering. 9  
Interior senses. 196  
jaundice. 264   

K.  
Kissing. 2   

L.  
Love. 1  
Lions. 49  
Lettuce. 246  
Liberty. 277  
Luxury. 5   

M  
Monsters. 10  
Marmalade. 41  
Maids. 48  
Mules. 54  
Money. 77  
Meteors. 78  
Minerals. 134  
Metals. 230  
Marriage. 284   

N  
Sneezing. 256   

O.  
Orange. 260  
Old. 275   

P  
Physic. 39  
Procreation. 161  
Plants. 203  
Physicians. 234  
Parents. 281  
Poverty. 287   

R  
Raine. 86  
Rainbow. 119  
Reptibles. 160   

S.  
Swelling. 6  
Snow. 83  
Springs. 91  
Sea. 96  
sperm. 144  
Senses. 190  
Sleeping. 200   

T  
Thunder. 106  
Touching. 194  
Travel. 250  
Teeth. 257  
Tobacco. 7   

V  
Vegetables. 139  
Vinegar. 253.  
Urine. 264  
Valour. 205   

W  
Women. 12  
Widows. 37  
Wolves. 51  
Winds. 104  
White-way. 112  
Wine. 257    

CURIOSITIES OF NATURE. Containing many Philosophical, Natural, and Moral Questions, never before Resolved.  

Divided into four Centuaries.  

Of Love.  
Quest. WHerefore is it that many time Love is conceived upon an instant towards an object?  
Ans. Because the Eye, being the informer of the intellectual part, presenting the Object unto it, it in an instant judgeth it appetible, and discoursing with the heart, (which is the seat of the conpiscible or appetible) both conclude the Object to be amiable; and according to the objects perfection, by degrees grows to the vehemency of a violent passion, the appetible labouring (according to its property) to be a professor, and to enjoy its desire.   

Of kissing, a token of Love.  
Q. HOw is it that this act is so much esteemed, and used of Lovers?  
A. This was first invented by the Trojan Wives, who being tired with the long and tedious travails by Sea, and being now arrived in the pleasant Country of Italy, and loath that their Husbands should any more put to Sea, concluded amongst themselves, that while their Husbands were now a shore, busied in the Conquest of that Country, they would fire the ships, and by that means to quit themselves of the fear of any further travails, which they put in effect: But when they considered the high displeasure of their Husbands likely to come upon them with Death, they resolved upon this way of pacification; which was, that at the return of them, every wife should use this kind of welcome, by kissing him on the Lips, which before that time was not used and known; which when the men perceived, wondering and amazed at this novelty of embraces, became indulgent to them, and pacified; whereupon, since that, it never went out of use, but grew rather more and more in request.   

Of Dwarves.  
Q. Whence is it, that Dwarves are more drowsy and sleepy than others?  
A. Because, ordinarily, their heads are very great, in respect of other parts of their bodies, by reason whereof, their heads have need of greater nourishing: seeing then a great quantity of nourishment ascends up into the head, so by the same reason it causeth a great quantity of vapours, the which natural heat not being able to consume, or so soon dissipate, those vapours keep the senses so much the longer asleep.  
Q. Wherefore are they more luxurious than those of a great stature?  
A. Because the substance of the nourishment superfluous, in Dwarves turns to seed, in stead of the others nourishment of their bodies; although they eat as little in quantity of Viands, or no more than the Dwarves.   

Of Smelling.  
Q. Wherefore is it; that flowers sprinkled, or dipped in Water smell not so well, and lose much of their fragrancy and sweetness?  
A. Because humidity and moisture, being of a contrary temperament, impaireth and extinguisheth the perfection of their scent.  
Q. What is the reason, that they that have eaten any thing of a strong sent, (as Garlic, Onions, or taken Tobacco) do not perceive the malignity of the smell so easily, as they do which use them not?  
A. The reason is this; they that use them, have their throat, palate; and nostrils glutted with the scent, these parts being next neighbours to the smelling part; therefore themselves smell it little, or nothing at all: As for example, touching or feeling any cold thing with cold hands, one cannot so easily judge of the coldness, as with warm.  
Q. Why cannot those that have stinking breaths, perceive the stench of it?  
A. By the self same reason aforesaid; because they have those parts affected and infected with their own stink, themselves being disenabled to perceive it.   

Of the biting of a mad dog.  
Q. WHy is it, that a man bitten with a mad dog, falls not mad so soon as other animals do?  
A. It is because that man is of a more excellent structure, and better temperament, than any other sublunary creature; also that he being endowed with a reasonable soul, is not so soon mad, nor so easily besides himself as other animals are.   

Of a Jeer.  
Q. WHat is the reason, that we commonly are offended more at a jeer, than at an angry word?  
A. Because we perceive most times, that an injurious, or angry word proceeds from sudden passion and choler, or for some revenge against truth, yea contrary to the Conscience and opinion of him that proffers it: but a Jeer proceeds from a contempt and scorn, and purposeth to put one in a chafe and outrage, without any occasion at all.   

Of Monsters.  
Q. WHat is the cause of the generation of Monsters?  
A. There are many; as the superaboundance of Seed, or the insufficiency of the Materia, the weakness of the seminal virtue, the defect of the womb, the imagination being absent from the female at the time of conception, and the conjunction of two animals of different kinds or species.  
Q. Wherefore do not Monsters live long after their coming forth?  
A. Because that being imperfect, they are so much the more feeble; so that feeling themselves out of the womb, and sensible of cold, which is an enemy to nature, they cannot subsist long, especially in cold climates; and by how much the more they are imperfect, the shorter time they live.  
Q. Wherhfore is it, that Africa produceth more Monsters than other Countries?  
A. The reason is, because it is extremely hot, and waters very scarce, and a Country very spacious, vast, and sandy; so that all sorts of beasts assemble, and flock to the Fountains to drink, where they couple together, without any respect of Species or kind, and thence it comes to pass that so many Monsters are there bred: Moreover Africa being a Country very hot, (as is said) and hear being a friend to nature, Monsters live longer there, than in any other part of the World of a colder temperature.   

Of Women.  
Qu. Why is it that Women are more desirous of pleasure in Summer than in Winter, and men on the contrary, in Winter than in Summer?  
An. To say truth, they are at all times more inclined that way than men; because they being cold and imperfect, cheer themselves, and are comforted by the heat and conjunction with man: but they are more desirous far that way in Summer, than in Winter, because the heat and dryness of that season doth very much temper their coldness and natural humidity. Men, on the contrary, which are of a hotter temperament, dryer and stronger, do (as it were) languish and dissolve by this heat, which weakens, and much debilitates their strength, and to that disenableth them: Even as the Sun shining upon a fire, much weakeneth the heat thereof. But the intense coldness of the Winter enforcing natural heat of the man inwardly, he becometh warmer; and the Woman being afflicted with a double frigidity, becomes (as it were) frozen, for their temperature is much more cooled.  
Then without doubt, it is far more convenient and fit, that the one Sex one time, the other another should affect, than both together, at one and the selfsame season should be desirous: For otherwise they would over-heate themselves, by the too frequent emission and profusion, to the great prejudice of health, and much shorten life.  
Q. Whence cometh it, that those women that admit diversity of men, become less fruitful?  
A. Because that the diversity of temperaments of diverse ejections and emissions do hinder conception, even as the diversity of dishes and viands do hinder the digestion of the stomach.  
Qu. Whence happeneth it, that barren women are usually more desirous that way than those that are fruitful?  
A. Because they naturally are more excrementitious, and commonly they purge not naturally as others do, by the woman's healthy sickness.  
Qu. Why is it that women married very young, are more lustful than others?  
A. It is because that kind of appetite is awakened, and provoked in them before its time, and natural passages being opened, that kind of delight much increaseth in them, and oftentimes proves a dangerous and pernicious habit.  
Q. Wherefore is it, that women with child, have disordinate appetites, and a longing to eat unusual food?  
An. This happeneth about the second or third Month of their conceiving, when the natural purgation gathers together about the Matrice, for the nourishing of the fruit: For if the natural purgation be wholly corrupted, and over charged with some ill humour, this evil imparteth itself oftentimes, as by some contagion to the Orifice beneath, and from thence to the stomach, and causeth her to desire meats of the same quality as that humour requires; so that if that corrupt humour be participant of melancholy, it happeneth that the party with child desireth to eat coals, tiles, ashes, or some other adust things: If that humour be of the quality of a pricking and biting phlegm, she desires Vinegar, or sour meats, and sauces of such kind, and so of other humours. But this happeneth not to all women with child, because all have not that natural purgation so vicious and corrupt: Moreover, the wiser sort of them do moderate, or conceal these kind of desires and longings: The same reason is, for the loathing and detesting that they have to some meats, which seem hateful unto them, according to the evil humours which predominate, as aforesaid.  
Q. Wherefore is it, that great-bellied women have not (or very seldom have) their natural all purgations?  
A. Because the matter that is voided by them, serveth for the nourishing of the Embryo, or fruit conceived.  
Q. Wherhfore is it, that women great with a man child, are more cheerly and better coloured, than those that go with a Female:  
A. It is because in the males there is a great deal more natural heat; which the mothers do feel and perceive, and by consequence are better coloured, and more healthy, than when they go with a female.  
Q. What is the reason, that women with Child are more tetchy, then when they are not?  
A. It is, because they are then less afraid of being offended so long as they are big, wherein they discover their weakness; for weak and feeble persons, become more insolent when they know themselves clear out of danger and fear▪ and great courages contrarily show themselves most in greatest dangers.  
Q. Why are women more covetous, more crafty, and revengeful than men?  
A. By reason of the weakness of their nature; for being not able by force to support and maintain themselves, they betake themselves to craft, covetousness, and discord, which Caesar said, was the Mother of Assurance.  
Q. Wherhfore are women more heavy at the beginning of conception, than after they have gone some months with child?  
A. Because at the beginning the infant participates not so much of the humours within the body of the Mother, as when it groweth a little bigger; for it is nourished by the natural purgations, and superfluous humours of the Mother.  
Q. Wherhfore hath nature placed the Paps of the woman upon the stomach, and not lower, as other female animals?  
A. In regard of the preservation of her modesty: moreover, she being an upright, and twofooted creature, and of a singular perfection above all other females, Nature provided her a place more decent for them, and freed her from a great trouble, which were they otherwise placed, would be undecent, and incommodious.  
Q. Wherefore have not men great Paps, and large Dugs, as women have?  
A. Nature frames nothing in vain: these great Paps being given to Women as vessels to receive their natural purgations, which are converted into Milk, for the sustenance of the infant; it was needless, that men, that have no such purgations, and is not fit they should suckle their infants, should have any such large receptacles, or vessels.  
Q. But how comes it, that woman's Paps or Breast, begin not to rise or appear, before the age of 12 or 13 years?  
A. Because than beginneth the time of their natural purgations, and have them not before that age.  
Q. Wherefore is it, that women and children weep oftener, and with more facility, than men of a perfect age?  
A. It is, because both women and children are very humid, & therefore being surcharged and pressed by grief and vexation, they easily evacuate that plenty of moisture by the way of tears.  
Q. Whence is it, that the man and the woman both old, and consequently cold, that the woman is not so easily, nor so soon drunk as the man?  
A. By reason that women being cold and moist, do more resist the heat of Wine; and old men being dry, and the Wine soaking in, and greatly moistening their bodies, doth more endamage them.  
Q. Wherefore is it, that women are more mutable and variable than men?  
A. Because they are of a temparament less perfect, being more cold than men, and things of more perfection, are less mutable: moreover, women being more weak, are so much the more suspicious, and contentious, and suspicion brings always with it a change of will: But let me say thus much in their behalf, They are more constant in their love than men.  
Q. Why do women make water stooping, and men do the contrary?  
A. Because their bladder stands higher than a man's doth.  
Q. What is the reason, that when maiden's breasts begin to grow, they begin to change their voice?  
A. Because then the Organ of the voice is wider and lesser closed; which is common, when they are come to the teens.  
Q. Why are some twins not so strong as others be?  
A. Because the Seed which should have served one receptacle, was parted into two.  
Q. Why do the Paps of maidens when they are in their teens grow big, and not before that time?  
A. Albertus Magnus saith, the reason is, that then her monthly terms do begin to have course and increase, and by that reason her breasts grow big.  
Q. Why hath a woman that is great with child of a boy, the right dug harder than the left?  
A. Because the Male-child is conceived in the right side of the Mother; and therefore the Flowers or Terms have more course to the right Pap, than to the left, and so by this reason causeth it to be harder.  
Q. And likewise why doth the hardness of the Paps betoken the health of the Child in the Matrix?  
A. The reason is, because her Terms are turned into milk, and that Milk doth nourish the fruit in the womb abundantly, and thereby its strength is manifested (as Aristotle saith.)  
Q. Why is the Milk of a woman's breast white, seeing that her Terms are red, which it is engendered of?  
A. Because the blood well purged and concocted becometh white, as it appeareth in any flesh, whose proper colour is red, but being sod, it is white.  
Q. How shall one know when a woman hath twins in her womb?  
A. Nature hath given a certain sign, for when a woman is quick six weeks, or thereabouts; she then may perceive a seam or stroke down from the middle of her breasts, to the bottom of her belly, of a dark colour, like a Vein.  
Q. Why have not birds milk and Paps?  
A. Because Paps would hinder their flying.  
Qu. How comes it to pass that Nature doth produce both man and woman in one body, commonly called Hermaphrodites?  
An. Because Nature hath three Receptacles, wherein the seed of man doth flow; the one in the right side, which commonly doth breed the Male; the other on the left side, which doth breed the Female, and the third vessel or receptacle, is that which is in the middle, in which the seed doth fall, whereby the Hermaphrodite is begotten, which we commonly term Monsters; but this is not ordinary, but rather extraordinary; for Nature doth never produce any of these Monsters, but by some extraordinary and lascivious thoughts in the very act, or else after the act, which bringeth sleep, there to continue in the body of the Female, which I think, and some other learned are of my opinion, is a main cause of these Monsters, called Hermaphrodites; and sometimes Nature hath given them that are thus luxurious, no comfort of their issue; for if not Hermaphrodites, than they prove fools and idiots.  
Qu. Why do some children resemble sometime their Father more than the Mother, which breeds them in their body? and sometime like the Grandsire, or some other of their kindred?  
Ans. It is according to their youth, whether it be father or mother which hath more seed in their vessels than the other, which overflows the lesser, and being more desirous of lust, which causeth the same likeness: And again, it is, when in the very act the man remembers the visage of the Woman, which is a great matter, having it in his thought at that time; sometimes it is like the Grandfather, when he is thought upon, or remembered in the like action.  
Qu. Why do those infants which come out of the womb at the eight Month's end, most commonly become weak, and sometimes in danger of death?  
A. Because nature is weak in those women, and not able in regard of their burden, to hold out any longer, by reason of the watery and cold Planet, the Moon, which hath rule in every body whatsoever; and by reason the Moon is retrograde, & ill disposed at that time, is the cause of its death.  
Q. Why doth the infant open the womb at forty week's end?  
A. The reason is, (as we may see in diverse fruits) when they be ripe, they easily fall, and so likewise, when the child is at full growth, than the vessel doth break, or open, and the tendons, or ligaments easily broken: and therefore, those women which hold out their full time, without their terms falling down in that time, have strong and lusty children, and live long.  
Q. Why doth either excessive joy or grief cause a woman to miscarry?  
A. Sometime extraordinary joy doth take away the natural heat, which causeth and giveth life to the seed in the womb, and so causeth miscarrying: and the very same reason is given for grief conceived, which taketh away the natural heat from the womb to comfort the heart.  
Q. Why doth the tongue sometimes lose the use of speaking?  
A. The learned Physician Hypocrates saith, sometime it doth happen through a Palsy, or Apoplexy, which is by a violent effusion of blood and of other thick humours: and again, it is the infection spiritus animalis in the Median part of the brain, which is an hindrance that the vigour or spirit is not carried unto the tongue; which is the main cause why the tongue sometimes, is not able to express those actions which its office ought to make manifest.  
Q. Why did nature make rather the brain cold than hot?  
A. For this main reason only; to temper and moderate the heat of the heart, to the end it might serve in stead of a Fan or cooler.  
Q. Wherefore made Nature Man naked, and without weapons, only his arms to defend him?  
A. Nature having bestowed wisdom upon man, hath given him means enough to arm himself at his own pleasure, as well against the cold and heat of the air, as against the blows of his enemies.  
Q. What is the cause, that children, who are moist by nature, are not bald notwithstanding?  
A. Because their humidity is intermingled with a temperate heat.  
Q. Why doth Rue, being planted under a figtree, grow the better, and receiveth more nourishment?  
A. Because it draws unto itself the sweetness of the Figtree; or else the Figtree sucks away from the Rue a part of his bitterness, and so being somewhat sweetened, it groweth the better.  
Q. Why do old men die almost without pain?  
A. By reason that all their senses are debilitated, and their rudicall moisture, and natural heat consumed.  
Q. Why doth sorrow and care make some men to look old and grey before their time?  
Answ. Because they dry up the moisture of their body by their Choleric humour, which is too predominant in them; and indeed Age is no thing but a kind of dryness.  
Q. Wherefore are women's counsels which they give upon the sudden commonly esteeemed happy and prosperous in effect, and those which they give upon long deliberation unlucky and disastrous?  
A. Erasmus is of opinion, that their minds are (for the most part) employed with what they most affect: and upon a pinch, if they be put to it, they show much and a quick wittiness; for Women are naturally far more witty than men, but more prone to affect, and sometimes make use of it to extreme wickedness.  
Q. Wherhfore is it said, what's a Woman but her tongue?  
A. Because antienly they had no other defence, nor weapon but that: but now they have better fortified themselves with tongue, tooth, and nails.  
Q. What kind of people are those that do not sleep in their own faces?  
A. Women that paint, which put on other faces than nature gave them, under which feigned fairness there is a foul pretence of concealing age and wrinkles, but not their desire of youthful actions.  Justice Sph. Ph. pa. 683. Dialogismus. 
What Goddess? Justice! Why thy looks so stern?  
Not to be won from what I once discern.  
Whence born? From heaven.  
Then say who was thy father:  

* Modus.  Measure he's called, and true-faith is my mother.  
Why one ear open and the other shut?  
To th'good thats open, to th'bad that's closed up.  
Why sword i'th' right hand, in the left a scales?  
These weigh each act, 'gainst th' guilty that prevails.  
Why art alone? Good company is rare;  
These times conduct me not where good men are.  
Why poorly clad? 'Cause he that will be just,  
Refrain to purchase wealth and treasure must.  
Q. What do you judge to be most fit for the tranquillity of of a married life?  
A. No married life can be peaceable and quiet, except the man be deaf, and the woman blind; for either of them must conceal somethings: that she being blind, may not be peeping & prying into every action of her husband: & he deaf, that he may not hear his wife brawling continually at home.  
Altera luminihus quando caret, auribus alter,  
Improba coniugium tale querela fugit.  In English thus: 
Where Wives want eyes, and Husbands want good ears,  
That Wedlock seldom causeth jars and tears.   

Of a widow.  
Q. Wherefore is it that no Spaniard of what mean quality soever will marry a widow, be she very young and wealthy?  
A. It hath been a resolution of theirs from Antiquity, and continueth to this day: and to this effect one of them made this answer,  
I will no Widow wed, my reason's sound,  
I'll drink no water wherein one was drowned.  
Qu. Which is rather to be chosen for marriage, a Maid or a Widow?  
An. Herein I for my part am put to it: Hesiod persuaded his brother to marry a Maid, that he might train her up in the path of honesty: but by your leave good old Poet, I like it not, for I had rather choose a Widow, who having been virtuously matched already, knows how to tread that path, and that labour is saved; in the other it were to come.    

Centuary 2.  

Of Physic.  
Qu. WHat's the reason that many things as bitter as the medicine, yet purge not in effect so forcibly as the medicine itself?  
An. Because it is not the only quality of bitterness that causeth purgation, but also the resistance to the concoction: For the medicine cannot be digested, nor concocted by natural heat, or if it could, it would not purge; but its principal virtue consists in attracting the humours of the whole body, or from some part thereof, according to their several virtues; & being insuperable in contention, against the natural heat of the body, it retires to itself, drawing with it, and forcing all out that it meets withal.   

Of Cabage, or Coleworts.  
Qu. WHence is it; that Coleworts are hurtful to them that are aguish?  
A. By the reason they are hot, and cause the headache, dreams, and slumbers, through their fumes and vapours.  
Q. Wherefore is it, that Rue and Coleworts, are two plants that the one cannot thrive by the other?  
A. Because they are both hot, and attracting, or drawing unto them an abundance of moisture from the earth, for their aliment and refreshment, they one starve the other through drought, and for want of sufficient moisture.   

Marmalade.  
HOw can it possible be, that Marmalade being taken before meat binds the body, & after meat loosneth it?  
A. To say the truth, it is all times restringent; but it looseneth by accident, because it is heavy, and by that means it bears down the meat, and drives it downward being eaten after meat.   

Of containing.  
HOw can it be, that one glass full of ashes can receive, and contain another glass of the same measure full of water?  
An. It is because that the ashes being not a continuate and solid body, contain much air, which giving place to the water, as to a gross body, the water fills and takes up the place. Moreover, for the receiving of as much water as ashes, the ashes must be reasonable warm, or tepid at the least, to the end, that the Air by this means, and the spirit therein enclosed, may be exhaled by the infusion of the water, and a part of the water itself may be evaporated by the heat of ●he ashes.  
The same may be said of quick Lime, which will receive a great quantity of water and sand, the heap knowing never the bigger; because (I say) the spirits 〈◊〉 it are exhaled in smoke, ●●d the water also evapora●th, and the sand coming 〈◊〉 fill up their places, the ●ape becomes more solid and heavy, but very little, or ●●thing bigger.  
Q. But how is it, that a glass ●●…full of water, will receive ●●ny pieces of money, without spilling one drop of water?  
A. For this experiment, the brim of the Glass must be dry, and not moist at all; and and then the water giving place to the money that shall be put in, will rise up above the brim of the glass, in the middle in a spherical manner: But if the brim be moist, it will not contain so many pieces of money, but presently run over, meeting its fellow moisture.   

Of Beards.  
Qu. HOw happeneth it, that some have their Beards thick, and bushy, and other some very thin?  
A. Even as (saith Calen) those trees become greater, more branched, and full of boughs, that are planted in a fat and moist ground, than those in a sandy and dry: by the same reason the beard becomes more bushy in them that are of a tender and moist temperament; and contrary wise, thin to those that have a flesh more hard and dry: Nevertheless, it may happen also through a greatness of heat, which much opens the pores, that the matter of the hair is exhaled sometimes, and comes forth, and by that means the beard becomes very thin; for the hair proceeds of certain fuliginous or smutty exhalations, which become thick and hard, and taking root in the flesh, bud out (as it were) through the pores, and are nourished by the humidity and excrements of the body: if then this matter cannot issue forth at the Pores, they being stopped up or closed, or on the contrary, they being very open, the beard grows very thin.  
Q. Wherefore is it, that we are ill conceited of them that have their hair of one colour, and their beard of another? Witness Martial against Zoilus.  
Zoilus red headed, and black bearded too?  
What? squint-eyed, and stump-footed in thy shoe?  
Thus marked, thou art a knave, or else there's none:  
If thou art good, ten thousand 'tis to one.  
A. Because the diversity of colour of hair proceeds from the diversity of humours: one and the self same man having diverse humours predominant in him, is commonly, inconstant, dissembling, and mutable: I speak of him as by nature so; who, nevertheless, by grace and discretion, may overcome his constitution, and maugre his illness of temperature: as Socrates said of himself.   

Of Maids.  
Q. WHerefore is it, that Maidens having past the age of ripeness, and losing that time of marriage, become pale-coloured, and yellowish?  
A. By the reason of the retention of the superfluous humours, which are evacuated by the consummation of Matrimony, and those corrupting within them, vitiates the blood, and brings them into great and dangerous diseases, which can very hardly be cured, but by marriage.   

Of Hares.  
Qu. HOw is it, that the Hare sleeps with her ●yes open?  
A. Because her eyelids are not large enough to ●over her eyes. The like ●●so is it, as many do ●eport with many other Animals, as the Lion him●●lfe.   

Of Lions.  
Q. WHerefore is it, that the Lion hates the Ape so extremely?  
A. It is because the Lion is generous, free, courageous, and without deceit: the Ape chose, is a beast full of deceit and tricks: which antipathy is the cause of the Lion's extraordinary hatred against him. Some are of opinion, that the flesh of the Ape is very medicinable to the Lion, which the Lion knowing by a natural instinct, (as many other beasts do naturally know remedies fittest for them) he suddenly falls upon him, and devours him.   

Of Wolves.  
Qu. WHerefore is it, that the Wolf discovering a man, before the man him, is said to take away the man's breath?  
A. I (saith the Author) have diverse times found this to be false by experience; although some are of opinion, that it is done, not by being first perceived by the Wolf, or perceiving him first, as the Poet saith, Lupi Marim videre priores: but because he hath a kind of a charming breath to stop our breath, by corrupting the ambient air that we are in for that instant. But I rather suppose, that this happeneth not but to faint-hearted, and weak cowards, which are stricken into a maze and astonishment, which is a cause that the natural heat retires inward, near about the heart, so that the outward parts being destitute of heat, become as it were benumbed, and shake as those do through extreme cold in the winter.  
Q. Whence comes it to pass, that the flesh of a sheep bitten by a wolf, eats far tenderer than others, & the wool is more apt to breed lice & vermin?  
A. It is because the breath of the wolf is very hot, and attenuating the flesh by his heat, makes it more tender; and by the same cause the wool participates the alteration of the flesh, and is more subject and apt to putrefaction, and to breed vermin. This is the solution of Plutarch. 
Plut. ● Lib 2.   
Q. Whence is it that the wolf is said, never to see his sire nor whelp?  
A. Because the Wolf after his coupling with the female, smells very rank and strong, far more than before; the smell being augmented by the motions of the humours which are in the coupling: wherefore the other wolves in a rage fall upon him, and worry him to death, and tear him piecemeal: and by that means he shall never see his whelps, nor they him, nor their own which they shall beget. The general opinion of Hunters is, that the Bitch-wolfe never couples with the Male but once in her life, which is the cause that many Malewolves follow her when she is proud, and fight; and while they are all fight, if any one of them couple with her, all the rest fall upon him, and kill him.   

Of Mules, Male and Female.  
Qu. Why is it that the Mulets beget not, nor the Mules can conceive?  
A. Some are of opinion, that this proceedeth from their being engendered of two diverse and very different species, or kinds of animals; (for the Horse is of a very hot, and the Ass of a very cold temperament by nature) they have not a disposition requisite for generation and conception: Or rather, because Nature doth abhor the generation and propagation of monsters: and Animals being engendered of two different creatures (as these are) being monsters, Nature will not permit, that their generation shall extend or enlarge itself any farther. This reason is general, and the precedent is particular, but both probable; nevertheless it is observed, that Mules have sometimes conceived & brought forth.  
Quest. Wherefore is it that Mulets are stronger, sounder, and longer-lived than Horses or asses, being they participate of both natures?  
A. Because by the providence of nature, the defect of generation which is in them, is recompensed by their other qualities; or rather, because of the great heat of the horse, and the coldness of the Ass being mixed together, do make a good temperament by the strength, healthiness, liveliness, and long continuance of the Mulet, which partakes of both Species.  
Q. Wherefore is it, that the Mulets participate more of the nature of the Ass, than of the Horse, being that the Horse is greater both in courage and fierceness, and more generous than the Ass?  
A. Because the Ass is of a melancholic constitution, and by consequence more desirous of copulation, lust, and venery, by the reason whereof, her feed is predominant in the generation of the Mulet: or rather it is, because the seed of the Ass being of a colder temper, than that of the Horse, is more tenacious or retaining.   

Of Drunkards.  
Q. WHerefore is it, that great drinkers are said to gather death, whence others gather life?  
A. By the reason of excess; for Plures enecat intemperantia quam gladius: Excess killeth more than the sword: and by this means their foreheads oreshew to the world, their more than brutish affection, by the variety of pimples, the rubies on their noses, the redness of their eyes, the trembling of their hands, their stinking breath: and as their bodies batten, so their souls wither, and themselves accelerate their deaths as immature by their intemperance; As Saint Austin noteth: Multi manducant & bibunt in hac vita quod postea in inferno digerant. Many eat and drink that in this life, which they must afterwards digest in Hell. And Diogenes called these men the Charyhdes of life: For the Charybdis swallows what the sea brings to it, and casts it up again: but these swallow up rivers and lands, but never cast them up again.  
Q. Wherhfore is it, that tears are frequent and useful to your Maudlin drunkards?  
A. The reason is, that the shedding of tears, is a great ease to them, by the effusion of the superabundant humours in the head; for the brain is filled with vapours, which is much eased by such tears, and by consequence they: 
Lib. 5. Eleg.  as Tibullus acknowledgeth thus.  
Sape ego tentavi curas depellere vino,  
At dolour in lachrymas verterat omne merum.  In English thus, 
By wine I oft have tried t'expel my cares,  
But they converted all my wine to tears.  
Qu. Wherefore is it that to a drunken man every thing seems two?  
A. These questions are not for a trivial understanding to resolve; but I will do my endeavour to enucleate what you propose. The reason than is, that by the abundance of humectation, or moistening the tender muscles of the eyes more than ordinary affected and contracted, they divert and distract the eyes, the one being forced upwards, and the other downwards. Therefore both the eyes do not direct themselves to one mark or object, which causeth the sight to be double, each eye directing itself differently.  
Qu. How do these pot-companions excuse themselves?  
An. Certainly (I think) out of Anacreon thus: 
Faecunda terra potat,  
Hanc arboresque potant,  
Et potat aequor auras,  
Ipsumque Luna Phaebum.  
Quid ergo vos sodales  
P●●●●●… me vetatis?   In English thus: 
The fruitful Earth doth drink,  
The Trees drink earth I think:  
The Sea drinks Air I ween,  
The Moon drinks Sol again.  
Then Blades why should we fall  
From drinking? Knock, and call.  
Qu. What kind of life is most fit for these kind of Animals?  
An. In my conceit the life of Frogs; for they having liquor enough, yet croak for more, that is, for fresh rain.  
Quest. How is it that Wine works contrary and different effects in the drinkers?  
An. The Sun melts the Ice, and hardens 〈◊〉, by the diversity of the subject whereon it operateth. So Wine, not of its own Nature, but by the nature of the bodies into which it is poured, they being not all of one temper, works diverse and different effects: The melancholy man becomes fearful without any manifest cause, and steals away, and starts as fearful at every noise: he talks of nothing but Ghosts, and dead men, or on the Scripture; and is never more religious, than when he hath got a cup or two. The phlegmatic becomes heavy, dull, and stupid: The sanguine he laughs, sings, dances, and spends himself in mirth: The Choleric he puts all the rest in a confusion, and quarrels: There I leave him. So Horace expresseth these different effects thus: 
Seu tu querelas sive geris iocos,  
Seu rixam & insanos amores,  
Seu facilem pia testa somnum.   In English thus: 
Whether a jest thou dost produce,  
Or brawls, or love, or sleep, (sweet juice)  
Yet still dear jug I will thee hug.  
Q. Why do these men usually begin from halves to whole ones, and from pints to gallons?  
A. Not without reason; for lesser draughts cannot so soon exatiate as the greater. Nature would be disturbed by the greater quanties of draughts; but by the lesser (as it were by use) it will bear the greater; as Milo carried his calf, and by continual custom carried him when he was an Ox.  
Q. What's the reason, that any of these falling into a Dropsy, and being they are full of Water, yet are afflicted with an unquenchable thirst?  
A. Because, even that moisture to them is salt, and as it passeth not away from them, it corrupts and drieth the mouth of the stomach; and they are feverish likewise. Furthermore, by how much the more big their belly grows, the rest of the body is so much the drier.  
Q. Why hath nature given man a narrower & straighter belly, than to other Creatures?  
A. That it may teach us (as Saint Chrisostome saith) to be (as we ought) contented with a little: For many have more hungry and bigger eyes, than their bellies. Hence is the Proverb, The eye is bigger than the belly: Or, 'Tis easier to fill the belly than the eye.  
Q. What, or who are the companions of Bacchus?  
A. Pantherae, Tigers, Bacchun Satyrique sequuntur;  
In vino feritas, iurgia, probra, Venus.  In Enlish thus. 
Panthers, Tigers, Satyrs follow Bacchus:  
Lust, fury, brawler, all these by wine will thwack us.  
And herein is shown the effects of Wine in the diversity of persons and companies. By Panthers and Tigers ●s meant fury and cruelty, which are, and have been often exemplyfied by sudden stabbings, and death on both sides. By Venus and the Satyrs, lust is understood; for many being well heated in the Kidneys by Wine, are very forward to that action, all which conclude the verse to be Authentic.  
Q. But who were Diogenes his Parasites?  
A. Diogenes the Cynic, when he saw Mice come upon his Table; said to himself;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Even Diogenes himself, feeds Parasites.  
Qu. What wine is best?  
An. That which pleaseth four of the Senses: The eyes by the colour, the nose by the fragrancy, the palate by the taste; and the ears by the good report; for good Wine needs no bush.  
Quest. What is wine good for?  
An. It is most useful many ways.  
First, it makes a man forget crosses and misfortunes as a Poet said truly:  
Et jam deficiens, sic ad tu●… verba revixi;  
Vt solet infuso vena redire mero.  In English thus: 
Thy words so cheered this fainting heart of mine,  
That 'twas as brisk as when I drink brisk wine.  
Secondly, it causeth sleep. Thirdly, it is an Antidote ●gainst sadness, and it is as 〈◊〉 were a life to man: It is ●he Guardian of health, it ●omforteth natural heat, and disperseth it all over the body; it tempereth the cho●●ricke humours, and ex●ells them, and melancholy in like manner. Contrawise, it causeth the Apoplexy, Cramp, Epilepsy, ●…emicrany, stupefactions, ●●d cold passions by the ex●sse.  
Qu. Whether doth the drin●●… drink the wine, or the wine ●●e drinker?  
An. Both while you have it in the cup, the Wine is in your power: but when you have drank it, you are in the Wines.  
Quest. What is drunkenness?  
An. A learned man speaks of it in this manner: Drunkenness (saith he) is a complemental Devil, a sweet poison, a pleasing sin, which whosoever hath, (Drunkenness he meaneth) hath not himself; and he that committeth it, committeth not that one sin, but he is all sin. A Drunkard is sport for the Devil, a laughter to the World, a beast to himself, and fall so often in jest, that at the last he falls forever.  
Qu. Whether can those sins which are committed by a drunken man, be any ways excused?  
An. Aristotle asketh this same question, and answereth himself thus: He that being drunk, committeth any fact, aught to be doublely punished, as well for being drunk, as for committing the fact.  
Qu. Can there be no remedy for this, nor cure for such a disease?  
An. Plautus was of opinion, that it were as easy to make Ivory black with Ink, which cannot he, as to prescribe a mean to these men. And Horace was of opinion, that a man were as well able to part two Bulls in sight, as to stint two drunkards of their liquor. But in ancient times amongst the Persians it was forbidden by the law, that no man should urge or force another to drink more, than what himself thought fit: Which law, if it were in force in these days, many inconveniences would be prescinded and taken away, and many lives saved.  
Q. What was the reason, that the Ancients always brought in the picture of death at their merry meetings?  
A. That thereby they might contain themselves within the limits of judgement, sense, and understanding.   

Of discord and fight.  
Qu. OF what is man most in danger?  
A. Of what he ought not; (that is to say) of man▪ For Home homini Lupus: Man to man is a Wolf: No evil more frequent, and none more forcible; storms have their presages, buildings crack before they fall, and smoke foretells fire: But the destruction of man and man, is most commonly sudden, is more closely carried, by how much the more near it is; for many have the shape of man, but the cruelty of beasts themselves.  
Q. How may a man best revenge himself?  
A. First, if he show himself to be good and honest. Secondly, if he seek no revenge; whereupon S. Chrysostome saith, If thou wilt be revenged, be silent, and by that thou woundest deeply. For it is a great virtue, if thou hurtest not him by whom thou art hurt: it is valour and fortitude if thou being hurt, dost remit, and forgive it; and it is a great glory, if thou forgivest him, whom thou canst hurt, and wilt not: for Posse, & nolle nobile est.  
Q. By whom is a man most hurt?  
A. By himself. It is an old saying, but a wise one: Nemo laeditur wisi a seipso: no man is hurt but by himself. By the example of job, whom neither the devil, enemies, friends, wife, loss of goods and children, affliction of diseases from top to toe, from head to heel, could not hurt, but all these were by him overcome, in not hurting himself by impatience.  
Q. What hard thing is broken by softness?  
A. St. Chysostome answereth, Oratione molli ossa confringi: That bones themselves are broken by softness, id est, gentleness of speech: and 
Frangitur ira gravis,  
Si sit responsio suavis.   In English. 
Anger fierce and wild,  
Is tamed by answers mild.  
Qu. What are the best and worst manners of requitals?  
A. Five, as I observe. Not to requite a good with good is evil;  
Bad to requite with bad, 's a trick o' th' Devil;  
Bad to requite for good, is most unjust;  
Good to requite for good, is good and just;  
But good for ill is best, so judge we must.  
Q. Which of the two is more sufferable, a Tyrant, or hangman?  
A. It is an easy question, and yet a question: Antisthenes the Philosopher was of opinion in behalf of the Hangman. For saith he, the Hangman kills the nocent, but the Tyrant the innocent:   

Of Money.  
Qu. What, and whence is money?  
A. Let her speak herself, for when she speaks, all mouths are stopped: nay, can persuade more by silence, than Cicero could with his Eloquence, yet this she says of herself: 
Terra fui primum, latebris abscondita diris:  
Nunc aliud regnum flamma nomenque dederunt:  
Nec jam terra vocor, licet en me terra paretur.   In English thus: 
I first was earth, enclosed deep in ground,  
The fire for me another name hath found,  
Through earth the earth I sway where I abound.   

Of Meteors.  
Qu. What is the reason of the Meteors?  
An. The word Meteor signifies a thing drawn, or lifted up on high, because these imperfect bodies are engendered of exhalations, or of vapours of the earth & water, and those are called Meteors: and seeing that they are engendered not only on high, but also below, and within the concavities of the earth, those that write of this subject are very different in opinion.  
Qu. Wherefore is it, that sometimes we seem to see the Stars fall?  
An. Those are not Stars, but Meteors caused of exhalations, which being not great in quantity, and drawn up to the lower Region of the Air, taking fire, fall in the likeness of a Star.  
Q. What is the cause of the Ignis fatuus, that either goes before, or follows a man in the night?  
An. It is caused of a great and well compacted exhalation, and being kindled, it stands in the air, and by the man's motion the Air is moved, and the fire by the Air, and so goes before, or follows a man: and these kind of fires or Meteors are bred near Execution places, or Churchyards, or great Kitchens, where viscous or slimy matter and vapours abound in great quantity.   

Of Hail.  
Q. What is to be thought the cause of Hail?  
Ans. When by virtue of the Sun and Stars a vapour is elevated, it ascends to the middle Region of the Air, but enters no farther; which the environing cold by reason of its thinness penetrateth, and driving out the warmth, begins to turn the parts of the vapour into water, and to thicken it; but the cold (because it is great) congealeth those parts already turned into drops, and fluid into a hardness, and generates a greater or lesser Hail according to the diversity of the cold and the vapour. Sometimes also a vapour in the middle Region of the Air is converted into drops, which in falling are congealed in the lowest Region of the Air by. 
Explicand. hic terminus.  Antiperistasis; and those drops by meeting together, in their falling are congealed into a three-squared or angular hail, and not spherical, or round.  
Q. Wherefore is it, that this watery impression is more frequent in the Spring, than in any other time of the year?  
A. Because the Spring is hot and moist by its temperature, and by consequence most apt for the generating and elevating of vapours. For Summer being hot and dry, drieth up, and exhausteth the vapours. Winter is cold, and dry; Autumn likewise cold, but moist, and these two last Quarters of the year many times permit not the vapours to be dissolved: For the materia of the hail is very hot, and therefore thin and rare; and is the sooner penetrable and convertible by the encompassing cold. By the same reason it is, that warm water in Winter will sooner be frozen than cold.   

Of the small Hail, and Snow.  
Q. Wherefore is it, that in March the Hail is usually smaller than at other times?  
A. Their generation is the same, but in quantity, of heat different; for being elevated up into the middle middle region of the Air, but in a lower place than the greater Hail, and by the cold being converted into drops, which are congealed extrinsecally before their fall into the form of Hail; but intrinsically, or inwardly, by reason of the defect of cold they are softer, and of the nature and quality of snow.  
Q. Whence then proceeds the snow?  
A. Out of a hot and moist vapour drawn up to the lower part of the middle Region of the air, into which vapour the encompassing cold entereth, by the reason of the vapours thinnenesse, melts it into water, and congealeth it in time into the similitude of tosed Wool; yet many times the snow while it falls through the lowest part of the air, is dissolved into rain, by reason of warmth being then there: and thence it happeneth, that at one and the self same time, snow falls on the hills, and rain in the valleys.   

Of Rain.  
Qu. WHence is the rain produced and generated?  
A. When by the virtue of the Sun, and other Astres or Stars, a hot, moist, fumous, and gross vapour is drawn up to the upper part of the lower, or to the lower part of the middle Region of the air, and is dissolved into a cloud, and the cloud into water, and by its weightiness tending to its centre, falls, as being of a watery substance, and falls in drops upon the earth, and falling in greater drops, it is commonly called a shower, but falling in a less ponderous manner, and with longer continuation, we call it rain.  
Q. Whence is it, that sometimes the rain seemeth to be red  
A. By the reason of anadust and dry earthliness, which is mingled with the vapours that are elevated in a time of warmth.   

Of Dew.  
Qu. Whence then, hath the dew its causes  
A. The Dew is generated by a vapour weakly hot, gross, and moist, which is elevated not much from the lowest part of the air, and condensated, or thickened by the nightly cold, and dissolved into a water; even as in an Alembicke, the vapour a seending, is converted into a water: But the Dew most commonly falleth in the evening, for at that time the lowest region of the air is of a colder temperature.  
Q. Wherefore is it, that sheepefeeding on a Dew fallen on the grass, die of the rot?  
A. When a vapour participates much of the airy moisture; (which is slimy and sweet) and is dissolved into a Dew, and falling upon the grass and herbs, by the operation of the Sun, the watery part is exhaled, leaving a kind of mealy substance, like a Sugar upon the leaves of trees and herbage, and that is our now Manna. And by the self same causes Laudanum is also generated in the Air. The sheep then being much taken with the sweetness, eat beyond their measure, and surfeit; whereupon the gall being over-filled with choler, (this kind of dew▪ breeding it in them so abundantly) breaks, and that bile or choler, gnaws and corrupts the Liver, the Liver the Blood, and the Blood the whole Body. Sometimes, by the means of this Dew, the Liver is oppilated, obstructed or stopped, which is the cause of a general disease and death in the flock. Albertus Magnus testifieth himself, to have seen these experiences.   

Of Frost.  
Q. WHence proceeds the Frost?  
A. Almost in the same manner it is generated as the Dew, I say almost, because a greater and more intense cold is required for the production of the frost, than of the Dew, that it may not only dissolve the hot vapour into water, but also congeal it when it is dissolved.   

Of Springs and Fountains.  
Qu. WHence have Fountains and Springs their beginnings?  
A. The earth in its womb hath many concavityes, and hollow veins and passages, in which, (because nothing can be empty) certain vapours being raised from the earth, are dissolved into water, and sticking to the sides of those veins, distil into drops, & cause little streams, which meeting together from all those parts in a lower place, make a current, and breaking forth make a spring.  
Qu. Wherefore is it, that some springs are constant, and some increase in the Winter, and decay in Summer?  
An. By the reason of the disposition of the place of their beginning, and mutation of the qualities. For the more solid Hills, whose secret passages the exterior air cannot easily penetrate, do utter more constantly their waters: for the former vapours being dissolved into a fluent liquor, and that there may not be a vacuum, or emptiness, other vapours succeed, and are likewise dissolved. But the Hills that are porous, that have open orifices, or passages for the exterior air to penetrate, especially in Summer, do not contain the vapours, for they are dried up by the exsiccating quality of the Air.  
Q. Wherefore is it, that the springs are warm in winter, and cooler in summer?  
A. The cause is from the fortification of the coldness of the caverns and holes within the earth. For in winter, when the pores of the earth are stopped up by the exterior cold, and the hot exhalations not finding a way out, are there detained, and warm the vapours, the vapours consequently the waters, in so much that they are usually seen reak, & smoke: but in Summer the pores being open, the exhalations easily pass, and are drawn out. And the coldness of the caverns kept in by Antiperistasis by the exterior heat, cooleth the vapours and waters.  
Q. Wherefore is it, that the Bath is so warm and cool, and so different in qualities?  
A. The reason and resolution of this question Philosophy gives, affirming in general, that those Baths which are warm, receive their heat by passing through the veins of sulphury, and burning Minerals. But the diversity of the Springs proceeds from the various and diverse permixtion of the first qualities, by the concourse of the influences, also by reason of the diversity of the Minerals and earths by which they pass.  
But to give a reason for the strange effects and qualities of some waters, it is very difficult, referring that to the hand Omnipotent.  
Qu. Which kind of waters are thought to be purest and best?  
An. Those that are lighter in weight, purer in substance, not standing, but continually running over a pure earth towards the East: and therefore these kind of waters are more useful in medicine than any other, by reason of their purity and virtue.  
Q. Whence then are the Rivers caused?  
An. The causes of Rivers in respect of their beginnings, are the same with the springs: A River is made by the concourse of diverse waters, as from the spring jor and Dan, which issue out at the foot of Libanus, the river jordan is produced, & so likewise many famous rivers have their like beginnings and denominations; and all these run into the vast body of the devouring sea.   

Of the Sea.  
Qu. WHerefore is it, that the water of the sea is so salt?  
A. It is a general opinion, that the saltness of the sea proceedeth from the mixture of the adust terrene dryness, elevated by the power of the Sun, and mingled with the moist vapours that fall into the Sea, and by the same reason, the water that is strained & dreaned through ashes, becomes bitter: moreover, the heat of the Sun continually raiseth the sweeter and lighter Waters, leaving the terrestrial earthiness. But the Rivers that run out of the Sea, and (as it were) are strained through sands and earth, flow not to us salt or bitter, but become sweet, leaving their salt quality in the earth, and sand behind them; and returning again into the sea, do much temper and abate the saltness thereof: but many are of opinion, that it was salt in its first creation.  
Q. Wherefore is it, that the sea ebbs and flows?  
A. The cause hereof is attributed to the Mistress of moisture, the Moon: for at her increase or decrease, it is certain that the humours almost of all things do change and alter. Whereupon the Moon running under the Sun, (which happeneth in her change) the light of both being hindered, cannot subtiliate the air, which being grossened, is turned to water, and the increase of the Sea is augmented in substance, & a flowing must necessarily follow: but the Moon being in opposition of the Sun, (which happeneth in her full) disperseth her light all over the inferior bodies: neither is she a hindrance to the Sun, for the imparting his light and power to the Sea; and hereupon the water of the Sea, which by the reason of its grossness containeth vapours, becomes thin, ascends and flows like the drops of warm Milk; and this increase is not in substance, but by accident, by the rarefaction: But in the interposed quartiles of the Moon, the Sea increaseth and decreaseth by the like causes. In the first quartile the Sea decreaseth: in the second it increaseth accidentally by the way of rarefaction: In the third it decreaseth by the rarefaction, by the decreasing of the light: In the fourth the Moon coming nearer the Sun, the substance of the Sea again increaseth by the thickenning of the air. As for the four quarters of the day natural, the Sea imitates the motion of the Moon: For while the Moon upon the Horizon ascends towards the middle of the Heaven, the Sea increaseth and floweth: But the Moon declining from the middle of the Heaven towards the West, the Sea decreaseth, and ebbs.  
Again, the Moon going forward to the Westward, towards the corner of the night, the Sea increaseth, and flows: but the Moon ascending from the corner of the night towards the East, it decreaseth and ebbs. Which when the Grand Sire of Philosophy, Aristotle could not comprehend and conceive, cast himself into the Sea, saying, If Aristotle cannot comprehend Euripe, Euripe shall comprehend Aristotle.   

Of the Earthquake.  
Qu. Wherefore is it, that the Earth many times trembles, which we commonly call Earthquakes?  
An. When in the bowels and entrailes of the Earth a great abundance of vapours being included, cannot find away out, in the day time by the Sun are warmed and subtiliated, and in the night are again grossened by the cold, and being moved by both these means, seeking a vent, they shake the sides of the earth, and caverns, or hollow places, and many times break it, and make it tremble, but oftener in the night: And if they find no issue, many times they raise the earth in the manner of a hill; where if a rupture be made, they cast out ashes and stones, and cause as it were Abysses, and bottomless places: which happening near unto Rivers, they swallow them up for a certain distance: but if these vapours happen under the current itself, they force the water over the banks, and cause a particular deluge and inundation.  
Qu. Wherefore is it, that generally the Pestilence follows Earth quakes?  
An. These vapours and spirits thus enclosed, if they be venomous, and break out, they infect and corrupt the Air; whence in the places where this happeneth, a particular Pestilence must of necessity follow, and mortality.   

Of Winds.  
Q. Whence hath the wind its production?  
An. The Wind is a cold and dry exhalation, moved up and down laterally about the earth: For when it is hot, it strives to pass through the regions of the air: but the cold of the middle region of the air meeting with it, bears it down; which exhalation (by reason of the heat that is detained in it by its earthiness) reascends, and is again by the cold with violence cast down towards the earth. But through the heat by which it always tends upward, & likewise through the meeting of other exhalations, it is not moved directly towards the face of the earth, but side-long, and that is called Wind.  
Q. Whence is the whirlwind?  
An. When two opposite Winds, equal in force, do meet, oppose each other, either the one is repercussed or driven back; or descending from above downward, and hath another wind in encounter which is ascending, and so by their contention turn round, and take up with them wool, straw leaves, & the like. By the opposite winds are meant, those that have their beginning from diverse parts of the earth, as East West, etc. which are the four principal. And by the encounter of an East and Southwinde, a Southeast wind blows, and so of the rest.   

Of Thunder, and Lightning.  
Qu. Wherefore is it, that thunder maketh a sound so terrible?  
An. By the reason of the violent eruption through the clouds in this manner: when by the virtue of the Sun and other Astres a vapour is drawn up, and with that an exhalation even to the middle Region of the Air, the vapour including or encompassing the exhalation, thickens it into a cloud: The exhalation included being pinched with the coldness thereof, remains within, and fortifies itself, and forcing itself against the sides of the ambient cloud, by motion to an fro is kindled, and not finding a way out, it violently breaks the cloud: and especially when another cloud is above it, and that lower resisteth more strongly; for then the exhalation being not fired, cleaves the cloud, and in the going out, by the vehemency of the motion enkindles, and so causeth the noise and sound, and this noise is called Thunder, and the coruscation or glittering is the Lightning, although this be at one instant, yet we see the Lightning a good while before we hear the crack, by reason of the subtlety of the sight: and we many times see the fire, and hear no sound, especially in the evening in summer.  
Q. What is the reason of that?  
A. Because, unless the sound be very great, before it comes to the ears, it fails by the way of multiplication, as it comes through the air, or by its weakness informs not the air, nor the air our ears; and that the cloud is broken by the heating of the exhalation, and by the violence of the eruption through the cloud, the sound or noise is made, which is manifested by Chest-nuts roasting in the fire, and by a bladder blown full of wind, which being violently pressed, breaks and gives a crack.  
Q. Wherefore is it usually said;  
Winter's thunder, and summer's flood,  
Never brings to England good?  
A. Because that either of them, in the climate being unnatural, and out of season, are hurtful. For in hotter climates thunder is frequent, by reason of the heat there abounding, from whence it is generated: but Northern climates, as England is, are of a cold temperature, and so not apt in Winter to breed such vapours and exhalations, by which it is caused: and that happening (which is rare with us) no question but it portendeth an ill disposition of the air, which produceth diverse effects, according to the qualities thereof. But for the summer-floods, it is apparent, that they bring with them their inconveniences, as the decaying of grass, hay, corn, and the like; and sometimes bears before it edifices, bridges, mills, trees, and many other very prejudicial accidents.  
Q. Wherefore is it, that the lightning is said to go with the thunder?  
A. The Lightning is said to be oftententimes an exhalation very sulphury and venomous, which violently breaking out of the cloud, by its force, penetrative power, and subtlety, tears down trees, and sometimes fires them and steeples, (as Paul's was by the melting of the Lead) destroying cattle, demolishing and consuming metals, and whatsoever resisteth it; and sometimes a bolt comes with it, which by the power of the fire and influences, being decocted out of a vapour, and an exhalation both terrestrial and mineral, & breaking through the cloud, is, as it were, shot directly downwards, and sometimes breaks down Walls, and bringing with it many sorts of disastres.   

The Whiteway.  
Qu. What is that, which in a fair night is seen in the heaven like a broad path?  
A. To omit the erroneous opinions of the Ancients, it is now generally held, that that whiteness, which appears in a bending length in clear nights, and fair, proceeds from a confused light of many little stars, which are in a small part of the heaven, and the weakness of our sight being not able to perceive them, by reason of the great distance of the Firmament where they are fixed, we discern not them, but their confused light; and than it can be no Meteor, as some held.   

Of Apparitions in the Air.  
Q. WHerefore is it, that sometimes there appear strange colours in the air?  
A. The diversity of colours which seem in the air, proceed by reason of a thick and dark cloud, which is interposed between our view and certain burning exhalations; so that when we see these flames through the cloud, it seems to us to be of diverse colours, but most commonly red, and sometimes blue, when the cloud is more moist: which colours are caused by the confusion of light and darkness; as we ordinarily see by experience in our fires: for if the smoke be gross & thick, the flame passing through it, shows us the like colours. It appears also in the neck of a Pigeon, or a Peacock, or in mingled coloured silk, for all these things seem of another different colour, according to the reflection of the light.  
Q. Wherefore is it, that the Heaven sometimes seem to be all of a flame?  
A. Because of the fiery matter which is above the cloud through which we look, be great in quantity and thin, it seems to us also, that the whole heaven is flaming; and if it be very crass and thick, it appears to us to be like blood.  
Q. Wherefore is it, that sometimes we hear diverse noises, and sounds above in the Air?  
A. Without doubt, that happeneth in the air, when the exhalation detained & enclosed in the cold clouds, makes a way out by breaking and tearing the cloud, as we said before of thunder. Nevertheless, fearful, ignorant, and superstitious people believe, that it is the very sound of a Trumpet or Drum, as the true messengers of great wars presently to ensue, and seem to see certain troops of Horsemen ranged in Batallia, and many other terrible things according to the fear or apprehension which they conceive.  
Qu. Wherefore is it, that circles are often seen about the Moon, and other Astres?  
An. The circle that is many times seen about the Sun, and Moon, and other Stars, proceeds from a cloud which is equally condensed or thickened, but somewhat thin; and being justly interposed between the Moon and our view, the Moon darting her rays through the cloud, causeth an apparition of a round circle, in a similitude of her own rotundity, which the greeks call Halo: but if the interposed mist or cloud do not cover (as it were) the whole face of the Astre, it appears but as a semicircle.  
Qu. Wherefore is it, that sometimes a plurality of Suns and Moons do appear?  
An. The reason of this is, that when a cloud is obliquely and not directly opposed, being humid, very watery, and disposed to be dissolved into rain, and by this means being of an equality, united, and susceptible of the impression of the figures; as a Looking-glass, upon which the Sun or Moon giving a reflection, makes a native resemblance and figure of them, so that likewise by the reflection against the cloud, we can hardly discern which is which, or the one from the other. But this can not be without a great disposition in the cloud; for if it be too thick, the rays of the Astres could not illuminate it; and if it be too thin and rare, they would penetrate and dissipate it. Pliny writes, 
Plin. cap 22.  that sometimes there appear three Suns and Moons without any rain at all in the manner aforesaid. 
l. 2. Hist. nat.   
Qu. Wherefore is it, that these circles are seen oftener about the Moon than the Sun?  
An. Because the rays of the Sun being of a greater vigour and power than those of the Moon, do more easily dissipate and disperse those kind of mists or clouds.   

Of the Rainbow.  
Qu. Whence is the Rainbow so called?  
An. The Greeks term it Iris, which name the Latins also use; and as by isidore it is Etymologised quasiaëris, and by us, it is by the reason of similitude or likeness termed a Rainbow, quasi Rainy-bow; which seemed so admirable, that the Ancients called it, The daughter of Admiration. 
Plato in Theat.  But never thelesse, it will not seem so strange, if we remember what is said before, touching the diversity of colour, which oftentimes appear in the air; for the variety of the colours in the Rainbow appear to us, as produced from the like causes.  
Q. What is the cause of the Rain bow, and diversity of its colours?  
A. The Rainbow presents itself in the air, when we perceive the Sun through a somewhat thick, but a transparent cloud towards us, by the reason it is dewy, and disposed to be melted into rain, but gross towards the Sun, so that his rays cannot penetrate it; for in this manner, we see three principal colours, Orange colour, green, and purple; and by the mixture and confusion of these colours, by reason of the reflection of the light of the Sun, and our aspect, others confusedly likewise are represented: even as I said before in the Apparitions in the air; that upon the neck of a Pigeon, or Peacock, or of a changeable Taffeta, according to the postures they are in, in the way of reflection of the light.  
Q. Wherefore is it, that sometimes two or three Rainbows are seen at one time?  
A. Because when the cloud is very clear and Crystalline, it accidentally happens, that by the reflection of the light, two opposite, and variegate Rainbows also appear in the Air: but this happens rather, when the Sun darts his splendour upon two Clouds, and both disposed to receive the same impressions: so that sometimes a third Rainbow is seen merely by the reflection of the first or second, or both: But those that take their reflections from the first, have their colours far more dim, nothing so quick norlively as that which takes its first reflection from the Sun.  
Q. Wherefore is it, that the Rainbow appear but in a semicircle, and not wholly round?  
A. Because the Sun illuminates the cloud circularly, and in the way of rotundity; but not so, that it may perfect a circle, by the reason of the connexity of the Heaven: so that by how much the Sun is higher upon our Horizon, so much the less the Rainbow seems: but morning and evening it appears greatest: And by the same cause we set our shadows longer in the morning and evening, than at noonday.  
Q. Whether doth the Rainbow presage fair or foul weather?  
A. The opinions concerning this point are so diverse and different, 
Senec. li. 2. nature. quest. c. 6.  that it is hard to judge. Seneca is of opinion, that in the morning it portends a fair day, at noon rain, at night Thunder.  
Pliny, who in my conceit was a more curious observer of the incertainty, writes, that it neither promiseth certainly rain, nor certainly fair weather, but if it be double, or two, it will be attended with rain. And the reason hereof, I guess, is, that the cloud being very humid and moist, then when a second Bow appears by reflection, so that it is ready to melt into rain.  
Qu. Wherefore is it, that many mountains in Sicily, as Aetna, Naxus, Lipara, and Brocano are burning, and many Fountains also?  
An. The cause of such fires is, that the hot exhalations being enclosed, and shut up in the caverns or dens of the earth, seeking to break out by force, kindle by their allision and attrition of the earth, and such hard bodies as they meet with, and so break out in flames through the crannies and chinks of the earth, which of itself being sulphury, slimy, and oily, and capable of fire, is the cause of the continuance of the fire a long time, casting up fire, smoke, and ashes. As for the Fountains, we must presuppose, that they dreane through a sulphury earth, and matter apt to burn, so that the more subtle exhalations issuing through the hollow concaves of the earth, kindle as aforesaid, and heat the very waters, and thence come our natural Baths.   

Of Comets, or blazing Stars.  
Q. Wherefore is it, that many times there appear blazing-starres?  
An. The Comets or blazing-starres are of a hot and dry matter, but thick, and (as it were) fat, oily, viscous, and gluy, which is the cause they keep fire the longer: and according as it thickens more or less, it is also the more, or less clear.  
Qu. Whether are they natural Stars, orno?  
An. No: although many ancient Philosophers, as Seneca, and others, and the ignorant vulgar to this day esteem to be natural. For being of a matter as aforesaid, elevated on high, takes the resemblance of a celestial body: and that ignorance is gross; because the Stars are in the Heavens, and these in the air, a great distance below the Moon, and is discovered by Astronomical instruments. Moreover the Stars follow one certain and infallible course and motion, neither increase or diminish, nor change or alter, as the Comets do.  
Q Wherefore are they called Comets?  
A. Because the word Comet signifies both in Greek and Latin Cometa, quasi stella Comata, that is to say, hairy or shaggy, because they have ordinarily diverse branches, which by reason of their height and distance, seem to us to be no bigger than a thread or hair.  
Q. What do the Comets portend?  
A. There are in the Comets two remarkable things: their long continuance, and the evils that they presage: As for the durance or continuation, it cannot be determined how long or short, because that dependeth upon the matter already gathered together, and raised up as aforesaid. Plynies' opinion is, 
Cap. 15. Li. 2. nat. Hist.  that they continue at the most 80 days, and at the least 7. 
* L. 7. cap. 12. & 22. nat. q.  Seneca remarks that in Nero's time, there appeared a Comet for the space of 6 months; and 
* L. 7. De bello Jud.  josephus writeth, that the Comet which threatened Hierusalems' total destruction, and extreme desolation, flamed over that miserable City, a whole years' space, before Titus came before it, and beleagurd it.  
Q. Wherefore are they held prodigious?  
A. That the Comets are prodigious signs, and presages of some great Monarch, King, or some great or eminent person, of Pestilence, Famine, all Authors of note have ever observed it: yea, even the Vulgar itself holds this for such a certainty, that in Nero's time, a Comet beginning to appear, 
Lib. 4. Annal.  the Commonalty (as Tacitus mentioneth) suddenly began to stir, and to talk of no other affairs, than who should succeed in the Imperial Crown. We read also in the History of France, that a little before the famous conflict of Carolus Murtellus against the Sarracens, where there were of the Sarracens more than 365000 slain, two Comets appeared, one which followed the Sun rising, and another the Sun setting in the evening: and because Histories are full of these relations, it is contrary to my intent to be Historical, but to continue in the causes of things Natural.    

Century 3.  
Qu. But wherefore is it, that they presage all these evils?  
A. Certainly this is a great secret, and to affirm securely, as I think, we must refer those signs to the threatenings of divine vengeance, which gives us that notice before it afflicteth and punisheth us. Nevertheless, as far as natural reason dictateth, we may say, that the Comets cannot generate, nor be generated, or be nourished and preserved any long time, without a very great quantity of exhalations, by the attraction whereof, the earth is extremely dried, by the extreme heat; and inferior bodies also are participant of that aridity, so that a scarcity of fruits followeth, through the want of necessary moisture; & thence famine, from famine & dearth, an ill nourishment, from that (the intemperance of the air concurring also) a general sickness or Pest, and many other maladies, and a mortality.  
Q. But again, wherefore is that by long experience of precedent ages, it is observed, that Comets are particularly messengers of the death of some Monarch, or great personage?  
A. The reason of this is, either the courages of great persons are also more susceptible or capable of all impressions, and by living more delicately, are more subject to sharp maladies: or else that the death of inferior persons is not so remarkable, as that of Princes, and therefore they seem to threaten them more particularly than others.  

Of Minerals.  
Qu. WHat is to be held, concerning those which are called Minerals?  
A. This; that there are 3 principal sorts of Minerals, Metals, Stones, and a third pecies which comprehends many kinds of Minerals different one from another; which Species, as yet, hath no name proper.  
Q. What doth nature determine touching the generation of Metals?  
A. The common matter of Metals are exhalations, and vapours enclosed within the entrailes of the earth, which coming together, do conglutinate, and adhere one to another by cold, which fasteneth stones, and other hard and solid bodies one to another: for vapours enclosed and condensed by cold, first resolve into water, and the exhalations by the means of the heat of the Sun, which penetrates even into the bowels of the earth, a kind of burnt earth mingling with them, and by such concretions and mixtures is the generation of Metals; which by this means are nothing else, but water condensed by cold with some terrene matter.  
Q. Wherefore is it then that they are so hard?  
An. That the water giveth them the better part of their generation, it is easily judged; because being heated, they are fluid like water, and by cold they are again condensed into hardness: And if they were of earth only, they would by fire become harder, as earth doth.  
Qu. Wherefore is it then, that the Chynicks hold, that Metals in general are generated of Sulphur and Mercury?  
A. 't is true, they hold so; and (say they) because they are ever found in Mynes joining to the Metals, and moreover, that metals are resolved into them. But these reasons are as fallible as their Authors: For moreover than that, Sulphur and Quicksilver (which they term their Mercury) are not always found joining with the Metals; by the same reason Stones, and other minerals should be the matter of Metals.  
Qu. Wherefore is it, that Metals being melted, and running, do not moisten, or wet, according to their watery quality?  
An. Because they participate with drought, which hinders humectation, or moistening: and by the same cause they running over moisture, drink up none, because the due mixture of drought resisteth it.  
There are many curious considerations upon this subject, concerning the third species of Minerals, (which are Sulphur, Alum, Vitriol, Arsenic, Orpment, Salts of all sorts, as Salt, Saltpetre, Salgemme, Shall Armoniac, Sal-nitre, and Bitumen: also Crystal, and glass) in many famous Authors, as Pliny l. 33. & 34. Albert. Mag. demineralib. and Cardanus lib. 5. subtle. to whom I refer the curious Reader.   

Of Vegetables not sensitive.  
Qu. Wherefore are Herbs, Trees, and the like, termed Vegetables insensitive?  
An. Because they are different from the sensitive, as Man, and other Animals, which are sensitive Vegetables; which is to say, they have sense and feeling, which the others have not; and that is called Vegetable, which is capable of growth, a term common with man, living Animals, as Fowls, Fishes, Beasts, and the like; and with Herbs, and Trees, which have a life proper to their kind.  
Qu. Wherefore is it, that earth being finely serced, and sifted into a fine powder, yet of its own accord will bring forth grass and weeds?  
A. Because the celestial power and influence ponetrating the surface or superficies of the earth, resolveth the more subtle parts (in which the seminal force lieth hidden) into a fume, and condenseth, or thickeneth them again, and transfigureth them into the species, or shape of a root; which being infixed in the earth, as within a mother, by the power of a connatural and celestial heat, altereth and changeth the humour of the earth about it, and attracteth what is convenient to its nature, and converteth it into the substance of Herbs, or Plants, etc.  
Qu. Wherein doth their life appear?  
Answer. In this, that the Root to them is as a mouth, whereby it receiveth food and nutriment; and the pith as a stomach, heart, and liver, in which the nutriment is digested, and disperseth, or scattereth what is digested, into every part through subtle veins and conduits, the stalk or stock containing the pith being the body, and the bark being a skin to protect the body.  
Qu. Wherefore then are the leaves useful to them?  
An. Both for beauty, and for defence, and shelter of their fruit; and the knots are as joints for dangerous flexibility by winds, and the better strengthening of them.  
Qu. Wherefore is it, that Plants, Trees, and Herbs being all of an earthly substance, are nevertheless some of them hot and moist; which qualities are contrary to those of the earth, which are cold and dry?  
An. Because, that if you consider the integral parts of them, you shall find them terrene in substance: But if you consider the virtual parts, and the degrees of their qualities, you shall find some hot and dry, some hot and moist; some cold and moist, some cold and dry, and that in the first, second, third, and fourth degrees, according to the intenseness or remissness of their qualities.  
Q. Wherefore is it, that the Philosophers hold, that in them there is a distinction of sex?  
An. Because (as Aristotle affirmeth) in one plant both sexes cannot be: So that if a Bird should eat a Cherry, swallowing the stone also, and should by chance light upon the arm, or bough of an Oak, and void that stone whole and entire into some chink or cleft of the bark, it may happen, (as it hath been known) that that Cherry-stone may shoot out, and as it were, engraft itself, and bear Cherries, and not Acorns.   

Of the sperm or Seed.  
Q. WHerefore is it, that the Seed of those creatures which have attained their natural perfection, is more proper and apt for generation?  
A. Because the younger have not yet done growing, by which reason, one part of the best nutriment which is converted in those that are full grown, into seed, in the younger, turns to growth: And this also is a cause, that the seed of the younger is more watery and clear; and that of the perfect, more solid, and therefore more apt for generation, so that the Female do rightly conceive and retain it.  
Q. Wherefore is it, that amongst Plants the seed of one year, is better than that of two, and that of two, better than that of three, and so consequently?  
An. Because the seed of Plants having attained their perfect maturity, afterwards become dry more and more, and by that means in the end lose their productive quality, and virtue; excepting that of Coriander, which of two years, is better than that of one.  
Qu. Wherefore is it, that only the Coriander is excepted?  
An. Because it is covered with many pellicles, or thin skins, which preserve it a longer time in its perfection, retaining the moisture from evaporating; which cannot safely be used, unless it be first prepared: and this of two years, is easier and sooner prepared, and by consequence is the better.  
Qu. Wherefore is it, that those Plants that bear a small seed, are ordinarily more fruitful?  
An. By the reason that the productive force, or generative virtue being enclosed, and as it were crammed or erouded into a small volume, (as I may say) is so much the more vigorous, and forcible: as generally is observed in little persons, who are great in a little volume, but for the most part full of spirit and vigour, as one generally says of them: Rarò vidi procerum: sapiextem, & parvum humilem. I have seldom seen a tall man wise, and a little man humble.  
Qu. Wherefore is it, that the weightier seeds are the better?  
An. Because that their weight shows, that they are full of good substance according to their nature; and the lighter, defective.  
Qu. Wherefore is it, that Trees produced, or sprung up from their own seed, are wilder, and bring not forth fruit so fair, or tasteful as those which are grafted?  
An. Because the seed is farther from the perfection of the Tree, than the graft. For it is a lesser change to make the branch or graft a Tree, than the seed.   

Of Fowls, and Birds.  
Qu. Wherefore is it, that Birds, and Fowls bring forth Eggs, and not their young in shape as some other animals do?  
An. By the reason that in their generative coupling of the Male with the Female, (that matter being given them by the Creator of all) the seed of the Hen, whose part being more moist; dilateth itself to the exterior or outward parts of the shell, and becomes white; and that which is more terrene, contracts itself to its centre; and becomes yellow, which we call the yelke; and these two are divided by thin skins for the diversity of their nature. Although in some, through the weakness of heat, there is little or no difference in colour, especially in those of Fishes, which have resemblance of Eggs.  
Qu. Wherefore is it, that eggs are covered with shells?  
An. In the womb of the Hen they have no shells: because an Egg conceived by the heat of the womb, is nourished and vegetated till it come to be complete: then breaking the knot by which it is tied to the Matrix, it comes forth in that order, that the sharpest end which was fastened to the knot, comes last to facilitate the bringing forth, and that matter which was form for the shell, is soft in the womb; but afterwards by cold after the laying is condensed, and becomes hard.  
Qu. Wherefore is the coupling of the Cock necessary, when hens lay without a cock?  
An. Because without the Cock (who injecteth the generative spirit and fruitfulness by which the Egg is cherished for fructifying) nothing could be generated, although Hens many times lay without a Cock, sometimes by the treading of another Hen; and especially an Eastern wind blowing, which eggs have only a similitude, and are called winde-egges, but those never productive.  
Q. Wherefore is it, that one Cocko is sufficient for many Hens?  
A. Because the Hens naturally covet not coupling so greatly as the Cock, as it may appear by her shunning him, she being of a colder, and he of a hotter temperament.  
Q. Wherefore is it, that in some one egg there are two yolks?  
A. Because it may happen, that two Cocks may tread one and the self same Hen, one immediately after the other, and by the aggregation of two several spermes, two yolks are conceived, and if there by a partition between the yolks, it is likely there will be at winne-chicke, if not, a defective, or a something monstrous bird.  
Q. Wherefore is it, that foul and brids make no water, or excretion by Urine?  
A. Because they drink little, and what is superfluous, is converted to the nutriment of Plumage, of feathers and moreover, what Animal soever, that never sucketh, maketh no excretion by urine.   

Of Aquaticks, of watery Animals.  
Qu. WHat doth Philosophy hold, concerning the generation of Fishes?  
A. This: that those which are of the same kind, couple not in the way of generation with any other of another different kind: as the Perch not with the Roath, nor the Roach with the Perch, etc. But when they engender, it is by gliding their bellies one against the other, with such a celerity, that humane eye cannot perceive it: yet they all abserve the sex and kind, excepting the Lamprey, which at the hissing of the Viper comes of shore, and engenders with it: As Saint Ambrose saith, Lib. 5 in Hexam. cap. 7.  
Q. Wherefore is it, that the Female fish devoureth a great part of her spawn?  
A. Because Nature wisely so decreed it, lest the the waters should be overcharged and pestered with the infinite swarms of increase; and it is also observed, that fishes of great bodies bring forth but a few young.  
Q. Wherefore is it, that some do increase, that have no distinction of Sex.  
A. It is true, that the Eel hath no distinction of sex, yet multiplieth exceedingly; not by coupling, but out of a matter terrene, very gross, and fat, and lie, as it were in beds, in which such a matter aboundeth, prepared and aptned for their generation: but the Sea-Eele, or Conger, is said to breed of some small strings growing at the feet of Rocks, which by often and frequent attrition against the Rocks, caused by the motion of the water, at length conceiveth life: some shell fish like wise, as Oysters, Muzzles, Cockles, and the like, are conceived out of mud and putrefaction, and quickened by the Moon, whom they follow in increase & decrease. Mar. Phil.  
Q. Wherefore is it commonly held, that fishes do breath, seeing there is no Air in the Waters?  
A. That opinion may be common, but very erroneous: for although by opening and shutting their Gills, they seem so to do, yet they only receive in the water at the mouth, and put it out again at their Gills, as we draw the air in at the mouth, and breath it up again; for the water to them, is as air to us; and it appears, that if they breathed, they would live longer out of the water than they do: Neither have they any lungs.  
Q. Wherefore is it, that they have blood?  
A. They seem to have blood, which indeed is but a humour proportionated to blood, which by its being cold, affirms it to be no blood; for all blood is warm, which concludeth them to be no ways participant of the highest element.  
Q. Wherefore is it, that (seeing the water is their chief and principal food) they have teeth?  
A. Because there is a difference, as there are in birds, and hests, some of prey, and some not: and those that have no teeth, are fed most by water; but such as partake of grossness, such as pass by houses of Office, and the like, also worms and grass. Those that have teeth are of prey, as the Pike, Perch, Eel, etc. and always the lesser fish is food for the greater, so that in spawning time, the Eel followeth them, and devours what he can.  
Q. Wherefore is it, that they live so confusedly, and haunt altogether?  
A. That is not so: for (as St. Ambrose, Vbi supra) one kind of fish breedeth in one part, which is not found in another: and what kind is found in one place, is wanting in another; but for the nourishing and breeding up of their young, they choose the convenient'st haunts and places.   

Of creeping animals, or Reptibles.  
Qu. WHerefore is it, that some creepers do breed without conjunction?  
An. Those which do so, are generally bred at first out of corruption, but afterwards multiply by generation, excepting the Salamander, which hath no distinction of sex: likewise the Lizard, Crocodile, Tortuce or Turtle, and the Chameleon do lay Eggs without any conjunction, although they are fourfooted, as the Inquisitors of nature do affirm.   

Of the procreation of Man.  
Qu. Wherefore is it, that Celestial influences are necessarily concurring to the generation of Man?  
An. Because (as the Philosopher saith) Home & Sol generat hominem: Man and the Sun beget man; who, if he in a time, manner, place, and natural order doth couple with his mate, and the Celestial influences aptening and disposing them to that purpose, begetteth his like: because if the seed of either be not by the supernal influences prepared to that effect, (for Astra regunt homines, sed regit astra Deus) the conjunction is void; as to sow Corn in a season improper, and in a land already imprepared, or by nature inept, the hope of fruit can be none.  
Qu. Wherefore is it, that the seed of the male is only necessary?  
An. Not so, for that of the Female must also concur, and by the mixture of both in the Matrix conception ensueth: For the seed is a prime part of the last and purest aliment or nourishing, separated after the third digestion, and preserved in the seminary vessels, (which are the testicles) for the preservation of the species, or kind.  
Qu. Wherefore is it, that those that embrace Venus inordinately, are abbreviated of life?  
An. Because Nullum violentum perpetuum: Nothing violent is of long continuance. And because the seed is derived from the principal parts, (as the brain chiefly, the heart, the liver, and generally from all the parts of the body) it must needs, being forcibly and frequently provoked, leave those parts destitute, and in the end debilitate the whole body, and deprive that of life, which by temperance the Moderatrix of humane actions, might have longer subsisted: which too many in these days, into more than a temporal ruin do fall. As it is likewise observed in those Animals, (as Sparrows and the like) that are eager in that kind, are not long-lived.  
Q. What are after conception (which is by union of seeds) first form?  
A. The first that nature undertaketh in the shaping or forming of the fruit in the womb of the mother, are three of the principal members: as first, the brain; second, the heart; third, the liver; and afterwards the appurtenances, as the Navel; Stomach, and Testicles; afterwards the limbs near them; lastly, the hands; feet, and the rest: for man's body consisteth of many and diverse limbs and members, viz. veins, nerves, muscles, bones, cartilages, fat, flesh, skin, and the 4 humours, viz. Blood, Phlegm, Choler, and Melancholy.  
Q. Wherhfore is it, that some are born in the 10 month, when the ninth is the legitime?  
A. Because the motion of organization, and also the time of the birth do vary, especially if heat be the stronger, and the complexion better: whence it is, that the body of the male is sooner form, than the body of the female: And again, there is a diversity in either of both. Marg. Phil.  
Q. Wherein consisteth that diversity?  
A. In this that the body of a Male-child in formed in thirty days at least, and 〈◊〉 him the vital motion beginneth the 70 day, and is totally finished and borne in the seventh month. But if the body be form the fortieth day, it is quickened the eightieth, and born the 8 month, but they live not. But if the body be complete the forty fifth day, it quickeneth the ninetieth, and is borne the ninth month after the conception.  
Q. Wherefore is it, that the Female is not so soon form as the Male?  
A. By the reason of the frigidity which is always slower in motion than heat: for the body of the Female is not form before the fortieth day, but is complete ordinarily in the forty fifth, and that quickeneth the ninetieth day, and is borne the ninth month, which is the usual and more convenience month for the birth. But if the body be not completely form before the fiftieth day, it quickeneth in the one hundreth, and is borne in the tenth month. But all creatures have a certainty of bringing forth, but only man.  
Q. Whence doth the Infant receive its nutriment in the womb?  
A. Immediately after conception the wont monthly sickness of the mother is stayed, and is divided into three parts: the one whereof, passeth into the Paps; in which it is decocted into a substance of milk: the second, is perfectly digested in the liver of the Mother: the third, which remaineth superfluous, remains about the womb, until the time of birth comes when it is evacuated. From the first, the infant borne is nourished: from the second, from the time of quickening it begins to be fed and nutrified, but not by the mouth, but by the passages of the Navel (by which it is knit to the mother) it receives its nutriment.  
Q. Wherefore is it, that some have red blemishes in their faces, or other parts of their body, which no Art can take away?  
A. Because in the birth of the infant, if any quantity of that (which I said before, was retained until the birth) chanceth to touch or fall upon any part of the body of the infant wheresoever, it leaveth such a stain and blemish, which cannot be taken away, even by the excoriation or flaying the place.  
Q. Wherefore have not men that kind of Purgation?  
A. By the reason they are of a greater heat, that digesteth more easily superfluities, and that which remaineth indigested, turns to hair.  
Qu. Whence is it, that in generation there is a diversity of sex?  
An. The reason of that is, that the womb having two Receptacles, right, and left, the right parts are naturally hotter than the left: Likewise the sperm of the right testicle is hotter than that of the left: if then the seed of the right testicle happen into the right receptacle of the Matrix, a Male is conceived; if in the left, a Female: And if the sperm of the right testicle happen into the left receptacle, a Virago, or manly Female is generated: and if that of the left testicle happens into the right of the womb, an effeminate Male towards: But if the seed be promiscuously scattered, and dispersed into both receptacles, an Hermaphrodite is produced.  
Qu. Whence is it then, that twins are generated?  
An. If the seed be copious and abundant, and separated into both receptacles, twins are generated: Although some are of opinion, that they are conceived by a second conflict, which very seldom happeneth. Mar. Phil.  
Qu. Wherefore, or whence is it, that sometimes humane monsters are generated?  
An. That happeneth when the seed aboundeth, or is defective more than ordinary; or is conceived by a disordinate way of conjunction, or also if the copulation be too frequent with a fruitful subject.  
Qu. Wherefore is it, that Mother's being pregnant, and having conceived, many times miscarry?  
An. This happeneth many ways: sometimes in those that are single and unmarried by suppression, (which is execrable) as straight lacing, and other detestable and unspeakable ways: but in legitimate Mothers it may unadvisedly happen, as by overreaching, running, dancing, by surfeiting with meat or drink, by frights, and many other causes, either before, or after the membring, limbing, or organization of the fruit, which being rejected, and cast out of the womb, is lost; and that is an abortion or miscarrying.  
Qu. Wherefore is it, that some are borne Leprous, and some infected with the grand P.?  
An. The first happeneth when the conjunction is, the Mother having her monthly sickness; as St. Hierome saith upon Ezekiel, not excluding other causes) the second may happen, when either Parent, or both being able, and capable for generation & conception, yet one of them being contagiously touched with the notorious and too frequent disease, brings forth a blemished fruit, rotten before it was ripe.  
Qu. 
Vid. Fernel. de procreate. hom. ubi latius.  Wherefore is it, that the infant resembleth sometimes one of the Parents, sometimes the other, and sometimes neither?  
A. Touching this question all are not of one opinion: but if we truly consider the matter, we shall find, that the cause of likeness proceeds from the vigour heat, ableness, and imagination of the generatour or conceiver: the last of which the Patriarch jacob made use of by colouring his rods in several colours. So likewise there have been Parents in complexion fair, which nevertheless have conceived and brought forth Blackmoors: which were conceived, by having sundry pictures of Aethiopians in their Chambers, which may give a fancy or impression to the conceit of the conceiver, or generator in the time of that act. And Aristotle affirmeth, Lib. de Animalib. that heat and ayrinesse are contained in the seed of the Man, and cold and earthiness in that of the Woman: and that of the Man is congruent to the quality, and that of the Mother to the quantity of the fruit.  
Qu. Whether doth the fruit (now ripe) force the Mother to the Birth, or the Mother it?  
A. The fruit no question: for being by nature perfected; and mature forceth itself into this miserable World through the same passage wherein it was conceived, with the head forward, the Male with the face upwards, the Female downwards, the hands stretched forth to the thighs: But many times it happeneth, that it is turned on one side, or the feeths forwards, not without danger of both Mother and it, unless the Middewife be more knowing and diligent.  
Q. Wherefore is it, that the infant cryeth as soon as it is borne?  
A. Because it feeleth an unwonted cold, and is pained with the handling of hands, be they never so delicate and soft, even as a Wound in a man's flesh is pained with a least touch; whereupon the infant being dipped in warm water is quieted: Or else perhaps, because it Prophetically lameneth the future miseries of a troublesome life to ensue: whereupon it is observed, that the Male cryeth A, and the Female E, as if they did inculpate or blame our first Protoplastes or Sires, Adam and Eve, for that they lost to themselves and us the first original justice, and brought us into these miseries.  
Q. Was there ever any born laughing?  
A. Only one, (as St. Austin de civitat. Lib. 21. cap. 14. testifieth) Zeroastes by name, who was borne laughing; neither did this his unnatural mirth portend any such felicity to him; for he was the inventor of Magic, which Art of his could not establish his vain felicity of this present life, nor secure him against his enemies: for he being King of the Bactrians, was utterly vanquished by Ninus King of the Assyrians.  

Man's life is divided into,  
1. An Infant from the birth, till seven years of age.  
2. A boy till 14; then beginning to be apt to procreate.  
3. A stripling till twenty eight.  
4. A young man in full strength and prime, till fifty.  
5. A grave man, now declining to age till seaventy two.  
6. And the time after, how long soever he liveth, is decrepit old age.   
To know these things concerning the being of Man, is necessarily useful; but not to know them, were shameful ignorance: I refer the more curious for further satisfaction concerning this argument, to that learned Fernelius his Treatise, De Hominis procreate.   

Of growing, and growth.  
Qu. WHat is held concerning growing?  
An. This, that it is the enlarging of all the parts of the body, until it attain to the limited and proportioned quantity: which parts are either Homogenes, or like; or Heterogenes, unlike, which the Physicians call Similares and Dissimilares; like, and unlike.  
Qu. What are the Homogenes, or Similar?  
An. They are such, as being divided or cut in pieces, every piece of them hath the same name and nature as the whole part hath. As for Example, the piece of a bone is bone; a piece of flesh is flesh: and so likewise of brains, nerves, arteries, rendons, blood, skin, fat, cartilages, and marrow.  
Qu. What are called Heterogenes, or Dissimilar?  
A. Those parts, which (being divided) the pieces have not the same name and nature: as a piece of the head, the arm, the leg, is not a head, an arm, a leg, etc. This being presupposed, it is to be observed, that the Homogenes or Similar parts, are the cause of the growth of the Heterogenes, or Dissimilar: for we say, that a man's arm is smaller at ten, than at twenty years of age; because the flesh, the bone, the sinews and veins of his arm, are grown and enlarged.  
Q. How is it, that the Homogenes do grow?  
A. The increasing or growing of the Similar parts, or the Heterogenes is made by the nourishment in animated bodies, as well sensible as not: For the one and the other have a certain, humour, which the Physicians call the Humidum radical, the Radical moisture, because it is, as it were the root of life; which preserveth in them natural heat, even as oil in a Lamp nourisheth the the fire, and as that diminisheth and wasteth, so doth the natural moisture grow weaker, and when it is spent, natural heat is also extinguished, and death most consequently follows.  
Q. Wherefore is it generally, that children and young folks have good stomaches?  
A. Because as long as they are young, by the reason of the vigour of the natural heat, which broils (as it were) in them, their appetite is great, and covets, and receiveth more food and nutriment than is necessary for the conservation of the Humidum radical: and the overplus serves for the growth of all Homogenes or similar parts.  
Qu. Wherefore then serves that nourishment which was for growth, after that growing is past?  
An. After that the body is grown to its full and certain period of quantity, (as every thing that grows in the world, hath a limited and determinate quantity; (otherwise they would grow infinite) the nourishment than serves only for the conservation of the Radical moisture; and if more nutriment be received than natural heat is able to digest, in lieu of benefitting the body, it greatly annoyeth it.  
Qu. Why is digestion so necessary?  
An. Because digestion, 
Fernel. e. 12. l. 3. Method. med.  or concoction, according to the Physicians, is a mutation of substance into a better estate of nature: for the concoction doth not only change the qualities, but also the very substance itself of food for the preservation of the creature.   

Of the Eyes.  
Qu. Wherefore do our Eyes seem to sparkle in the dark, and when we are in choler; and why some animals do see perfectly in the dark?  
An. Not because they are fiery, or contain any part of fire in them; but because this clearness and bright sparkling proceedeth from hot spirits, which are not seated only in the eyes, but diffused over all the parts of the body, and are more apparent in the eyes than in any other part, by reason of their crystalline humour, which is clear and polite, and fit for the property of glistening. And because this humour is quicker in some Animals, and more enabled by those hot spirits, their eyes appear glaring and fiery as it were, nature having given them such eyes, the better to seek their prey, and necessary food.  
Qu. Wherefore is it, that we see not the object that toucheth our sight?  
An. Because the object being applied quite contrary to the sense, the sense is hindered. And even so a visible object being applied close to the eyes, hindereth their sight, by subtracting from them the medium, or means of seeing, which is the illuminated air.  
Qu. Wherefore is it, that clouds and mists seem thick, and impenetrable to the sight?  
An. Because in rare and thin bodies a far off, the parts seem contiguous, close, and united, and consequently thick; which is, by reason of the great distance. And by the same reason we perceive not the admirable swiftness of the Sun and Planets, because of the great distance from our view.  
Q. Wherefore is it, that a Woman, having her natural purgations, doth blemish a Looking-glass with looking, or seeing herself in it?  
An. It is not so, that by her only eyes she staineth the glass, (for the eyes do not dart out their rays to the object, as diverse contentiously have sought to affirm) but by the corrupted vapours which proceed from her whole body.  
Qu. Wherefore is it then, that the Basilisk, or Cockatrice killeth with his only eyes?  
An. That likewise is generally held to be false: but by the infecting of the ambient Air near him with the contagion of his breath, as Toads, and other venomous creatures do envenome those Herbs, under which they shelter themselves.  
Q. Wherefore is it, that lovers are said to enchant one another only by the eye?  
An. Not by the emission of the rays, as I said; but because in the eyes, which are the Indices animi, The discoverers of the mind, there is a certain amorous passion, which increaseth by frequent expression, and discovereth itself by them more than by any other part, especially if the complexions of those Lovers be both agreeable, and amorously bend.   

Of the exterior Senses in general.  
Qu. Wherefore is it, that the five Senses, viz. seeing, hearing, smelling, tasting, and touching, are called exterior?  
An. Because they are necessary for the body, and are common to Man, and other Animals: and in discourse to make a difference between them and the interior, which are faculties of the soul; which are Understanding, Imagination, and Memory.  
Qu. Wherefore is it, that Nature gave them neither more, nor fewer, but only five?  
An. Because all the objects of the world, as well common as particular, that are perceptible by the exterior Senses of Animals, do fall under some one of them; 
Arist. c. 1. l. 3. de anim.  and therefore the Philosopher concludes, that there can be no more than five.  
Qu. Wherein consisteth the chief benefit of the sight?  
An. In this, that the sight is not only useful for the providing of necessaries, but also for the avoiding of things hurtful, thereby to secure themselves from them: and to man in particular, that by the viewing of celestial things, he might employ himself in the contemplation thereof.  
Qu. 
Duplaix.  Where in consisteth that of hearing?  
An. The hearing also serveth not only for the following of things good and profitable for them, or for the shunning of things hurtful according to the voice or noise which they bear; but also to man, for instruction or discipline, who is capable of Sciences, and holy mysteries. 
Idem.   
Qu. Wherein availeth the use of Smelling?  
An. For the recreating and purifying of the spirits of the brain, by which they are cheered, and better disposed by good, wholesome, and sweet savours.  
Qu. 
Idem.  Wherein that of Tasting?  
An. It was given us for the discerning of the aliment, which we make choice of for the sustentation of the body, for growth in youth, and afterwards for the repairing or restoring of that which is every day losing & decaying.  
Q. 
Idem.  Wherein the Touching?  
A. That is very necessary for the distinguishing in the dark the exterior qualities of a body that we meet with, and by those the difference of the body itself▪ Concerning these and further reasons, I refer the curious to Scaliger contra Cardan. exerc. 297.  
Qu. Which of these are held most necessary?  
A. Two, which are Tasting and Touching. The reason is, because my Animal can be without food, and aliment for the maintenance of life, which cannot be chosen but by the Taste; neither can it subsist without Touching; without the other three it may.  
Qu. Wherefore is it, that Man, of creatures the most perfect, is inferior to some creatures in the exterior senses?  
A. Although the Latin Verse concludeth him so to be, which saith,  
Nos aper auditu, Lynx visu, Simiagustu,  
Vultur odoratu, praeceb●it Aranea tactu.  
The Boar hears better, Lynx sees, Vultar smells,  
The Ape's taste, and Spiders touch far Man's 〈◊〉.  
in Taste and Touch he is far more curious and excellent, as Dup●●● 〈…〉 stantly maintaining Man's prerogative affirmeth.   

Of the interior Senses.  
Qu. WHerefore are they termed interior?  
An. To extinguish them from the exteriours. Foreven as the exteriours do perceive their objects outwardly, so do these theirs interiorly within the head: and these are termed, first, Sensus communis, which is the Intellect. Secondly, Phantasie, or Imagination. And thirdly, Memory.  
Qu. What is that which is termed the common sense?  
A. It is the chief and master-sense, and Prince of the exteriours, and hath its seat in the highest and noblest part of the body, which is the Brain, where all the exteriours take their root by nerves: and they as scouts or spies sent out to all parts, come and give it an account of their several objects, to the end that it may judge and distinguish the one from the other. So that it is that which gives us notice, and knowledge of what the exteriours declare unto it.  
Q. What is fantasy or imagination?  
An. Fantasy, according to Aristotle Cap. 3. Lib. 7. de Anima, is an apparition, or imagination, (under which are also meditation and thought comprised) by which are represented Idaea's of things, which may fall under the exterior senses, but also an infinity of other things, which neither are, nor can be, and this either sleeping or waking, as Giants, Devils, Hydra's, castles in the Air, Chimeras, and any thing that can be imagined or thought upon jointly, or severally.  
Qu. What is Memory?  
A. It is the Storehouse, or Treasury of all conceits, imaginations, and thoughts. For as the Fantasy imprints them in it, it retains and keeps them: And that is the reason why we so easily forget those things which we slightly thought upon, or took little notice of.  
Qu. Wherefore is it, that when we would conceive any thing, we put our hands to the forehead, and when we would call a thing to memory, we scratch behind the head?  
A. By the reason of the diversity of the seats; for the Intellect is seated in the fore part, the Memory in the hinder part, and the Fantasy in the interstice between them: and therefore by those actions we do as it were summon each by a peculiar motion to the use of its function.   

Of sleeping.  
Qu. Wherefore is it, that Women are more sleepy than men?  
An. Because naturally they are more moist and cold than men, and humidity is the cause of sleep, and the cold is the congealer of the vapours into water, which vapours stopping the conduits of the senses, do cause sleep.  
Qu. Wherefore is it, that fat and gross people are ordinarily more sleepy than the lean and slender?  
An. Because that more than that, they are replete with a great quantity of humours, which cause sleep: they are moreover very heavy and unwieldy, and desire their ease and rest, which is the companion of sleep. The slender and lean, contrary, are more active and laborious; and action and motion do break and interrupt sleep.  
Qu. Wherefore is it then, that labouring men and the lazy, and idle, are very sleepy?  
An. Because the idle, by their laziness, do contract within them a great quantity of humours: and the others by interrupting their sleep by industrious labours and travail, do enforce it.  
Qu. Wherefore are those that are naturally merry, and cheerful, more desirous of sleep, than the melancholy, and those that are in sorrow and affliction?  
An. Because that the latter are in trouble of the mind, disquiet, and agitation of spirit, which are opposite adversaries to natural rest: and the other enjoy that by tranquillity and repose, both friendly companions of sleep.    

Century 4.  

Of Plants.  
Qu. WHerefore is it, that very hot things, as Water cresses, Arsmart, and the like, do grow in cold places; and dry things, as Reeds, etc. grow in moist places?  
An. Because nature would preserve a conveniency for every thing, and agreeable to all, which could not be, unless one contrary in a contrary seat, as hot in cold, and cold in hot had been situated: As for example, the juice of an Orange which is cold, to be enclosed in a rind of a very hot quality, and the dry earth to be encompassed with the moist element of water; and the cold air to be environed with the hot element of fire.  
Qu. Wherefore is it, that those Plants which grow wild, are of longer continuance, than those which are manured and cultivated by ingenious industry?  
An. Because the cultivated spend their natural vigour in the production of their fruit; the other in the branch and extension of limbs: in so much that Art seemeth, rather to effeminate, than encourage Nature.  
Qu. Wherefore is it, that those Plants which soon grow, do likewise soon decay?  
A. Theophrastus indeed writes so, 
Lib. 1. de cause. plant.  but experience proves the contrary: For Withyes, Poplars, Appletrees, Cherry-trees, and Plumme-trees by cultivation attain soon their full growth, but then they as speedily decay: But the garden Olive, the Elm, and others grow apace, and yet are of a long continuance.  
Qu. Wherefore is it, that those Plants, that now begin to decline, bring forth a fruit more tasteful, and sooner enripened?  
An. Because the younger that have not yet attained their fullness of growth, do either suppeditate a crude and undigested humour to the fruit, which hindereth it; or else by the conversion of that humour to their growth: but the ancient having now grown to their full quantity, infuse not such a plentiful quantity of humour, whereby the fruit may (as it were) be surfeited, which it may more easily digest.  
Qu. Wherefore is it, that sour fruits are seldom worm-eaten, and do not so soon rot as other fruit?  
An. Because all sour things are cooling, piercing, and extenuating by nature, which qualities do all resist putrefaction: and therefore decayed Venison being steeped in Vinegar, not only resists the increase of a further putrefaction thereof, but regains to it its former sweetness.  
Qu. Wherefore is it, that grafted Plants bring forth more plentifully, if the graft be again grafted upon the same tree from whence it was cut?  
An. Because Nature always endeavours to comfort and cure a wound given, not only to sensitive Animals, but also to the insensitive, with a larger portion of aliment: so that if a bone be broken, and carefully handled, Nature sends it marrow in such plenty, that the fracture is forthwith covered with a callous or thick, and hard skin, and afterwards becomes stronger in that part than before. So also a Tree being cut in any part, supplies it in like manner with such a quantity of sap, that in the place there groweth an exuberant knob or bunch.   

Of Fishes.  
Qu. Wherefore is it, that Oysters, Cockles, and the like shellfish do open against the Tide, although they be far from the Sea?  
An. Either out of custom which they had, when they were in their maritime habitacles, at the certainty of the Tides so to do: or else, that naturally they feel in themselves the motion of the Sea, by which they, by their opening, desire to feed and refresh themselves.  
Qu. Wherefore is it, that Sea-fish is usually better than that of fresh water?  
An. The same may be demanded, why River-fish is better than Pond-fish, and Pond-fish better than Fen-fish, and this better than Dike-fish: Because these taste more of muddy impurity, than those of the Sea: for the Sea working, admits no mud: and this appears in River-mussels, (Vulgo) Horse-mussels, which savour of rankness of filth; and the Sea-mussels are admitted for humane food, the other rejected.  
Qu. Wherefore is it, that fresh water Fishes have windbladders, the Sea fish none?  
An. Because was necessary for the fresh Fish, for its better navigation, (as I may say) to have in it an eyrie vessel, to bear its body floating, by the reason of the tenuity of the fresh water: but the sult water Fish not, by the reason of a grosser and stronger nature of the Sea, and more apt for their swift and gliding supportation.   

Of petty animals.  
Q. Wherefore is, that unnecessary frogs and Mice do breed (as I may say) of their own accord, seeing other animals for Man's use breed not, but by propagation?  
An. Even as the High Procurator of the great World, provides store of all manner of Viands for his little world (Man:) so also he chastiseth this neglecting Man, when he subtracts and withdraws from him the fruits of water, earth, Air, and beasts for man's own faults: wherefore sometimes waters either abound by inundations, sometimes by drought are extenuated, and scarce; sometimes the Air by contagion infects, sometimes fire rageth so, that from whence these breed, it can no more be certainly affirmed, than whence the swarms of these Animals, and the innumerable diseases of man do also breed.  
Qu. Wherefore is it, that a Dormouse sleepeth so long without food?  
An. Because fatness, the pores being occluded or stopped by cold, is condensed; and when Animals remain immote, humours are less dissipated; whereby it is, that that fatness maintains and sustains them▪ for natural heat having no food to work upon, fasteneth upon superfluities: and sleep quencheth the appetite of thirst and hunger, as it is very well said of the Dormouse by the Poet,  
Tota mihi dormitur hyems, & pinguior illo  
Tempore sum, quo me nil nisi somnus alit.  In English thus: 
The tedious Winter sleep I, than I batten,  
And sleeping lose no flesh, but rather fatten.  
Qu. If the Dormouse sleeps so long, is it not also necessary that it must make as long?  
An. What else▪ and that three Months, or a quarter of a years sleep seems to be shaped by the little beast for an example to man, that he should sleep likewise no more than the fourth part of 24 hours, viz. 6, which by the circumference of the year do contain one quarter: Infants and children sleep more, the agedlesse; for in them sleep is sound, in these slight, as an argument of a longer shortly to ensue.   

Of Major Animals.  
Qu. Wherefore is it▪ that the Lion is called the King of beasts?  
An. Not because he is either stronger, or more active than any other; but for his Majestic courage, because he seornes to lurk cowardly for his prey, and fears no fourfooted fellow beast; and rather spares a more imbecile creature than himself, than tyrannically and basely express himself.  
Qu. Wherefore is it, that a Mare is more subject to abortion and miscarriage than a female Ass, or Cow, or any other beast?  
An. Either because the courage of that kind of beast is animous and free, and apt for running and leaping: or that the Mare already great with foal, by admitting several cover, whereby the Cotyledons of the Matrix are violently broken: And sometimes Women great being cupidineous, by the same way many times miscarry. Other Animals, if after conception they should be so libidinous, and admit their Male, would also most times be subject to abortion.  
Qu. Wherhfore is it, that a Horse by swimming is soon drowned, although he receive little or no water in at the mouth?  
An. Because the water in their swimming entereth into their bodies by the fundament, which in them is large, and so by degrees ponderously depresseth them.   

Of Birds.  
Qu. WHerefore is it, that the Swallow flieth swiftest of all Birds?  
An. Because their wings are longer in respect of the quantity of their bodies, than those of other birds▪ and that is useful for the catching of Flies, which are their food; and for the escaping from Birds of rapine and prey.  
Q. Wherefore is it, that they appear not any where in Winter, or whither do they betake themselves during the time of winter?  
An. Because they are no man's meat, neither can they then get food, all manner of Flies being dead: so that then they betake themselves to Rocks by the Seaside, lying in holes by heaps, nourishing one another with mutual heat; which the Corall-fishers in the Baltic Sea have confirmed to be so, who have found great heaps of them in that manner together.  
Q. Wherefore is it, that the Sparrow is most libidinous of all other birds?  
A. All Birds are so, but they are not so much as the Cock, and the Pigeon, which have young eleven Months of the year.  
Q. Wherefore is it, that Birds continue their warbles and chants without stop, or taking breath?  
A. Because they sing as well breathing inwardly as outwardly; as it appears in the Lark, which mounting upwards, continues her chants without interruption, even till she rise to the very clouds.  
Q. Wherefore is it, that Birds, when they betake themselves to sleep, do usually put their heads under the right wing?  
An. Either for defending the head from cold, or that they affect the posture which they had in the shell.  
Qu. Wherefore is it, that the fiercest beasts have the smallest hearts, and those of a dull spirit and courage, as the Ox, and the like, have a greater and larger heart?  
An. Because a great spirit confined to a straight, breaks out with a greater violence, and in a larger, it is dispersed and dilated.  
Qu. Wherefore is it, that in Birds and other animals the multitude of either Sex is indifferently equal, in Man not; for sometimes one begetteth most sons, another most daughters?  
An. Because of the stronger and abler bodies Males are generated, and Females of a colder and weaker temperament: so that in the Southern parts Women exceed Men in number, in the Northern, men them. Therefore the strong Hercules by the multiplicity of Wives, had Seventy two Sons, and one only 
* Arist. l. 7. c. 6  Daughter. Acab the King of Samaria, 
Hist. anim.  had also Seventy Sons.  
Qu. Wherefore is it, that Animals have a kind of certainty and season for generation; man not?  
An. Because the pleasures of the other Animals are congruent to nature, but the extravagant and unbridled lust of man is the cause that the mother so often bringeth children resembling neither parent.  
Q. Wherefore is it, that nature hath given Man a more copious abundance of brains than women, seeing that prudence, judgement, and memory thereon depend?  
An. Because subtlety is more natural to Women than prudence; for this cannot be but virtuous, and that an enemy to virtue. Neither doth craft proceed from plenty of brain, but from a delinquent nature: for a Fox, of all Animals irrational the most subtle and crafty, hath but a small quantity of brains, but a greater of sly nature.  
Q. Wherefore is it, that four footed beasts have their legs before shorter than those behind?  
A. For the aptness and swiftness of motion: And Art imitating nature, doth also make the fore-wheeles of a Coach and Wagon of a less proportion than those behind, that by the motion of the hinder, the former may be enforced.  
Q. Wherefore is it, that a bone being broken, and well set, and conglutinated again, becomes stronger than any other part of the same bone?  
A. By the reason of a knot contracted by the marrow, which nature immediately sends unto it: as it appears also in a Tree, as I said heretofore.  
Qu. Wherefore is it, that nature placed the principal parts of man so inward, as the brain, the heart, etc.  
An. That they might be as safely protected as might be, for the conservation of the perfectest Animal, man: as the Brain with the Meninges dura Mater, Skull, skin, and hair: the Heart with ribs, flesh, and skin, and so the rest.  
Qu. Wherefore did Nature make a partition by the Diaphragma, between the heart and the stomach, liver, milt, reins, guts, and intestines, genitals, and the rest of the bowels?  
A. That the purer member, as the Fort of life, might be free from the annoyances of inferior and noisome inconveniences, as from excrements and ordure. Furthermore, it was necessary that the libidinous power should be inferiourly ranked to the irascible and life maintainer.  
Qu. Wherefore is it, that the essential part of the brain is by temperature cold and spongy, and more plentifully given to Man, than to any other Animal whatsoever?  
An. That it might contain the chief force or spirit, a thing most necessary to the wisest of inferior Creatures, and might temper the heat of the heart with a coldness: nature giving to other Animals a proportion and quantity sufficient for sense and motion.  
Qu. Wherefore is it, that the prime vigour of generation in a man, is chiefly in the reins; and that of the woman in the navel?  
A. Because the internal parts, which in a woman are fastened to the navel, are larger, and more capacious than those of men, and so the force of desire greater: but the muscles of the reins in a man are sinewous, and his whole body more nervous: and the brain, the root of nerves in man, is of a larger size than a woman's.  
Qu. Wherefore is it, that the blade of the tongue of all animals is not fat?  
An. That fatness by its concretion might not obstruct the passages of the spongy substance of the tongue, whereby it might be deprived of the benefit of taste of several Viands: and fatness in the member in man, would greatly have hindered speech.  
Qu. Wherefore is it, that the Eyes of Animals are first framed, and perfected last?  
An. Because no one member consisteth of many parts as that doth, neither hath Nature fabricated any one thing in them of more exquisite feature than the eye, which hath no less enemies (peculiar diseases I mean) then 120.  
Qu. Wherefore is it, that Nurses, which hourly give suck, have plenty of milk, and those which are not drawn, grow dry?  
An. The same reason is in Wells and Fountains; for Nature strives to make that good again which is violently taken from her: Yet some Nurses are of a more plentiful temper than others, which is primely to be considered: For the well-coloured give always more milk than the pale.  
Qu. Wherhfore is it, that the Child cries, when the absent Nurse's breasts do prick an ache?  
An. That by daily experience is found to be so, so that by that the Nurse is hastened home to the Infant, to supply the defect: and the reason is, that either at that very instant that the Infant hath finished its concoction, the breasts are replenished, and for want of drawing as it is seen likewise in milch-cattells: Or rather the good Genius of the Infant seemeth by that means to solicit, or trouble the Nurse in the Infant's behalf: Which Reason seemeth the more firm and probable, because sometimes sooner, sometimes later, the child cryeth, neither is the state of nurse & Infant always the same.   

Extravagants.  
Metals.  
Qu. WHerefore is it, that melted metals do burn more vehemently than the fire itself?  
An. Nothing burneth more strongly than fire: but it burneth more vehemently in charcoal, than in any other fuel; and more in liquid metals, than in charcoal; and by how much every solid body is more dense, so much the more forcibly it is inflamed: For it was always Nature's pleasure, that a greater force should be in the efficient cause, than in the effect.  
Qu. Wherhfore is it, that the heat of the fire is feebled by the Sun shining upon it, and hot water is sooner cooled standing in the Sun, than in a cool shade?  
An. By the reason that contraries do contend for supereminence, and predominance of power and force.  
Qu. Wherhfore is it easier to overthrow false opinions, than to establish true ones?  
An. The reason is twofold: the first, because it is easier to pull down, than to build: secondly, falsehood may be pronounced upon any thing many ways, and truth but one.  
Qu. Wherhfore is it, that we gather those fruits, which we desire should be faultless in the wane of the Moon, and geld cattle more safely in the wane, than in the increase?  
An. Because in that season bodies have less humour and heat, by which an innated putrefaction is wont to make them faulty and unsound.  
Qu. Wherefore is it, that a stone being thrown into the Dalmaticke Den or Cave, or into the Pyrenaean Lake, or the stones of the Altar upon the Mount Sacon, which is one of the Pyrenaean, presently strange Tempests, storms of Hail, Thunder, and Lightning do ensue?  
An. Because the woeful experience of the Inhabitants hath proved it, but Philosophy at this question is silent: insomuch that it is death for any man to fling a stone into those places, or to touch the stones of that Altar in Sacon, whereon these words are written in Latin, NE QVID IN MONTE SACONE. But the causes of the many detriments which have immediately ensued upon the neglect of some travellers therein, is ascribed to the worker of all evil.  
Qu. Wherhfore is it, that the Northerly winds blowing beyond the Tropic of Cancer, men neither sow, plant, plough, nor open a wound, or canker without loss and detriment?  
An. Because the Air of its own nature being cold, especially in a Northern wind it cools more and more those things, which by being destitute of heat to cherish and relieve them, by the intense cold are utterly lost.   

Of Physicians, and many other several things.  
Qu. Why do Physicians hold, that a surfeit of meat is more dangerous than a furfeit of drink?  
An. Because drink is sooner digested than meat; for meat is of greater substance, and more material than drink: and therefore meat is harder of digestion, especially when it is ingurgitated.  
Qu. Why do Physicians forbid us to read or write, or to use any violent labour presently after dinner or supper?  
An. Because any violent motion doth jog or hinder the stomach when the meat is in it, of its digestion, and by that reason doth not turn to nutriment, but rather breeds crudities, and rawness of the stomach: but rather let any one walk gently, that the meat may descend to the bottom of the stomach, that the virtue of the meat may cherish the other parts of the body.  
Qu. Why do the Physicians hold it bad for any one to lie in their beds with their faces upwards?  
An. Because they say, it doth engender not only a Dropsy, but also the Vertego in the brain, and causeth the humours to run cross his stomach and heart, which maketh a stop in some by the grossness of their humours, and evil imaginations; and that is termed the Nightmare, which humours lie so heavy upon his stomach by this reason, that it makes rather a distraction, than any natural repose. Therefore it is good to lie sometimes on the right, and then again on the left side.  
Qu. Why is it held wholesome to vomit, when the stomach is oppressed?  
An. Because it doth cleanse the stomach of such gross humours, which otherwise would breed diseases in the body, and cause Catarrhs in the head: therefore vomiting naturally is held very good, because then nature doth help to evacuate that which formerly was oppressed by excess. Therefore after vomiting to settle the stomach again, it is good to have a little Mithridate mixed with conserveses of Roses, and to eat that, and sweat upon it, if occasion will give you leave.  
Qu. Why doth sleep comfort for't and refresh the stomach of man?  
An. Because that in sleep our natural heat doth repair inward, and so doth help to concoct and digest what we have formerly eaten, and so doth dilate itself into every vein of man, which is the nourishment.  
Qu. Why hath not a Horse, or a Camel, or a Pigeon, or a Dove no gall?  
An. Many affirm, that all these creatures have galls, although the gall be not contained in a vessel by itself, as other Animals have; yet they have a vein in which the gall is dispersed into the several parts of the body; for none of these but can, and do remember an injury, and is desirous of revenge, which argues they have a gall, though not so apparent as others have.  
Qu. Why do all living creatures desire sleep?  
An. For necessity, because the instruments of nature, by their several actions in the day are wearied, being so long awake, and by their sleep they receive again comfort and vigour.  
Qu. Why do most men desire sleep after their meat?  
An. Because, when the stomach is full, and overcharged with meat, the pores are stopped, and cannot have so suddenly a passage; which heat of the stomach ascendeth by fumes into the brain, and to causeth heaviness and sleep: therefore it is good to leave always with an appetited and to abstain from excess▪ which will breed infirmities.  
Qu. Why do men willingly sleep after their labour?  
An. Because that through continual motion of our bodies, the natural heat is dispersed to the outward parts of the body; the which after that the labour is past, gathereth together again to the inward parts, there to help nature to digest that meat we have formerly received: And from digestion fumes do arise from the heart to the brain, the which vapours do stop the pores of the body, by which the natural heat should be dispersed to the outward parts: and then the said outward parts being cold and humid, by reason of the coldness of the brain sleep is procured, and that sleep proves sweet which is got by labour.  
Qu. Wherefore is it, that a man may sleep more sound in some one house, than in another?  
An. Because the situation of the one may be more proper to that effect, than that of the other, and according to the nature of the climate, as by being elongated, and remote from any obstreperous noises, and the like. Also in cold, humid, and moist places the inhabitant is more apt to sleep, than he in the hot and dry: for, as I said, cold and moisture do induce sleep.  
Qu. Wherefore is it, that the disposition, or indisposition to sleep, is more or less at some times of the year?  
An. By reason of the different vicissitudes of times. As in rainy weather generally men incline to be sleepy, by the reason of the moisture of the Air, which the brain participates of. In hot and fair weather not so: But generally all covet it more in the Winter, than in Summer, by the reason aforesaid.  
Qu. Why are most creatures sad after the act of generation?  
An. Galen saith, speaking in a divine way, because the act in itself is unclean; and by that reason when the spirit is spent, or when it is thought upon by man, he is ashamed, and at that time heavy and sad; and withal it causeth sleep, the better to hearten and cherish man again when he awakens.  
Qu. Why doth it appear unto some in their sleep, that they eat and drink sweet things, and also smell flowers, and hear Music?  
An. Because the rheum exhaled from the stomach, doth ascend to the brain, which causeth pleasant fancies to be thought upon: and more especially we dream of such thing, that we lest thought of when sleep doth seize us: and again, when the rheum doth distil down again, it doth to our imagination taste sweet.  
Qu. How many several ways is the brain purged of their humours?  
An. Many ways; the watery humours are evacuated by the eyes, which if too violent, causeth blindness: melancholy by the ears, if too violent, causeth ill sweats; choler by the nose, which if it be much, causeth vexation; and phlegm, that is by the hair, whichif too violent, causeth the hair to shed, and baldnesseth then ensues.  
Qu. Whereupon doth it proceed that men become pale, when they are seized with fear?  
A. Because the blood retires to the vital parts of the body on a sudden.  
Qu. Why hath a Serpent his poison in the tail?  
An. Because the poison is in his excrement, and the malignity of the venomous humour doth still abide there.  
Qu. Why did the learned Hypocrates permit those to drink wine that had a burning Ague?  
An. It was said he, to help digestion, and to strengthen the vital parts.  
Qu. Why are the feet, hands, face, and other parts of the body, more cold than any other parts of the body?  
An. Because they are not so solid, or so well knit together; and are farther removed from the heart and liver.  
Qu. Why do sharp things provoke appetite?  
An. Because they dry up the crude humours, and so consequently close up the mouth of the stomach faster, which doth cause appetite.  
Qu. Why do Lettuce and Poppy provoke sleep?  
An. Because they engender, and breed gross and thick humours.  
Qu. Why is Ivy always green?  
An. Because the heat of it is tempered and mixed with humidity and viscosity.  
Q. Why do men neese sooner being in the Sun, than being near the fire?  
An. Because the heat of the Sun doth only dissolve the humour, and not consume it; but the Fire doth both dissolve and consume it: therefore observe it well, that the wisest Physicians though it be very cold, will not come very near the fire for this reason.  
Qu. Why do the eyes of a Cat, or of a Wolf shine in the night, and not in the day?  
An. Because the greater light, which is the Sun, doth darken the lesser; as it may appear by a Torch held in the day, which giveth no light, to that of the Sun.  
Qu. Why is the white of an Egg of so hard a digestion, if it be sod, or roasted too much: seeing that it is the body of the Chicken if it came to perfection, and the yelke only the entrails?  
An. Because of the great coldness of it, being taken before it came to perfection.  
Qu. Why doth Borage laid in wine, and Marygold drunk in wine, rejoice those that drink it?  
An. Because Borage doth increase blood, and the Marygolds comfort and strengthen the heart.  
Qu. Why do those that oftentimes weep, piss seldom?  
An. Because the humidity taking his passage or current by the eyes, doth ease so much the more the other parts and members of the body; but it is very hurtful to the sight: for the rheum being salt, issuing out by the eyes, causeth the eyes in time to want their clear sight, and grow dim.  
Qu. Why do some Men drink water, which notwithstanding doth not nourish?  
A. Water doth run through quickly, and doth spend the digestion of the meat through all parts of the body.  
Qu. Why are those that are drunk, cold?  
An. By reason of the wine taken immoderately, which quencheth and qualifieth the natural heat of the body.  
Qu. Why do Physicians not minister Physic, when the sickness or disease is at the chiefest, but only cordials?  
An. Because they should not oppress or hinder Nature, but rather comfort and help it.  
Qu. Why are fat things not subject so soon to corruption as lean?  
An. Because they participate so much of the air, and of the fire, being hot and dry.  
Qu. What is the reason, that some men are more able to endure longer travail than other?  
An. Because some men are more choleric, and some more phlegmatic; and choler doth sooner destroy nature than phlegm.  
Qu. What is the reason, that when we are an hungry, our spittle is more salter than at other times?  
An. Because hunger increaseth choler, which easily becometh bitter, by reason of his sharpness, which gnaweth upon the mouth of the stomach.  
Qu. Why are Women commonly fatter than men?  
An. Because they are colder of complexion, and do less exercise.  
Qu. What is the cause that the milk of a white haired woman is not held so wholesome, as that of them that are brown?  
An. Because black and brown women are hotter of constitution, and nature; and therefore by consequence their milk is better digested.  
Qu. Wherhfore are those that have great heads, more given to sleep, than those that have little Heads?  
An. The greater the thing is, the more vapours it doth contain, and humidity and moistness doth cause sleep.  
Q. Why are leeks and cabbages nought for the eyes?  
An. By reason of the melancholy blood, and sharp rheum they engender in the stomach, which flies into the brain, and distils inthe eyes.  
Qu. Wherefore is it held dangerous to fast long?  
An. By reason that by too much fasting, a company of ill humours are engendered, and so will beget diseases, and cause vomit.  
Qu. What is the cause that we have better stomaches to our meat when the wind is in the North, than at other times?  
An. By reason of his coldness, which knits together, and holds within us the natural heat of our bodies, which causeth a quick digestion.  
Qu. What is the reason, that Vinegar is very wholesome to those that are choleric, and is of contrary operation to those that are melancholy?  
An. Because it assuageth choler by his coldness, and by his heat dries up melancholy.  
Qu. What is the reason, that some men have hard hair, and some again have soft?  
An. The greatness and smallness of the pores of the body, is the cause of it; for soft hair cometh by reason of the smallness of them, and hard hair for the contrary: And therefore women have commonly softer hair than men, because their natural cold doth restrain and close the pores.  
Qu. Why is a dead body heavier than that which hath life within?  
An. A body alive is full of air and fire, which do hold it upright; for their nature is always to mount upwards, and a dead body is nothing but a lump of earth, whose nature is heavy and melancholy, and always tending downwards.  
Qu. What is the cause that some dye for very joy, and some again with grief and sadness?  
An. Because great joy doth cool and refrigerate too much at that time the inward and vital parts of man; and too much sorrow and pensiveness doth as it were suffocate and choke them.  
Qu. Why hath Nature made the lungs of all creatures spungeous, or full of holes, like unto a sponge?  
An. To the end it might receive the air the better, to cool and qualify the heart, and to drive away from it all such vapours as are hurtful unto it.  
Qu. Why is our heart placed in the midst of the body?  
A. To quicken equally all the members thereof, even as the Sun giveth heat equally to all vegetable things, being in the midst of the Heaven.  
Qu. What is the cause that men do neese, and the benefit of it?  
A. Some say, by extreme cold taken from the feet, which presently ascends into the brain, and the brain being so pure, that it will not suffer the pia matter to suffer wrong, makes men to neese: and because that the expulsive virtue or power, and the sight should there by be purged; and the brain also from supper fluities which oppress it so much, which if they did not purge either by the counsel or advice of a Physician, or else by sneezing, will prove very dangerous: And those which neese oft, are held to have a strong and an able brain; and those that cannot neese, which are sick, or diseased, die suddenly; because it is a manifest token that their brain, or pia matter is stuffed with humour, and nature hath lost her natural office, or function.  
Qu. Why have men more teeth than women?  
An. By reason of abundance of heat and blood in the male kind, which is not so hot in the female kind.  
Qu. What is the reason, that wine mingled with water provoketh urine?  
An. Because water being mingled with wine, hurts the stomach, & weakens the retaining virtue or strength of the wine; whereas wine alone doth cherish and comfort the heart.  
Qu. Why do ancient men and women neese with great difficulty?  
An. Because of the decay of nature, and the narrowness of the pores of their body, which wants that vigour which youth enjoys.  
Qu. Why is man of all other creatures whatsoever, more subject to diseases & infirmities than any other creature?  
An. By reason of his intemperance; and likewise being composed of the four Elements; and having blood, choler, phlegm, and melancholy, and one of these more predominant than the other, causeth sickness: and therefore Schola Salerni saith, Esse cupis sanus, sit tibi parcamanus: That is, If thou wilt live in health, have a niggardly hand: that is, Use temperance of Diet.  
Qu. Why do Physicians hold it a dangerous matter to let a fat man blood?  
An. Because those that are gross and fat, have smaller veins, and the veins are more hidden, and appear not so much: Moreover, they have but little blood, and as small an appetite, and are no way able to digest that meat which the retentive part requires.  
Qu. What is the reason that the beast called a Chameleon, changeth so often his colours?  
An. By reason of his great fear and timorousness, and by reason he maketh much of his blood: but he will change the oftener, and with greater delight to the beholder, if you lay a cloth of that colour under him, which you desire to see him change to.  
Qu. Wherhfore is it, that an Orange being roasted, and put hot into a glass of wine, gathers about it a kind of pearly froth?  
An. Because the heat of the fire piercing the pores of the rind of the Orange, by which heat those pores are opened: (as the nature of heat is proper to that effect, and the property of cold to shut up, or close them:) which being roasted, and put hot into wine, a liquor naturally cold, but operatively hot, the ambient cold suddenly stopping the pores of the rind, and the incident heat striving by the way of Antipathy to make a way out, is restrained by the over domineering cold and moisture, which are the opposites of fire, and so appears in small bubbles like pearls.  
Qu. Wherhfore is it, that it never snoweth in Summer?  
An. Because although the cloud be frozen, yet the Snow cannot come Snow to us, but resolved into water; and by reason that passing the inferior region of the Air which is hot, it is melted: although it falls, and lies upon high Mountains; because in high places it is always cold.  
Qu. Why do men use to lay lime or chalk at the root of Cherry-trees, and other fruit-trees?  
An. Because the Lime is hot and dry, and in the winter season doth as it were nourish and heat the root, as the Sun doth in Summer; and by thus doing you may have ripe fruit before the time.  
Qu. Why is a storm said to follow presently, when a company of Hogs run crying home?  
An. Some say, that a Hog is most dull, and of a melancholy nature; and so by reason doth foresee the rain that cometh: And in time of rain, indeed I have observed, that most cattle do prick up their ears. As for example, an Ass will, when he perceiveth a storm of rain or hail doth follow.  
Qu. Why did nature give all living creatures Ears?  
An. For two main reasons: for so saith Galen, because that with those ears they should hear any thing coming to them. Secondly, because that by them the choleric humour is evacuated and purged: for as the head is purged from phlegmatic superfluities by the nostrils: so by the ears are the choleric superfluities purged, or driven out.  
Q. What is the reason, that for to see the better, we do use commonly to wink with one eye?  
An. Because the one eye might be aided with the sense of the other eye, which is shut and closed.  
Qu. What is the cause of the hydropsy?  
An. The great cold of the liver, which comes from the crudities of the stomach.  
Qu. Why do those that have the yellow laundise, find Honey to be bitter in taste?  
An. By reason of the great choler and inflammation wherewith their tongue and palate of their mouth is infected.  
Qu. Why do Musk-millons and Cucumbers provoke urine?  
An. By reason of their great humidity and coldness, which causeth a man very soon to make urine.  
Qu. Why hath birds and other feathered fowl no spittle?  
An. Because they have dry lungs; as Aristotle more at large manifests in his Book De anima.  
Qu. Why do not birds evacuate by urine?  
An. That creature, let it be whatsoever, that doth not suck, doth never piss.  
Qu. Why do men yawn, or gape?  
An. The learned Hypocrates doth affirm, that it proceedeth of wearisomeness, or being tired with a discourse which is neither pertinent, or permanent: as when a man is constrained to tarry among such as he doth not know, whose society he could willingly be rid of: And again, gaping is caused of the thick fumes and vapours which fill the jaws, by the expulsion of the which is caused the stretching out, and extension of the jaws, and opening of the mouth, which is called gaping, or yawning.   

Variety of Extravagents.  
Qu. Why hath Nature not given a sting to the King of the Bees, and hath furnished all other Bees therewith?  
An. To teach Princes, that nothing becometh their dignity less than tyranny, and that their only defence should consist in the strength and force of their subjects.  
Qu. What water is in the sight of God most precious, and in the taste of men most unsavorous?  
An. The unfeigned tears of a penitent sinner.  
Q. What is that which most delighteth, and most deceiveth a woman?  
An. A man's dissimulation, which hath such a sweet passage through his tongue, as it delighteth as the Sirens songs, and turns to as deceitful conclusion as the Crockadiles tears?  
Qu. Of what three things repent himself Cato done in bis life time?  
An. To have overslipt a day, and not to have increased his knowledge: to have gone by sea, where he might have gone by land: and thirdly, to have committed his secrets to a woman.  
Qu. Why ought we not to disclose our secrets unto women?  
An. Because they cannot keep their own.  
Qu. Why are there so many that live discontented in wedlock?  
An. Because their first love was grounded upon lust, or else in making of their rash choice, they had more regard to the woman's dowry, than to her conditions: or else the woman respected more the man's purse than his personage, or more his body than his good or ill qualities.  
Qu. Why was Diogenes called a dog?  
An. Because he did bite indifferently doth his foes & his friends, but his friends to their good and amendment, and his enemies to their shame and confusion.  
Qu. What men are very dangerous in a Commonwealth?  
An. Those that affect novelties.  
Qu. What three things are the life and death of life?  
An. Baths, wine, and women; for as the use of them is restitution, so is the abuse of them life and healths destruction.  
Qu. What man is worthily called hold and courageous?  
An. He that loves his life, and yet fears not death.  
Qu. Why were judges in times past painted without hands?  
An. To signify thereby, that Justice ought not to be corrupted with bribes.  
Qu. In what sort should a man seek profit of the Commonwealth?  
An. As at a fire, which if one sit too near unto, doth scorch himself; and being too far off it, sustaineth cold.  
Qu. What men are chiefly deceived?  
An. Those that look for tow contrary things at one time, namely, for pleasure, and the reward of virtue.  
Qu. How many ways is violence chiefly committed?  
An. Two ways, either by deceit, or by force: the one is the practice of the Fox, and the other of the Lion; and both of them are most far from humanity.  
Qu. Why is virtue had in so small account?  
An. Because she is plain, and cannot dissemble.  
Qu. What men are most ingrateful to themselves, and least hurtful to other men?  
An. Those that are covetous and envious; for as these pine away at other men's welfare and prosperity: so the other endanger their souls to leave rich, and perhaps unthankful heirs behing them.  
Qu. Why is Heaven said to have a low gate?  
An. Because those that shall enter into it, must first stoop low, and learn humility.  
Qu. Why did Antiquity in their Church's place a Cross upon the entrance of the Choir?  
An. Because the body of the Church did represent the Church militant upon earth, and the Choir the Church triumphant in Heaven: to teach us hereby, that no man would come from the one into the other, unless he did suffer first persecutions.  
Qu. How might a fool resemble a wise man?  
An. In hiding of his folly by silence.  
Qu. What three things do men most covet?  
An. Riches, pleasure, and honour. Riches be the nurses of sin and iniquity. Pleasures the guides to calamity. And honour the pomp of worldly vanities.  
Qu. What is it that women most fear, and yet of it do most desire the occasion?  
An. To be with child they most desire, and fear most the hour of their delivery.  
Qu. What men transform themselves into Angels of light, and are nothing but devils incarnate?  
An. Hypocrites.  
Qu. Who is the Mother of all mankind?  
An. The earth, even by the Oracle of Apollo: for this Oracle being demanded by certain Princes that were in controversy for the Kingdom of Egypt, who should succeed the late King deceased; answered, that he should not only be installed King of the Kingdom of Egypt, that first should kiss his mother, but should likewise become Monarch of all Asia. This answer being reported by the Priest unto the Princes that were then attending without upon the Oracle; Darius having heard it, stepped suddenly from his horse, and kissed the ground, saying, that the earth was the mother of all mankind. The Princes that could not deny it, made and created him King, who afterward conquered all Asia, and became quiet Monarch of many Kingdoms.  
Qu. Who kill their mother ere they be borne, in the revenge of their father that begat them?  
An. Vipers; for as the Male and Female engender by the mouth, so the dam being kindled with lust in the Art of Venery, bites off the males head; and the young ones ere they be borne, gnaw their mother's belly open to come forth, and so do kill her.  
Qu. What is it that soon waxethold?  
A. A benefit; for nothing is sooner forgotten than a good turn, and nothing longer remembered than an injury.  
Qu. Upon what men are alms deeds worst bestowed?  
An. Upon blind men, for they would be glad to see him hanged that relieves them. I would not that any man should interpret them in earnest, which is only written in a merriment, and that for this they should withdraw their charity from such poor men.  
Qu. Why do most men delight more in flesh than in fish, and why it is wholesomer unto the body?  
A. Because it strengtheneth more, and is of sounder nourishment; or else because it agrees better with the substance of our bodies.  
Qu. Whereby doth a woman's love resemble the shadow of our bodies?  
An. Even as our shadow, if we run towards, doth fleet away from us, and if we run from it, doth follow us: so the love of a woman, if we fond pursue it, will disdain us, but if we set light by it, or seem to run from it, will most earnestly desire us.  
Qu. What is the greatest friend to men at liberty, and most enemy to such as are condemned?  
A. Hope, which encourageth men at liberty to attempt great matters, and maketh such as are condemned, unprepared for death.  
Qu. Why is favour bought with money, most uncertain?  
An. Because by discontinuance of giving, it breeds inward grudging, and by the ceasing of liberality, it bursts out into open hatred?  
Qu. What is the hardest thing to be learned?  
An. To learn to know himself.  
Qu. What doth cast from it a greater heat than fire?  
An. Beauty, which setteth not only on fire those that touch it, but also those that a far off do behold it.  
Qu. Why do Pullet's (their throats being cut) survive after it longer than men?  
An. Chickens and Pullet's have smaller sinews and veins, and therefore life cannot so soon leave them.  
Qu. Why did the Lace demonians sacrifice a 〈◊〉, when they had obtained victory against their enemies by main force: and an Ox, when they had overthrown them by subtlety, surprise, or intelligence?  
An. Because they preferred Prudence and Wit before force, or bodily strength: and therefore a certain Captain of Grecia was wont to say, If a Lion's skin cannot prevail, add unto it the skin of a Fox: meaning thereby, if force cannot, use policy.  
Qu. What is the reason, that the bottom of a Kettell, being full of boiling water, and hanging over the fire, is cold notwithstanding?  
An. By reason of the hot vapours which continually do mount upwards, wherewith the higher parts being warmed, the bottom remains cool for the continuance of the water that is upon it.  
Qu. What is the immoderate use of too much liberty?  
An. An occasion oftentimes of bondage & slavery.  
Qu. How, or what are the gifts of Fortune?  
An. Such as are the minds of those that possess them, a help and comfort to them that can use them, and a ruin and overthrow to them that know not how to use them.  
Qu. Why were it better to be among Ravens, than to live among flatterers?  
An. Because Ravens pray not upon men but when they are dead; but flatterers devour them even when they are alive.  
Qu. Why did Solon establish no Law against Parisides?  
An. Because he thought that such an enormity could not be committed by a child, and therefore (because he should not seem rather to remember men of such a wickedness, than to forbid it) would in no wise appoint any punishment for it.  
Q. How should Parents take the death of their children?  
An. As Anaxagoras and a Lady of Lacena did: for news being brought to the one of his son's departure out of this life, answered the messengers, That he knew long since that he had begotten a mortal man. And this Lady, whose constancy deserveth no less praise & commendation, having heard that her son was slain in the battle, said to those that first brought her the tidings hereof: To that end have I brought him to the world, that there should not be wanting, one that should doubt, and refuse to spend his life and blood in the defence of his Country.  
Qu. Who may be said to suffer water continually to be drawn out of his spring, and yet for it hath nothing the less himself?  
An. He that giveth good counsel to them that demand it; or he that bestoweth a benefit upon another, without any hindrance to himself.  
Qu. By what means shall one become rich quickly?  
An. In being poor of desire: and therefore Seneca said, If you have respect wherewith nature is sufficed, you shall never be poor; but if you look unto that which opinion craveth, you shall never be rich.  
Qu. What men are said to live only, and longest?  
An. Those that live only, and longest in ease & quiet: And therefore Adrian, a most puissant Emperor, who by great travail and intercession obtained licence in the end of his days, to dwell in a little village of his, where he lived seven years in great rest and quiet, dying, left an apparent token and testimony, that the life led in honour and dignity was not the true life, for he caused words to be graven on his tomb, Here lieth the wight whose age is of many years, but he lived but only seven.  
Qu. What is marriage?  
An. A Paradise on earth if her laws be observed, but a hell in the house if her statutes be broken.  
Qu. What is it that of men is least esteemed, and of God most honoured?  
An. Chastity, which is precious before God, and a laughing stock before men.  
Qu. What four things have continual residence in a noble mind?  
An. Courage to repel the encroaching enemy: a heart to consider a loyal friend: a hand to reward the gifts of the simple: and clemency to accept and pardon a well meaning mind.  
Qu. Who is alone a worthy and a valiant man?  
An. He who doth never bow his shoulders at the burden of misfortunes, nor he who never panted at his chance.  
Qu. Wherein did Artemisia declare her great chastity towards her Husband deceased?  
An. In her entire love towards him; for when her Husband Mansolus' King of Caria was dead, she caused his heart to be dried in a vessel of Gold into powder, and by a little and little drank it all up, saying, Their two hearts should never depart asunder: and that she thought there might be no worthier sepulchre made for it, but her own body: Notwithstanding she made for his body such a sepulchre, that for the excellent workmanship, beauty, and costliness thereof, it was taken for one of the marvels of the world: and for the notable fame of it, all sumptuous and great sepulchers were afterwards called Mansalca.  
Qu. How might a man become master over himself?  
An. In amending that in himself, which he rebuketh in another body.  
Qu. What is the cause, that in our age there are not so many excellent men, as there were in times past?  
An. By reason of Nature which daily decreaseth, or because Virtue is not so much esteemed of now adays, as it was in times past; or else it is the custom of all ages to complain.  
Qu. Why do men seek to avoid poverty?  
An. Because it causeth them oftentimes to decline from the right way of virtue.  
Qu. What maketh men in earth famous, in their graves glorious, and in the Heaven's immortal?  
An. Virtue.    
FINIS.