THE HISTORY OF FOURFOOTED BEASTS.  
Describing the true and lively figure of every Beast, with a discourse of their several Names, Conditions, Kinds, Virtues (both natural and medicinal) Countries of their breed, their love and hate to Mankind, and the wonderful work of God in their Creation, Preservation, and Destruction.  
Necessary for all Divines and Students, because the story of every Beast is amplified with Narrations out of Scriptures, Fathers, Philosophers, Physicians, and Poets: wherein are declared divers Hieroglyphics, Emblems, Epigrams, and other good Histories, Collected out of all the Volumes of CONRADUS GESNER, and all other Writers to this present day. By EDWARD TOPSELL.  
The Gorgon  
LONDON, Printed by William jaggard, 1607.   

TO THE REVEREND AND RIGHT WORSHIPFUL RICHARD NEILE, D. of DIVINITY, Deane of Westminster, Master of the SAVOY, and Clerk of the King his most excellent majesties Closet, all felicity Temporal, Spiritual, and Eternal.  
THe Library of English Books, and Catalogue of writers, (Right Worthy and Learned DEANE, my most respected PATRON) have grown to the height, not only of a just number, but almost innumerable: and no marvel, for God himself hath in all ages preserved learning in the next place to life; for as life is the Ministerial Governor and mover in this world, so is learning the Ministerial Governor and mover in life: As an Interpreter in a strange Country is necessary for a traveler that is ignorant of Languages (or else he should perish,) so is knowledge and learning to us poor Pilgrims in this our Peregrination, out of Paradise, unto Paradise; whereby confused BABEL'S tongues are again reduced to their significant Dialects, not in the builders of BABEL to further and finish an earthly Tower, but in the builders of JERUSALEM, to bring them all to their own Country Which they seek, and to the desired rest of souls. Literae obstetrices artium quarum beneficio ab interitur undicantur. As life is different and divers, according to the spirit wherein it is seated, and by which it is nourished as with a current; so also is Learning, according to the taste, use, and practise of rules, Canons, and Authors, from whom as from a Fountain it taketh both beginning and increase: even as the spirit of a Serpent is much quicker than the spirit of an Ox; and the Learning of Aristotle and Pliny more lively and light some then the knowledge of other obscure Philosophers, unworthy to be named; which either through envy or Non proficiency durst never write, Si cum hac exceptione detur sapientia ut illam inclusam teneam, nec enuntiem, reijciam. Nullius boni sine socio jucunda est possessio. And therefore I say with Petrus Blesen: Scientiarum generosa possessio in plures dispersa, non perditur, & distributa per parts, minorationis detrimentum non sentit: sed eo diuturnius perpetuata senescit, quo publicata foecundius se diffundit.  
The greatest men stored with all helps of Learning, Nature, & Fortune, were the first writers who as they did excel other men in posessions & worldly dignity, so they manifested their Virtues and Worth in the aedition of excellent parts of knowledge, either for the delight or profit of the world, according to the Poet's profession:  
Aut prodesse volunt aut delectari poetae,  
Aut simul & jucunda & idonea dicere vitae,  
Omne tulit punctum qui miscuit utile dulci,  
Lectorem delectando, pariterque monendo.  
Yet now of late days this custom hath been almost discontinued to the infinite prejudice of sacred inviolable Learning and Science, for Turpis sepe fama datur minoribus, (as Ausonius wrote in his time) for indeed the reason is pregnant: 
Haud facile emergunt quorum virtutibus obstat,  
Res angusta domi.  But yet the great rector or Chancellor of all the Academyes in the world jesus Christ, In whom are hid all the treasures of wisdom and knowledge, the Master of that College wherein he was but a Servant or Steward, That was learned in all the learning of the Egyptians, (I mean Moses) the first writer, the first Author, the first commender of knowledge, and the first ordainer of a lawful Commonwealth, and ruler of Church and state, hath not left our age without some monuments of great Princes, Earls, Lords and Knights for the Ornament and honour of learning, who for general and particular causes and benefits have added their names to the society of writers, and divulged their works in print, which are likely to be remembered to the world's end. Such are our most temperate, Just, Wise, and Learned King and Sovereign. The Right Noble, and Honourable Earl of Surrey, long ago departed out of this earthly Horizon. The now living Earls of Dorset, Northampton, Salisbury, and many Knights, Sir Philip Sidney, Sir George Moor, Sir Richard Bartlett, Sir Francis hastings, and others. But of Aaron's, and such as sit at the Helm of the Church, or are worthily advanced for their knowledge in learning and state, I mean both Bishops and Doctors, almost innumerable of all whom I can s●y no more, if I were worthy to say any thing, then apply unto them particularly that which was said of one of the greatest scholars and Divines that ever England had. 
Bish. jewel.  
— Dic obsecro sancta  
Posteritas, nec enim mihi fas est dicere: tantum  
De tantis tacitum, aut tantos audire iwabit.  Then why should I presume, being every way the least and meanest of all other, now the third time to publish any part of my conceived studies for the age present and succeeding, and so to have my name enrolled amongst the benefactors and Authors of Learning. 
— Non omnia grandior aetas,  
Quae fugiamus habet; seris venit usus ab annis.  Alas sir, I have never abounded in any thing, except want and labour, and I thank God that one of these hath been prepared to feed the other, therefore I will not stand upon any man's objections, who like Horses as it is in the fable being led empty, well fed, and without burden, do scorn the laden Ass, adding misery to his load, till his back was broke, and then was all laid upon the pampered disdainful Horse: even so, these proud displeasing spirits are eased by the labours of us that bear their burdens, and if they content not themselves with ease, but will also sit in the seat of the scornful let them remember, that when our backs be broke, they must take up the carriage. But pardon me (I beseech you) if by way of Preface I open my hart unto your Wor: who is better able than ten thousand of the Momusses, and more charitably generous in receiving such gifts with the right hand (as these are) although they were given with the left; for seeing I have chosen you the patron of this work, I will briefly declare and open my mind unto you concerning the whole Volume, sparing any other praises of your demerits then those which by martial are ascribed to Regulus, which I will without flattery or fear of the envious thus apply unto you: 
Cum sit Sophiae par fama & cura deorum [SSS. Trinitatis]  
Ingenio pietas nec minor ipsa tuo.  
Ignorat meritis dare munera, qui tibi librum  
Et qui miratur [Nejile] Thura dari.  So then leaving these peroations, I will endeavour to prove unto you that this work which I now publish and divulge unto the world, under the patronage of your name is Divine, & necessary for all men to know; true, and therefore without slander or suspicious scandal to be received; and that no man ought rather to publish this unto the World, than a Divine or Preacher. For the first, that the knowledge of Beasts, like as the knowledge of the other creatures and works of God, is Divine, I see no cause why any man should doubt thereof, seeing that at the first they were created and brought to man as we may read Gen. 1.24, 25. and all by the Lord himself, so that their life and creation is Divine in respect of their maker, their naming divine, in respect that Adam out of the plenty of his own divine wisdom, gave them their several appellations, as it were out of a Fountain of prophesy, foreshowing the nature of every kind in one elegant & significant denomination, which to the great loss of all his children was taken away, lost, & confounded at Babel. When I affirm that the knowledge of Beasts is Divine, I do mean no other thing then the right and perfect description of their names, figures, and natures, and this is in the Creator himself most Divine, & therefore such as is the fountain, such are the streams yssuing from the same into the minds of men. Now it is most clear in Gen. how the Holy-ghost remembreth the creation of all living creatures, and the fourfooted next before the creation of man, as though they alone were appointed the Ushers, going immediately before the race of men. And therefore all the Divines observe both in the Haebrew, in the Greek and Latin, that they were created of three several sorts or kinds. The first jumentum, as Oxen, Horse, Asses & such like, Quia hominum iwamenta. The second, Reptile quia hominum medicina. The third, Bestia 1: à vastando, for that they were wild & depopulators of other their associates, rising also against man, after that by his fall he had lost his first image & integrity. Now were it not a knowledge Divine, why should the holy Scripture relate it, and divide the kinds? Yea, why should all holy men take examples from the natures of Beasts, Birds, etc. & aply them to heavenly things, except by the ordinance of God they were both allowed and commanded so to do; and therefore in admiration of them the Prophet David crieth out, Quam magnifica sunt opera tua domine, omnia in sapientia fecisti. The old Manichees among other blasphemies accused the creation of hurtful, venomous, ravening, and destroying Beasts, affirming them to be made by an evil God, and also they accused the creation of Mice and other unprofitable creatures, because their dullness was no kinder to the Lord, (but like cruel and covetous misers, made no account of those beasts, which brought not profit to their purse. You know (Right learned D.) how that grave Father answereth that calumny, first affirming that the same thing which seemed idle to men, was profitable to God; and the same that appeared ugly to them, was beautiful to him, Qui omnibus utitur ad gubernationem universi. He therefore wisely compareth a fool that knows not the use of the creatures in this World, to one ignorant that cometh into the workehouse of a cunning man, viewing a number of strange tools, and having no cunning but in an Axe or ae Rake, thinketh that all those rare inventions of a wise Workman are idle toys: and whilst thus he thinketh, wandering to and fro, not looking to his feet, suddenly falleth into some furnace in the same Workhouse, or chance to take up some sharp tool whereby he is wounded, than he also thinketh that the same are hurtful and dangerous. Quorum tamen usum quia novit artifex, insipientiam eius irridet, & verba inepta non curans officinam suam constanter exercet. But we that are ashamed to deny the use of instruments in the shops of rare Artisans, but rather admire their invention, yet are not afraid to condemn in God's storehouse sundry of his creatures, which are rare inventions, although through folly we be wounded or harmed by them, and therefore he concludeth that all beasts are either utilia, and against them we dare not speak; or pernitiosa, whereby we are terrified, that we should not love this perilous life, or else they are superflua, which to affirm were most ridiculous: for as in a great house all things are not for use, but some for ornament, so is it in this World, the inferior palace of God. Thus far Austen. Therefore I will conclude this first part, that not only the knowledge of the profitable creature is divine, and was first of all taught by God, but also of the hurtful: For a wise Man saith Solomon, seethe the Plague (by the revelation of God) and hideth himself from it. And john Bap: Quis vos docuit ab ira ventura fugere. These things have I principally laboured in this Treatise, to show unto men what Beasts are their friends, and what their Enemies, which to trust, and which avoid, in which to find nourishment, and which to shun as poison. Another thing that persuadeth me in the necessary use of this history, that it was divine was the preservation of all creatures living, which are engendered by copulation (except Fishes) in the ark of Noah: unto whom it pleased the creator at that time to infuse an instinct, and bring them home to man as to a fold: surely it was for that a man might gain out of them much divine knowledge, such as is imprinted in them by nature, as a type or spark of that great wisdom whereby they were created. In mice and Serpents a foreknowledge of things to come, in the Aunt and Pismire a providence against old age; in the Bear the love of young: in the Lion his stately pace; in the Cock & sheep, change of weather; as S. Basill in his Hexameron, etiam in Brutis quidam futuri sensus est, ut nos presenti vitae non addicti simus, sed de futuro saeculo omne studium habeamus.  
For this cause there were of beasts in holy scripture three holy uses, one for sacrifice, another in vision, and a third for reproof and instruction. In Sacrifices were the clean beasts, which men were bound first to know, and then to offer; for it is unreasonable that those things should be sacred at the lords altar, which are refused worthily at private men's Tables. Now although we have ●o use of sacrificing of Beasts, Nam sicut bruta pro peccatis immolabantur, ita iam vitia pro corporibus. Yet we have use of clean Beasts for food and nourishment, and therefore for the enriching of the minds and Tables of men, it is necesary to know not only the liberty that we have to eat, but also the quality and nutriment of the Beast we eat, not for any Religion, but for health and corporal necessity. This point is also opened in this story, and the other of Sacrifice, wherein I have not omitted to speak of the Divine use of every Beast, both among the jews, and among the profane Gentiles. Now for the second holy use of Beasts in visions, the Prophet daniel's visions, and Ezekiels', and S. john's in the Revelation do testify of them, whereby the most Divines have observed how great Princes and kingdoms after they have shaken off the practice of justice and piety, turn Tyrants and ravening Beasts. For so man being in honour understandeth not, but becometh like the Beasts that perish, and so as Dionysius saith by visions of beasts, Infima reducuntur per media in suprema. Now there were as S. Augustine saith, three kinds of visions, Sensibiles, intellectuales, & imaginariae: the first were most pregnant, because to the understanding and conceiving, a man never lost his senses, and therefore God did suddenly create savage Beasts both of natural and extraordinary shapes, whereby he showed to his servants the Prophets, the ruin or uprising of beastly states and kingdoms. And not only thus, but also in heaven (as Saint john saith) there are four Beasts full of eyes before the throne of God: both which must needs magnify the knowledge that we may have of these Quadrupedes; for seeing God hath used them as Sacraments or Mysteries to contain his will, (not only in monstrous treble-headed, or seven-horned-shapes) but also in pure ordinary, natural limbs & members: how shall we be able to guess at the meaning in the secret, that do not understand the revealed? And what use can we make of the invisible part of that Sacrament, where we know not the meaning of the visible? Doth the Lord compare the Devil to a Lion; evil judges to Bears; false prophets to Wolves; secret and crafty persecutors to Foxes; open enemies in hostility to wild Boars; Heretics and false Preachers to Scorpions; good men to the Fowls of Heaven, and Martyrs to Sheep, and yet we have no knowledge of the nature of Lions, Wolves, Bears, Foxes, Wilde-Bores, or Scorpions. Surely when Solomon saith to the sluggard go to the Pismire, he willeth him to learn the nature of the Pismire, and then according thereto reform his manners: And so all the world are bid to learn the natures of all Beasts, for there is alway something to be learned in them, according to this saying of Saint Basil. A deo nihil non providum in naturae rebus est, neque quicquam pertinentis, ad se curae expers, & si ipsas animalium partes consideraveris, invenies quod neque superfluum quid conditor apposuit, neque necessaria detraxit. Then it being clear that every beast is a natural vision, which we ought to see and understand, for the more clear apprehension of the invisible Majesty of God, I will conclude that I have not omitted this part of the use of Beasts, but have collected, expressed, and declared, what the writers of all ages have herein observed.  
Now the third and last holy use that is made of Beasts in Scripture, is for reproof and instruction; so the Lord in job. Ch, 38, & 39 mentioneth the Lion, the Raven, the Wilde-Goats, the Hinds, the Hinde-Calues, the Wilde-Asses, the Unicorn, the Ostrich, the Stork, the Puissant-Horse, the Hawk, the Eagle, the Vulture, the Whale, and the Dragon, that is, the fowls, Fishes, Serpents, and Four-footed-Beasts: All which he reckoneth as known things to job, and discourseth of as strange things in their natures as any we have inserted for truth in our History, as may appear to any man whatsoever, that will look studiously into them.  
Shall I add hereunto how Moses, and all the Prophets, Saint john Baptist, our most blessed Saviour, saint Paul, and all the Writers since his time (both ancient and latter) have made profession of this part of Divinity; so that he was an unskilful Divine and not apt to teach, which could not at his finger's end speak of these things: for (saith our Saviour) If I tell you earthly things and ye believe not, how shall ye believe when I tell you heavenly things?  
Solomon, as it is witnessed in holy Scripture, wrote of Plants, of Birds, of Fishes, and Beasts, and even then when he stood in good favour with God, therefore it is an exercise of the highest Wisdom to travel in, and the Noblest minds to study in: for in it as I will show you (with your good patience for I have no other preface) there is both the knowledge of god and man. If any man object Multa multi de musca de apicula de vermiculo, pauca de Deo, I will answer with the words of Theodorus Gaza: Permulta enim de Deo is tractat, qui doctrina rerum conditarum exquisitissima, conditorem ipsum de●larat, neque musca, neque vermiculus omittendus est ubi de mira solertia agitur. Whereunto Saint Austen agreeth when he saith, Maiestatem divinam aeque in formicae membris atque magno invento tranante flwium. And for the knowledge of man, many and most excellent rules for public and privaete affairs, both for preserving a good Conscience and avoiding an evil danger, are gathered from Beasts: It were to long to run over all, let me (I beseech you) be bold to reckon a few which descend from nature our common parent, and therefore are neither strained, counterfeit, inconstant, or deceitful; but free, full of power to persuade, true, having the seal of the highest for their evidence; constant and never altered in any age: faithful, such as have been tried at fi●e and Touchstone.  
Were not this a good persuasion against murder, to see all beasts so to maintain their natures, that they kill not their own kind. Who is so unnatural and unthankful to his parents, but by reading how the young Storks and Woodpeckers do in their parents old age feed and nourish them, will not repent, amend his folly, and be more natural? What man is so void of compassion, that hearing the bounty of the Bone-breaker Bird to the young Eagles, will not become more liberal? Where is there such a sluggard and drone, that considereth the labours, pains, and travels of the Emmet, Little-bee, Fieldmouse, Squirrel, and such other that will not learn for shame to he more industrious, and set his fingers to work? Why should any man living fall to do evil against his Conscience, or at the temptation of the Devil, seeing a Lion will never yield: Mori scit unici nescit; and seeing the little Wren doth fight with an Eagle, contending for Sovereignty? would it not make all men to reverence a good King set over them by God? Seeing the Bees seek out their King if he lose himself, and by a most sagacious smelling-sence, never cease till he be found out, and then bear him upon their bodies if he be not able to fly, but if he die they all for sake him. And what King is not invited to clemency, and dehorted from tyranny, seeing the king of Bees hath a sting, but never useth the same?  
How great is the love and faithfulness of Dogs, the meekness of Elephants, the modesty or shamefastness of the adulterous Lioness, the neatness and politure of the Cat and Peacock, the justice of the Bee which gathereth from all flowers that which serveth their turn, and yet destroyeth not the flower. The care of the Nightingale to make her voice pleasant, the chastity of a Turtle, the Canonical voice and watchfulness of a Coeke, and to conclude the utility of a Sheep: All these and ten thousand more I could recite, to show what the knowledge of the nature of brutish creatures doth work or teach the minds of men, but I will conclude this part with the words of S. jerom against jovinian. Ad Herodem dicitur propter malitiam. Ite & dicite vulpi huic. Luke 13. ad Scribus & Pharisaeos genimina viperarum Mat. 23. ad libidinosos equi hinmentes inproximorun foeminas. jer. 5. de voluptuoso nolite mittere margaritas vestras ante porcos. De impudentibus, neque sanctum date canibus Mat, 7. de infidelibus Ephesi cum bestiis, pugnavi in similitudine hominum, And thus far S. jerom: whereby we may boldly aver by way of induction; that wherein the knowledge of God, the knowledge of man, the precepts of Virtue, the means to avoid evil are to be learned, that Science is Divine and aught of all men to be inquired and sought after: and such have I manifested in this history following.  
Now again the necessity of this History is to be preferred before the Chronicles and records of all ages made by men, because the events & accidents of the time past, are peradventure such things as shall never again come in use: but this showeth that Chronicle which was made by God himself, every living beast being a word, every kind being a sentence, and all of them together a large history, containing admirable knowledge & learning, which was, which is, which shall continue, (if not for ever) yet to the world's end. 
Et patris, & nostras, nowmque prematur in annum  
Membranis intus positis delere licebit  
Quod non aedideris.  The second thing in this discourse which I have promised to affirm, is the truth of the History of Creatures, for the mark of a good writer is to follow truth and not deceivable Fables. And in this kind I have passed the straightest passage, because the relation of most things in this Book are taken out of Heathen writers, such as peradventure are many times superstitiously credulous, and have added of their own very many rash inventions, without reason, authority, or probability, as if they had been hired to sell such Fables: For, Non bene conducti vendunt periuria testes. I would not have the Reader of these Histories to imagine that I have inserted or related all that ever is said of these Beasts, but only so much as is said by many, For in the mouth of two or three witnesses standeth every word: and if at any time I have set down a single Testimony, it was because the matter was clear and needeth not farther probation, or else I have laid it upon the credit of the Author with special words, not giving the Reader any warrant from me to believe it.  
Besides I have taken regard to imitate the best Writers, which was easy for me to do, because Gesner relateth every man's opinion (like a common place or Dictionary, as he professeth;) and if at any time he seemed obscure, I turned to the Books which I had at hand to guess their meaning, putting in that which he had left out of many good Authors, and leaving out many magical devices. Now although I have used no small diligence or care in collecting those things which were most essential to every Beast, most true without exception, and most evident by the Testimony of many good Authors, yet I have delivered in this treatise many strange and rare things, not as fictions, but Miracles of nature, for wisemen to behold and observe to their singular comfort, if they love the power, glory, and praise of their maker, not withholding their consent to the things expressed, because they entreat of living things made by God himself. Si ergo quaerimus quis fecerit deus est, Si per quod, dixit fiat, & facta sunt: Si quare fiat, quia bonus est. Nec enim autor est excellentior deo, necars efficacior dei verbo, nec causa melior, quam ut bonum crearetura deo bono, and this Plato said was the only cause of the world's creation, ut a deo bono opera bona fierent.  
Now I do in a sort challenge a consent unto the probability of these things to wise and learned men, although no belief. For Fides, is credere invisibilia; but consensus is a cleaving or yielding to a relation until the manifestation of another truth; and when any man shall justly reprove any thing I have written for false and eroneous, I will not stick to release the Readers consent, but make satisfaction for usurpation. But for the rude and vulgar sort (who being utterly ignorant of the operation of Learning, do presently condemn all strange things which are not engraven in the palms of their own hands, or evident in their own herds and flocks): I care not, for my ears have heard some of them speak against the History of Samson, where he tied firebrands to the tails of Foxes, and many of them against the miracles of Christ. I may remember you (R.W.) of a Country tale of an old masspriest in the days of Henry the eight, who reading in English after the translation of the Bible, the miracle of the five loaves and two Fishes, and when he came to the verse that reckoneth the number of the guests or eaters of the banquet, he paused a little, and at last said, they were about five hundred: The clerk, that was a little wiser, whispered into the priests ears that it was five thousand, but the priest turned back and replied with indignation, Hold your peace sirrah, we shall never make them believe they were five hundred.  
Such Priests, such People, such persons I shall draw upon my back, and although I do not challenge a power of not erring, yet because I speak of the power of God, that is unlimitable, I will be bold to aver that for truth in the Book of creatures (although first observed by Heathen men) which is not contrary to the book of Scriptures.  
Lastly, that it is the proper office of a Preacher or Divine to set forth these works of God, I think no wise man will make question, for so did Moses, and David, and Solomon, and Christ, and S. Paul, and S. john, and S. Ireney, S. Gregory, S. Basill, S. Austen, S. jerom, S. Bernard in his enarrations or Sermons upon the Canticles, and of later days Isidorus, The Monks of Messuen, Geminianus, and to conclude that ornament of our time jeronimus Zanchius. For how shall we be able to speak the whole Counsel of God unto his people, if we read unto them but one of his books, when he hath another in the world, which we never study past the title or outside; although the great God have made them an Epistle Dedicatory to the whole race of mankind.  
This is my endeavour and pains in this Book, that I might profit and delight the Reader, whereinto he may look on the Holiest days, (not omitting prayer and the public service of God) and pass away the Sabbaoths in heavenly meditations upon earthly creatures. I have followed D. Gesner as near as I could, I do profess him my Author in most of my stories, yet I have gathered up that which he let fall, & added many pictures and stories as may appear by Conference of both together. In the names of the Beasts, and the Ph●sicke I have not swerved from him at all. He was a Protestant Physician, (a rare thing to find any Religion in a Physician although Saint Luke a Physician were a writer of the Gospel.) His praises therefore shall remain, and all living creatures shall witness for him at the last day. This my labour whatsoever it be, I consecrate to the benefit of all our English Nation under your name and patronage, a public professor, a learned & reverend Divine, a famous Preacher, observed in Court & Country, if you will vouchsafe to allow of my labours, I stand not upon others, & if it have your commendation, it shall encourage me to proceed to the residue, wherein I fear no impediment but ability to carry out the charge, my case so standing that I have not any access of maintenance but by voluntary▪ benevolence for personal pains, receiving no more but a labourers wages, & but for you, that had also been taken from me: Therefore I conclude with the words of Saint Gregory to Leontius, Et nos bona quae de vobis multipliciter praedicantur addiscentes, assidue pro gloriae vestrae incolumintate omnipotentem valeamus dominum deprecari.  
Your Chaplain in the Church of Saint Buttolphe Aldergate. EDWARD TOPSELL.   

THE FIRST EPISTLE OF DOCT. CONRADUS GESNERUS before his History of Foure-footed-Beastes, concerning the utility of this STORY.  
ALL PHILOSOPHY (most worthy accomplished men,) is in every part excellent good, most beautiful, and most worthy of the love and honour of all mortal men, which are her Clients and Loue●s, (as all wise and excellent men have judged) in every age. But because the wits of men do differ, as education, conversation, custom, and the profit of life and living, and peradventure many other causes, do make many varieties of opinions in us, which do possess humane minds; with very many preiudices, not only in learning and religion, but almost in every thing; from hence therefore it cometh to pass, that some do follow one part of learning which they altogether propounded to themselves, or for the occasion, and profit of the present estate of their affairs.  
So is it with me, that I even from a child, being brought up of a kinsman (practitioner of Physic) have tasted from my youth the love of that profession: And although I had a little conceived the knowledge of divers things in the increase of my age, yet I left off the study of physic, (more than was meet,) because I would not continue over long therein; yet afterwards I returned again unto the former study thereof, the care of household affairs requiring the same at my hands. But when I considered the great affinity of this Science with natural Philosophy, and that not any one can be accounted an excellent or learned Physician, which hath not drawn (as it were from a Fountain) his first instruction from books of nature; I diligently began to peruse the writings of Philosophers, which have disputed or debated of things pertaining to nature: In which those things did chiefly delight me, which did handle or entreat concerning metals, plants, and living creatures, and that for two causes. First of all, because there may be had of those things a more true & certain knowledge then of unperfect or mixed bodies or Meteours, and certain other things, too learned or curious or far removed from sense, or such like, that a man can never hope for any sufficient knowledge of them, by any reason or sense.  
Afterwards because their knowledge and contemplation did not only pertain to physic, but also to minister and to govern every thing peculiar, as other arts which were much more profitable and necessary.  
Therefore I spent much time in this study, so that in spared or borrowed hours, and as often as I did desire to recreate myself from other studies or businesses, I very desirously turned to them many years, accepting them for my only pleasures and joys, which hours the common sort of men, and even very many learned men, do idly abuse in walking, playing, and drinking.  
And although I have considered and observed very many things concerning Plants, and other things, not seen and considered before me, or at leastwise brought to light of no man before, therefore it would seem less necessary at this present to write of them, seeing that many do even to this day write learnedly and profitably concerning plants; Geor.: Agricola, a man worthy of great praise, hath most learnedly and profitably written concerning metals: wherefore I applied my mind to the History of foure-footed-beastes handled lightly in our age, and only in parts. But when that I saw I should profit but little, except I should adjoin the Histories of those that have travailed in other countries, to these private studies, and gathering of our own. I went first of all to some points of the Germans, (but not many) and by and by after, I did add thereunto mine own travails into Italy, not only for this cause, but for the honour of my Bybliothaeca, that I might reckon up all kind of writers therein for the further honour thereof: But if I had met with any Maecenas, or had had further ability, or my fortunes greater, I had travailed further, both by Sea and land, into far remote places, for the enlarging of the story both of beasts and plants, for the benefit of all posterity, although I am in myself a very weak and sickly man. But because that was not lawful, by reason I wanted sufficient means, I have done that which I could, and have got also some friends unto me out of divers regions or parts of Europe, with whom after I communicated my purposes, they returned unto me sundry descriptions of strange beasts, and the modern names of vulgar beasts in many languages, with their pictures and the true forms. In the mean time I did not only sit still and turn over books, but gave myself diligently to inquire of every Countryman or travailer, a particular and exact observation of the nature of every beast: and for this cause I conferred with strangers of other nations, which by any occasion either were resident among us, or passed accidentally through our country, & made of their relation the most diligent notes that I could gather, conferring them with old writers, and comparing one with another, till I had digested the perfection of my intented story, and the method thereof for the drawing of it into a perfect body.  
And thus by little and little the work or volume increased, not only by my great travail and pains, but also to my great cost and charge, considering my poor and needy estate: when I thought that it was grown great enough (for if all things grow infinite and endless) than I disposed it to be printed and published to the world, lest that by deferring the diwlgation thereof under colour to learn more things, that might happen to me, which befalleth all men (namely Death) and so I should by my own modesty or backwardness, not only overthrow my own labours, but also deprive well deserving men, of the universal benefit to be reaped by this story. Then I determined first of all to begin with the story of foure-footed-beasts, such as are not generated in parts and unperfectly as it were in an Egg, but perfectly and totally together in the dams belly, because they were not only the most worthy, principal, and excellent, among all the creatures of this World next unto men, but also, because their natural parts of body and disposition, do most of all resemble mankind. And of the residue, namely, such as are conceived out of Eggs, either four-footed, or Birds, or Fishes, or Serpents, or reptiles, (if God permit) we will entreat particularly in another Tome by itself. And thus much for the order, increase, occasion, and edition of this work.  

The first benefit of this story to physic.  But some man will inquire the cause and reason of so great a labour and study, and demand of me what fruits, profit, and benefit, can come by this History? To whom I make this answer: First, the knowledge of this natural part of philosophy, is very necessary and profitable to Physic, and that many ways; First, for that many beasts are used for meat, nourishment, and medicine, and for that cause are not only applied outwardly, but inwardly to the body of man: & then more particularly, because about four-footed-beasts which breed in their own kind, for because of the similitude they carry with mankind in body and affections, they suffer many diseases in common with us, which are cured by every herdsman and leech in the fields: and also the beasts themselves do offer many profitable medicines for the cure of men; which the skilful Physician must borrow from them, if he will be perfect in his art, and conscionable in his profession. But if that a man be wounded or poisoned by serpents, Lyzards, creeping creatures, or by the bitings of any foure-footed-beast in his madness, or by fishes, or by eating them in meat, wherein the physicians skill is required, to show the cause and cure of such a wound, where shall he find better direction, then to be informed of the particular venom that lieth hid in every beast by nature, which thing we have endeavoured to explain in this our Treatise. Moreover there are many necessary observations about meat, drink, sleep, watching, quietness, and perturbation of affections in men, and other natural motions whereby health is to be preserved, the perfectest rules and examples thereof are to be drawn from bruit beasts, unto the use of men.  
And I have proved by the inspection into this knowledge, that herein is laid the largest foundation of Medicine, either by drawing it from those things which do naturally flow and fall from the beasts, or that which they suffer and endure, or else from those things which they have observed to be in them; for it more safe and without impiety, to make trial of a new Medicine upon a beast, rather than upon a man. And lastly, seeing divers Medicines arise out of every part of every beast almost, all which we have recited in one place Methodically together, and part after part, hereby the Physician shall reap this commodity, that when he hath any beast in his hand, by looking into this work he shall find what part he ought to reserve for medicine, and also to what sickness it is to be applied. And after the same manner may every man choose his meat, and know by this treatise what is most, and what is least nourishable, and agreeable to the nature of man. And if it pleased me to rehearseal that cometh into this catalogue about utility of beasts, I would show you how many arts and occupations of men, do raise maintenance and sustentation from beasts, both to sell them for money, and also to take them for meat: as the Fishermen which follow the waters, taking for food such fishes as by the ordinance of God, are ordained for that purpose.  
They which are Grasyers' and keep cattle of all sorts, live upon their changing, fatting, feeding, and selling. Those which make Butter and Cheese, whereof there are many in the Mountains of Heluctia, live only upon that labour, and therefore the knowledge of Kine, Oxen, Asses, Elkes, Reyner's, Camels, and divers other beasts, is most necessary for these men, from whom they draw Milk, and therefore good to maintain and preserve their health. There be some Horseleeches, Cowe-leaches, Oxe-leaches, and such like for this purpose. There be that live only upon the merchandises of their skins, as Tawyers, glovers, Curriers, Shoemakers, and Breast platemakers of Leathers, Sadlers, Leathersellers, Purse-makers, and such like.  
Some again have an Art to dress the skins with their hair and wool upon them, for garments. Some live by keambing, shearing, spinning, clothing, and making sundry necessaries out of wool, Goat's hair, and Camels hair. For the use of the cattle alive, I might be endless to show all, first the husbandmen use Oxen and Asses, the use of Horses and Mules, both for travail and ploughing, and carriage. The Art of riding commendable for all sorts of men, both in peace and war, not only for great Princes and monarchs, but for every Citizen: many things are used for buildings which cannot be drawn or brought together, but by Oxen, Horses, Mules, Asses, Camels, Elephants, Reyner's, Elkes, and such like. Who knoweth not the use of Dogs, for they keep Houses, and cattle, and they attend, guard, and defend men: they hunt wild beasts, they drive them away, or kill, or retain them to the hand of man, that he may be conqueror of them. In fine, the knowledge of beasts is profitable to many arts, sciences, and occupations, which may be better perceived, by the particular practise and application of him that is studious thereof, then by any other means.  
But in the work itself, it shallbe manifested what use and commodity ariseth out of every beast, what remedies, or Medicines, what for garments, what for meat, what for carriage, what for prognostication of evil weather, what for pleasure and pastimes; so as we shall not need to prosecute these parts in this present Epistle.  
Also there want not instructions out of beasts, by imitation of whose examples, the lives and manners of men are to be framed to another and a better practice, which thing is manifested by learned and wise men, but especially by Theodorus Gaza, who discourseth thereof in his preface upon the books of Aristotle, of the parts of creatures; whose words we will recite in the Epistle to our Reader.  
But if I should show at large and copiously, how many things may be collected out of the knowledge of beasts for familiar and household affairs, I might be infinite: but seeing I have already showed how necessary they be for husbandry, for meat, for carriage, and such like, it must be understood that all those commodities belong to this part of Occonominall profit.  
The like I may say of the pleasure in their contemplation; for although all their utilities cannot be known, and in many things they are not beneficial to men, yet if a man be skilful and have any understanding, he shall be much delighted by looking into the natures of beasts, by consideration of the many and infinite differences among them, whether he respect their body, or their minds, or their actions: for what is more wonderful than the voice or extemporal song of many Birds, who although they be far distant and remote from us, and will not abide our presence for natural fear of death, yet is not the eleborate devise of musical and artificial numbers, measures, and voices of men comparable unto them. Pliny that Star and ornament of his time, spendeth a great deal of labour in the admiration of the Nightingale. And what man withal his wit, can sufficiently declare and proclaim the wonderful industrious minds of the little Emmets and Bees, moved almost with no bodies, being silly things, and yet endued with noble and commendable qualities, in deformed members; so that I might conclude, that there is not any beast which hath not only something in it which is rare, glorious, and peculiar to himself, but also something that is divine.  
Wherefore I may seem a fool, to handle these things in a preface which are copiously discoursed in the whole work. Aristotle maketh it a true property of a Noble, liberal, and well governed mind, to be more delighted with the rare, pleasant, and admirable qualities of a beast, then with the lucre and gain that cometh thereby.  
For it is a token of a filthy, beastly, illiberal, and wretched mind, to love no more than we can reap commodity by. There be very many things which do not yield any profit to the possessors or owners, but only please them, & allure their minds by outward form and beauty, so do the most precious stones, as Adamants, Topazyes, jacynthes, Smaradgs' Chrysolytes, and many such other things; by the wearing whereof, no man is delivered either from sickness or peril (although some superstitious persons put confidence in them for such virtues) but have crept into the favour and treasures of men, only because like earthly stars they shine and glitter in the eyes of men, resembling the resplendent glory and light of heavenly bodies, and other use they have none: and in the mean time, he that should prefer free-stones fitted and squared for buildings, or else Whetstones, or Millstones, and such like, which are most necessary for private use and commodity, yet do they seem vile in comparison of others; and that should prefer all of them before one of the other, he should be accounted no wiser than Aesop's Cock: and if he should but equal them in price and estimation in like sort, he should be judged an egregious block or fool; and yet the best of these are without life, without spirit, immovable, and unworthy. For this cause there is none of the creatures but deserve, a far more admiration and esteem; and among living creatures, all those which contain noble spirits in base and vile bodies, without apt Organs and instruments for the better moving of their bodies: For as in clocks we admire the lesser more than the greater, so ought we to admire the lesser narrow bodies endued with such industrious spirits, more than the greater, broader, and larger beasts: for all workmen do show more art, skill, and cunning in the small and little price of work, than the greater.  
Solinus writeth, that Alexander the great had Homer's Illiads written in Parchment, so close together, that it might be contained in a Nutshell. The like admiration was there of the exile and curious small works of Myrmicidas the Milesian, and Callicrates the Lacedaemonian, for they made Chariots so small, that they might be covered with and under a fly, and in the brim thereof they wrote two exameter verses in Golden letters. And of Callicrates, Solinus writeth, that he made little Emmets out of ivory so artificially, that it could not be discerned from the live ones: even so, nature hath strove and strained, to excel more in these vile creatures of no reputation, then in greater and nobler creatures. There is nothing that consisteth of matter and form, but that one of them is worthier, and the other vile; and therefore the body and the soul in man, have the respect of matter, and the soul is the form, because of the power of moving▪ senses, and actions: wherefore when we see all these powers, as it were predominant in a little creature that hath almost no body (as the outward proportion of Emmets and Bees) what shall we think? but how admirably is it able to work without the matter in the form alone, showing it in a kind of visible nakedness, to be seen without the help of corporal Organs; and therefore they are not set before us like sports & pastimes to rejoice at, but as honourable emblems of Divine and supernatural wisdom. For if we admire the little body of a man, because he beareth the most glorious image of all things in his proportion, and the image of God in his soul and mind, then certainly next to a man, we ought to admire these beasts, which do so resemble man, as man doth the eternal and living God, creator of them and him. Pliny unskilfully calleth nature the common parent of all creatures, which indeed is the infinite majesty of God; yet he writeth effectually, that there was no living creature made only for this cause, that it should eat, or that it should satiate and satisfy other, but also it was ordained to be bred and brought forth for saving Arts; and therefore it is engrafted even in the bowels and entrails of deaf and dumb things.  
Now for the creatures which are profitable to men, as sheep, Oxen, Horses, and such like, when we look upon them, we cannot only admire the wisdom and power of God in their creation, but also we ought to give hereby thanks to his majesty for their creation and conservation in their several kinds and orders, for the use and behoof of men. And for those things which are altogether unprofitable to men, we ought to wonder as much at their vileness, as they want of profitableness: For those admirable gifts and powers are not common to all little beasts, as we see they are in Elephants, Lions, Camels, & such other, for than we should wonder at them the less; but yet in some of the little ones there are far more excellent properties then in any of the greatest. Consider with what art and indrustry the Bee frameth her Comb, and the Emmet storeth her nest, and tell me if the wit and eloquence of man, be able sufficiently to express and praise it? Beside, their perpetual concord, diligence, and agreement in the administration, gathering, and spending of all their store, inso much as either they seem to be derived from nature or else from a deep reach of wit, reason, and understanding: neither are they the less admirable if we grant that these vertures are not natural and proper, nor proceeding from reason & will, for they are no less the strange or stranger work of God: For what a Divine thing is it, that these beasts attain to that upon a sudden, without instruction and teaching, and therefore by instinct and a kind of revelation which men do not attain in long exercise, practice & study? These are assuredly evident testimonies of divinity (for the Lord is marvelous in all his works, either in nature, or reason & will, or contrary to both, without all interceding mean, for all these have dependence upon his pleasure. For how can his Divine power, wisdom, and goodness, ever be absent from the world, (I mean from man the prince of the world) when such excellent gifts are made visible in little beasts, that every day perish and are corrupted easily, and engendered again by their own putrefaction, so as they never fail in kind, even those that are so small & little in body, that they can scarce be seen by the eyes of man? these things are to me unanswerable arguments of the presence and power of God: for that they move and be in action it proceedeth of his power, in that they use their senses, and there by follow and attain those things which are profitable to them, and avoid all hurtful things contrary to their nature, because they build them houses and places of habitation, make provision for their food and victuals it proceedeth of his wisdom; but in that they nourish their young ones, & love one another in all outward appearance, living in flocks together, as if they had knowledge of society, and consent unanimously to their work and labour, it is likewise a token and visible emblem of his goodness. The first cause therefore of these virtues, or whatsoever you will call them, Idea, or Original, must needs be the absolute example of God the Creator.  
And we must not suppose, that his most excellent Majesty hath proponed these patterns unto us by chance or rashly, without purpose of this end; that it should be to us as clear as the light (Omnia divinitatis esse plena) that all things are full of his Divinity: seeing that a Sparrow lighteth not on the ground without his will: And the poet said: God is in the midst of Beasts, Men, Markets, and Sea.  
And here I cannot contain myself from relating the words of Aristotle, for I trust that no man will blame me, if I allege and write any thing truly and fitly, although it be in another man's words: for it is not to be regarded who saith, but what is said or spoken.  
Thus therefore he writeth: Among those creatures which are less acceptable to our senses, nature which is the common mother of all, hath ordained many delights and pleasures in them, for men which understand their cause or can reason of their Natures liberally: for this thing is absurd and far from all reason, that because we cannot look upon the images and upper faces of creatures and natural things, painted and framed, without we also behold in them the wit and Art of the Painter, and that therefore we can take less pleasure in the work, for the Workman's sake.  
For if we can attain to the true causes, we shall no less kiss and embrace the contemplation of the very actions of natural things, with wonderful diligence and alacrity: and for this cause it is a base thing to despise the nature and constitution of the smaller and viler beasts, fit for Boys and childish minds; for there is not any work of nature, wherein there is not some wonderful thing, therefore that is true which Heraclitus said to them that followed him unto a hothouse, wherein he sat to warm his body, and when he perceived that they were afraid to come in, he cried out unto them, that they should abstain & forbear to enter boldly, because Ne hinc quidem loco desunt dij immortalis: That even in this place you shall find the immortal Gods.  
And this rule must be followed in looking into the nature of Beasts: for we ought to enter into their consideration without fear or blushing, seeing the operation of nature is every where very honest and beautiful, for therein is nothing done inconsiderately, and without a true end, but all things advisedly for a certain and determinat purpose, and this purpose doth alway contain both goodness and honesty.  
But if any man be so Barbarous, as to think that the beasts and such other, creatures, cannot afford him any subject worthy of his contempaltion, then let him think so of himself likewise; for what ignoble baseness is there in blood, flesh, bones, veins, and such like? Doth not the body of man consist thereof? And then how abominable art thou to thyself, that dost not rather look into these which are so near of kind unto thee?  
And I may add as much of them, that reason of matter without form, or use form without matter, as of a house without the sides, or of a vessel without the best part; and and so is he that looketh upon one part of nature and not the whole: or on those things which cannot be severed from the substance, Thus far Aristotle, whose words I have expressed at large, because as we have borrowed all his substance, and inserted it into our discourse, so I thought it not good to omit his preface.  
Seeing these things are thus, we cannot but think that every story of a beast is like a several Hymn, to praise the Divine wisdom and goodness, from which as from a pure ever-springing-fountaine, proceed and flow all good, beautiful, and wise actions: First, through the heavenly spirits and degrees of Angels and celestial bodies: afterward through the minds of men, beginning at the highest, and so proceeding to the lowest, (for even in men the gifts and graces of God differ,) and from men to other creatures that have life or sense; as to plants and inanimate bodies, so as the inferiors do always so compose themselves to the imitation of the superiors, even as their shadows and resemblances.  
And in these doth Divinity descend, first to supernatural things, and then to things natural: and we must turn sail and ascend first by things natural, before we can attain and reach things supernatural. In the mean time Divinity itself remaineth one and the same, without change and alteration, notwithstanding the manifold increasings and decreasing of all these creatures, which it useth but as Glasses and Organs; and according to the diversity both of matter and form, it shineth and appeareth in one and other more or less, even as we see in our own bodies, whose soul is disseminated into every part and member, yet is there a more lively representation thereof in one part and member, then in another, and the faculties more visibly and sensibly appear in the upper than in the neither parts; But yet with this difference, that the soul is so joined to the body, as with a kind of Sympathy it suffereth harm and joy with the subject wherein it is circumscribed, but none of these things do happen to the Divinity: for it is so communicated to creatures, as it neither is any part or matter, or form of them; nor yet can be affected by any thing the creature suffereth, nor yet included in the creature; but yet is in all, and over all, and without all, and above all, compassing, filling, and surpassing heaven and earth: infinite and impossible, and concluding the whole World, visible and invisible.  
And truly these things surpass all the wit of man, for we are not able with thought, and much less with words, to express it, and yet we ought not to be deterred for any cause from the consideration and contemplation thereof, but rather after we have waded in the same, with all humility to acknowledge his power, and to view all the helps for our infirmitimes: to admire his wisdom, and endeavour thereby to amend our ignorance and increase our knowledge: and in conclusion, to beat down our pride and malice, by praising and extolling his grace and goodness. For being thus affected and conversant, in beholding these neither and backer parts of God, confessing with thanks giving that all these things do proceed from his Divinity, we cannot stay but ascend up higher, to the worker himself, using all things in this life but as Pricks and Spurs, for occasion and admonitions to think upon and reverence the prime Author.  
For we have continual need in this World to be put in mind and incited to the study and contemplation of heavenly things: and so we shall leave all these things behind us after this mortal life ended, and by the help of our Lord and Saviour jesus Christ, who by his only death hath prepared for us a way to the kingdom of ineffable glory, where we shall partake with the foreparts, and most clear revelation of the unspeakable majesty of God for this is the end of our life, for which we were created, and also the scope and conclusion of all natural knowledge of the works of God.  
And lest that any man should think that these things are ours, or the heathen Phylosphers sayings, and cannot be defended out of the sacred and supreme Testimony of holy Scriptures, I will also add some few sayings recorded in the book of God. First of all therefore, when in the beginning of the World God was about to create man, who was to use all things, and to behold them in this World as it were in a Theatre, he created all kind of Beasts and creatures before man, that he might bring him into a house furnished and adorned with all things necessary and delectable: Afterward he brought into his presence all the creatures to be named by him, which the Scripture recordeth for excellency sake, (for it is no doubt but he named all things that should continue to the worlds end) yet expressly there is no mention but of living creatures, as Fishes, Foules, cattle, and creeping things; that so they might be submitted and vassalaged to his Empire, authority, and government: which thing least it should seem but a proud conjecture, it is again repeated in the blessing that God pronounceth to man and all his posterity; and again after the flood unto Noah and his children. Every beast (saith God) shall be afraid of you, both the Beasts of the earth, and the Fowls of heaven, and what soever is bred in the earth, or brought forth in the Sea; all are yours, whatsoever liveth and moveth it is permitted to you for meat.  
And before when the flood was at hand, God commanded Noah to suffer all beasts that could not live in the Water to enter the Ark, and of Foules and clean Birds seven of a kind, of impure, couples; to the intent that as for man they were at first created, and produced out of the earth, so he would that man should concern their kinds, without contempt of them that were unclean beasts.  
Furthermore in the book of Kings, we read of Solomon, that God gave him such wisdom, that he excelled all the wise and learned men of the world, and among other fruits and tokens of that wisdom there is remembered his parables three thousand, his verses above five thousand, his History of plants from the high Cedar, to the Hyssop stalk, and lastly his discourse of Beasts, Birds, Fishes, and creeping things. What is man (saith David) that thou shouldst so remember him, or the son of man, that thou shouldst visit him. Thou hast set him over the works of thy hands, and hast set all things under his feet: Oxen sheep, Foules, Fishes, and whatsoever moveth in the Waters. And the same King and prophet in another place. Psal. 148. Praise the Lord, Dragons and all deeps, ye wild beasts and creeping creatures. But how can Beasts praise the Lord? Or how could they understand the Prophet's exhortation? Surely, therefore we are commanded to praise God for them, confessing his goodness and wisdom in all these beasts which he produced for the ornament of this present world.  
And because of these creatures the works of God, the Apostle S. Paul in the Epistle to the Romans, Chapt. 2. telleth the Ethinckes that they are unexcusable before God, for that they knew him by the creatures of his works, and yet did not glorify him as God, neither were grateful: For the invisible things of God, as his eternal power and wisdom are seen by the creation of the World. And lastly in the History of job. Ch. 38, 39 you shall find a large discourse to job from the Lords own mouth, concerning many beasts. And these things may be spoken, concerning the excellency and dignity of the History of beasts, whereunto I will add some examples of the most famous men and Kings of the world, to show what account they made of this learning: and so I will conclude this preface.  
First what account hereof was made by Alexander the great, may be gathered by that which Pliny writeth, for he saith, that he being inflamed with the desire to know the beasts and natures of creatures, appointed Aristotle (that infinite learned man) to write his books of creatures, commanding many thousands, both in Asia and Graecia, which exercised Hunting, Hawking, Fishing, or that kept Parks, Herds of cattle, Fishponds, or any cages or other places and groves for Birds, to be at the command of the said Aristotle if need were, to supply his desires in the knowledge of beasts; So that whatsoever was known in the whole world, might not be unknown to him: by whose helps (Pliny affirmeth,) that he wrote first the volumes, which he saith he had abridged, to show to the World in a short view the fruits of those desires, of the most Noble among all Kings.  
When Aristotle had finished this story and offered the same to King Alexander, he offered him for his pains four hundred talents; saying that it was a King's gift to reward such a knowledge; wherein, beside other parts of learning, Riding, Hunting, Hawking, and Fishing, which were Princely sports were deciphered. But if Alexander were now alive, he would wonder, that among innumerable other princely bounties which he conferred and bestowed upon the World, there should be none that so increased his honour and continueth his fame, as this one work, although it be contemned among many vulgar, base minded men; for he overcame almost all the kingdoms of the world, and builded great Cities, but his own kingdom soon after became distracted, and rend in four pieces, and so devolved, one part to the Romans, and other parts to other Kings, the Cities are either overthrown, or the names changed, or inhabited by Barbarous people, altogether unlearned, that do not so much as now remember or acknowledge who was there first founder.  
Also there have perished the books of many writers that compiled his History, and set forth his valiant acts and renowned fortunes, so that of many, there scarce remaineth one or two. But the History of beasts and other creatures, which was made at his cost and charges, hath run through many ages and been preserved for a thousand and nine hundred years, to the great glory and commendation both of the King, and the writer Aristotle.  
And he is not more honoured for his liberality toward the Philosopher for his work among posterity, but also the fruit and utility thereof to all ages, hath been greater than any that arose from the kingdoms that he got, or the battles that he won; for how can posterity account that beneficial to them, which the men of that age found by experience to be so hurtful and full of calamity?  
Many thousands of men perished only for the pleasure of one ALEXANDER'S ambitious desire of reigning, many commonwealths were changed, Regions and countries wasted, and many public and private miseries followed, as is usual where war overturneth kingdoms. Therefore I say again, he never did any thing in all his life, whereby he won so great fame and renown, then by being first of all the occasion to Aristotle, to undertake the labour, and then afterward a liberal rewarder thereof.  
Petrus Gillius writeth, that all the stories of creatures were either compiled by Kings, or else dedicated to Kings; for to omit others who were diligent in herds, and curious inquirers into the natures of beasts, juba, Hieron, Attalus, Philometor, and Archelaus, wrote many things of the force and nature of creatures. Opp●anus Anazarbensis (a most learned Poet) when he had finished his poems of the creatures, he dedicated them to Antoninus, the Son of the Emperor Severus; for which, he was bidden to ask what he would: and whereas he was but a banished man, he asked liberty to dwell again at home in his own Country, which he not only obtained, but also received for every verse a piece of Gold worth a Noble, and there were in his two poems, about five thousand and eight hundred verses: for which cause the learned Poet in joy of such a reward, wrote his verses in Gold, because he said he would have it worthily called a Golden Poem. Of this kind he wrote two, one of hunting, and another of fishing.  
C. Plinius Secundus wrote a story of the World, wherein he writeth but briefly of all things in the World, and yet largely and copiously of plants and beasts, and so dedicated it to the Emperor Vespasian, for which he was alway dear and familiar unto him. Avicen being an excellent Physician and a counsellor of estate to Vzirus a King of Persia, for which dignity many called him a Prince, yet he disdained not to write of beasts, and to interpret Aristotle in many of those books. And this is no marvel that so many of the ancients did thus magnify the knowledge of all kinds of creatures, seeing as Varro writeth, they were almost all Shepherds, Goate-heardes, Neat-heards, and therefore they said that their flocks had Golden fleeces, for the commodity they found in them, as Atreus at Argos, and Aeetes at C●lchos. Who is he but he knoweth that the Roman people had their original from Shepherds? Who knoweth not that Faustulus the Nurse of Romulus and Remus, was a Shepherd? And this was an argument hereof, because that they builded their city for Shepherds, that they appointed amercements by Oxen and Sheep, and that they stamped their Money with such pictures: and how many names are there among the Romans derived from cattle and sheep, as Ouinius, Caprillus, Equitius, Taurus, and sur-names also, as Annij, Caprae, Statilij Tauri, and Pomponij Vituli.  
We read in holy scripture that Abraham was only rich in cattle, and that King David did keep his father's flock, and hereunto also belongeth, that the most wise and great men among the ancients were students in Anatomy, and the dissection of parts of men's bodies, instituting children therein from their first learning of letters; Now no man think that they fetched this knowledge from the parts of men's bodies at the beginning, but from beasts, as Dogs, Apes, Swine, and such other, wherewithal they were exercised as in rudiments and grounds, that they might be more prompt, ready, and experienced in the bodies of men. And among other Marcus the Roman Emperor was most skilful and studious in this science of Anatomy, and the Egyptian Kings did the like with their own hands. Boethus, and Paulus Sergius, two Roman Consuls, and other principal men, were auditors to Galen. Thus far Conradus Gesner. In the next Epistle he discourseth to the reader of his method and order observed in his books, and also of other necessary things belonging to this History, which I have thought good also to insert into this place.   

CONRADUS GESNERUS to the Reader.  
I Have now sufficiently in my Epistle Dedicatory expressed by what occasion I came unto this work, how much I have laboured in it, to show what fruits may be had out of it, and with how great study, both Kings, and Princes, as also many great and most learned men have reverenced the history of Creatures; the rest of which, I have thought good to impart unto the Reader in the beginning of my work, which I will severally propose: neither did it become to be more large in a dedication, being made unto the principallest men of our Commonwealth. And because the greatness of the Book before it be read of any man, may seem to blame me to be too tedious, I will excuse it before I entreat of anything.  
Therefore first of all it is no marvel though it be a great volume, in which I have laboured to insert with diligent study, the writings of all men concerning all Foure-footed-living-beasts: and also the sayings of old and later Philosophers, Physicians, grammarians, Poets, Hystorians; and lastly of all kind of Authors: not only of those which have set forth their works in Latin, or Greek, but of every one also which have set down their works in Germany, France, Italy, and England: And most diligently of the sayings of those which have written something of purpose concerning living creatures, but with the lesser care of other, which have only in the mean time remembered some sayings of the same, as Hystorians, and Poets.  
I have put down also many proper observations, and have gathered together many things, now and then by ask questions, without reproach of any man, learned or unlearned, Citizens, or strangers, Hunters, Fishers, Fawkconers, Shepherds, and all kind of men. Also I have not known any thing out of the writings of learned men, of many Nations, which they have given to me, but I have expressed the same. The forms also of every living creature in this work, have increased the volume, but chiefly the first Book (which is all Foure-footed-beastes living alike) hath out of measure increased it, because this kind of living creature, may be more familiarly known, and more profitable to man, chief to those of our Nation or Country: And also many have written little and reasonable books of each of them, as the horseleeches of horses, in Greek and Latin, and the later writers in other languages, and so forth.  
Also many have declared divers things concerning Dogs, and the bríngers up also of cattle, and herds of Beasts, Goats, Sheep, and Sows, have pronounced many country observations, both in Greek and Latin. Some man may happen to say, that I ought not to make a History out of all Books, but only from the best; but I will not despise the writings of any man, seeing there is made no book so bad, from whence there cannot be some good sentence gathered out, if any man do apply his wit thereto. Therefore although I have not overskipped any kind of writer, yet I did it not rashly, for I have picked out no few observations of good moment from barbarous and obscure writers in divers languages, so that I would not be judged a negligent person to give credit to every thing, nor arrogant or unmoddest, to despise the studies or labours of any man.  
Those things truly which I thought were false or any way absurd, I either altogether omitted them, or so placed as I may convict them: or if at any time I have not done it, it was either thorough lack of knowledge, or for some other cause, which fault I think is very seldom committed, (except it be in those things which do belong to Physic, where we have related very often many things both false and superstitious, as happily an Amulet or preseruative against enchantment is, and many other things which are of the same kind, that the good sayings of learned men may be easily known) of the name of the Author, and as much of every thing as shall be thought worthy to be believed, let the Reader judge, for I do not promise my own Authority every where, but am satisfied to recite the words and sentences of other writers. Wherefore I have been very diligent, least at any time I should omit the name of an Author, although it were in small matters, and also those which were commonly known, because there should remain no doubt or scruple of any thing: The words also and sayings of every Author, shallbe compact together, if any man should be desirous to imitate or follow them.  
Therefore I have been more copious, that I might not only profit in the knowledge of words, but also have sufficiently ministered a work, or writing of words and speeches, for those which are desirous either to dispute, or write an Oration either in Greek or Latin.  
But it could not be done more commodiously, that all things might be written purely in Latin, seeing that I have recited almost in the same words certain things taken out of those which were rude or barbarous; chiefly because if any thing should be obscure or doubtful: but the rest which were written of them, I have altered to a moderate use of the Latin tongue; not because I could not do it better, but rather because such an elocution doth seem to adorn such Authors. But those sentences which I have writ or copied out of good and Latin Authors, I have not altered any thing of them.  
And truly of my own style, or manner of writing, I can say no other than this, that I have had a great care, although I could not pronounce it eligantly and wisely, nor after the imitation of the ancient writers, notwithstanding I have pronounced it competently, and plainly in Latin. Neither was it idleness to frame such a style or manner of writing, seeing that I was most of all busied in those things, as well mutable as innumerable and in a manner I have written those things which if they had been gathered together I had put to press many years before.  
The cause why I did neglect it was the fear lest any thing should be left out, and not very much to seek more matter, but for the most part the inscription was the cause, and the order and care that I had, lest any thing, should be repeated in vain: Moreover also because that the Argument did not require a grave or excellent manner of style or speech, but a manifest and mean style, and most commonly a Grammarian, that is to say, fit for interpretation.  
For I would not only recite the words of the Authors, but oftentimes also where it was needful, I did add thereto the exposition or declaration; so that this volume may not only be a history of living creatures, but also an exposition of the place of all those which have written something of living creatures. For those which do undertake to make any book, must chiefly beware of two things, that the words and meaning of the Author be declared and put together like places of the rest, the latter whereof I have accomplished in this work by great labour, because the sayings both of other Authors, as well as of one, concerning the same matter in divers places are compiled together, and it would be a matter of less value to declare in more words the words of the Authors, when they among themselves have so diligently gathered together the places, that they must bring them to mutual light.  
Notwithstanding if so be that it seemeth a work to declare the words and sentences of the Authors; I have done it for my own help, and for others, and also in causes comprehended in other sentences as they so call them, yet it doth happen that I am freed by their nature from too dark a style, from every affectation or curious desire, of that thing which nature hath not given, I leave that care to those with whom words rather then matter are entertained.  
But that I may repeat more copiously in few words their sayings, that this book may But that I may repeat more copiously in few words their sayings that this book may not be to large, therefore first of all I will entreat of that which is perfected by a number of Authors, and afterwards of that which I have sundry times added thereto, because of my own declaration.  
This book might be much shorter, if I had not touched the love of learning, in which I confess I have been too tedious and although this my diligence may be unprofitable to some, yet I hope it will be pleasant and acceptable to the Grammarians and others, but truly it hath cost me great labour and many nights watching. I call that the love of learning whatsoever it is, that doth belong to a Grammarian, and diversities of languages, proverbs, or common sayings, semblables, tales, or fables, wherein bruit Beasts are feigned to speak, the sayings of Poets, and lastly that which doth belong rather to words, then to the matters themselves.  
This and such like I have done for the most part, 
The Reader must note that all th●se following are spoken of his latin discorse  having made a several Chapter of those ●●nges which belong to every living creature, even to the eight or last Treatise, yet notwithstanding sometimes they have got in by stealth in the former Chapters, partly because I was invited by a small occasion, and with a certain desire of the same, to change my purposes and partly because that the light of the Authors should seem to bring profit to the places fitly recited or openly read, that else where, as well as in the second chapter, I have oftentimes also alleged somewhat more of Grammarians, Physicians, and other matters.  
In the third Chapter wherein I did entreat of the meats and diseases of living creatures, I oftentimes turned more copiously to entreat of the plants by the which they were wholesomely nourished, or happily by the strength of the taste of them were hurt, or else killed: and after the same manner also in the first Chapter if there were any such roots that the living creatures should perish by them thrown by the Hunters with some meat. But I have professed and confessed in that love of learning, that I was wont to name those plants, and sometimes to write of many things which have had their name after a certain manner from some living creature.  
The seventh Chapter entreateth of the remedies of living creatures, and of curing the hurts which they were wont to receive by biting, or by a stroke, or by eating of meat. I do very often esteem much of many things written in the desire of dignifieng medicinal matters. It is seen where the places of Authors being depraved and renewed, have allowed occasion of digressing. To be short, wheresoever any rare thing, or that which is declared to others did offer itself, which being unfolded should seem to dignify and honour common learning, I have been allured contrary to my institution, for the declaring thereof: For when as being a child I was educated in the Greek and Latin studies of Grammar and conference, & as yet being a young man had begun to profit therein: until grown unto full age, I came to riper profession of Philosophy, especially natural and Medicinal, (although out of the same I have not a little increased my love unto learning, and made it more firm and solid, and very greedily have exercised myself in reading of divers matters) I could do somewhat more in the explications of matters and sayings, than I persuaded myself, the rude multitude would regard, especially in the age of inferior students, and in the studies of those which are busied in other matters. Wherefore I have written more freely and often more copiously of many things. I have reprehended the ancient & the later (not with any intent to obscure others, and advantage my own,) but sincerely and simply, as much as in me lieth that I might advance common studies. But if no man do disallow their books (whom in no order but as any thing which cometh into their minds;) expound the words and sayings of divers Authors in both tongues, as among ancient Writers, Macrobius, Gillius, Cassidorus, and whosoever have written divers things, (many whereof I have declared in the second part of my Bybliotheca:) and amongst the latter many others, as most especially Guilielmus Budaeus, Coelius Rhodiginus & Chalcagninus, Polittanus, Erasmus Rotorodamus, etc. but as it were best of all by deserts, whatsoever any good man or meanly learned doth think of them.  
I do not see by what right this our labour may be dispraised, wherein many things truly spoken of by others, but disorderedly, many things by me being first delivered, I have so ordered and disposed that in a manner every thing may be set in his own proper place. As for all the chapters which we have set down are not only of them, but every chapter hath his several part and certain order both the former and the latter, one Method and that continual of the middle part being throughout the whole work. And because sometime it did happen that something might seem to be referred out of those, which I had directed into divers other places, lest I should be too tedious in repeating the same, and therefore for the most part I remitted it from one place, to one Author; unless all the story might be repeated in few words.  
These and certain other things (as the words of divers Authors, and variety of style) an unequal, interrupted and a cumbersome work, (as I may so call it) and (as some perchance will object they have stored it alike with dissolute marks or purposes: which fault though I should understand, I have notwithstanding refused to commit, whiles that it should so profit: but this shall be, (howsoever blemished it is) much less, if any may guess with himself that I have composed all these things not by that order that they should be known by continual seriousness of reading of studious men: but so to have tempered them that whatsoever any man shall desire concerning any beast, that being presently found he may read it by itself, and well understand it. Therefore if any man will use this work only at seasonable times, who hath used dictionaries and such like common books, he shall be able to do these things profitably but if he shall not remember the order in the prescribed manner, let him take counsel of the table Alphabetical, which we will publish in the end of this our work, but if nothing prevail, in the mean time as we are all subject to Censure through the Readers infirmity, the same in a manner, Pliny in the History of nature hath ordained: for in his preface to Vespasian he writeth; because we must saith he) spare your labours for the common good, what may be contained in all my Books, I have joined to this Epistle, and have done my greatest endeavour with the diligentest care, that thou shouldest have these Books not to be read over again, and thou by this shalt be the occasion that other may not read them over again: but as every one shall desire any thing, that he may only seek that, and know in what place he may find it, Valerius Soranus did this before me in his books which he inscribed Epopcido● These things Pliny.  
They which desire to profit in this Art of Grammar, and to get the use of some tongue unto themselves, who with a compounded Method (as they call it) deliver their art from letters and syllables, to the sayings, and eight parts of speech, and last of all speech itself, and having come unto the Sintaxis, doth desire the knowledge of art, in the mean time notwithstanding he doth not neglect the profit of Lexicons (wherein all sayings and speeches are numbered, far otherwise then in the precepts of art, where neither all things severally, nor in any good order are rehearsed) not that from the beginning he may read through the end, which would be a work more laboursome than profitable, but that he may ask counsel of them in due season.  
In like manner he that is desirous to know the History of beasts, and will read it through with continual seriousness, let him require the same of Aristotle, and of other likewise that have written, and let him use our volume as a Lexicon, or as my own Onomasticon. For it is not unknown unto me that Aristotle doth teach in his book, entitled the parts of beasts, that it maketh much (to the description of Philosophy) and that it is more learned so to write concerning beasts, that aswell the parts, as the effects might also be handled common to more, their History being unfolded by certain common places: First by prosecuting those things which are most common, and somewhat unto things that are less common lastly by looking back and descending into those things, which only shall be proper unto certain kinds and vulgar shapes: for if in all beasts any man would severrally consider the parts and effects, there will many things fall out by the way to be considered, and inquired after, which (he saith) will be very absurd, and also prove too tedious. This discommodity, although I should well understand, yet I would notwithstanding severally prosecute the History of beasts, which thing is to be handled in our time wherein the names of very many are not understood, I should judge would be more profitable, and I should think it less absurd, that somethings should more often be sought after, being ordained for the order of the same, that this work might rather serve for investigation then continual reading: I have not notwithstanding even in all Beasts placed every thing which is incident to every kind, both for as much as certain things are known to some men, as most common parts of Foure-footed-Beastes, as also if any man shall doubt in some things, he may refer himself into the places of Aristotle, wherein those things are handled generally: and perhaps we also at sometime or other will according to the kinds and shapes of Foure-footed-Beastes discourse of somewhat more particular.  
And because I had determined, it was more commodious for a History to be made by us concerning all Beasts, even in that name or title which not Phisically, or only Philosophically, but Medicinally, & also grammatically concerning one thing: Neither doth it want the exampls of learnedmen, for scarce the one or the other as Theophrastus & Ruellius have delivered any thing concerning plants, according to that Method, which in common parts and effects hath manifested all plants of the earth, but very many have described several plants severally, and in times passed out of our age (especially Physicians) Ruellius for the most part laboured in both, (as Galen also) but only in describing of aptness.  
Indeed I confess, that I could be far more brief in many more things (although my purpose remain) above all other things, even that exquisite desire of my diligence had delighted me, when that same saying of Livy came into my mind, in a certain volume, beginning after this manner: Now sufficient glory was gotten for him, and he could cease himself, unless his mind should be daily fed with work, although (as Pliny saith) the greater should the reward be for the love of work (which better became him not to have composed it to his own,) but to the glory of the Roman name, and not to have persevered only to please his own mind, but to have set forth the same to the profit of the people of Rome.  
I would have you judge, that I have not kept back or stayed my course in these my labours, not only for favouring myself, or getting glory to myself, (although Livius did so) but rather to make the truth more plain pertaining to Histories, or to the people of Rome: Notwithstanding I think that he spoke more modestly, lest if he should have spoken after that manner which Pliny doth require, he should be judged to have been more arrogant) as one which should foretell any thing to the worthiest people of the whole World, or any thing of the honour of the Conqueror of those Nations, he would say that they must come from him. Likewise although this work (what soever it is) do not desire to be done wholly for myself, but for the governors and rulers, of the commonwealth, and to the governors of the university or Academy, which have favoured me even from a Child of their own liberality, and do still continue their favour unto me, and do exhort me to finish those things which I have begun already: and if there should arise any fame or renown from thence, it should chiefly light upon them: Yet lest I should be deceived, I willingly hold my peace, and the rest I leave to judgement, whither any thing may happen from this work so praiseworthy and of excellent fame, and yet not unworthy of praise, for to the Senate, and to the university I own much time, with many names of worth to those most excellent men of learning, and other different virtues.  
But least happily I be held too tedious, while I excuse the largeness of the work, although (by the way I have handled some other things all under one) that I might show certain commodities arising from them, and also I might excuse our style. I will proceed and go forward to the rest.  
And although from our foresayings it may be sufficiently manifested of our exceeding great labour, and also the greatness of the volume, as well as the variety and difficulty of things, therein expressed, may boldly speak for me, yet I will a●●e thereunto very many things if thereby the censures of learned men do happen more reasonable, benign & favourable, and do advertise and admonish me that I have offended at any time, I will subscribe and follow their opinions, but for the Censures of unlearned I little regard. For I have endeavoured myself with great and painful labour, although they are not correspondent in all things, that they may merit pardon: and (as he saith) in a great work it is thought lawful to break much sleep.  
Pliny doth write that he hath finished his natural or lawful History from a hundred of choice or curious Authors, and hath added too very many matters, which either they have not known, or afterwards had been devised or invented in their life time: neither do we doubt (saith he) but that there are many things which also we have overskipped.  
I desire also that the same may be understood of this our volume, although it is not only made ready and fit to me by a hundred Authors, but also by many others as you may easily count or reckon by the Catalogue of them, which I have also set down. But first of all what labour and pains it was to read all things diligently and with judgement, afterward to take and choose things, to reduce and restore them to their own orders again: and again confer and compare them while you are writing the work, as if many should have said one thing, being plainly expressed of Authors, and changed by other names: others stealing privily by names suppressed.  
But how hard & tedious a labour it is, so to confer the whole writings of Authors, to reduce all of them as it were into one body, that nothing may be omitted, nor any thing unadvisedly repeated, no man doth understand, except he be learned: truly this doth so happen only in comparing or conferring two or three books, but most of all in conferring of very many Books as we have done: and that so diligently, as hereafter there shall be little need of looking into other Authors concerning those matters. But he which will have this volume ought to persuade himself that he hath all things concerning those matters written at large, that is to say, one book for a Library, one more excellent than many others. When Peter Gillius before us had done thus, but in few Authors; the Grecians (saith he) which have written concerning Beasts, we have not only made Latins which was very easy, but also imitating Dionysius Cassius who translated Mago, we allowed both order and judgement.  
But I should more justly speak these things concerning ourselves who have followed an order far more commodious, and have conferred many more writings of Authors, both others (as I have already said) as also for all the most part translated out of the Grecians, and from others, and from Gillius himself.  
Therefore I have more often set down the Grecians sayings, where either the interpreters did seem to err, or the words or locutions did contain some rare or excellent things or peculiar to the matter. I have also translated many myself, either that were not as yet translated, or that I would translate a Grecian saying discretely, and then dispute the matter with the interpreter. But of the Germane French, and Italians I have translated certain into Latin: I have sustained much watchful labour in reading, gathering, conferring, and writing over those works and stories many years: which truly what and how many they have been, cannot easily be believed, unless of expert men: although I cannot easily see any man should assay the like matter, to bring into one uniform body all the sayings of all writers, as many as could be had of one argument: for I have known certain men who out of many things have written some, out of all, none. Wherefore I can say that of my labours which Aristides spoke concerning the elegance of the City of Smyrna, which was, that no man except he which shall see it will be drawn to believe it: That which appertaineth to the style, although in the precedent sayings I have spoken certain things incidently digressing from the matter, here I will very privately and warily add some things.  
Therefore I have used a mean phrase or speech, in no man's wisdom too fine or curious, most chiefly for the causes above declared: For in those writings wherein the knowledge of things is sought (as Massarius saith in the like argument) is not the comeliness of a famous or eloquent Oration, but to express a sound and perfect truth. But such works are neither capable of wit, as I may say with Pliny, which was otherwise very mean or moderate to use it: neither do they allow of excess, either in Orations, or speeches, or wonderful chances or adventures, or divers events, or other pleasant things, or in any delectable or friendly things. Let the nature of things be declared in a barren or fruitless argument, that is to say the life of them, and this was base also on his part, by putting to many things with rustical and strange denominations, yea also Barbarous, even with the preface of estimation and reputation: And so far forth Plinius. But if that most learned man, and the most eloquent by the judgement of all men, and which hath drawn or sucked out the cleanness or pureness of the Latin tongue with Milk, and the use of other commodities, and whereupon the desire of wit might much encourage him, being helped or pricked forward by Maecenas his governor Vespasianus, (of the penuriousness, and baseness of the phrase, almost in the like argument) doth desire, to frame or make an excuse so much the more warily should I do this for many causes, which I will not express because I may not be to long. Wherefore some things are repeated hear and there in, divers places of this work, I gave a reason even before, truly because the order appointed of us did so require, and the division of chapters and parts in every one of them, that it may not be written with negligence, but rather with exact, and curious diligence.  
But certain things are repeated sometimes in the same place, which may seem to be beside the purpose being known or perceived; but if every man would consider it distinctly, he would easily understand how little it wear either in matter or words: for sometimes the peculiar or vulgar speech, or the eloquency of words did cause that I should do so, that it might have that which might be imitated in speaking, if any man would labour or endeavour, either to speak or write any thing of the same matter. Parentheses also do belong to the style as the Grammarians call them, which are very many every wherein the whole work, and that for many causes: either because the reading or gathering is variable or unlike, or the manner of writing did disagree, or because our correction or others was added thereto, or that I might translate it, or that I might fill or finish it if any thing should be wanting, or that I might add thereunto that which might delight the eloquency thereof, or do something peculiar to the matter present, if the Latin should seem not sufficiently translated of them: And lastly simply to a more intelligible understanding of those things with which they are mingled. As much as belongs to the right form of writing, I have not always written the same terms, or names after the same manner, but according to the Authors I have very oftentimes changed, whose words I did rehearse or recite. This is of the style and elocution.  
That which do belong to these things, and to the truth and certainty of them, I do not promise my credit in very many of them, but yet am well pleased to put down the names of the Authors, with whom let those things remain. And truly the greatest part of them do merit faith or credit, which are fortified, or defended by the consent of many learned men, even now in many ages, as also that in this favour or benefit, very many of the Authors named of us, and happily some of them are repeated not with any great fruit or profit, and yet are not to be misliked. Therefore it is more worthy to be believed, if one matter may be spoken in the same words of many witnesses.  
I confess that there are some vain glorious things, but they are not many, (as Gillius saith in his translation of Aelianus) which we have added or put to this work, but they are recompensed, and amended with a great number of other grave and learned translations: and as if Fathers and grandfathers should delight of a Mould in the joints or knuckle of their Children, that is to say, Fools which do not weigh or value other men's works.  
As for slanderers I do not care: for those men are the best as Cato declareth, which are skilful or experienced in true praise. Which thing if I have not done to the full, and ample (also I used the same words which Massarius writ in his translation of Fishes) let not my study be blamed which truly is most vehement, and ardent in the same, because at this time I could do no more.  
Let the indifferent Readers judge, how confused a matter I took upon me to handle, neither did I ever think that I should have brought it to so good a pass. But how much before time we have done in helping or succouring good Arts, let others also do as much, which afterwards have clattered out of measure. For neither will we bear an evil discontented mind, if they bring their helps or labours of other skilful men, to this exceeding great and hard labour which we have undertaken, and shall go beyond or excel us.  
They report that Paedarotus that singular or excellent man, who when he was not chosen in the number of three hundred men, which order did show or represent dignity or estimation among the Lacedæmonians, went away merry and laughing, and being called back again of Ephorus the Historian, being demanded why he laughed, answered: because truly I rejoiced that our city had 3. hundred Citizens better learned than myself. Furthermore although I have manifested hitherto almost all the writings of all things concerning Foure-footed-Beastes which have come to my hands, and have comprehended or compassed them in our works or Stories: Notwithstanding for all that, I desired to have some superfluous or unprofitable Books hereafter of other things, but I never thought I should have brought it pass; for it is equity and reason that all things should stand in their proper place and dignity, that all may profit which will, which thing I do altogether desire.  
For somethings for antiquity sake do deserve, to be warily observed, other some also for their Philosophical Method, and Method pertaining to Logic, or some matter differing from ours; othersome for eloqution, and othersome for all these causes, wherefore we have principally observed the Grecians, favouring their language & speech. There are some which have published (saith Gillius) in their writings all the nature which is comprehended or contained in Four footed-Beastes, as Aristotle, Pliny, and other ancient Writers: Moreover the controversy or labour of whom, I dare not say was manifestly finished or performed, although many excellent things were begun of them concerning foure-footed-Beasts. For truly me thinks that such scrupelous Authors have perfectly distinguished so many things of the signification and nature of Foure-footed-Beastes, that there is left no more room in any place, for idle or negligent men to make a new description or invention. It is manifest also that Aristarchus and Solinus did no other thing in two and forty year, then mark and consider the manner and fashion of them, and so committed them to writing.  
It is a hard thing (as I may speak with Pliny) to offer or commit novelty to old or ancient things, and to give authority to things not seen afore, and to give credit to things decayed or grown out of use, and to bring to light obscure or difficult things, and to give reputation to things full of disdain, and credit to things doubtful: but to give credit to the nature of all things, and all things belonging to their nature.  
Therefore I have not desired to have followed altogether that which is excellent and sumptuous. Truly the peculiar cause of them is in men's desires, who because they would please every one, have esteemed or set more by painfulness passed over and allowed, then to help forward utility or commodity newly found out. For what is more commendable from all the labour of learning, then to undertake or enterprise so bountiful and commendable a charge, or business, then of renewing old and ancient things which were forgotten, or rather to restore things from Death, or ruin which were sold thereto, and to restore the names of things, and things by their names? Great favour ought to be given to those also which do regard the common ways, and do spread, stengthen, defend, cleanse, expound, declare, polish, or finish, make perfect, and lastly do so rule and train them, that they may be tractable to all travelers thereby; and to all labering beasts whatsoever they are, whose helps we use in Carts, or Wagons, and may perform and accomplish them without danger, or any impediment or hindrance, although they cannot sustain or bear all hindrances, yet almost the greater part of them. Neither do they deserve little praise or commendations in learning, which have so polished or trimmed up some work undertaken for public profit, that to the rest or remnant in the same argument, there shall be no complaint or little at all hereafter, of the difficulty thereof, which therefore if it be in my instruction, I shall be very glad, seeing that I did desire to follow it: if not, something that I have performed on the great part is, that the learned men stirred up in this business by us, may not quit or absolve that which is left behind.  
Therefore most excellent and indifferent Reader, favour ye this labour some, honest, pleasant, profitable, and variable work: and give the greatest thanks to God, and I beseech you that if you proceed any further in this mortal life because it doth not profit to be idle, that you rather bestow some time in the searching out of nature, and that you make a grateful Solemnisation and setting forth of God's works before any other things, which either labour or immoderate desire may set out to our exercises and endeavours, we may be exercised also in holiness and Godliness, and may communicate and consult things requisite, with great labour and diligence to the Ages to come. Therefore in the mean time I beseech all good and painful men, that if there be any of them which have something to the finishing up of this work, to bring it, although it be of never so little moment, as are the shapes and forms of every kind of Foure-footed-Beastes, or Histories, that is to say; whatsoever it is that can lead us more amply to know the nature of them: or blaming those things in which we have erred, which truly I which I am the man think there are many, yet I do not doubt but that they may wittily and favourably communicate with ours, and may as it were make famous this public work, being placed in the middle, which thing also is profitable and excellent to them, and delectable to me, and continually to all learned men hereafter. That there hath been a partaker, or companion of this excellent work he shall be in advancement.  
If I shall be admonished of my error in few things, nay only in one thing, I presently will correct it without envy or malice: or will put thereto some new matter, either to the second volume of the rest of Foure-footed-Beasts, or otherwise in the addition: And lest I should seem ungrateful to those which have contributed or bestowed something to this, contrary to the love which I should always bear to them, if no other benefit shall be rendered to them, as our estate is but mean, yet at leastwise I will declare my mind in a friendly commemoration to a number of their names in their Catalogue, by whom I have profited.  
But if any, either through a destitute or forsaken occasion, or for any other cause or disposition, are forced to write or send something to us, and also shall desire publicly to correct some of our errors which we have committed, which I know many can do gravely, and also learnedly, and I desire that they may do it, & entreat of them that they writ learnedly and modestly, and to do it so, that the common wealth pertaining to learning, may rather advance and premote him, then either to wrong his credit or renown, or any cause of blaming or rebuking us, as it becometh men of courage, truly to see into it. I am always ready to amend my own, from any just correction or blame, but not deprive any man of his own praise. For I hope (without offence be it spoken here) that this our labour or pains shall remain to the world's end, not through the merit or desert of our learning, (which is but small) but through our diligence, which hath joined together most diligently and exactly, so many and great labours and stories, from a number of Authors, as it were into one treasury or Storehouse.  
Farewell   

TO THE LEARNED Readers.  
AFter I had expressed these two Epistles of Conradus Gesner▪ in the former whereof, he declareth to the Statesmen of Zuricke the utility of the story, and in the latter his excuses or reasons of his method in his latter works: I thought good also to follow him in his Apology of the Authors, out of whose writings he had taken any part of his story: Although I have not nor could not observe his words, method, form, and matter in all things in this my English collection, not only because his purpose was to gather all that had been written of every beast, & to leave the same (as he professeth) like a Dictionary, for the private use of learned men, but also because my purpose was, to show to every plain and honest man, the wonderful works of God in every beast in his vulgar toongue, and give occasion to my loving friends and Countrymen, to add of themselves, or else to help me with their own observations upon these stories: yet forasmuch as I must acknowledge him my Author, by the help of whose eyes I have seen almost all that I have wrote, I will say as he doth out of Plinius Secundus, Est enim benignum ut arbitror & plenum ingenui pudoris, fateri per quos profeceris non ut plerique quos attigi, fecerunt. That is, It is a sign of a good nature replenished with all modesty; to confess the Authors of all one's profit, and not to do as many have done, into whose writings I have looked, for by comparing them to the ancient, I found that they had translated many things word for word, and never named them truly: indeed it is a sign of a vile and ill mind or wit, rather to adventure to be taken with theft, then to pay that which was lent him, although he know usury will not be required.  
Therefore we will confess all to be other men's, and begin with the Catalogue of such Writers as he nameth, and hath already expressed; and because I know none but learned and studious men will look after them, I will after his manner express them in the Latin, and save the labour of translation: Adding thereunto such Authors as I have inserted into this story, either English or Foreign: And whereas I have taken many things out of those Writers named by him which he omitted, I will not derogate from his labour, but suffer them to go as they were; and therefore to begin with Conradus Gesner, I will say of him, as was said by him of another: Nulla ferent tantum saecula futura v●rum, and the residue follow Alphabetically.  

The Catalogue of the Authors which have wrote of Beasts  

HEBREW authors.  
VEtus Testamentum cum annotationibus Seb. Munsteri.  
Eiusdem Munsteri Dictionaria, Hebraicolatinum, & quadrilingue.  
Epistola presbyteri joannis, ut vocant, hoc est Aethiopiae regis ad Pontificem Rom. de rebis Aethiopicis.  
Arabicos, hoc est ex Arabica lingua translatos, nominabo inferius inter obscuros.   

GREEK authors.  
Actuarij liber de Serpentibus & venenis, breviter ex Dioscoride contractus est.  
Ada mantij Physiognomica.  
Aescuyli tragoediae.  
Aetij non omnia, sed pleraque evolui & excerpsi: tegrum vero librum 13. qui est de venenis & venenatis animalibus.  
Aeliani historia animalium, Petro Gillio interpret, cum eiusdem additionib. ex Oppia-Plutarcho, Porphyrio, & Helidorio, ut libri titulas habet. Sic autem Aeliani omnia adiecta sunt, ut nihil ad rem pertinens omit teretur: nam si quando stilus luxuriari videbatur, & leviter evagari, aut hominem cum brutis conferendo reprehendere, (quod saepius facit, ut qui professione rhetor fuerit) plerunque contraximus.  
Pius●em variae historiae libri 14.  
Pius●em de instruendis aciebus liber.  
Alexandri Magni epistola ad Aristotelem derebus Indicus Cornelio Nepote interpret.  
Alexandri Aphrodisiensis problematum libri 2  
Alexander Trallianus medicus.  
Ammonicus de differentijs vocum.  
Annomus Periplus.  
Apollonij Argonautica, cum Scholijs.  
Apostolij Byzantij paroemiaes.  
Appianus historicus.  
Aratus, cum Scholijs.  
Arislides rhetor.  
Aristophanis comoediae, cum Scholijs.  
Aristotelis libri integri, quod particulares historias ateinet, De historia, de generatione & de partibus animalium. Physiognomica. De mirabilibus. De coloribus. parva naturalia, ut voc●nt. Problemata. In c●teris libris, aut nullam aut rarissimum ullius animantis nomen occurret  
Michaelis Ephesijs Scholiain libros, de generatione, quae joannis Philoponi nomine publica ta sunt. Ni●hus scribit Michaelis Ephesij Scholia in libros de generatione extare, expositionem non extare.  
Ari●ni Periplus Euxini Ponti.  
Eiusdem Periplus rubri maris.  
Eiusdem de rebus gestis Alexandri historiae.  
Eiusdem Indica.  
Athenaei Dipnosophistae.  
Biblia sacra, hoc est vetus & mowm Testamentum Graecae.  
Callimachis poëmata quaedam.  
Cl. Galeni libri: alij quidem multi sparsim à nobis cogniti: integri verò propter animalium historiam, qui sequuntur.  
Libri de simplicium, facultatibus. De antidotis. De theri●c● ad Pis●nem. De cibis honi 〈…〉 facultati●● 〈…〉 libritros, quorum 〈…〉, Cu● ars medica circa nullas 〈…〉. Secundus●ad Solonem, 〈…〉 Tortius ●●ieno a●s●●iptus incipit: 〈…〉.  
〈…〉 ●isulus ●is●oricus.  
●●s ●tius de vitis philosophorum.  
Dion historicus.  
Dionisyus Afer de situ orbis, & Eustathius interprete.  
Dioscorides.  
Epigramatum Graecorum authores diversi.  
Epistolarum Graecarum authores diversi, quos Aldus olim uno volumine coniunxit.  
Etymologicon.  
Euripidis tragoediae.  
Eustathius in priores quinque Iliadis libros.  
Geoponicorum, id est, de re rustica ad Constantinum Caesarem librorum authores di uèrsi.  
Heliodori Aethiopicae historiae libri decem.  
Heraclidis discriptiones Rerum pub.  
Heroditi historiae.  
Hesiodi poëmata, cum Scholijs.  
Hesychij Lexicon.  
Hippiatri Graeci, Absyrtus, Hierocles, Pelagonius & alij uno volumine coniuncti.  
Hypocrates: praecipuè libri de natura muliebri, de morbis muliebribus, de internis affectionibus.  
Homerus, cum Scholijs.  
josephus.  
joannis Tzetzae varia historia.  
julius Pollux.  
Lucianus.  
Lycophron cum Scholiaste.  
Nicandri Theriaca & Alexipharmaca, cum Scholijs.  
Nicolai Myrepsi medicamenta composita secundum genera, Leonhardo Fuchsio interpret.  
Oppiani libri de piscibus, & de venatione.  
In eiusdem libros de aucupio paraphrasis  
Orpheus.  
Ori vel Hori Hieroglyphica.  
Palaephatus de fabulis.  
Paulus Aegineta medicus  
Succidanea cum eiusdem, & cum Galeni operibus con●ungi solita.  
Pausaniae libri de regionibus Graeciae.  
Philes qui de animalibus senarios iambicos con didit, omnia ab Aeliano mutuatus.  
Philostrati Icones.  
Eius●em libri de vita Apollonij.  
Phurnutus de dijs.  
Pindarus cum Scholijs.  
Plato.  
Plutarchi vitae, & alij varij libelli integri verò.  
Vtrum terrestria aut aquatilia animalia sint sapientiora.  
Gryllus, vel quod bruta ratione utantur.  
Liber de Iside & Osiride.  
Causae naturales.  
Polyaeni strategemata.  
Polybius historicus.  
Procopius Gazaeus sophista in octateuchum uteris Testamenti.  
Q. Calaber poëta.  
Theophrasti opera.  
Theocritus.  
Xenophontis opera diversa.  
De venatione.  
De re equestri.  
Hipparchi●us.   

LATINE authors.  
Ael. Lampridius.  
Ael. Spartinus.  
Alb. Tibullus.  
Ammianus Marcellinus.  
Aulus Gellius.  
Aulus Persius.  
Aur. Cornelius Celsus.  
Cael. Apicius de re culinaria.  
C. Iul Caesar.  
C. julius Solinus.  
C. Plinii Secundi Historia mundi.  
C. Suetonius Tranquillus.  
C. Val. Catullus.  
Decius Ausonius.  
Fl. Vegetius Renatus de re militari.  
Eiusdem Mulomedicina.  
Fl. Vopiscus historicus.  
Gratii liber de venatione.  
jul. Capitolinus historicus.  
junius junenalis poëta Satyricus.  
L. Annaeus Seneca.  
L. Apuleius.  
L. junius. Moderatus Collumela de re rust. & hortensi.  
Macrobius Ambrose Aur.  
Marcellus medicus Empiricus, quem simpliciter Marcelli nomine citato inter remedia ex animalibus intelligi volo, non Marcellum Vergilium illum nostri seculi qui Dioscoridem transtulit, & annotamentis illustravit.  
M. Actius Plautus Comicus.  
M. Annei Lucani Pharsalia.  
M. Aurelii Olympii Nemesiani poëtae de venatione liber.  
M. Cato de re rust.  
M. Manilii Astronomicôn libri.  
M. Terentius Varro de re rust.  
Idem de lingua Lat.  
M. Valerii Martialis epigrammata.  
M. Vitruu●us de architectura.  
Nonius Marcellus de lingua Lat.  
Palladius de re rust.  
Pomponius Mela.  
P. Vergilii Maronis Bucolica & Aeneis.  
Eiusdem Georgica.  
P. Ouidit opera.  
Eidem falsò ad scripta, Philomela de vocibus animalium, & Pulex.  
Eiusdem Halieutica.  
Quintus Horatius Flaccus.  
Q. Serenus Samonicus.  
Servius in Virgilium.  
Sextus Platonicus de remediis ex animalibus,  
Sexti Aurelii Propertii Elegiae.  
Sextus Pompeius Festus de lingua Lat.  
Sexti julii Frontini Strategamata.  
Silius Italicus Poëta.  
Statius Papinius Neapol Poëta.  
Titi Calphurnii Siculi Bucolica.  
T. Livius Historicus.  
Valerius Maximus.  
Aesculapius nescio quis, ex animalibus remedia descripsit quae pleraque, eadem apud Sextum Platonicum reperio.  
Alberti Magni de animalibus libri, innumeris erroribus inquinati, ita ut Niphus totidem ferè errores in esse sribat quot verba.  
Alexander quidam author obscurus, ab alijs eiusdem farinae authoribus citatur, ipse non vidi: ut & Rodolphus in Leviticum.  
Arnoldus de Villa nova, in ijs quae de animalibus scribit, ut in libro de theriaca, Arabum eorùm ve interpretum tum nomina tum errores sequitur.  
Bartolemaei Anglici de proprietatibus rerum libri. 19  
Auerrois libros Aristotelis de generatione & de partibus paraphrasticè reddidit, licet meo judicio perperam interpretetur Niphus, Ego cum ex his scriptis nihil egregii sperarem, neque apud nos reperirem. accersere nolui. ut neque Auicennae de animalibus libros, in quibus pleraque omnia Aristotelis esse puto: & si quid praeter illa adiectum est, in Alberti luc●brationibus, (quibus nos usi sumus,) contineri.  
Auicennae opera medica. De eiusdem libris animalium in Alberti Magni mentione iam dixi.  
Elluchasem Elimithar Medici de Baldath Tacuini.  
Ferdinandus à Ponzeto Cardinalis, de venenis.  
I●cobus Dondus Patavinus, quem vulgò Aggregatorem vocant.  
Iorac●● cuiusdam liber de animalibus ab Alberto Magno saepe citatur, (ab alijs obscuris.) ●it autem eum frequentur falsa scribere.  
Kirandes etiam nescio quis & ab Aggregatore & alijs recentioribus, in remedijs praecipuè ex animalibus subinde citatur.  
Matthaei Syluatici Pandectae Medicinales.  
R. Moses.  
Petrus Aponensis venenis.  
Rasis in libro desexaginta animalibus.  
Semeryon vel Haren Semeryon, ab Alberto Magno in historia animalium frequentur citatur.  
Serapio.  
Vincentij Belluacensis de animalibus libri. 7. nempe decimus septimus Speculi naturalis cum sex sequentibus Speculi doctrinalis etiam libro decimo sexto rursus de ijsdem breviter agit.  
Liber de natura rerum auth●ris innominati, passim apud recentiores illos quorum impurus sermo Latinis est, citatur, Vincentium, Albertum ex quibus nos omnia quae non prorsus absurda erant mutuati sumus.  
Andreae Bullunensis Glossemata in Auicennam utilia sanè & erudita, quamuis dictionis non admodum purae fuit enim linguae Arabicae peritus, ita ut orthographiae etiam scriptarum abeo dictionum maior sit habenda fides, quàm ab alijs quorum plerique miserè illam corruperunt.  
Lauren. Russius Hippiacrita peritissime scripsit, quanquam stilo non satis Latino.  
Isidorus Etymologici sui libro 12 de animalibus quaedam scripsit non inutilia: meretur autem medium ferè locum ni fallor, inter classicos & barbaros authores.  
Vt & Monachi illi quorum commentarij in Mesuen ante annos circiter octo Venetiis excusi sunt.  
Eiusdem ordinis fuerint & Petri Crescentiensis de re Rust libri.  
Aeneae Syluij Asiae & Europae descriptio.  
Alexandri ab Alexandris IC. Neapolit. Dies geniales.  
Alexandri Benedicti Veronensis de mo●bis curandis opus.  
Aloisijs Cadamusti navigatio.  
Aloisijs Mundellae Epistolae medicinales.  
Americi Vesputij navigationes.  
Andreae Alciati Emblemata.  
Andreae Vesalijs opus Anatomicum.  
Angelia Politiani opere.  
Antoniuses Musa Brasavoli libri de medicamentis visitatis simplicibus & compositis.  
Antonius Thylesius.  
Augustini Niphi commentarij in libros Aristotelis de animalium historia, generatione, & partibus.  
Eiusdem de augurijs liber.  
Baptistae Fierae Mantuani coena.  
Baptistae platinae Cremonensis de honesta voluptate & valetudine libri.  
Bassianus Landus Placentinus de humana historia.  
Belisarius Aquiviws Aragoneus Neritinorun dux de venatione, ex Oppiano ferè.  
Eiusdem de aucupio liber.  
Brocardus ●rnachus de Terra sancta.  
Caelij Calcagnini opera.  
Coelij Rhodigini Antiquarum lectionum volumen: quod frequentissimè in opere nostro Caelii simpliciter nomine citatur  
Coelius Aurelianus Siccensis. (hic pertinet ad ordinem veterum.)  
Coelij Secundi Curionis Araneus.  
Caroli Figuli dialogi, alter de mustelis, alter de piscibus in Mosella Ausonij.  
Caroli Stephani scripta de vacabulis rei hortensis, Seminarij & Vineti.  
Christophori Columbi Navigatio.  
Christophori Oroscij Hispania Annotationes i● Aëtiam & eius interprete.  
Desiderij Erasmi Rot. opera.  
Eiusdem Chilia des adagiorum  
Erasmus Stella de Borussiae antiquitatibus.  
Francisci Marij Grapaldi Parmensis de partibus aedium libri. 2. Tractat autem de animalibus libri primi capitibus, 6.7.8.9.  
Francisci Massarii Venetiin nomum Plinii de naturali historia Castigationes & Annotationes.  
Francisci Nigri Bassianatis Rhaetia.  
Franciscus Robortellus Vtinensis.  
Gabrielis Humelbergii commentarii in Samonicum, in Sextum de medicinis animalium, & in Apicium.  
Gasparis Heldelini ciconiae encomium.  
Georgii Agricolae libri de metallis. De ponderibus & mensuris.  
Eiusdem liber de animantibus subterraneis.  
Georgii Alexandrini priscarum apud authores rei rusticae enarratio.  
Guileilmi Budaei Commentarii linguae Graecae.  
Eiusdem Philologia.  
Gul. Philandri Castilionij Galli in Vitruui●● annotationes.  
Guilielmi Turneri Angli liber de avibus.  
Giberti Longoliis dialogus de avibus.  
Hermolai Barbari Castigationes in Plinium.  
Corol●arium in Dioscoridem. * Physica.  
Hieronymi Cardani de subtilitate libri.  
Hieronymi Vidae poëma de bombycibus.  
jacobi Syluii libri de medicamentis simplicibus deligendis & praeparandis.  
jani Cornarii Annotationes in Galenun de comp. pharm secundum locos.  
joachimi Camerarii Hippocom●s, Rhetorica.  
joachimi Vadianis Commentarii in Melam.  
Io. Agricolae Ammonii de simplicibus medicamentis libri. 2.  
Io. Boëmus Aubanus de moribus omnium gentium.  
Io. Brodaei annotationes in epigrammata Graeca.  
Io. Fernelius Ambianus de abditis rerum causis.  
Io. Cufnerus medicus Eermanus.  
Io. iovinianus Pontanus.  
Io. Manardi Ferrariensis epistolae medicinales.  
Io. Ravisii Textoris Officina.  
Io. Ruellii historia plantarum.  
Io. Vrsint prosopopoeia animalium carmine, cum annotationibus Ia●. Glivarii.  
jodoci Vuillichii Annotationes in Georgica Ver gilii.  
julianus Aurelius Lessigniensis de cognominibus deorum gentilium.  
Lazarus Bayfius de re vestiaria, de re nautica, de vasculis.  
Leonelli Faventini de Victoriis, de medendis morbis liber.  
Lilii Gregorii Giraldi Syntagmata de diis.  
Ludovici Vartomanni Romani patritii Navigationum libri VII.  
Marcelli Vergilii in Dioscoridem Annotationes.  
Marci Pauli Veneti de regionibus Orientis libri 3.  
Mathias à Michou de Sarmatia As●ana atque Europaea.  
Medicorum recentiorum cum aliorum, tum qui parum Latinè de curandis morbis singulatim scripserunt libri diversi.  
Michael Angelus Blondus de canibus & venatione.  
Nicolai Erythraei Index in Vergilium.  
Nicolai Leoniceni opera.  
Nicolai Leonici Thomaei Varia historiae.  
Nicolai Perotti Sipontini Cornucopiae.  
Othonis Brunfelsii Pandect ae medicinales.  
Paulus iovius de piscibus.  
Idem de Moschovitarum legatione.  
Petrus Crinitus.  
Petri Gallissardi Araquaei pulicis Encomium.  
Petri Gillij Galli Additiones ad Aeliani libros de animalibus à se translat●s.  
Eiusdem liber de Gallicis nominibus piscium.  
Petri Martyris Oceanae decades, de navigationibus novi Orbis.  
Phillippi Beroaldi Annotationes in Columellam.  
Pinzoni navigationes: & Magellani ad insulas Moluchas.  
Polydorus Vergilius de Anglia.  
Idem de verum inventoribus.  
Raph. Volaterranus.  
Robertus Cenalis de ponderibus & mensuris.  
Roberti Stephani Appendix ad Dictionarium Gallicolatinum.  
Scribonius Largus.  
Sebastiani Munsteri Cosmographia universalis.  
Sebastiani Sigmarij cicadae Encomium.  
Strozij poëta, pater & filius.  
Theodosius Trebellius Foroiuliensis, concinnanator Dictionarij quod Promptuarium inscripsit.  
Valerius Cordus de medicamentis compositis apud Pharmacopolas usitatis.   

GERMAN authors.  
Balthasaris Steindel Dilligensis Opsatytica.  
Eberhardus Tappius Lunensis de accipitribus.  
Eiusdem proverbia Germanica cum Latinis & Graecis collata.  
Hieronymi Tragi historia plantarum.  
joannis Eliae scripta de vocabulis venatorijs in libro eius de scientia scribarum publicorum.  
Io. Stumpsii Chronica Heluetiae.  
Michaël Herus de quadrupedibus.  
Olai Magnitabula & libellus de insulis & regionibus Oceani Septentrionalis Europaei.  
Varij libelli Hippiatrici Medicinales, & alij, partim excusi, partim manuscripti.   

ITALIAN authors.  
Francisci Alunni (non Arlunni, ut saepe scripsimus in hoc Opere) Ferrariensis Fabrica mundi.  
Petri Andreae Matthaeoli Senensis commentatarij in Dioscoridem.  
Terrae Sanctae descriptio Authoris innominati.   

FRENCH authors.  
Gulielmus Tardiws de accipitribus & canibus venaticis.  
Andrae Furnerij liber de decoratione humanae naturae.  
Io. Goeurotus, de Conseruatione vita.  
Thomae Eliotae Dictionarium Anglicolatinum.  
Sigismundi Gelenij Lexicon simphonum Latinae, Graecae, Germanicae, & Illyricae linguarum.    

CATALOGUS DOCTORUM VIRORUM, QVI VT OPUS hoc nostrum & rempub. literariam illustrarent, vel aliunde imagines animalium, aut nomina descriptiones miserunt: vel praesentes communicarunt. Horum nonnulli supeirus quoque nominati sunt, quod insuper scriptis eorum publicatis adiutus sim.  

Achillis' P. Gassarus medicus Germanus.  
Alexander Peijer Scaphusianus.  
Aloisius Mondella Brixiensis medicus.  
Andrea's Martinus Rostochiensis.  
Antonius Eparchus Corcyraeus, Graecae linguae professor Venetijs.  
Antonius Musa Brasauolas illustrissimi Ferrariae ducis Herculis Estensis archiatros.  
Antonius Stuppa Rhaetus.  
Arnoldus Peraxylus Arlenius Germanus.  
Bartolmaeus a Castromuro canonicus Curiensis in Rhaetia.  
Caelius Secundus Curio Italus.  
Caelius Sozinus Senensis.  
Caspar Hedio ecclesiastes Argentinensis.  
Christophorus Clauserus Tigurinus archiatros  
Cornelius Sittardus medicus Germanus.  
Dominicus Monthesaurus medicus Veronensis.  
David Chytraeus.  
Aegidius Flecherus.  
Edw: Wootonus.  
Flortanus Susz Rolitz à Varshania Polonus.  
Franciscus Belinchettus merchator Bergomensis.  
Goe Agricola consul Kempricij.  
Goe Fabricius poëta, Scholae rector Misen●.  
Gisbertus Horstius Amsterodamus medicus Romae.  
Greorgius Mangolt Constantiensis.  
Guilielmus Gratarolus Bergomensis medicus.  
Gulielmus Padeais D. medicinae.  
Gulielmus Camdenus Clarentius.  
Guilielmus Turnerus Anglus medicus.  
Henricus Stephanus Roberti filius, Parisiensis.  
Hieronymus Fracastorius Veronensis medicus.  
Hieronymus Frobenios' Basiliensis typographus  
Hieronymus Tragus Germanus.  
johannes Caius D. medicinae.  
Io. Altus Hessus.  
Io. Culmannus Goppingensis.  
Io. Dernswam Germanus.  
Io. Estwycus Anglus.  
Io. Falconerus medicus Anglus.  
Io. Kentmannus Dresdensis medicus.  
Io. Oporinus Basiliensis typographus. sannae.  
Io. Ribittus sacrarum literarum interpres Lau-Iustinus Goblerus I.C. & principi Nassaviensi à consilijs.  
Lucas Gynus medicus Italus.  
Michaël Alysius Gallus Trecensis medicus.  
Nicolaus Gerbelius Phorcensis I.C.  
Petrus Dasypodius Grcaearum literarum professor Argentorati, praeceptor meus.  
Petrus Gillius Gallus.  
Petrus Merbeliu, Germanus, Corolo V a consiliis Mediolani.  
Petrus de Mesnil Gallus.  
Petrus Paulus Vergerius, olim episcop. Iusti●opolitanus.  
Sebastianus Munsterus Hebraicae linguae professor Basileae  
Sigismundus Gelenius Bohemus.  
Simon Lithonius' Valesius.  
Theodorus Bibliander sacrarum literarum apud nos professor.  
Tho. Bonham D. medici.  
Thomas Gybson Anglus medicus.  
Valentinus Gravius vir doctus & senator Misenae.  
Vincentius Valgrisius Germanus, typographus Venetiis.  
ALexandri Myndij liber de animalibus. & historia inmentorum, memorantur ab Athenaeo.  
Antipatri librum de animalibus citat Plutartarchus in libro de causis nat. probl. 38.  
Antiphorhetor scripsit de pavonib. Athenaeus.  
Archestratus de varijs animalibus ad cibum aptis, eorumque ad gulam & voluptatem apparatu carminibus scripsit, quae persaepe recitat Athenaeus.  
Caeclus Argiws de piscibus scripsit carmine, Athenaeus.  
Callisthenis' librum tertium de venatione citat Plutarchus in libro de flwijs.  
Epicharmus Syracusanus pecudum medicinas diligentissimè conscripsit▪ Collumella.  
Leonides Byzantius scripsit de piscibus oratione soluta, Athenaeus.  
Numenij librum Theriacum citant Scholia in Nicandrum.  
Numenius Heracleotes de piscibus poëma condidit, Athenaeus.  
Petri Ophiaca adducit Soholiastes Nicandri.  
Pancratius Arcas Halieuticha reliquit carmine: item Posidonius Corinthius, Athenaeus:  
Seleucus Tartensis Halieutica aedidit prosa,  
Athen. Sostratus scripsit natura animalium, ut Athenae. & Nicandri Scholiastes citant. Eiusdem secundum de venatione librum citat Stobaeus in Sermone quo Venus vituperatur  
Strato Lampsacenus Physicus scripsit de generatione animalium, item de animalibus, de quibus dubitatur, & de fabulosis animalibus Laërtius.  
Theophrastus' Eressius (Laërtio teste) scripsit de diversitate vocis animalium eiusdem generis lib. 1. De animalibus quae sapere dicuntur, unum. De his quae in sicco morantur du os. De animalibus, septem. De his quae colores immutant unum. De his quae latibula faciunt unum. De antomatis (sic puto vocat, que non ex coitu, sed ex putredine nascuntur) animalibus unum. Compendij ex Aristotele de animalibus libros 6. De animalium prudentia & moribus unum. De fructibus & animalibus versus mill centum & octoginta duos. Horun nonnullos etiam Athenaeus citat, nempe tous peri zoon peri ton en to zero di●tribonton zoon peri ton pheleuonton pe●i ton metaballonton tas scroas: item peri ton da keton kai bleticon.  
Xenocratis librum de utilitate quae ab. animalibus capitur citat Galenus. lib. 10. c. 4. de simplicibus.  
Augustinus Niphus in praefatione commentariorum quos in Aristotelis de animalibus libros aedidit, complures alios authores veteres, quorum libri de animalibus scripti non extent, enumerat mutuatus ex Indice Plinij qui loco primi libri habetur. Authores enim aliquot quos octavo praecipuè libro Plinius nominat tanquam omnes de animalibus simpliciter scripserint à Nipho numerantur, cum illi obiter tantum in operibus suis velres gestas vel rem rusticam continentibus, animalium quorundam miminerint. juba, Hieron▪ Attalus, Philometer & Archelaus reges de vinaturaque animalium diligenter perscripserunt Gillius. Ego regum istorum nomina citari quidem apud Plinium reperio, de animalibus verò ex professo eos scripsisse nusquam legere memini. Hiero quidem, Philometer, Attalus & Archelaus de cultura agri scripserunt, ut refert Plinius 18.3. juba vero tum alia, tum de Arabia sive Arabica expeditione, eodem teste 6.27. & 12.14. in quibus libris multa eos de animalibus scripsisse conijcio, ex professo nusquam.     

An English Table expressing the name of every Beast in such sort as it is recited in this History, referring every Beast to his proper head and kind by the Page.  

A.  
ANtalope. 1  
Ape vulgar. 2  
Ape Monkey. 6  
Ape Martin. 7  
Ape Callitriche. 8  
Ape Prasian. 9  
Ape Baboon. 10  
Ape Tartarine. 12  
Ape Satire. 13  
Ape Monster. 15  
Ape Noruegian 16  
Ape Pan. 16  
Ape Sphinx. 17  
Ape Sagoni. 18  
Ape called Bear ape. 19  
Ape called Foxe-ape. 19  
Ass. 20  
Hinnus. 29  
Innus. ibid.  
Ginnus. ibid.  
Mannus. ibid.  
Mannulus. ibid.  
Befi. ibid.  
Burdones. ibid.  
Wild Ass. 30  
Scythian Asses. 31  
Indian Asses. 32  
Axis and Alborach. 32   

B.  
Badger, Brock, or Grace. 33  
Bear. 35  
Beaver. 44  
Bison. 50  
Scotian Bison. 52  
Bonassus. 53  
Buff. 56  
Bugle. 57  
African Bugill. 59  
Bull. 61  
Ox. 67  
Cow. 71  
Calf. 88   

C.  
Cacus. 91  
Camels. 93  
Camel Dromedary 97  
Camelopardall. 100  
Allocamell. 101  
Campe. 102  
Cat. 102  
Wild cat. 107  
Colus. 108  
Coney. 109  
Indian Pig-cony. 112   

D.  
Dear. 

Fallow Deer. 113  
Roe Buck. 114  
Tragelaphus. 118  
Hart and Hind. 121  
Dictyes. 37    
Dogs. 

Dogs. 137  
Greyhound. 144  
Hound. 149  
Bloodhound. 150  
Spaniel. 153  
Mongrels. 154  
Mimic or Island Dog. 161  
Little Maelitaean Dogs. 161  
The Harier. 165  
The Terriar. 165  
The Gasehound. 167  
The Leymmer. 168  
The Tumbler. 168  
The Thievish Dog. 169  
The Setter. 169  
The Water spaniel. 170  
The Fisher. 171  
The Shepherds Dog. 172  
The Mastiff or Bandog. 173  
The Butchers Dog. 174  
Curs of all sorts. 177     

E.  
Eale. 190  
Elephant. 190  
Elk●. 211   

F.  
Ferret. 217  
Fitch or Poolcat. 219  
Fox. 220  
Crucigeran Fox. 222   

G.  
Jennet Kat. 228  
Goats. 

goats vulgar. 230  
Mambrine Goats. 235  
Deere-Goates. 143  
Wild Goat. 144  
Kyd. 147    
Gulon. 161  
Gorgon. 162   

H.  
Hare. 164  
Hedgehog. 177  
Horse. 

Horse vulgar. 281  
Stallions and Mares. 295  
Hunting Horses. 321  
Running or race Horses. 322  
Geldings. 324  
Carreering Horses. 324  
Pack Horses. 325  
Wild Horses. 325  
Hippelaphus, 236  
Sea Horse. 328    
Hyaena. 

Hyaena vulgar. 436  
Papio or Dabuh. 439  
Crocuta. 440  
Mantichora. 441     

I.  
Ibex. 445  
Ichneumon or Pharaoh's Mouse. 449   

L.  
Lamia or Phayrye. 452  
Lyon. 454  
Linx. 488   

M.  
Marten or Marder. 495  
Mole. 498  
Mice. 

Vulgar Mouse. 503  
Rat. 519  
Water Rat. 520  
A●pine Mouse. 521  
Dormouse. 526  
Hamster Mouse. 529  
Norician Mouse. 532  
Pontic Mouse. 532  
Flying Mouse. 533  
Shrew or Erred Shrew 534  
Wild field Mouse. 542  
Wood Mouse. 544  
Hasell Mouse. 545  
Lascett Mouse. 546  
Sorex. 546  
Indian Mouse. 548    
Musk cat. 551  
Mule. 556   

N.  
Neades. 567  
Ounce. 568  
Orynx. 570  
The Otter. 571   

P.  
Panther. 575  
Poephages. 587  
Porcupine. 588  
Reiner or Ranger  
Rhinocerot 595   

S.  
So, and Subus. 660  
Arabian Sheep 600  
Ram 631  
Wether Sheep 638  
Lamb 640  
Musmon 642  
Strepsiceros 655  
Squirrel 657  
getulian Squirrel 659  
Vulgar Swine 562  
Wild Boar 694   

T  
Tatus 705  
Tiger 707   

V  
Unicorn 711  
Vre-Oxe 721  
Libyan Vre-Oxe 724  
Indian Vre-Oxe 744   

W  
Weasel 725  
Wolf 734  
Sea Wolf 746   

Z  
Zebell or Saball 75●  
Zibet or Civet cat 756    

Another Alphabetical Table directing the Reader to the story of every Beast.  

A.  
African Bugill. 59  
Alborach. 32  
Alpine Mouse. 521  
Antalope. 1  
Ape vulgar. 2  
Arabian Sheep 600  
Ass. 20  
Axis 32   

B  
Baboon. 10  
Badger, Brock, or Grace. 33  
Bear 55  
Bear ape. 19  
Beaver. 44  
Befi. 29  
Bison. 50  
Bloodhound. 150  
Bonassus. 53  
Buff. 56  
Bugle. 57  
Bull. 61  
Burdones. 29  
Butchers Dog. 174   

C.  
Cacus. 91  
Calse. 88  
Callitriche. 8  
Camels. 93  
Camelopardall. 100  
Campe. 102  
Carreering Horses. 324  
Cat. 102  
Cow. 71  
Colus. 108  
Coney. 109  
Crucigeran Fox. 222  
Crocuta. 440  
Curs of all sorts. 177   

D.  
Dabuh or Papio. 439  
Deere-Goates. 143  
Dictyes. 136  
Dogs. 137  
Dormouse 526   

E.  
Eale. 190  
Elephant. 190  
Elk. 211   

F.  
Fallow Deer 113  
Ferret. 217  
Fieldmouse 542  
Fisher dog. 171  
Fitch or Poolcat. 219  
flying Mouse 533  
Fox. 220  
Foxe-ape. 19   

G.  
Gasehound. 167  
Jennet Kat. 228  
Geldings. 324  
Greyhound. 144  
Ginnus. 29  
Goats vulgar. 230  
Gorgon. 162  
Gulon. 161   

H.  
Hare. 164  
Harier. 165  
Hart and Hind. 121  
Hamster mouse 529  
Hasell mouse. 547  
Hedgehog. 177  
Hinnus. 29  
Hippelaphus, 236  
Horse vulgar. 281  
Hound. 149  
Hunting Horses. 321  
Hyaena vulgar. 436   

I.  
Ibex. 44●  
Ichneumon 449  
Innus. 29  
Indian Ass. 32  
Indian Pig coney. 112  
Indian mouse. 548  
Indian Vre-Oxe 724   

K  
Kid 147   

L.  
Lamb 641  
Lamia or Phayrye. 452  
Lascet Mouse 546  
The Leymmer. 168  
Lyon. 454  
Linx. 488  
Lybian Vre-Oxe. 724   

M.  
Mongrels. 154  
Mambrine Goats. 235  
Mantichora. 441  
Martenor Marder. 495  
Martin Ape. 7  
Mares see Stallions  
Mannus & Mannulus. 29  
Mastiff dog. 173  
Maelitaean Dogs. 161  
Mimic or Getulian Dog. 161  
Mole. 498  
Monster. 15  
Mouse Vulgar. 503  
Mule 556  
Monkey. 6  
Musk-cat. 551  
Musmon 642   

N  
Neades. 567  
Noruegian mouse 532  
Noruegian Ape 16   

O  
Oryx. 570  
Otter 571  
Ounce 568   

P  
Pack Horses. 325  
Pan Ape. 16  
Panther 575  
Poephagus 587  
Pontic Mouse. 532  
Pocuspine 885   

R  
Ram. 631  
Rat. 519  
Reyner or Ranger 612  
Rhinoceros 595  
Roe Buck. 114  
Running or race Horses. 322   

S  
Ape Sagoin. 18  
Satire Ape. 13  
Sphinx. 17  
Scythian Asses. 31  
Scotian Bugle. 52  
Sea Horse. 328  
Sea Wolf 759  
Setter Dog. 169  
Shepherds Dog. 172  
Shrew mouse 534  
Sheep 598  
Sorex 546  
Spaniel. 153  
Squirrels 657  
Stallions and Mares. 295  
Strepsiceros. 655  
Swine. 562  
Tartarine. 12  
Tatus. 705  
Terriar. 165  
Tiger. 707  
Thievish Dog. 169  
Tumbler. 168   

V.  
Unicorn 711  
Vre Ox. 721   

W.  
Water spaniel. 170  
Water rat  
Weasel 725  
wild Boar 694  
Wild cat. 107  
Wild Goat. 144  
Wild Horse. 325  
wild mice 544  
wild field-mices 542  
Woodmouse 545  
Wolf 734   

Z.  
Zebell or Sable 755  
Zibet or Civet Kat. 756   
FINIS.   
THE HISTORY OF FOUR FOOTED BEASTS.  

THE ANTALOPE.  
 
THE Antalope, called in Latin Calopus, and of the Grecians Analopos or Aptolos: Of this Beast there is no mention made among the ancient Writers, except Suidas and the Epistle of Alexander unto Aristotle, interpreted by Cornelius Nepotius. They are bred in India and Syria, 
The country of their abode and Breed.  near the River Euphrates, and delight much to drink of the cold water thereof: Their body is like the body of a Roe, and they have horns growing forth of the crown of their head which are very long and sharp; so that Alexander affirmed they pierced through the shields of his Soldiers, and fought with them very irefully: at which time his company slew as he traveled to India, eight thousand, five hundred, and fifty; which great slaughter may be the occasion why they are so rare and seldom seen to this day, by cause thereby the breeders and means of their continuance (which consisted in their multitude) were weakened and destroyed. Their horns are great and made like a saw, and they with them can cut asunder the branches of Osier, or small trees, whereby it cometh to pass that many times their necks are taken in the twists of the falling boughs, whereat the Beast with repining cry, bewrayeth himself to the Hunters, and so is taken. The virtues of this Beast are unknown, and therefore Suidas saith an Antalope is but good in part.   

OF THE APE.  
AN Ape called in Latin Simia, and sometimes Simim and Simiolus; 
Cycero. Claudian. Martial. Horace.  of the Greek word Simos (Viz:) signifying, the flatness of the Nostrils, for so are an Apes: and called of the hebrews Koph, and plurally Kophin; as is by S. jerom translated, 1 King. 10.22. From whence it may be probably conjectured, came the Latin words Cepi & Cephi, for Apes that have tails. 
Of the name  Sometimes they are called of the hebrews Bogiah, and of the Chaldees Kophin. The Italians Samada Maionio, & Bertuccia, and a Monkey Gatto Maimone. The ancient Grecians Pithecos and the later Mimon, and Arkobizanes, by reason of his imitation. The Moors Bugia, the Spaniards Mona, or Ximio, the French Sing, the Germans Off, the flemish Simme or Schimmekell, the Illirians Opieze, and generally they are held for a subtle, ironical, ridiculous and unprofitable Beast, 
The small use of apes.  whose flesh is not good for meat as a sheep, neither his back for burden as an Asses, nor yet commodious to keep a house like a Dog, but of the Grecians termed Gelotopoion, made for laughter.  

* Athanaeus.  Anacharsis the Philosopher, being at a banquet wherein divers jesters were brought in to make them merry, yet never laughed, among the residue, at length was brought in an Ape, 
Apes made for laughter.  at the sight whereof he laughed heartily; and being demanded the cause why he laughed not before, answered; that men do but feign merriments, whereas Apes are naturally made for that purpose. Moreover Apes are much given to imitation and derision, and they are called Cercopes, 
Qualities of apes.  because of their wicked crafts, deceits, impostures and flatteries: wherefore of the Poets it is feigned that there were two brethren most wicked fellows, that were turned into Apes, and from their seat or habitation came the Pithecusan Islands, which Virgil calleth Inarime: for Arime was an old Hetrurian word for an Ape, and those Islands being the seats of the 
* Varinus, Docibility of apes.  Giants (who being by God overthrown for their wickedness) in derision of them Apes were planted in their rooms. Apes have been taught to leap, sing, drive Wagons, reigning and whipping the Horses very artificially, and are very capable of all humane actions, having an excellent memory either to show love to his friends, or hateful revenge to them that have harmed him, but the saying is good that the threatening of a flatterer, and the anger of an Ape are both alike regarded. 
Hurts received by apes.  It delighteth much in the company of dogs and young Children, yet it will strangle young Children if they be not well looked unto. A certain Ape seeing a Woman washing her Child in a basin of warm water observed her diligently, 
An History.  and getting into the house when the Nurse was gone, took the child out of the Cradle, and setting water on the fire, when it was hot, stripped the Child naked, and washed the child therewith until it killed it.  
The countries where Apes are found, are Lybia and all that desert Woods betwixt Egypt, Aethiopia and Libya; and that part of Caucasus which reacheth to the red Sea. 
Country's breeding Apes.  In India they are most abundant, both Red, black, green, dust-colour, and white ones, which they use to bring into Cities (except Red ones, who are so venereous that they will ravish their Women) and present to their Kings, which grow so tame, that they go up and down the streets so boldly and civilly as if they were Children, 
Book of Voyages.  frequenting the Market places without any offence: whereof so many showed themselves to Alexander standing upright, that he deemed them at first to be an Army of enemies, and commanded to join battle with them, until he was certified by Taxilus a King of that Country then in his Camp, they were but Apes.  
In Caucasus there are trees of Pepper and Spices whereof Apes are the gatherers, 
Labour of Apes.  living among those trees: for the Inhabitants come and under the trees make plain a plot of ground, and afterward cast thereupon boughs and branches of Pepper and other fruits, as it were carelessly; which the Apes secretly observing, in the night season they gather together in great abundance all the branches loaden with Pepper, and lay them on heaps upon that plot of ground, and so in the morning come the Indians and gather the Pepper from those boughs in great measure, reaping no small advantage by the labour of Apes, who gather their fruits for them whiles they sleep: for which cause they love them and defend them from Lions, dogs, and other wild Beasts. In the region of Basman subject to the great Cham of Tartary, are many and divers sorts of Apes, very like mankind, which when the Hunters take, they pull off their hairs all but the beard and the hole behind, and afterward dry them with hot spices, and powdering them, sell them to Merchants, who carry them about the world, preswading simple people that there are men in Islands of no greater stature. To conclude, 
Diversity of apes.  there are Apes in Trogloditae which are maned about the neck like Lions, as big as great Belweathers. So are there some called Cercopitheci, Munkyes, Choeropitheci, Hog-Apes, Cepi, Callitriches, Marmosits, Cynocephali, of a Dog and an Ape, satires, and Sphinxes, of which we will speak in order for they are not all alike, but some resemble men one way, and some another: 
chimera.  as for a chimera which Albertus maketh an Ape it is but a figment of the Poets. The same man maketh Pigmaees a kind of Apes, and not men, but Niphus proveth that they are not men because they have no perfect use of reason, 
lib. 7.1. de animal.  no modesty, no honesty, nor justice of government, and although they speak yet is their language imperfect; and above all they cannot be men because they have no Religion, 
Pygmaeys.  which (Plato saith truly) is proper to every man. Besides, their stature being not past three four, or five spans long, their life not above eight years, and their imitation of man, do plainly prove them rather to be Apes than men: and also the flatness of their Noses, 
Onesicritus.  their Combats with Cranes & Partridges for their eggs and other circumstances I will not stand upon, but follow the description of Apes in general. Apes do outwardly resemble men very much, and Vesalius showeth, that their proportion differeth from man's in more things than Galen observed, as in the muscles of the breast, & those that move the arms, 
The anatomy of apes.  the elbow and the Ham, likewise in the inward frame of the hand, in the muscles moving the toes of the feet & the feet and shoulders, & in the instrument moving in the sole of the foot, also in the fundament & mesentary, the lap of the liver, & the hollow vain holding it up, which men have not; yet in their face nostrils, ears, eyelids, breasts, arms, thumbs, fingers & nails, they agree very much. Their hair is very harsh & short, and therefore hairy in the upper part like men, and in the neither part like Beasts: they have teeth before and behind like men, having a round face, and eyelids above and beneath, which other Quadrupedes have not. Politianus saith that the face of a Bull or Lion is more comely than the face of an Ape, which is liker a man's. They have two Dugs, their breasts & arms like men, but rougher, such as they use to bend as a man doth his foot. So their hands, fingers and nails, are like a man's but ruder and nimbler, and nature having placed their Dugs in their breast, gave them arms to lift their young ones up to suck them: Their feet are proper and not like man's, having the middle one longest, for they are like great hands, and consist of fingers like hands, but they are alike in bigness, except that which is least to a man is greatest to an Ape, whose sole is like the hand but that it is longer, and in the hinder part it is more fleshy, somewhat resembling a heel, but put backward it is like a fist.  
They use their feet both for going and handling; the neither parts of their arms, and their thighs are shorter than the proportion of their elbows and shins: they have no Navel, but there is a hard thing in that place; the upper part of their body is far greater than the neither, like other Quadrupedes, consisting of A porportion between five and three: by reason whereof they grow out of kind, having feet like hands and feet. They live more downward then upward, like other four footed Beasts, and they want Buttocks (although Albertus saith they have large ones) they have no tail, like 2. legged creatures, or a very small sign thereof. The genital or privy place of the female is like a Woman's, but the Males is like a dogs: their nourishment goeth more forward then backward, like the best horses, and the Arabian Seraph, which are higher before then behind, and that Ape whose meat goeth forward by reason of the heat of heart and liver, is most like to a man, in standing upright: their eyes are hollow, and that thing in men is accounted for a sign of a malicious mind, as little eyes are a token of a base and abject spirit. Men that have low and flat Nostrils are Libidinous as Apes that attempt women, and having thick lips the upper hanging over the neither, they are deemed fools, like the lips of Asses and Apes. Albertus saith, he saw the heart of a Male Ape, having 2. tops of snarp ends, which I know not whether to term a wonder or a Monster. An Ape and a Cat have a small back, and so hath a weak hearted man, a broad and strong back signifieth a valiant and magnanimous mind. The Ape's nails are half round, and when they are in copulation they bend their Elbows before them, the sinews of their hinder joints being turned clean about, but with a man it is clean otherwise. The veins of their arms are no otherwise dissected then a man's, having a very small and ridiculous crooked thumb, by reason of the Muscles which come out of the hinder part of the Leg into the middle of the Shin, and the fore muscles drawing the leg backward, they cannot exactly stand upright, and therefore they run and stand, like a man that counterfeits a lame man's halting.  

The disposition of Apes  And as the body of an Ape is Ridiculous, by reason of an indecent likeness and imitation of man, so is his soul or spirit; for they are kept only in rich men's houses to sport withal, being for that cause easily tamed, following every action he seethe done, even to his own harm without discretion. A certain Ape after a shipwreck swimming to land, 
An History.  was seen by a Countryman, and thinknig him to be a man in the water, gave him his hand to save him, yet in the mean time asked him what Country man he was, who answered, he was an Athenian: well, said the man, dost thou know Piraeus (which was a port in Athens) very well, 
Places of their abode.  said the Ape, and his wife, friends and children, where at the man being moved did what he could to drown him. They keep for the most part in Caves and hollow places of hills, in rocks and trees, feeding upon Apples and Nuts, but if they find any bitterness in the shell, they cast all away. They eat Life and pick them out of heads and garments. 
Food of apes.  They will drink wine till they be drunk, but if they drink it oft they grow not great, specially they lose their nails as other Quadrupedes do. They are best contented to sit aloft, although tied with chains. They are taken by laying for them shoes and other things, for they which hunt them will anoint their eyes with water in their presence, and so departing, leave a pot of lime or Honey in stead of the water; 
The manner of taking Apes.  which the Ape espying, cometh and anointeth her eyes therewith, and so being not able to see, doth the hunter take her. If they lay shoes they are leaden ones, to heavy for them to wear, wherein are made such devices of gins, that when once the Ape hath put them on, they cannot be gotten off without the help of man: So likewise for little Bags made like Breeches, wherewithal they are deceived and taken. 
Procreation of apes.  They bring forth young ones for the most part by twins, whereof they love the one and hate the other; that which they love they bear in their Arms, the other hangeth at the dams back, and for the most part she killeth that which she loveth, by pressing it to hard: afterward, she setteth her whole delight upon the other.  
The Egyptians when they describe a father leaving his inheritance to his son that he loveth not, picture an Ape with her young one upon her back. The male and female abide with the young one, and if it want anything, the male with fist and ireful aspect punisheth the female. When the Moon is in the wain they are heavy and sorrowful, 
Secrets in their nature.  which in that kind have tails; but they leap and rejoice at the change: for as other Beasts so do these, fear the defect of the stars and planets. They are full of dissimulation, and imitation of man, they readiler follow the evil than the good they see. 
their imitation.  They are very fierce by nature, and yet tamed forget it, but still remain subject to madness. 
their love.  They love Coneys very tenderly, for in England an old Ape (scarce able to go) did defend tame Coneys from the Weasel, as Sir Thomas Moor reported. 
th●ir ●eere.  They fear a shell fish and a snail very greatly, as appeareth by this History.  
In Rome, a certain Boy put a snail in his hat and came to an Ape, who as he was accustomed, leaps upon his shoulder and took off his hat to kill Life in his head, but espying the snail, it was a wonder to see with what hast the Ape leapt from the Boy's shoulder, and in trembling manner looked back to see if the snail followed him: also when a snail was tied to the one end of another Ape's chain, so that he could not chose but continually look upon it, one cannot imagine how the Ape was tormented therewith, finding no means to get from it, cast up whatsoever was in his stomaeke, and fell into a grievous fever till it was removed from the snail, 
an antiquity.  and refreshed with Wine and water. Cardane reporteth that it was an ancient custom in former time when a parricide was executed, he was (after he was whipped with bloody stripes) put into a sack, with a live Serpent, a dog, an Ape and a Cock: by the Serpent was signified his extreme malice to mankind in killing his father, by the Ape that in the likeness of man he was a Beast, by the dog how like a dog he spared none, no not his own father, and by a cock his hateful pride, and then were they altogether hurled headlong into the Sea. That he might be deemed unworthy of all the Elements of life, and other blessings of nature.  
A Lion ruleth the beasts of the earth, and a Dolphin the beasts of the sea, when the Dolphin is in age and sickness, she recovereth by eating a sea-ape: and so the Lion by eating an ape of the earth, and therefore the Egyptians paint a Lion eating an ape, to signify, 
the medicine of apes.  a sick man curing himself. The hart of an ape sod and dried, whereof the weight of a groat drunk in a draft of stolen Honey, sod in water, called Mellicraton, strengtheneth the heart, emboldeneth it, and driveth away the pulse and pusillanimity thereof: sharpeneth one's understanding, and is sovereign against the falling evil.  

THE MONKEY.  

joh. Leo. African. The country of their abode and Breed.  They are bred in the hills of constance, in the woods of Bugia and Mauritania. In Aethiopia, they have black heads, hair like asses, and voices like to other. In India they report that the Monkeys will climb the most steep and high rocks, and fling stones at them that prosecute to take them. When the king of joga in India for religion goeth on Pilgrimage, he carrieth with him very many Monkeys. In like sort Monkeys are brought from the new found Lands, from calechut and Prasia: and not far from Aden a city of Arabia is a most high hill, 
Hart of Monkeys.  abounding in these beasts, who are a great hindrance to the poor vintagers of the country of calechut, for they will climb into the high palm trees, and breaking the vessels set to receive the Wine, pour forth that lickquor they find in them: 
Their food.  they will eat herbs and grain, and ears of grass, going together in great flocks, whereof one ever watcheth at the utmost bounds of their camp, that he may cry out when the husbandman cometh, and then all flying and leaping into the next trees escape away: the females carry their young ones about with them on their shoulders, and with that burden leap from tree to tree.  
There be of this kind of Monkeys two sorts, one greater the other lesser, 
Diversities of Monkeys.  as is accounted in England, and Monkeys are in like sort so divided, that there be in all four kinds differing in bigness, whereof the least is little bigger than a squirrel, and because of their marvelous and divers mowings, movings, voices, and gestures, the Englishmen call any man using such Histrionical actors a Monkey.  
The only difference betwixt these and other Apes aforesaid, is their tail; 
Solinus. Their anatomy and parts.  they differ from men in their Nerves, in the joints of their loins, and their processes, and they want the third muscle moving the fingers of their hands. Mammonents are less than an Ape, 
V●ss●●us. Mammonets.  brown on the back, and white on the belly, having a long and hairy tail, his neck almost so big as his body, for which cause they are tied by the hips that they slip not collar. They have a round head, a face like a man, but black and bald on the crown, his nose in a reasonable distance from his mouth like a man's, and not continued like an Apes, his stones greenish blew like a Turkey stone. They are caught after the manner of Apes, and being tamed and taught, they conceive and work very admirable feats, and their skins pulled off them being dead are dressed for garments. The foolish Arabians dedicated Memnonius cercopithecus unto heaven, and in all afflictions implored his aid. 
Festus. another kind  There is one other kind of Monkeys, whose tail is only hairy at the tip called corcolipis.   

THE CEPUS OR Martin Monkey.  
THE Martin called cepus of the Greek word, 
The names.  Kepos which Aristotle writeth Kebos, and some translate Caebus, some Cephus or Cepphus or more barbarously celphus, the latins sometimes Ortus, 
Diodorus. Siculus.  for indeed this kind of ape in his best estate is like * a garden set with divers flowers, and therefore the best kind of them is discerned and known by the sweetest savour, such being always the most ingenious imitators of men. It is very probable that this name cepus is derived of the Haebrewe Koph and Kophin signifying apes in general, as is before said, but yet this kind is destinguished from other by strabo, Aelianus, and Pliny: although Aristotle doth make no difference betwixt this and another ordinary Monkey.  
The games of great Pompey first of all brought these Martin's to the sight of the Romans', and afterward Rome saw no more, 
Pliny. The first knowledge of M●rtins.  they are the same which are brought out of Aethiopia, and the farthest Arabia, their feet and knees being like a man's, and their forefeet like hands, their inward parts like a man's, so that some have doubted what kind of creature this should be, which is in part a man, and yet a four-footed beast: it having a face like a Lion, 
Their country of breed. Strabo.  and some part of the body like a Panther, being as big as a wild goat or Roebuck, or as one of the dogs of Erithrea, and a long tail, the which such of them as have tasted flesh will eat from their own bodies. 
Their anatomy. Strabo. Scaliger.  Concerning their colour, howsoever they are not all alike, for some are black with white spots, having a greater voice than others, some yellow, some Lyon-tauny, some golden yellow, and some coal-black: yet for the most part, the head and back parts to the tail, are of a fiery colour, with some golden hair aspersed among the residue, 
Their colour.  a white snout, and certain golden strakes like a collar going about the neck, the inferior parts of the neck down to the breast and the forefeet are white, 
Aelianus.  their two dugs as big as a man's hand can gripe, are of a bluish colour, and their belly white, their hinder legs black, and the shape of their snout like a Cynocephale, which may be the difference betwixt Aelianus and Strabo, their cepus, and Aristotle's Cebus, for nature many times bringeth forth like beasts which are not of the same kind. 
Cay.  In England there was a Martin that had his back and sides of a green colour, having here and their white hair, the belly chin and beard (which was round) white, the face and shins black, and the nose white, being of the lesser kind, for in bigness it exceeded not a coney. 
Their disposition.  Some of them in Aethiopia have a face like a Satire, and other members, in part resembling a Bear, and in part a Dog, so are the Prasian Apes. This Martin did the Babylonians, inhabiting near Memphis, for the strangeness, the colour, and shape thereof, worship for a God. They are of evil disposition like Apes, and therefore we will spare both their pictures and further description, finding very little of them in Histories worth commemoration.   

The Ape CALITRICH.  
THE Calitrich so called by reason of his beard, 
the name.  and may be termed in English a bearded Ape, 
Pliny. Country of breed.  will live no other where then in Ethiopia and India, which are easy to take, but very hard to bring away alive into these countries. 
their parts and colour.  They differ in appearance from all other Apes, having a long beard and a large tail, hairy at the end, being in India all white, 
Albertus.  which the Indians hunt with darts, and being tamed, they are so apt to play, 
Erasmus.  that a man would think they were created for no other purpose, whereupon the Grecians use in proverb, an ape having a beard, for a ridiculous and foolish jesting man.   

Of the Prasyan Apes.  
While he was in the ship bound with chains, other of the company having been on land to forage, brought out of the Marshes a Boar, which Boar was showed to the Monkey; at the first sight either of other set up their bristles, 
The hatred of these apes.  the raging Monkey leapeth upon the Boar, and windeth his tail round about the Boar, & with the one arm which he had left, caught him, and held him so fast by the throat, that he stifled him.  
There is another kind of Monkey, for stature, bigness and shape like a man, for by his knees, secret parts, and face, you would judge him a wild man, such as inhabit Numidia, 
His love  and the Lapones, for he is altogether overgrown with hair; no creature except a man can stand so long as he, he loveth women and children dearly, like other of his own kind, and is so venereous, that he will attempt to ravish women, whose Image is in the former Page described, as it was taken forth of the book of the description of the holy Land.   

Of the Cynocephale or Baboon.  
Cynocephales', are a kind of Apes, whose heads are like Dogs, and their other part like a man's; wherefore Gaza translateth them Canicipites, (to wit) Dogheads. In the French, Germane, and Illyrian tongues, they are called of some Baboon, and Babuino in Italian, is a small kind of Ape: 
Aristotle. Pliny.  but Aristotle saith, that a Cynocephale is bigger than an Ape: 
Description.  In English they are called Baboons.  
There are many kinds of Baboons, whereof some are much given to fishing, 
Arrianus.  so that they will tarry a whole day in the deep hunting for fish, and at length come forth with a great multitude. Again, there are some which abhor fishes, (as Orus saith) which kind, 
Prester john ad Rom. pontiff  the Egyptians Emblematically use to paint, when they will decipher a Sacrifice. Some there are which are able to write, and naturally to discern Letters; 
The industry of Baboons.  which kind the old Egyptian Priests bring into their Temples, and at their first entrance, the Priest bringeth him a writing Table, a pencil and ink, that so by seeing him write, he may make try all whether he be of the right kind, and the beast quickly showeth his skill: wherefore in ancient time, they were dedicated to Mercury, the feigned god of learning. 
Orus.   

a secret in their nature.  The reason why the Egyptians do nourish them among their hallowed things is, that by them they may know the time of the conjunction betwixt the Sun and Moon; because the nature of this Beast is, to have a kind of feeling of that conjunction, for after that these two signs meet, the male Baboon neither will look up or eat, but cast his eyes to the ground, as it were lamenting the ravishment of the Moon with disdainful passion: In like manner the female who moreover, at that time sendeth forth blood out of her womb of conception, whereupon the Egyptians signify by a Baboon the Moon, the rising of the Moon, by his standing upright holding his hands up toward heaven, and wearing a crown on his head, because with such gestures doth that Beast congratulate her first appearance.  
Another cause why they bring them into their Temples is, because of the holiness of circumcision, 
Circumcision natural in Baboons.  for it is most true (though strange) that they are brought forth circumcised, at the least wise in some appearance; whereunto the Priests give great heed to accomplish and finish the work begun. The Egyptians also paint a Baboon sitting, 
Orus.  to signify the Equinoctium, for in every Equinoctium they bark or howl twelve times in one day, and so many times make water: 
Another secret.  wherefore the Egyptians also upon their Hydrologies or Conduits did grave a Baboon, out of whose yard or privy part issued forth water; and they also say, that this Beast so nourished among their holy things, dieth not at once like other Beasts, but every day one part by the space of 72. days (the other parts remaining in perfection of nature) which the priests take and put in the earth day by day, 
A Wonder  till all perish and be consumed. 
Orus.   
The West region of Lybia and Aethiopia have great store of Cynocephals, Baboons, and Acephals, beasts without a head, whose eyes and mouth are in their breasts. 
Herodotus. The country of their abode and Breed. Strabo.  In like sort in Arabia, from Dira Southward in a promontory, there are many Baboons, and in the continent called Dachinabades beyond Barygaza, and the Eastern Mountains of the Mediterranean region; and those which Apollonius saw betwixt the rivers Ganges, and Hyphasis, seem to be of this sort, in that he describeth them to be black haired, Dog-faced, 
Arrianus  and like little men: wherewithal Aelianus seemeth to be deceived, in saying, that there are men Cynoprosopoi, Dog-faced, whereas it is the error of vulgar people, to think that baboons are men, differing only in the face or visage.  
Concerning their members or parts in several, they are black and hairy, rough skinned, 
Their anatomy and parts. Albertus.  red and bright eyes, along dogs face, and teeth stronger and longer than Dogs: the face of a Lion must not be attributed to this beast, nor yet a satires, though it be more like. It hath a grim and fearful face, and the female hath naturally her womb cast out of her body, and so she beareth it about all her life long: their voice is a shrill whizing, for they cannot speak, & yet they understand the Indian language, 
Their voice. Aelianus.  under their beard they have a chin growing like a Serpents, and bearding about the lips like a Dragon; their hands are armed with most strong nails, and sharp, they are very swift of foot, and hard to be taken, wherefore they will run to the waters when they are hunted, being not ignorant that among waters they are most hardly taken, they are very fierce and active in leaping, biting deep and eagerly where they lay hold, neither do they ever grow so tame, but that they remain furious also. They love and nourish sheep and Goats, and drink their milk, they know how to take the kernels out of Almonds, 
Their love and food  Walnuts and Nuts, as well as men, finding the meat within, though the shell be unprofitable: they will also drink wine and eat flesh, sod, roasted, or deliciously dressed, 
Their activity in swimming.  and they will eat Venison, which they by reason of their swiftness take easily, and having taken it tear it in pieces and roast it in the Sun, they can swim safely over any waters, and therefore among he Egyptians they signify swimming.  
tThey are evil mannered and natured, wherefore also they are pictured to signify wrath, 
Their nature in particular.  they are so unapeasable. The Latins use them adiectively to signify any angry, stubborn, 
Their love of garments.  froward, or ravening man. They will imitate all humane actions, loving wonderfully to wear garments, and of their own accord they clothe themselves in the skins of wild beasts they have killed, they are as lustful and venereous as goats, attempting to defile all sorts of women, and yet they love little children, and their females will suffer them to suck their breasts if they be held to them, and some say they will suck women's breasts like little children. There was such a beast brought to the French king, his head being like a Dogs, and his other parts like a man's, having legs, hands and Arms naked like a man's, and a white neck, he did eat sodde flesh so mannerly and modestly, 
An History. lib. de naturae rerum.  taking his meat in his hands, and putting it to his mouth, that any man would think he had understood human conditions: he stood upright like a man, and sat down like a man. He discerned men and women asunder, and above all loved the company of women, and young maidens; his genital member was greater than might match the quantity of his other parts: he being moved to wrath, would rage's and set upon men, but being pacified, behaved himself as meekly and gently as a man, and was overcome with fair words: showing himself well pleased with those that sport with him. The Nomads, people of Aethiopia, and the nations of Menitimori live upon the milk of Cynocephals, keeping great herds of them, & killing all the males, except some few preserved for procreation.   

A TARTARINE.  
THere was at Paris another beast called a Tartarine, and in some places a Maggot (much like a Baboon, 
Theod. Beza.  as appeareth by his natural circumcision) being as great as a Greyhound, & walked for the most part on two legs, being clothed with a soldiers coat, and a sword girded to his side, so that the most part thought him to be some Monster-little-man, for being commanded to his kennel, he would go and tarry there all night, and in the day time walk abroad to be seen of every man, it was doubtful whether he were of the Monkey kind or the Baboon, his voice was like the squeaking of a Mouse, but his aspect and countenance was fierce, truculent, and fearful, as his image is here deciphered.   

THE satire.  
AS the Cynocephall or Baboun-Apes have given occasion to some to imagine (though falsely) there were such men, so the satires a most rare and seldom seen beast, 
Superstitious error of satires.  hath occasioned other to think it was a Devil; and the Poets with their Apes, the Painters, Limmers, and Carvers, to increase that superstition, have therefore described him with horns on his head, and feet like Goats, whereas Satyrs have neither of both. And it may be that Devils have at some time appeared to men in this likeness, as they have done in the likeness of the Onocentaur and wild Ass, and other snapes, it being also probable, that Devils take not any daenomination or shape from satires, but rather the Apes themselves from Devils whom they resemble, for there are many things common to the Satyre-apes and devilish satires, as their human shape, their abode in solitary places, their rough-hayre, and lust to women, wherewithal other Apes are naturally infected: but especially satires. Wherefore the ancient Grecians conjecture their name to be derived as it were of Stathes, signifying the yard or virile member: 
Their name.  and it is certain that the devils have exercised their praestigious lust, or rather their imagination of lust upon mankind, whereof cometh that distinction of Fauni, that some are Incubi defilers of Women, and some Succubuses defiled by men. Peradventure the name of Satire is more fitly derived from the hebrew Sair. Esa. 34. whereof of the plural is Jeirim, Esa. 13. which is interpreted monsters of the Desert, or rough hairy Fawns; and when issim is put to seir, it signifieth Goats.  
The satires are in the Island Satiridae, which are three in number, 
Ptol: 2, 7. Countries of breed.  standing right over against India on the farther side of Ganges; of which Euphemus Car rehearseth this history: that when he sailed into Italy, by the rage of wind and evil weather they were driven to a coast unnavigable, where were many desert Islands inhabited of wild men, and the Mariners refused to land upon some Islands, having heretofore had trial of the in humane and uncivil behaviour of the inhabitants; so that they brought us to the satirian Islands, where we saw the inhabitants red, and had tails joined to their back not much less than horses. These, being perceived by the Mariners to run to the ships and lay hold on the women that were in them, the shipmen for fear, 
Their lustful disposition.  took one of the Barbarian women and set her on the land among them, whom in most odious and filthy manner they abused, not only in that part that nature hath ordained, but over the whole body most libidinously, whereby they found them to be very bruit beasts.  
There are also Satyrs in the Eastern mountains of India, 
Pliny  in the country of the Cartaduli, and in the province of the Comari and corudae, but the Cebi spoken of before bred in Ethiopia, are not satires (though faced like them:) nor the Prasyan Apes, 
Paul. venet.  which resemble satires in short beards. There are many kinds of these satires better distinguished by names then any properties natural known unto us. 
Diversity of kinds.  Such are the Aegipenae before declared, Nymphs of the Poets, Fawns, pan & sileni, which in time of the Gentiles were worshipped for gods; and it was one part of their religion, 
Pliny  to set up the picture of a Satire at their doors and gates, for a remedy against the bewitching of envious persons; & the statuë of Priapus in the agalma of a Satire in their gardens: for which cause, we read of many pictures made of satires. 
Pliny.  Antiphilus made a very noble one in a Panther's skin, calling it Aposcopon, that is, Wri-faced. Another Painter of Aristides, painted it crowned with a drinking cup, signifying thereby the beastliness of drunkards. Miron had one painted hearing and admiring pipes, 
Hermolaus.  and another called Periboetoes at Athens, as is reported, and that Praxitelus was wonderfully in love therewith; whereupon being at supper with Phryne the noble harlot, who had begged of him the best piece of work he had, consented, with this condition, that he would not tell her which he loved best: whereupon she, to satisfy herself, privily suborned one of his slaves, to come in at supper time, and tell him his house and most of his goods were burned, whereat being amazed, demanded if Cupid and the Satire were safe, by which she knew the best piece, and asked cupid, refusing the Satire. 
Pliny.  Protogenes had one painted holding pipes in his hand, and was called Anopavomenos: and Timanthes had painted cyclops sleeping in a little tablet, with satires standing beside him, measuring with a iavelyn the length of his thumb.  
satires have no human conditions in them, nor other resemblance of men beside their outward shape: 
Mela. Resemblance of satires.  though Solinus speak of them like as of men. They carry their meat under their chin as in a storehouse, and from thence being hungry they take it forth to eat, making it ordinary with them every day which is but annual in the Formicae lions; being of very unquiet motions above other Apes. 
Their provision of food.  They are hardly taken, except sick, great with young, old, or asleep: for Sylla had a Satire brought him which was taken a sleep near Apollonia, 
Their taking  in the holy place Nymphaeum, of whom he (by divers interpreters) demanded many questions, but received no answer, save only a voice much like the neiing of a horse, whereof he being afraid, sent him away alive. Philostratus teleth another history, how that Apollonius and his colleagues supping in a village of Ethiopia, beyond the fall of Nilus, they heard a sudden outcry of women calling to one another; some saying, Take him, others, Fellow him: likewise provoking their husbands to help them: the men presently took clubs, stones, or what came first to hand, complaining of an injury done unto their wives. Now some ten months before there had appeared a fearful snew of a Satire, raging upon their women, and had slain two of them, with whom he was in lou: the companions of Apollonius quaked at the hearing hereof, and Nilus one of them swore (by love) that they being naked and unarmed, could not be able to resist him in his outrageous lust, but that he would accomplish his wantonness as before: yet said Apollonius, there is a remedy to quail these wanton-leaping beasts, which men say Midas used (for Midas was of kindred to satires, 
Taming of satires  as appeared by his ears.) This Midas heard his mother say, that satires loved to be drunk with wine, and then sleep sound, and after that be so moderate, mild and gentle, that a man would think they had lost their first nature.  
Whereupon he put wine into a fountain near the highway, whereof when the Satyr● had tasted he waxed meek suddenly, and was overcome. Now, that we think not this a fable (saith Apollonius) let us go to the governor of the Town, and inquire of him whether there be any wine to be had that we may offer it to the Satire, whereunto all consented, & they filled four great Egyptian earthen vessels with wine and put it into the fountain where their cattle were watered: this don, Apollonius called the Satire, secretly threatening him, and the Satire enraged with the savour of the wine came; after he had drunk thereof, Now said Apollonius, let us sacrifice to the Satire for he sleepeth, and so led the inhabitants to the dens of the Nymphs, distant a furlong from the town and showed them the Satire, saying; Neither beat, curse, or provoke him henceforth, and he shall never harm you. It is certain, that the devils do many ways delude men in the likeness of satires, 
Pausanias. Macrobius.  for when the drunken feasts of Bacchus were yearly celebrated in Parnassus, there were many sights of satires, and voices, and sounding of cymbals heard: yet is it likely that there are men also like satires inhabiting in some desert places; for S. jerom in the life of Paul the Eremite, reporteth there appeared to S. Antony an Hippocentaure, such as the Poets describe and presently he saw in a rocky valley adjoining, 
Men like satires  a little man having crooked nostrils, horns growing out of his forehead, and the neither part of his body had Goats feet: the holy man not dismayed, taking the shield of faith, and the breastplate of righteousness, like a good soldier of Christ, pressed toward him, which brought him some fruits of palms as pledges of his peace, upon which he fed in the journey; which saint Anthony perceiving, he asked him who he was, and received, this answer; I am a mortal creature, one of the inhabitants of this Desert, whom the Gentiles (deceived with error) do worship and call Fauni, satires, and Incubi: I am come in embassage from our flock, entreating that thou wouldst pray for us unto the common GOD, who came to save the world: the which words were no sooner ended, but he ran away as fast as any foul could fly. And lest this should seem false, under Constantine at Alexandria, there was such a man to be seen alive, and was a public spectacle to all the World, the carcase whereof after his death was kept from corruption by heat, through salt, and was carried to ANTIOCHIA that the Emperor himself might see it.  
satires are very seldom seen, and taken with great difficulty, as is before said: 
Albertus. Two b●aste● like satires taken.  for there were two of those found in the woods of Saxony towards Dacia, in a desert, the female whereof was killed by the darts of the hunters, and the biting of Dogs, but the male was taken alive, being in the upper parts like a man, and in the neither parts like a Goat, but all hairy throughout: he was brought to be tame, and learned to go upright, and also to speak some words, but with a voice like a Goat, and without all reason: he was exceeding lustful to women attempting to ravish many of what condition soever they were, and of this kind there are store in Ethiopia.   

THE FIGURE OF ANOTHER MONSTER.  
THE famous learned man George Fabricius, 
Another monster like a Satire.  showed me this shape of a monstrous beast that is fit to be joined to the story of satires. There was (said he) in the territory of the Bishop of Salceburgh, in a forest called Fannesbergh, a certain four-footed beast, of a yellowish-carnation colour, 
Colour and nature.  but so wild that he would never be drawn to look upon any man, hiding himself in the darkest places, and being watched diligently, would not be provoked to come forth so much as to eat his meat, so that in a very short time it was famished. The hinder legs were much unlike the former, and also much longer. It was taken about the year of the Lord, one thousand, five hundred thirty, whose image being here so lively described, may save us further labour in discoursing of his main and different parts and proportion.   

OF THE NORVEGIAN MONSTERS.  

Hoct. Boet.  WHen as certain Ambassadors were sent from james the fourth of that name king of Scotland, among whom was james Ogill that famous scholar of the University of Abberdon, they no sooner took shipping and hoisted sail, but there suddenly arose such a tempestuous storm, that they were driven to the coasts of Norway: and there going on shore, they were very strangely affrighted, to see (as to them it appeared) certain wild, 
Monsters like Men  monstrous-men, running on the tops of the mountains. Afterward, they were told by the inhabitants that they were beasts (and not men) which did bear mortal hatred to mankind, although they could not abide the presence of a man's countenance, 
Hatred to mankind  yet in dark nights, when the reverent visage of humane creatures are covered, they will come down by troops upon the villages, and except the barking of dogs drive them back they break open doors, and enter houses, killing and devouring who soever they find; for their strength is so unresistible and great, that they can pull up by the roots a tree of mean stature, 
The great strength of these beasts.  and tearing the boughs from the body, with the stock or stem thereof they fight one with another. Which when the Ambassad. heard, they caused a sure watch to be kept all night, and withal made exceeding great fires, and when the light appeared, they took their farewell of those Monster-breeding-shores, recovering with joy, the course which before they had lost by tempest.   

Of the AEGOPITHECUS.  

divers shaps in apes.  Under the Equinoctial toward the East & south, there is a kind of Ape called Aegopithecus, an Ape like a Goat. For there are Apes like Bears, called Arctopitheci, & some like Lions, called Leontopetheci, 
The description of Pan.  and some like Dogs, called Cynocephali, as is before expressed; and many other which have a mixed resemblance of other creatures in their members. Amongst the rest is there a beast called PAN; who in his head, face, horns, legs, and from the loins downward resembleth a Goat, but in his belly, breast, and arms, an Ape; such a one was sent by the king of Indians to Constantine, 
Nicephorus Calisthius  which being shut up in a Cave or close place, by reason of the wildness thereof, lived there but a season, & when it was dead and bowelled, they powdered it with spices, and carried it to be seen at Constantinople: the which beast having been seen of the ancient Grecians, were so amazed at the strangeness thereof, that they received it for a god, as they did a Satire and other strange beasts.   

OF THE SPHINGA Or SPHINX.  
The name of this Sphynx is taken from 
* Hermolaus.  binding, 
Of the name and notation thereof  as appeareth by the Greek notation, or else of delicacy and dainty nice 
* Varrianus  looseness, (wherefore there were certain common strumpets called Sphinctae, and the Megarian Sphingas, was a very popular phrase for notorious harlots) hath given occasion to the Poets, to feign a certain monster called Sphynx, which they say was thus derived. Hydra brought forth the Chimaera, Chimaera by Orthus the Sphinx, and the Nemoean Lion: now this Orthus was one of Geryons Dogs. 
Hesiod.  This Sphinx they make a treble-formed monster, a maidens face, a lions legs, and the wings of a fowl, 
Ausonius. The description of the Poet's Phinx.  or as Ausonius and Varinus say, the face and hand of a maid, the body of a Dog, the wings of a bird, the voice of a man, the claws of a Lion, and the tail of a Dragon: and that she kept continually in the Sphincian mountain; propounding to all travailers that came that way an Aenigma or Riddle, 
The Riddle of the Sphinx  which was this: What was the creature that first of all goeth on four legs; afterwards on two, and lastly on three: and all of them that could not dissolve that Riddle, she presently slew, by taking them and throwing them down headlong, from the top of a Rock. At last Oedipus came that way and declared the secret, that it (was a Man) who in his infancy creepeth on all four, afterward in youth, goeth upright upon two legs, 
The solution of the Riddle by Oedipus  and last of all in old age taketh unto him a staff which maketh him to go as it were on three legs; which the monster hearing, she presently threw down herself from the former rock, and so she ended. Whereupon Oedipus is taken for a subtle and wise opener of mysteries.  
But the truth is, 
Palaephatus. The true History of Sphinx  that when Cadmus had married an Amazonian woman called Sphynx, and with her came to Thebes, and there slew Draco their King and possessed his kingdom, afterward there was a sister unto Draco called Harmona, whom Cadmus married, Sphynx being yet alive: She in revenge (being assisted by many followers) departed with great store of wealth into the Mountain SPHINCIUS, taking with her a great Dog which Cadmus held in great account, and there made daily incursions or spoils upon his people: Now aenigma in the Theban-language, signifieth an inroad or warlike incursion, wherefore the people complained in this sort. This Grecian Sphinx robbeth us, in setting upon with an aenigma, but no man knoweth after what manner she maketh this aenigma.  
Cadmus' hereupon made proclamation, that he would give a very bountiful reward unto him, that would kill Sphinx, upon which occasion the CORINTHIAN Oedipus came unto her, being mounted on a swift courser, and accompanied with some Thebans in the night season, slew her. Other say, that Oedipus by counterfeiting friendship, slew her, making show to be of her faction; and Pausanias saith, that the former Riddle, was not a Riddle, but an Oracle of Apollo, which cadmus' had received, whereby his posterity should be inheritors of the Theban kingdom; and whereas Oedipus, being the son of Laius a former king of that country, was taught the Oracle in his sleep, he recovered the kingdom usurped by Sphinx his sister, and afterward unknown, married his own mother jocasta. But the true moral of this poetical fiction, is by that learned Alciatus in one of his emblems deciphered, that her monstrous treble-formed-shape, signified her lustful pleasure under a Virgin's face, her cruel pride under the lions claws, her wind-driven lenity under the Eagles or birds feathers, and I will conclude with the words of Suidas concerning such monsters, 
Suidas Meaning this Poetical Sphinx  that the Tritons, Sphinxes, and centaurs, are the images of those things, which are not to be found within the compass of the wholeworld.  
The true Sphinx first described, is of a fierce though a tameable nature, and if a man do first of all perceive or discern of these natural Sphinxes, before the beast discern or perceive the man, he shall be safe; but if the beast first descry the man, then is it mortal to the man. 
The nature of the Sphinx.  These Sphinxes were of great account for their strangeness: with their image did Augustus' sign all his grants, 
Sue●onius. The use of Sphinxes. Herodotus. Pausanias.  libels, and Epistles: afterward he left that, and signed with the Image of Alexander the great, and last of all with his own. Syclis the king in the city of the Boristhenites, had a fair house, about which there were sphinxes and Gryphins wrought out of white stone. At Athens, in the Temple Parthenona, there is described the contention betwixt Pallas and Neptune, about the earth, and the image of Pallas made of Ivory and gold, hath in the midst of her shield the picture of a sphinx. Amasis' the king of Egypt, built in the porch of Pallas, an admirable work called Sai: where he placed such great colosses and Andro-sphinges, that it was afterward supposed he was buried therein, 
Horodotus.  and was lively to be seen imputrible. To conclude, the Egyptians in the porches of their Temples painted a Sphinx, whereby they insinuated that their divine wisdom was but dark and uncertain, and so covered with fables, that there scarce appeared in it any sparkles or footsteps of verity.   

Of the SAGOIN, called Galeopithecus.  
This figure of the Sagoin, I received of Peter cordenberg, a very learned Apothecary of Antwerp, which is three times as big as my pictur and john say that famous English Doctor hath advertised me, that it no way resembleth the Sagoin itself, which is not much greater than a Rat, a little coney, 
The quality.  or a young Hedgehog: for he had seen several ones of that bigness, of a gryseld colour, a neat beard, 
Colour  and somewhat ashcoloured, a tail like a Rat, but hairy; the feet of a Squirrel, the face almost like a Martin, or Satire, a round ear but very short and open, 
Parts  the hair black at the root, and white at the end, and in other conditions like a Monkey. They are much set by among women, and by the Brasilians where they are bred and called Sagoines, it being very probable that they are conceived by a small Ape and a Weasel, for in that country by reason of the heat thereof, there are many such unnatural commixtions. 
Procreation of Sagoines  It is a nimble, lively, and quick spirited beast, but fearful; it will eat whitebread, 
Their meat  apples, sweet-grapes, dried in the sun, figs, or pears. There was one of them at Antwerp sold for fifty crowns: 
The price of a Sagoin  in France they call a Sagoni a little beast not much bigger than a Squirrel, and not able to endure any cold. Some other affirm that a Sagoin is a bearded creature, but without a tail, of an ash-colour, not much bigger than a fist, but of this beast there is not any author writeth more than is already rehearsed.   

OF THE BEAR-APE ARCTOPITHECUS.  
THere is in America a very deformed beast which the inhabitants call Haut or Hauti, 
Thevetus. Of the name  & the Frenchmen Guenon, as big as a great African Monkey. 
His parts  His belly hangeth very low, his head and face like unto a child's, as may be seen by this lively picture, and being taken it will sigh like a young child. His skin is of an ash-colour, and hairy like a Bear: he hath but three claws on a foot, as long as four fingers, and like the thorns of Privet, whereby he climbeth up into the highest trees, and for the most part liveth of the leaves of a certain tree being of an exceeding height, which the Americans call Amahut, and thereof this beast is called Haut. Their tail is about three fingers long, having very little hair thereon, it hath been often tried, that though it suffer any famine, it will not eat the flesh of a living man, and one of them was given me by a Frenchman, which I kept alive six and twenty days, and at the last it was killed by Dogs, and in that time when I had set it abroad in the open air, I observed, that although it often reigned, 
A secret in Nature.  yet was that beast never wet. When it is tame it is very loving to a man, and desirous to climb up to his shoulders, which those naked Amerycans cannot endure, by reason of the sharpness of his claws.   

Of the Simivulpa, or Apish FOX.  
THose which have travay led the country of Payran do affirm, 
Pisonius. Gillius. The description.  that they have seen a fourfooted beast called in Latin Simivulpa, in Greek Alopecopithecos, & in Germane Fuchssaff: in the forpart like a Fox, and in the hinder part like an Ape, except that it had man's feet and ears like a Bat, 
Description.  and underneath the common belly, there was a skin like a bag or scrip, wherein she keepeth, lodgeth, and carrieth her young ones, until they are able to provide for themselves, without the help of their dam: neither do they come forth of that receptacle, except it be to suck milk, or sport themselves, so that the same underbelly is her best remedy against the furious Hunters and other ravening beasts, to preserve her young ones, for she is incredibly swift, running with that carriage as if she had no burden. It hath a tail like a Monkey: there was one of them with three young Whelps taken, and brought into a ship, but the whelps died quickly: the old one living longer, was brought to Syvill, and afterward to Granado, where the King of Spain saw it, which soon after by reason of the change of air and incertainty of diet, did also pine away and die. The like things doth Cardan report of a beast called Chiurca, in Hispania nova, and Stadinius of a Serwoy in America: but I conjecture that the former is this Fox ape, 
Aelianus.  called in Greek Alopecopithecos, and of the Germans Fuschsaffe, the latter the Female Cynocephall, which carrieth her womb wherein lie her young ones without her belly. 
a miraculous thing of a fish  There is a fish called Glaucus, whereof the male swalloweth up all the young ones when they are endangered by other, and afterward yieldeth them forth again safe and sound.    

OF THE ASS.  
THe Ass is called in Latin Asinus, in Greek Oros and Killos', by reason of his labour in bearing burdens, and of some Megamucos because of his unpleasant voice: 
Of the name and the reasons thereof.  Of other Cochutons, or Canthon, from whence cometh Cantharus, that is, a Scarabee or Fl●e, bred of the dung of Asses. The Haebrues call it Chamor, Deuteron. 5. and the persians Care, the latter Haebrues do indifferently take Gajedor, 
Varinus.  Tartak, and caar for an Ass: the Italians Lasino, the Spaniards Asno, 
Epithets of in Ass.  the French Vng asne, the Germans Esel, Mul, Mulle-resel, and the Illyrians Osel; the which beast is entitled or phrased with many epithets among Poets; as, slow, burthen-bearing, back-bearing, vile, cart-drawing, mill-labouring, sluggish, crooked, vulgar, slow-paced, long-eared, blockish, braying, idle, devill-haired, filthy, saddle-bearer, slow-foot, four-foot, unsavoury, and a beast of miserable condition; beside many other such titles in the Greek. Yet this silly beast hath among the Astronomers found more favour, for in the sign Cancer there are two stars called the two Asses, placed there as some say, by Bacchus, 
Pliny. Asses in celestial signs. Hyginus.  who in his fury which juno laid upon him, travailing to the Dodanaean Temple of Apollo to recover his wits, by the counsel of the Oracle, came to a certain lake of water, over which he could not pass; and meeting there two Asses, took one of them, upon whose back he was safely carried over drifoote. Afterward, when he had recovered his wits, in thankfulness for that good turn, he placed the two Asses among the stars.  
Howsoever this may be a fabulous commendation of this beast, 
Numb. 22  yet holy Writ teacheth us, that an Ass saw an Angel, and opened his mouth in reproof of his master Balaam: and our most blessed Saviour road on an Ass to jerusalem to show his humility: and Samson out of the jaw-bone of an Ass, quenched his thirst. 
Morals of the discourses of asses.  Apuleius in his eleven books of his golden Ass, taketh that beast for an Emblem, to note the manners of mankind; how some by youthful pleasures become beasts, and afterward by timely repentant old-age, are reform men again: Some are in their lives Wolves; 
Proclus.  some Foxes, some Swine, some Asses, and so other may be compared to other beasts: and as Origen saith, only by pleasure is a man a horse or Mule, when a beastly soul liveth in a humane shape. This world is unto them an enchanted cup of Circe's, 
Beroaldus  wherein they drink up a potion of oblivion, error, and ignorance; afterwards brutizing in their whole life, till they taste the Roses of true science and grace enlightening their minds, which is their new recovery of human wit, life, and understanding.  
Asses are bred in Arcadia, wherefore proverbially, 
Country's breeding asses.  the best Asses are signified by the Arcadian Ass, and the greatest Asses by the Acharnican Ass. In Timochain of Persya, are very beautiful Asses, whereof one hath been sold for thirty pounds of silver. 
Paul vene●▪ Pondera:  Likewise in Rea, in Italy, in Illiria, Thracia and Epirus, there are Asses but very small ones, although all other cattle there are very large. In India, among the Psillians, they are not greater than Rams, and generally all their cattle are of a very small growth. In Scythia, Pontus, 
Aelianus.  Celta, and the regions confining them, are no Asses bred, by reason of extremity of cold, for Asses are very impatient of cold. In Misia there are also asses, but their flanks are crooked and indented as if they were broken; whereupon a proverbial common speech ariseth (one having a broken flank) for a Missian Ass.  
Asses are engendered both by their own kind and also by horses, for they choose stallions and put them to their Asses, who have large bodies, well set legs, strong necks, 
Their breed.  broad and strong ribs, brawny and high crests, thighs full of sinews, and of black or fleabitten colour (for a Mouse-colour is not approved) wherefore he that will have a good flock of Asses, must look that the male and female be sound, and of a good age, that they may breed long time, and out of a good seminary, as of Arcadia or Rea: 
Palladius.  for as the best Lampreyes' are in Sicilia, and the delicate fish Helops, in Rhodos and not else where; so are best Asses in these forenamed places. When they make choice of a Stallion, they look principally that he have a great head: An ass is more desirous of copulation than a horse, and both male and female do couple at thirty months, 
Absirtus.  although it prove not, until three years, or three and a half. 
Aristotle Pliny.  Men say that Anna the father in law of Esau, did first invent the copulation of horses and Asses together: for as a horse doth cover a she ass, so an ass will cover a Mare, and an ass will sooner fill the lust of a Mare, than a horse.  
If a horse cover a female ass which hath been entered by a male ass, he cannot alter the seed of the ass: but if an ass cover a Mare which a horse formerly entered, 
Pliny  he will destroy the seed of the horse, so that the Mare shall suffer abortment, 
Leonicen●●  by reason that the seed genital of an Ass is more frigid than a horses: The Mares of Elis cannot at all conceive by asses copulation, and there is more aborments falleth out by commixtion of horses with asses, or asses with Mares, then when every kind mingleth amongst themselves. It it but a superstition of some, 
Pliny Aristotle  which affirm that an ass cannot conceive for so many years, as she hath eaten grains of barley corn defiled with women's purgation, but this is certain, that if an ass conceive not at the first losing of her teeth, she remaineth barren. They are not coupled in generation in the Spring aequinoctium like Mares and other beasts, but in the Summer Solstice, by reason of their cold natures, that they may bring forth their young ones about the same time, for in the twelve month after their copulation, 
Aristotle Varro.  they render their fools. If the males be kept from labour they are the worse for generation, wherefore they are not to be suffered idle at that time, but it is not so with the female, she must rest, that the fool may be the stronger: but presently after she is covered she must be coursed and driven to and fro, or else she will cast forth again the received seed. 
Pliny   
The time that she goeth with young is according to the male kind by which she is covered, for so long as the male lay in the belly of his dam, so long will the Ass carry her young before deliverance: but in the stature of body, strength, and beauty, the young one taketh more after the female, than the male. The best kind of Asses are the fools of a wild Ass and a tame female-Asse. They use when an ass is foaled, to take it from the dam, and put it to suck a Mare, that it may be the greater, which fool is called Hippothela, 
Pliny  that is, a Horse-suckling, and Mares will not be covered by Asses, except by such an one as was a horse-suckling. A she-asse will engender till she be thirty years old, which is her whole life long, 
Aelianus.  but if she conceive often, she will quickly be barren: whereof their keepers must take such care, that they cause them to be kept from often copulation.  
They will not fool in the sight of man, or in the light, but in darkness; they bring forth but one at a time, for it hath not been heard of in the life of man, that an ass hath ever brought forth twins. Assoon as they are conceived they have milk in their udders, but some hold not until the tenth month. They love their young ones very tenderly, for they will run through fire to come at them, but if there be any water betwixt them, it cooleth their affections, for of all things they love not to wet their feet. They will drive their young ones from sucking at the sixth month, because of the pain in their udders, but their keepers wean them not till a whole year after their foaling. Their milk is so thick that it is used in stead of fodder: a Mares is more thin, and a Camels is thinnest of all. It is mortal to their young ones to taste the dams milk for two days after their foling, for the food is so fat that it breedeth in their mouths the colostration or Beesting.  
Touching their several parts, 
Aelianus.  they have teeth on either chap like a man and a horse, an Ass and a Mule have 36. teeth, and joined near together: the blood of Asses and Bulls is the thickest of all other, 
Ab●ertus.  as the blood of man is the thinnest: His head is great and his ears long and broad: both male and female lose their foreteeth in the thirtieth month of their age, 
Pliny.  and the second to the first, in the sixth month, their third & fourth teeth are called Gnomon, that is, Regulars, because by them there is a tried rule to know their age; and those teeth also they lose in the sixth month. The hart of an Ass is great, as all other fearful beasts have: The belly is uniform as in other beasts that have a solid or whole hoof. It wanteth a gall, and hath two udders betwixt the thighs, the forpart of the back near the shoulders is weakest, and there appeareth the figure of a Cross, 
Plutarch. Pliny. joan: A●o●ach.  and the hinder part near the loins is stronger. The hooves are whole and not parted: the Stygean water is so cold that nothing can hold it, except the hoof of an ass or Mule; although Aelianus affirm, that it cannot be contained but in the horns of Scythian asses. Their tails are longer by one joint than a horses (though not so hairy.) They are purged with monthly courses more than sheep or Goats, and the urine of the female is more thin than the males. If an Ass was hindered by any disease from making water, 
〈◊〉  certain superstitious persons for the ease of the beast, muttered this charm: Gallus bibit & non meijt, myoxus meijt & non bibit: that is, 
The Cock drinketh and maketh not water,  
The Dormouse maketh water and never drinketh.   
They will eat Canes or Reeds, 
Their meat.  which to other beasts is almost poison: wherefore in old time an Ass was dedicated to Bacchus as the canes were sacred unto him; and at the time of their copulation they give them herb Basill to stir up their lust: They will be satisfied with any never so base food, as chaff, whereof there is abundance in every country, young thorns and fruits of trees, twigs of Osier, 
Philemon died with laughing when he saw an ass eat figs.  or a bundle of boughs to browse upon: insomuch as Q. Hortensius was wont to say, that he had more care that his Barbels should not hunger in his fish-pools, than his Asses in Rosea: but the young ones newly weaned must be more tendered, for they must be fed with hay, chaff or barley, 
Val: Man:  green corn, or barley bran. Ass' will hardly drink but at watering places in their folds, or such as they have been accustomed withal, and where they may drink without wetting their feet; and that which is more strange, they cannot be brought to go over hollow bridges, through which the water appeareth in the chinks of the planks, & when in travail they are very thirsty, they must be unladen and constrained to drink: yea, Herodotus reporteth, that there are certain Asses among the African shepherds, which never drink. When they sleep they lie at length, and in their sleep conceive many forcible dreams, as appeareth by the often beating back their hinder legs, which if they strike not against the vain air but against some harder substance, they are for ever utterly lamed.  
When the Asses of Thuscia have eaten Hemlock, or an herb much like unto it, 
Mathaeolus.  they sleep so long and strangely, that oftentimes the countrymen begin to fleay them, and on the sudden their skins half taken off and the other half on, they awake, braying in such horrible manner, that the poor men are most dreadfully affrighted therewith. Their voice is very rude and fearful, as the Poet said: Quirritat verres, tardus rudit, oncat assellus. and therefore the Grecians to express the same have feigned many new words and call it Ogkethmos, as the Latins Rudere, that is, to utter forth a voice in a base and rude manner. The Poets feign, that at that time when jupiter came to war with the Giants, 
Eratosthenes  Bacchus and Vulcan, the satires and Sileni assisted and attended him, being carried upon Asses. When the time came that the battle began, the Asses for very fear brayed most horribly, whereat the Giants not being acquainted with such strange and unknown voices and cries, took them to their heels and so were overcome.  
In the sacrifices of the Goddess Vacuna, an Ass was feasted with bread, and crowned with flowers, hung with rich jewels and Peytrels, 
ovid.  because (as they say) when Priapus would have ravished Vesta being asleep, she was suddenly awaked by the braying of an Ass, and so escaped that infamy: And the Lampsaceni in the disgrace of Priapus did offer him an ass. But this is accounted certain, that among the Scythians by reason of cold, an Ass is never heard nor seen; and therefore when the Scythians set upon the persians, their horses will not abide the braying of Asses, 
Lanctantius.  wondering both at the strangeness of an Ass' shape, and rudeness of his cry: wherefore there are certain birds, resembling in their chattering the braying of Asses, and are therefore termed Onocratuli.  
When an ass dieth, out of his body are engendered certain Flies, called Scarabees. They are infested with the same diseases that horses be, and also cured by the same means (except in letting of blood) for by reason their veins be small and their bodies cold, 
A good horse leech is a good asseleach. Vegetius.  in no case must any blood be taken from them.  
Asses are subject to madness when they have tasted of certain herbs growing near Potnias; as are Bears, Horses, Leopards and Wolves: they only among all other hairy beasts are not troubled with either tikes, or louse, but principally they perish by a swelling about the crown of their pastern, or by a Catarhe called Malis, which falling down upon their liver they die, but if it purge out of their nostrils they shall be safe: and Columella writeth that if sheep be stabled where Mules or Asses have been housed, they will incur the scab: There is great use made of the skins of Asses, for the Germans do make thereof a substance to paint and write upon, which is called Eselshut. The Arabians have a cloth called Mesha, made of Asses and Goat's hair, whereof the inhabitants of their deserts make them tents and fackes. It is reported that Empedocles was called Colysanemas, because when the Agrigentines were troubled with winds by hanging about their city innumerable Asse-skins, he safeguarded them from the winds: whereupon some have thought (but falsely) that there was some secret in asses skins, against outrageous Tempests.  

P●●ny.  The bones of Asses have been used for pipes, the Artificers make more reckoning of them then of the bones of Hearts, and therefore Aesop in Plutarch wondereth that so gross and dull a creature, should have such shrill and musical bones; and the Busirites called the Philosophers Naucratites, because they played music upon Ass' bones, for they cannot abide the sound of a trumpet, because it resembleth the voice of an Ass, who is very hateful to them for Typhon's sake.  
Macenas' allowed the flesh of young Asses to be eaten, preferring it before the flesh of wild asses, and this custom also prevailed at Athens, where they did eat the flesh of old Asses, which hurteth the stomach, having in it no good juice or sweetness, and is very hard to be digested. In like sort about the coasts of Alexandria, men use to eat the flesh of Asses, 
G●l●nus.  which begetting in their body much melancholic and adusted humour, causeth them to fall into the Elephantia or spotted leprosy.  
Asses are tamed at three years old, and taught for those businesses which they must be applied unto, some for the mill, some for husbandry and the plough, some for burdens and carriage, some for the wars, and some for draft. Merchants use Asses to carry their wine, oil, corn, and other things to the seaside; wherefore the country man maketh principal account of this beast for his carriage too and fro, being fit to carry both on his neck and on his back: 
Co●l●mella  with them they go to market with their wares, & upon them bring home their household necessaries. 
Tarde costas agitator aselli,  
Vilibus aut onerat pomis, lapidemque revertens,  
Incussum, aut atrae massam picis uerbe reportat.  They grind in their mills and fetch home their corn, they plough their land, as in Campania, Lib●a and Batia, where the ground is soft, and in Byzantium that fruitful country, 
Pliny. Mulis●quis 〈…〉 in familia sunt.  which repayeth the husbandman's labour with increase of an hundred and fifty times more than the seed, and where in drie-weather their ground is not arable with the whole strength of Bulls, yet after a little rain, one Ass in one end of a yoke, and an old woman at the other end, do easily draw the plough, and open the earth to sow their seed: wherefore cato said merrily, that Mules, Horses and Asses, keep no holidays, except they be such Asses as keep within doors. 
Ad haec v●ehi cula non ninua pondere tr●hit.  In like sort they draw from place to place the carts of Bakers, or carts laded with any other carriage, if it be not overgreat.  
The people carmani (by reason they want horses) use Asses in their wars, so also do the Saracori, who never use them in mills or any such base works, but upon them under take all their martial perils. 
Strabo.  There was a custom amongst the cumani, that when a woman was taken in adultery, 
Aelianus.  she was led to the market, and there set upon a bare stone, afterward she was set upon a bare Asses back, and so carried throughout the city, than brought back again to the former stone for a public spectacle to all the city, 
Sutras  whereby she remained infamous all her life after, and was called Onobatis, that is; one that had ridden an Ass: and the stone whereupon she stood, was accounted an unlucky, and an odious place for all posterity. In like sort among the Parthians it was held a disgraceful thing to ride or be carried upon a bare Asses back. 
Anatolius  The dung of Asses is precious for a ga●den, especially for Cabadges; and if an apple three be dying, it may be recovered by washing it in Ass' dung by the space of six days, and some have used to put into Gardens the skull of a mare, 
H●n● caput Are 〈◊〉 nudum c●ie sertur 〈◊〉, T●●henus finisse Tages in immute ruris  or she-asse that hath been covered in copulation, with persuasion that the gardens will be the more fruitful.  
Asses are of very foolish conditions and slender capacity, but yet very tame, not refusing any manner of burden although it break his back: being loaded it will not out of the way for any man or beast, and it only understandeth the voice of that man, with whom it is laboured, knowing also the way whereunto it is accustomed. Ammonianus was in such love with an Ass, and holding him of so great capacity, that he had one continually to hear his Lectures in Philosophy. Galen affirmeth, that an Ass understandeth genus species & individium, 
S●nda●,  because if you show him a Camel that never saw one before, he is terrified and cannot endure his sight: but if he have been accustomed to such a sight, if you show him never so many, he is not moved at them. In like sort, he knoweth men in general, being not afraid of them, but if he see or hear his keeper, he knoweth him for his keeper or master.  
There was a cunning player in Africa, in a city called Alcair, 
Leo Africa:  who taught an Ass divers strange tricks or feats; for in a public spectacle, turning to his Ass (being on a scaffold to show sport) said; The great Sultan purposeth to build him a house, and shall need all the Asses of Alcair to fetch and carry wood, stones, lime, and other necessaries for that business: presently the Ass falleth down, turneth up his heels into the air, groaneth, and shutteth his eyes fast, as if he had been dead: while he lay thus, the player desired the beholders to consider his estate, for his Ass was dead, he was a poor man, and therefore moved them to give him money to buy another ass. In the mean time having gotten as much money as he could, he told the people he was not dead, but knowing his masters poverty counterfeited in that manner, whereby he might get money to buy him provender, and therefore he turned again to his Ass and bid him arise, but he stirred not at all. Then did he strike and beat him sore (as it seemed) to make him arise, but all in vain, the ass lay still.  
Then said the player again, our Sultan hath commanded that to morrow there be a great triumph without the city, and that all the Noble women shall ride thither upon the fairest asses, and this night they must be fed with Oats, and have the best Water of Nilus to drink: At the hearing whereof, up starteth the ass, snorting and leaping for joy: then said the player, the governor of this town hath desired me to lend him this my ass for his old deformed wise to ride upon, at which words the ass hangeth down his ears, and understanding like a reasonable creature, began to halt as if his leg had been out of joint: why but said the player, hadst thou leifer carry a fair young Woman? The ass wagged his head in token of consent to that bargain, go then (said the player) and among all these fair Women choose one that thou mayest carry; then the ass looketh round about the assembly, and at last went to a sober Woman and touched her with his nose, whereat the residue wondered and laughed, shutting up the sport, with crying out; An asses Woman, an asses Woman, and so the player went unto another town.  
Such things do serve to teach us that asses are not altogether indocible, beside in their own nature they know how to refresh themselves in their Weariness by wallowing on the ground, and being overcome with melancholy humour, 
Aelianus.  they naturally look for the herb Citterach or Fingerferne to cure them. When the asses of Maurusium are bound to a journey, they set forward so fast, 
Aelianus  that a man would think they rather flew than ran, but being overwearied they are so abased that they send forth tears, and then are they drawn at Horses tails to their journeys end.  
The ass is never at peace with the Cro, because it longeth for the asses eyes; likewise the bird Salem, for when the ass cometh to the thorns to rub himself where the said bird buildeth her nest, the ass spoileth it, wherefore the said bird maketh continual assault upon him. In like sort the Colota or Stellio, for it sleepeth in the maungers, and creepeth up into the asses nose to hinder him from eating.  
The Wolf is also an enemy to the ass, for he loveth his flesh, and with small force doth he compass the destruction of an ass, for the blockish ass when he seethe a wolf, 
Aelianus.  layeth his head on his side, that so he might not see, thinking that because he seethe not the Wolf, the Wolf cannot see him; but the wolf upon this advantage setteth upon the beast on the blind side, and easily destroyeth the couragelesse ass. Another argument of an asses stupidity, is that he careth not for his own life, but will with quietness starve, if meat be not laid before him. Wherefore it is apparent that when a dull scholar not apt to learn is bid to sell an ass to signify his blockishness, is no vain sentence; 
Aristo●●●  therefore they which resemble asses in their head, round forehead, or great face, are said to be blockish; in their fleshy face, fearful; in broad or great eyes, simple; and like to be stone mad, in thick lips, and the upper hanging over the neither, Fools; and in their voice, contumelious and disdainful. To conclude, the ancients have made many significations of asses and their shapes, making a man with an asses head to signify; First, one ignorant of manners, histories and countries. Secondly, immoderate riot of stubborn persons in scripture is deciphered in an Ass. Thirdly, impudence and shamelessness, because an Ass will not for any stripes forsake his own ways.  
Fourthly, the jewish people, who like Asses could not understand evident truth of Christ in the plain text of Scripture, wherefore our saviour secretly upbraided their dullness, when he road upon an Ass. Fiftly, the Egyptians by an Ass, noted a man without all divine knowledge; wherefore they used to take an Ass and follow him with all despite, beating him from place to place till he broke his own neck; for they believed, that an ass was possessed of a devil. Sixtly, Indocibility, by an ass bridled. Seventhly, the snares of flatterers; for their priests set an ass between flowers and ointments, neither of both pertaining to an asses skill, teaching thereby, how mighty men fall by treachery of flatterers. Eightly, a woman dissembling her Praegnancy. Ninthly, by a man, weaving a cord, and an ass behind him biting it asunder, they signify, a painful husband, and a prodigal wife. Tenthly, a good vine-dresser, for when an ass did bite off the branch of a vine, it was observed that the next year the vine was more fruitful: finally base servility, trifling sluggishness, good fortune, tyrants, and fools are Hierogliphically comprised under the discourse of asses.  
Touching such medicinal virtues as have been tried and found to be in the several parts of Asses, by learned and approved writers, now in the conclusion of this history they shall be briefly remembered, and so this narration be finished.  
A draft or two of the same water whereof an Ass or an Ox hath drunk, will ease the headache, the forehead of an ass tied to the flesh of one that hath the falling evil, cureth him; 
Marcellus Pliny.  and the brain of an ass steeped in sweet water and infumed in leaves, whereof taken for certain days, half an ounce, easeth the falling evil: the number of which days cannot be less than thirty, but this is very ridiculous, that if a man hurt by a scorpion, 
Pliny.  do whisper his harm in the ear of an ass, presently the hurt ceaseth. When one is vexed with a quotidian fever, with three drops of blood out of the vain of an Ass' ear, put into eighteen ounces of water and drunk by the patiented, easeth that pain.  
The liver of an ass burnt, driveth away venomed things, and the same dried and beat to powder; 
Haly.  helpeth the cough and shortness of breath, and roasted to be eaten, if it be eaten fasting it is good against the falling evil. Other say, if it be mixed with Opponax, and instilled into the mouth forty days together, defendeth infants from the aforesaid sickness. 
Pliny.  Also the hart of a male black ass, eaten with bread at the evening, in the first or second day of the moon, is good against the falling evil. The liver dried with parsley, & three walnuts cleansed from the pill and put into honey, is marvelous good for one that is liver sick, 
Marcellus  the ashes of it mixed with oil, taketh away Wens; and the ashes of the liver and the flesh is good against the chapping, 
Avicen.  clefts, or slifters in the body, which come by cold: but Dioscorides; whom I rather follow, attributeth both these virtues to the ashes of the hoof. He which is sick of the milt, may be holp with the old milt of an ass, if he eat thereof every day dried and fasting, he shall find case by it within three days. The same first dried and then steeped in water, 
Sextus  maketh the dugs full of milk, so also doth the spleen, 
Rasis.  and the spleen with suet of a bear, and oil made as thick as honey, by anointing the eyelids therewith, restoreth the hairs which are wanting. The reins ineretatrated, 
Marcellus.  bruised, and put into new pure wine, do help the bladder, and stay the incontinency of the urine. The same dried, burned, and beaten into very small powder, whereof a nut shell full put into two cups of pure wine and drunk off, cureth the strangury.  

Pliny  It is thought that with the powder of the Asses genital, the hair may be made grow thicker: and the same beaten with lead and oil, and anointing the head where grey hairs are shaven off, keepeth it from more grey hairs. The stones of an Ass kept in salt and sprinkled in a potion of asses milk or Water, helpeth the falling evil. The gall of an ass or a bull, either of them, severally broke into water, taketh away the spots in the face, if after the patient's skin be peeled, he must keep himself from sun and wind.  
The blood of an ass stayeth the flux of blood coming from the skin or films of the brain; and two or three drops of the same drunk with wine, cureth a quotidian fever: 
Eseulapius. Pliny.  the self same thing is reported of the blood let out of the vein in the ear. The blood of the foal of an Ass with wine, cureth the kings evil. The froth or scum of Nitre with the fat of an Ass or the fat of a Sow, cureth the bitings of Dogs: 
Dioscorides  and if there be any scars in the body, the fat maketh them of the same colour with the residue of the body: And if one vexed with the falling evil, be anointed with the suet or fat of an Ass it will ease them very much, likewise the marrow of Asses helpeth the scabs from a man, and with the suet the places infected with Catthars, Leprosies, or Scars, 
Rasis.  receive their former colour: and the skin laid upon young infants, 
Pliny  maketh them without fear. And if the bill of a Heron wrapped in an Ass' skin, be bound to ones forehead, it provoketh sleep.  
A palsy man will fall down if he taste of the perfume made of the hairs of an Ass or Mule. The ashes of the hairs of Asses, stayeth bleeding; 
Trallianus.  and the same hath the more force if they be of a male, and be mixed with vinegar and laid in wool to the issue bleeding. The bones of an Ass broken and sod, 
Pliny.  are very sovereign against the venom of a sea-Hare-fish. The powder of an Ass' hoof drunk a month together, two spoonfuls at a time, helpeth the falling evil very greatly: and the same mixed with oil, 
Galenus.  helpeth the king's evil; and being put upon Kibes or Chilblains, cureth them. The hoofs of Asses burned and beaten to powder, given to them that have the falling evil in drink, 
Myrepsus.  helpeth them speedily; also a burned hoof is mingled with many medicines▪ to cure the swelling of the Navel in children, and the hoofs perfumed procure speedy deliverance in travail of young, that the dead thing may come forth, otherwise it is not used, 
Aetius.  for it will kill the living young ones.  
The dust thereof with the milk of an Ass, by anointing cureth the scars and webs of the eyes, and as Marcellus saith, only the parings of an Ass' hoof scraped and mingled with a woman's milk; and they say, that if an Epilectick man wear a ring made of an asses hoof wherein is no blackness, it will preserve him from falling. The powder of an asses hoof burned and beaten, laid in vinegar and made in little balls, and one of them put into the mouth and there held, helpeth the looseness and pain in the teeth. 
Galen.  There is a collection of certain hard matter about an asses legs, called Lichen, which if it be burned and beaten and put into old oil, will cause hairs to grow out of baldness, and it is of such force, that if it be applied to a woman's cheek, it will produce the same effect, and mingled with vinegar, it raiseth up the lethargike man.  
And if a man take the ringworms growing naturally on Ass' legs, 
Marcellus  and shredding them into powder put them in vinegar, it stayeth all pain in the head, which maketh one sleepy. The flesh of Asses sod in pottage helpeth them that have the Phthisis or disease of the Lungs, and there are some which prescribe the taking of Ass' flesh, or the blood of Asses mingled with vinegar to be taken forty days together against the falling evil. 
Pliny.  The milk of an ass mingled with honey and drunk, loosneth the belly, and therefore Hypocrates gave it for a gentle purgation being moister than any other kind of milk, and fit to take down the belly. It will also ease the toothache, if the teeth be washed in it, 
Archigenes  and fasten them that are lose, being very good to wash the teeth withal. Galen gave asses milk mixed with honey, to one in a consumption when he came newly from a bath, and therefore it is given in fevers hectics and all consuming diseases because the substance of it is fit for detersion then nutriment: when the breasts are in pain, by drinking asses milk they be holp, and the same mingled with honey, causeth women's purgation, by drinking asses milk an exulcerat stomach is relieved: likewise all other pains in the stomach, which come of sadness or sorrow, sighing, and desperation: 
Pliny.  and Heraclides gave asses milk with aniseed to one that had his lights stopped, and it is likewise commended against the cough, extenuation, spitting of blood, dropsy and hardness of the spleen, but it is not good for a weak head troubled with giddiness or noise, yet will it loosen the hardness of the belly in a fever.  
It is also privately used against eating of morture, white lead, sulphur, and quicksilver; and when a man's meat doth not neither nourish nor digest, let him drink Ass' milk safely, and it is also good to gargarize in sore chaps or throats. Likewise in a sever when there is no headache. 
〈◊〉.  The ancient in old time gave Ass' milk to children before meat, 
Galenus.  and for want thereof Goats-milk: for sore mouths, it must be gargarized. It is very profitable against the colic and bloody Flixe, if honey be put thereunto; the looseness or desire of stool is taken away by drinking Asses milk: the whey or milk of an Ass did Hippocrates prescribe against the consumption of the reins or back, and the same with a root of a pomegranate against the looseness and other diseases of the belly to be drunk.  

Pliny  Also there are examples where the whey of Ass' milk have helped the gout, both in hand and foot: sweet water with Ass' milk is wholesome against poison of Hen-bane, & other poisons, 
Pliny.  but it must be used new or else soon after warmed: This milk will wake women's skins whiter, 
Pliny.  wherefore, Poppea, the wife of Domitius Nero carried about with her in her progress fifty milche Asses, wherewith she did use to bathe herself.  
The urine with the own dung, healeth strait shoeing, scabs in a man, and the roughness of the nails. It taketh away the scurf of Oxen. It is given in drink, to cure them that have ache in their rains, and with Pepper-wort it is profitable against suppurations and apostems in the flesh. 
Dioscorides  If any be hurt by the stars, wash them in asses stolen, mingled with spikenard: 
Galen.  the same force hath it against corns and all hardness or thickness of skin. The dung of asses new with oil of Roses, 
Pliny.  distilled warm into the ears, helpeth deasenes, and bushes or sudden boils of the head, are cured with the juice of asses dung, and of sea-oynions beat to powder, 
Marcellus  and the fat of beef, laid to the boils like a plaster: both the dung of asses and horses either raw or burnt mingled with Vinegar, restraineth bleeding both in fluxes and wounds, 
Dioscorides  used like a plaster, being new and mingled with vinegar, and for the bleeding at the nose, snuff in the ashes of asses dung burnt to powder. The dung of asses cureth the Piles, 
Aetius.  and the same dried and moistened in wine being drunk of cattle which are stung with scorpions, cureth them if it be at grasie; and it is found true by long experience, that the dung of an ass rubbed, in quantity two sponfuls, and taken every day, delivereth one from the falling evil. 
Et miceus prodest ex vhere succus asellae.  
Si tepedo infundas ac mello piperque.  This is good against the gall and running over thereof, if it be mingled with warm wine, pepper, and honey. The Syrians call the dung of a young Foal which it first casteth up after the foaling, Polean; and give it against the sickness of the milk. In sapa decoctum colo megnopere prodest. The same is good against the colic and the bloody flux. The juice of asses dung, asses milk, and sweet wine, anointed on the sick member, cureth the gout: and the same stayeth the flowers of women with child, the juice hereof cureth the closing up of the eyes in the night. The skin wherein the young foal lieth in the dams belly being smelled unto, by him that hath the falling evil, it easeth him. Anaxilaus hath reported, that if the excrements of a Mare's copulation be burned, there will appear monstrous shapes of Horses heads. If a horse have a web in his eye, mingle together the milk of an ass, the blood of a Dove, and the dew of Cabadges, and anoint him therewith: and there be some which take of the dirt where an ass hath made water in the way, and therewith anoint the scabs of sheep for their recovery: but when one is strooken with a scorpion, the asses dung must be presently applied, or else it profiteth nothing in that malady.  

OF THE HINNUS, Jnnus, and GINNUS, Mannus mannulus Befi & Burdones, etc.  
THere is no language beside the Greek that have any words to express these beasts, and the Latins have derived these terms from them. These are beasts of a small size as dwarves among men, and therefore seldom seen in these parts of the world. They which are called Hinni, 
Caelius Rh●d-Collumella  are conceived of a horse, & a she ass, who although they take their denomination from the male, yet do they more resemble the female. In ancient time, the males which were conceived of a horse and a she Ass, were called Hinnuli, 
Pliny.  and likewise of an Ass and a mare, Muli, so are the young ones of little goats, Deer, 
Hermol●us.  hares, and other like: although some take Innuli for the young hearts, and the Hinni and Hinnuli for the breed of a horse and an Ass; so that there appeareth two kinds, 
Varro.  and both of them transplanted out of other.  
The Hinnus is less than the Mule, but more ruddy, having ears like a horse, and a mane and tail like an ass, lying in the womb before the foling twelve months like a horse, 
Nonius.  and are brought up like little horses, whose age is discerned by their teeth, and they are sometimes procreated of a horse and a Mule, and because of their aptness to bear, 
Perot.  they are called Burdones, or else of Bardus by reason of their folly and slowness.  
Manni and Mannuli are very little low horses, being very gentle and easy to be handled, 
Porp●yrius  being called also among the Civilians, Burdi. There is in France not far from Gration polis, a kind of Mules which in the country speech are called jumar, being bred of an Ass and a Bull, and in the Helvetian alpes beyond Curia, about the town Speluga, I have been sincerely informed, that there was a horse conceived of a bull and a mare, and therefore Scaliger saith, that such a foal is called Hinnulus, whereof he reporteth he had seen many, and he himself had two of them, and at that instant had only one female, betwixt whose ears there were two bony bunches about the bigness of half a Wal-nut, giving evident testimony by the forehead, that her father or Sire was a bull: and some say, that this kind want their upper teeth: and their underchappe doth in a deformed manner stretch forth itself beyond the upper, as it is in many fishes, being called of the Gabala and Aruerni, Befi: And at this day there is in the court of France a certain beast which in the former part is like an ass, and in the hinder a sheep. 
Auvergne & Lodove Navert.  In Ferraria among other strange beasts, they nourish dwaruish Asses, of whom martial made a Dislichon to this effect, that they are not so high as a man, when he sitteth on the ground. 
His tibi de mulis non est metuenda ruina:  
Altius in terris pene sedere soles.  For the Innus, and Ginnus, or Hinnus, they are conceived by a Mule and a Mare, which are very small by reason of some disease the dam that beareth them hath in her belly: the word Inis signifying a young or new borne Nephew, and is attributed to this kind of beasts, because they never exceed the quantity of young fools. Both the Mule and the Burd● remain barren and never conceive, 
Albertus. Promptuat.  these neigh like a horse, and that brayeth like an ass. A Musimon is a short horse, ass, or Mule.   

OF THE WILD ASS.  
A Wild Ass, called of the Latins Onager, of the hebrews Arod and E'er, and as Sebastian Munster affirmeth Meroda and Arda; In the Germane tongue it may be termed Ein Waldesell, and the young ones are called Lalisions. 
Dum t●ner est Onager solaque lalisio matre:  
Pascit hoc infans sed breve nomen habet. 
Martial.   These wild Asses are not Elks, as some have reported of Elks, nor that Oryx which the ancient writers do constantly affirm to live in a continual thirst, as for the most part wild Asses do. Of these Asses are great store in Phrygia, Lycaonia, 
Country of breed.  and Africa, and it is said, that the Saracen king of Tunis in Africa, sent unto Ferdinand king of Naples, a goodly great wild Ass, such an one as hath not been seen in this part of the world.  
Apollonius affirmeth, that he saw wild asses in great plenty beyond Catadupa in Egypt, so are there many in Ca●da, an Island near Crect: In Persis, in Asia, in Madera, and Abasia, Arabia desert, Mauritania, and Armenia. Callistus reporteth that there are such wild Asses in that region under the Equinoctial towards the East and South, of wonderful stature, 
Pliny.  their skin (beside the usual manner) being of divers colours, interlined variably with white and black, and the Zones and strakes descending from the top of the back unto the sides, and there divided by their winding and turning, make the folds appear of admirable variety.  
These Asses love the highest Mountains and rocks, as holy scripture teacheth, jer. 14. The asses stood in the high places and drew in the wind like Dragons: which words gave occasion to some to imagine, that wild asses would quench their thirst with the wind without water: whereas it is the manner of all wild beasts, in extremity of thirst, to gape wide and greedily draw in the cold refreshing air; and they will not drink but of pure fountain water. They live in flocks and great companies together, but in desolate places: the males going before the females, and commonly one male will lead and rule a flock of females, being exceeding swift, and fearful, and therefore do they often change their places of abode; and yet it is observed, that the wild Asses of Licia never go over the mountain that divideth them from Cappadocia.  
They engender among themselves, 
Their copulation.  their females being much more lustful than the males, and therefore do the males observe and watch them with a jealous eye toward their own soles, especially after they have conceived; and the female as warily avoideth the sight of the male, especially at the time of her foling: for if she bring forth a female, the male receiveth it with all love, joy, and welcome; but if a male, then doth he with angry and envious countenance look upon it, taking it heavily that another male is bred, which in time may in the father's place possess his dam: wherefore in a raging madness he falleth upon the fool, seeking by all his power to bite off his stones: the poor female although weakened with pain of delivery, yet helpeth her young one against the father's rage, and like a mother who seeing her son slain in war, embraceth his bleeding corpse, and crieth out with doleful voice, tearing her cheeks and bleeding betwixt her breasts: so would you think this silly female ass, to mourn for her fool, now ready to die by the Sires cruelty; saying, O my husband why is thy aspect so ireful? Why are thy eyes now become so bloody, which even now were as white as light? Dost thou look upon the face of that monster Medusa? Which turneth men into stones, or dost thou look upon some new hatched horrible Dragon, or the whelp of some lion lately littered? Why wilt thou geld this our young one which nature hath given unto us both by procreation: O wretched beast that I am, which have conceived an unhappy fool by the father's wickedness, O my poor, and more unhappy son, which for a jealous fear art deprived of thy natural parts, not by the claws of Lions (for that I would endure) but by the unnatural and more than hostile teeth of thy own father.  
These wild Asses have good and strong hooves, their swiftness is compared to the wind, and in the time that they are hunted, they cast backward with their heels stones with such violence, as they pierce the breasts of them that prosecute them if they be not very wary. They are of a large, broad, tall, and beautiful body; long ears, and a silver colour, (that is as I guess) a bright cloud-colour, for it is but vain to imagine, that an Ass can be all white, for than were all the ancients deceived, which with one voice affirm, that he hath a black list on the back, at either side whereof are two white lines. 
Aelianus Albertus. Oppianus.   
Their food is only grass and herbs of the earth, whereby they grow very fat, their hart being the fattest part of their body, and they will not abide any flesh-eating-beaste, especially the Lion whom he feareth very much, for all these strong beasts devour and eat them. These Asses are very fit for civil uses, as for ploughing and sowing, 
Varro.  for being tamed they never grow wild again as other beasts will, and they easily grow tame. It is observed that the same being tamed, is most tame which before time was most wild. They love figs and meal above all things, wherefore the Armenians use to take a certain black fish bred in their waters which is poison, 
Aelianus.  and covering it with meal the wild asses come and lick thereof, and so are destroyed. The best of them are generated of a Mare and a wild Ass tamed, for they are the swiftest in course, of hardest hoof, a lean body, but of a generous and untierable stomach. The Indian wild Asses have one horn in their forehead, and their body all white, but their head is red: So is there another beast in India very like a wild ass, which the inhabitants eat (as we have read) about the straits of Magellana: When these Asses are hunted with dogs, they cast forth their sime or dung, with the savour whereof the Dogs are stayed while it is hot, 
Phyles.  and by that means the beast escapeth danger: but the Asses of Mauritania are very short wound, 
Pliny.  and subject to weariness and stumbling, for which cause they are more easily taken, and the best of all are not so swift as a Barbary-horse; besides their nature is, when they see a man, to stand stone still, crying, braying, and kicking, till you come at them, 
Aelianus.  and when one is ready to take them, they take their heels and run away. The inhabitants of Arabia desert, by many gins and other deceitful devices take them, and on horseback follow them till they tire or can strike them with their darts. Their flesh being hot, doth stink and taste like an other Asses, but boiled and kept two days hath a pleasant taste; yet doth it not breed good blood, because it is viscous and hard to be concocted, although there be many which eat that, as also the flesh of Panthers and other such beasts.  
Pliny teacheth, 
Medicine●.  that there is more virtue in the wild Ass' milk and bones against venom and poison, then in the tame. Likewise, in the heel of an Ass, 
Milk.  is a principal remedy against apostemations and bunches in the flesh, if it be applied to the inner part of the thigh. The gall, draweth out botches and must be anointed upon impostumate scars. It is used also in emplasters against Saint Antony's fire, the leprosy, 
Pliny  and swelling in the legs and guts. The fat with oil of herb- Mary by anointing the rains and the back, helpeth and easeth that pain which was engendered by wind. The spleen dried to powder and drunk in wine or drink, is good against the sickness of the spleen. The flesh is good against the pain in the ridge and hip-bones: and Galen affirmeth, that the urine breaketh and dissolveth the stone in the bladder. The ashes of the hoof helpeth the falling evil, and mingled with oil, cureth the kings evil, and the looseness of the hair The marrow easeth the gout, and the dung mixed with the yolk of an Egg and applied to the forehead, stayeth bleeding: also the same curleth the hair if it be mingled with an Ox's gall and dried: put into wine and drunk, cureth the sting of a scorpion: and Zor an Haebrew affirmeth very constantly, that if a man look into an Ass' eye, it preserveth the sight, and hindereth the Water that descendeth into the eye.   

Of the Scythian Asses.  
THe Asses of Scythia have horns wherein it is reported that the Stygean Water of Arcadia may be contained, 
Aelianus.  although it will eat through all other vessels be they never so hard. Sosipater brought of them to Alexander the great, who admiring the rareness, would not put them to any private use but sent them to Delphos, to be offered to Pythias; but that these can be properly called Asses, no man can defend, 
L●b. 4  although Herodotus also affirm, that among the Africans called Aratours, there be asses with horns.   

Of the Indian Asses.  
IT is questionable whether the Monoceros, commonly called a Unicorn, the Rhinoceros, the Oryx, and the Indian ass be all one beast or divers; for the Unicorn and Rhinoceros have the same things attributed to them in stories, and differ in very few reports: but for the Asses of India, both Aristotle, Pliny, and Aelianus, jointly agree, that they differ from all other whole-footed beasts, because they have one horn in the forehead, and so also have the Rhinoceros, Monoceros, and Orix, but the Indians call a Unicorn, Cartazono; and the horn so highly prized at this day, is thought to be of the Rhinoceros, but Aelianus and Philes acknowledge no other Unicorn than the Indian Ass, who in bigness equalleth a horse among the Indians, being all white on the body, but purple headed or red (as some say,) black eyes, but Volaterranus saith blue, having one horn in the forehead a cubit and a half long, whose upper part is red or bay, the middle black, and the neither part white, wherein the Kings and mighty men of India use to drink, adorning it for that purpose with sundry bracelets, precious stones, and works of gold, holding for truth that all those which drink in those horns, shallbe freed from annoyance of incurable diseases, as convulsions, the falling evil, and deadly poisons.  
These wilde-asses exceed all other, both in stature of body, and also swiftness of foot, for at the first, they set forth very gently, and afterward speed their journey with better pace, so that it is very hard for any to follow them, but impossible to overgo them. The males take great pains in keeping their young ones, whom they continually watch and hide in the most remote and desert places they can find. When they are hunted, they keep their weak young ones behind them, and fight for them very furiously, neither fear they to encounter horsemen. They are so strong, that no beast may stand before them, for they will receive the charge of Horses with such violence, that in their encounter they bite out their sides & tear their guts out of their belly: for which cause they are dreadful to Horses, who are most unwilling to join with them, for they never meet but they both perish.  
They fight with their heels, but their teeth are most dangerous, for what they apprehend in them they bring it clean away: and because of this rage, those which are of any years, can never be tamed. The great king of India doth once every year appoint all manner of fights both of men and Beasts, wherein are wild Bulls, tame Rams, these wild Asses with one horn, Hyaenaes' and Elephants. To conclude, it is but a fable of Volaterranus, that saith, these Asses want a gall, for they have the bladder of the gall, a potion whereof drunk, cureth the falling evil.   

Of the Alborach and Axis.  
THere are two other beasts to be added to the end of this rank, namely, the Alborach among the Turks, being a fair white beast like an Ass, whereupon the turkish priests blasphemous idolaters, persuade the silly pilgrims of Mecha, that Mahomet was carried up to heaven. The Axis of which Pliny speaketh, is a wild beast, having a skin like the Hinnulus aforesaid, but spread over with whiter spots, which is bred in India, Bellonius affirmeth, that he saw two of them in the Castle of Cair, a male and a female, and either sex wanted horns, having long tails down to their mid-legs like dear, and differ very little from dear, saving in their large white spots and yellow colour, yielding a much more clear sounding voice then a dear, and the female thereof is smaller than the male. This beast is by idolatrous people dedicated to their drunken God Bacchus.    

OF THE BADGER, OTHER WISE called a Brock, a Grey, or a Bauson.  
THe Badger could never find a Greek name, although some through ignorance have foisted into a Greek dictionary Melis, whereas in truth that is his Latin word, meal or Meles, and so called, because above all other things, he loveth honey; and some later writers call him Taxus, Tassus, Taxo, and Alber. Magnus' dax●s. But whereas in the scripture some translate Tesson, Tahas, or Tachasch; and plurally Techaseim, badger's, yet is not the matter so clear, for there is no such beauty in a badgers skin, as to cover the Ark, or to make princes shoes thereof: therefore some Haebrews say, that it signifieth an Ox of an exceeding hard skin. Onkelus translateth it Sasgona, that is, a beast skin of divers colours, Symcehus, and Aquila a iacinct colour, which cannot be; but the Arabians Darasch, and the Persians Asthak, yet it may be rather said, that those skins spoken of Exod. 25. Numb. 4 Ezek. 26. be of the Linx, or some such other spotted beast; for Tachasch cometh near Thos, signifying a kind of Wolf not hurtful to men, being rough and hairy in winter, but smooth in summer.  
The Italians call a Badget Tasso, the Rhetians, Tasch: the French Tausson, Taixin, Tasson, Tesson, and sometime Grisart, for her colour: sometimes Blareau, and at Paris Bedovo. The Spaniards, Tasugo, Texon, the Germans Taches, or Daxs', the Illyrians Gezwecz.  
Badgers are plentiful in Naples, Sicily, Lucan, and in the Alpine and Helvetian coasts, so are they also in England. In Lucan there is a certain wild beast, resembling both a bear and a Hog, not in quantity, but in form and proportion of body; 
Country of breed. Caelius Curio.  which the refore may be fitly called in Greek Suarctos, for a Grey, in short legs, ears, and feet, is like a bear, but in fatness like a swine. Therefore it is observed, that there be two kinds of this beast, one resembling a Dog in his feet, which is called Canine, the other, a hog in his cloven hoof, and is called Swinish: also these disso●●● the fashion of their snout, 
Diversity of kinds.  one resembling the snout of a Dog, the other of a swine, and in their mear, the one eating flesh and carrion like a Dog, the other roo●s and fru●● like a hog, as both kinds have been found in Normandy and other parts of France and 〈◊〉. This beast diggeth her a den or cave in the earth and there liveth, neue● coming forth but for meat and easement, which it maketh out of his den: when they dig their den, after they have entered a good depth for avoiding the earth out, one of them falleth on the back, and the other layeth all the earth on his belly, and so taking his hinder feet in his mouth, draweth the belly-laden-badger out of the cave, 
A secret in their manner of digging. Isidorus. Albertus.  which disburdeneth her carriage, and goeth in for more till all be finished and emptied. The wily Fox never maketh a Den for himself, but finding a badgers cave, in her absence, layeth his excrement at the hole of the den, the which when the Grace returneth, if she smell (as the savour is strong) she forbeareth to enter as noisome, and so leaveth her elaborate house to the Fox. These badgers are very sleepy, especially in the day time, and stir not abroad, but in the night, for which cause they are called Lucifuga: that is; 
Their meat  Auoyders of the light. They eat honey, and worms, and hornets, and such like things, because they are not very swift of foot to take other creatures. They love Orchards, vines, and places of fruits also, and in the autumn they grow therewith very fat.  
They are in quantity as big as a Fox, but of a shorter and thicker body; their skin is hard, but rough and rugged, their hair harsh and stubborn, of an intermingled grisard colour, sometime white, sometime black, his back covered with black, and his belly with white, his head from the top thereof to the ridge of his shoulder, is adorned with strikes of white and black, being black in the middle and white at each side. He hath very sharp teeth, and is therefore accounted a deepe-biting beast. His back is broad, his legs (as some say) longer on the right side then on the left, and therefore he runneth best when he getteth to the side of a hill, 
Cardanus.  or a cart-road-away. His tail is short but hairy, and of divers colours, having a long face or snout like the Zibethus: his forelegs being a full span long, and the hinder legs shorter short ears and little eyes, a great bladder of gall, a body very fat betwixt the skin and the flesh, and about the heart; and it is held that this fat increaseth with the Moon, and decreaseth with the same, being none at all at the change: his forelegs have very sharp nails, bare and apt to dig withal, being five both before and behind, but the hinder very short ones and covered with hair. His savour is strong, and is much troubled with louse about his secrets, the length of his body from the nose which hangeth out like a hogs nose to the tail or rump, is some thirty inches and a little more, the hair of his back● three fingers long, his neck is short and a like a Dogs: both male and female have under their hole another outwardly, 
Her defence against Hunters & their Dogs.  but not inwardly in the male. If she be hunted out of her den with hounds, she biteth them grievously if she lay hold on them, wherefore they avoid her carefully, and the hunters put great broad collars made of a Gray skin about their dogs neck, to keep them the safer from the Badgers teeth: her manner is to fight on her back, using thereby both her teeth and her nails, and by blowing up her skin above measure after an unknown manner, she defendeth herself against the strokes of men and the teeth of Dogs: wherefore she is hard lie taken, but by devices and gins for that purpose invented; with their skins they make quivers for arrows, and some shepherds in Italy use thereof to make sacks, wherein they wrap themselves from the injury of rain. 
Badge eaten. Platina.   
In Italy and Germany they eat Gray's flesh, and boil with it pears, which maketh the flesh taste like the flesh of a Porcupine. 
Medicine made of Bad.  The flesh is best in September if it be fat, and of the two kinds, the swinish badger is better flesh than the other. There are sundry virtues confected out of this beast; for it is affirmed, that if the fat of a badger mingled with crudy honey, 
Gratius  and anointed upon a bare place of a horse, where the former hairs are pulled off, it will make new white hairs glow in that place: 
Brasanolus.  and it is certain (although the Grecians make no reckoning of badger's grease) yet it is a very sovereign thing to soften, and therefore Serenus prescribeth it to anoint them that have fevers or inflammations of the body, 
Albertus.  Nec spernendus adeps dederit▪ quem hestia melis. And not to be despised for other cures: as for example, the easing of the pain of the rains if it be given in a glister, and likewise the fat of a dog and a badger mingled together, do loosen contracted sinews.  
The ashes of a badger is found to help the bleeding of the stomach, and the same sod and drunk, preventeth danger by the biting of a mad dog: and Brunfelsius affirmeth, that if the blood of a badger be instilled into the horns of cattle with salt, it keepeth them from the murrain, and the same dried and beat to powder doth wonderfully help the leprosy. The brain sod with oil easeth all aches, the liver taken out of water, 
Bottillus.  helpeth swellings in the mouth; and some affirm, that if one wear sole● made of badger's skins in their Shoes, it giveth great ease unto the gout. The biting of this beast is venomous, because it feedeth upon all venomous meats which creep upon the earth, 
Brasanolus.  although Arnoldus be of a contrary judgement: and of this beast I can report no other thing worth the noting, save that the Noble family of the Taxons in Ferraria, took their name from this creature.   

OF THE BEAR.  
A Bear is called in the Haebrew Dob, and plurally Dobi●●, of the Arabians Dub, of the Chaldeans Duba, Aldub and Daboube; 
Of the name  of the Grecians Arctos, of some Dasyllis, because of the roughness of his hair, of other Beiros, and Monios signifieth a solitary Bear. The Latins call him Vrsus, which some conjecture to be tanquam orsus, signifying, that it is but begun to be framed in the dams belly, and prefected after the littering thereof. The Italians call it Orso, so also the Spaniards; the French, Ours, the Germans Baer, and Beer: the Bohemians Nedwed, the Polontans Vulwer: and the attributes of this beast are many among authors, both Greek and Latin: 
Epithets of the bear  as Aemonian bears, armed, filthy, deformed, cruel, dreadful, fierce, greedy, Callidonian, Erymanthean, bloody, heavy, night-ranging, lybican, menacing, Numidian, Ossaean, headlong, ravening, rigid and terrible bear; all which serve to set forth the nature hereof, as shall be afterward in particular discoursed.  
First, 
Of the kind; of Bears Agricola. Albertus.  therefore concerning several kinds of bears, it is observed, that there is in general two; a greater, and a lesser; and these lesser are more apt to climb trees then the other, neither do they ever grow to so great a stature as the other. Besides there are Bears which are called Amphibia; because they live both on the land and in the sea, hunting and catching fish like an Otter or Beaver, and these are white coloured. In the Ocean Islands toward the North, there are bears of a great stature, fierce and cruel, who with their forefeet do break up the hardest congealed ice on the sea, or other great Waters, and draw out of those holes great abundance of fishes: 
Ol●uis.  and so in other frozen seas are many such like, having black claws, living for the most part upon the seas, except tempestuous weather drive them to the land.  
In the Eastern parts of India there is a beast in proportion of body very like a Bear, yet endued with no other quality of that kind, (being neither so wild, nor ravenous, nor strong) and it is called a Formicarian Bear, 
A Formicarian Bear. Cardanus.  for God hath so provided, that whereas that country is abundantly annoyed with the Emmets or Aunts, that beast doth so prey and feed upon them, that by the strength and virtuous humour of his tongue, the silly poor inhabitants are exceedingly relieved from their grievous and dangerous numbers.  
Bears are bred in many countries, as in the Helvetian alpine region, where they are so strong and full of courage, 
Country of breed.  that they can tear in pieces, both Oxen and Horses, for which cause the inhabitants study by all means to take them. Likewise there are Bears in Persia, which do raven beyond all measure, and all other; so also the bears of N●midia, 
Marcellinus.  which are of a more elegant form and composition than the residue; 
Profuit ergo nihil, misero quod communius ursos:  
Figebat Numidas & Albena nudus arena.  And whereas Pliny affirmeth, that there are no bears in Africa, he mistook that country for Crect, and so some say, that in that Island be no Wolves, vipers, or other such venomous creatures, whereof the Poets give a vain reason, because jupiter was borne there: but, we know also, that there be no bears bred in England.  
In the country of Arabia, from the promontory Dira to the South, are bears which live upon eating of flesh, 
Volaterran●  being of a yellowish colour, which do far excel all other bears, both in activity or swiftness, and in quantity of body. Among the Roxolani and Lituanians, are bears, which being tamed are presents for princes. Aristotle in his wonders reporteth, 
a secret in the natures of Bears.  that there are white bears in Misia, which being eagerly hunted, do send forth such a breath, that putrefieth immediately the flesh of the Dogs, and whatsoever other beast cometh within the savour thereof, it maketh the flesh of them not fit to be eaten: but if either men or dogs approach or come nigh them, they vomit forth such abundance of Plegme, that either the hunters are thereby choked or blinded.  
Thracia also breedeth white Bears, and the King of Aethiopia in his Haebrew Epistle which he wrote to the Bishop of Rome affirmeth, that there are Bears in his country: In Musconia are Bears, both of a snow white, yellow, and dusky colour, and it hath been seen that the Noble women's chariots drawn by six horses, have been covered with the skins of white bears, from the pastern to the head: and as all other creatures do bring forth some white, and some black, so also do Bears, who in general do breed and bring forth their young in all cold countries, some of a dusky and some of a brown black colour.  
A Bear is of a most venereous and lustful disposition, 
Lust of bear  for night and day the females with most ardent inflamed desires, do provoke the males to copulation; and for this cause at that time they are most-fierce and angry.  
Phillippus Cosseus of Constance, did most confidently tell me, that in the Mountains of Savoy, a Bear carried a young maid into his den by violence, 
Gillius. A History  where in venereous manner he had the carnal use of her body, and while he kept her in his den, he daily went forth and brought her home the best Apples and other fruits he could get, presenting them unto her for her meat in very amorous sort; but always when he went to forage, he rolled a huge great stone upon the mouth of his den, that the Virgin should not escape away: at length her parents with long search, found their little Daughter in the bears den, who delivered her from that savage and beastuall captivity. 
Time of their copulation.   
The time of their copulation is in the beginning of winter, although sometime in Summer, (but such young ones seldom live) yet most commonly in February or january. The manner of their copulation is like to a man's, the male moving himself upon the belly of the female, which lieth on the earth flat upon the back, and either embraceth other with their forefeet: they remain very long time in that act, inasmuch as if they were very fat at their first entrance, they disjoin not themselves again till they he made lean.  
Immediately after they have conceived, they betake themselves to their dens, 
Pliny.  where they (without meat) grow very fat (especially the males) only by sucking their forefeet. When they enter into their den, they convey themselves in backward, 
a secret  that so they may put out their footsteps from the sight of the hunters. The males give great honour to the females great with young, during the time of their secrecy, so that, 
Honour to the female.  although they lie together in one cave, yet do they part it by a division or small ditch in the midst, neither of them touching the other. The nature of all of them is, to avoid cold, and therefore in the winter time do they hide themselves, choosing rather to suffer famine then cold; 
avoiding of cold.  lying for the most part three or four months together and never see the light, whereby their guts grow so empty, that they are almost closed up and stick together.  
When they first enter into their den, they betake themselves to quiet and rest, sleeping without any awaking, for the first fourteen days, so that it is thought an easy stroke cannot awake them. But how long the females go with young is not certain, 
Time of bearing the young bears.  some affirm 3. months, others but 30. days, which is more probable, for wild beasts do not couple themselves being with young (except a Hare and a Linx) and the bears being (as is already said) very lustull, to the intent that they may no longer want the company of their males, do violently cast their whelps and so presently after delivery, do after the manner of coneys betake themselves to their lust, & nourishing their young ones both together: & this is certain, that they never come out of their caves, till their young ones be thirty days old at the least, and Pliny precisely affirmeth, 
The bigness of a bear-whelp.  that they litter the thirtieth day after their conception; and for this cause, a bear bringeth forth the least whelp of all other great beasts, for their whelps at their first littering are no bigger than rats, nor longer than ones finger. And whereas it hath been believed and received, that the whelps of bears at their first littering are without all form and fashion, and nothing but a little congealed blood like a lump of flesh; which afterward the old one frameth with her tongue to her own likeness, as Pliny, Solinus, Aelianus, Orus, Oppianus, and Ovid have reported, yet is the truth most evidently otherwise, as by the eye witness of joachimus Rhetichus, and other, 
Bears not so unperfect as some have reported  is disproved: only it is littered blind without eyes, naked without hair, and the hinder legs not perfect, the forefeet folded up like a fist, and other members deformed by reason of the imoderate humour or moistness in them which also is one cause, why the womb of the bear cannot retain the seed to the perfection of her young ones.  

Number of young one●  They bring forth sometimes two, and never above five, which the old bear daily keepeth close to her breast, so warming them with the heat of her body and the breath of her mouth, till they be thirty days old; at what time they come abroad, being in the beginning of May, which is the third month from the spring. The old ones being almost dazzled with long darkness, coming into light again seem to stagger and reel too and fro, and then for the straightness of their guts, by reason of their long fasting do eat the herb Arum, commonly called in English Wake-Robbin or Calues-foot, being of very sharp and tart taste, 
Remedy in Nature.  which enlargeth their guts, and so being recovered, they remain all the time their young are with them, more fierce and cruel then at other times. And concerning the same Arum, called also Dracunculus and Oryx, there is a pleasant vulgar tale, whereby some have conceived that Bears eat this herb before their lying secret; and by virtue thereof (without meat, or sense of cold) they pass away the whole winter in sleep.  
There was a certain cowherd in the Mountains of Helvetia, which coming down a hill with a great cauldron on his back, he saw a bear eating of a root which he had pulled up with his feet; 
a fabulous tale yet vulgarly believed.  the cowherd stood still till the bear was gone, and afterward came to the place where the beast had eaten the same, and finding more of the same root, did likewise eat it; he had no sooner tasted thereof, but he had such a desire to sleep, that he could not contain himself, but he must needs lie down in the way and there fell a sleep, having covered his head with the cauldron, to keep himself from the vehemency of cold, and there slept all the Winter time without harm, and never rose again till the spring time: Which fable if a man will believe, then doubtless this herb may cause the Bears to be sleepers, not for fourteen days, but for fourscore days together.  

The meat of Bears.  The ordinary food of Bears is fish: for the Water-beare and others will eat fruits, Apples, Grapes, Leaves, and Pease, and will break into bee-hives sucking out the honey; 
Horat: Vespertinus circumgemit ursus ovile.  Likewise Bees, Snails, and Emmets, and flesh if it be lean or ready to putrify; but if a Bear do chance to kill a swine, or a Bull, or Sheep, he eateth them presently, whereas other beasts eat not herbs if they eat flesh: likewise, they drink water, but not like other beasts, neither sucking it or lapping it, but as it were, even biting at it. 
Of the quantity & parts of Bears.   
Some affirm, that Bears do wax or grow as long as they live, that there have been seen some of them five cubits long; yea I myself saw a bears skin of that length, and broader than any Ox's skin.  

The parts or members.  The head of a Bear is his weakest part (as the hand of a Lion is the strongest) for by a small blow on his head he hath often been strucken dead, the bones of the head being very thin and tender: yea more tender, than the beak of a Parrot. The mouth of a Bear is like a Hogs mouth, but longer; being armed with teeth on both sides, like a saw, and standing deep in his mouth, they have very thick lips, for which cause, he cannot easily or hastily with his teeth break asunder the hunter's nets, except with his forefeet.  
His neck is short, like a Tigers and a Lions, apt to bend downward to his meat, his belly is very large, being uniform, and next to it the entrails as in a Wolf: It hath also four speanes to her Paps. The genital of a Bear after his death waxeth as hard as horn, his knees and elbows are like to an Apes, for which cause they are not swift or nimble: his feet are like hands, and in them and his loins is his greatest strength, by reason whereof, he sometimes setteth himself upright upon their hinder legs: the pastern of his leg being fleshy like a camels, which maketh them unfit for travel, they have sharp claws, but a very small tail as all other long haired creatures have.  
They are exceeding full of fat or Larde-greace, which some use superstitiously beaten with oil, 
a superstitius use of bears lard or fat.  wherewith they anoint their grape-sickles when they go to vintage, persuading themselves that if no body know thereof, their tender vine branches shall never be consumed by caterpillars.  
Other, attribute this to the virtue of bears blood, and Theophrastus affirmeth, that if bears grease be kept in a vessel, at such time as the bears lie secret, 
A secret.  it will either fill it up, or cause it to run over. The flesh of bears is unfit for meat, 
Meat of bears flesh.  yet some use to eat it, after it hath been twice sodde; other eat it baked in pasties, but the truth is, it is better for medicine then food. Theophrastus' likewise affirmeth, that at the time when bears lie secret, their dead flesh increaseth which is kept in houses, 
another secret  but bears forefeet are held for a very delicate and well tasted food, full of sweetness, and much used by the Germane Princes.  
The skins of Bears are used in the far Northern regions for garments in the Winter time, which they make so artificially, 
The skins.  covering themselves with them from the crown of the head to the feet, that (as Munster affirmed) some men deceived with that appearance, deemed the people of Lapponia to be hairy all over▪ The soldiers of the Moors wear garments made of lions pardals, and bears skins, and sleep upon them; and so is it reported of Herodotus Megarensis the physician, who in the day time wore a lions skin, and in the night lay in a bears skin.  
The constitution of the body of a Bear is beyond measure Phlegmatic, because he fasteth in the Winter time so long without meat: His voice is fierce and fearful in his rage, but in the night time mournful, being given much to ravening. If a Bear do eat of Mandragoras, he presently dieth, except he meet with Emmets, by licking of whom he recovereth: so likewise, if he be sick of a surfeit.  
A Bear is much subject to blindness of the eyes, and for that cause they desire the hives of Bees, not only for the honey, but by the stinging of the bees, their eyes are cured. It hath not been seen that a female Bear was taken great with young, which cometh to pass, by reason that they go to their Dens so soon as they are conceived, and come not out thence till they have littered: And because of the fierceness of this beast, they are seldom taken alive, except they be very young: 
Taking of Bears.  so that some are killed in the Mountains by poison, the Country being so steep and rocky that hunters cannot follow them; some taken in ditches of the earth and other gins. Oppianus relateth, that near Tigris and Armenia, the inhabitants use this Stratigem to take Bears.  
The people go often to the Woods to find the Den of the Bear, following a leam-hound, whose nature is so soon as he windeth the beast, to bark, whereby his leader discovereth the prey, and so draweth off the hound with the leame; then come the people in great multitude and compass him about with long nets, placing certain men at each end: then tie they a long rope to one side of the net as high from the ground as the small of a Man's belly: whereunto are fastened divers plumes and feathers of vultures, swans, and other resplendent coloured birds, which with the wind make a noise or hissing, turning over and glistering; on the other side of the net they build four little hovels of green boughs, wherein they lay four men covered all over with green leaves, than all being prepared, they sound their Trumpets, and wind their horns; at the noise whereof the bear ariseth, and in his fearful rage, runneth too and fro as if he saw fire the young men armed make unto him, the bear looking round about, taketh the plainest way toward the rope hung full of feathers, which being stirred and haled by them that hold it, maketh the bear much afraid with the rattling and hissing thereof, and so flying from that side half mad, runneth into the nets, where the keepers entrap him so cunningly, that he seldom escapeth.  
When a Bear is set upon by an armed man, he standeth upright and taketh the man betwixt his forefeet, but he being covered all over with iron plates can receive no harm, and then may easily with a sharp knife or dagger pierce through the heart of the beast.  
If a she bear having young ones be hunted, she driveth her Whelps before her until they be wearied, and then if she be not prevented, she climbeth upon a tree, carrying one of her young in her mouth and the other on her back. A Bear will not willingly fight with a man, but being hurt by a man, he gnasheth his teeth, and licketh his forefeet, and it is reported by an Ambassador of Poland, that when the Sarmatians find a bear, they inclo●● the whole Wood by a multitude of people, standing not above a cubit one from another, then cut they down the outmost trees, so that they raise a Wall of wood to hem in the Bears; this being effected, they raise the Bear, having certain forks in their hands made for that purpose, and when the Bear approacheth, they (with those forks) fall upon him, one keeping his head, another one leg, other his body, and so withforce muzzle him and tie his legs, leading him away. The Rhaetians use this policy to take Wolves and Bears: they raise up great posts, and cross them with a long beam laded with heavy weights, unto the which beam they fasten a cord with meat therein, whereunto the beast coming, and biting at the meat, pulleth down the beam upon her own pate.  
The inhabitants of Helvetia hunt them with mastiff Dogs, because they should not kill their cattle left at large in the field in the day time; They likewise shoot them with guns, giving a good sum of money to them that can bring them a slain bear. The Sarmatians use to take Bears by this sleight; under those trees wherein bees breed, they plant a great many of sharp pointed stakes, putting one hard into the hole wherein the bees go in and out, whereunto the Bear climbing, and coming to pull it forth, to the end that she may come to the honey, and being angry that the stake sticketh so fast in the hole, with violence plucketh it forth with both her forefeet, whereby she looseth her hold and falleth down upon the picked stakes, whereupon she dieth, if they that watch for her come not to take her off. There was reported by Demetrius Ambassador at Rome, from the King of Musco, 
A History  that a neighbour of his going to seek honey, fell into a hollow tree up to the breast in honey, where he lay two days, being not heard by any man to complain; at length came a great Bear to this honey; and putting in his head into the tree, the poor man took hold thereof, whereat the Bear suddenly affrighted, drew the man out of that deadly danger, and so ran away for fear of a worse creature.  
But if there be no tree wherein Bees do breed near to the place where the Bear abideth, than they use to anoint some hollow place of a tree with honey, whereinto Bees will enter and make honey combs, and when the Bear findeth them she is killed as aforesaid. In Norway they use to saw the tree almost asunder, so that when the beast climbeth it, she falleth down upon piked stakes laid underneath to kill her: And some make a hollow place in a tree, wherein they put a great pot of Water, having anointed it with honey, 
Herus.  at the bottom whereof are fastened certain hooks bending downward, leaving an easy passage for the bear to thrust in her head to get the honey, but impossible to pull it forth again alone, because the hooks take hold on her skin: this pot they bind fast to a tree, whereby the Bear is take●●liue and blind folded, and though her strength break the cord or chain where with the pot is fastened, yet can she not escape or hurt any body in the taking, by reason her head is fastened in the pot.  

Poli●●.  To conclude, other make ditches or pits under Apple trees, laying upon their mouth rotten sticks, which they cover with earth, and straw upon it herbs, and when the bear cometh to the Apple tree, she falleth into the pit and is taken.  
The herb Wolfebanie or Libardine is poison to Foxes, Wolves, Dogs, and Bears, and to all beasts that are littered blind, as the Alpine Rhaetians affirm. There is one kind of this called Cyclamine, which the Valdensians call Tora, and with the juice thereof they poison their darts, whereof I have credibly received this story; That a certain Valdensian, seeing a wild bear having a dart poisoned here with, did cast it at the bear being far from him, and lightly wounded her, it being no sooner done, but the bear ran too and fro in a wonderful perplexity through the woods, unto a very sharp cliff of a rock, where the man saw her draw her last breath, as soon as the poison had entered to her hart, as he afterward found by opening of her body. The like is reported of henbane, another herb: But there is a certain black fish in Armenia full of poison, with the powder whereof they poison figs, 
Aelianus  and cast them in those places where wild beasts are most plentiful, which they eat and so are killed.  
Concerning the industry or natural disposition of a bear, it is certain that they are very hardly tamed, and not to be trusted though they seem never so tame; for which cause there is a story of Diana in Lysias, that there was a certain bear made so tame, that it went up and down among men and would feeds with them, taking meat at their hands, giving no occasion to fear or mistrust her cruelty: on a day, a young maid playing with the Bear, lasciviously did so provoke it, that he tore her in pieces; the Virgin's brethren seeing the murder, with their Darts slew the Bear, whereupon followed a great pestilence through all that region: and when they consulted with the Oracle, the pain in God gave answer, that the plague could not cease; until they dedicated some virginnes unto Diana for the bears sake that was slain; which some interpreting that they should sacrifice them: Embarus upon condition the priesthood might remain in his family, slew his only daughter to end the pestilence, and for this cause the virgins were after dedicated to Diana before their marriage, when they were betwixt ten and fifteen year old, which was performed in the month of january, otherwise they could not be married: yet bears are tamed for labours, and especially for sports among the Roxolani and Libian, being taught to draw water with wheels out of the deepest wells; likewise stones upon sleds to the building of walls. 
Albertus.   
A prince of Lituania nourished a Bear very tenderly, feeding her from his table with his own hand, for he had used her to be familiar in his court, and to come into his own chamber when he listed, so that she would go abroad into the fields and woods, returning home again of her own accord, and would with her hand or foot rub the kings chamber door to have it opened, when she was hungry, it being locked: it happened that certain young Noble men conspired the death of this Prince, 
A History  and came to his chamber door, rubbing it after the custom of the bear, the King not doubting any evil, and supposing it had been his bear, opened the door, and they presently slew him.  
There is a fable of a certain wild bear of huge stature, 
Caelius  which terrified all them that looked upon her, the which Pythagoras sent for, and kept to himself, very familiarly using to stroke and milk her; at the length when he was weary of her, he whispered in her ear and bound her with an oath, that being departed she should never more harm any living thing, which saith the fable, she observed to her dying day. These bears care not for any thing that is dead, and therefore if a man can hold his breath as if he were dead, they will not harm him, which gave occasion to Esope to fable of two companions and sworn friends, who traveling together met with a bear, where at they being amazed, one of them ran away and gate up into a tree, the other fell down and counterfeited himself dead, unto whom the bear came and smelled at his nostrils and ears for breath, but perceiving none departed without hurting him: soon after the other friend came down from the tree, and merrily asked his companion what the bear said in his ear, marry (quoth he) she warned me that I should never trust such a fugitive friend as thou art, which didst forsake me in my greatest necessity: thus far Aesop.  
They will bury one another being dead, as Tzetzes affirmeth, and it is received in many Nations, that children have been Nursed by bears: Paris thrown out of the city, 
Varrinus.  was nourished by a Bear. There is in France a Noble house of the Vrsons, whose first founder is reported to have been certain years together nourished by a bear, and for that cause was called Vrson: and some affirm, that Arcesius was so being deceived by the name of his mother who was called Arctos, a bear: as among the Latins was Ursula. And it is reported in the year of our Lord 1274. that the Concubine of Pope Nicholas (being with child as was supposed) brought forth a young Bear, which she did not by any unlawful copulation with such a beast, but only with the most holy pope; 
Sebast. frank:  and conceived such a creature, by strength of imagination, lying in his palace, where she saw the pictures of many bears; so that the holy father being first put in good hope of a son, & afterward seeing this monster (like himself revel. 13.) for anger and shame defaced all his pictures of those beasts. There is a mountain called the mountain of bears in Cyzicus, betwixt Chersonesus and Propontus; so called, because as some have affirmed, Helice and Cynosura were turned into bears in that place, but the reason is more probable, because it was full of bears, or else because it was so high that it seemed to touch the Beare-starre.  
There is a constellation called the bear in the figure of seven Stars like a Cart, whereof four stand in the place of the wheels, and three in the room of Horses. The Septentrions call them Triones, 
Higinus.  that is yoked Oxen. But there are two bears, a greater and a lesser. The greater is called calisto after the name of Lytaons' daughter, who reigned in Arcadia, whereof many give divers reasons. For they say calisto was a companion of Diana, & used to hunt with her being very like unto her, and one day jupiter came to her in the likeness of Diana and deflowered her, and when she was with child, Diana asked her how that happened, to whom calisto answered, that it happened by her fact: wherewith the Goddess being angry, turned her into a bear, in which shape she brought forth Arcas, and they both wandering in the woods, were taken and brought for a present unto Lycaon her father; And upon a day the bear being ignorant of the law, entered into the temple of jupiter Lycaeus, and her son followed her, for which the Arcadians would have slain them both, but jupiter in pity of them took them both into heaven and placed them among the stars.  
Other say that calisto was turned into a bear by juno, whom afterward Diana slew, and coming to knowledge that it was calisto, she placed her for a sign in heaven, which is called Vrsa Maiore, the great bear; which before that time was called Hamaxa: but the reason of these fables is rendered by Palaephatus, because that Callistus going into a bears den was by the bear devoured, and so her foolish companions seeing none come forth but the Bear, fond imagined that the Virgin was turned into a bear.  
There is another constellation next to the great Bear, called Arctophylax, Boötes, or the little bear, in whose girdle is a bright star called Arcturus, and from this constellation of bears, cometh the denomination of the Arctic and Antarctique pole. Other affirm, that the two Bears were Helice and Cynosura, the two Nurses of jupiter, because sometime they are so named; the cause whereof is apparent in the Greek tongue, for Helice is a star, having as it were a tail roled up, and cynosura, a tail at length like a Dog. They are also nourished for sport, for as their bodies do in one sort resemble Apes, so do also their dispositions being apt to sundry gestures and pastimes, lying upon their backs, and turning their hands and feet, rock themselves upon them as a woman rocketh her child in a cradle; but principally for fight: for which occasion they were preserved of old time by the Romans': For when Messala was Consul, Aenobarbus Domitius presented in one ring or circle, an hundred Bears, and so many hunters with them.  
Rabido nec proditus ore:  
Fumantem nasum vivi tentaveris ursi,  
Sit placidus licet, & lambat digitosque manusque:  
Si dolour et bilis, si just a coegerit ira,  
Vrsus erit vacua dentes in pelle fatiges.  
They will not willingly fight with a man, although men may do it without hurt, for if they anoint or sprinkle the mouths of Lions or Bears with Vitriol or copperess, it will so bind their chaps together, that they shall not be able to bite, which caused Martial to write thus: 
Praeceps sanguinea dum se rotat ursus arena,  
Splendida iam tecto cessent venabula ferro:  
Deprendat vacuo venator in aere praedam,  
Implicitam visco perdidit ille fugam:  
Nec volet excussa lancea torta manu,  
Si captare feras aucupis arte placet.  Alexander had a certain Indian dog given unto him, to whom was put a boar and a bear to fight withal, but he disdaining them, would not once regard them, but when a Lion came, 
Fight of Bears.  he rose up and fought with him. Bears, they will fight with Bulls, Dogs, and horses: when they fight with bulls, they take them by their horns, and so with the weight of their body, they weary and press the beast, until they may easily slay him: and this fight is for the most part on his back. A Rhinoceros set on by a bear in a public spectacle at Rome, did easily cast him off from the hold he had on his horn. She doth not adventure on a wild boar, except the bore be a sleep or not seeing her. There is also a mortal hatred betwixt a horse and a bear, for they know one another at the first sight; and prepare to combat, which they rather act by policy then by strength: The bear falling flat on his back, the horse leaping over the bear, which pulleth at his guts with her forefeet nails, and is by the heels of the horse wounded to death, if he strike the bear upon his head. Also bears fear a sea-calf, and will not fight with them if they can be avoided, for they know they shallbe overcome.  
Great is the fierceness of a bear, as appeareth by holy scripture Osee 13. I will meet them as a bear rob of her whelps (saith the Lord) and will tear in pieces their froward heart: And Ch●sai telleth Absalon. 2. Sam. 17. Thou knowest that thy father and the men that be with him be most valiant and fierce like a she bear rob of her Whelps: for a she bear is more courageous than a male.  
There is a filthy nation of men called Taifah, who are given unto a sodomitical buggery, to commit uncleaneness man with man, and especially with young boys; but if any of them take a wild boar, or kill a Bear, he shall be exempted from this kind of beastly impudicitie. Heliogabalus was wont to shut up his drunken friends together, and suddenly in the night would put in among them Bears, Wolves, Lions, and Leopards, muzzled and disarmed, so that when they did awake, they should find such chamber fellows, as they could not behold (if darkness did not blind them) without singular terror; whereby many of them fell into 'swounds, sickness, ecstasy, and madness.  
Vitoldus King of Lituania, kept certain Bears of purpose, to whom he cast all persons which spoke against his tyranny, putting them first of all into a bears skin; 
Aeneas Sil●  whose cruelty was so great, that if he had commanded any of them to hang themselves, they would rather obey him then endure the terror of his indignation. In like sort did Alexander Phaeraeus, deal with his subjects, as is reported by Textor Valentintanus, the Emperor nourished two bears devourers of men, one of them called golden Mica, the other Innocentia; which he lodged near his own chamber: at length after many slaughters of men, he let Innocentia go lose in the woods for her good deserts, in bringing so many people to their funerals.  
There are many natural operations in Bears. Pliny reporteth, that if a woman be in sore travile of childbirth, let a stone or arrow which hath killed a man, a bear or a boar, 
Secrets observed of Bears.  be thrown over the house wherein the Woman is, and she shall be eased of her pain. There is a small worm called Voluox, which eateth the vine branches when they are young, but if the vine-seckles be anointed with bears blood, that worm will never hurt them. 
Collumella  If the blood or grease of a Bear be set under a bed, it will draw unto it all the fleas, and so kill them by cleaving thereunto. But the virtues medicinal are very many: 
Arnoldus. Virtues medicinal.  and first of all, the blood cureth all manner of bunches and apostems in the flesh, and bringeth hair upon the eyelids if the bare place be anointed therewith.  
The fat of a Lion is most hot and dry, and next to a Lions, a Leopards; next to a Leopards, a Bears; and next to a Bears, a bulls. The later Physicians use it to cure convulsed and distracted parts, spots, and tumours in the body. It also helpeth the pain of the loins, if the sick part be anointed therewith, and all ulcers in the legs or shins, when a plaster is made thereof with bole-armoricke. Also the ulcers of the feet, mingled with allome. It is sovereign against the falling of the hair, compounded with wild roses. ●he Spaniards burn the brains of bears when they die in any public sports, holding them venomous, because being drunk, they drive a man to be as mad as a bear; and the like is reported of the heart of a Lion, and the brain of a cat. The right eye of a bear dried to powder, and hung about children's necks in a little bag, driveth away the terror of dreams, and both the eyes whole, bound to a man's left arm, easetha quartanague.  
The liver of a sow, a lamb, and a bear put together, and trod to powder under ones shoes, easeth and defendeth cripples from imflamation: the gall being preserved and warmed in water, delivereth the body from cold, when all other medicine faileth. Some give it mixed with Water, to them that are bitten with a mad Dog, holding it for a singular remedy, if the party can fast three days before. It is also given against the palsy, the King's evil, the falling sickness, an old cough, the inflammation of the eyes, the running of the ears, the difficulty of urine, and delivery in childbirth, the Haemorrhods, the weakness of the back. The stones in a perfume, are good against the falling evil, and the palsy, and that women may go their full time, they make ammulets of Bears nails, and cause them to wear them all the time they are with child.   

OF THE BEAVER. Male and Female.  
Their quantity is not much bigger than a country Dog, their head short, their ears very small and round, their teeth very long, 
Their several parts, silvius. Bellovius.  the under teeth standing out beyond their lips three fingers breadth, and the upper about half a finger, being very broad, crooked, strong and sharp, standing or growing double very deep in their mouth, bending compass like the edge of an Axe, and their colour yellowish red, wherewith they defend themselves against beasts, take fishes as it were upon hooks, and will gnaw insunder trees as big as a man's thigh: they have also grinding teeth very sharp, wherein are certain wrinkles or folds, so that they seem to be made for grinding some hard substance, for with them they eat the rinds or bark of trees; wherefore the biting of this beast is very deep, being able to crash asunder the hardest bones, and commonly he never loseth his hold until he feeleth his teeth gnash one against another. Pliny and Solinus affirm, that the person so bitten cannot be cured, except he hear the crashing of the teeth which I take to be an opinion without truth.  
They have certain hairs about their mouth, which seem in their quantity or bigness to be rather horn they are so hard, but their bones are most hard of all and without marrow: Their forefeet are like a Dogs, and their hinder like a Goose's, made as it were of purpose to go on the land, & swim in the water; but the tail of this beast is most strange of all in that it cometh nearest to the nature of fishes, being without hair and covered over with a skin like the scales of fish, it being like a sole, and for the most part six fingers broad and half a foot long, which some have affirmed the beast never pulleth out of the water; whereas it is manifest, that when it is very cold or the water frozen he pulleth it up to his body, although Agricola affirm, that his hinder legs and tail freeze with the water; and no less untrue is the assertion, that they compel the Otter in time of cold and frost, to wait upon their tail and to trouble the water so that it may not freeze round about them; but yet the Beaver holdeth the Otter in subjection, and either overcometh it in fight, or killeth it with his teeth.  
This tail he useth for a stern when he swimmeth after fish to catch them. There hath been taken of them whose tails have weighed four pound weight, and they are accounted a very delicate dish, for being dressed they eat like Barbles: they are used by the Lotharingians and Savoyens for meat allowed to be eaten on fishdays, although the body that beareth them be flesh and unclean for food. 
Bellonius.  The manner of their dressing is, first roasting, and afterward seething in an open pot, that so the evil vapour may go away, and some in pottage made with Saffron; other with Ginger, and many with Brine: it is certain that the tail and forefeet taste very sweet, from whence came the Proverb, That sweet is that fish, which is not fish at all.  
These Beasts use to build them Caves or Dens near the Waters, so as the Water may come into them, 
Their building of Dens.  or else they may quickly leap into the water, and their wit or natural invention in building of their caves is most wonderful: for you must understand that in the night time they go to land, and there with their teeth gnaw down boughs & trees which they likewise bite very short fitting their purpose, and so being busied about this work, they will often look up to the tree when they perceive it almost asunder, thereby to discern when it is ready to fall, lest it might light upon their own pates: the tree being down and prepared, they take one of the oldest of their company, whose teeth could not be used for the cutting, (or as others say, they constrain some strange Beaver whom they meet withal) to fall flat on his back (as before you have heard the Badgers do) and upon his belly lad they all their timber, which they so ingeniously work and fasten into the compass of his legs that it may not fall, and so the residue by the tail, draw him to the water side, where these buildings are to be framed, and this the rather seemeth to be true, 
Albertus. Olaus' mag:  because there have been some such taken, that had no hair on their backs: but were peeled, which being espied by the hunters, in pity of their slavery, or bondage, they have let them go away free.  
These beasts are so constant in their purpose, that they will never change the tree that they have once chosen to build withal▪ how long time so ever they spend in biting down the same, it is likewise to be observed, that they never go to the same, during the time of their labour but in one and the same path, and so in the same, return to the water again. When they have thus brought their wood together, then dig they a hole or ditch in the bank side, 
Albertus.  where they underset the earth to bear it up from falling, with the aforesaid timber: 
a secret  and so they proceed, making two or three rooms like several chambers, one above another, to the intent that if the water rise they may go further, and if it fall they may descend unto it. And as the husbandmen of Egypt do observe the buildings of the Crocodile, so do the inhabitants of the country where they breed, observe the Beavers, that when they build high, they may expect an inundation and sow on the Mountains, and when they build low, they look for a calm or drought, and blow the valleys. There is nothing so worthy in this beast as his stones, for they are much sought after and desired by all Merchants, so that they will give for them any great price.  
There is both in Male and Female, certain bunches under their belly as great as a goose's egg, which some have unskilfully taken for their cods, and between these is the secret or privy part of both sexes; which tumors or bunches are nothing else, but a little fleshy bag within a thin skin, in the middle whereof is a hole or passage, out of the which the beast sucketh a certain liquor, 
The Cod or stones of the beast Rondoletius.  and afterward therewith anointeth every part of her body that she can reach with her tongue. Now it is very plain that these bunches are not their cods, for these reasons; because that there is no passage either of the seed into them, or from them into the yard: Besides, their stones are found within their body; neither ought this to seem strange, seeing that Hares have the like bunches, and also the Moschus or Musk-cat: the female hath but one passage for all her excrements, and to conceive or bring forth young ones.  
It hath been an opinion of some, that when a Beaver is hunted and is in danger to be taken, she biteth off her own stones, 
The Beaver doth not bite off her own stones.  knowing that for them only her life is sought, which caused Alciatus to make this Emblem.  
Et pedibus segnius, tunuda & propendulus aluo,  
Mordicus ipse sibi medicata virilia vellet:  
Huius ab exemplo disces non parcere rebus,  
Hactamen insidias effugit arte fiber:  
Atque abijcit sesegnarus ob illa peti  
Et vitam ut redimas hostibus aera dare.  
Teaching by the example of a Beaver, to give our purse to thieves, rather than our lives, and by our wealth to redeem our danger, for by this means the Beaver often escapeth. There have been many of them found that wanted stones, which gave some strength to this error, but this was exploded in ancient time for a fable; and in this and all other honest discourses of any part of Philosophy, the only mark whereat every good student and professor ought to aim, must be verity and not tales: wherein many of the ancient have greatly offended (as is manifested by Marcellius Virgilius) especially Plato: and this poison hath also crept into and corrupted the whole body of religion. The Egyptians in opinion of the aforesaid Castration, when they will signify a man that hurteth himself, they picture a Beaver biting off his own stones. 
Herus. an Emblem.  But this is most false, as by Sertius, Plinius, Dioscorides, and Albertus, is manifested: first, because their stones are very small, and so placed in their body as are a Boars, and therefore impossible for them to touch or come by them: Secondly, they cleave so fast unto their back, that they cannot be taken away but the beast must of necessity lose his life; and therefore ridiculous is their relation, who likewise affirm, that when it is hunted (having formerly bitten off his stones, that he standeth upright and showeth the hunters that he hath none for them, and therefore his death cannot profit them, by means whereof they are averted, and seek for another.  
These Beavers eat fish, fruits, and the bitter rhindes of trees, 
Their food  which are unto them most delicate, especially Alderne, Poplar, and Willow; whereupon it is proverbiallie said, of one that serveth another for gain: Sic me subes quotidie ut fiber salicem, you love me as the Beaver doth the Willow, which eateth the bark and destroyeth the tree.  
They are taken for their skins, tails, and cod, and that many ways; 
Their cause of taking  and first of all when their caves are found, there is made a great hole or breach therein, wherinto is put a little dog, which the beast espying, flieth to the end of her den, and there defendeth herself by her teeth, till all her structure or building be razed, and she laid open to her enemies, who with such instruments as they have present, beat her to death: 
A secret.  some affirm that she rouseth up her body and by the strong savour of her stones she driveth away the Dogs, which may be probable if the stones could be seen. These dogs are the same which hunt wild foul and Otters.  
It is reported that in Prussia they take them in bow-nets, baited with the rind of trees, 
Agricola.  where into they enter for the food, but being entrapped cannot go forth again. They cannot dive long time under water but must put up their heads for breath, which being espied by them that beset them, they kill them with gunshot, or pierce them with Otter-speares, so that one would think seeing such a one in the water, that it was some hairy kind of fish; and his nature is, if he hear any noise to put his head above water, whereby he is discovered and looseth his life. His skin is precious in Polonia either for garment or for gloves, but not so precious as an Otters, yet is it used for the edging of all other fur-garments making the best show and enduring longest; they are best that are blackest, and of the bellies which are like felt wool, they make caps and stockings, against rain and foul weather.  
The medicinal virtues of this beast are in the skin, the urine, the gall and the cod: 
The medicinal virtues; Albertus. Aetius.  and first, a garment made of the skins is good for a paralytic person, and the skins burned with dry Oynions and liquid pitch, stayeth the bleeding of the nose, and being put into the soles of shoes easeth the gout. The urine preserved in the bladder, is an antidote against poison, and the gall is profitable for many things, 
Pliny  but especially being turned into a glue it helpeth the falling evil. The genitals of a Beaver are called by the Physicians Castoreum, 
Pliny.  and therefore we will in this discourse use that word for expressing the nature, qualities, remedies, and miraculous operation thereof, wherefore they must be very warily and skilfully taken forth, for there is in a little skin compassing them about a certain sweet humour (called Humour Melleus) and with that they must be cut out, the utter skin being cut asunder to make the more easy entrance, and the Apothecaries use to take all the fat about them, which they put into the oil of the Castoreum, and sell it unto fisher men to make bait for fishes. The females have stones or Castoreum, as well as the males, but very small ones. Now you must take great heed to the choice of your Beaver, and then to the stones which must grow from one root conjoined, otherwise they are not precious, and the beast must neither be a young one nor one very old, but in the mean betwixt both, being in vigour and perfection of strength.  
The Beavers of Spain yield not such virtuous castoreum as they of Pontus, and therefore if it be possible, 
Hermolaus. The corrupting of Castoreum.  take a Pontic Beaver, next one of Gallatia, and lastly of Africa. Some do corrupt them putting into their skin gum and Ammomacke with blood, other take the rains of the beast, and so make the castoreum very big, which in itself is but small. This beast hath two bladders, which I remember not are in any other living creature, and you must beware that none of these be joined with the castoreum. You may know if it be mingled with Ammoniacke by the taste, for although the colour be like, yet is the savour different. Platearius showeth, that some adulterate castoreum, by taking of his skin, or some cod newly taken forth of another beast, filling it with blood, sinews and the powder of castoreum, that so it may not want his strong smell or savour: other fill it with earth and blood; other with blood, resin, gum, sinews and pepper, to make it taste sharp: but this is a falsification discernible, and of this sort is the castoreum that is sold at Venice, as Brasovala affirmeth: and the most of them sold at this day are bigger than the true castoreum, for the just weight of the right stones is not above twelve ounces and a half, one of them being bigger than the other, being six fingers breadth long, and four in breadth. Now the substance contained in the bag is yellowish, solid like wa●, and sticking like glue, not sharp and cracking betwixt the teeth (as the counterfeit is.) These stones are of a strong and stinking savour, such as is not in any other, but not rotten and sharp as Grammarians affirm; yet I have smelled of it dried, which was not unpleasant, and things once seasoned with the savour thereof, will ever taste of it, although they have not touched it, but lie covered with it in the same box or pot; and therefore the castoreum of Persia is counterfeit, which hath no such smell, for if a man smell to the right castoreum, it will draw blood out of his nose.  
After it is taken forth from the beast, it must be hung up in some place to be dried in the shadow, and when it is dry, it is soft and white: it will continue in strength six years, and some say seven; the Persians affirm, that their castoreum will hold his virtue ten years; which is as false as the matter they speak of is counterfeit. Archigenes wrote a whole book of the virtue of this castoreum, whereunto they may resort, that require an exact and full declaration of all his medicinal operations: it shall only be our purpose, to touch some general heads, and not to enter into a particular discovery thereof.  
Being so dried as is declared, it must be warily used, for it falleth out herein as in other medicinal subjects, that ignorance turneth a curing herb or substance, into a venomous and destructive quality; therefore we will first of all set down the dangers to be avoided, and afterward some particular cures that come by the right use of it. Therefore it must be understood, that there is poison in it, not naturally, but by accident; as may be in any other good and wholesome matter: and that especially in the smell or savour thereof, 
The dangers in the use of Castoreum. Servius.  whereunto if a woman with child do smell, it will kill the child unborn and cause abortement: for a woman's womb is like a creature, nourished with good savours, and destroyed with evil: therefore burning of feathers, shoe-soles, woollen clothes, pitch, Galbanum, gum, onions, and garlic is noisome to them. It may be corrupted not only as is before declared; but also, if it be shut up close without vent into pure aner, when it is hanged up to be dried, or if the bag be kept moist, so that it cannot dry; and it is true (as Avicen saith) that if it be used being so corrupted, it killeth within a days space, driving one into madness, making the sick person continually to hold forth his tongue, and infecting him with a fever by inflaming the body, losing the continuity of the parts, through sharp vapours arising from the stomach: and for a proof that it will inflame, if you take a little of it mingled with oil, and rub upon any part of the body, or upon your nail, you shall feel it.  
But there is also a remedy for it being corrupted; namely, Ass' milk mingled with some sharp syrup of Citron, or if need require, drink a dram of Philons' Antidote at the most, or take butter and sweet water which will cause vomit, and vomit therewith so long, as you feel the savour of the stone, and afterward take syrup of Limmons or citrons: & some affirm upon experience, that two penny weight of Coriander-seed, scorched in the fire, is a present remedy for this evil. And it is more strange, that seeing it is in greatest strength, when the savour is hottest, which is very displeasing to a man's nature in outward appearance, yet doth it never harm a man taken inwardly, (being pure and rightly compounded] if the person be without a fever, for in that case only it doth hurt inwardly, otherwise apply it to a moist body lacking refrigeration, or to a cold body wanting excalfaction, or to a cold and moist body, you shall perceive an evident commodity thereby, if there be no fever: and yet it hath profited many where the fever hath not been overhot, as in ecstasies and lethargies, ministered with white pepper, and mellicrate, and with Rose cakes laid to the neck or head. The same virtues it hath being outwardly applied and mingled with oil, if the bodies be in any heat, and purely without oil, if the body be cold, for in heating it holdeth the third degree, and in drying the second. The manner how it is to be ministered is in drink, for the most part, the sweet lickor being taken from it, and the little skins appearing therein cleansed away, and so it hath among many other these operations following. Drunk with vinegar, it is good against all venom of Serpents, and against the chamelaeon, but with this difference, against the scorpion with wine, against spiders with sweet water, against the Lizzards with Mirtire, against Dipsas and cerastes, with Opponax, or wine made of Rew, and against other serpents with wine simply. Take of every one two drams, for a cold take it a scruple and a half in four cups of wine, used with Laudanum, it cureth the Fistula and ulcers, 
Castoreoque gravi mulier sopita recum bit.  provoketh neezing by smelling to it, procureth sleep, they being anointed with it: maiden-weed & conserve of Roses, and being drunk in Water, helpeth Frenzy, and with the roses and Maiden-weed aforesaid, easeth headache: Being laid to the head like a plaster, it cureth all cold and windy affections therein, or if one draw in the smoke of it perfumed, though the pain be from the mother's womb, and given in three cups of sweet vinegar fasting, it helpeth the falling sickness, but if the person have often fits, the same given in a glister, giveth great ease: Then must the quantity be two drams of castoreum, one sextary of honey and oil, and the like quantity of water, but in the fit it helpeth with vinegar by smelling to it. It helpeth the palsy, taken with Rew or wine▪ sod in Rew, so also all heart trembling, ache in the stomach, and quaking of the sinews. It being infused into them that lie in Lethargies with vinegar and conserve of roses doth presently awake them, for it strengtheneth the brain, and moveth sternutation. It helpeth oblivion coming by reason of sickness, the party being first purged with Hiera Ruffi▪ castoreum▪ with oil bound to the hinder part of the head, and afterward a dram drunk with Mellicrate, also taken with oil, cureth all convulsion proceeding of cold humours, if the convulsion be full and perfect, & not temporal or in some particular member, which may come to pass in any sickness.  
The same mixed with honey helpeth the clearness of the eyes, and their inflammations: likewise used with the juice of Popie, and infused to the ears, or mixed with honey, helpeth all pains in them. With the seed of hemlockes beaten in vinegar, it sharpeneth the sense of hearing, if the cause be cold, and it cureth toothache infused into that ear with oil on which side the pain resteth; for Hypocrates sent unto the wife of Aspasius [complaining of the pain in her cheek and teeth] a little castoreum with pepper, advising her to hold it in her mouth betwixt her teeth. A perfume of it drawn up into the head & stomach, easeth the pains of the lights and entrails, and given to them that sigh much with sweet vinegar fasting: it recovereth them. It easeth the cough and distillations of rheum from the head to the stomach, taken with the juice of black poppy. It is preseruative against inflammations & pains in the guts or belly] although the belly be swollen with cold windy humours,] being drunk with vinegar, or Oxycrate, it easeth the colic given with annisse beaten small, and two spoonfuls of sweet water: and it is found by experiment, that when a horse cannot make water, let him be covered over with his cloth, 
Vegetins.  and then put underneath him a fire of coals, wherein make a perfume with that castoreum till the horse's belly and cod smell thereof, then taking away the coals, walk the horse up & down covered, and he will presently stolen.  
To soften the belly they use Castoreum with sweet water two drams, and if it be not forcible enough, they take of the root of a set cucumber one dram, and the some of salt Peter two drams. It is also used with the juice of Withy and decoction of Vinegar applied to the rains and genital parts like a plaster against the Gonorrhaean passion. It will stir up a woman's monthly courses, and cause an easy travail, two drams being drunk in water with Pennyroyal. And if a Woman with child go over a Beaver, she will suffer abortment, 
A secret  and Hypocrates affirmeth, that a perfume made with Castoreum, Asaph's dung, and swine's grease, openeth a closed womb.  
There is an Antidote called Diacostu, made of this castoreum, good against the Megrim, falling sickness, apoplexies, palsies, and weakness of limbs, as may be seen in Myrepsus: against the impotency of the tongue, trembling of the members, and other such infirmities. These virtues of a Beaver thus described, I will conclude this discourse with a History of a strange beast like unto this: related by Dunranus campus-bellus (a noble kni.) who affirmed, 
A miraculus history of a Monster.  that there are in Arcadia, seven great Lakes, some 30. mile's compass, and some less; whereof one is called Garloil, out of which in Anno 15.0 about the midst of Summer, in a morning, came a Beast about the bigness of a water dog, having feet like a Goose, who with his tail easily threw down small trees, and presently with a swift pace he made after some men that he saw, and with three strokes he likewise overthrew three of them, the residue climbing up into trees escaped, and the beast without any long tarrying, returned back again into the water, which beast hath at other times been seen, and it is observed, that this appearance of the monster, did give warning of some strange evils upon the Land: which story is recorded by Hector Boethius.   

OF THE BISON.  

Of the name  A Bison called of some Latins though corruptly Vrson, and Veson, of the Grecians Bisoon, of the Lituanians Suber, of the Polonians Zuber, from whence some Latins derived Zubro, for a Byson. Of the Germans Visent, and Vaesent, & Wisent: a beast very strange as may appear by his figure prefixed▪ which by many authors is taken for Vr. ●●, some for a Bugle, or wild Ox, other, for Rangifer, and many for the beast Tarandus a Buff. By reason whereof there are not many things, which can by infallible collection be learned of this beast among the writers; yet is it truly and generally held for a kind of wild Ox, 
Places of their breed.  bred in the Northern parts of the world for the most part, and never tamed, as in Scythia, Moscovia, Hercynia, Thracia, and Brussia. But those tall wild Oxen which are said to be in Lapponia, 
Philostephan: The reason of their name.  and the Dukedom of Angermannia, are more truly said to be Vrt, as in their story shall be afterward declared Their name is taken from Thracia, 
Varinus. Stephanus a secret in the la●e Dicaea  which was once called Bistonia, and the people thereof Bistones, from Bisto the son of Cicas and Terpsicores; and thereof came Bistonia Grues, crane's of Thracia, and Bistonia L●eus, for the lake or sea of Dicaea, near Abdera, where never living thing, or other of less weight was cast in, but it presently sunk and was drowned.  
This Bison is called Taurus Paeonicus, the Paeonian-Bull, whereof I find two kinds, one of greater, 
Seural kinds  and another of lesser size, called the Scotian or calydonian Bison, whereof you shall see the picture and qualities at the foot of this history.  
Their hair is red, yellow, or black, their eyes very great and terrible; they smell like a Moschus or Musk-cat, and their mane reacheth over their shoulders, shaking it irefully when he brayeth; their face or forehead very broad, especially betwixt their horns, for Sigismond king of Polonia, having killed one of them in hunting, stood betwixt his horns, with two other men not much lesser in quantity then himself, who was a goodly well proportioned and personable Prince.  
There are two bunches on his back, the former near his shoulders, which is the higher, and the other near the rump, which is somewhat lower. I have seen the horns of a Byson, which was in the hands of a Goldsmith to lip with Silver and Gilt, that it might be fit to drink in: it did bend like the talant of an Eagle or Gryphin, or some ravenous bird. The flesh in Summer time is most fat, but it tasteth so much of wild-garlicke, 
The flesh of this beast. Bonarus. Baro.  or ramsens, that it is not pleasant to eat, being full of small veins and strings, and is accounted a noble and strong kind of flesh: the blood is the most purest in the world, excelling in colour any purple, and yet for all that it is so hot that being let forth when the beast dieth, within two hours space it putrefieth, and the flesh itself in the coldest winter will not keep sweet many hours, by reason of the immoderate heat thereof, 
a secret in the inward heat of this beast.  if the Hunter do not presently after the fall of the beast, separate from it the entrails: and which is most strange of all, being pierced alive with any hunting spear, dart, or sword, the weapon by the heat of the body is made so weak and soluble, that it cometh forth as flexible as lead: and to conclude, it is a most noble and fierce spirited beast, never afraid, or yielding till breath faileth, neither can he be taken with any nets or gins, until they be thoroughly wearied: Wherefore they which hunt him, must be very strong, nimble, 
their hunting.  and skilful men, or else that sport will be their own undoing and overthrow. 
Sigism: baro.   
Therefore when they go to hunt this Byson, they choose a place replenished with large trees, neither so great that they cannot easily wind about them, nor so little that they shall not be able to cover their bodies from the horn or tongue of the beast: behind which the hunter's place themselves out of sight: and then the Dogs rouse up the beast, driving him to that place where the hunters stand, whom the beast first espieth, to him he maketh force, who must warily keep the tree for his shield, and with his spear wound him where he can, who will not fall without many mortal strokes, but wax more and more eager, not only with horn but with tongue, for if he can but apprehend any part of the hunter's garment with his tongue, he looseth no hold but draweth him unto him, and with his horn and feet killeth him: but if the fight be long, and so the hunter wearied and out of breath, then doth he cast a red cap unto the beast, who maketh at it with head and feet, never leaving till it be in pieces; and if another come to help him as hunters must, if they will return alive, then shall he easily draw the beast to combat, and forsake the first man, if he cry Lu-lu-lu.  

In Phoci● is How Bison are taken alive  Pausanias showeth how these Bysons are taken alive, in this sort. The hunters (saith he) choose out some steep and slippery down hill, whereupon they lay skins of beasts newly taken off, and if they want such, then anoint they old skins with oil, and so leave them spread upon those sleeping or bending passages: then raise they the beasts, and with dogs and other means on horseback drive them along to the places where they laid their hides, and as soon as they come upon the skins they slip and fall down, rolling headelong till they come into the valleys, from whence they constrain them back again some other way, three or four times a day, making them fall down the hills as aforesaid, and so wearying them with continual hunting, and fasting. At the last they come unto them, when they are no more able to rise for faintness, & give them pine-Aples taken out of the shells, (for with that meat are they delighted) and so while they eagerly feed and lie weary on the ground, 
the medicines not known,  they intoile them in bands and manacles, and lead them away alive: The medicines coming from this beast may be conjectured to be more forcible, then of common and ordinary oxen, but because they were not known to the Grecians and Arabians, and we find nothing recorded thereof: we will conclude the story of this great Bison; with a good opinion of the virtues, though we are not able to learn or discover them to others.  

Of the White SCOTIAN Bison.  
 
IN the Woods of SCOTLAND, called calendar or Caldar, 
Places where these Bison abide.  & in ancient time CALIDONIA, which reacheth from Monteth and Erunall, unto Atholia and Loquhabria, there are bred white Oxen, maned about the neck like a Lion, but in other parts like ordinary and common Oxen. This wood was once full of them, but now they are all slain, 
The nature of this Bison.  except in that part which is called Cummirnald. This beast is so hateful and fearful of mankind, that it will not feed of that grass or those herbs, whereof he savoureth a man hath touched, no not for many days together: and if by art or policy they happen to be taken alive, they will die with very sullen grief. If they meet a man, presently they make force at him, fearing neither dogs, spears, nor other weapons. Their flesh is very pleasant, though full of sinews, and very acceptable to the greatest Nobles, for which cause they are now grown to a small number, their qualities being like to the former beast, excepting their colour and beard, I will term them a white caledonian, or Scotian BISON.   

BONASUS, the figure of the head and HORNS.  
The head of this beast is like the head of an Ox or Bull, 
His parts  his horns bending round to the sides of the cheek, by reason whereof he hath no defence by them, neither can a man be hurt that is cast upon them. His neck is very thick with a large mane, 
Aristotle  from his eyes down to his shoulders in length like a Horses, but the hair thereof is much softer, and lieth more smoothly, the uppermost hairs being harsher, and the undermost softer like wool. Their colour betwixt red and ash colour, but black and yellow appeareth not in them; They have no upper teeth, in this point resembling an Ox and other horned beasts: their horns being in compass about nine inches and somewhat more, are very smooth and black like varnish. Their voice is like the voice of an ox, their legs all hairy, and their feet cloven, their tail too short for the other members of the Body like a Bugles, 
His flesh and disposition to anger.  their back stretched out at length, is as long as a seat for seven men, their flesh is very sweet, for which cause he is much sought for in hunting, he will with his feet dig up the ground like an ox or bull in his rage, when he is once struck he flieth away, 
His fight in flying.  fight with his heels backward, and whereas nature hath denied him the benefit of horns which other beasts have, so that he is only adorned and not armed by those weapons, like a soldier that cannot draw forth his sword: she hath given him the secret operation of his dung: 
The secret operation of his dung.  which in his chase he casteth forth of his body so plentifully, upon the Dogs or other that pursue him, by the space of four paces backward, that he slayeth their course, and the heat of this dung is so admirable, that it scorcheth or burneth the hair or skin of any beasts or men that hunt him: neither hath this fime such virtuous operation at any other time, but only when the beast flieth, being hunted and pursued for life, at other times it lying quiet, there is no such virtue therein: neither aught this to seem incredible, seeing many other beasts in their chase, have the like or at the least do then eject their excrement more plentifully and noisomly then at other times: 
The reason of the heat & operation of their excrement.  as the Cuttell-fi●h, for when in chase the entrails are heated, and the passage somewhat restrained, so that the holding in of breath breedeth more wind in the guts, it may very naturally chance, the excrement being with the enclosed wind and heat sent forth by violent eruption that it may fly far backward, and also burn as aforesaid. These beasts calf in the mountains, 
Their place and secure for calving  and before that time cometh she chooseth a place, which she walleth in with the abundance of her own dung, so high as it may cover her young one, for there is no beast that is naturally so full of excrement as a bonassus. Their ears are very broad as the Poet sayeth, Patutae camuris sub cornibus aures, broad ears, under crooked winding blunt horns, the skin is so large, that it hath covered a good part of a house, the inward colour whereof is like the earth whereon the beast did use to feed. That excellent Physician of England john Cay, did send me the head of this beast, with this description, in an Epistle saying.  
I Send unto thee the head of a great wild beast, the bare mouth and the bones supporters of the horns being very weighty, 
The relation of john Cay a Doctor of Physic in England  and therefore bearing up some like heavy burden, the horns are recurued and bending backward, so that they do not spire directly downward but rather forward, though in a crooked manner, which because it could not appear forward, as they do when the Beast is alive, therefore they are described turning on the one side: the space betwixt the horns or breadth of the forehead is three Roman palms and half, the length of the horns, three palms one finger and a half, and their compass where they are joined to the head, is one foot, one palm and a half. In the castle of warwicke where are preserved the armour and spear of one Earl Guy of Warwick a most valiant strong man, I have seen the head of a beast not unlike to this, saving that if the bones whereon the horns grow should be joined together, then would the horns be longer, and of another crooked fashion: And in the same place there is also the neck bone of the same beast, the compass there of is at the least three Roman feet, two palms, and a half, whereunto I may also add that shoulderblade which hangeth on the North gate of the city of Coventry, being in the lowest part three foot broad and two fingers, and four foot long and two palms: and the compass of the armhole wherein the shoulder is joined, is three foot and one palm, and the whole compass of them both in breadth and length, is eleven foot one palm and a half.  
In the chapel of the said great Guy, distant from Warwick about one thousand paces, [or a mile] there hangeth a rib of this beast [as I suppose] the compass whereof in the smallest place is three palms, and in length it is six foot and a half, the rib is dry and rotten in the superficies thereof. The vulgar people affirm, that it is the piece of a Boar, which was slain by Earl Guy, other say, by tradition of their elders, that it is a piece of a wild Cow remaining near Coventry, & did much harm to many people: which latter opinion I embrace taking it for a Bonasus, who in most things is like a cow, and therefore some affirm it is an Indian Cow [but ignorantly] because any thing that is not common is usually attributed to some strange countri-breed [with an addition to that it most of all resembleth.] The shape of these horns are here following described. Thus far D. C●●.  
Whereunto I assent holding his conjectures to be very probable, until by the diligent industry of some other, or my own eye sight we may deliver to the world some more assured and perfect knowledge in these kind of beasts. Exhorting in the mean season all learned men, to discover more exactly their present or future knowledge herein, to the high benefit of all them that are diligent students in this part of God's creation.    

OF THE BUFF.  
A Buff is called in Greek Tarandoes, and in Latin Tarandus, 
Of the name and kind of Buffs.  which some have corrupted barbarously, terming it Parandrus and Pyradus, and I conjecture that it is the same beast, which the Polonians call Tur or Thuro; howsoever other confound this Tarandus with another beast, called Rangifer; and some with a kind of Vrus, which have many properties in common with a Buff, yet my reason, why the Polonian Tur can be no other than a Buff, is because the head and mouth differeth from those beasts, and also by cause this is taken in Sarmatia, where the common people call it Daran or Darau, although the later writers call it Duran and Daran, and translate it a Bonnasus, which can by no means agree with this beast; and the name of Daran is easily derived from Tarandus or Tarandos'.  

Pliny The several parts. silvius. Hesychius  The head of this beast is like the head of a Hart, and his horns branched or ragged; his body for the most part like a wild Ox's, his hair deep and harsh like a Bears, his hide is so hard and thick▪ that of it the Scythians make breastplates, which no dart can pierce through. His colour, for the most part like an Asses, but when he is hunted or feared, he changeth his hue into whatsoever thing he seethe; as among trees he is like them: among green boughs he seemeth green; 
a miracle in his colour.  amongst rocks of stone, he is transmuted into their colour also; as it is generally by most writers affirmed: as Pliny & Solinus among the ancient; Stephanus and Eustathius, among the later Writers.  
This indeed is the thing that seemeth most incredible, but there are two reasons which draw me to subscribe hereunto: first, because we see that the face of men and beasts through fear, joy, anger, and other passions, do quickly change; from ruddy to white, from black to pale and from pale to ruddy again. Now as this beast hath the head of a Hart, so also hath it the fear of a Hart, but in a higher degree; and therefore by secret operation it may easily alter the colour of their hair, as a passion in a reasonable man, may alter the colour of his face.  
The same things are reported by Pliny of a beast in INDIA called Lycaon, as shall be afterward declared; and besides these two, there is no other among creatures covered with hair, that changeth colour. Another reason forcing me to yield hereunto is, that in the sea, a Polypus-fish, and in the earth among creeping things, a chameleon, do also change their colour in like sort and fashion: whereunto it may be replied, that the chameleon and Polypus-fish, are peeled or bare without hair, and therefore may more easily be verse-coloured; but it is a thing impossible in nature, for the hair to receive any tincture from the passions: but I answer, that the same nature can multiply and diminish her power in lesser and smaller Beasts, according to her pleasure, and reserveth an operation for the nails, and feathers of Birds, and fins and scales of Fishes, making one sort of divers colour from the other: and therefore may and doth as forcibly work in the hairs of a buff, as in the skin of a chameleon; adding so much more force to transmute them, by how much farther off they stand from the blood, like as an Archer, which setteth his arm and bow higher to shoot farther, and therefore it is worthy observation, that as this beast, hath the best defence by her skin above all other, so she hath the wakest and most timorous heart above all other.  
These Buffs are bred in Scythia, and are therefore called Tarandi Scithic; 
Countries of Buffs.  they are also among the Sarmatians, and called Budini, and near Gelonis, and in a part of Poland, in the Duchy of Mazavia, betwixt Oszezke and Garuolyin. And if the polonian Thuro before mentioned, have a mane [whereof I am ignorant] then will I also take that beast: for a kind of Bison. In phrygia, there is a territory called Tarandros, 
Stephanus  and peradventure this beast had his name from that Country, wherein it may be he was first discovered and made known.  
The quantity of this beast, exceedeth not the quantity of a wild Ox, 
The quantity or stature of a Buff.  whereunto in all the parts of his body he is most like, except in his head face, and horns: his Legs and hooves are also like an Ox's. The goodness of his hide is memorable, and desired in all the cold countries of the world, wherein only these beasts and all other of strong, thick, 
The hide is most profitable to man  hides are found, for the thinnest and most unprofitable skins of beasts, are in the hot and warmer parts of the world: and God hath provided thick, warm, most commodious, and precious covers for those beasts that live farthest from the Sun. Whereupon many take the hides of other beasts for Buff, for being tawed and wrought artificially they make garments of them, as it is daily to be seen in Germany.   

Of the vulgar Bugill.  
A Bugill is called in Latin Bubalus, and Buffalus: 
The several names  in French Beufle: in Spaninsh, Bufano: in German, Buffell: and in the Illirian tongue, Bouwoll. The hebrews have no proper word for it, but comprehend it under To, which signifieth any kind of wild Oxen; for neither can it be expressed by Meriah, which signifieth fatted oxen; or Bekarmi, which signifieth oxen properly; or jachmur, which the Persians call Kutzcohi, or Buzcohi, and is usually translated a wild-asse. For which beast, the hebrews have many words: neither have the Grecians any proper word for a vulgar Bugill, for Boubalos and Boubalis, are amongst them taken for a kind of Roe buck. 
The original of the term Bubalus  So that this Bubalus was first of all some modern or barbarous term in Africa, taken up by the Italians, & by them attributed to this beast, and many other for whom they knew no proper names. For in the time of Pliny, they use to call strange beasts like Oxen or Bulls, Vri; as now a days (lead with the same error, or rather ignorance] they call such Bubali or buffali. The true effigies of the vulgar Bugill, was sent unto me by Cornelius Sittardus, a famous Physician in Norimberge; and it is pictured by a tame and familiar Bugill, such as liveth among men for labour, as it seemeth to me. For there is difference among these beasts, [as Aristotle hath affirmed] both in colour, mouth, horn, and strength.  
This vulgar Bugill, 
Of the vulgar Bugill & her parts  is of a kind of Wild Oxen, greater and taller than the ordinary Oxen, their body being thicker and stronger, and their limbs better compact together: their skin most hard, their other parts very lean, their hair short, small, and black, but little or none at all upon the tail, which is also short and small. The head hangeth downward to the earth, and is but little, being compared with the reasidue of his body; and his aspect or face betokeneth a tameable and simple disposition. His forehead is broad and curled with hair, his horns more flat then round, very long, bending together at the top, 
Pollonius. Use of their horns  as a Goats do backward: insomuch as in crete, they make bows of them: and they are not for defence of the beast, but for distinction of kind and ornament. His neck is thick and long, and his rump or neither part of his back is lower than the residue, descending to the tail. His Legs are very great, broad and strong, but shorter than the quantity of his body would seem to permit. They are very fierce being tamed, but that is corrected by putting an Iron ring through his Nostrils, 
Erasmus.  whereinto is also put a cord, by which he is lead and ruled, as a horse by a bridle (for which cause in Germany they call a simple man overruled by the advise of another to his own hurt, a Bugle, lead with a ring in his Nose.)  
His feet are cloven, and with the foremost he will dig the earth, and with the hindmost fight like a horse, setting on his blows with great force, and redoubling them again if his object remove not. His voice is like the voice of an ox; when he is chased he runneth forth right, 
Albertus. The manner of his sight  seldom winding or turning, and when he is angered he runneth into the Water, wherein he covereth himself all over except his mouth, to cool the heat of his blood; 
Nature of their breeding places Pet. crscent.  for this beast can neither endure outward cold nor inward heat: for which cause, they breed not but in hot countries, and being at liberty are seldom from the waters. They are very tame, so that children may ride on their backs, but on a sudden they will run into the Waters, and so many times endanger the children's lives.  

Of their young ones & milk.  Their love to their young ones is very great, they alway give milk from their copulation to their calving; neither will they suffer a calf of another kind (whom they discern by their smell) to suck their milk, but beat it away if it be put unto them: wherefore their keepers do in such case, anoint the calf with Bugils' excrement, and then she will admit her suckling.  

Albertus. Their strength in labour  They are very strong, and will draw more at once than two horses; wherefore they are tamed for service, and will draw Wagons and ploughs, and carry burdens also, but they are not very fit for carts: yet when they do draw, they carry also great burdens or loads tied to their backs with ropes and wantyghtes. 
Pet. crescent.  At the first setting forward, they bend their Legs very much, but afterward they go upright, and being overladen they will fall to the earth, from which they cannot be raised by any stripes until their load or carriage be lessened. There is no great account made of their hides, although they be very thick: 
Use of their hides Bellonius.  Solinus reporteth, that the old Britons made boats of osier twigs or reeds, covering them round with Bugils' skins, and sailed in them: and the inhabitants of the kingdom of a Caraiani, make them bucklers and shields of Bugils' skins, which they use in Wars, the flesh is not good for meat, which caused baptista Fiera to make this poem: 
Bubalus hinc abeat, neve intret prandia nostra  
Non edat hunc quisquam: sub iugo semper eat.   
For they engender melancholy and have no good taste, being raw they are not unpleasant to behold, but sod or roasted they show a deformed substance. The milk of this beast maketh very hard cheese, which tasteth like earth.  
The medicines made of this beast are not many: with the horns or hooves they make rings to wear against the cramp, 
The physic made out of Bugils  and it hath been believed [but without reason] that if a man or a woman wear rings made of the horns and hooves of a bugill in the time of carnal copulation, that they will naturally fly off from their fingers; whereas this secret was wont to be attributed to rings of Chrisolyts or smaragd stones. To conclude, some teach husbandmen to burn the horns or dung of their bugils on the windy side of their corn and plants, to keep them from cankers and blasting: and thus much of the vulgar bugill, called bubalus recentiorum: whose beginning in this part of the world is unknown, although in Italy and other parts of Europe they are now bred and fostered.   

OF THE AFRICAN BUGILL.  
BEllonius reporteth, that he saw in Cair a small beast which was in all things like a little Ox, of a beautiful body, full of flesh, well and neatly limmed, which he could take for no other than the African Ox, or Bugill of the old Grecians, which was brought out of the kingdom of Asamia unto the city Cair. It was old, and not so big as a Hart, but greater than a Roe; 
The country of this beast.  he never in all his life took more pleasure to behold a beast, then in viewing the excellent beauty of every part in this creature. His hair was yellowish, glistering as if it had been combed and trimmed by the art of a Barber: under his belly it was somewhat more red and taunty then upon his back. His feet in all things like a vulgar Bugils, his Legs short and strong, the neck short and thick, whereon the dewe-laps of his crest did scarce appear. His head like an Ox's, and his horns growing out of the crown of his head, black, long, and bending like a half Moon; whereof he hath no use to defend himself, or annoy another, by reason their points turn inward. His ears like a cows, and shoulder blades standing up a little above the ridge very strongly. His tail, to the knees like a camelopardals, from whence hangeth some few black hairs, twice so great as the hairs in a horses tail. His voice was like an Ox's, but not so strong and loud: to conclude therefore, for his description, if a man conceive in his mind a little yellow neat Ox, with smooth hair, strong members, and high horns above his head, like a half Moon, his mind cannot err from the true and perfect shape of this beast. There was such a one to be seen of late at Florence, under the name of an Indian Ox, saving his head was greater and longer, his horns not high nor bending together, but standing upright and a little wreathing into spires above their root, and the hinder part of the back much lower than the shoulders, but it may be the observer of this beast failed and took not the true description of it.  
This creature or African Bugill, must be understood to be a Wild beast, 
The nature of this beast.  and not of a tame kind, although Bellonius expresseth not so much. Leo in his description of Africa, relateth a discourse of a certain beast called Laut or Daut, who is less than an Ox, but of more elegant feature, in his Legs, white horns, & black nails, which is so swift, that no beast can outrun it except a Barbary horse: it is taken most easily in the Summer time: with the skin thereof they make targets and shields, which cannot be pierced by any Weapon, except Gunshot: for which cause they fell them very dear; which is conjectured to be the Bugill that Bellonius describeth, although it be not just of the same colour, which may vary in this beast as well as in any other, and I have a certain Manuscript without the author's name, that affirmeth there be bugils in Lybia, in likeness resembling a Hart and an Ox, but much lesser, and that these beasts are never taken asleep, which causeth an opinion that they never sleep; and that there is another Bugill beyond the Alps, near the river Rhine, which is very fierce and of a white Colour.  
There is a horn in the townhouse of Argentine four Roman cubits long, 
Of a strange horn in Argentine.  which is conjectured to be the horn of some Vrus' [or rather as I think of some Bugill] it hath hung there at the least two or three generations, and by scraping it I found it to be a horn, although I forgot to measure the compass thereof, yet because antiquity thought it worthy to be reserved in so honourable a place for a monument of some strange beast, I have also thought good to mention it in this discourse: as when Philip King of Macedon, did with a Dart kill a Wild Bull at the foot of the Mountain Orbelus, and consecrated the horns thereof in the Temple of Hercules, which were fifteen yards or paces long for posterity to behold.  
The Picture of the African Bugill described in the former page.   

OF THE BULL.  
A Bull is the husband of a Cow, and ringleader of the heard, [for which cause Homer compareth Agamemnon the great Emperor of the Grecian Army to a Bull] reserved only for procreation, and is sometimes indifferently called an Ox, as Oxen are likewise of authors taken for Bulls Verg: 
Pingue solum primus extemplo mensibus anni,  
fortes inue● tant hoves.   
The hebrews call him Tor, or Taur; which the Chaldees call Abir for a strong Ox: so the Arabians Ta●●; the Grecians Tauros; the Latins Taurus, the Itallians Toro, the French Toreau, the Germane ein Stier, ein vuncherstier, das vucher, ein mummelstier, ein hagen, 
The true aetymology o● the name Taurus.  and ein holland; the Illirians Vul and iunecz: by all which several appellations it is evident, that the name Taurus in Latin is not derived from Tannouros, the stretching out the tail, nor from Gauros, signifying proud; but from the haebrew Tor, which signifieth great: upon which occasion, the Grecians called all large, great, and violent things, by the name of Taurot, and that word Taurus among the Latins, hath given denomination to men, stars Mountains, Rivers, trees, ships, and many other things, which caused joachimus Camerarius to make thereof this enigmatical riddle. 
A Riddle up on the word Taurus.   
Maechus eram regis: sed lignea membra sequebar,  
Et Cilicum mons sum: sed mons sum nomine solo  
Et vehor in coelo: sed in ipsis ambulo terris.  
But there are four reasons given, why rivers are called Taurocrani: that is, bulheads. 
Reasons why rivers are called Taurocrani.  First, because when they empty themselves into the Sea, they roar or bellow like bulls, with the noise of their falling water: secondly, because they furrow the earth like a draft of oxen with a plough, and much deeper. Thirdly, because the sweetest and deepest pasturs unto which these cattle resort, are near the rivers. Fourthly, because by their crooking and winding, they imitate the fashion of a horn, and also are impetuous, violent, and unresistible.  
The strength of the head and neck of a bull is very great, 
The strength and several part of Bulls.  and his forehead seemeth to be made for fight: having horns short, but strong and piked, upon which he can toss into the air very great and weighty beasts which he receiveth again as they fall down, doubling their elevation with renewed strength and rage, until they be utterly confounded. Their strength in all the parts of their body is great, and they use to strike backward with their heels: yet is it reported by caelius Titormus a Neat-heard of Aetolia, 
The prodigious strength of tritormos.  that being in the field among the cattle, took one of the most fierce and strongest bulls in the heard by the hinder leg, and there in despite of the bull striving to the contrary, held him with one hand, until another bull came by him, whom he likewise took in his other hand, and so perforce held them both: which thing being seen by Milo Crotoniates, he lifted up his hands to heaven, crying out by way of interogation to jupiter; and saying: O jupiter, hast thou sent another Hercules amongst us? Whereupon came the common proverb of a strong armed man: This is another Hercules. The like story is reported by Suidas of Polydamas, who first of all slew a Lion, and after held a bull by the leg so fast, that the beast striving to get out of his hands, left the hoof of his foot behind him.  
The Epithets of this beast are many among writers, as when they call him br●●●n-footed, wild, cheerful, sharp, plougher, warrior, horne-bearer, blockish, great, glistering, fierce, valiant, and louring, which seemeth to be natural to this beast; insomuch as the Grammarians derive Toruitas, grimnes or lowering from Taurus a Bul, whose aspect carrieth wrath and hatred in it: wherefore it is proverbially said in Westphalia, of a lowering and stalling countenance, 
The several parts.  Eir sich als ein oches der dem, fleschouwer Entloffen ist: That is, he looketh like a bull escaped from one stroke of the butcher. Their horns are lesser but stronger than Oxen or kie, for all beasts that are not gelded, have smaller horns and thicker skulls than other, but the bulls of Scythia as is said elsewhere, have no horns. Their heart is full of nerves or sinews, their blood is full of small veins, for which cause he engendereth with most speed, and it hardeneth quickly. In the gall of a Bull there is a stone called Guers, and in some places the gall is called Mammacur. They are plentiful in most countries as is said in the discourse of Oxen, 
Countries of their best breed.  but the best sort are in Epirus, next in Thracia, & then Italy, Syria, England, Macedonia, Phrigia, and Belgia: for the bulls of Gallia are impaired by labour, and the bulls of Aethiope are the Rhinocerotes, as the bulls of the woods are Elephants.  

Their time of copulation.  They desire the Cow at eight months old, but they are not able to fill her till they be two years old, and they may remain tolerable for breeders until they be 12. and not past. Every bull is sufficient for ten kie, and the bulls must not feed with the kie, for 2. months before their leaping time, and then let them come together without restraint, and give them pease, 
Their food for procreation  or barley, if their pasture be not good. The best time to suffer them with their females, is the midst of the spring, and if the bull be heavy, take the tail of a hart and burn it to powder, then moisten it in wine, and rub therewith the genitals of a bull, and he will rise above measure into lust. Wherefore, if it be more than tolerable, it must be allayed with oil. The violence of a bull in the act of copulation is so great, that if he miss the females genital entrance, 
Quintilius  he woundeth or much harmeth her in any other place, sending forth his seed without any motion except touching, and a Cow being filled by him, he will never after leap her, during the time she is with calf: wherefore the Egyptians decipher by a bull in health, without the itch of lust, a temperate continent man, and Epictetus saying of Sustine and Abstine: that is: Bear and Forbear, was emblematicaly described by a bull having his knee bound and tied to a cow in the hand of the neat heard, with this subscription. Hard fortune is to be endured with patience, and happiness is often to be feared, for Epictetus said bear and forbear, we must suffer many things, and withhold our fingers from forbidden fruits, for so the bull which swayeth rule among beasts, being bound in his right knee, abstaineth from his female great with young.  
When they burn in lust, their wrath is most outrageous against their companions in the same pasture, with whom they agreed in former times, and then the conqueror coupleth with the cow: 
The fight or combat of Lul●es.  but when he is weakened with generation, the beast that was overcome, setteth upon him a fresh, and oftentimes overcometh: which kind of love-fight is elegantly described by Oppianus as followeth. One that is the chiefest ruleth over all the other heard, who tremble at the sight and presence of this their eager King, and especially the Kine knowing the insulting jealousy of their raging husband. When the herds of other places meet together, beholding one another with disdainful countenances, and with their loughing terrible voices provoke each other, puffing out their flaming rage of defiance, & dimming the glistering light with their often dust-beating-feets into the air, who presently take up the challenge & separate themselves from the company, joining together at the sound of their own trumpets-loughing-voice, in fearful and sharp conflicts, not sparing, not yielding, not retiring, till one or both of them fall wounded to the earth: sometimes turning round, sometimes holding heads together, as if they were coach-fellowes: and as two mighty ships well manned, with sufficient arms and strength, by force of winds and floods violently rushing one against another, do break and split asunder, with the horrible cry of the Soldiers, and rattling of the armour: so do these Bulls, with voice, Legs, horns, and strength, like cunning and valiant Martialists, make the sounds of their blows to ring betwixt heaven and earth, until one of them be vaquished and overthrown.  
The poor overcomed beast, with shame retireth from the heard, and will no more appear until he be enabled to make his party good against his triumphant adversary: then he feedeth solitary in the woods and mountains, for it is proverbially said to signify a single and unmarried life, abijt taurus in siluam: that is, the bull is gone to the wood to live solitarily without his female, often exercising himself like a studious champion against the day of a new combat, and when he findeth his strength increased, and his courage armed for the day of battle, then roareth he in the woods and Mountains, to provoke his adversary to answer; and perceiving his own voice to be more fierce and violent then is his enemies, forth he proceedeth like some refreshed giant, confident in his strength, descending to the lists of a second combat, where he easily over cometh the victor, weakened with copulation, and not exercised or fitted to such a trial through fullness and venery: so the first that was vanquished becometh conqueror.  
The very same is in other words described by Virgil: Bulls are enemies to all Beasts that live upon prey, as Bears, Lions, and Wolves: when they fight with wolus they wind their tails together, & so drive them away with their horns; 
Georg. 3 Their enmity to other beasts.  when the bear fighteth with an ox; she falleth on her back watching opportunity to take his horns with her forefeet, which if she catch, with the weight of her body she wearieth the beast, who is so earnest in combat with these beasts, that they will fight their tongues hanging out of their mouths. The Cro is enemy to bulls and Asses, for in her flight she will strike at their eyes, and it is easier for the Bull to be revenged of a Lion, then on such a bird: Red colour stirreth up a Bull to fight, neither can the neatheardes govern these with such facility as they do the females, for when they wander and go astray, nothing can recall them but the voice of their females for copulation, which they understand and hear, being a mile or two distant.  
The voice of a bull is sharper and shriller then is the loughing of a cow, they are most courageous that have short and thick necks, and in their greatest wildness, if their right knee can be bound, they will not stir, or if they be tied to a wild figtree, 
Horus Apollo A secret in the taming of a Bull.  which is so fearful to the nature of an ox or bull, that it hath been seen, how a very few sticks of that wood, have sodde a great quantity of bulls flesh in shorter time, than a far greater number of other wood set on fire could perform: which caused the Egyptians in ancient time, to picture a Bull tied to a wild figtree, to signify a man that changed his manners through calamity.  
Out of the hides of bulls, especially their ears, necks, and genitals, 
Their hide●  is most excellent glue confected, but for the most part it is corrupted; by seething with it old leather of shoes or boots: but that of Rhodes is without all fraud, fit for Physicians and painters, & evermore the whiter the better, for that which is black is good for nothing: wherefore that which is made out of bulls hides, is so white, that it sendeth forth a brightness, whose virtuous conjunction in conglutination is so powerful, that it is easier to break a whole piece of wood than any part so glued together therewith: and for this invention, we [are saith Pliny] indebted to Dedalus the first author thereof. They used it in instruments of music, and such other tender and precious actions.  
The gall of an ox put upon copper or brass, maketh it glister like Gold; 
Of the Gal.  for which cause it is used by players, to colour their counterfeit crowns. The flesh of a bull is good for meat, but yet not so good as an ox or cow; 
Of the flesh.  yet did the Egyptians abstain from eating cows flesh, and not from the flesh of bulls.  
These beasts are used in some places to blow, in some to fight, and it is reported by Elianus, that Mythridates King of Pontus, beside his guard of men, had also a guard of a bull, a horse, and a Hart, which he tamed with his own hands; so that when his followers were a sleep, if any stranger came near, they failed not to awake him, by one of their several voices. It is reported also, that if the Nostrils of a bull be anointed with oil of Roses, 
Leo Affric●  he will presently lose his eye sight, and that in the Lake Asphaltites there can no living creature abide & yet many bulls & camels swim therein safely. It is but fabulous that there were Bulls in Colchis which did breath out fire, except by that fiction the poets understood, the beastly rage of the rich inhabitants. 
The sacrificing of Bulls.  Touching the sacrificing of bulls, it was also the custom of the old Egyptians to sacrifice a Bull unto Epaphus: and their manner was, first of all to try him whether it were fit for sacrifice, by laying meal before them, whereof if they refused to taste, they were adjudged not apt for the Temple.  
The Druidae call a general sacrifice Viscum, whereby they affirm all grievances may be cured. 
Caelius. G●raldus. Pliny  First they prepared a banquet with sacrifice under some tree, then brought they two white bulls fastened together by the horns, and then they gave a drink to any barren creature, Woman or bruit beast, holding religiously, that by that drink they should be made fruitful and free from all poison: Unto so great a height did the folly of blind people arise, to put religion in every unreasonable invention, under pretence of any good intention devised by idolatrous priests. As often as they slew and offered a Bull, and poured Frankincense and wine upon the host, they said; The bull is increased with Frankincense and wine, but the jonians did best comfort themselves in their sacrifices where the Bull before his death did lough at the Altar: 
Pausanias.  and the Messenians did bind their bull which was to be sacrificed to the Ghosts of Aristomene, unto certain Pillars in his sepulchre: if therefore the Bull did shake the pillar while he leapt to and fro to get liberty, they took it for a good sign or Omen, but if it stood imovable, they held it a mournful and lamentable thing.  
It is likewise reported by Varinus that when Agamemnon ignorantly killed one of the hearts of Diana in Aulis, she was so wroth, that she stayed the winds from blowing upon his navy, so as they could not stir out of harbour: hereupon they went to the Oracle, where answer was given, that the goddess was to be pacified with some one of Agamemnon's blood, therefore Ulysses was sent away to fetch Iphigenia, the dau. of Agam: from her mother clitemnaestra, under pretence to be married to achilles; but when she was ready to be sacrificed, the goddess took pity on her, and accepted a bull in her steed, which ought not to be thought incredible▪ seeing that in holy scripture a Ram was substituted in the place of Isaac.  
They were wont also to sacrifice a bull to Neptune, and to all the rivers, because of that affinity which they held a bull hath with all Waters: and to apollo, according to this virgilian verse, Taurus Neptuno Taurum tibi pulcher apollo. But unto jupiter it was unaccustomed to be offered, perhaps because he had often showed himself in that likeness, to ravish and deflower Women. 
Proverbs of a Buli.  There be certain proverbs of a bull, which are not altogether impertinent in this place. First, it is commonly said, that he may bear a bull that hath born a calf▪ whereby is meant, that he may be more subject to filthiness in age, which was so in youth. Quartilla was a woman of most wild reputation for uncleanness, because she said, that when she was little, she lay with little ones like herself, and when she grew bigger, 
Like the Engl●●●●r●uerb 〈◊〉 sky fall we shall have 〈…〉.  she applied herself to the pleasure of elder men, growing in filthiness as she had increased in years. Likewise they were want to say of an absurd or impossible thing, that if a bull could reach his head over taygetus, he might drink of the river Eurota, and the beginning of this proverb, was taken of an apothegm of Geradas, when his host upon a time did ask him what punishment the Lacedæmonians had appointed for adulterers, he answered there were no adulterers in Lacedaemon, and therefore the punishment & question were frivolous? his host replied; but if there should be an adulterer there, what punishment would they appoint for him? Marry [said Geradus) he should pay such a bull as would reach over taygetus to drink of the Water Eurota; whereat the host laughed demanding where such a bull could be found? then said Geradas, and where can you find an adulterer in Lacede non, so putting off one absurdity with another. And thus much of the natures and properties of a bull in general. In the next place before this beast be turned into the Woods, we will describe his medicinal virtues, and so let him lose.  
The powder of a bulls horn drunk in water stayeth a flux of blood and the looseness of the bell● Sextus and Eseulapius say, 
The medicines o● Bulls  that if a bulls horn be burned in a place where serpents abide i● driveth the naway The blood of bulls mingled with barley flower, driveth away hardness in the flesh, & being dried cureth apostems in every part of the body. It taketh away spots in the face, & kileth serpents: It is commended warm against the gou●, especially in horses. It is not good for to drink, because it is easily congealed, except the little veins be taken out. It is accounted among the chiefest poisons, and therefore it is thought by Plutarch, that Hannibal poisoned himself by drinking Bulls blood, being thereunto persuaded by his Servant, for so died Themistocles: and Psammenitus King of Egypt, taken by Cambyses, was constrained to drink the blood of a Bull; whereupon immediately he gave up the ghost. For remedy hereof, it is good to beware of vomiting, because the blood congealed in the stomach into lumps, stoppeth the throat; wherefore all those things which dissolve Milk in the stomach, are also medicinable against the blood of Bulls. In these cases let the party be first of all purged by glister or otherwise, and then anoint the stomach and belly with barley meal and sweet Water, laying it unto them like a plaster: likewise Lupins, Oxymell, and nitre, are Sovereign in this, as all Physicians know. The dry leaves of Neppe or Calamach is profitable against this Malady; so also are ashes made of the lees of wine burned.  
The fat of a Bull is profitable to many things. First therefore, it must be plucked out warm from the reins of a Bull and washed in a river or brook of running Water, 
Dioscorides.  pulling out the skins and tunicles, then melt it in a new earthen pot, having cast among it a little salt, then set in fair cold Water, and when it beginneth to congeal, rub it up and down in the hands, wring out the water, and letting it soak in again, until it appear well washed; then boil it in a pot with a little sweet wine and being sodden let it stand all night: if in the morning it savour strong, then pour in more Wine, seethe it again, until that savour cease, and so all the poison be removed: and beware of salt in it, especially if it be to be used in diseases, whereunto salt is an enemy, but being thus used it looketh very white, after the same manner may be used the fat of Lions, Leopards, Panthers, camels, Boars, and Horses.  
The fat kall about the guts melted in a frying pan, and anointed upon the genitals and breast, helpeth the dysentery. The marrow of a Bull beaten and drunk, cureth the pain in the small of the belly: and Rasis saith, that if it be melted at a fire, and mingled with one fourth part of Myrrh and oil of bays, and the hands and feet be therewithal anointed and rubbed, morning and evening; it helpeth the contractions of the Nerves and sinews.  
The fat of a dormouse, of a hen, and the marrow of a Bull, melted together, and poured warm into the ears, easeth their pain very much: and if the liver of a Bull be broiled on a soft fire, and put into ones mouth that hath the toothache, the pain wil● go away so soon as ever the teeth touch it. The gall of a bull is sharper than an Ox's, and it is mingled with honey for a wound-plaster, and in all outward remedies against poison. It hath also a quality to gnaw the deadness or corruption out of wounds, and with the juice of leeks and the milk of Women, it is applied against the Swine pox and fistulas; but the gall alone rubbed upon the biting of an Ape, cureth that Malady. Likewise, the ulcers in the head, both of men, women, and children. And if the wool of a hare be burned to ashes, and mingled with oil of myrtles. bulls gall, and beaten alum, and so warmed and anointed upon the head, it stayeth the falling away of the hair of the head.  
With the gall of a Bull, and the white of an Egg, they make an eye-salve, and so anoint therewith dissolved in water four days together; but it is thought to be better with honey and balsam: and instilled with sweet new wine into the ears, it helpeth away the pains of them, especially running-mattry ears, with woman's or Goat's milk. It being taken with honey into the mouth, helpeth the cliffs and sores therein; and taken with the water of new coloquintida and given to a woman in travel, causeth an easy child birth. Galen was wont to give of a bulls gall the quantity of an almond, with two spoonfuls of wine, called [Vinuus Lynghatum] to a Woman that hath her child dead within her body, which would presently cause the dead embryon to come forth. The genital of a red bull, dried to powder and drunk of a Woman, to the quantity of a golden Noble, it maketh her to loathe all manner of copulation but in men (as the later Physicians affirm) it causeth that desire of lust to increase. The dung of a bull laid too warm, helpeth all hardness; and burned to powder, helpeth the member that is burnt. The urine or stolen of bulls with a little Nitre taketh away scabs and Leprosies.   

Of another Beast called Buselaphus.  
THere was (saith D. cay) a cloven footed beast brought out of the deserts of Mauritania into England, of the bigness of a hind, in form and countenance betwixt a hind and a cow, 
The description of this strange beast  and therefore for the resemblance it beareth of both, I will call it Buselaphus, or Boniceruus, or Moschelaphus, or a cow hart; having a long and thin head and ear, a lean and slender Leg and Shin, so that it may seem to be made for chase and celerity. His tail not much longer than a foot, 
The name.  but the form thereof very like a cows, and the length like a hearts, as if nature seemed to doubt whether it should incline to a cow or a hart: his upper parts were yellowish and smooth, his neither parts black and rough; the hair of his body betwixt yellow and red, falling close to the skin, 
The several parts.  but in his forehead standing up like a Star; and so also about the horns which were black and at the top smooth, but downward rough with Wrinkles meeting on the contrary part, and on the nearer side spreading from one another, twice or thrice their quantity. These horns are in length one foot & a hand breadth, but three hand bredthes thick at the root, and their distance at the root was not above one fingers breadth, so arising to their middle, and a little beyond where they differ or grow asunder three hands breadth and a half; then yield they together again a little, and so with another crook depart asunder the second time, yet so, as the tops of the horns do not stand asunder above two hands breadth, three fingers and a half. From the crown of the head to the Nostrils, there goeth a black strake which is one foot, two palms and one finger long, in breadth above the eyes where it is broadest, it is seven fingers, in thickness one foot and three palms, it hath eight teeth, and wanteth the uppermost like a cow, 
Pausamas.  and yet cheweth the cud, it hath two udders under the belly like a heyghfer that never had calf, it is a gentle and pleasant beast, apt to play and sport, being not only swift to run, but light and active to leap: It will eat any thing, either bread, broth, salted or powdered beef, grass or herbs, and the use hereof being alive is for hunting, and being dead the flesh is sweet and pleasant for meat.   

OF THE OX and COW.  
And Bucalus or Bos Novellus for a little ox. Schor in Haebrew signifieth a Bull or ox, Bakar herds, or a cow. Thor in the Chalday hath the same signification with Schor, and among the latter Writers you may find Tora a masculine, and Torata a feminine, for a Bull and a cow, accustomed to be handled for labour. The Grecians call then bous & boes, the Arabians bakar: and it is to be noted that the holy scriptures distinguish betwixt tzon, signifying flocks of sheep and Goats, & bakar for herds of cattle and Neat: and Me●a is taken for Bugils, or the greatest oxen, or rather for fatted oxen, for the verb Mara▪ signifieth to feed fat. Egela is interpreted jerem: 46. for a young cow; and the Persians Gosalai: It is very probable that the Latin Vacca is derived from the haebrew bakar, as the Saracen word baccara; so in Haebrew Para is a cow, and Par a steer, and been bakar the son of an ox, or calf: and whereas the Haebrews take Parim, for oxen in general, the chaldees translate it Tore, the Arabs Bakera, the Persians Nadgaeah, or Madagaucha, the Itallians call it bue, the French beuf, the Spaniard buey, the Germans Oches and Rind, the Illirians will. 
Of the name of a Cow.  The Italians call a cow Vacca at this day, the Gaecians bubalis, and Damalis or Damalai [for a cow which never was covered with Bul, or tamed with a yoke] and Agelada. The French Vache, the Spaniards Vaca, the Germans; Ku, or Kuhe; and the citizens of Altina, ceva: from which the English word cow seemeth to be derived, the Latin word is a young heighfer, which hath ceased to be a calf.  
There are oxen in most part of the world, which differ in quantity, nature, and manner, 
The diversity of Oxen in all countries.  one from another, and therefore do require a several tractat. And first, their oxen of Italy are most famous, for as much as some learned men have affirmed, that the name Italia, 
Varro.  was first of all derived of the Greek word Italous, signifying oxen; because of the abundance bred and nourished in those parts, and the great account which the ancient Romans made hereof, 
Oxen of Italy  appeareth by notable example of punishment, who banished a certain country man for killing an ox in his rage, and denying that he eat thereof, as if he had killed a man: likewise in Italy their oxen are not all alike, for they of campania are for the most part white and slender, yet able to manure the country wherein they are bred; they of Vmbria, are of great bodies, yet white & red coloured. In hetruria and Latinui, they are very compact and well set or made, strong for labour, but the most strong are those of Apennine, although they appear not to the eye very beautiful.  
The Egyptians which dwell about Nilus have oxen as white as snow, and of exceeding high and great stature, (greater than the Oxen of Graecia) yet so meek and gentle, 
Aristotle Oppianus. Aonia. Aelianus Leo Africa:  that they are easily ruled and governed by men. The Aonian Oxen are of divers colours, intermingled one within another, having a whole round hoof like a horse, and but one horn growing out of the middle of their forehead.  
The domestical or tame Oxen of Africa are so small, that one would take them for calves of two years old, 
African oxen  the Africans (saith Strabo) which dwell betwixt Getulia and our coast or country, have Oxen and horses which have longer lips and hooves than other, and by the Grecians are termed Mecrokeilateroi.  
The Armenian Oxen have two horns, 
Armenian Oxen. Aeliantus.  but winding and crooking to and fro like ivy which cleaveth to oaks, which are of such exceeding hardness that they will blunt any sword that is stroke upon them, without receiving any impression or cut thereby. Some are of opinion, that the only excellent breed of cattle is in Boeotia, near the city Tanagra [called once Poemandra] by reason of their famous cattle, 
Varinus. Baeotian oxen  the which Oxen are called coprophaga, by reason that they will eat the dung of man; so also do the Oxen of cyprus' to ease the pains of their small guts. The caricians in a part of Asia are not pleasant to behold, having shaggy hair, and bounches on either shoulders, 
Carician oxen.  reaching or swelling to their Necks; but those which are either white, or black, are refused for labour.  
Epirus yieldeth also very great and large oxen, which the inhabitants call Pyrhicae, 
Epirus.  because that their first stock or seminary were kept by King Pyrrhus: howsoever, other say that they have their name of their fiery flaming colour; they are called also Larini of a village Larinum, or of Larinus, a chief Neat-heard: of whom Ahaeneus maketh mention, who received this great breed of cartel of Hercules when he returned from the slaughter of Geryon: who reigned about Ambracia and Ampholochi, where through the fatness of the earth and goodness of the pasture they grow to so great a stature: other call them cestrini, I know not for what cause, yet it may be probable that they are called Larini, 
Pliny Aristotle Theodore●.  by reason of their broad Nostrils, for Rines in Greek signifieth Nostrils: but the true cause of their great bone and stature is, because that neither sex were suffered to couple one with another, until they were four years old at the least, and therefore they were called Atauri, and Setaeuri, and they were the proper goods of the King: neither could they live in any other place but in Epirus, by reason that the whole country is full of sweet and deep pastures.  
All the oxen in Eubaea are white at the time of their calving, 
Eubaea Aelianus.  and for this cause the poets call that country Argiboeon. If that oxen or swine be transported or brought into Hispaniola, 
Hispaniola Oxen. Pet▪ Martyr  they grow so great, that the oxen have been taken for Elephants, and their swine for Mules, but I take this relation to be hyperbolical.  
There are Oxen in India which will eat flesh like Wolves, and have but one horn and whole hooves: some also have three horns, there be other as high as Camels, 
Rasis. Indian oxen C. Tesias Solinus. Pliny. Aelianus.  and their horns four foot broad. There was a horn brought out of India to Ptolmy the second, which received three Amphoraes of water, amounting the least too thirty english gallons of Wine measure; whereby it may be conjectured of how great quantity is the beast that bore it. The Indians, both Kings and people make no small reckoning of these beasts, [I mean their vulgar Oxen] for they are most swift in course, and will run a race as fast as any horse, so that in their course you cannot know an Ox from a horse; waging both Gold and Silver upon their heads; and the Kings themselves are so much delighted with this pastime, that they follow in their Wagons, and will with their own mouths and hands provoke the beasts to run more speedily: and herein the Ox exceedeth a horse, because he will not accomplish his race with sufficient celerity, except his rider draw blood from his sides with the spur, but the ox's rider need not to lay any hands or pricks at all upon him, his only ambitious nature of overcoming [carrying him more swiftly than all the rods or spurs of the world could prevail on him]: And of this game, the lowest of the people are also very greedy, laying many Wagers, making many matches, and adventuring much time and price to see their event.  
Among the Indians there are also other oxen which are not much greater than great Goats, who likewise in their yokes are accustomed to run many races, which they perform with as great speed as a Getican horse: 
A●●●anus.  and all these running Oxen must be understood to be wild Oxen. 
Leuctrian oxen Garamantae.   
There be Oxen in Leuctria [which Aristotle affirmeth] have their eats and horns growing both together forth of one stem. The Oxen of the Garamants, and all other Neat among them, feed with their necks doubled backward, for by reason of their long and hanging horns, they cannot eat their meat, holding their heads directly strait: The self same is reported of the beasts of Trogloditae: 
Solinus. Herodotus.  in other things, they differ not from other oxen, save only in the hardness of their skin, and these oxen are called Opisthonomi. 
Bangala. Aristotle   
In the province of Bangala, are oxen [saith Paulus Venetus] which equal the Elephant in height. The oxen in Mysia have no horns, which other affirm also of the Scythians, whereof they assign this reason, because the universal bone of the skull hath no Comissure or joint opened, and cannot receive any humour flowing unto it, by reason of the hardness resisting, and the veins belonging to this bone are weaker and smaller than in other; for which also they are more unfit to convey nourishment to the place: and so the neck of these beasts, must needs be more dry and less strong, because the veins are very little. The oxen have bunches growing on their backs like Camels, and upon them do they bear their burdens, being taught by the discipline of men, to bend on their knee to receive their load.  

Aelianus. Nomadian Oxen.  Among the Nomads [which winter their cattle about the Marshes of Maeotia] there are also certain cattle without horns; whereof some are so naturally, the other have their horns sawed off, as soon as they grow forth, because of all the parts of their body, they only can endure no cold.  

Aelianus. Oppianus. Phrygian & Erythraean Oxen.  There be oxen in Phrigia and Erithrea which are of a flaming red colour, of a very high and winding neck, their horns are not like any other in the world, for they are moved with their ears turning in a flexible manner sometime one way and sometime another.  

Aelianus Oxen of Syria  The Syrian Oxen called Poellei are of great strength, having a broad forehead, strong horns, and fearful or courageous aspect, being neither too fat or too lean of their bodies; and they are used both for War and also for running. The oxen of the Belgian provinces, especially in Fresland and Holland, are also of very great stature, for it hath been found by good experience, that one of them hath weighed sixteen hundred pounds Troy weight: 
Belgian oxen Guicciardine  and when the Earl of Hoochstate was at Machlin in Fresland, there was presented unto him a great ox which being killed, weighed above two thousand five hundred twenty and eight pound. The which thing being so strange as the like had not been beforetime observed; to the intent that succeeding ages might not mistrust such a memorable report, the said Earl caused the full Picture of the said ox, to be set up in his Palace with an inscription of the day and year when this ox was delivered and killed.  

OF cows.  
Having thus noted briefly the countries wherein oxen are bred and nourished with their several forms: it must be also observed, that Cows or cows which are the Female of this kind, are likewise found in all the places aforesaid with correspondent and semblable quantities, qualities, members, parts, and other accidents to such creatures appertaining; excepted always those things which belong to their sex, which principally concern their milk. And first of all the Cows of most plentiful Milk in all Italy, 
Milk of kine in Italy  are about Altinas a city of the Venetians, near Aquileia, which Cows are of the smallest body, and yet the greatest labourers, who are not yoked or coupled together by their Necks as in other countries, but only by their heads.  
The Cows of Arabia have the most beautiful horns by reason of abundance of humours which flow to them, 
Arabian cows.  feeding them continually with such generous liquor as naturally doth increase them.  
The Pyrrheaen Kine are not admitted to the Bull till they be four year old at the least, 
Pyrrhecan cows.  which thing causeth them to grow to a very high and tall stature: whereof there were ever four hundred kept for the King's store.  
These Kine do give at one time seven or eight gallons of Milk, of Wine measure, and they are so tall, that the person which milketh them must stand upright, or else stoop very little: 
Phaenitian Cows. Aelianus  neither ought this seem incredible, for it is evident that the cows of the Phanitians were so high, that a very tall man could not▪ Milk them execept he stood upon a footstool.  
The manner is in Germany and Helvetia, that about April some take Kine to hire, which have none of their own, 
Hiring of Cows in Germany & Helvetia.  and other buy Kine to farm them out to other: and the common price of a cow for six months is paid in butter, and is rated of seventy five pounds, twelve ounces to the pound; which payment is due to the owner, or money to that value: Other again, buy Kine and let them forth to farm, reserving the calf to themselves, and if by the negligence of the cowherd or farmer of them, the cow cast the calf, then is the hirer bound to answer the value, but if it miscarry without his negligence (as oftentimes they may) then is the loss equal to the Locatour or Farmer. Yet it is noted, that the Kine of greatest bodies, are not alway best or most plentiful in Milk; for the Cows or C●uae of Altinas in Italy, are of little bodies, but yet very full of Milk.  

The use of Cowmilke.  The principal benefit of cows Milk is for making of Butter, for the Milk itself, the Cheese and Whey, are not so fit for nourishment of man, as are those of sheep; and the reason is, because the Milk of Kine is fattest of all other; and therefore the name of Butter, 
Pet▪ Crescent Aristotle Marc: Virg: Food for Cows giving milk.  which is in Greek Boutyros and Boutyron, and Butyrum in Latin, is derived properly from this kind of cattle. The cowherds do also for their profit, observe the pasture and food, which doth above other multiply Milk: and therefore they give their Kine Trifolie▪ or three leaved-grasse: and Medica which [is a kind of claver-grasse] Vetches, pulse and Beans, for Beans have a great virtue to multiply Milk: likewise I have seen bundles of Hemlock, or an herb much like unto it, [which we call harts-tongue] given to milk Kine.  
There is an herb much like crowfoote, called of the Germans Butterbloumen, and in English Butter-flower, which is used to colour Butter, for thereby is the whiteness thereof taken away: they will not eat walwort or nightshad [commonly called deaths herb] but if they eat herbs whereupon falleth an Honeydew, then will their Milk be wonderful sweet and plentiful; there is no food so good for cows, as that which is green, if the country will afford it; especially, Kine love the wet and watery places, although the butter coming from the Milk of such beasts, is not so wholesome, as that which is made of such as are fed in drier pastures. The like care is had of their drink, for although they love the coldest and clearest waters, yet about their time of calving, it is much better for them to have warmer waters, 
Palladius.  & therefore the lakes which are heated and made to some by the rain, are most wholesome to them, and do greatly help to ease their burden and pains in that business.  
Pausanias reporteth a wonder in nature, of the Rivers Milichus and Charadrus, running through the city Patrae, that all the Kine which drink of them in the spring time, do for the most part bring forth Males, wherefore their herdsmen avoid those places at that time. Kine for the most part before their calving, are dry and without Milk [especially about Torona.] They are also purged of their mensterua in greater measure, than either Goats or sheep, which especially come from them a little before or after they have been with the Bull; howsoever Aristotle saith, that they come from them after they have been five months with calf, and are discerned by their urine; for the urine of a cow is the thinnest of all other.  

Aelianus  These beasts are very lustful, and do most eagarly desire the company of their male, which if they have not within the space of three hours after they mourn for it, their lust assuageth till another time. In a village of Egypt called Schussa (under the government of the Hermopolites) they worship Venus under the title Urania in the shape of a cow, parswading themselves, that there is great affinity betwixt that Goddess and this beast; for by her mournful voice she giveth notice of her love, who receiveth the token many times a Mile or two off, and so presently runneth to accomplish the lust of nature: and for this cause do the Egyptians Picture Isis, with a cows horns, and likewise a Bull, to signify hearing. The signs of their bulling [as it is termed] are their cries, 
Signs of a cows desire to the Bul.  and disorderly forsaking their fellows, and resisting the government of their keeper. Likewise, their secret hangeth forth more than at other times, and they will leap upon their fellows as if they were males: besides after the manner of mares, they oftener make water then at other times.  
The most cunning herdmen have means to provoke them to desire the bull, 
Secrets to provoke lust in cattle  if they be slack, first of all they withdraw from them some part of their meat, (if they be fat,) for that will make them fit to conceive: then take they the genitals or stones of a bull, and hold it to their nose, by smelling whereof they are provoked to desire copulation; and if that prevail not, then take the tenderest part of Shrimps, which is their fish, and beat them in water till they be an ointment, and therewith anoint the breasts of the Cow, 
Collumella  after they have been well washed until it work upon her: And some affirm, that the tail of an Eel put into her hath the same virtue; other, attribute much force to the wild willow, to procure lust and conception.  
They are a great while in copulation, 
Signs at the copulation to know whither the calf will be Male or Female.  and some have guessed by certain signs at the time of copulation, whether the calf prove male or female; for say they, if the bull leap down on the right side of the cow, it will be a male, if on the left, it will be a female, which conjecture, is no longer true, then when the cow admitteth but one bull, and conceiveth at the first conjunction, for which cause the Egyptians decipher a woman bringing forth a maiden child, by a bull looking to the left hand, and likewise bearing a man child, by a bull looking to the right hand.  
They are not to be admitted to copulation before they be two year old at the least, or if it may be four; yet it hath been seen, that a heighfer of a year old hath conceived, and that another of four months old hath likewise desired the Bull; but this was taken for a monster, and the other never thrived.  
One bull is sufficient for fifteenekie, although Varro saith, that he had two bulls for threescore and tenkie; and one of them was two year old, the other one. The best time for their copulation is about the time of the Dolphin's appearance, and so continueth for two or three and forty days which is about june and july, for those which conceive at that time, will bring forth their young ones in a most temperate time of the year: and it hath been observed, that an ox immediately after his gelding, before he had forgotten his former desire and inclination, his seed not dried up, hath filled a cow, and she proved with calf.  
They go with calf ten months, except eighteen or twenty days; 
Aristotle  but those which are calued before that time, cannot live: and a cow may bear every year [if the country wherein she liveth be full of grass, and the calf taken away from her at fifteen days old.]  
And if a man desire that the calf should be a male, 
Means to cause the calf at the time of copulation to be either male or fem.  then let him tie the right stone of the Bull at the time of copulation; and for a female bind the left: Others work this by natural observation; for when they would have a male, they let their cattle couple when the North wind bloweth, and when a female, they put them together when the air is southerly. They live not above fifteen years, and thereof ten times they may engender. The best time to calf in is April, because then the spring bringeth on grass, 
The length of their age.  both for themselves, and to increase milk for the young ones.  
They bear not but in their right side, although they have twins in their belly, which happeneth very seldom, and the beast immediately after her delivery, must be nourished with some good meat, for except she be well fed, she will forsake her young to provide for herself: therefore it is requisite to give her vetches, Millet-seede, and milk mingled with water, and scorched corn; and unto the calves themselves, dried Millet in milk, 
A secret in copulation.  in the manner of a mash: and the kie must also be kept up in stables, so as they may not touch their meat at the going forth, for they are quickly brought to forsake and loath that which is continual before them: and it is observed that when kie in the Summer time do in greater number above custom go to the bull then at other times, it betokeneth and foreshoweth a wet and rainy winter, for it cannot be (saith Albertus) that a beast so dry as is a cow, can be increased in moisture, which stirreth up the desire of procreation, except also there be a mutation in the air unto abundance of moisture. And to conclude this discourse of a cow, in ancient time they were wont to call light women heighfers, harlots, and kine, by the reason of two famous harlots of Athens, Cuina and Salamachha, & from this came the fiction of Io, whose fable is at large prosecuted by Ovid, how she being the daughter of Inachus, was in a darkness brought upon her by jupiter, by him ravished, which missed being espied by juno, she descended to the earth, and jupiter fearing his wives jealousy turned the said Io into a heighfer, from which shape she was afterward delivered & married to Osiris the king of Egypt, and after her death was worshipped by the Egyptians for a god, and called Isis, unto whom they sacrificed Geese which were called Sacra Isiaca. In the choice of kie, you must observe this direction, you must buy them in the month of March, 
〈◊〉 the choice 〈…〉.  let them be young, not past their first or second calf, their colour black or red, seldom brown, or white, bright coloured, specially red, brown legs, blackish horns smooth and beautiful, high foreheads, great eyes and black, hairy and gristle ears, flat Nostrils like an Apes, but open and wide, their backbone bending somewhat backward, black lips, long and thick necks, most broad fair crests descending from the neck, well ribbed, a great belly, the back and shoulders very broad, the Buttocks broad; with a long tail hanging down to their heels, and their neither part in many places crisped or curled, well set and compacted legs rough and short: strait knees, and their bunches hanging over: their small feet, not broad but round, standing in good distance one from other, not growing crooked or splay-footed, and their hooves smooth and like one another every way. Finally, ●●ere a profitable thing to prosecute nature's perfection in every one of their several parts, but I spare to speak any more of the females, and returning again to the story of oxen from which we have digressed, leaving the readers who desire to hear more of this discourse of kie to other authors, who purposely describe every part more particularly.  

The description of Oxen 〈◊〉 common.  To begin therefore with their description, because among folded beasts they are of most dignity and worth, especially in Italy, where the bounds of their best privileged & flourishing cities, were first of all declared and laid out, by the ploughing together of an Ox and a Cow in one yoke, Mago Carthaginensis teacheth, that the time to provide or buy oxen, is best in the time of March, because then in their lean bodies, they which sell them cannot cover their faults so well, as if they were fatter, and also if they should be unruly and stubborn, 
〈◊〉 best to provide Oxen  they may be the more easily tamed, before their flesh increase their strength.  
Their notes or marks must be these, let them be young, having square and great limbs, a sound body, thick and short, having his muscles standing up red and round, and all his body smooth, 
Outward marks of good Oxen.  his horns black, strong, and large, without crooking or winding, after the fashion of a half moon, great and rough ears, their eyes and lips black, broad Nostrils and flat upward, a long thick and soft neck, his crest descending down to the knee, a great breast, large shoulders, big belly, long strait sides, broad loins, a strait back descending a little, and a round pair of buttocks, strait, sound and sinnewy, short legs, good knees, great hoofs, and long tails rough and grisly. And it is to be noted, that the oxen of a man's own country breed, are better and to be preferred before strangers, because he is already naturally fitted to the air, food, water, and temper of the soil: for it is not good to bring them from the Mountains to the valleys, because than they will grow lazy and fat, and so into diseases; neither from the valleys to the mountains, because they will quickly grow out of hart through want of their first deep and fat pasture, and above all have regard to match them equally in yoke, so as one may not overbeare the other. Oxen lose their teeth at 2. or 3. year old, but not all as a horse doth, their nerves are harder, but not so hard as a bulls, their flesh is dry and melancholic, their horns are greater & larger than are a bulls, for the same reason that Eunuches and gelded persons can never be bald: 
Their several parts.  for copulation weakeneth the brain, only a Bull hath a stronger forehead than an ox, because the humour that should grow forth into horns, is hardened under the bone: and the horns of kie which are also bigger than a Bulls; may through heat be made flexible with wax or water, and bend every way: and if when they are thus made soft, you do slit or cut them into four, that is, every horn in two, they will so grow afterward, as if every beast had four horns, and sometime through the thickness of their skull, closing up the part where the horn should grow, 
The reason why some Oxen are polled.  and the smallness of their veins in that place to feed the horns, there come no horns at all, but remain pouled; And it is reported that they have a little stone in their head, which in the fear of death they breathe out. Their teeth do all touch one another, and are changed twice, 
Aelianus  they chew the cud like sheep, wanting a row of their upper teeth, that is four of them, 
Aristotle  their eyes are black and broad, and their heart full of sinews, yet without any bony substance, although Pliny affirmeth that sometimes in the hearts of oxen and horses are found bones.  
Their crest called Palea cometh of Pilus their hair, and it is nothing else but long strakes in their hair, whereby the generosity and stomach of the beast is apparent. 
Pliny The parts of a Cow different from Oxen.  A cow hath two udders under her loins with four speans, like a goat and a sheep, because the concoction and juice of their meat may better descend to the lower parts then to the upper: their navel is filled with many veins, their hair short and soft, their tail long, with harder hair then in the other parts of the body; their melt is long and not round, their rains are like the rains of a sea-calf, and by reason of their dry bodies they grow very fat, and this fat will not easily be dissolved, 
Galen.  but their manner of feeding maintaineth their strength, for they which eat much are slow in the chewing, and speedy in the concoction, for they do better preserve their fat which eat slowly, than those that eat hastily and with more greediness.  
It hath been already showed, 
The manner how Oxen feed fat.  that some oxen will eat flesh and tear wild beasts in pieces; and the people of Prasias give to their yoked or working oxen fish, 
Herodotus.  and also in the province of Aden, where their horses, sheep, and oxen, eat dried fish, by reason that the abundance of heat doth dry up their pasture: 
Paul. venet.  neither is any thing so plentiful among them as fish: the like is reported of the people Horotae, and Gedrusii, and of Mosynum a city of Thracia, and in Friesland; in the province of Narbon, there is an herb growing in waters, which is so much desired of their cattle, that they will thrust their heads into the water above their ears, to bite that to the roots: and the Oxen of the Northern Ocean Islands of Germany do grow so fat, that they are endangered to die thereby.  
The most common food for oxen, is the same that is already specified in the former discourse of kie; namely, three leaved grass, claver grass, all green herbs, Hay, beans, Vetches, Chaff, and in some places Barley and Straw. There is also a monthly diet or food given to oxen, for in january and February, they give them vetches, and Lupins, bruised in water among chaff or pease so bruised and mingled, and where is want of such pulse, they may give them pressinges of Grapes dried and cleansed, which is not turned into wine, and mingle them with chaff for the cattle to eat, but the Grapes themselves are much better before the pressing, with their small twigs or leaves, because they are both meat and drink; and will fat an ox very speedily.  
The like may be added of Boughs, of Laurel, helm, and other leaves, and also nuts and Acorns, but if they be not wearied and fed with Acorns till they loathe them, they will fall into scabs. In March and April give them hay, and from April unto june give them grass, and such green meat as may be found abroad; Afterward, all the Summer and Autumn, they may be satisfied with the leaves of Elm, bay, holm, and especially, that kind of oak which is without prickles, and therefore they cannot abide juniper: In November and December, while the seed time lasteth, they must have as much given them as they can desire, either of the forenamed food, or else of some better if need require; for it must be principally regarded, that the cartel fall not into leanness in the winter time, for leans is the mother of many sicknesses in cattle, and their utter overthrow, and therefore the benefits by their full feeding are many, as may appear by that common proverb, Bos ad acervum, that is [an ox to a whole heap,] to signify such men as live in all plenty and abundance. The like care must be had of their drink, for the Neat-heard must diligently look unto their drink, that it may be alway clear, and it is reported of the rivers Crathis and Sibaris, that the cattle which drink of their water do turn white, whatsoever colour they had in former times.  

The time of Oxens' age  They will live in strength and perfection twelve years, and their whole life is for the most part but twenty, Kie live not so long, the means to know their age is by their teeth and their horn, for it is observed that their teeth grow black in their age, and their horns wax more circled as they grow in years, although I dare not affirm that every circle betokeneth a years groweth, [as some have written] yet I am assured the smooth horn showeth a young beast. Moreover, although kie will endure much cold and heat both in Winter and Summer, yet must you have more regard to your Oxen, and therefore it is required that they in the Winter cold weather be kept dry and housed in stalls, which must be of convenient quantity, so as every ox may be lodged upon straw, the floor made higher under their forefeet then their hinder, so as their urine may pass away and not stand to hurt their hooves: and there be also allowed for the standing and lodging of every Ox eight foot in breadth, and a length answerable. The like regard must be had to their manger and rack, whereof the staves must not stand above one foot, or rather less from one another, that so they may not draw out their meat, and stamp it underfoot.  
But all the diet and food that the wit of man can ordain, will do them no manner of good if regard be not had to their bodily health, 
the medicines to preserve an Ox in strength.  and preservation of strength, for which cause they must receive an ordinary medicine every quarter of the year, that is; in the end of the spring, Summer, Autumn, and Winter: which in some places is thus made and given in potion, they take o● Cypress, and Lupine-leaves an equal quantity, beat them small, then set them in water in the open air a day and a night, and afterward give unto every one for three days together warmed as much as a wine pint.  

Paxamus.  In other places they give them to prevent sickness, a raw Egg, a handful of salt in a pint of wine: and other put into the meat of oxen, the foam of new oil mingled with water, first a little at once until they be accustomed unto it, and afterward more, and this they do every fourth or fift day. Cato reciteth a certain vow or prayer, which the old idolatrous Romans were wont to make for the health of their cattle, 
Vows and superstitious medicines for the cure of cattle.  to Silvanus Mars, which was on this manner First, they take three pound of green wheat, and of lard 4. pounds, and four pound and a half of fleshy sinews, and three pints and a half of wine, than put them into earthen pots with honey, & put in the wine by itself, and this they did yearly, but no woman might know how it is made, or be present at the time of the preparation, and it being made must be presently consumed by fire: Unto this ridiculous and superstitious idle invention, serving more to express the folly of man, then to benefit either man or beast, I may add that kind of sacrifice made for beasts, which Pliny calleth Daps, that was made in the spring time when the peartree did blossom, the manner whereof was thus. They did offer to jupiter Dapalis a bowl of wine, on the same day the herdsmen and herds make their sacrifice saying in this manner, O jupiter Dapales, I offer unto thee this cup of wine, in the behalf of myself, family and cattle, if thou wilt perform that unto them which belongeth to thee, be good to this wine beneath, be good to this my sacrifice: Afterward the party washed his hands, and then drank the wine saying; O jupiter Dapales be good to this my sacrifice, be good to this inferior wine, and if thou wilt, give part thereof to Vesta: the sacrifice being ended he took Millet-seed, Lentils, oxipanum, and garlic: Thus far Cato, wherewith if any reader be offended, let him remember to pity such poor remedies, and commend his cattle to the true God, that saveth man and beast. The Druids of the Gauls, called a certain herb growing in moist places Samolum: which being gathered by the left hand of them that were fasting, they gave it for an Antidote to oxen and swine. And Galen telleth of another superstitious cure for oxen, when a man took the horn of a Hart, and laid it upon the chapel of Pan, and set upon it a burning candle which must not be forgotten, but alway thought upon in the day time, 
The discovery of ●he sickness of cattle and the perticu●●r cure thereof.  calling upon holy Demusaris, which foolish people have thought as it were by a witchcraft, to cure the evils of their cattle.  
But to let pass these and such like trifles, let us follow a more perfect description and rule to cure all manner of diseases in this cattle, whose safeguard and health next to a man's, is to be preferred above all other: and first of all the means whereby their sickness is discovered may be considered, as all Lassitude or wearisomeness through over much labour, which appeareth by forbearing their meat, or eating after another fashion than they are wont, or by their often lying down, or else by holding out their tongue, all which and many more signs of their diseases, are manifest to them that have observed them in the time of their health, and on the other side it is manifest, that the health of an ox may be known by his agility, life & stirring, when they are lightly touched or pricked, starting, and holding their ears upright, fullness of their belly, and many other ways.  
There be also herbs which increase in cattle divers diseases, as herbs bedewed with Honey bringeth the Murrain, the juice of black chameleon killeth young kie like the chine, black Helebore, Aconitum, or Wolfe-bane, which is that grass in cilicia, which inflameth oxen, herb henry, and others: It is also reported by Aristotle, that in a piece of Thricia, not far from that city which is called the city of Media, there is a place almost thirty furlongs in length, where naturally groweth a kind of barley, which is good for men, but pernicious for beasts. The like may be said of Aegolothros, Orobanche and Aestur, but I will hasten to the particular description of their diseases.  
In the first place is the Malis or Glanders already spoken of in the story of the Ass, 
The diseases which infeit Oxen & Kine  which may be known by these signs, the ox's hair will be rough and hard, his eyes and neck hang down, matter running out of the nose, his pace heavy, chewing his cud little, his backebone sharp, and his meat loathsome unto him: for remedy hereof, take sea-onoyns or Garlic, Lupins or cypress, or else the foam of oil. And if a Beast care hogges-dung, they presently fall sick of the Pestilence, which infecteth the herbs and grass they breathe on, the waters whereof they drink, and the stalls and lodgings wherein they lie. The humours which annoy the body of oxen are many, the first is a moist one called Malis, yssuing at the nose, the second a dry one when nothing appeareth outwardly only the beast forsaketh his meat, the third an articular, when the fore or hinder legs of the beast halt, and yet the hooves appear sound, the fourth is Farciminous, wherein the whole body breaketh forth into matry bunches & biles, and appear healed till they break forth in other places, the fift Subtereutanrus, when under the skin there runneth a humour that breaketh forth in many places of the body: the sixth a Subrenall, when the hinder legs halt by reason of some pain in the loins, the seventh a Mange or Leprosy, and lastly a madness or Frenzy, all which are contagious, and if once they enter into a herd, they will infect every beast if they be not separated from the sick, and speedy remedy obtained.  
The remedies against the last seven are thus described by Columella. First take Oxipanum and sea-holy roots mingled with fennel-seed and meal of beaten wheat rath-ripe: put them in spring water warmed with honey nine spoonfuls at a time, and with that medicine anoint the breast of the beast, then take the blood of a seasnaile, and for want thereof, a common snail, & put it into wine, and give the beast in at his nose, and it hath been approved to work effectual. It is not good at any time to stir up Oxen to running, 
Cursus bonum ant ciet aluum aut febrim inducit.  for chase will either move them to looseness of the belly, or drive them into a fever, the now the signs of a fever are these: an immoderate heat over the whole body, especially about the mouth, tongue, and ears, tears falling out of the eyes, hollowness of their eyes, a heavy and stooping drowsy head, matter running out of his nose, a hot and difficult breath, and sometime sighing and violent beating of his veins and loathing of meat: for remedy whereof let the beast fast one whole day, then let him be let blood under the tail fasting, and afterward make him a drink of bole-wort stalks sod with oil and lickquor of fish-sauce, and so let him drink it for five days together before he eat meat; afterward let him eat the tops of Lentils, and young small vine branches, then keep his nose and mouth clean with a sponge, and give him cold water to drink three times a day, for the best means of recovery are cold meats and drinks, neither must the beast be turned out of doors, till he be recovered: When an ox is sick of a cold, give him black wine and it will presently help him.  
If an Ox in his meat taste of hen's dung, his belly will presently be tormented, and swell unto death if remedy be not given: for this malady, take three ounces of parsley seed, a pint and a half of Cummin, two pounds of honey, beat these together and put it down his throat warm, then drive the beast up and down, as long as he can stand, then let as many as can stand about him rub his belly, until the medicine work to purgation: and Vegetius addeth, that the ashes of Elm would well sod in oil, and put down the beasts throat, cureth the inflammation of hen-dung. If at any time it happen, that an ox get into his mouth and throat a horseleech, which at the first will take fast hold, and suck the place she holds [be it mouth or throat] till she have killed the beast: if you cannot take hold on her with the hand, then put into the ox's throat a Cane, or little hollow pipe, even to the place where the leech sucketh, and into that pipe put warm oil, which as soon as the leech feeleth, she presently leaveth hold.  
It fortuneth sometimes that an ox is stung or bitten with a Serpent, Adder, Viper, or other such venomous beast; for that wound, take sharp Trifoly, which groweth in rocky places, strain out the juice and beat it with salt, then scarify the wound with that ointment, till it be wrought in. If a fieldmouse bite an Ox, so as the dint of her teeth appear, then take a little cumin and soft Pitch, and with that make a plaster for the wound: or if you can get another fieldmouse, put her into oil, and there let it remain till the members of it be almost rotten, then bruise it & lay it to the sore, and the same body shall cure, whose nature gave the wound. Oxen are also much troubled with a disease called the hidebound; for remedy whereof, when the beast is taken from his work, and panteth, then let him be sprinkled over with wine, and put pieces of fat into his mouth: if then you perceive no amendment, then seethe some Laurel, and therewith heat his back, and afterward with oil and wine scarify him all over, plucking his skin up from the ribs, and this must be done in the sunshine, or else in a very warm place.  
For the scabs, take the juice of Garlic, and rub the beast all over; and with this medicine may the biting of a Wolf or a mad dog be cured: although other affirm, that the hoof of any beast with Brimstone, oil, Water, and Vinegar, is a more present remedy; but there is no better thing than butter and stolen Urine: When they are vexed with worms, pour cold water upon them, afterward anoint them with the juice of onions mingled with salt.  
If an ox be wrinched and strained in his sinews, in travel or labour, by stumping on any root or hard sharp thing, then let the contrary foot or leg be let blood, if the sinews swell: If his neck swell let him blood, or if his neck be winding and weak [as if it were broken] then let him blood in that ear to which side the head bendeth. When their necks be bald, grind two tiles together, a new one and a old, and when the yoke is taken off, cast the powder upon their necks, and afterward oil, and so with a little rest the hair will come again.  
When an ox hangeth down his ears and eateth not his meat, he is troubled with a Cephalalgie: that is, a pain in his head: for which, seethe Thyme in wine, with salt and Garlic, and therewith rub his tongue a good space; also raw barley steeped in Wine, helpeth this disease. Sometime an ox is troubled with madness, for which men burn them betwixt the horns in the forehead, till they bleed, sometime there is a Fly which biting them continually, driveth them into madness; for which they are wont to cast brimstone, and bay sprigs sod in water in the pastures where they feed, but I know not what good can come thereby. When oxen are troubled with fleam, put a sprig of black Hellebore through their ears, wherein let it remain till the next day at the same hour. All the evils of the eyes are for the most part cured by infusion of honey, and some mingle therewith Ammoniacke, Salt, and Boeticke. When the palate or roof of their mouth is so swelled that the beast forsaketh meat, and bendeth one the one side, let his mouth be pared with a sharp instrument, or else burned or abated some other way, giving them green and soft meat till the tender sore be cured: but when the cheeks swell, for remedy thereof, they sell them away to the butcher for slaughter: it falleth out very often that there grow certain bunches on their tongues, which make them forsake their meat, and for this thing they cut the tongue, and afterwards rub the wound with garlic and salt, till all the phlegmy matter issue forth.  
When their veins in their cheeks and chaps swell out into ulcers, they soften and wash them with vinegar and lees, till they be cured. When they are liver-sicke, they give them Rhubarb, Mishroms, and Gentian, mingled together. For the cough and short breath, they give them twigs of vines, or juniper mingled with salt; and some use Betony.  
There is a certain herb called Asplenon or Citterach, which consumeth the Melts of Oxen, found by this occasion: in crete there is a river called Protereus, running betwixt the two cities Gnoson and Gortina, on both sides thereof there were herds of cattle, but those which fed near to Gortina had no Spleen, and the other which fed near to Gnoson were full of Spleen: when the Physicians endeavoured to find out the true cause hereof, they found an herb growing on the coast of Gortina, which diminished their Spleen; and for that cause called it Asplenon. But now to come to the diseases of their breast and stomach, and first of all to begin with the cough, which if it be new, may be cured by a pint of Barley Meal with a raw Egg, and half a pint of sod wine: and if the cough be old, take two pounds of beaten Hyssop sod in 3. pints of water, beaten Lentils, or the roots of onions washed and baked with Wheat meal given fasting, do drive away the oldest cough. For shortness of breath, their Neatheardes hang about their Neck deathes-hearb and harts-wort; but if their Livers or lungs be corrupted [which appeareth by along cough and leanness] take the root of hazel, and put it through the Ox's ear; then, a like or equal quantity of the juice of Onions and oil mingled, and put into a pint of Wine, let it be given to the beast many days together. If the Ox be troubled with crudity, or a raw evil stomach, you shall know by these signs; he will often belch, his belly will rumble, he will forbear his meat, hanging down his eyes, and neither chew the cud or lick himself with his tongue: for remedy whereof, take two quarts of warm Water, thirty stalks of Bole-worts, seethe them together till they be soft, and then give them to the beast with vinegar.  
But if the crudity cause his belly to stand out and swell, then pull his tail downward with all the force that you can, and bind thereunto Mother-wort, mingled with salt, or else give them a glister, or anoint a Woman's hand with oil, and let her draw out the dung from his fundament; and afterward cut a vain, in his tail with a sharp knife. When they be distempered with choler, burn their Legs to the hooves with a hot Iron, and afterwards let them rest upon clean and soft straw: when their guts and entrails are pained they are eased with the sight of a Duck or a Drake.  
But when the small guts are infected, take fifteen cypress apples and so many galls, mingle and beat them with their weight of old cheese in four pints of the sharpest Wine you can get, and so divide it into four parts, giving to the beast every day one quantity. The excrements of the belly do deprive the body of all strength and power to labour; wherefore when they are troubled with it, they must rest, and drink nothing for three days together, and the first day let them forbear meat, the second day give them the tops of wild olives, or in defect thereof, canes, or reeds; the stalks of Lantiske and Myrtill; and the third day a little Water, and unto this some add dried Grapes in six pints of sharp Wine, given every day in like quantity. When their hinder parts are lame through congealed blood in them, whereof there is no outward appearance, take a bunch of Nettles with their roots and put it into their mouths, by rubbing whereof the condersate blood will remove away.  
When Oxen come first of all after Winter to grass, they fall grasse-sicke, and piss blood; for which they seethe together in water barley, bread, and lard, and so give them altogether in a drink to the beast: some praise the kernels of Walenuts put into Egge-shels for this cure, and other take the bloody water itself and blow it into the beasts Nostrils; and herdsmen by experience have found, that there is no better thing than hearb-Robert, to stay the pissing of blood: they must also be kept in a stall within doors, and be fed with dry grass and the best hay. If their horns be anointed with wax, oil, and pitch, they feel no pain in their hooves; except in cases where any beast treadeth and presseth another's hoof; in which case, take oil and sod Wine, and then use them in a hot barley plaster or poultase laid to the wounded place: but if the plough share hurt the Ox's foot, then lay thereunto stone-pitch, Grease, and Brimstone, having first of all seared the wound with a hot Iron bound about with shorn wool.  
Now to return to the taming and instruction of Oxen. It is said that Busiris King of Egypt was the first that ever tamed or yoked Oxen, having his name given him for that purpose. Oxen are by nature meek, gentle, slow, and not stubborn; because being deprived of his genitals he is more tractable, and for this cause it is requisite that they be alway used to hand, and to be familiar with man, that he may take bread at his hand, and be tied up to the rack, for by gentleness they are best tamed, being thereby more willing and strong for labour, then if they were roughly yoked or suffered to run wild without the society and sight of men. Varro saith, that it is best to tame them betwixt five and three year old, for before three it is to soon, because they are too tender; and after five it is too late, by reason they are too unwealdy and stubborn.  
But if any be taken more wild and unruly, take this direction for their taming: first, if you have any old tamed oxen, 
how to tame or yoke wild Oxen.  join them together [a wild and a tame] and if you please, you may make a yoke to hold the Necks of three oxen; so that if the beast would rage's and be disobedient, then will the old one both by example and strength draw hlm on, keeping him from starting aside, and falling down. They must also be accustomed to draw an empty cart, wain, or sled through some town or village, where there is some concourse of people, or a plough in valloed ground or sand, so as the beast may not be discouraged by the weight and strength of the business, their keeper must often with his own hand give them meat into their mouth, and struck their Noses, that so they may be acquainted with the smell of a man; and likewise put his hand to their sides, and struck them under their belly, whereby the beast may feel no displeasure by being touched. In some countries, they wash them all over with Wine for two or three days together, and afterward in a horn give them wine to drink, which doth wonderfully tame them, although they have been never so Wild: other put their Necks into engines, and tame them by substracting their meat: other affirm, that if a wild ox be tied with a halter made of Wool, 
Rasis.  he will presently wax tame: but to this I leave every man to his particular inclination for this business; only, let them change their oxens sides, and set them sometime on the right side, and sometime on the left side, and beware that he avoid the Ox's heel, for if once he get the habit of kicking, he will very hardly be refrained from it again. He hath a good memory, and will not forget the man that pricked him whereas he will not stir at another, being like a man in fetters, who dissembleth vengeance until he be released, and then payeth the person that hath grieved him. Wherefore it is not good to use a young ox to a goad: but rather to awaken his dullness with a whip.  

The understanding of Oxen.  These beasts do understand their own names, and distinguish betwixt the voice of their keepers and strangers. They are also said to remember and understand numbers, for the King of Persia had certain Oxen, which every day drew water to Susis to water his Gardens, 
Guidus.  their number was an hundred vessels, which through custom they grew to observe, and therefore not one of them would halt or loiter in that business, till the whole was accomplished: 
Aelianus  but after the number fulfilled, there was no goad, whip, or other means, could once make them stir, to fetch another draft or burden. They are said to love their fellows with whom they draw in yoke most tenderly, whom they seek out with mourning if he be wanting. 
The love of oxen to their yoke-fellow  It is likewise observed in the licking of themselves against the hair, (but as Cicero saith) if he bend to the right side and lick that, it presageth a storm; but if he bend to the left side, 
of the licking of Oxen, natural observations.  he foretelleth a calmy fair day: In like manner, when he lowgheth and smelleth to the earth, or when he feedeth fuller than ordinary, it betokeneth change of weather: but in the Autumn, if sheep or Oxen dig the earth with their feet, or lie down head to head, it is held for an assured token of a tempest.  

Their aptness to go astray.  They feed by companies and flocks, and their nature is to follow any one which strayeth away; for if the neat-heard be not present to restrain them, they will all follow to their own danger. Being angered and provoked they will fight with strangers very irefully, 
The anger of Oxen & kine.  with unapeaseable contention: for it was seen in Rhaetia, betwixt Curia and Velcuria that when the herds of two villages meet in a certain plain together, they fought so long, that of threescore, four and twenty were slain, and all of them wounded, [eight excepted] which the inhabitants took for anill presage or mischief of some ensuing calamity, and therefore they would not suffer their bodies to be covered with earth: to avoid this contention, skilful Neate-heardes give their cattle some strong herbs, as garlic and such like, that the savour may avert that strife They which come about Oxen, Bulls, and bugils, must not wear any red Garments, 
Gillius Oxen provoked by colours.  by cause their nature riseth and is provoked to rage, if they see such a colour.  
There is great enmity betwixt Oxen and Wolves, for the Wolf [being a flesh-eating-creature] lieth in wait to destroy them; and it is said, that there is so great a natural fear in them, that if a Wolves tail be hanged in the rack or manger where an Ox feedeth, he will abstain from eating. This beast is but simple, though his aspect seem to be very grave; and thereof came the proverb of the Oxen to the yoke, 
Rasis.  which was called Ceroma; wherewithal Wrestlers and Prize-players were anointed, but when a foolish and heavy man was anointed they said ironically Bos ad ceroma.  
Again the folly of this beast appearerh by another Greek proverb, which saith, that An Ox raiseth dust which blindeth his own eyes: to signify, that foolish and indiscrete men stir up the occasion of their own harms. The manifold Epithets given this beast in Greek and Latin by sundry authors, do demonstratively show the manifold conditions of this beast; as that it is called a Plougher, wild, an earth tiler, brazen footed, by reason of his hard hooves [Cerebrons'] more brain than wit; horned, stubborn, horne-striking, hard, rough, untamed, devourer of grass, yoake-bearer, fearful, overtamed, drudges, wry-faced, slow, and ill favoured, with many other such notes of their nature, ordination, and condition.  
There remain yet of this discourse of Oxen, two other necessary tractates; 
The natural uses of the several parts of Oxen.  the one natural & the other moral. That which is natural, contains the several uses of their particular parts: & first for their flesh, which is held singular for nourishment, for which cause, after their labour which bringeth leanness, they use to put them by for sagination, or [as it is said] in English for feeding, which in all countries hath a several manner or custom. 
How to fatten cat-tail.  Sotion affirmeth, that if you give your cattle when they come fresh from their pasture, Cabbage leaves beaten small with some sharp vinegar poured among them, and afterward chaff winnowed in a siefe, and mingled with bran for five days together, it will much fatten and increase their flesh, and the sixth day ground barley, increasing the quantity by little and little for six days together.  
Now the best time to feed them in the Winter is about the cock-crowing, and afterward in the morning twilight, and soon after that let them drink: in the Summer let them have their first meat in the morning, and their second service at noon, and then drink after that second meat or eating, and their third meat before evening again, and so let them drink the second time; It is also to be observed that their water in winter time be warmed, and in the Summer time colder. And while they feed you must often wash the roof and sides of their mouth, for therein will grow certain Worms which will annoy the beast and hinder his eating, and after the washing rub his tongue well with salt. If therefore they be carefully regarded they will grow very fat, especially if they be not over aged or very young at the time of their feeding: for by reason of age their teeth grow lose and fall out, and in youth they cannot exceed in fatness because of their groweth: above all heighfers and barren Kine will exceed in fatness, for Varro affirmeth, that he saw a field Mouse bring forth young ones in the fat of a cow having eaten into her body she being alive: the self same thing is reported of a Sow in Arcadia: 
A strange report of a fat Cow, if true.  Kine will also grow fat when they are with calf especially in the midst of that time. The Turks use in their greatest feasts and Marriages, to roast or seethe an Ox whole, putting in the ox's belly a whole Sow, and in the sows belly, a Goose, and in the Goose's belly an Egg, to note forth their plenty in great and small things: but the best flesh is of a young ox, and the worst of an old one, for it begetteth an ill juice or concoction, especially if they which eat it be troubled with a cough or rheumy phlegm, or if the party be in a consumption, or for a woman that hath ulcers in her belly, the tongue of an ox or cow salted and slit asunder, is accounted a very delicate dish, which the priests of Mercury said did belong to them, because they were the servants of speech, and howsoever in all sacrifices the beasts tongue was refused as a profane member, yet these priests made choice thereof, under colour of sacrifice to feed their dainty stomachs.  
The horns of oxen by art of man are made very flexible and strait whereof are made combs, hasts for knives, and the ancients have used them for cups to drink in, and for this cause was Bacchus painted with horns, and Crater was taken for a cup, which is derived of Kera a horn: In like manner the first Trumpets were made of horns as Virgil alludeth unto this sentence, Rauco strepuerunt cornua cantu, and now a days it is become familiar for the carriage of Gunpowder in war. It is reported by some husbandmen, that if seed be cast into the earth out of an Ox's horn (called in old time cerasbola) by reason of a certain coldness, it well never spring up well out of the earth, at the least not so well as when it is sowed with the hand of man. Their skin is used for shoes, Garments, and Gum, because of a spongy matter therein contained, also to make Gunpowder, and it is used in navigation when a shot hath pierced the sides of the ship, presently they clap a raw Ox hide to the mouth of the breach, which instantly keepeth the Water from entering in: likewise they were wont to make Bucklers or shields of the hides of Oxen and Bugils, and the sevenfolded or doubled shield of ajax, was nothing else but a shield made of an Ox hide, so many times laid one piece upon another, which caused Homer to call it Sacoes heptaboeion.  
Of the teeth of Oxen I know no other use but scraping and making Paper smooth with them; their gall being sprinkled among seed which is to be sown maketh it come up quickly, and killeth field-mises that taste of it, and it is the bain or poison of those creatures: so that they will not come near to it, no not in bread if they discern it; and birds if they eat corn touched with an Ox's gall put into hot water first of all, and the lees of Wine, they wax thereby astonished: likewise Emmets will not come upon those places where there remaineth any savour of this gall; and for this cause they anoint herewith the roots of trees. The dung of Oxen is beneficial to Bees if the Hive be anointed therewith, for it killeth Spiders, Gnats, and drone-bees; and if good heed be not taken, it will work the like effect upon the Bees themselves: for this cause they use to smother or burn this kind of dung under the mouths of the Hives in the spring time, which so displayeth and disperseth all the little enemy-bees in Bee-hives that they never breed again. There is a proverb of the stable of Angia; which Angia was so rich in cattle, that he defiled the country with their dung, whereupon that proverb grew: when Hercules came unto him he promised him a part of his country to purge that stable, which was not cleansed by the yearly labour of 3000. Oxen, but Hercules undertaking the labour turned a river upon it, and so cleansed all. When Angia saw that his stable was purged by art, and not by labour, he denied the reward; and because Phyleus his eldest son reproved him for not regarding a man so well deserving, he cast him out of his family for ever.  
The manifold use of the members of Oxen and Kine in medicine, now remaineth to be briefly touched. The horn beaten into powder, cureth the cough, especially the types or point of the horn, which is also received against the phthisic, or short breath made into pills with Hony. The powder of a cows horn mixed with vinegar, helpeth the morphew, being washed or anointed therewith. The same infused into the Nostrils, stayeth the bleeding: likewise mingled with warm water and vinegar, given to a Splenet●cke man for three days together, 
the medicines of the several parts of oxen and Kine  it wonderfully worketh upon that passion: powder of the hoof of an Ox with water put upon the king's evil helpeth it, and with Water and Hony it helpeth the apostemes and swelling of the body: and the same burned and put into drink, and given to a Woman that lacketh Milk, it increaseth milk and strengtheneth her very much. Other take the tongue of a cow, which they dry so long till it may be beaten into powder, and so give it to a woman in white wine or broth. The dust of the heel of an ox or ankle bone, taken in Wine and put to the gums or teeth do fasten them, 
Rasis.  and remove the ache away: The ribs of oxen beaten to powder do stay the flux of blood, 
Fu●nerius.  and restrain the abundance of monthly courses in women. The ankle of a white cow laid forty days and nights into wine, and rubbed on the face with white linnet, taketh spots and maketh the skin look very clear.  
Where a man biteth any other living creature, seethe the flesh of an ox or a calf, and after five days lay it to the sore, and it shall work the ease thereof. The flesh being warm laid to the swellings of the body, easeth them: so also do the warm blood and gall of the same beast.  
The broth of beef healeth the looseness of the belly, coming by reason of choler; and the broth of cows flesh, or the marrow of a cow, healeth the ulcers and chinks of the mouth. The skin of an ox [especially the leather thereof] worn in a shoe, burned and applied to pimples in the body or face, cureth them. The skin of the feet and Nose of an ox or sheep, sod over a soft and gentle fire, until there arise a certain scum like to glue from it, and afterward dried in the cold, windy air, and drunk, helpeth [or at least] easeth burstness very much.  
The marrow of an ox, or the suet, helpeth the strains of sinews if they be anointed therewith. If one make a small candle of paper and cows marrow, setting the same on fire under his brows or eyelids which are bald, without hair, and often anointing the place, he shall have very decent and comely hair grow thereupon. Likewise the suet of oxen helpeth against all outward poison: so in all Leprosies, botches, and scurviness of the skin, the same mingled with Goose grease, and poured into the ears, helpeth the deafness of them. It is also good against the inflammation of the ears, the stupidity and dullness of the teeth, the running of the eyes, the ulcers and rhymes of the mouth, and stiffness of the neck. If ones blood be liquid and apt to run forth of the body, it may be well thickened and retained, by drinking Ox blood mingled with vinegar: & the blood of a cow poured into a wound that bleedeth, stayeth the blood. Likewise the blood of Oxen cureth the scabs in Dogs.  
Concerning their Milk, volumes may be written of the several and manifold virtues thereof, for the Arcadians refused all medicine, only in the spring time when their beasts did eat grass, they drank cows Milk, being persuaded, 
Pliny A History  that the virtue and vigour of all good herbs and fruits were received and digested into that liquor; for they gave it medicinally to them which were sick of the Prisicke, of consumption, of an old cough, of the consumption of the reins, of the hardness of the belly, and of all manner poisons which burn inwardly; which is also the opinion of all the Greek Physicians: and the shell of a Walnut sod in cowmilke and laid to the place where a serpent hath bitten, it cureth it, and stayeth the poison.  
The same being new and warm Gargarized into the throat, helpeth the soreness of the kernels, and all pain in the arteries, and swelling in the throat and stomach: and if any man be in danger of a short breath, let him take daily soft pitch with the herb Mummy, and harts-suet clarified in a Cup of new Milk, and it hath been proved very profitable.  
Where the pains of the stomach come by sadness, Melancholy, or desperation, drink Cowmilke, Woman's Milk, or Asses-milke, wherein a flintstone hath been sodden. When one is troubled with a desire of going often to the stool, and can egest nothing, let him drink cowmilke and Asse-milke sod together; the same also heated with gads of Iron or Steel, and mingled with one fourth part of water, helpeth the bloody flix; mingled with a little Honey and a bulls gall, with cummin and gourds laid to the Navel: and some affirm, that cowmilke doth help conception, if a woman be troubled with the white flux, so that her womb be endangered, let her drink a purgation for her upper parts, and afterward Ass' milk, last of all let her drink cowmilke and new wine, (for forty days together if need be) so mingled that the wine appear not in the milk, and it shall stay the flux. But in the use of milk, the rule of Hipocrates must be continually observed, that it be not used with any sharp ot tart liquor, for than it curdleth in the stomach, and turneth into corruption. The whey of cowmilke mingled with Hony and salt, as much as the taste will permit and drunk, looseneth the hardness of the Belly.  
The marrow of a cow mingled with a little meal, and with new cheese, wonderfully stayeth the bloody flux. It is affirmed, that there is in the head of an ox, a certain little stone, which only in the fear of death he casteth out at his mouth, if this stone be taken from them suddenly by cutting the head, it doth make children to breed teeth easily, being soon tied about them. If a man or woman, drink of the same water, whereof an ox drunk a little before, it will ease the headache: and in the second venture of a cow there is a round black Tophus found, being of no weight, which is accounted very profitable to Wommen in hard travails of childbirth. The Liver of an ox or cow dried, and drunk in powder, cureth the flux of blood. The gall of a cow is more forcible in operation then all other beasts galls whatsoever. The gall of an Ox mixed with honey, draweth out any thorn or point of a needle or other Iron thing out of the flesh where it sticketh. Likewise it being mingled with alum and Myrrh as thick as honey, it cureth those evils which creep and annoy the privy parts; laying upon it afterward Beets sod in Wine.  
It will not suffer the King's evil to grow or spread itself if it be laid upon it at the beginning. The hands washed in an ox's gall and water, are made white how black soever they were before time; and if purblind eyes be anointed with the gall of a black cow, one may read any writing the more plainly: there is in the gall of an ox a certain little stone like a ring, which the Philosophers call Alcheron, [and some Guers and Nassatum] which being beaten and held to one's Nose, it cleareth the eyes, and maketh that no humour do distill to annoy them: and if one take thereof the quantity of a lintel seed, with the juice of Beets, it is profitable against the falling evil. If one be deaf or thick of hearing, take the gall of an ox and the urine of a Goat; or the gall of a Goose: likewise, it easeth the headache in an Ague, and applied to the temples provoketh sleep, and if the breasts of a woman be anointed therewith it keeps her milk from curdling.  
The melt of an ox is eaten in honey for easing the pains of the melt in a man, and with the skin that a calf cast out of his dams belly, the ulcers in the face are taken away: and if twenty heads of Garlic be beaten in an ox's bladder, with a pint of vinegar and laid to the back, it will cure the melt. It is likewise given against the Spleen, and the colic made like a plaster, and laid to the navel till one sweat.  
The urine of an Ox causeth a cold stomach to recover, and I have seen that the urine of a cow, taken in Gargarizing, did cure intolerable ulcers in the mouth. When the Bee hath tasted of the flower of the corne-tree, she presently dieth by looseness of the belly, except she taste the urine of a man or an Ox.  
There are likewise many uses of the dung of Oxen made in Physic, whereof authors are full, but especially against the gout, plastering the sick member therewith hot and newly made: and against the Dropsy, making a plaster thereof with Barley meal and a little Brimston aspersed, to cover the belly of a man: And thus much for the natural properties of this kind, now we will briefly proceed to the moral.  

The moral and external use of Oxen both for labour & other industry.  The moral uses of this beast, both in labour and other things doth declare the dignity and high account our forefathers made hereof, both in vintage, harvest, ploughing, carriage, drawing, sacrificing, and making Leagues of truce and peace; in somuch as, that if this failed, all tilage and vintage must in many places of the world be utterly put down; and in truth, neither the Fowls of the air, nor the Horse for the battle, nor the Swine and Dogs could have no sustenance but by the labour of Oxen: for although in some places they have Mules, or Camels, or Elephants, which help them in this labour, yet can there not be in any Nation a neglect of Oxen; 
Varro.  and their reverence was so great, that in ancient time when an offendor was to be fined in his cattle [as all amerciaments were in those days] the judge might not name an Ox, until he had first named a Sheep; and they fined a small offence at two sheep and not under, and the greatest offence criminal, at thirty oxen and not above, which were redeemed, by giving for every ox an hundred Asses, and ten for every sheep.  
It is some question among the ancients, who did first join Oxen together for ploughing: 
Heraclides  some affirming, that Aristeus first learned it of the Nymphs, in the Island Co: and Diodorus affirmeth, that Dionysius Son of jupiter, and Ceres or Proserpina, did first of all invent the plow. Some attribute it to Briges the Athenian, other to Triptolemus, Osiris, Habides a King of Spain; and Virgil affirmeth most constantly, that it was Ceres as appearreth by this verse; 
Prima Ceres ferro mortales vertere terram,  
Instituit, etc.   
Whereunto agreeth Sernius: but I rather incline to josephus, Lactantius, and Eusebius, who affirm; that long before ceres was borne, or Osiris, or Hercules, or any of the residue, their was a practice of ploughing, both among the hebrews and the Egyptians; and therefore as the God of ploughing called by the Romans' jugatinus (because of yoking Oxen) was a fond aberration from the truth, so are the residue of their inventions, about the first man that tilled with Oxen: seeing that it is said of Cain and Noah, 
Augustinus  that they were husbandmen and tilled the earth. The Athenians had three several plow-feastes which they observed yearly, one in Scirus, the other in Rharia, and the third under Pelintus: and they called their marriage feasts plow-seasons, because than they endeavoured by the seed of man to multiply the world, in procreation of children, as they did by the plough to increase food in the earth.  
The Grecians had a kind of writing called Boustraphedon, which began, turned, and ended as the Oxen do in ploughing a furrow, continuing from the left hand to the right, and from the right hand to the left again, which no man could read, but he that turned the Paper or table at every lines end. It is also certain, that in ancient time, the leagues of truce and peace were written in an Ox's hide, as appeareth by that peace which was made by Tarqvinius, betwixt the Romans' and the Gabijs, the which was hanged up in the Temple of jupiter, as Dionysius and Pompeius Sextus affirm (in the likeness of a buckler or shield:) and the chief heads of that peace remained legible in that hide, unto their time, and therefore the ancients called the Ox's hide a shield, in regard that by that conclusion of peace, they were defended from the wars of the Gabijs.  
And there were certain people called Homolotti by Herodotus, who were wont to strike up their leagues of peace after War and contention, by cutting an Ox into small pieces, which were divided among the people that were to be united, in token of an inseparable union. There be that affirm, that a Team or yoke of Oxen, taking six or eight to the Team, will blow every year, or rather every season a hyde of ground; that is, as some account, 20. Mansa, or in English and Germane account, 30. Acres: which hath gotten the name jugera from this occasion, as Eustathius, and varinus' report. 
A History  When Sychaeus the husband of Dido, who was Daughter of Agenor and sister to Pygmalion, wandered too and fro in the world with great store of treasure, he was slain by Pygmalion secretly, in hope to get his wealth: After which time, it is said that he appeared to his wife Dido, bidding her to save her life from her cruel brother; who more esteemed money then nature, she fled into Lybia, taking with her some Tyrians, among whom she had dwelled, and a competent sum of money: who being come thither, craved of jarbas King of Nomades, to give her but so much land as she could compass in with an ox's hide, which with much ado she obtained, and then did cut an Ox's skin into small and narrow thongs or lists, wherewithal she compassed in so much as builded the large city of carthage, and first of all was called the new city, and the castle thereof Byrsa; which signifieth a Hyde.  
Eustathius also reporteth another story to the building of this city, namely that it was called carthage of one of the Daughters of Hercules, and that when Elisa and the other companions of Dido came thither to dig for the foundation of the city, they found an Ox's head, whereupon they were discouraged to build there any more, supposing that Omen betokened evil unto them, and a perpetual slavery in labour and misery, such as Oxen live in, but afterward they tried in another corner of that ground, wherein they found a horses head which they accepted for a good signification of riches honour, magnanimity, and pleasure, because Horses have all food and maintenance provided for them. 
Clemens  Among the Egyptians they paint a Lion for strength, an Ox for labour, and a horse for magnanimity and courage, & the Image of Myrtha which among the Persians signifieth the Sun, is pictured in the face of a Lion holding the horns of a striving Ox in both hands, whereby they signify that the Moon doth receive light from the Sun, 
Gyraldus  when she beginneth to be separated from her beams.  
There is in the coasts of Babylon a gem or precious stone like the heart of an Ox, and there is another called Sarcites, which representeth the flesh of an Ox. 
Pliny.  The ancients had likewise so great regard of this Beast, that they would neither sacrifice nor eat of a labouring Ox; wherefore Hercules was condemned when he had desired meat of Theodomantis in Dyropia for his hungry companion the Son of Hyla, because by violence he took from him one of his Oxen and slew him. A crowned Ox was also among the Romans a sign of peace, for the Soldiers which kept the Castle of Anathon near the river Euphrates against julianus and his Army, when they yielded themselves to mercy, 
Marcellus  they descended from the Castle, driving before them a crowned Ox: from this manifold necessity and dignity of this beast came the Idolatrous custom of the Heathens and especially the egyptians, for they have worshipped him instead of God calling him Apis and Ephaphus: 
Idolatry committed with Oxen and Kine, of the choice of Apis.  whose choice was on this sort. He had on his right side an exceeding splendent white spot, and his Horns crooking together like the new Moon, having a great bunch on his tongue, which they call Cantharus: neither do they suffer him to exceed a certain number of years or grow very big, for these causes they give him not of the water of Nilus to drink, but of another consecrated well, which hindereth his growth: and also when he is come to his full age, they kill him, by drowning him in another consecrated well of the Priests: which being done they seek with mourning another (having shaved their heads) to substitute in his place, wherein they are never very long but they find one, and then in a holy ship sacred for that purpose, they transport and convey him to Memphis. And the Egyptians did account him a blessed and happy man, out of whose fold the Priests had taken that Oxe-God. He hath two Temples erected for him, which they call his chambers, where he giveth forth his augurisms, answering none but children and youths playing before his Temples: and refusing aged persons especially Women, and if any not sacred happen to enter into one of his Temples, he dieth for it, and if into the other it foreshoweth some monstrous cursed event, as they fond imagine.  
The manner of his answers is privately to them that give him meat, taking it at their hands, and they observe with great religion that when Germanicus the Emperor came to ask counsel of him, he turned from him and would not take meat at his hand, for presently after he was slain. Once in a year they show him a Cow, with such marks as he hath, 
A history  and alway they put him to death upon the same day of the week that he was found, and in Nilus near Memphis there was a place called Phiala where were preserved a Golden and a silver dish, which upon the birth or calving days of Apis, they threw down into the river and those days were seven, wherein they affirm that never man was hurt by Crocodiles. The Egyptians do also consecrate an Ox to the Moon, and a Cow to Urania. It is reported that Mycerinus K. of Egypt, fell in love with his own Daughter: and by violence did ravish her, 
Herodotus a history  she not able to endure the conscience of such a fact, hanged herself: whereupon the King her impure father, did bury her in a wooden Ox, and so placed her in a secret place or chamber, to whom daily they offer many odours, but the mother of the maiden did cut off the hands of those Virgins or women that attended on her Daughter and would not rescue her from so vile a contempt. There were also many other pictures of Oxen, 
Of the pictures of Oxen.  as in corcyra and Eretria, and most famous was that of perillus which he made and presented to Phalaris the Tyrant of Agrigent, showing him, that if he would torment a man, he should put him into that Ox set over a fire, and his voice of crying should be like the loughing of a Heighfer, which thing being heard of the Tyrant to show his detestation of more strange invented torments than he had formerly used, he caused Perillus that presented it unto him to be put into it alive, & so setting it over a fire, made experiment of the work upon the workman, who bellowed like a Cow, and was so tormented to death for that damnable and dangerous invention, which caused Ovid to write thus.  
Et phalaris Tauro violentus membra perilli:  
Torruit, infoelix imbuit author opus.  
When an Ox or a Cow in ancient time did die of themselves, (Viz:) if it were an Ox, they buried him under the walls of some City, leaving his Horns sticking visibly out of the earth, to signify the place of his burial, for when his flesh was consumed, they took it up again, and buried the bones in the Temples of Venus in other places: but the body of a dead cow they cast into some great River near adjoining. The Poets have feigned a certain Monster called Minotaurus, having in part the form of a man, and in part the form of a Bull; and they say that Pasiphae the Daughter of the son and wife of Minos' King of crete fell in love with a Bull, 
Of the monster minotaurus  and by the help of Dedalus she was included in a wooden heifer covered with a cows hide, and so had copulation with the bull, and so came that monster minos included in a labyrinth, and constrained the Athenians who had slain his son Androgeus to send every year seven young men, and 7. maids to be given to that monster to feed upon, for he would eat man's flesh. At last Theseus' son of Aegeus, king of Athens came into that labyrinth, and slew that Minotaur, and by the help of Ariadne escaped out of the labyrinth. Other relate the story in this manner; that when the Cretensians would have expelled Minos from his kingdom, he vowed that whatsoever likeness first appeared out of the sea for sign of victory unto him, he vowed sacrifice it to the gods, if he did enjoy his regiment: and thereupon a goodly Bull came unto him out of the sea, wherewithal he was delighted: But after he had recovered his kingdom in quiet, he kept that Bull in his own hands and sacrificed another, and that by this Bull was the Minotaur begotten on his wife Pasiphae. But the truth is, that when Minos was in danger to lose his kingdom, one Taurus, a valiant Prince and Captain, came with a Navy of good soldiers, and established him in quiet. afterward falling in love with Pasiphae king Minos' wife, he lay with her in the house of Daedalus: which Daedalus wrought with the Queen to give him his pleasure, and that the Minotaur was a monster in Crete that had the face of an Ox, and the other members like a man, such an one was seen in Aristotle's time. Although other take it for a fiction; because the Romans' had it pictured in their ensigns of war, until Caius Marius altered it to an Eagle, which remaineth to this day. Alciatus yieldeth this reason why the Romans gave such an arms, to signify that secrecy becometh a captain, and that proud and crafty counsels do hurt the authors of them.  
Limine quod caeco obscura & caligine monstrum,  
Depictum Romana phalaux in praelia gestat  
Nosque monent debere ducem secreta latere.  
Gnosiacis clausit Daedalus in latebris  
Semiviroque nitent signa superba 'bove:  
Consilia authori cognita techna nocent.  
It is reported also, that when Cadmus went from Delphos to Phocis, an Ox did direct him in the way and was his guide; which Ox was bought out of the herds of Pelagon, having in both his sides a white spot: it must needs be understood of the moon, for Cadmus flying by night having the moon to shine upon him (which is hyeroglyphically deciphered by the Ox,) gave him light and direction to another city. It were endless to prosecute the several speeches, proverbs, allusions, emblems, plays, prizes, hyeroglyphicks, and devices, made upon Oxen; whereby, not only men and women, cities, regions, and people have taken denomination from Oxen; but also some of the stars in the firmament: therefore I will not proceed to those devices, but only touch the sacrifices made with Oxen, and so conclude this story.  
It cannot be denied that the prime institution of sacrifices, was from, by, and for the ordinance of god, to teach the world to worship him in blood for sin, which could not be expiated but by the blood of the only immaculate son and lamb of god; and therefore I will but remember how corruption polluted that ordinance, which was purely without idle ceremonies instituted by the everlasting god; and yet was by man's invention made wretched, horrible, and damnable, through abuse of the fact that otherwise by divine constitution (as appears in holy scripture) was heavenly, honourable, and blessed.  
To begin therefore with the original of that heathenish and paganish sacrifice, instead of god the only true and divine essence, to whom all sacrifice and divine worship was due, and whose creatures both men, oxen, and all other living and visible things are, they offered unto all the hosts of heaven, the sun, and stars, the heathen gods jupiter, Mars, Minerva, Pandrisus, and others: and if the sacrifice were costly and sumptuous, it was called Hecatomb. Now before their sacrifice they made prayers, burnt incense, for odours presented Prothymes (as they were termed) certain preparations and cakes made of barley and salt, (called Vlochytae.) After which, the priest turned him sometimes to the right hand, and sometimes to the left, and then began to take the gristle hairs growing on the Ox's forehead betwixt his horns, making a taste of them, and casting them in the fire to begin the sacrifice. Then did he give into the hands of the people standing by, little pots of wine likewise, to taste for sacrifice, and then he which killed the beast drew his knife, or axe, or cleaver, from the head to the tail of the beast. Now in every sacrifice they had burning torches, which were lawful for none to carry but for men, and not women, than the priest commanded to kill the sacrifice, which sometime they did by knocking him on the head if the beast were to be sacrificed to hell, and those that were therein, for they sacrificed a barren Cow, or a black Sheep to those ghosts. But if the sacrifice were for heaven, and to the powers thereof, they lifted up his head and cut his throat: then put they under him their Sphagian vessels to receive his blood, and when the beast was fallen down, they flayed off his skin.  
Then did the Priest or Flamen divide the entrails, that so he might m●●e his augurism (the bowels being proved at the altar.) Having looked into the bowels, they took out of every gut, member and part, a first fruits, moulded them together in the meal of green wheat corn, than was it given to the Priest, who put thereunto frankincense, herb mary, and fire, and so burned them altogether, which was called a perfect host. But if they sacrificed to the gods of the sea, than did they first of all wave the bowels of the beast in the sea floods before it was burned. The best sacrifices were fatted and white Oxen or Kine, such as had never been under yoke, for the beast used to labour was accounted unclean: they never offered in sacrifice one under thirty days old, nor over five years by the laws of the Priests. When the Spartans overcame their enemies by stratagem, they sacrificed to Mars an ox, but when by open force, they sacrificed a cock, for they esteemed more of an unbloody than a bloody victory. When a man sacrificed a Cow to Minerva, he was bound to sacrifice a Sheep and an Ox to Pandrysus.  
When the Locrensians in a public spectacle would make a sacrifice, they wanted an Ox, for which cause they gathered together so many sticks of small wood, as made the image of an Ox artificially conjoined together, and so setting it on fire burned it for an offering: whereupon a Locrensian Ox, was an ironical proverb for a sacrifice of no weight or merit. It is also reported that an Heifer being brought to the altar of Minerva to be sacrificed did there Calf, wherefore the Priests would not meddle with her, but let her go away free, because Minerva was the goddess of procreation; holding it an impious thing to kill that in sacrifice which had brought forth a young one at the altar: to conclude, as Vegetius saith, that on a time justice was so offended with men because they embrewed every altar with the blood of Oxen and cattle, that therefore she left the earth, and retired back again to dwell among the stars: so will we in this discourse cease from any further prosecution of the moral or natural description of these beasts, leaving their lawful use to the necessity of mankind, and their abusive idolatrous sacrifices to him that loveth all his creatures, and will require at man's hand an account of the life and blood of brute beasts.   

OF THE CALF.  

The definition and name  A Calf, is a young or late enixed Bull or Cow, which is called in Hebrew Egel or Par: and sometimes Ben-bakar, the son of an Ox. Yet Rabbi Solomon, and Abraham Esra, expound Egel, for a Calf of one year old. The Saracens of that word call a Calf Hesel. The Grecians Moschos, whereof is derived Moscharios, but at this day they call him Mouskari, or Moschare. The Italians Vitello, the French Veau, the Spaniards Ternera of teneritudo, 
The etymology of Vitulus.  signifying tenderness, and sometimes Bezeron and Vezerro, the Germans Ein Kalb, the Flemings Kalf, and the Latins Vitulus, of the old word Vitulor, signifying to be wanton, for Calves are exceedingly given to sport and wantonness; or as other suppose, from the greek word Italous came Vitulus, and therefore the Latins do not alway take Vitulus for a young or newe-foaled beast, but sometime for a Cow, as Virgil Aeclog.  
Ego hanc vitulam (ne forte recuses.)  
Bis venit ad mulctram binos alit ubere fortus. Depono.  
And this word (like the Greek Moschos) signifieth male and female: whereunto by divers authors both Greek and Latin, are added divers epithets by way of explication, both of the condition, inclination, and use of this young beast; calling it wild, ripe for the temples, unarmed, weak, sucklings, tender, wandering, unhorned, and such like. 
The epithits of a Calf.  And because the Poets feign that Io was turned into a Cow, and that the violet herb was assigned by jupiter for her meat, they derive viola, a violet, from Vitula a Calf, by a kind of graecian imitation.  
It is also certain that the honour of this young beast hath given denomination to some men, as Pomponius Vitulus, and Vitulus Niger Turamius, 
Varro. Men named after calves  and Vitellius was derived from this stem or theme, although he were an Emperor. The like may be said of Moschos in Greek, signifying a Calf, for there was one Moschus a Sophiste that drank nothing but water, and there was another Moschus a grammarian of Syr●●use, whom Athaeneus doth record was a familiar of Aristarchus, and also of another, a poet of the bucolics; and this serveth to show us, that the love our ancestors bare unto cattle, appeared in taking upon them their names, and were not ashamed in those elder times, wherein wisdom and invention was most pregnable, to glory in their herds from which they received maintenance. But to the purpose, that which is said of the several parts of an Ox and a Cow, belongeth also to a Calf; for their anatomy differeth not, because they are conceived and generated by them, and in them: and also their birth and other such things concerning that, must be inquired in the discourse of a Cow. 
A secret by the hoof.   
It is reported by an obscure author, that if the hoof of a Calf be not absolved or finished in the dams belly before the time of calving, it will die. And also it must be observed, that the same diseases which do infest and harm an Ox, do also befall Calves, to their extreme peril: but they are to be cured by the same forenamed remedies. And above the residue, these young beasts are troubled with worms, 
The diseases of a calf  which are engendered by crudity, but their cure is to keep them fasting till they have well digested their meat, and then take lupins half sod, and half raw, beaten together, 
The cure of worms  and let the juice thereof be powered down his throat; otherwise, take dry figs and fitches' beaten together with Santonica, called Lavender cotton, and so put it down the calves throat as aforesaid, 
To choose calf for stor  or else the fat of a Calf and marrube with the juice of leeks, will certainly kill these evils. It is the manner to regard what Calves you will keep, and what you will make of and kill either for sacrifice as in ancient time, or private use and to mark and name those that are to be reserved for breed and labour, according to these verses.  
Post partum carain vitulos traducitur omnis  
Et quos aut pecori malint submittere habendo.  
Continuoque notas & nomina gentis inurunt,  
Aut aris scruare sacris aut scindere terram  
Et campum horrente fractis invertere glebis.  
And all these things are to be performed immediately after their weaning: and then in the next place you must regard to geld the males, which is to be performed in june, or as Magus saith in May, or at the farthest let them not be above a year old, for else they will grow very deformed and small: but if you libbe them after two years old, they will prove stubborn and intractable, wherefore it is better to geld them while they be young ones, which is to be performed not with any knife or iron instrument, 
The libbing of calves.  because it will draw much blood, and in danger the beast through pain, but rather with a cloven reed or stick, pressing it together by little and little: but if it happen that one of a year or two years old be to be libbed, than you must use a sharp knife, after you have pressed the stones into the cods, and cut them out at one stroke, and for staunching of the blood, 
Aristotle sotion. varro  let the cod, and the ends of the veins be seared with an hot iron, and so the wound is cured as soon as it is made.  
And now the time for the effecting hereof, is best in the wain of the moon, either in the spring or autumn; but it is good to leave as many of the veins and nerves of the virile member untouched and whole as may be, that so he may not lose any condition of a male, except the power of generation. And if the wound be overmuch given to bleed, lay upon it ashes with the spume of silver, which is apt to staunch blood in all green wounds; and that day let him not drink and eat but a very little meat: 
Palla●tus. sovon. Coll●mella  for three days after give him green tops or grass, soft and easy to chew, and at the third days end, anoint the wound with liquid pitch, ashes, and a little oil, which will sooner cure the scar and keep the flies from stinging or harming it. If at any time a cow cast her calf, you may put unto her another calf, that hath not suck enough from his own Dam; and they use in some countries to give their calves Wheate-branne, and barley-meal, and tender meat, 
Varro.  especially regarding that they drink morning and evening. Let them not lie together in the night with their Danime, but asunder, until their sucking time, and then immediately separate them again, unless the cow be well fed when the calf sucketh, 
Food for Calves  her ordinary food will yield no great tribute of Milk; and for this cause, you must begin to give the calf green meat betimes. Afterward being weaned, you may suffer those young ones to feed with their Dams in the Autumn, which were calued in the spring. Then in the next place, you must regard the taming of the beast, being ready for labour, which is expressed in the former treatise of an Ox.  

Sacrifices of Calves.  The ancients called Victoria by the name of the Goddess Vitula, because they sacrificed unto her calves, which was termed a Vitulation: and this was usual for victory and plenty, as is to be seen at large in Giraldus, Macrobius, Nonius, Ovid, and Virgil: but the heathens had this knowledge, that their Gods would not accept at their hands a lame calf for a sacrifice, 
Pliny Coelius  although it were brought to the altar, and if the tail of the calf did not touch the joints of his hinder legs, they did not receive him for sacrifice. And it is said of Aemilius Paulus, when he was to go against the Macedonians, he sacrificed to the Moon in her declination eleven calves. 
josephus A wonder.  It is very strange, that a calf being ready to be sacrificed at the Temple of jerusalem, brought forth a Lamb which was one foreshowing sign of jerusalems' destruction. But Aristole declareth, that in his time, there was a calf that had the head of a child, 
Monsters of calves.  and in Luceria a Town of Helvetia, was there a calf which in his hinder parts was a Hart.  

Nioivillagag  When Charles the fifth went with his Army into Africa and arrived at Larghera a Noble city of Sardinia, there happened an exceeding great wonder, for an Ox ●rought forth a calf with two heads, and the Woman that did owe the Ox, presented the calf to the Emperor, and since that time I have seen the picture of a more strange beast calued at Bonna, in the Bishopric of Colen, which had two heads, one of them in the side not bigger than a Hare's head, and two bodies joined together; whereof the hinder parts were smooth and bald, but the tail black and hairy: it had also seven feet, whereof one had three hooves, this Monster lived a little while, and was brought forth in An: 1552. the 16. day of May, to the wonder and admiration of all them, who either knew the truth, or had seen the picture.  
Butcher's are wont to buy calves for to kill and sell their flesh, for in all creatures, the flesh of the young ones are much better than the elder, 
The flesh of calves  because they are moist and soft, and therefore will digest and concoct more easy: and for this cause Kids, Lambs, and Calves, are not out of season in any time of the year; and are good from fifteen days to two months old, being ornaments to the Tables of great Noble men, which caused Fiera to make this Distichon: 
Assiduos habeant vitulum tua prandia in usus  
cui madida & sapida juncta tepore caro est.   
And principally the Germans use the chawtherne, the head, and the feet, for the beginning of their meals, and the other parts either roasted, or baked, and sometime sod in broth, and then buttered, spiced and sauced, and eaten with Onions.  

Pliny. Of the medicines.  The Medicines arising from this beast, are the same that come from other his fires before spoken off, and especially the flesh of a calf doth keep the flesh of a new wound, (if it be applied thereunto) from swelling, and being sodden it is precious against the bitings of a man's teeth: and when a mad Dog hath bitten a man or a beast, they use to pair the wound to the quick, and having sodden veal mingled with the suet and heel they lay some to the wound, 
Marcellus  and make the patiented drink of the broth: and the same broth is Sovereign against all the bitings of Serpents. The horns of a Calf sodde soft, are good against all intoxicate poison, and especially Hemlock. The powder of a calves thigh drunk in Woman's Milk, cureth all filthy running ulcers, 
Pliny  and out of the brain of a calf they make an ointment, to loosen the hardness of the belly. 
Nicander  The marrow softeneth all the joints, driveth away the bunches arising in the body; having an operation to soften, fill, dry and heat. Take Oil, Wax, rust, and the marrow of a Calf, against all bounches in the face: and calves marrow with an equll quantity of whey, 
Rasis.  Oil, Rosecake and an Egg, do soften the hardness of the cheeks and eyelids, 
Marcellus  being laid to for a plaster: and the same mixed with Cumin, and infused into the ears, healeth the pains of them; and also easeth the ulcers in the mouth.  
The marrow with the suet composed together, cureth all ulcers and corruptions in the secrets of Men and Women. The fat pounded with salt, cureth the louzye evil, 
Pliny.  and likewise the ulcerous sores in the head. The same mixed with the fat of a Goose, 
Marcellus  and the juice of Basill or wild Cumyn; and infused into the ears, helpeth deafness and pains thereof. The fat taken out of the thigh of a Calf, and sod in three porringers of water and supped up, is good for them that have the flux: and the dung of a calf fried in a pan, laid to the buttocks and secrets, doth wonderfully cure the bloody flux: 
Leonellus  also laid to the rains, provoketh urine, and sod with rue, cureth all the inflammations in the seat of a man or woman. The suet of a calf with nitre assuageth the swelling of the cod, 
pliny.  being applied to them like a plaster: and the suet alone, doth cure the pieling of the Nails. The liver with sage leaves cut together, and pressed to a liquor, being drunk, easeth the pain in the small of the belly. The gall mingled with powder of a Heart's horn, and the seed of Marjoram, cureth Leprosies and scurfes, and the gall alone anointed upon the head, driveth away nits. The melt of a calf is good for the melt of a man, and for ulcers in the mouth; and glue made of his stones, as thick as honey, and anointed upon the leprous place, cureth the same, if it be suffered to dry thereupon.  
With the dung of calves they perfume the places which are hurt with Scorpions, and the ashes of this dung with vinegar, stayeth bleeding: Marcellus magnifieth it above measure, for the cure of the gout, to take the fime of a calf which never eat grass, mixed with lees of vinegar, and also for the deafness of the ears, (when there is pain with all) take the urine of a Bull, Goat, or calf, and one third part of vinegar well sod together, with the herb Fullonia, then put it into a flagon with a small mouth, and let the neck of the patiented be perfumed therewith.    

Of the supposed Beast CACUS.  
THere be some of the late writers, which take the cacus spoken of by Virgil in his eight book of Aeneids, to be a wild Beast, which Virgil describeth in these words: 
Hic spelunca; fuit vaslo submota recessu:  
Solis inaccensam radijs semporque recenti  
Ora virum tristi pendebant pallida tabo.  
o'er vomens ignes magna se mole ferebat,  
nequeunt expleri corda tuendo  
Pectori semiferi atque extinctus faucibus ignes,  
Semihominis caci: facies quam dira tegebat  
caede tepebat humus foribusque affixa superbis:  
Huic monstro-vulcanus erat pater, etc.   
That is, cacus was half a beast and half a man, who had a cave in the earth against the Sun, his Den replenished with the heads of men, and he himself breathing out fire, so that the earth was warmed with the slaughter of men slain by him, whose slaughter he fastened upon his own doors, being supposed to be the son of Vulcan. And there be some that affirm this Cacus, to have wasted and depopulated all Italy, and at length when Hercules had slain Geryon, as he came out of Spain through Italy with the Oxen which he had taken from Geryon, Cacus drew divers of them into his Cave by their tails: but when Hercules miss daily some of his cattle, and knew not which way they strayed, at last he came to the Den of Cacus: and seeing all the steps stand forward by reason the cattle were drawn in backward, he departed; and going away, he heard the loughing of the Oxen for their fellows, whereby he discovered the fraud of Cacus: whereupon he presently ran and took his club, the monster being within his Cave, closed up the mouth thereof with a wonderful great stone, and so hid himself for fear: but Hercules went to the top of the Mountain and there digging down the same, until he opened the Cave, than leapt in suddenly and slew the Monster, and recovered his Oxen.  
But the truth is, this forged Cacus was a wicked servant of evander, which used great robbery in the Mountains, and by reason of his evil life was called cacus, for Ca●os in Greek signifieth evil. He was said to breath forth fire because he burned up their corn growing in the fields, and at last was betrayed of his own sister; for which cause she was deified, and the Virgins of Vesta made Sacrifice to her: and therefore it shall be idle to prosecute this fable any farther (as Albertus Magnus doth) it being like the fable of Alcida, which the Poets feign was a bird of the earth, and being invincible burned up all Phrygia, and at last was slain by Minerva.   

OF THE CAMEL.  
ALthough there be divers sorts of Camels, according to the several Countries, yet is the name not much varied, but taken in the general sense for the denomination of every particular. 
Of the name  The hebrews call it Gamal; the Chaldaeans Gamela, and Gamele: The Arabians, Gemal: Gemel A●●egeb: Algiazar. The Persians, Schetor: the Saracens, Shymel; the Turks call a company of Camels travailing together, Coravana. The Italians and Spaniards call a Camel Camello, the French chameau, the Germans Ramelthier, all derived of the Latin Camelus, and the Greek camelos. The Illyrians, 
artemidorus. The Etymology of the word. Horus  call it Vuelblud: and the reason of the name camelos in Greek is, because his burden or load is laid upon him kneeling or lying, derived (as it may seem) of camptein Merous, the bending of his knees and slowness of pace; wherefore a man of a slow pace, was among the Egyptians deciphered by a camel. For that cause, there is a Town in Si●● called Gangamela; that is, the house of a camel, erected by Darius the Son of Histaspi●, allowing a certain provision of food therein for wearied and tired camels. The epithets given to this beast are not many among Authors, for he is termed by them rough, deformed, and thirsting; as Iwenall.  
Deformis poterunt immania membra, camel: And Persius in his fifth Satire saith; Tolle recens primus piper è sitiente camelo. There are of them divers kinds, according to their countries wherein they breed: as in India, 
The kinds of Camels.  in Arabia, and in Bactria: All those which are in India, are said by Didimus to be bred in the Mountains of the Bactrians, and have two bunches on their back, and one other on their breast, whereupon they lean: they have sometimes a Boar for their fire, which feedeth with the flocks of she-camels; for as Mules and Horses will couple together in copulation, so also will Boars and camels: and that a camel is so engendered sometimes, 
The generation of Bactrian Camels.  the roughness of his hair like a Boars or Swine's, and the strength of his body, are sufficient evidences; and these are worthily called Bactrians, because they were first of all conceived among them, having two bunches on their backs; whereas the Arabian hath but one. The colour of this camel, is for the most part brown, or puke? yet there are herds of white ones in India.  
The head and neck of this beast is different in proportion from all others, yet the Ethyopians have a beast called Nabim, which in his neck resembleth a Horse, and in his head a Camel. They have not teeth on both sides, although they want horns (I mean both the Arabian and Bactrian Camel:) whereof Aristotle disputeth the reason; in the third Book of the parts of creatures, and fourteenth chapter. Their necks are long and nimble, whereby the whole body is much relieved; and in their neck toward the neither part of their throat, there is a place called Anhar, wherein a Camel doth by spear or sword, most easily receive his mortal or deadly wound.  

Siluaticus.  His belly is variable, now great, now small like an Ox's; his gall is not distinguished within him like other beasts, but only carried in great veins, and therefore some have thought he had none, and assigned that as a cause of his long life. Betwixt his thighs he hath two udders, 
Aristotle Pliny.  which have four speanes depending from them like a Cows. His genital part is confected, and standeth upon a sinew, insomuch as there of may a string be made, for the bending of the strongest bow. The tail is like the tail of an Ass, hangging down to their knees, they have knees in every leg, having in their former legs 3▪ bones, & in the hinder four. They have an ankle like an Ox's, and very small buttocks, for the proportion of their great body: their foot is cloven, but so, that in the under part it hath but two Fissures or clefts, opening the breadth of a finger, and in the upper part four Fissures or clefts, opening a little, and having a little thing growing in them like as is in the foot of a Goose: The foot itself is fleshy like a Bears, and therefore they are shod with leather when they travail, lest the galling of their feet cause them to tire.  
Auicenna affirmeth, that he had seen Camels with whole feet, like a Horses, but their feet (although fleshy) are so tied together with little lungs, that they never wear; and their manner of going or pace is like a Lions, so walking, as the left foot never outgoeth the right, whereas all other beasts change the setting forward of their feet, and lean upon their left feet while they remove their right; but these altar step after step, so as the left foot behind, followeth the right before, and the hinder foot followeth the left before. Those Camels which are conceived by Boars are the strongest, and fall not so quickly in to the mire as other, although his load be twice so heavy.  
Camels love grass (called Schoennanthi) and especially Barley, which they eat up wonderful greedily until all be in their stomach, 
The food of Camels  and then will they chew thereupon all the night long: so that the greatness of their belly to lodge their meat in before concoction is better than the benefit of their upper teeth, because he can ruminate and chaw it so often as he pleaseth. There is a certain herb, which hath a seed like a myrtle seed, that is poison to worms, 
Siluaticus.  and this seed is food for Camels; wherewith they grow fat. It is therefore called Camell-thorne, and Astergar in the Aarabian tongue. In the province of Aden both Sheep, Oxen, Horses, and Camels, eat a kind of fish, and them better being dry and stolen, 
Paul. venet. Philostratus Calius.  then new and fresh, by reason the immoderate heat in that region, burneth up all pasture and fruits: neither is there any beast which is so easily fed as a Camel. They will not drink of clear or clean water, but of muddy and slimy, and therefore they stamp in it with their feet. 
Their drink must not be clear.  They will endure thirst for three or four days together, but when they come to drink, they suck in above measure, recompensing their former thirst, and providing against that which is to come, and of all kinds the Bactrians are least troubled with thirst.  
They stolen from one side to another, otherwise then any other beasts do: this beast is very hot by nature, and therefore wanton and full of sport and wrath: braying most fearfully when they are angered. They engender like Elephants and Tigers, that is; the female lying or sitting on the ground, which the male embraceth like other males; and continue in copulation awhole day together. 
Their procreation  When they are to engender, they go unto the secretest places they can find, herein excelling in modesty the ancient Massagetes, who were not ashamed to lie with their wives in the open field, and public view of one another, where as bruit beasts by instinct of nature, make the procreation of their kind to be a most secret-shamefull-honest action.  
At the time therefore of their lust, they are most unruly and fierce, yielding to none, no not to their own keepers: the best time of their copulation is in September, for in Arabia, they begin to engender in the third year of their age, and so within ten or eleven months after she is delivered of young, being never above one at a time for twins come not in her great belly; so she goeth a year before she conceive again, although her young be separated or weaned, before which time they do not commonly. 
Caelius. Avicen.  Unto their former modesty for their copulation, we may add another divine instinct, and most true observation about the same, for the male will never cover his mother, or his sister: wherefore it is sincerely reported, that when a certain Camel-keeper [desirous to try this secret] having the male, son to a female which he also kept, he so covered the female-mother-Camell in all parts of her body except her secrets, that nothing could be seen of her, and so brought her lustful son to cover her; which according to his present rage he performed. As soon as he had done it, his master and owner pulled away the mask or disguise from the dam, in the presence of the son, whereby he instantly perceived his keeper's fraud, in making him unnaturally to have copulation with his own mother. In revenge whereof he ran upon him, and taking him in his mouth, lift him up into the air, presently letting him fall with noise and cry underneath his murdering and manquelling feet; where, with unappeasable wrath and blood desiring liver, he pressed and trodden to pieces the incest marriage-causer, twixt him and his dearest mother; and yet not herewith satisfied, like some reasonable creature, deprived of heavenly grace, and carried with deadly revenge against such uncleanness, being persuaded that the gilt of such an offence could never receive sufficient expiation by the death of the first deviser, except the beguiled party suffered also some smart of penalty; adjudged himself to death, and no longer worthy to live by nature's benefit, which had so violated the womb that first conceived him; and therefore running to and fro, as it were to find out a hangman for himself, at last found a sleepy rock, from whence he leapt down to end his life; and although he could not prevent his offence, yet he thought it best to cleanse away his mother's adultery with the sacrifice of that blood which was first conceived in that womb wherein he had defiled.  
These camels are kept in herds and are as swift as horses, according to the measure of their strength, not only because of their nimbleness, but also because their strides and reach doth gather in more ground: for which cause they are used by the Indians for race, 
The pace & agility of camels  when they go to fetch the gold which is said to be kept by the Formicae Lions, which are not much bigger than Foxes: 
Herodotus.  yet many times do these Lions overtake the camels in course and tear the riders in pieces They have been also used for battle or war [by the Arabians in the Persian war:] but their fear is so great of an Horse, that (as Xenophon saith) in the institution of cyrus, when the armies came to join, neither the camel would approach to the Horse, or the horse to the camel; whereupon it is accounted a base and unprofitable thing for a man to nourish camels for fight, yet the Persians for the fight of Cyrus in Lydia, ever nourished camels and horses together, to take away their fear one from another. 
Of the labour and employment of Camels.  Therefore they are used for carriage which they will perform with great facility, being taught by their keepers to kneel and lie down to take up their burdens, which by reason of their height a man cannot lay on them; always provided, that he will never go beyond his ordinary lodging and baiting place, or endure more than his usual burden; and it hath been seen that one of these Bactrian camels, hath carried above ten Minars of corn, and above that a bed with five men therein. 
Pliny.  They will travel in a day above forty ordinary miles, for as Pliny saith, that there was from Thomna to Gaza sixty and two lodging places for camels, which was in length one thousand, five hundred, thirty and seven miles.  
They are also used for the plough in Numidia, and for this cause are yoked sometimes with horses, but Heliogabalus like as the Tartarians, 
Diodorus  yoked them together not only for private spectacles and plays, but also for drawing of wagons and chariots. When they desire to have them free and strong for any labour in the field, or war, they use to geld both the male and the female, the manner whereof is in this sort. The male by taking away his stones, and the female by searing her privy parts within the brim and laps thereof with a hot iron, which being so taken away, they can never more join in copulation, and these are more patiented in labour and thirst, and likewise better endure the extremity of sand in those parts, 
Pliny.  having this skill that if the mists of rain or sand, do never so much obscure the way from the rider, yet doth she remember the same without all staggering.  

O● the use of th●●r natural p●●ts.  The urine of this beast is excellent for the use of fullers, of the hair called Buber or camels Wool, is clothe made for apparel, (called camelotta or camels hair,) and the hair of the caspian camels is so soft, that it may be therein compared with the softest Milesian Wool, 
Aelianus.  whereof their Princes and priests make their garments: and it is very proable, that the garments of Saint john Baptist was of this kind. In the city of calacia under the great ch●m and in the province of Egrigaia, is clothe made of the hair of camels, 
Baytius.  and wh●●e wool (called Zambilotti) showing most gloriously, but the best of this kind are in the land of Gog and M●gog.  

The flesh of a camel not to be eaten. Diodorus Leo Africa:  It is forbidden in holy Scripture to eat a Camel, for although it chew the cud, yet is not the hoof altogether cloven: and beside, the flesh thereof is hard of digestion, and the juice thereof very nought, heating the body above measure; yet many times have men of base condition and minds eaten thereof, as in Arabia, and in the kingdom of Fezzen: & Athaeneus affirmeth, ●hat the king of Persia was wont to have a whole Camel roasted for his own table at his royal feastings: and Heliogabalus likewise caused to be prepared for himself the heels of Camels, and the spurs of cocks and Hens, pulled off alive, 
Lampridius.  and whole Ostriches and Camels; saying, (though falsely) that God commanded the jews to eat them. Camel's milk is wholesome for meat, because it is thinnest of all other, and because thereof it breedeth fewer obstructions, and is good for softening of the belly: for the natural disposition of this beast, it is partly already related, whereby the singular use thereof may be collected: yet there are certain proverbs and stories thereof, farther express●ing their qualities.  

A history of their natural dispo●●ion. Caelius  It is disdainful, and a discontented creature: whereupon it is feigned of the Poets, that they besought jupiter to give them Horns, with which petition he was so offended, that he took from them their ears, and therefore in that, those are reproved, which are so far in love with other things they want, that they deserve to lose the things they have. Likewise the wantonness thereof appeareth by the proverb of a dancing Camel, when one takes upon him more than his skill will serve to discharge: yet hath not this Beast been free from ignominy, for when the Emperor justinian had found the Treason of Arsaces' the Armenian, 
Caelius.  he caused him to ride through the city upon a Camel, to be shamed for his offence, 
Solinus.  although in former times it was a kind of triumph and honour to be carried upon a Camel, lead through a city.  
In the lake of Asphaltites wherein all things sink that come in it, many Camels and Bulls swim through without danger. The Arabians sacrifice a camel to the unknown God, because camels go into strange countries, and likewise sacrifice their Virgins before they be married, 
Sacrifices of Idolatry Gyraldus. Aelianus. Of the ●eare and hat●ed of camel's. Herodotus S●l●●us. Po●phyrius The ●en●th of their life Pliny.  because of the chastity of this beast, and the Sagarentes with great observance, keep the combat of camels, in the honour of Minerva.  
These Beasts are hated of Horses and Lions, for when Xerxes travailed over the river Chidorus, through Paeonia and Crestonia, in the night time the Lions descended into the camp and touched no creatures therein, except the camels, whom they destroyed for the most part.  
A camel will live in the soil wherein he is bred fifty or an hundred years, and if he be translated into any other Nation he falleth into madness, or scabs, or the gout, and then they live not above thirty years. There is a kind of grass that groweth by the high ways in the country of Babylon, that killeth Camels when they taste thereof.  

The medicines in the body's o● camels. Ponzet●us Card●●alis Auicen●●.  There are also medicinal properties in camels, for by reason he is of a hot and dry temperament, if a man infected with poison be put into the warm belly of a camel newly slain, it looseneth the power of the poison, and giveth strength to the natural parts of the body. The fat taken out of the bunch and perfumed, cureth the Hemmorhoids, and the blood of a camel fried, is precious against the bloody flix or any other looseness of the belly, the brain dried and drunk with Vinegar, helpeth the falling evil. The gall drunk with Hony, helpeth the Quinzy: and if it be laid to the eyebrows and forehead, sod in three cups of the best honey, it cureth the dimness of the eyes, and avoideth the flesh that groweth in them: and if the hairs of a Camel's tail be wound together like a string, and tied to the left arm (Pliny affirmeth) they will deliver one from a quartan Ague. 
Marcellus   
The milk of camels newly delivered of young, helpeth obstructions, and all shortness of breath, and is also good against the Dropsy and hardness of the melt. Also when one hath drunk poison, this is a good. Antidote and amendeth the temper of the body. The fime of Camels dried to dust with oil, will cr●spe or curl the hair, and stay bleeding at the nose, and the same hot, is good against the Gout.  
The urine is most profitable for running sores, there have been which have preserved it five years together and used it against hardness of the belly, washing also therewith sore heads, and it helpeth one to the sense of smelling, if it be held to the nose, likewise against the Dropsy, the Spleen, and the Ringworm.  

Of the Camel DROMEDARY.  
A Camel is called of the Grecians Dromos, by reason of the swiftness of his race, and also an Arabian camel, which hath all things common with the former Bactrian camel, except, 
The description of a Dromedary, and the Etymology of his name,  first in the shape, for she hath but one bunch on the back, and many Nations, as the Italians, French, Germans, and Spaniards, use the word Dromedary, only without addition; The Grecians never name it without the addition of a camel. Therefore this is a kind of camel of less stature, but much swifter; for which cause, it is derived from running. 
Didymus. Isidorus.  A It cheweth the cud like a Sheep, and the other camel: 
History.  the French king had sent him from the great Turk two of these, white coloured, and I myself have seen one of them, being fifteen cubits high, wanting some nine inches, and about six cubits in length, having the upper lip cloven in the middle like a Hare, and two broad nails on his feet, which in the upper part appeared cloven, but underneath they were whole and fleshy without division, and round in proportion like a pewter dish: It hath also a hard bunch on his breast, whereon it leaned, sitting down and rising: and also upon either knee one: these are said to live fifty years, but the Bactrians an hundred: 
Aelianus.  they were used for drawing of Chariots, and great presents for Princes, and when they go to war every one carrieth two Archers, which fit upon him, back to back, shooting forth their darts, one against the front of the enemy, 
Diodorus  and the other against the prosecutours and followers.  
They are able to go an hundred miles in a day, bearing a burden of 15. hundred weight, yea sometimes two thousand, bending upon his knee to take up his load and rider, which received, he riseth up again with great patience, being obedient and ruleable, yet kicking when his angry, which is very seldom; and therefore Terence did significantly describe a good servant by the name of Dromo, derived from Dromas a runner: and for the conclusion of the History of these two sorts of camels, I will here add the relation and memorable observations of johannes Leo Afer, in his ninth book of the description of Africa, in his own words following.  
But the Asians, must alway carry provender to sustain their beasts, never travailing but they have one camel loaden with meat, for the other loaden with carriage, and so endure a double charge: and when the Africans go to any Martes or fairs being to return empty and unloaded, they take no thought for their Camel's food. Of these camels there be three kinds, one of them called Hugiun, (being broad and tall) and therefore apt to bear packs and burdens, but not before they be four year old, and after their ordinary load, is one thousand weight of Italian measure, being taught by the jerking of a small rod, on the breast and knees, to lie down for their burdens and afterward to rise up again. And the Africans do use to geld their camels, reserving but one male for the covering of ten females.  
Another kind of their camels they call Bechetoes, such as have two bunches, one for burden, and the other for a man to ride upon: and the third sort are called Ragnahil, which are of lower stature and leaner bodies than the residue, unfit for burden, and therefore are used for the saddle, by all the Noble men of Numidia, Arabia, and Libya: being able to run an hundred miles a day, and performing long journeys with little or no provender: for the King of Tombuto being to send to Dara, or Selmessa, (which is distant from his court, nine hundred miles) his messenger performeth it upon one of these Ragnahils, within the space of eight days.  
In the beginning of the springe they are most frolic and unruly, because than they incline to generation: at which time, they rage and fall upon many that come unto them, and especially those from whom they have received blows, remembering at that time, and requiting their former injuries, upon such as wronged them, whom if they can take in their mouth, they lift them up into the air, and then cast them down again under their feet, and tread upon them, in which distempered venerous fury, they remain forty days.  
They can easily endure thirst, five, nine, or fifteen days, in necessity; neither will their keeper give them drink at three days thirst, for fear to harm them. As these camels are pleasant & profitable, so also they seem to participate with the nature of man; for they being wearied, no spur or stroke can make them hasten to their journeys end, therefore in Ethyopia and Barbary, they sing certain songs behind the Beast, which so revive their decayed spirits, that they set forward so fast, forgetting their tired limbs, to their journeys end, that their keepers can hardly follow.  
I have also seen in Alcair, a camel, that could dance at the sound of a Timbrel, being thereunto taught when he was young by this means; first he was brought into a room like a stable, the pavement whereof was made hot by a fire underdeath it, and without doors stood a physician playing on his timbrel, the camel not for love of the music, but for the heat under his feet, lifted up first one foot, and then another, as they do which dance, and so the heat increasing, he likewise did lift up faster, whereunto he was accustomed for the space of ten months, at every time one hour and a half, during which time the timbrel still sounded; so that at last, use framed nature to such a strain, that he hearing a timbrel, he instantly remembered the fire that was wont to punish his feet, and so presently would leap to and fro like a dancer in public spectacle, to the admiration of all beholders. Thus far Leo Afer.   

Of the two sorts of Camelopardals.  
THis beast is called in Haebrew Zamer. Deut. 14. which the Arabians translate Saraphah, and sometime Gyrapha, Gyraffa, and Zirafa, the Chaldaeans Deba, and Ana, the Persians Seraphah, 
Of the name  and the Septuagiot Grecians, Camelopardalis, which word is also retained by the Latins, whereunto Albertus addeth Oraflus, and Orasius. The Ethyopians call it Nabin, 
juli. Capital.  from whence cometh Anabula, and Pausanias translateth it an Indian Sheep, so indeed Anabula may be Englished a wild Sheep. 
Pliny.   

A History. Isidorus.  There were ten of these seen at Rome, in the days of Gordianus the Emperor, and before that time, Caesar being dictator. And such an one was sent by the Sultan of Babylon to the Emperor Frederick, so that it is without question that there is such a beast, which is engendered of a Camel and a female Libard, or Panther as Horace saith: Diversum confusa genus pathera camelo.  

The generation and description.  But the same which the Latins call Panthera the Grecians call Pardalis. The head thereof is like to a camels, the neck to a Horses, the body to a Hearts; and his cloven Hoof is the same with a camels: the colour of this Beast is for the most part Red and white, mixed together, therefore very beautiful to behold, by reason of the variable and interchangeable skin, being full of spots: but yet they are not alway of one colour. He hath two little horns growing on his head of the colour of iron, 
Leo Africa: Oppiamus. Heliodorus.  his eyes rolling and frowing, his mouth but small like a Hearts, his tongue is near three foot long, and with that he will so speedily gather in his meat, that the eyes of a man will fail to behold his haste, and his neck diversly coloured, is fifteen foot long, which he holdeth up higher than a Camels, and far above the proportion of his other parts. His forfeit are much longer than his hinder, and therefore his back declineth towards his buttocks, 
their manner of going.  which are very like an asses. The pace of this beast differeth from all other in the world, for he doth not move his right and left foot one after another, but both together, and so likewise the other, whereby his whole body is removed at every step or strain.  
These beasts are plentiful in Ethiopia, India, and the Georgian region, which was once called Media. Likewise in the province of Abasia in India, it is called Surnosa, 
The country's breeding these beasts.  and in Abasia Surnappa, and the latter picture here set down, was truly taken by Melchior Luorigus at Constantinople, in the year of salvation 1559. By the sight of one of these, sent to the great Turk for a present: which picture and description, was afterward sent into Germany, and was imprinted at Norimberge. It is a solitary beast and keepeth altogether in woods, if it be not taken when it is young: 
Their natural disposition and mildness.  they are very tractable and easy to be handled, so that a child may lead them with a small line or cord about their head, and when any come to see them, they willingly and of their own accord, turn themselves round as it were of purpose to show their soft hairs, and beautiful colour, being as it were proud to ravish the eyes of the beholders.  
The skin is of great price and estimation among merchants and princes, and it is said that underneath his belly, the colourable spots are wrought in fashion of a fisher's net, 
The skin.  and the whole body so admirably intercouloured with variety, that it is in vain for the wit or art of man, once to go about or endeavour the emulous imitation thereof. The tail of this beast is like the tail of an Ass, and I cannot judge that it is either swift for pace, or strong for labour, and therefore well termed a wild Sheep, because the flesh hereof is good for meat, and was allowed to the jews by God himself for a clean beast.   

OF THE ALLOCAMELUS.  
SCaliger affirmeth, that in the land of the Giants, there is a beast which hath the head, neck, and ears, of a Mule, but the body of a Camel; wherefore it is probable, that it is conceived by a Camel and a Mule: the picture whereof is before set down, as it was taken from the sight of the beast, and imprinted with a description at Middleborough in the year 1558. which was never before seen in Germany, nor yet spoken by the Pliny.  
They said that it was an Indian Sheep, out of the region of Peru, and so was brought to Antwerp, six thousand miles distant from that nation. It was about two yards high, and five foot in length, the neck was as white as any Swan: the colour of his other parts was yellowish, and his feet like an Ostrige-Camels: and although it were a male, yet it did render his urine backward: it was afterward given to the Emperor by Theodoric Neus, a citizen of the neither Colen. It was a most gentle and meek beast like the Camelopardall, not past four year old: wherefore I thought good to express it in this place, because of the similitude it hath with the manners of the former beast, although it want horns and differ in some other members.    

Of another Beast called Campe.  
DIodorus Siculus maketh relation, that when Dionysius with his Army travailed through the desert and dry places, annoyed with divers wild beasts, he came to Zambirra a city of Lybia, where he slew a beast bred in those parts called Camp, which had before that time destroyed many men, which action did purchase him among the inhabitants a never dying fame, and that therefore there might remain a continual remembrance to all posterity of that fact, he raised up there a monument of the slain beast to stand for evermore.   

OF THE CAT.  
Once cats were all wild, but afterward they retired to houses, 
Of the tameing of Cats and their countries.  wherefore there are plenty of them in all countries: martial in an Epigram, celebrated a Pannonian cat with this distichon: 
Pannonicas nobis nunquam dedit umbria cattas,  
Mawlt haec dominae mittere dona pudens.  The Spanish black cats are of most price among the Germans, because they are nimblest, and have the softest hair fit for garment. 
The best cats   
A cat is in all parts like a Lioness, (except in her sharp ears) wherefore the Poets feign, that when Venus had turned a cat into a beautiful woman (calling her Aeluros) who forgetting her good turn, contended with the goddess for beauty: in indignation whereof, she rerurned her to her first nature, only making her outward shape to resemble a lion, which is not altogether idle, but may admonish the wisest, that fair & foul, men and beasts, hold nothing by their own worth and benefit, but by the virtue of their creator: Wherefore if at any time they rise against their maker, let them look to lose their honour and dignity in their best part, and to return to baseness and inglorious contempt, out of which they were first taken, and howsoever their outward shape and condition please them, yet at the best they are but beasts that perish, for the Lions suffer hunger.  
Cats are of divers colours, but for the most part gryseld, like to congealed ice, which cometh from the condition of her meat: her head is like unto the head of a Lion, 
Sipontinus  except in her sharp ears: 
Of the several parts.  her flesh is soft and smooth: her eyes glister above measure, especially when a man cometh to see a cat on the sudden, and in the night, they can hardly be endured, for their flaming aspect. Wherefore Democritus describing the persian smaragd saith that it is not transparent, but filleth the eye with pleasant brightness, such as is in the eyes of Panthers and cats, for they cast forth beams in the shadow and darkness, but in the sunshine they have no such clearness, and thereof Alexander Aphrodise giveth this reason, both for the sight of Cats and of Bats, that they have by nature a most sharp spirit of seeing.  
Albertus compareth their eyesight to carbuncles in dark places, because in the night, they can see perfectly to kill Rats and Mice: the root of the herb Valerian (commonly called Phu) is very like to the eye of a Cat, and wheresover it groweth, if cats come thereunto, they instantly dig it up, for the love thereof, as I myself have seen in mine own Garden, and not once only, but often, even then when as I had caused it to be hedged or compassed round about with thorns, for it smelleth marvelous like to a cat.  
The Egyptians have observed in the eyes of a cat, the increase of the Moonlight, for with the Moon they shine more fully at the full, and more dimly in the change and wain, and the male cat-doth also vary his eyes with the Sun; for when the sun ariseth, the apple of his eye is long; 
Gillius.  toward noon it is round, and at the evening it cannot be seen at all, but the whole eye showeth alike.  
The tongue of a cat is very attractive, and forcible like a file, attenuating by licking the flesh of a man, 
Pliny.  for which cause, when she is come near to the blood, so that her own spittle be mingled therewith, she falleth mad. Her teeth are like a saw, and if the long hairs growing about her mouth (which some call Granons) be cut away, she looseth her courage. Her nails sheathed like the nails of a Lion, striking with her forefeet, both Dogs and other things, 
The game & food of cats.  as a man doth with his hand.  
This beast is wonderful nimble, setting upon her prey like a Lion, by leaping: and therefore she hunteth both rats, all kind of Mice, & Birds, eating not only them, but also fish, wherewithal she is best pleased. Having taken a Mouse, she first playeth with it, and then devoreth it, but her watchful eye is most strange, to see with what pace and soft steps, she taketh birds and flies; and her nature is to hide her own dung or excrements, for she knoweth that the favour and presence thereof, will drive away her sport, the little Mouse being able by that stool, 
Pliny. A secret.  to smell the presence of her mortal foe.  
To keep Cats from hunting of Hens, they use to tie a little wild rew under their wings, and so likewise from Dove-coates, if they set it in the windows, they dare not approach unto it for some secret in nature. Some have said that cats will fight with Serpents, and Toads, 
Of their love and hatred  and kill them, and perceiving that she is hurt by them; she presently drinketh water and is cured: but I cannot consent unto this opinion: it being rather true of the Weasel as shallbe afterward declared. Ponzettus showeth by experience that cats and Serpents love one another, for there was (saith he) in a certain Monastery, a Cat nourished by the Monks, and suddenly the most parts of the Monks which used to play with the Cat fell sick: whereof the Physicians could find no cause, but some secret poison, and all of them were assured that they never tasted any: at the last a poor labouring man came unto them, affirming that he saw the Abbey-cat playing with a Serpent, which the physicians understanding, presently conceived that the Serpent had emptied some of her poison upon the cat, which brought the same to the Monks, and they by stroking and handling the cat, were infected therewith; and whereas there remained one difficulty, namely, how it came to pass, the cat herself was not poisoned thereby, it was resolved, that forasmuch as the Serpent's poison came from him but in play and sport, and not in malice and wrath, that therefore the venom thereof being lost in play, neither harmed the Cat at all, nor much endangered the Monks: and the very like is observed of mice that will play with Serpents.  

Aelianus.  Cat's will also hunt Apes, and follow them to the woods, for in Egypt certain Cats set upon an Ape, who presently took himself to his heels and climbed up into a tree, after when the cats followed with the same celerity and agility: (for they can fasten their claws to the bark, and run up very speedily:) the Ape seeing himself overmatched with number of his adversaries, leapt from branch to branch, and at last took hold of the top of a bough, whereupon he did hang so ingeniously, that the Cats durst not approach unto him for fear of falling, and so departed.  
The nature of this Beast is, to love the place of her breeding, 
The love of home.  neither will she tarry in any strange place, although carried very far, being never willing to forsake the house, for the love of any man, and most contrary to the nature of a Dog, who will travail abroad with his master; and although their masters forsake their houses, yet will not these Beasts bear them company, and being carried forth in close baskets or sacks, they will yet return again or lose themselves. A Cat is much delighted to play with her image in a glass, and if at any time she behold it in water, presently she leapeth down into the water which naturally she doth abhor, but if she be not quickly pulled forth and dried she dieth thereof, because she is impatient of alw●e. Those which will keep their Cats within doors, and from hunting Birds abroad, must cut off their ears, 
Albertus. A way to make Cats keep home.  for they cannot endure to have drops of rain distill into them and therefore keep themselves in harbour. Nothing is more contrary to the nature of a Cat, then is wet and water, and for this cause came the Proverb that they love not to wet their feet. It is a neat and cleanly creature, oftentimes licking her own body to keep it smooth and fair, having naturally a flexible back for this purpose, and washing her face with her fore feet: 
A conjectural secret.  but some observe, that if she put her feet beyond the crown of her head, that it is a presage of rain, and if the back of a cat be thin the beast is of no courage or value. They love fire and warm places, whereby it falleth out that they often burn their coats. 
Their copulation.  They desire to lie soft, and in the time of their lust (commonly called cat-wralling) they are wild and fierce, especially the males, who at that time (except they be gelded) will not keep the house: at which time they have a peculiar direful voice. The manner of their copulation is this, the Female lieth down and the Male standeth, and their females are above measure desirous of procreation, for which cause they provoke the male, and if he yield not to their lust they beat and claw him, but it is only for love of young and not for lust: 
Aristotle  the meal is most libidinous, and therefore seeing the female will never more engender with him, during the time her young ones suck, he killeth and eateth them if he meet with them, (to provoke the female to copulation with him again, 
Aelianus.  for when she is deprived of her young, she seeketh out the male of her own accord,) for which the female most warily keepeth them from his sight. During the time of copulation, the female continually crieth, whereof the Writers give a double cause; one, because she is pinched with the talants or claws of the male in the time of his lustful rage, and tother, because his seed is so fiery hot, that it almost burneth the females place of conception. When they have litered or as we commonly say kittened, they rage against Dogs, and will suffer none to come near their young ones. The best to keep are such as are littered in March, 
Choice of young Cats.  they go with young fifty days, and the females live not above six or seven years, the males live longer especially if they be gelt or libbed: the reason of their short life is their ravening of meat which corrupteth within them.  
They cannot abide the savour of ointments but fall mad thereby; 
Gillius Caelius alu. Mundell● Their diseases.  they are sometimes infected with the falling evil, but are cured with Gobium. It is needless to spend any time about her loving nature to man, how she flattereth by rubbing her skin against ones Legs, how she whurleth with her voice, having as many tunes as turns, for she hath one voice to beg and to complain, another to testify her delight & pleasure, another among her own kind by flattering, by hissing, by puffing, by spitting, insomuch as some have thought that they have a peculiar intelligible language among themselves. Therefore how she beggeth, playeth, leapeth, looketh, catcheth, tosseth with her foot, riseth up to strings held over her head, sometime creeping, sometimes lying on the back, playing with one foot, sometime on the belly, snatching, now with mouth, & anon with foot, aprehending greedily any thing save the hand of a man with divers such gestical actions, it is needless to stand upon; insomuch as Coelius was wont to say, 
The hurt that cometh by the familiarity of a cat.  that being free from his Studies and more urgent weighty affairs, he was not ashamed to play and sport himself with his Cat, and verily it may well be called an idle man's pastime. As this beast hath been familiarly nourished of many, so have they paid dear for their love, being requiret with the loss of their health, and sometime of their life for their friendship: and worthily, because they which love any beasts in a high measure, have so much the less charity unto man.  
Therefore it must be considered what harms and perils come unto men by this beast. It is most certain that the breath and savour of cats consume the radical humour and destroy the lungs, 
Ahynzoar.  and therefore they which keep their cats with them in their beds have the air corrupted and fall into fever hectickes and consumptions. 
Alex, benidict.  There was a certain company off Monks much given to nourish and play with Cats, whereby they were so infected, that within a short space none of them were able either to say, read, pray, or sing, in all the monastery; and therefore also they are dangerous in the time of pestilence, for they are not only apt to bring home venomous infection, but to poison a man with very looking upon him; wherefore there is in some men a natural dislike and abhorring of cats, their natures being so composed, that not only when they see them, but being near them and unseen, and hid of purpose, they fall into passions, fretting, sweeting, pulling off their hats, and trembling fearfully, as I have known many in Germany, the reason whereof is, because the constellation which threateneth their bodies which is peculiar to every man, worketh by the presence and offence of these creatures: and therefore they have cried out to take away the Cats.  
The like may be said of the flesh of cats, 
●● cat's flesh  which can seldom be free from poison, by reason of their daily food eating Rats and Mice, Wrens and other birds which feed on poison, and above all the brain of a cat is most venomous, for it being above measure dry, 
Ponzettus. Alexander.  stoppeth the animal spirits, that they cannot pass into the ventricle, by reason whereof memory faileth, and the infected person falleth into a frenzy. The cure whereof may he this, take of the Water of sweet Marjoram with Terra lemnia the wait of a groat mingled together, and drink it twice in a month, putting good store of spices into all your meat to recreate the spirits withal, let him drink pure Wine, wherein put the seed of Diamoschu. But a cat doth as much harm with her venomous teeth, therefore to cure her biting, they prescribe a good diet, sometime taking Honey, turpentine, and Oil of Roses melt together and laid to the wound with Centory: sometime they wash the wound with the urine of a man, and lay to it the brains of some other beast and pure wine mingled both together.  

Mathaeolus  The hair also of a cat being eaten unawares, stoppeth the artery and causeth suffocation: and I have heard that when a child hath gotten the hair of a cat into his mouth, it hath so cloven & stuck to the place that it could not be gotten off again, and hath in that place bred either the wens or the king's evil: to conclude this point it appeareth that this is a dangerous beast, & that therefore as for necessity we are constrained to nourish them for the suppressing of small vermin: so with a wary and discreet eye we must avoid their harms, making more account of their use then of their persons.  
In Spain and Gallia Narbon, they eat cats, but first of all take away their head and tail, and hang the prepared flesh a night or two in the open cold air, to exhale the savour and poison from it, finding the flesh thereof to be almost as sweet as a Coney. It must needs be an unclean and impure beast that liveth only upon vermin and by ravening, for it is commonly said of a man when he neezeth, 
Perottus.  that he hath eaten with Cats: likewise the familiars of Witches do most ordinarily appear in the shape of cats, which is an argument that this beast is dangerous in soul & body. It is said that if bread be made wherein the dung of cats is mixed, it will drive away Rats and Mice. But we conclude the story of this beast with the medicinal observations, and tarry no longer in the breath of such a creature compounded of good and evil. It is reported that the flesh of cats salted & sweetened hath power in it to draw wens from the body, & being warmed to cure the Hemorrhoids and pains in the rains and back, according to the verse of ursinus: Et lumbus lumbis praestat adesus opem.  

Galenus. The medicinal virtues of a cat.  Aylsius prescribeth a fat cat sod for the gout, first taking the fat, and anointing therewith the sick part, and then wetting Wool or Tow in the same, and binding it to the offended place.  
For the pain and blindness in the eye, by reason of any skins, Webs, or nails, this is an approved medicine. Take the head of a black Cat, which hath not a spot of another colour in it, and burn it to powder in an earthen pot leaded or glazed within, then take this powder and through a quill blow it thrice a day into thy eye, and if in the night time any heat do thereby annoy thee, take two leaves of an Oak wet in cold water and bind them to the eye, and so shall all pain fly away, and blindness departed although it hath oppressed thee a whole year, and this medicine is approved by many Physicians both elder and later.  
The liver of a cat dried and beat to powder is good against the stone: 
Galen.  the dung of a female cat with the claw of an Owl hanged about the neck of a man that hath had seven fits of a quartane Ague, cureth the same: 
Sextus  a neezing powder made of the gall of a black cat, and the weight of a groat thereof taken and mingled with four crowns weight of Zambach, helpeth the convulsion and wrynesse of the mouth: 
Aetius. Rasis. Albertus Pliny.  and if the gall of a Cat with the black dung of the same cat, be burned in perfume under a woman travailing with a dead child, it will cause it presently to come forth: and Pliny saith that if a pin, or thorn, or fish bone, stick in ones mouth, let him rub the outside against it with a little cat's dung, and it will easily come forth. Given to a Woman suffering the flux, with a little resin and Oil of Roses, it stayeth the humour; and for a Web in the eye of an horse evening and morning, blow in the powder of cat's dung, and it shall be cured.  

OF THE WILD CAT.  
ALl Cats at the beginning were Wild, and therefore some do interpret ijm. Esay. 34. for wild cats; and the Germans call it Bonumruter, that is, a tree-rider, because she hunteth Birds and fowls from tree to tree. The Spaniard calleth it Gato-montes, and in some places of France it is called chat-caretz. There are great store of them in Helvetia, especially in the Woods, and sometime near the Waters, also being in colour like tame cats but blacker, such as in Englang is called a Poolcat. I saw one of them, which was taken in September, and observed, that it was in length from the forehead to the top of the tail, four full spans, and a black line or strake all along the back, and likewise some black upon the Legs; betwixt the breast and the neck there was a large white spot, and the colour of her other parts was dusky, red, and yellow, especially about the buttocks, the heels of her feet were black, her tail longer than an ordinary house cats, having two or three black circles about it, but toward the top all black.  
They abound in Scandinavia, where the Lynxes devour them: otherwise they are hunted with Dogs, or shot with Guns, 
Olaus' mag:  and many times the country men seeing one in a tree, doth compass it about with multitude, and when she leapeth down kill her with their clubs, according to the verse of Neversianus: 
Felemque minacem Arboris in trunco,  
Longis perfigere telis.   
In the province of Malabar, these cats live upon trees, because they are not swift to run, but leap with such agility, that some have thought they did fly: and verily they do fly, for they have a certain skin, which when they lie in quiet, cleaveth or shrinketh up to their bellies, but being stirred, the same spreadeth from their forefeet to their hinder, like the Wing of a Bat; by virtue whereof, they stay up themselves in the air, passing form tree to tree like a foul: as also doth the Pontic mouse, as shall be declared afterward.  
The skins of wild cats are used for garments, for there is no skin warmer, as by experience appeareth in Scythia and Moscovia, where their women are clothed with the fur of cats, but especially for buskins and sleeves with their hair turned inward, not only against cold but for medicine, against contracted sinews, or the gout. The fat of this beast is reserved by some for heating, softening, and displaying tumors in the flesh: and whatsoever Rasis or any other said of the house Cat before in the medicinal parts, that also appertaineth to this, except as in all other, so it falleth forth herein, that the virtues of the wild kind is more effectual than the tame.  
There are some among the Rhaetians and Germans, which eat the flesh hereof accounting it delicate, having first cut off the head and tail: they cannot abide the fume of rue, or of bitter almonds; there is nothing memorable, in the nature of this beast that I can learn, except that which is related by Aetius, that when men are bitten by Crocodiles, this beast by a natural instinct hating a crocodile, will come about the wounded persons, otherwise fearing the presence of man.  
We may hereunto add the beast which is bred in Armerica called Heyratt, spoken of by Thevetus: which name signifieth a beast of Honey, and the reason is, because it desireth honey above measure, for it will climb the trees, and coming to the caves of Bees, it will with such dexterity, take out the Honey with their nails, that it neither hurteth the Bees or receiveth harm by them. It is about the bigness of a Cat, and of a Chestnut colour.    

OF THE COLUS.  

The name.  THere is among the Scythians and Sarmatians a four-footed wild Beast called Colus, and of some Sulac in Latin; of the Polonians Sothac, 
Of the colour.  of the Moscovites Seigak, of the Tartarians Akkijk and Snak, of the Turks Akomis, being in quantity and stature betwixt a Ram and a Hart, and dusky white coloured, 
a miraculous 〈◊〉 in her 〈◊〉. ●●●bo. lib. 7.  but the young ones yellow: of a singular swiftness and celerity in course. Her manner is to drink by the holes in her Nostrils, whereby she shuffeth up abundance of Water and carrieth it in her head, so that she will live in dry pastures remote from all moisture a great season, quenching her thirst by that Cistern in her head.  

Of the countries of their breed.  They are most plentiful to be found in Tartary, in Pontus, where are so many plains that a man can see nothing but heaven and earth: likewise they are found in Moscovia, in Podocia, 
Of their hunting and taking.  & about the river Neprus, and Boristhenes: they can never be taken but by werisomnesse; wherefore if men follow them with Pipes and Timbrels, playing upon them, they so weary themselves with leaping and running to and fro, being compassed in by multitudes of men, that they fall down for weakness, and so are taken. They live in flocks together, sometimes five hundred; and after Easter in the spring, two hundred in a troop: having a Snout like a Hogs, they endure much hunger but no cold.  
In March they dig up with their Horns, a certain root, whereof they eat, 
Of their procreation.  and presently their lust for generation increaseth unto rage; insomuch that for satisfying thereof they continue in that act both male & female, until they lose all strength of body, lying half dead on the earth by the space of 24. hours, not able to go or stand: during which time, they are often taken alive, but when they come again to themselves, they rather die then endure to be tamed.  
The flesh of them is very sweet and wholesome, they conceive and bring forth for the most part twins or two at a time; their greatest enemy is a Wolf (for in the Winter and snow they hunt and kill them.) Their horns are about four palms in length, growing upright or bending very little & very sharp, wherewithal they can pierce the belly of a Horse or other beast that standeth over them: at the root, they are about six inches compass, and so growing less and less to the top; one of them weigheth about nine ounces; the blade toward the point is transparent, being held against the light or sun, because it is white and thin, but the neither part is dusky and thicker, and therefore it is not penetrable by the eye of man. There are about 14. circles like rings compassing about the horn, one above another, but the uppermost is not perfect. This horn is of great price, being a present for any Noble man, for in Turkey they are sold for six Craconian shillings; yet I know no other use of them, but either to make hafts for knives, or else horns for Spectacles.  
This beast liveth altogether in the plains, except in snow, and then he runneth into the Woods; where he may be taken more easily, and killed with the stroke of a Staff. 
Mat: michon  When the Tartarians know in what plains they lie, their King cometh and with a multitude of men compasseth them and wearieth them by music as aforesaid. All this was related to me, by one that had killed of them above two hundred with his own hand, (saith that right honourable and most learned Gentleman johannes Bonarus Baoron of Balszee a Polonian.)   

OF THE CONEY.  
AMong the divers kinds of Hares, coneys have the third rank, being therefore called in Latin Lepusculi (as it were little hares) & sometime Leberidae as it were a Leveret or young Hare, as well as Cuniculus: whereof the reason is, that it maketh holes in the earth, 
Strabo Or the name  for Cuniculus was a Latin word for a hole or cave in the earth, before it was taken for a coney▪ Scaphan in the singular, & Schephanim in the plural Leuit. 11. and Psal. 104. is taken in Haebrew for a coney or coneys, & not for a Hedgehog, as the Septuaginta translate, or for a Porcaspine, although they live also in caves and secret places of the earth; 
Platina. Hermolaus. Polybius Grapaldus The etymology of the name.  and therefore Choerogrillus or Choerogillius or Choerogryllinus cannot signify a coney: as the Septuagints translate Scaphan, but a Hedgehog, as the word derived from the face of a Hog doth most evidently declare, which can by no means agree with a Coney. In the 14. of Deut. the word. Scaphan is joined with a Hare, because it is a beast near of kind unto it, for it is evident, that both of them chew the cud, howsoever a coney hath not a simple cloven foot into two parts. A coney also is called Adapes, because of the roughness of his feet; The Chaldee calleth it Thapsa, the Arabians Vebar, the Persian Beganzerah, & the Arabians following sometime the Greek, call it Alraneb, that is, Hares. The Grecians call it vulgarly Skele and Dasipos Couniclos, Scunax, and Lagis, Georychios a Hare digging, living in the earth. The Italians call it conigli, the French counin; the spaniards coneio; the Germans, Kinnigle or Kunel, and sometime Kunlein; the Illyrians Kralik or Krolijk.  

Their count. Munsterus  There are few countries wherein coneys do not breed, but the most plenty of all is in England, they are also in an Island where are but few men near unto Dicaearcha, or as it is now called Puteoli in Italy. Likewise in all Spain, especially in those parts near unto Lombardy, 
Athaeneus.  whereupon Appius in Varro did write to one of his acquaintance which had tarried long in Spain, that he thought he was there following or hunting of coneys, because as their multitude is great, so it would ask long time to take them. Among the Baleares are also great store of coneys, 
Pliny.  and once they so abounded there, that the people were constrained to entreat at the hands of Augustus, a military company of pioneers to destroy them, and when camillus was besieging the city Veij in Italy, he learned of the coneys, which had undermined a whole city in Spain, 
V●rro.  likewise to take and overthrow that city by their example of undermining, whereupon martial said: Monstravit tacitas hostibus ille vias. Vegetius saith, that the proverb cuniculos agere took his beginning, when one by secret underminings and not by open violence overthroweth a Town or nation. There are also saith Albertus great store of wild coneys in Bohemia, so like a Hare as one beast may be like another, save only they seem stronger, and are shorter and lesser-which thing caused Baptista Fiera to write thus: 
credideram leporem sic forma simillima fallit,  
Ambo super foetant, dente vel aure pares.  Pet. Matyr likewise affirmeth in his Ocaean Decades, that in curiana a region of the new found world, are coneys for colour, quantity, and hair, like Hares, which the inhabitants call Vitias, 
Their parts & members.  and there are two little Islands called cuniculariae, which seem to be denominated of coneys, standing betwixt corsica and Sardinia. For their several parts, they are most like unto a Hare, except in their head and tail which is shorter, and their colour which is alway brighter, 
Agricola. Aelianus. The use of their skins crescennensis  and less brown and sandy: or else sometimes coneys are white, black, gryseld, tawny, bluish, yellow-spotted, ashcoloured, and such like. And Alysius saith, that in some places, they are also green, and their skins are of great use through the world, especially in all the North and East for garments, face, and linings. The grey and yellowish are the worst, but the white and black are more precious, especially of the English, if the black be aspersed with some white or silver hairs: and in their use the Bucks are most durable, yet heavier and harsher. The belly is most soft, gentle, & easy, & therefore more set by, 
The use of their flesh. Pliny.  although of less continuance. Their flesh is very white and sweet, especially of the young ones, being about fourteen or twenty days old, and some have devised a cruel delicate meat, which is to cut the young ones out of the dams belly, and so to dress and eat them, but I trust there is no man among christians so inhumanly gluttonous, as once to devise or approve the sweetness of so foul a dish: but the tame ones are not so good, for in Spain, they will not eat of a tame coney, because every creature doth partake in taste of the air, wherein he liveth, and therefore tame coneys which are kept in a close and unsweet air, by reason of their own excrements, cannot taste so well, or be so wholesome as those which run wild in the mountains and fields, free from all infection of evil air,  
They love above all places the rocks, and make Dens in the earth, 
The places of their abode  and whereas it is said, Psal. 104. that the stony rocks are for the coney, it is not to be understood as though the feet of the coney could pierce into the rock, as into the earth, and that she diggeth her hole therein as in loser ground; but that finding among the rocks holes, already framed to her hand, or else some light earth mingled therewith, she more willingly entereth thereinto, as being more free from rain & floods then in lower and softer ground: for this cause they love also the hills and lower grounds and woods where are no rocks, as in England which is not a rocky country, but wheresoever she is forced to live, there she diggeth hit-holes, wherein for the daytime she abideth, but morning & evening cometh out from thence, and sitteth at the mouth thereof.  
In their copulation they engender like Elephants, Tigers, and Lynxes, that is, 
Their copulation and procreation. Tho. Gypson.  the male leapeth on the back of the female, their privy parts being so framed to meet one another behind, because the females do render their urine backward: their secrets and the seed of the male are very small. They begin to breed in some countries, being but six months old, but in England at a year old, and so continue bearing every month, at the least seven times in one year, if they litter in March, but in the winter they do not engender at all; and therefore the authors say of these and Hares, that they abound in procreation, by reason whereof, a little store will serve to increase a great borough. Their young being littered are blind and see not till they be 9 days old, and their dam hath no suck for them, till she hath been six or seven hours with the male, 
Tho. Gypson.  at the least for six hours after she cannot suckle them, greatly desiring to go to the Buck, and if she be not permitted presently, she is so far displeased, that she will not be so inclined again for 14. days after.  
I have been also credibly informed by one that kept tame coneys, that he had Does which littered three at a time, and within fourteen days after, they littered four more. Their ordinary number in one litter is five, and sometimes nine, but never above: and I have seen that when a do hath had nine in her belly, two or three of them have perished and been oppressed in the womb by suffocation. The males will kill the young ones, if they come at them like as the Bore-cats, and therefore the female doth also avoid it carefully, 
The cruelty of the males and of some females.  covering the nest or litter with gravel or earth, that so they may not be discovered: there are also some of their females very unnatural, not caring for their young ones, but suffer them to perish, both because they never provide a warm litter or nest for them, as also because they forsake them being littered, or else devour them. For the remedy of this evil, he that loveth to keep them for his profit, must take them before they be delivered, and pull off the hair or flesh underneath their belly, and so put it upon their nest, that when the young one cometh forth, it may not perish for cold, and so the dam will be taught by experience of pain to do the like herself: Thus far Thomas Gypson an English physician. For Coneys you may give them Vine-leaves, Fruits, Herbs, Grass, Bran, 
Their meat and food  Oatmell, Mallows, the parings of Apples; likewise Cabadges, Apples themselves, and Lettuce; and I myself gave to a coney blue wolfe-baine, which she did presently eat with out hurt, but Gallingale and blind Nettle they will not eat. In the winter they will eat hay, 
the danger in their meat & drink  oats and chaff, being given to them thrice a day: when they eat greene's they must not drink at all, for if they do, it is hazard but they will incur the Dropsy: and at other times they must for the same cause drink but little, and that little must be alway fresh. It is also dangerous to handle their young ones, in the absence of the dam, for her jealousy will easily perceive it, which causeth her so to disdain them, that either she biteth, forsaketh, or killeth them. Fox's will of their own accord hunt both Hares & coneys, to kill and eat them. 
Albertus' the medicines in a Coney.   
Touching their medicinal properties, it is to be observed that the brain of coneys hath been eaten for a good Antidote against poison: so also the Hart which is hard to be digested, hath the same operation that is in treacle. There is also an approved medicine for the Squinancy or Quinsy: take a live coney, & burn her in an earthen pot to powder, then take a spoonful of that powder in a draft of wine, and drink the most part thereof, and rub your throat with the residue, and it shall cure with speed and ease, as Marcellus saith. The fat is good against the stopping of the bladder and difficulty of urine being anointed at a fire upon the hairy place of the secrets (as Alex. Benedictus affirms.) Other things, I omit concerning this beast, because as it is vulgar, the benefits thereof are commonly known.  

Of the Indian little Pig-Cony.  
I Received the picture of this Beast from a certain Nobleman, my loving friend in Paris, whose parts it is not needful to describe, seeing the image itself is perspicuous and easy to be observed. The quantity of this beast doth not exceed the quantity of a vulgar Coney, but rather the body is shorter, yet fuller, as also I observed by those two, which that noble and learned Physician joh. Munzingerus sent me. It hath 2. little low ears, round and almost piled without hair, having also short legs, 5. claws upon one foot behind, and six before: teeth like a mouse, but no tail, and the colour variable. I have seen of them all white, and all yellow, and also different from both those: their voice is much like the voice of a pig, and they eat all kinds of Herbs, Fruits, Oats, and Bread; and some give them water to drink, but I have nourished some divers months together, and never given them any water, but yet I gave them moist food, as Herbs, Apples, Rapes, and such like, or else they would incur the Dropsy.  
Their flesh is sweet for meat, of a yellowship colour, like the Lard of Swine, and therefore not so white as is our vulgar Coney: they do not dig like other Coneys, and for the farther description of their nature, I will express it in the words of Munzingerus aforesaid; for thus he writeth.  
ONe of the males is sufficient in procreation for seven or nine of the females, and by that means they are made more fruitful, but if you put them one male to one female, then will the venereous salacity of the male procure abortment. It is affirmed, that they go threescore days with young before they litter, and I saw of late one of them bear 8. at one time in her womb, but three of them were stifled. They bring forth in the winter, and their whelps are not blind as are the coneys. They are no way so harmful as other are, either to bite or dig, but more tractable in hand; howbeit untamable. If two males be put to one female, they fight fircely, but they will not hurt the Rabbits. As the male is most libidinous, so doth he follow the female with a little murmuring noise, bewraying his appetite for generation, without wrath, and these are also called Spanish coneys, by Peter Martyr, whose nature except in their abundant suprefaetation cometh nearer to Hogs than Coneys.    

OF THE FALLOW DEER, commonly called a Buck and a Do.  
THere are some beasts (saith Pliny) which nature hath framed to have horns grow out of their head, like fingers out of a hand, and for that cause they are called Platicerotae: 
the name.  such is this vulgar fallow Deer, being therefore called ceruus palmatas, that is a palmed Hart, by reason of the similitude the horn hath with the hand and fingers. The Germans call this beast Dam, and Damlin, and Damhirtz. The Italians Daino, and Danio; the French, Dain, and Daim. The Spaniards Gamo, and Cortza; the Craecians vulgarly at this day Agrimi, and Platogna, and Aristole Prox: The Latins Dama, 
Gaza  and Damula, becuse (ae manu) that is, it quickly flieth from the hand of man, having no other defence but her heels; and the female proca, and the Polonians Lanij. It is a common beast in most countries, being as corpulent as a Hart, but in quantity resembleth more a Roe, except in colour.  

〈…〉.  The males have horns which they lose yearly, but the females none at all: their colour divers, but most commonly branded, or sandy on the back, like the furrow of a new ploughed field, having a black strake down all along the back, a tail almost as long as a Calves, their bellies and sides spotted with white, which spots they lose in their old age, and the females do especially vary in colour, being sometimes all white, and therefore like unto Goats, except in their hair which is shorter. The horns of this beast are carried about every where to be seen, and therefore this is also likely to be the same beast which Aristotle called Hippelaphus as some would have it; yet I rather think that Hippelaphus was like to that rare seen horse which Francis the first of that name king of France, had presented unto him for a gift: 
What Hippelaphus is  which was engendered of a horse and a Hart, and therefore can have no other name than Hippelaphus, signifying a Horsse-hart.  
In the blood of these kind of Deer are not strings or Fibres, wherefore it doth not congeal as other doth, 
Aristotle A secret in the blood.  and this is assigned to be one cause of their fearful nature; they are also said to have no gall: in their horns they differ not much from a Hearts (except in quantity) and for their other parts they much resemble a Roebuck: their flesh is good for nourishment, but their blood doth increase above measure melancholy, which caused Hiera to write thus of it, after his discourse of the Roe.  

Damula aduslam●gis si matris ab ubere repta est,  
Haic prio● in nostro forte erit orbelecus:  For the preparation or dressing of a Buck, we shall say more when we come to the description of a Hart. Albertus translateth the word Algazell a fallow Deer, and sayeth that the flesh thereof is very hurtful, being cold and dry and bringeth the Hemmorhoides if it be not well seasoned with Pepper, Cinnamon, mustard seed, and honey, or else Garlic, which caused Iwenall to cry out upon the excess of rich-men for their feasts and delicate fare, being compared with the ancients which lived upon fruits, in these words following as they are left in his eleventh Satire.  
Olmi ex quavis arbore mensa fiebat,  
At nunc divitibus caenandi nulla voluptas:  
Nil Rhombus nil dama sapit putere videntur  
unguentum atque rosae, etc.  
The dung or fime of this Beast mingled with oil of Myrtles, increaseth hair, and amendeth those which are corrupt. 
Of the medicines  If the tongue hereof be perfumed under a leech or tick that sticketh in the throat of man or beast, it causeth the leech to fall off presently; and the powder of such a tongue helpeth in a Fistula, some of the late writers do prescribe the fat of a moul, of a Deer, and of a Bear mingled together to rub the head withal for increase of memory.  

Of the second kind of Dear the ROEBUCK.  
The representation both of Male and Female.  
The Grecians Dorcas as the Septuagints do every where translate, which Strabo termeth corruptly Zorces, also Dorx Kemas, Nebrous, and vulgarly at this day Zarkadi; and Dorcalis Dorcadion, for a little Roe. The Latins do also use the word Dorcas in common with the Grecians, and beside caprea and capreolus for a little Goat, for I do not think that any learned man, can find any difference betwixt caprea and capreolus, 
The reason of the latin name.  except in age and quantity. The reason of these two latter names is, because of the likeness it hath with a Goat, for Goats as we shall show in their description have many kinds distinguished from one another in resemblance, but in the horns a Roe doth rather resemble a Hart, for the female have no horns at all.  
These beasts are most plentiful in Africa, beyond the Sea of carthage, but they are of another kind than those which Aristotle denied to be in Africa: there are also in Egypt, 
Avicen. The Countries breeding Roes. Marcellus Albertus. Pliny. Strabo Their nature and several parts.  & in Germany, and in the Helvetian Alps. Likewise in catadupa beyond Nilus, in Arabia, in Spain, and in Lycia: and it is to be observed that the Lycian Roes do never go over the Syrian Mountains. Aelianus doth deliver these things of the Lybian Roes, which for the colour and parts of their body may seem to belong to all. They (saith he) are of an admirable velocity or swiftness, but yet inferior to the Lybian horses, their belly is parted with black strikes and drops, and the other parts of their body are of a red yellowish colour, they have long feet, but longer ears, their eyes black, and their horns are an ornament to their heads.  
Their swiftness doth not only appear upon the earth but also upon the Waters, for with their feet they cut the waters when they swim as with oars; and therefore they love the lakes & strong streams, breaking the floods to come by fresh pasture, as sweet rushes and Bul-rushes. Their horns grow only upon the males, and are set with six or seven branches, 
S●●rpsius  but the females have none, and therefore also they differ in horn from the falo-deer: so as they cannot be called Platycerotae, for their Horns are not palmed like a hand, 
Albertus  and although they be branchy, yet are they shorter: they differ not much from the common Deer, but in their horn: and whereas the horns of other beasts are hollow toward the root, whereunto entereth a certain bony substance, the horns of these (as also of the vulgar Buck and the Elk) are solid, without any such emptiness; only, they are full of pores. 
Pliny. P●●●anias. Vi●ll●●us. E●●chach. Of their eyesight.  It hath also been believed, that a Roe doth not change her horns, because they are never found; whereas in truth, they fall off yearly as doth a Hearts, but they hide them, to the intent they should not be found.  
It hath likewise been thought, a Roe was called in Greek Dorcas, because of the quickness of her sight, 
Origen super ca●t. Tex●or.  and that she can see as perfectly in the night as in the day; and not only for herself, but the learned Physicians have observed, a certain viscous humour about her bowels, which being taken forth and anointed upon a man's eyes, which are dark, heavy, 
pliny.  and near blind, it hath the same effect to quiken his eyesight. It is also said of them that they never wink, no not when they sleep, for which conceit, their blood is prescribed for them that are purblind. The tail of this beast is shorter and lesser than is the fallow-deeres', 
Cardanus  insomuch as it is doubtful whether it be a tail or not.  

The place of their abode  They keep for the most part in the Mountains among the rocks, being very swift, and when they are pursued by Dogs, (martial saith) they hang upon the rocks by their horns to deceive the dogs, after a strange manner ready to fall and kill themselves, and yet have no harm, whether the Dogs dare not approach as appeareth in this Epigram: 
Pendentem summa capream de rupe videbis  
Casuram spears, decipit illa cones:  yet this doth better agree with the wild Goat then with the Roe, as shall be manifested in due time.  

Their concord with other beasts Columello  Aelianus saith, that the Cynoprosopy, men with Dogs faces live upon the flesh of Roes and Bugles, in the wilderness of Egypt: and also it is usual to conclude them in Parks, for they will agree very naturally with Hares and Swine; wherefore in the Lordship which Varro bought of Piso, it was seen how at the sound of a Trumpet, both Roes and Boars, would come to their usual places for meat: and although they be naturally very wild, yet will they quickly grow tame and familiar to the hand of man, for Blondus did nourish many at Rome. Being wild they are hunted with Dogs, shot with Guns, taken in nets, 
of their taking.  but this falleth out seldom, because they live most among the rocks.  
They are most easily taken in the woods. When they are chased, they desire to run against the wind, because the coldness of the air refresheth them in their course, and therefore they which hunt them place their Dogs with the wind, for sometimes against the hunter's minds, 
Bellisarius  do what t●ey can to the contrary, she taketh her course that way: but Hearts when they hear the barkings of Dogs, run with the wind, that the savour of their feet may pass away with them. They are often taken by the counterfeiting of their voice, which the hunter doth by taking a leaf and hissing upon it.  

Cresconius The use of their flesh.  They are very good meat (as Philostratus affirmeth) and that the Indians dress at their feasts whole Lions and Roes for their guests to eat, and the Sophists in their banquet which is described by Athaeneus, had Roes therein: and therefore Fiera preferreth it before the falo-deer, alleging the agreement that is betwixt it and the body of man, being dressed according to Art.  
Hic optata feret nobis fomenta calore, 
Simion Sethi Auicenna. Tr●●●anus   
Vda levi modicis mox que coquenda focis.  
And therefore also affirmeth, that it excelleth all wild beasts whatsoever, being not only fit for nourishment but for the sick, as for them that have the Colic, or the falling evil, or the Tympany, and therefore they are best at a year old or under. Likewise, their broth with Pepper, Loveage, seed of Rue, Parsley, Hony, Mustardseed and Oil; 
Apicius  and for sauce to the meat they take Pepper, Rue, Hony melted, and an onion: sometime also they seethe the haunches or hips, and make Pasties of the sides and ribs. It is a Beast full of fear, and therefore the flesh thereof although it be very dry; 
Of the disposition & passion.  yet will it engender some melancholy; of the fear martial saith thus: 
Tam despar aquilae columba non est.  
Hec dorcas rigido fugar leoni.  As the Dove from the Eagle, and the Roe from the Lion, which afterward grew unto a Proverb. It hath also some Epethets among Authors, which do confirm their disposition full of fear: as flying, weak, wanton, and such like; yet will they fight one with another so fiercely, that sometime they kill each other.  
They fear also the Wolves, whereof came the proverb, 
Their enemies in nature.  that first of all the Roes will be joined to the Wolves, to express an incredible matter. They have also been used for Sacrifice to Diana, for the Saphriae Women in Patras, did lay upon her great altar whole Hearts, Boars, Roes and other beasts alive: and the Coptitae did eat the Males; 
Sacrifices of Roes.  but religiously worshipped the females, not daring to eat them, 
Pausanias. Aelianus  because they believed that Isis loved them dearly.  
Of these Beasts came the Islands Capri beyond Surrentum into Campania, where Tiberius had a famous Castle, and was ennobled by his presence; but since the decay thereof, it is now celebrated for the multitude of quails that are found therein. 
The medicines arising from a Roe. Marcellus   
The remedies or medicines coming from this Beast are these: first, the flesh of them eaten, is good against all pains in the small guts, for it drieth and stayeth the belly. Pliny affirmeth, that the teeth of a Dragon tied to the sinews of a Hart in a Roes skin, and wore about one's neck, maketh a man to be gracious to his superiors, and them to be favourable and pitiful to him in all his supply cations: And if the white flesh in the breast of an Hiaena, and seven hairs thereof with the genital of a Hart, betyed in a piece of a Roes skin, and hanged about a Woman's neck, it maketh that her womb shall suffer no abortements; but these things are trivial, and not to be believed but at pleasure. I know that the tail of a Dragon tied to the Nerves of a Hart in a Roes skin, the suet of a Roe with Goose-grease, the marrow of a Hart and an onion, with resin & running lime, do wonderfully help the falling evil, (if it be made into a plaster.)  
Sextus saith, that if one give the brain of a Roe drawn or pressed through a ring to an infant, it will preserve him for ever from the falling sickness and apparitians. The Liver of a Roe sod in salt Water, and the eyes of a purblind man held over the fume or reak thereof, are cured of their blindness: and some seethe it in a little cup, and anoint the eyes with the scum or froth coming from it. The same liver being burned to powder, and the dust cast on a man bleeding, stayeth the issue or flux. The gall of this beast mixed with Wine, and the meal of Lupins the weight of a groat, and Honey, take away the spots of the face & the same gall mixed with water, helpeth a sun-burned face, and freckles: The same with Honey Attic, taketh away the dimness from the eyes, & with the juice of a gourd anointed upon the eye brows, causeth that where the hair hath been pulled off, that it never shall grow again; and this gall is alway the better for the age thereof, and as Hypocrates did prescribe, it must be kept in a silver pipe or box.  
For the tingling of the ears, take with this gall the Oil of Roses, with the juice of an Onion beaten together, and instilled warm into the ears for a present remedy: so also, with the oil of Roses only, it helpeth the pain in the teeth, and with the honey attic, all swellings and pains in the jaws or chaps, putting thereto Myrrh, saffron, 
Sextus  and Pepper. The same gall with a little hoggs-bread, and the powder of burnt Alumme with Anise seed, made into a suppository, procureth looseness, if the party have not the Hemerrhoides.  
Also the gall taken with honey and the juice of Eglantine, 
Aetius.  cureth the exulceration of the virile member by anointing it. The Spleen being drunk, helpeth windiness, and the melt is commended against the colic and the biting of serpents.  
Against the laundise they take the dung of a Roe dried and sifted, and drink it in wine: 
Galen.  the same also so drunk, cureth the Ague: and because the Roebuck doth wonderfully love his female, there be some that affirm, that if a woman eat the bladder of a Roe, it will likewise make her husband to love her exceedingly.   

OF THE FIRST KIND OF TRAGElaphus which may be called a Deere-goate.  

Plinyus.  THere is another kind so like a Deer (although conceived of a Buckegoate and a female Hart) that I cannot but express the figure and brief narration thereof in this place. 
of the generation of this beast.  It is like a Dear (except the beard and the bristles growing about the shoulders) and Pliny affirmeth that they are found about the river Phasis, in Arabia and Arachotae, which is a City of India so called of Arachotus a river issuing from Caucasus which the Grecians call Tragelaphos, 
Athenaeus The countries of this beast and the name hereof.  and the Germane ein Brandhirse, and some think this beast to be mentioned by the name of Ako in Deut. 14. This doubtless is the same beast which Aristotle calleth Hippelaphus, because he attributeth the self same things to it that Pliny ascribeth to this, both for the beard, the bristles, and deep hair about the shoulders, which hangeth down like the mane of a horse.  
The similitude both in proportion and quantity holdeth with a Hart in the feet which are cloven, and that the female thereof doth want horns. The horns of the male are like the horns of a Roe. Therefore howsoever some have imagined that there is no such Beast to be found in the world, they are rather to be pitied then confuted, for it is not to be doubted, that neither the ancients nor other ever have seen all the divers and marvelous shapes of Beasts, which are to be found in many remote and far distant places of the world, especially in Arabia and India, where are many deserts; and therefore the reason why they affirm this, is because they never saw any such, and so it is to be understood: for the rare pictures of these beasts called in ancient time Canathra, 
Zenophon. Plutarch. Coelius  whereupon children were carried in Pageants and shows, gave them occasion to think that these were but men's devices, and that God never ordained such creatures. Georgius Fabritius which sent me this Picture, doth among other things writ unto me very probably that this kind is only distinguished from other inform, name, and strength, and not in kind: and this being more strange and less known among men, was called by the Grecians Tragelaphus, being greater than the vulgar Deer, deeper haired, and blacker in colour, 
Of the parts.  and this (saith he) is taken in the ridings or forests of Misena, bordering upon Bohemia, and the common sort of hunters hold opinion, that by reason it loveth to lie where Coals are made, 
Of the countries of this beast.  and in their dust, feeding upon such grass as groweth in those places, that therefore the Germans call it Brandhtrze, and so the Foxes which resemble them in colour, are called Brandfusche.  
It is for certain that these are greater and stronger than Hearts, 
Agricola Of their strength and colour.  their upper part of the back being black, and the neither near the belly not White (as in a Hart) but rather blackish; but about his genitals very black. I have seen the horns to have seven spires or branches, growing out of one of them, being palmed at the top. These are like to those which are called Achaeines in Greek, by reason of their pain and sorrow: and Kummerer in German, by cause they live in continual sorrow for their young ones, while they are not able to run out of their dens, belike fearing by some instinct of nature, 
A secret in their passion.  lest their tender and weak age, should betray them to the hunters, before they be able to run away.   

THE FIGURE OF ANOTHER Tragelaphus or Deere-goate, expressed by BELLONIUS.  
THere is another Tragelaphus (saith he) whereof I find no name among the French: it wanteth a beard, 
The description of his several parts.  and the Hair thereof resembleth an Ibex-goate (whose description followeth afterward among Goats:) the horns hereof are like a Goats, but more crooked and bending, compassing behind as a Rams do, which he never looseth. His face, Nose, and ears, are like a sheeps, the skin of his Cod being very thick and hanging down. His Legs are white like a sheeps, his tail white; his hairs are so long about his neck and stomach, that you would think it were bearded. His hair on the shoulders and breast black, and it hath two grey spots on his flanks on either side: the Nostrils are black, the beak or face White; so also is the belly beneath, but the description hereof seemeth rather to agree with a Pygargus, or Musmon, of which I shall speak afterward.  
Either sex lose every year their hooves, and Hearts do their Horns, that nature may show their resemblance in their feet to a Hart, as he doth in their head to a Goat. His ear is short like a Goats, but his eye, genital, stones, and tail, like a Hearts, though somewhat shorter. The horns like a Rams, crooked and distinguished in the middle, by a black line all their length, which is two Roman feet and one finger, and in compass at the root, one foot, one palm, and a half, standing one from another, where they differ most not above one foot, three palms, one finger and a half. The rugged circles going about them, toward the top are bunchy, and toward the bottom or root they are low, with beaten notches or impressions.  

Their quantity in length and breadth.  They are not at the top distant one point from another, above one foot and a palm. The length of their face, from the Crown to the tip of the Nose, one foot, and three fingers: the breadth in the forehead where it is broadest, two palms and one finger.  
The height of this beast not above three foot and a half, except where his mane standeth, and the whole length here of from the crown of the head to the tail is four feet and a half and two fingers.  
It hath only teeth beneath on the neither chap, and those in number not above six, neither did I observe any defect in them. It cheweth the cud like other clovenfooted beasts. The Nostrils are black, from whom the upper lip is divided by a long perpendicular line. It is a gentle, pleasant and wanton beast, in the disposition, 
Of the description of this beast.  rather resembling a Goat then a Hart, desiring the steepest and slipperyest places whereon it leapeth, and from whence (it is reptored) that it doth cast down itself headlong upon the horns naturally, that by them it may break the violence of his fall or leap, and then stayeth his body upon the sore-knees.  
It will run apace, but it is most excellent in leaping, for by leaping it ascendeth the highest Mountains and rocks. The females are greater than the males, but not in Horn or Hair, it eateth Grass, Oates, Cheas●ill, Hay, and Bread, they bring forth twins every time: and this we call in England a Barbary-Deere. Thus far Doctor Cay.   

OF THE HART AND HIND.  
THe male of this beast is called in Haebrew Ajal Deut. 14. 
The names of a Hart.  and the Arabians do also retain that word in their translations, the Persians call him Gevazen, the Septuagints Elaphos, the Grecians at this day Laphe Pelaphe, and Saint jerom for the Latins Ceruus, the Chaldees Aielah, the Italians Ceruo, the Spaniards Cieruo, the French Cerf, the Germans Hirtz of Hers and Hirsch, the Plimming Heart, the Polonians Gelen, the Illirians jelijelij. The female or Hind likewise termed in Haebrew Aial, and sometime Alia and Aielet, 
The names of a Hind  the Latins and Italians Cerua, the Spaniards, Cierua the Germans Hind and Hindin, and the Germans more specially Hin and Wilprecht, the French Biche, and the Polonians Lanij. The young fauns or calves of this Beast they call in Latin Hinnuli, the Grecians Anebros, the hebrews Ofer, the Germans Hindcalb. 
The nams' of a hindecalfe   
Also it is not to be forgotten, that they have divers other names to dinstinguish their years and countries, as for example: when they begin to have horns, which appear in the second year of their age like Bodkins without branches, which are in Latin called Subulae, 
Aristotle. Pliny. O● Spittards & Subulous.  they are also called Subulones for the similitude they have with bodkins, and the Germans call such an one Spirzhirtz which, in English is called a Spittard, and the Italians corbiati, but the french have no proper name for this beast that I can learn until he be a three yearing, and then they call him (ein Gabler) which in Latin are called Furcarij. And indeed I was once of this opinion that these Subulones were only two-yearing Hearts, until I consulted with a Savoyen of Segusium, 
Of Brocardes.  who did assure me from the mouths of men trained up in hunting wild beasts from their youth, that there are a kind of Subulones which they call also Brocardi with strait and unforked horns except one branch, in the mountain of jura near the lake Lemanus, and that these also do live among other Hearts, for there was seen near a monastery called the Roman Monastery by certain hunters, in the year 1553. a vulgar Hart with branched horns, and his female, and likewise with a Subulon or Brocarde, which when in pursuit he was constrained to leap from rock to rock, to get to the Water, he broke his leg and so was taken. These Brocards are as great in quantity as other vulgar Hearts, 
The quantity of Brocards.  but their bodies are leaner and they swifter in course.  

Of their horns.  They have but one branch growing out of the stem of their horn, which is not bigger than a man's finger, and for this cause in the rutting time, when they join with their females, they easily overcome the vulgar Hart, with his branched and forked horns. The hunters call this Brocard the shield-bearer to the residue, for by him they are delivered being hunted: for whereas it is the nature of the vulgar Hart, to get into ditches, and hide himself in hollow places when he heareth the hounds, this beast never coveteth any secret place to cover himself, but runneth still in the sight of dogs, who leave the other that hide themselves, because they keep this on foot: and so when the hunters are passed by the lurking hearts, they return back again, being safe both from nets and dogs, while the poor Brocard is chased unto death.  
These being old, are also known by their teeth and horns, for they never change them, but it is questionable whether they have any hinds or females, although my Author informeth me, that he heareth there be also hinds with horns like these, being not above one finger long; which if it be true, it is not improbable that these are the females of that kind, whereunto I yield more easily, because the vulgar hinds will not admit copulation with the Brocard, except they be constrained, and as it were ravished against their will, from whence it cometh that they are so rare and seldom bred: their flesh is much sweeter than the vulgar hearts.  
The figure of the face and horns.  
The reason why I call this Burgundian hart or Subulon Anamynta, is because it not only wanteth the manifold branches of vulgar Hearts, but that also which is called Amynta.  
There are another sort of Hearts called Achaini bred in Crect near Achaea, 
Aristotle. Of the Achaean hearts.  whereas in all other parts of crete there are no Hearts, whereof it is affirmed by Gaza that there was one of them which had a bough of green ivy growing in his horns, it was conjectured that when it was young, some sprig of that ivy was taken in a slifter of the horn, 
Gaza. a miracle in the horn of this beast. Athaeneus.  which by reason of some nourishment it found in the horn natural to that tree being like a rocky substance, it there grew to more perfection. These are also called Spathenae, although that term be also given unto vulgar Hearts to signify their full age, yet some are of opinion that this Achaenie Hart was but an invention or figment made in bred, for there was in ancient time a kind of loaf called Achaines in the likeness of a Hart.  
The picture of another face and horns.  
Hearts are bred in most countries, 
Of the regions breeding Hearts. Solinus.  but the ancients do celebrate and prefer those of Britain before other, where they are of divers colours both white and black, as Pausanias affirmeth. In Oedor a region of Asia, toward the Northern Ocaean, they ride upon Hearts; likewise there are ●arts in Scythia: and the people called Meditae which are subject to the kings of Tartary, make their Hearts so tame, that they also ride upon them: there are none in crete except in the region of the cydonites▪ there are also in the woods of Helvetia, but not so many as in time past because Democraties do not nourish game and pleasures like unto Monarchies, and therefore they are daily killed by the vulgar sort, there being no law against it.  
The Hearts of Hellespont, and about Arginussa have one of their ears slit or cut asunder, 
Aelianus. Aristotle A secret in the ears of Hearts. Amianus. A history.  by nature in their dams belly, and therefore they never go over the Mountains into other regions: as indeed it is the property of all Hearts to love,) their native soils above all other places. There is a city called Dora in Assiria, near the banks of Euphrates, where are many flocks of Hearts, of whom many times some are slain with Darts, and others as they swim away to their accustomed solitudes are oppressed in the water by the weight of Oars, and so taken. They are for the most part sand-coloured, and intermingled with some white spots, especially the Hinds and their calves, and sometimes milk-white, 
Pollux. Varinus. Of the colour. Aristotle Buellius, Philostratus. a history. Plutarch. Gellius.  which happeneth unto them by some defect in their nourishment before they be calued: and for natural imbecility, so have I seen white Bears, Hares, Quails, Partridges, and Swallows.  
When Appolonius and his Colleagues traveled by Paraca a city of India, they suddenly heard a noise like the sound of a pipe, and while they looked about to see what it signified, they perceived that it was the pipe of a keeper or Forester, which governed a whole flock of white Hearts: such an one was the was the hart of Sertorius that Noble Captain, whereby he led his army, as they were persuaded by it, who affirmed that it was a Spanish Prophet or wizard given to him by a certain Lusitanian whom he took in an Island of Portugal; saying moreover that she was inspired by Diana, and that she had authority from that Goddess to admonish him, and make the hearts of his soldiers cleave fast unto him, and therefore if at any time he miscarried in his proceed, he could easily pacify them from mutinies, in saying; that his hart set him upon that enterprise, so putting off the fault cunningly from himself to the beast for fear of defection, wherefore also these were used in the Bacchanals of Cracovia, and their flesh being softer, is peculiarly termed by the French Venaison. 
Of their horns, & the beauty of them.  These do excel all other in the beauty of horns, which are very high, yet grow they not to their bones or skalps, but to their skin, branching forth into many spieres, being solid throughout, and as hard as stones, and fall off once every year, but if they remain abroad in the air, where some wind and rain fall upon them, so as now they are wet, and anon dry again, they grow as light as any vanishing or softer substance as I have proved by experience, finding some which have been lost by them in the woods: wherefore I gather that they are of an earthly matter concrete and hardened with a strong heat made like unto bones. It must be understood that the males only are horned, and yet have they small benefit by them, because (as I said) they grow but within their skin, and these also they lose every year in the spring time At one year old they have nothing but small bunches, as it were significations of their horns to come growing on their head; at two years old they appear more perfectly but strait and simple; at three years they grow forked into two spieres, at four into three, and so increase every year in their branches till they be six, and above that time you cannot certainly discern their age by their head, for their horns or spieres grow not more in number although their years make them greater in quantity: yet the old Hearts do want these two branches which the Grecians call Amynterai, and the Latins Adminicula, because they first come forth: and I have heard that there were Heart's horns in an Apothicaries' shop of Antwerp, which had every one fifteen branches upon one stem, which if it be true, it goeth beyond all experience. Every year in the month of April they lose their horns, and so having lost them, 
The time of losing their horns. Pliny.  they hide themselves in the day time, inhabiting the shadowy places, to avoid the annoyance of flies, and feed only during that time in the night. Their new horns come forth like bunches at the first, and afterward by the increase of the Sun's heat, they grow more hard, covered with a rough skin, which the hunters for honour's sake call a Velvet head, and as that skin drieth, they daily try the strength of their new head upon trees, which not only scrapeth off the roughness, but by the pain they feel in rubbing them, they are taught how long to forbear the company of their fellows; for at last when in their chafing or fretting of their new horn against a tree, they can no more feel any smart or grief in them, they take it for high time to forsake their solitary dwellings, and return again to their former condition, like one that is supplied with new arms, after the losing of his old. The tender and new horns the Germans call Morchi and Kolben: these being taken from the beast are accounted among great noble men a delicate dish of meat. Cyprius is said to have a Hart with four horns, 
Aeliaenus a history of a Hart with 4. horns.  which was called Nicocreos, and by him dedicated to Apollo, which I do therefore remember in this place, because it is seldom seen that a Hart can bear naturally above two horns. Authors do generally affirm, that when a Hart hath lost his horns, he hideth them in some secret place, because he understandeth some secret virtues, are contained in them, which mankind seeketh for, and therefore he either envying the good of other, or fearing lest they bewray him hereafter to hunters, taketh the best care and providence his discretion can afford, that they never come to the handling of men. When the people asked Apollo what they should do with Procles their Tyrant, the Oracle answered that he should go to that place where Hearts cast their horns: whereby it was gathered, that he should be slain and buried in the earth, and this caused the proverb: Vbi cerui abijciunt cornua, to signify a desperate business: yet could it not be agreed, whether the Hart make more account of his right horn or his left, and therefore Aristotle affirmeth, 
Whether the right or left horn be most precious.  that the left horn is never found; and Pliny, that the right horn is never found.  
This difference may be reconciled with ease, for right and left are so termed for three causes, or three manner of ways. First, properly in all creatures, according to the beginning of motion. secondly, for similitude or likeness, as the right and left side of Images, statues, etc. Thirdly, improperly when the right side of one thing standeth against the left side of another, being opposite, as when two men stand face to face, and by this reason may the left horn of Aristotle, and the right horn of Pliny signify all one thing: but we know that the horns of hearts are found yearly both in fields & woods.  
The wild Hearts of Sarmatia near Turkey, have the greatest horns of all other, 
Of the horns of Turkey Harts.  for it hath been proved that one pair of them have weighed forty pounds Troy weight and above: and there they lose their horns in March, neither do they fall off together, but first one, and then the other, and after their first falling, it is manifest that a certain worm getteth on them and maketh upon them many circles and little furrows whereby the root or basis being weakened, the horn groweth very white in that place, 
Bonarus  and yet not without some appearance of blood remaining which cleaveth to it, from the first falling off: for, when the head of this Beast is disarmed, there issueth blood from the skull, and in appearance the naked place is like a wound, and yet it is wonderful to mark, that within 3. days the same is healed and filled with the blood which congealeth in that place first to a sinnue, and afterward to a hard bone, so as in August at the farthest, 
Orus The reasons why Hearts and Deer lose their horns yearly.  the horns are perfect, and therefore the Egyptians to describe a long-lived-man, picture a Hart loosing his horns every year and new coming in their place. If any man be desirous to know the reasons, why only beasts of this kind lose their horns in this manner, I will not spare my pains to set down the best which Authors have rendered for this wonder of nature.  
First, because of the matter whereof they consist, for it is dry and earthy like the substance of green leaves, which fall off yearly, wanting glueing or holding moisture to continue them; and for this cause the horn of a hart cannot be bend. Secondly, from the place they grow upon, for they are not rooted upon the skull, but only within the skin. 3. from their efficient cause, for they are hardened both with the heat of summer and cold of winter, by means whereof the pores to receive their nourishing liquor, are utterly shut up and stopped, so as of necessity their native heat dieth: which falleth not out in other Beasts whose horns are for the most part hollow, and fitted for longer continuance, but these are of lesser, and the new bunches swelling up toward the spring, do thrust off the old horns, being holp either by the boughs of trees, by the weight of the horns, or by the willing excussion of the beast that beareth them. Democritus and other (as Gillius and Aelianus) give other reasons, but because they seem to be far fetched, I will omit them. 
A natural secret of gelded Deer. Aristotle. Pliny. Solinus.  Yet by the way it is to be noted, that if a hart be libbed or gelded when he is young he never beareth horns, or very small ones, and if his horns be upon him at the time of gelding, they never wax less, or greater, or fall off. The hinds never bear horns at all, as some have affirmed, but I rather believe Caesar, Maximilian, and Zenodotus, who affirm upon their knowledge that hinds in some countries have horns like the males: as likewise it is observed in the Elephants of India, and for this cause the Poets expressed the hind which nourished Telephus with horns, and that which Hercules took with Golden horns, and it is for certain, that in Ethyopia and Lybia, both sexes have horns.  
The face of this beast is fleshy, his Nostrils flat, and his neck very long; his ears, 
The several parts.  some greater, and some smaller, but in the mount Elaphus and Hellespont, they are slit. It is observed, that when a Hart pricketh up his ears he windeth sharp, very far and sure, and discovereth all treachery against him, but if they hang down and wag, he perceiveth no danger. By their teeth is their age discerned, and they have four on both sides, 
Aristotle.  wherewith they grind their meat, and besides two other much greater in the male then in the female, and they bend downward to bite withal. 
Aristotle.  All these beasts have worms in their heads bred underneath their tongue in a hollow place, where the neckbone is joined to the head, which are not bigger than such as Flies blow in rotten flesh. They are engendered together one with another, and they are in number twenty, as some would have it, but I was given to understand by one that saw a head of this beast dissected, wherein were many more Worms, and not contained in one place, but spread all over the head.  
The breast is by the Frenchmen called peculiarly Hampan, his blood is not like other beasts, for it hath no Fibres or small veins in it, and therefore it is hardly congealed. His heart is very great, as it so falleth out in all fearful beasts, having in it a bone like a a cross as shall be afterward manifested. His belly is not of one fashion as it falleth out in all other which chew the cud.  
He hath no gall, which is one cause of the length of his life, and therefore also are his bowels so bitter that the Dogs will not touch them, except they be very fat. The Achaean Hearts are said to have their gall in their tails, and other say that Hearts have a gall in their ears. 
Aristotle pl●n●.  The Hearts of Briletum and Tharne have their rains Quadrupled or foure-fould. The genital part is all neruy, the tail small, and the Hind hath udders betwixt her thighs with four speanes like a cow. 
Of their disposition. Pli●y. A s●c●et to cu●● poison.  Both male and female are wonderfully swift and subtle as shall be showed in the discourse of their hunting. They are also apt and cunning to swim, although in their swimming they see no land, yet do they wind it by their noses. They chew the cud like other beasts. It is reported that when a Hart is stung by a Serpent, that by eating Elaphoscum: (that is, as some call it Heart's eye, others Hart-thorne, or grace of God, others wild Ditany,) it presently cureth the wound and expelleth the poison; the same virtue they attribute to Polypodye, against the wound of a Dart.  

of their food ●●agus  Having thus entered into mention of their food, it is to be farther observed, that the males of this kind will eat Dwall or nightshade which is also called Deathes-hearbe, and they also love above all other food wild Elder, so as in the Summer time they keep for the most part in those places where these plants grow, eating the leaves only, and not the boughs or sprigs: 
a secret in the Hind How Hearts draw serpents out of their holes and wherefore they eat and devour them.  but the Hind will eat neither of both, except when she beareth a male in her belly, and then also by secret instinct of nature, she feedeth like a male. They will also eat Serpents, but whether for hatred to them, or for medicine they receive by them, it is questionable. A Hart by his nose draweth a Serpent out of her hole, and therefore the grammarians derived Elaphos a Hart, from Elanein tous opheiss, that is, of driving away Serpents.  
I cannot assent to the opinion of Aelianus, that affirmeth the Serpents follow the breath of a Hart like some Philtre or amorous cup; for seeing that all Authors hold an hostility in natures betwixt them, it is not probable that the Serpent loveth the breath of a beast, unto whose whole body he is an enemy, with a perpetual antipathy. And if any reply, that the warm breath of a Hart is acceptable to the cold Serpent, and that therefore she followeth it, as a Dog creepeth to the fire, or as other beasts the beams of the Sun, I will not greatly gainsay it, seeing by that means it is most clear, that the breath doth not by any secret force, or virtue, extract and draw her out of the Den, but rather, the concomitant quality of heat, which is not from the secret fire in the bones of the Hearts throat (as Pliny hath taught) but rather from her ordinary expiration, inspiration, and respiration. For it cannot be, that seeing all the parts of a Serpent are opposite to a Hart, that there should be any love to that which killeth her.  
For my opinion I think that the manner of the Hearts drawing the Serpent out of her Den is not as Aelianus and Pliny affirmeth, by sending into the cave a warm breath which burneth and scorcheth the beast out of her den, but rather when the Hart hath found the Serpent's nest, she draweth the air by secret and violent attraction out from the Serpent, who to save her life followeth the air out of her den, as when a vessel is broached or vented, the wine followeth the flying air, and as a cupping-glass draweth blood out of a Scarified place of the body: so the Serpent is drawn unwillingly to follow her destroyer, and not willingly as Aelianus affirmeth.  
Unto this opinion both Oribasius in his commentaries upon the Aphorisms of Hypocrates and Gumterius his restorer do jointly agree: but the Serpent being thus drawn forth, addeth greater force to her poison, whereupon the proverbial admonition did arise. Cane ne incideris in serpentem, cum extracta a latebris anhelitu cerui, effugerit, tum enim propter, 
Aelianus.  iracundiam vehementius ei venenum est, that is, Beware thou meet not with a Serpent drawn out of her hole by the breath of a Hart, for at that time by reason of her wrath, her poison is more vehement. After this self same manner do the sea-Rams, draw the Sea-calfes' hid in the Subterranean Rocks, for by smelling they prevent the air that should come unto them for refrigeration.  

O●pianus. Gillius. The fight betwixt Hearts and Serpents  There is many times strange conflicts betwixt the Hart and the Serpent, thus drawn forth, for the Serpent seeing her adversary lifteth her neck above the ground, and grasheth at the Hart with her teeth, breathing out very bitter hissings: on the contrary, the Hart deriding the vain endeavour of his weak adversary, readier to fight then powerful to harm him, suffereth him to embrace both his neck and Legs with his long and thin body, but at an instant teareth it into an hundred pieces. But the most strange combats are betwixt the Hearts and Serpents of Libya, where the hatred is deeper; and the Serpents watch the Hart when he lieth a sleep on the ground, and being a multitude of them, set upon him together, fastening their poisonful teeth in every part of his skin; some on his neck and breast; some on his sides and back, some on his Legs, and some hang upon his privy parts, biting him with mortal rage, to overthrow their foe.  
The poor Hart being thus oppressed with a multitude, and pricked with venomous pains assayeth to run away, but all in vain, their cold earthy bodies and winding tails, both overcharge his strength, and hinder his pace: he then in a rage with his teeth, feet, and horn assaileth his enemies, whose spears are already entered into his body, tearing some of them in pieces, and beating other asunder: they never the less (like men) knowing that now they must die rather than give over and yield to their pitiless enemy, cleave fast, and keep the hold of their teeth upon his body, although their other parts be mortally wounded, and nothing left but their heads, and therefore will die together with their foe, seeing if they were asunder no compassion can delay or mitigate their natural unappeasable hatred.  
The Hart thus having eased himself by the slaughter of some, (like an Elephant) at the sight of their blood, be stirreth himself more busily in the eager battle, and therefore treadeth some under foot in the blood of their fellows, others he pursueth with tooth and horn, until he see them all destroyed: and whereas the heads hang fast in his skin, for avoiding and pulling them forth, (by a divine natural instinct) he flieth or runneth to the Waters, where he findeth sea-crabs, and of them he maketh a medicine, whereby he shaketh off the Serpent's heads, cureth their wounds, and avoideth all their poison; this valiant courage is in Hearts against Serpents, whereas they are naturally afraid of Hares and Coneys, and will not fight with them.  
It is no less strange that Hearts will eat Serpents; but the reason is, 
Etymologus. Varinus.  for medicine and cure; for sometimes the pores of his body are dulled and shut up; sometimes the worms of his belly do asend into the roof of his mouth, while he cheweth his cud, and there cleave fast: for remedy whereof the Hart thus affected, runneth about to seek for Serpents, for his devouring of a Serpent, is a cure of this Malady. 
Isidorus.   
Pliny saith, that when the Hart is old, and preceiueth that his strength decayeth, his hair change, and his horns dry above custom, that then for the renewing of his strength, he first devoureth a Serpent, and afterward runneth to some Fountain of water and there drinketh, which causeth an alteration in the whole body; both changing the hair and horn: and the Writer of the Gloss upon the 42. Psalm, which beginneth, Like as the Hart desireth the Water springs so longeth my soul after God; confirmeth this opinion.  
Vincentius Belluacensis affirmeth, that Hearts eat Serpents, for to cure the dimness of their eyesight. But for the ending of this question, we must consider that there are two kinds of Hearts; one which by the drawing forth of a Serpent out of her hole, 
The several kinds of hearts  doth presently kill her by stamping her under feet, this eateth that Serpent, and runneth to springing Water, after that he feeleth the poison to make his body swell, and then by drinking doth vomit forth the poison, and in the mean time looseth both hair and horn; yet the Monks of Mesaen affirm, that the Hart thus poisoned doth only cover her body in the cold water and not drink thereof, for that were exitial unto her, but she sendeth forth certain tears, which are turned into a stone (called Bezahar) of which shall be more said hereafter. The other kind of Hearts when he findeth a Serpent, killeth it, and doth not eat it, and immediately after the victory returneth to feed in the Mountains.  
Hearts are opposed by Wolves, 
The enemy beasts to Hearts.  for many Wolves together doth overcome a Hart and therefore it is but a fable of Strabo, that the Wolves and hearts live tame together in the Woods of the Veneti. These kind of Wolves are called Thoes, and they especially fear these Wolves when they have lost their horns, and feed only in the night season, 
Vincentius.  which caused Ovid to write thus; 
Visa fugit nymph: veluti perterrita fuluum,  
Cerua lupum, etc.   
They are afraid also of the first and second kind of Eagles, for with their wings they raise much dust about the Hearts, 
Albertus  and then they being half blind, the eagle's pal out their eyes, or else so beat their feathers about their faces, that they hinder their sight, and cause them to fall down headlong from the Mountains: 
Aristotle Of the fear of hearts.  they fear also the ganning of Foxes, and the Lynxes do likewise lie in wait to hurt them. These are above all other fourfooted Beasts both ingenious and fearful, who although they have large horns, yet their defence against other four-footed Beasts is to run away: For this cause, in ancient time a fugitive Boy or servant was called a Hart, and if he ran away twice, Cantharion, which Cantharion was a Spartan fugitive, that first ran to the enemy, and afterward from them came back again to Sparta. 
C●●●tus. Nebendi●us  And martial thus descibeth Alchaeus, who being overcome by Philip King of Macedon ran away like a Hart: 
Trux spiritus ille philippi,  
Ceruorum cursu praepete lapsus abit.   

The epithets of a Hart.  The Epithets expressing the qualities of this Beast are many: as nimble, or agile, winged, or swift-paced, full of years, quickfooted, horned, wandering, fearful, flying, fugitive, 
A kind of auda●ions hearts Schneberg:  light, wood-hunter, wild, and lively. There are of them very audations, for they will set upon men as they travail through the Woods: and it is observed, that the wrathful Hart hath few bunches on his horn, neither is it so long as others, but bunched at the root, 
Pliny.  yet all of them being pressed with dogs or other wild beasts, will fly unto a man for succour.  
It is reported by Philip Melauchton, that in Locha (a town of Saxony) there was a Hart, which before rutting time would every year leap over the Walls, and run over rocks and Mountains, 
The subtlety of a Hart, & their instruction and use.  and yet return home again, until the time that Duke Frederick died, and then the Hart went forth but never returned again. The male when he feeleth himself fat, liveth solitary and secret, because he knoweth the weight of his body will easily betray him to the hunters if he be hunted and pursued. The female commonly calueth near the high ways, of purpose to avoid noisome beasts to her young one, who do more avoid the sight of man then herself. Also it is reported, that Mithredates had a Bull, 
Aristotle  a Horse, and a Hart, for his guard beside men, who would not be bribed to suffer Traitors to kill him being a sleep. Moreover it is said of Ptolaemeus Philadelphe, that having a hind calf given unto him, he brought it up so familiarly tame, and accustomed it to words, 
Isidorus. The several kinds of hearts a secret against poison Solinus  that at length it seemed to understand the Greek language: And Aelianus affirmeth as much of the hearts of India, for that language.  
When they are wounded with a Dart, and having gotten it out of their body by eating Dittany, they most carefully avoid the Sunbeams, lest they shine upon the green wound, for than it will hardly be cured: but above all other arguments of their understanding, none is more firm and evident, than their swimming; for the hearts of Amanus, Libanus, 
Aelianus.  and Carmell (Mountains of Syria) when they are to swim over the Sea, to the fruitful green fields of Cyprus, they come down to the Seashore, and there they tarry till they perceive a prosperous Wind, and a calm Water; which happening, the Captain or leader of them doth first of all enter into the Water, and so the next followeth, laying his head upon the captains buttocks, 
Of the swimming of hearts T●●tzes Gillius. Oppianus.  and so consequently all the residue resting their heads upon the precedent. In the hindmost are the youngest and weakest, that so the violence of the floods being broken by the stronger which go before, the more infirm which follow may pass with less difficulty. Thus sail they along without star or compass to direct them, except their own sense of smelling, using their Legs for oars, and their broad horns for sails. And if the foremost be weary, then slippeth he back to rest his head upon the hindmost, and so likewise the second and third, as they feel themselves enfeebled, until they arrive at the happy port of good pasture; where growing stronger like beasts fall to fight for rule and government, but when the combat doth show the victor and strongest, 
Pliny Solinus. Their love on music.  the residue do ever after yield obedience to him. In like sort do the Hearts of Epirus swim to Corcyra, and of Cilicia to the Island Curiadactes.  
They are deceived with music, for they so love that harmony, that they forbear their food to follow it. Also it is amazed at any strange sight, for if a hunter come behind a Horse or a Bullock, laying over his back his bow and arrows, they stand staring upon the new-formed Beast, until the Dart do end their lives. 
Their rage in rutting time.   
At the time of their lust or rutting, they are above measure fierce, fight naturally for the female, and sometimes wounding one another to death; and this falleth out most commonly in the latter end of August, at which time Arcturus riseth with the sun, 
Solinus Oppianus.  and then it is most natural for the Hinds to conceive. In some places in October their lust ariseth, and also in May; and than whereas at other times the Males live apart from the Females, they go about like lascivious wooers, seeking the company of their females, as it were at the Market of Venus.  
The Males in their raging desired lust, have a peculiar voice, 
Budaeus  which the French call by a feigned word Rear, and the Germans Brulen, and the Latins term Rancere; and the Beasts so affected Ololygones. When they find they Females, the are received with fear, then in short space one male will cover many females, continuing in this carnal appetite a month or two: their females do seldom admit copulation, 
Their copulation. Aristotle  being herein like unto Cows, by reason of the rigour of the males genital: and therefore they sink down on their Buttocks when they feel the genital seed, as it hath been often observed in tame Hearts, and if they can the females run away, the males striving to hold them back with their forefeet: but surely herein they differ from all other: 
Aristotle  it cannot well be said that they are covered standing, lying, or going, (but rather running) for so are they filled with greatest celerity.  
When one month or six Weeks of their rutting is past, they grow tame again, laying aside all fierceness and return to their solitary places, digging every one of them by himself a several hole or Ditch, wherein they lie, to assuage the strong savour of their lust, for they stink like Goats, and their face beginneth to Wax blacker than at other times; and in those places they live, until some showers distil from the Clouds; after which, they return to their Pasture again, and live in flocks together as before.  
The female being thus filled, never keepeth company with the male again until her burden be delivered, which is, eight months; for so long doth she bear her young: 
The chastely of hinds and the time they go with young. Aristotle pliny.  before her Calving, she purgeth herself by eating Seselis, or Siler of the Mountain; and whereas she never purgeth until that time, than she emptieth herself of pituitous and phlegmatic humours.  
Then go they to the places near the high ways, and there they cast forth their calf, (for the causes aforesaid) being more afraid of Wild Beasts than men, whom she can avoid by flying: which when they have seen, they go and eat the Seselis aforesaid, and the skin which cometh forth of their own Womb covering the young one, 
Cicero  finding in it some notable medicine, which the Grecians call Chorion, and not the herb Arum, and this she doth before she lie down to give her young one suck, (as Pliny affirmeth.)  
They bring forth but one, or very seldom twain, which they lodge in a stable fit for them of their own making, either in some rock, or other bushy inaccessible place; 
Pliny. Aristotle  covering them, and if they be stubborn and wild, beating them with their feet until they lie close and contented. Oftentimes she leadeth forth her young, teaching it to run and leap over Bushes, stones, and small shrubs, against the time of danger; 
Aelianus. The manner how the hind educateth her calf. Solinus.  and so continueth all the Summer time, while their own strength is most abundant: but in the Winter time, they leave and forsake them, because all Hearts are feeble in the Winter season.  
They live very long, as by experience hath been often mentioned; 
The time of their life. Aristotle Caelius Hesiodus.  not only because they have no gall (as the Dolphin hath none) but for other causes: also some affirm, that a Raven will live nine ages of a man, and a Hart four ages of a Raven: whereunto Virgil agreeth in these verses; 
Terbinis deciesque super exit in annos,  
justa senescentum quos implet vita virorum  
Hos nonies superat vivendo garrula cornix  
Et quater egreditur cornicis saecula ceruus  
Alipedum ceruum ter vincit cornus: at illum,  
multiplicat novies Phoenix reperabilis ales: that is,  As the life of a man is threescore and six, so a Raven doth live nine times so many years (Viz:) 528. years. The Hart liveth four times the age of the Raven (Viz:) ●112. years. The Crow exceedeth the Hart three times (: Viz) 6336. but the Phoenix which is repaired by her own ashes, surmounteth the Crow nine times, and so liveth 57524. years. The which I have set down (not for truth) but for report, leaving every reader to the chiefest matter of credit, as in his own discretion he conceiveth most probable.  
But it is confessed of all, that Hearts live a very long life: for Pliny affirmeth, that an hundred years after the death of Alexander Magnus, there were certain taken alive which had about their Necks Golden Collars, 
A history Solinus  with an inscription that they were put on by Alexander.  
In Calabria (once called japygia and Peucetia) there was a collar taken off from the neck of a Hart by Agathocles King of Sicily, 
Aristotle  which was covered with the flesh & fat of the Hart; and there was written upon it, Diomedes Dianae: whereby it was conjectured, that it was put on by him before the siege of Troy: for which cause, the King brought the same and did offer it up in the Temple of jupiter.  
The like was in Arcadia, when Arcesilaus dwelled in Lycosura; for he confidently affirmed, that he saw an old sacred Hind, 
Pausanius.  which was dedicated to Diana, having this inscription in her collar: Nebros eoon ealoon ota es Ilcon en Agapenor. When Agapenor was in Troy, than was I a young calf taken. By which it appeareth, that a Hart liveth longer than an Elephant, for indeed as they live long before they grow to any perfection, their youth and weakness cleaving fast unto them, 
Columello  so is it given to them to have a longer life, for continuance in ripeness and strength of years.  

Solinus. The sickness of Harts  These Beasts are never annoyed with fevers, because their flesh allayeth all adventitiall and extraordinary heat. If he eat Spiders he instantly dieth thereof, except he eat also Wild ivy or Sea-crabs. Likewise, Navew-gentill and Oleander, kill the Hart. When a Hart is in his chase, 
Gillius. Lullius Aristotle. pliny.  he is greatly pained in his bowels, by reason that the skin wherein they lie is very thin and weak, and apt to be broken with any small stroke; and for this cause he often stayeth to ease himself.  
There is a kind of thorn called cactus, wherewithal if a young one be pricked in his legs, his bones will never make Pipes: Besides, these Beasts are annoyed with Scabs and itches in their head and skin, termed by the French by a peculiar name (Froyer) I will not stand upon the idle conceit of Albertus, that wasps and Emmets breed in the heads of Hearts, 
Bl●●dus The use of the several parts.  for he mistaketh them for the worms before mentioned.  
The skins of this beast are used for garments in some Countries, and in most places for the bottoms of Cushions, and therefore they chase such as are killed in the summer time, when they are fat and most spotted; and the same having their hair pulled from them, are used for Breeches, Buskins, and gloves. Likewise Pliny and Sextus affirmed, 
Hesichius Varianus  that if a man sleep on the ground having upon him a Heart's skin, Serpents never annoy him: whereof Serenus mado this verse: Aut tu ceruina per nocttem in pelle quiescis: and the bones of young ones are applied for making of Pipes. It is reported, that the blood of Hearts burned together with herbe-dragon, or chanes, orgament, and mastic have the same power to draw Serpents out of their holes, which the Hearts have being alive: and if there be put unto it wild Pellitory, it will also distract and dissipate them again.  
The marrow of a Hart hath the same power against Serpents, by ointment or perfumed upon coals; and Nicander prescribeth a certain ointment to be made of the flesh of Serpents, 
Dioscorides  of the marrow of a Hart, and Oils of Roses, against the bitings of Serpents. The fat of a Hart hath the like effects that the marrow hath. Achilles' that Noble soldier, was said never to have tasted of Milk, but to be nourished with the marrow of Hearts, by Chiro, as is affirmed by Varinus and Etymologus. The like operation hath the tooth (as Serenus saith) Aut genere ex ipso dentem portabtis amicum: If the the seed of a young Hindecalfe, be drunk with vinegar, it suffereth no poison of Serpents to enter into the body that day.  
The perfume of the horn driveth away Serpents and noisome flies, especially from the young Calves, or from horses if women's hair be added thereunto, 
Aclianus. Varro. Palladius Rasis. Gillius Pliny. Solinus. Albertus Cardanus.  with the hoof of the Hart. And if men drink in pots wherein are wrought Hearts horns, it will weaken all force of venom. The Magicians have also devised, that if the fat of a Dragon's hart be bound up in the skin of a Roe, with the Nerves of a Hart, it promiseth victory to him that beareth it on his shoulder, and that if the teeth be so bound in a Roes skin, it maketh one's Master, Lord, or all superior powers, favourable and appeased toward their servants and suitors. Orpheus in his book of stones, commandeth a husband to carry about him a Heart's horn, if he will live in amity and concord with his wife: to conclude, they also add another figment to make men invincible.  
The head and tail of a Dragon, with the hairs of a Lion taken from between the brows, and his marrow, the froth or white-mouth of a victorious Horse, the nails of a Dog, and the Nerves of a Hart and a Roe, bound up altogether in a Heart's skin: and this is as true as the wagging of a dogs tail doth signify a tempest. To leave these trifles scarce worthy to be rehearsed, but only to show the vanity of men, given over to lying devices; let us come to the other natural and medicinal properties not as yet touched.  
The flesh of these Beasts in their rutting time smelleth strongly like a Goats, 
The use and benefit of th● flesh.  the which thing is by Blondus attributed also to the flesh of the females with young, I know not how truly; but I am sure that I have known certain Noble women, which every morning did eat this flesh, and during the time they did so, they never were troubled with Ague: and this virtue they hold the stronger, if the Beast in dying, have received but one wound.  
The flesh is tender, especially if the beast were libbed before his horns grew: 
Pliny Solinus. lib 3. de alim:  yet is not the juice of that flesh very wholesome, and therefore Galen adviseth men to abstain as much from Heart's flesh, as from Asses, for it engendereth melancholy, yet is it better in Summer then in Winter. Simeon Sethi speaking of the hot Countries, forbiddeth to eat them in Summer, because than they eat Serpents and so are venomous; which falleth not out in colder Nations, and therefore assigneth them rather to be eaten in Winter time, because the concoctive powers are more stronger through plenty of inward heat, but withal admonisheth, that no man use to eat much of them, for it will breed palsies and trembling in man's body, begetting gross humours, which stop the Melt and liver: and Auicenne proveth, that by eating hereof men incur the quartane Ague; wherefore it is good to powder them with salt before the dressing, and then seasoned with pepper & other things, known to every ordinary cook and woman, they make of them pasties in most nations.  
The Hart and brain of a hare or Coney have the power of treacle for expelling of evil humours, but the liver is intolerable in food: the horns being young are meat for Princes, especially because they avoid poison. It was a cruel thing of King Ferdinand, that caused the young ones to be cut out of the Dam's belly and baked in pastils, for his Liquorous Epicureall appetite.  
The whole nature and disposition of every part of this beast, is against poison and venomous things (as before recited. 
The medicines of a Hart and his several parts. Pliny Dioscorides, Solinus ) His blood stayeth the looseness of the belly and all fluxes, especially fried with oil, and the inferior parts anointed therewith, and being drunk in Wine it is good against poisoned wounds, and all intoxications.  
The marrow of this beast is most approvable above other, and is used for sweet odour, against the gout, and heat of men in consumptions, and all outward pains and weakness, as Serenus comprised in one sentence saying: 
Et ceruina potest mulcere medulla rigorem,  
frigoris.  Likewise the fat and marrow, mollifieth or disperseth all bunches in the flesh and old swellings; all ulcers except in the shins and legs, and with Venus-navill the Fistula, mattery ulcers in the ears with resin, Pitch, Goosegrease, and Goat-sewet, the cleaving of the lips: and with calves suet the heat and pain in the mouth and jaws. It hath also virtue being drunk in warm water, to assuage the pain in the bowels and small guts, or bloody flux. 
Sextus   
The gall of a Bull, Oil of bays, Butter, and this marrow, by anointing, cureth pain in the knees and loins and other evils in the seat of a man, in the hips, and in the belly when it is costive: It procureth flowers of Women, cureth the gout, pimples in one's face, and ringwormes. Absyrtus prescribeth it to be given in sweet Wine with wax, unto a horse for an old cough proceeding of cold, after purging and heating, by holding the horses tongue in ones hand while the medicine is thrust down his throat.  
The same in sheep's Milk with rubric and soft Pitch, drunk every day or eaten to your meat, helpeth the phthisic, and obstructions. Anatolius approved, bean meal sifted and sod with Heart's marrow to be given to a horse which stalleth blood, 
Marcellus  for three days together. Also mingled with the powder of Oyster-shels, it cureth kibes and chilblains. A woman perfumed with the hairs of this beast, is preserved from abortements; and the same perfume helpeth the difficulty of urine, and little pieces cut off from the hide with a pumice put in wine, and rubbing the body, helpeth the holy-fire. The powder of the bones burned, is an antidote against the falling evil▪ and the dispersing of the melt; and the bones beaten to powder, stayeth the flux of the belly.  
It were endless to describe all the virtues ascribed to the horn; and therefore I will content myself with the recital of few. Pliny and Solinus prefer the right horn, Aristotle the left, and the spires or tops are more medicinable than the hard and solid stem, but the horns found in the Woods lost by the beasts and grown light are good for nothing. The other have their uses both raw and burned, which may be these that follow.  
Take the horn and cut it into small pieces, than put it into an earthen pot anointed within with dirt, and so set it in a furnace until it become White, then wash it like a mineral and it will help the run and ulcers in the eyes: and the same also keepeth the teeth white, and the gums sound. The young horns while they be soft being eaten, are an antidote against henbane, and other poisonful herbs. The right horn hid by the Hart in the earth is good against the poison of Toads. 
Pliny.  The Heart's horn hath power to dry up all humours, 
Sextus  and therefore it is used in eye salves: and Orpheus promiseth to a bald man hair on his head again, if he anoint it with oil and powder of this horn: likewise the same with the seed of black myrtle, 
Marcellus  Butter and Oil, restraineth the falling away of the hair being anointed upon the head after it is newly shaven: with vinegar it killeth ringwormes. 
Sextus  The same burned in the sun, and afterward the face being rubbed and washed therewith thrice together, taketh away pimples-spots out of the face: the powder drunk in wine or anointed on the head killeth louse and nits: the same with vinegar, 
Marcellus  wine, or oil of roses, anointed upon the forehead, easeth the headache if it proceed of cold.  

Galenus  A perfume made of this horn with Castoreum, and lime, or Brimstone, causeth a dead child strangled in his mother's womb to come forth; If the horn be taken raw and rubbed upon the gums, keepeth the cheeks from all annoyance of the toothache, and fasteneth the lose teeth, as Sereneus said: 
Quod vero assumpsit nomen de dente fricando  
Ceruino ex cornu cinis est.   
Galen prescribeth the powder of this horn for the jaundice, and for him that spiteth bloody matter, and to stay vomit being taken in a rear Egg. It comforteth also a rheumatic stomach, and it is tried to cure the kings evil: it pacifieth the melt, drieth the Spleen, driveth all kind of Worms out of the belly, being drunk with Hony, and easeth the chollyck, expelleth away moths, helpeth the strangury, & the pain in the bladder, stayeth fluxes in women both whit and red: being mingled with barley meal, water, & twigs of Cedar: beside many other such properties.  
The tears of this beast after she hath been hunted with a Serpent, are turned into a a stone (called Belzahard, or Bezahar) of which we have spoken before: and being thus transubstantiated do cure all manner of venom (as Auenzoar, and Cardinal Ponzetti affirm) after many trials, and Serenus also expresseth in this distichon: 
Seminecis cerut lachryman miscere liquori  
Conuenit, atque artus illine miscere calentes.  The liver of this beast helpeth all sores in the feet, being worn in the shoes, the same dried to powder with the throat or windpipe of the beast, and mingled with Hony, and so eaten helpeth the Cough, Phthisic, sighing, and short breathing. Pliny and Sextus affirm, that when a Hind perceiveth herself to be with young, she devoureth or eateth up a certain stone, which is afterward found either in her excrements or ventricle, and is profitable for all Women with child and in travel, for by that only fact, the Hind is most speedily delivered without great pain, and seldom or never suffering abortment; and there is also a little bone found in the heart of every one of these beasts, which performeth the same qualities, instead whereof they have such a thing to sell at Venice, 
Aetuis.  holding it at a great price: but Brasavola affirmeth, that he opened the hearts of two Hearts, and found in them a little gristle not much unlike to a cross, whereof the one being of a Beast new killed, was very soft, but the other was much harder, because the beast was slain about six days before.  
This bone is in the left side of the Hart, upon which, the Spleen moveth and sendeth forth her excrements by vapours, which by reason of their dryness are there turned into a bone, and being first of all of the substance of the Hearts blood; and it is good against the trembling of the Hart, and the hemorrhoids, but this bone cannot be found in any, except he be killed betwixt the middle of August and the twelfth of September. 
Plateri●s.   
The skinny seed of the hind-Calfe, is above all other commended against poison, and the bitings of Serpents and of mad Dogs; likewise it stayeth all fluxes of blood, and spitting of blood, and egestion of blood: & it being eaten with Beets and Lentils, is profitable against the pain of the belly. The genital part and stones, are wholesome (being taken in wine) against all bitings of Vipers, Adders, and Snakes, and the same virtue hath the natural seed supped up in a rear Egg.  
The genital hath also a virtue to increase lust in every creature, it being either dried and drunk; or else bound fast to their privy parts. Likewise being washed in water, and afterward dried to powder, and so drunk, helpeth the colic, and the difficulty of making water, if you put it into a little treacle.  
The dung of Harts cureth the dropsy, especially of a Subulon or young Hart: the urine easeth the pain in the Spleen, the wind in the ventricle and bowels, and infused into the ears, healeth their ulcers. In the tip of the tail lieth poison, which being drunk, causeth ecstasy and death, if it be not holp by a vomit made of Butter, anise, and oil of Sesamine, or as Cardinal Ponzettus saith, that the Heart's eye is an Antidote to this evil: It may be known by a yellowish-greene-colour, and therefore it is called the gall, for nature hath appointed that place to receive all the venom of the whole Body. 
Of the hunting and taking these beasts.   
I should here end the discourse of this beast, after the method already observed in the precedents: but seeing the manner of the taking hereof (being a sport for princes) hath yet been touched but very little, it shall not be tedious unto me, to abstain from the necessary relation of the subsequent stories, for the delightful narration of the hunting of the Hart: to the end that as the former treatise hath but taught how to know a Bird in a bush, that which ensueth may declare the several ways of catching and bringing the same to hand.  
This is a beast standing amazed at every strange sight, even at the hunter's bow and Arrow, coming behind a stalking Horse (as is already declared▪) and moreover, like as the Roes are deceived by the hissing of a leaf in the mouth of the hunter, so also is this Beast, for while she hearkeneth to a strange noise, imitating the cry of a Hind-Calfe, and proceeding from one man, she receiveth a deadly stroke by the other: so also if they hear any musical pipe, they stand still to their own destruction: for which cause the Egyptians decipher a man overthrown by slattery, by painting a Hart taken by music: and Varro relateth upon his own knowledge, 
Horus. A● hi● ogli●●●●ll emblem.  that when he supped in his Lordship bought of M. Piso, the Pastor or Forester after supper, took but a Harp in his hand, and at the sound thereof, at innumerable flock of Hearts, Boars, and other fourfooted beasts came about their Cabinet, being drawn thither only by the Music; insomuch as he thought he had been in the Roman Circus or Theatre, beholding the playing spectacles of all the African beasts, when the aedilian Officers have their hunt: The like is also reported by Aelianus, saving that he addeth, that no toil or engine is so assured or unavoidable to draw these beasts within a labyrinth as is music, whereby the Hunter getteth as it were the Hart by the ear, for if through attention he hold down his ears as he doth in music, he distrusteth no harm, but if once he prick up his ears as he commonly doth, being chased by men and dogs, an infinite labour will not be sufficient to over take and compass him. 
Aelianus.  It is reported that they are much terified with the sight of red feathers, which thing is affirmed by Ausonius in these verses: 
An cum fratre vagos dumeta peravia ceruos  
Circundas maculis, & multa indagine pennae.   
And Ovid also saying: N●c formidatis ceruos includite pennis.  
And Lucan also: 
— Sic dum pavidos formidine ceruos  
Claudat odoratae metuentes aera pennae.   
Of which thing the Hunters make an advantage, for when they have found the beast, they set their nets where they imagine the beast will fly, and then one of them showeth to the beast on the other side, 
Zenophon●  the red feathers hanging on a rope, which scarreth them in haste into the Hunter's nets, as S. jerom testifieth in one of his dialogues saying: Et pavidorum more ceruorum, dum vanos pennarum evitatis volatus fortissimis retibus implicamini. And you saith he (speaking to the Luceferian heretics) run away from the vain shaking of feathers, like the fearful Hearts, while in the mean time you are inclapsed in unavoidable and inextricable nets. And this caused Seneca to write, that the babe feareth a shadow, 
Vmbria metaiter ab infaucibus a feris rubeus penna.  and wild beasts a red feather.  
Many times the young Calf is the cause of the taking of his dam: for the Hunter early in the morning before day light, watcheth the Hind where she layeth her young one, until she go and refresh herself with pasture; when he hath seen this, then doth he let lose his Dogs, and maketh to the place where the Hind Calf was left by his mother.  
The silly Calf lieth immovable as if he were fastened to the earth, and so never stirring, but bleating and braying suffereth himself to be taken, except there be rainy weather, for the impatience of cold and wet will cause him to shift for himself: which if it fall out, the Dogs are at hand to overtake him, and so being taken is committed to the keeper of the nets.  
The Hind both hearing & seeing the thraldom of her poor son, cometh to relieve him without dread of hound or Hunter, but all in vain, for with his dart he also possesseth himself of her▪ but if the Calf be greater and so be able to run with the dam among the herds, they are most hard to be taken, for in that age they run very fast, and the fear of Dogs increaseth their agility, insomuch as to take them among the herds is impossible every one fight for them.  
But the only way is to single one out of them from the flock and so follow him until he be weary, for although he be very nimble, yet by reason of his tender age, his limbs are not able to continue long. The elder Hearts are t●ken in snares and 'gins laid in ditches and covered with leaves, whereby the feet of this beast are snared in wood; this kind is dedescribed by Zenophon and Pollux, and is called in Greek Podestrabe, in Latin Pedica, of which also the Poets make mention, as Virgil: Tunc gruibus pedicas & retia ponere ceruis. And this kind is better described by Gratius, with whose words I will pass it over as a thing out of use.  

Nam fuit & laqueis aliquis curracibus usus.  
Ceruin● issere magis conterere neruo  
Quidque dentatas iligno robere clausit:  
Saepe habet imprudens alieni lucra laboris  
Fra●● tegit insidias habitu mentita ferino  
Venator pedicas, tu dissimulantibus armis.  Their manner is when they are chased with Dogs to run away with speed, yet oftentimes stand still and look back, not only to hearken to the hunter, but also to rest themselves, for in their chase they are ever troubled in their belly (as is before declared,) and sometime they grow so weary, that they stand still, and are pierced with arrows, sometimes they run till they fall down dead, sometime they take themselves to the water and so are refreshed, or else to avoid the teeth of Dogs, they forsake the dry land, and perish in the floods, or else by that means escape scotfree: wherefore it must be regarded by every good hunter to keep him from the waters, either among the woods, or other rough places.  
But herein the subtlety of this beast appeareth, 
Albertus.  that when he is hunted he runneth for the most part to the high ways, that so the savour of his steps may be put out by the tread of men, and he avoid the prosecution of the Hound. Their swiftness is so great, that in the champaign and plain fields they regard not Dogs, for which cause in France they poison Arrows with an herb called Zenicum or Toca, and it is a kind of Aconite or Wolfe-bane, which hath power to corrupt and destroy agility of body, and to stay celerity, and for their hunting in France by Dogs, it is most excellently described by Budaeus and Robertus Stephanus in his French dictionary.  
This wild, deceitful and subtle beast, (say they) by windings and turnings do often deceive their hunter, as the Hearts of Meandros' flying from the terrible cry of Diana's hounds, wherefore the prudent hunter must frame his Dogs, as Pythagoras did his Scholars, (Lu●ers qui ne parlent point) with words of Art, to set them on, and take them off again at his pleasure; wherefore he must first of all compass in the beast, (En son giste) in her own lodging, and so raise her up in the fight of the dogs, that so they may never lose her footing.  
Neither must they set upon every one, either of the heard, or that wandereth solitary alone, nor yet a little one, but partly by aspect or sight, and partly by their footings in the soft earth, and also by their dung (Les fumees) they judge of their game, for a good woodman must not stick to gather up the Deeres excrement or soil, and keep them (la trump) in his hunting horn: such things must the kings huntsmen and foresters observe, as also the quantity of his bed or lodging when they find it, being thus informed of their game then (Discoupler les chieus) they take off their Dog couple, and some on horseback, other on foot follow the cry with greatest art, observation, and speed, remembering and preventing (Cerf ruze) the subtle turnings, and headinges, of the Hart, straining with all dexterity to leap hedge, pale, ditch, and rocks; neither fearing thorns, woods, downe-hils, but providing a fresh horse in case their first tire, (Chevaux de relatis) and leaping on him with speed, until he see (un grand cerf l'escuyer du grand cerf) the great Hart having ten speeres on his horns, and his little squier-hart to attend him, which the Dogs once perceiving, only follow the great Hart, taking for a prohibition to follow anio other.  
The Dogs are animated by the winding of horns, and voices of the hunters, like soldiers to a battle by the voice of a trumpet and other instruments: but sometimes the crafty great beast sendeth forth his little squire to be sacrificed to the Dogs and hunters instead of himself, lying close in the mean time, then must the retreat be sounded, and (Rompre le chieus) the dogs be broken off and taken in (Le limter) that is, leame again until they be brought to the fairer game, who ariseth in fear and rage, betaking himself to his surest legs, being pursued with all the cries of hunters, ringing and echoing betwixt heaven and earth, dismaying him with the continual noise in his ears, no less dreadful and fearful than the voice of a passing bell to a sick man, or the sight of the executioner to a condemned caitiff, yet still he striveth until wearied and breathless, he be forced to offer up his blood and flesh to the rage of all the observant pedissequants of the hunting goddess Diana.  
The vulgar sort call an old Hart a subtle and cunning Beast, but the nobles call him (cerf sage) a wise Hart, who to avoid all his enemies runneth into the greatest herds, and so bringeth a cloud of error upon the Dogs, to keep them from any further prosecution: Sometime also beating of some of the heard into his own footsteps, that so he may more easily escape and procure a labyrinth to the Dogs, and then after a little while he betaketh himself to his heels again, running still with the wind, not only for refrigeration, but because he may the more easily hear the voice of his pursuers, whether they be far or near.  
At last, being (for all this) found out again by the observance of the hunters, and skill of the Dogs, he flieth into the herds of cattle, as Kine, Oxen, or Sheep, leaping upon an Ox, and laying his body or the forepart thereof upon him, as a rider upon a Horse, that so touching the earth only with his hinder hooves, to leave a very small or no sent at all behind for the Hounds to discern.  
The chief huntsman or seargeant of the hounds unto Lewes the twelfth, called (lo grand veneur) affirmed, that on a time they having a Hart in chase, suddenly the hounds fell at a fault, so as the beast was out of sight, and not a Dog would once stir his foot; whereat all the hunters were amazed, like as in some juggling Appollonian trick, as though the hart had clean forsaken the earth, and with the wings of some foul had been flewne away; or as if the earth had opened her mouth to receive him into her protection, and had closed again over her head, or else some Witchcraft had cast a mist before the Dogs and hunters eyes: At last by casting about (as it is usual in such cases) they found the fraud of the horned beast, which is worth the memory.  
There was a great whit-thorne which grew in a shadowy steep place as high as a tree, and was environed with other small shrubs about it, into the which the said hart leapt, and there stood aloft the boughs spreading from one another, and there he remained, whether because he could not get off again, or else for that he was stifled in that place, but surely he was there thrust through and so died, and so had they all rather perish any other way then by the teeth and tearing in pieces of angry and greedy Hounds.  
Yet their manner is, that when they see themselves every where intercepted, to make force at him with their horns that cometh first unto him, except he be prevented by some sword or spear; which being done, the hunter with his horn soundeth the fall of the beast, and then every one approacheth, luring with triumph for such a conquest, of whom the skilfullest openeth the beast, giving unto the hounds such parts as belongeth to them, for their encouragement against another time; and for that purpose the hunters dip bread in the skin and blood of the beast, to give unto the hounds their full satisfaction: and many such other things may the reader desirous of this knowledge find in the Author's aforesaid, to whom I will commend him rather, then spend more time in this business, better manifested by experience, then by any written document, yet I would wish men to be sparing in this exercise, seeing it hath been seldom found that a man given to hunting, but he perished in his pleasure as Actaeon did by his own Dogs: and therefore Alciatus doth fitly compare together hunters and receivers of thiefs and robbers, calling them new Actaeon's; who after they had received horns, must be destroyed by their own Dogs which they have nourished. The best use of these beasts is to keep them tame as in Helvetia, where they hunt seldom, and to make good use of them for nourishment rather than for sport, as it is reported of a holy man, who kept a hind so familiar with him▪ that in the wilderness he lived upon her milk.  
Concluding this discourse with the words of the poet, for the instruction of Dogs to this pastime and the practice of the beasts.  
Veloces Spartae catulos, acremque molossum,  
Pasce sero pingui etc. And again.  
montesque peraltoes  
Ingentem clamore premes ad retia ceruum.  
Confertoque agmine cerui  
Torpent mole nova, & summis vix cornibus extant.  
Hos non immissis canibus, non cassibus ullis,  
Punicaeve agitent pavidos formidine pennae:  
Sed frustra oppositum trudentes pectore montem.  
Comminus obtruncant ferro, graviter que tudentes  
Caedunt, & magno laeti clamore reportant.    

Of the Dyctyes.  
Herodotu in his fourth book affirmeth, that among the African Shepherds toward the East, there are bred in Bassaria Hystriches wild Rams, Thoes and Dyctyes, of which last there is not any mention among all other writers, except in Varinus and Hesychius, who affirm that among the Lacedæmonians a Glead or Kite was called Dyctis, but this spoken of Herodotus I conjecture to be some fourfooted beast, being led with no other reason then that the other with whom he placeth it, are generally known to be creatures of that kind and nature: wherefore I thought good to express the name of it in this place, desiring the reader to accept so much thereof as is already known, and to search farther for the description of it, at the hands of them who are eie-witnesses of the wonders of Africa.   

OF THE DOG In general.  
A Dog is called in Haebrew Keleb, and Lamas according to Munster: in Caldee Kalba; in Arabic Kalbe, in Persia Sag; 
The name & deriration thereof.  The Saracens Keep or Kolph: the Grecians Kuon because of his love to man, and vulgarly at this day Skilos and Skull: the Medians Spaco, the Germans Hund, the Italians Cane; The French Chien, the Spaniards Perro or cavendo, because his barking is as loud as an Artificial song; also Catellus, the Illyrians Pes or Pas, and the Latins Canis.  
There is no region or country in the world, 
The countries and diversities of Dogs.  where these are not bred in some store, as shall be declared afterward in the particular discourse of every kind of Dogs. For as shall be manifested more at large, there are Dogs very great, some for hunting, some for War and defence, some for the Boar, Bull, or Bear, some for the Hare, Cony, or Hedgehog: again some are smaller which are called Hounds, Braches, Beagles, shepherds Dogs, House-curres, Spagnels both for the Water and Land: and some foisting Dogs for the pleasure of the rich.  
In the first place there are to be handled the nature of Dogs in general, 
The general nature of dogs.  wherein they agree, and their common properties of nature, such as are not destroyed in the distinction of kinds, but remain like infallible and invariable truths in every kind and country of the world. To begin with that which is outward, it is to be observed that Dogs are generally rough, 
Their outward parts. Aristotle Albertus A secret in the brain.  and their hair indifferently long (which in winter they lose every year) is a sign of a good constitution; but if it grow over long, the mangy scab will follow: the outward proportion of the head altereth as the kind altereth, being sometime like a Lion, sometime like a Hedgehog, some long with a broad snout, and sometime with a piked snout, but the brain decreaseth and increaseth with the moon, there is no commissure or seam in his skull (like as is in a man's) but it is a continued bone without separation inward or outward.  

Aristotle. Pliny.  The breast of a Dog is narrow and piked, his ventricle small and narrow, for which cause he never easeth his bodily excrements without pain, his bowels are like a Lions: He hath a long spleen like a man, and a Hog: his yard and stones hang outward between his hinder legs, a base natured cur striketh his tail betwixt his legs, his forelegges bend like the arms of a man, and he useth them in stead of Arms, having five distinct fingers, 
Aristotle. Blondus. Pliny.  commonly called claws upon each foot before, and four upon each foot behind, which also have strait nails upon them, and that which hangeth higher upon the leg is crooked.  

The parts of a female dog  The females, because they bring forth many whelps at a time, have underneath their bellies great paps, with many speanes to suck at, in a double rank or row on both sides, and the generous bitches have xii. other but x: They bear their young within their belly next to the midriff, their fime is dry like a wolves, & thereby his temperament is known to be hot and dry, considered in itself, but compared with others it varieth, for to a man's, it is dry; 
Galen.  to an Emmets, it is moist: Again, in respect of a man it is hot, in respect of a Lion it is cold.  

The voice of Dogs. Pliny.  The louder and shriller voice of a Dog, is called barking, the lower and stiller, is called whining, or fawning: It was a monstrous thing, that a Dog should speak, and a serpent bark, as it is believed in antiquity both came to pass, when Tarqvinius was driven out of his kingdom. It is not causeless that the barking of Dogs, hath attributed unto it divers qualities, as for a man to dream of the same, presageth some treasonable harm by enemies, 
Arremidorus  so likewise if they fawn and claw upon a man.  
Among the precedent tokens of Caesar's death, they set down in certain verses, the howling voices of Owls, the weeping drops of the ivory tree, & the continual barkings of Dogs, as followeth: 
Tristia null lotis stygius dedit omnia bubo.  
mill locis lachrymavit ebur.  
Inque foro circunque domos & templa deorum  
Nocturno vl●lasse canes ferunt: etc.  The Egyptians signify these things by a Dog, a Scribe, a Prophet, a spleen, smelling, laughing, and neezing. A Scribe, because as the Dog is silent more than he barketh, 
O●us. Emblematical descriptions.  so must a perfect Scribe meditate more than he speaketh: for to bark at every one were to pleasure none, and to speak continually, were a sign of madness: Again, a Prophet because a Dog doth most eagerly behold, and admire constantly all holy actions, and so ought the eyes and ears of a Prophet be attendant upon heavenly things. The Spleen because a Dog hath little or no spleen, and thereof cometh his madness and death; whereof also it cometh that the servants which have the charge of Dogs, being with them in their sickness and latter end, for the most part prove splenaticke. Smelling, neezing, and Laughing, because the spleenaticke can do none of all these, but of this more afterward.  
The voice of a Dog, is by the learned, interpreted a railing and angry speech: whereof cometh that Canina facundia among Authors, for railing eloquence. It is the nature of a Dog when he maketh water, to hold up his leg, if he be above six months old, or have been at procreation, the females do it for the most part sitting, 
The making of urine. Aristotle. Pliny.  yet some of the genereous spirits do also hold up their legs. They ever smell to the hinder parts of one another, peradventure thereby, they discern their several kind and disposition of each other in their own natures: After they have run a course, 
Albertus' The factions of Dogs for their own ease.  they relieve themselves by tumbling and rolling too and fro: when they lie down they turn round in a circle, two or three times together, which they do for no other cause, but that they may the more commodiously lie round, and from the wind.  
They sleep as doth a man, and therein dream very often, 
The sleep of Dogs.  as may appear by their often barking in their sleep: but it must be diligently regarded of them that love to keep Dogs, that they permit them not to sleep much, especially after their meat when they are young, for as they are very hot, so in their sleep doth their heat draw much pain into their stomach and ventrickle. The time of their copulation is for the most part at a year old, yet the females will lust after it at eight months old, 
Their copulation and lyming Columella  howbeit they are not to be suffered, because it weakeneth their bodies, and dulleth in them all generosity: therefore, after one year they may safely be suffered to come together, and not before: Neither is it material, whether in Summer or Winter, but it is best in the beginning of the spring, but with this caution, that Whelps of a litter or of one and the same Bitch, be never suffered to couple; for nature rejoiceth more in variety.  
For then they grow salt and begin to be proud; yet in ancient time, 
Aristotle  for the more ennobling of their race of Dogs, they did not suffer them to engender till the Male were four year old, and the female three: for than would the Whelps prove more strong and lively. By hunting, labour, and travail, the males are made more fit for generation, and they prove best which have their sires of equal age. They are not suffered to engender all their life long, but until ten and twelve year old, or rather eight in the male and six in the female. Yet there have been found which in one and other sex, 
Tardinus  have continued in procreation till they were twenty year old, but this exceeded▪ all natural reason. When they begin to be proud if you give them leaven mingled with milk and salt, they will not stray and range abroad: at the time of their copulation, they cleave together for a certain space as if their hinder parts were glued, 
The time of a Bitch's whelping & bearing her young. Aristotle  and so they are filled at one time. They bear their young the fifth part of the year, that is about two months and odd days, but this reckoning is not general, for some kinds bear their young three months, and some more. They bring forth many at a time sometime five, seven, nine, or twelve; for so many celles hath the female in her womb.  
Albertus relateth that he saw a Bitch of the Mastiff kind, which brought forth at three litters fifty Whelps, that is nineteen at the first, eighteen at the second, and thirteen at the third: but sometime she bringeth forth but one, which is a good argument to prove that she is filled at the first lyming. They are purged of their mensturous fluxes seven or fourteen days before they grow proud, and again, at their time of littering; at other times they suffer none.  
The first they cast forth of their Womb is commonly a Male, which resembleth the father, 
Aristotle The h●st 〈◊〉 is a male.  the other Males and females as it happeneth, (but it is accounted a prodigious thing to litter all males or all females) wherein nature yieldeth an excellent argument of divine providence, for the first borne of all kinds hath more resemblance of the father then of the mother. They are also Whelped blind, and so remain for nine or ten days, 
The blindness of Whelps.  because through their multitude they cannot be perfected in the Dams Belly, which doth not happen to Beasts which bear single, as sheep and Goats. They use to carry them up and down in their mouths till they be seven days old but not afterward, they have milk about five days before their littering. It is not good to preserve the first or second litter, but the third: and after they have littered it is good to give the Bitch Whey and Barley bread, for that will comfort her and increase her milk; and in some places they take goats milk and seethe in it broken bones of meat, whereby they conceive that the Dam and Whelps are much battered for that nutriment: there is not any great regard of the nourishment of Dogs, for they will eat much and that often and divers things, except dogs flesh, for that cannot be so dressed and prepared by the art of man, 
Aelianus A ●ecret in ●he● food.  but they find it out by their nose and avoid it. It is good to let the Whelps suck two months before they be weaned, and that of their own Dam, for it is not so good for them to suck another, and in the mean time exercise them to meat, as milk, Whey, Bread, and flesh; also from the spring until the Sun entereth Cancer, at which time it is good to let them grow lean according to the verses of Nemesian.  
Consuetam minuisse saginam  
Prosuerit, tenuesque magis retinere cibatus,  
Ne grauts articulos depravet pondere molles  
Nam tum membrorum nexus nodosque relaxant. And afterward when they are six months old amend their diet again that they may grow strong.  
Tunc rursus miscere sero Cerealia dona  
Conueniet, fortemque dari de frugibus escam.  

Tardinus  They will not eat bucke-mast wherewithal Hogs grow fat, for that breedeth in them the pain of the head. 
Athenaeus  By eating the excrements of men they incur many diseases: they are made drunk by the Herb Oenutt●as Crows be, they cannot endure Wine, but bread sopped in Wine they devour, dried flesh & bread in Milk is their safest food, if Cummin be now and then mixed in their bread, they are not much troubled with wind in their bellies. If you put a little Oil in their Water to drink or lap, they will prove more able and swift to run. If he refuse and loathe his meat, take a little hot bread and give it him before meat, 
a remedy for loathing meat.  or dip brown bread in vinegar and so press or squise the liquor thereof into his nose, and it will ease him.  
There is much a do to choose a Whelp under the Dam that will prove the best in the litter. 
Of the cho●●e o●●generous whelp.  Some observe that which seethe last, and take that for the best; other remove the Whelps from the kennel and lay them several and apart one from the other, then watch they which of them the Bitch first taketh and carrieth into her kennel again, and that they take for the best, or else that which vomitteth last of all. Some again give for a certain rule to know the best, that the same which weigheth least while it sucketh will prove best according to the verses of Nemesian.  
Pondere nam catuli poteris prependere vires  
Corporibusque leaves, gravibus prenoscere cursu.  
But this is certain that the lighter whelp will prove the swifter, and the heavier will be the stronger: Other make this experiment, first they compass in the Puppies in the absence of the Dam with a little circle of small sticks apt to burn, and stinking rags, 
Tardinus  than set they them on fire about the whelps, and that puppy which leapeth over first, they take for the best, & that which cometh out last they condemn for the worst. Assoon as the bitch hath littered it is good to choose them you mean to preserve, & to cast away the refuse, keep them black, or brown, or of one colour; for the spotted are not to be accounted of. And thus much of the outward parts and the choice of Dogs. The manifold attributes of Dogs among all Writers, do decipher unto us their particular nature; as that they are called sharp, bitter, fierce, subtle, sounding, bold, 
Of the nature and inward qualities of Dogs.  cared for attention, affable, swift, speedy, Clamorous, wild, faithful, horrible, rough, fasting, cruel, ungentle, unclean, hurtful, biting, filthy, smelling, sent-follower, watchful, mad, hoarse, and quicke-nosed; beside many such other both among the Greeks' and Latins. And likewise you shall read of many particular Dogs, and their names appellative, both in Greek and Latin, which may be remembered also in this place, to show what reckoning all ages have made of this beast: for it is necessary, that as soon as he beginneth to feed he presently receive a name, such are these, of two syllables or more, as Scylax, Spoude, Alke, Rome, Lacon, Acalanthis, Agree, Labros, Hylactor, Alleus, Argus (one of Ulysses Dogs) Asbolus, Augeas, Aura, Bria, Polis, Bremon, Katnon, Can●●che, Happarus, Charon, Chorax, Harpia, Lycitas, Chiron, Lycisca, Arcas, Dromas, Gnome, Eba, Hybris, Hyleus, Maira, Melampus, Orne, Lethargos, Nape; beside infinite other among the ancients: but among the later writers, Turcus, Niphus, Falco, Ragonia, Serpens, Ichtia, Pilaster, Leo, Lupus, Stella, Fulgur, Bellina, Rubinum, Satinus, and Furia: so that every Nation, and almost every man hath a proper and peculiar name for his Dog, as well as for his Ox.  
There is not any creature without reason, more loving to his Master, 
Of the love of a Dog.  nor more serviceable (as shall appear afterward) then is a Dog enduring many stripes patiently at the hands of his master, and using no other means to pacify his displeasure, than humiliation, prostration, assentation, and after beating, turneth a revenge into a more fervent and hot love. In their rage they will set upon all strangers, 
Pliny Plutarch Homer A secret to pacify an angry Dog. Aelianus  yet herein appeareth their Noble spirit, for if any fall, or sit down on the ground & cast away his weapon, they bite him not; taking that declining for submissive pacification. They meet their master with reverence and joy, crouching or bending a little, (like shamefast and modest persons:) and although they know none but their master and familiars, yet will they help any man against another Wild beast. They remember voices, and obey their leaders hissing or whistling.  
There was a Dog in Venice which had been three years from his Master, 
a history of a dog's memory.  yet knew him again in the Market place; discerning him from thousands of people present; he remembreth any man which giveth him meat: when he fawneth upon a man he wringeth his sknne in the forehead. The Dog which is broad faced like a Lion, 
Gillius K●amides a secret in the fear of a dog  is most full of stomach and courage; yet the tongue or skin of an Hyaena (by natural instinct) maketh him run away: sometimes they will agree with Wolves, for they have engendered together, and as the lute-strings made of a Wolf and a Lamb cannot agree in music, but one of them will break, so also will a Dogs and a lambs.  
Aelianus thinketh that Dogs have reason, 
The reason of Dogs.  & use logic in their hunting for they will cast about for the game, as a disputant doth for the truth, as if they should say either the Hare is gone on the left hand, or on the right hand, or strait forward, but not on the left or right hand and therefore strait forward. Whereupon he runneth forth right after the true and infallible fooote-steps of the Hare. There was a Dog in Africa in a ship, which in the absence of the Mariners came to a pitcher of oil to eat some of it, and the mouth of the pot being too narrow for his head to enter in (because the pot was not full) he devised to cast flint stones into the vessel, whereby the Oil rose to the top of the pitcher and so he eat thereof his fill, giving evident testimony thereby, that he discerned by nature, that heavy things will sink down, and light things will rise up and fly aloft.  
There is a Nation of people in Ethiopia (called Nubae) which have a Dog in such admirable estimation, that they give unto him the honour of their King; 
Solinus Aelianus Pliny. Giraldus The honour done to dogs  for they have no other king but he. If he faun, they take him for well pleased; if he bark or fly upon them, they take him for angry: and by his gestures and movings they conjecture his meaning, for the government of their state: giving as ready obedience to his significations, as they can to any lively speaking Prince of the world: for which cause, the Egyptians also picture a Dog with a king's rob, to signify a magistrate. Those people of Egypt also, observe in their religious processions, and gesticulations, dumble-idle-gods, to carry about with them two Dogs, one Hawk, and one Ibis, and these they call four letters: by the two Dogs, they signify the two Hoemishpheres which continually watch and go over our heads; by the Hawk, the sun; for the Hawk is a hot creature, and liveth upon destruction: by the Ibis, the face of the Moon; for they compare the black feathers in this bird to her dark part, and the white to her light: Other by the Dogs, do understand the two Tropics, which are (as it were the two porters of the sun for the South and North; by the Hawk, they understand the equinoctial or burning line, because she flieth high: by the Ibis, the Zodiac: and indeed those painters which could most aritificially decipher a Dog (as Nicias) were greatly reverenced among the Egyptians.  
The like folly (or impious beastliness) was that of Galba, who forsook the precedents of his predecessors in stamping their coin with their own image, and imprinted thereupon his sealing ring, 
Coelius  left him by his forefathers, wherein was engraven, a dog bending upon his female. I know not for what cause, the star in the midst of heaven whereunto the sun cometh about the Calends of july, was termed Canis (a Dog) and the whole time of the appearance of that star, which is about thirty days, should be called Dog days; but only because then the heat of the Sun doth torment the bodies of men twice so much as at other times: whereupon they attribute that to the star (which they call Sirius) which rather is to be attributed to the Sun during that time every year.  
Others fable, 
Varinus  that there is another star close to him (called Orion,) who was an excellent hunter, and after his death was placed among the stars, and the star Canis beside him was his hunting dog: but by this star called of the Egyptians Solachin, and of the Grecians Astrocynon, 
Hesychius Arnobius  cometh that Egyptian Cynic year which is accomplished but once in a 1460. years. Unto this star were offered many sacrifices of Dogs in ancient time whereof there can be no cause in the World, as Ovid well noteth in these verses: 
Pro cane sidereo canis hic imponitur arae:  
Et quare fiat nil nisi nomen habet.   
As among the Carians, whereupon came the proverb of Caricum Sacrificium, for they sacrified a Dog in stead of a Goat, 
Pliny  and the young Puppies or Whelps were also accounted among the most available sacrifices, for the pacifing of their idol Gods.  
The Romans and Grecians had also a custom to sacrifice a Dog in their Lycaan and lupercal feasts, which were kept for the honour of Pan, who defended their flocks from the Wolf, 
Plutarch  and this was performed in February yearly, either because that the Dogs were enemies to Wolves, or else for that by their barking, they draw them away in the night time from their City: or else, because they reckoned that a dog was a pleasing beast to Pan, who was the keeper of Goats: so also the Grecians did offer a dog to Hecata who hath three heads, one of a Horse, another of a dog, and the third head in the midst of a wild man: and the Romans to Genetha, for the safe custody and welfare of all their household affairs.  
Their household Gods (called Lar) were pictured and declared to the people sitting in Dogs-skinnes, and Dogs sitting beside them, either because they thereby signified their duty to defend the house and household, or else as Dogs are terrors to thieves and evil beasts, so these by their assistance were the punishers of wicked and evil persons: or rather that these Lares were wicked spirits pryeng into the affairs of every private household, 
P●stus Coelius  whom God used as executioners of his wrathful displeasure, upon godless men.  
There were Dogs sacred in the Temple of Aesculapius, because he was nourished by their milk; and jupiter himself was called Cynegetes, that is, a Dogge-leader; because he taught the Arcadians first of all to hunt away noisome beasts by the help of Dogs: so also they sacrificed a Dog to Mars, because of the boldness of that creature. To conclude, such was the unmemorable vanity of the Heathens in their gods and sacrifices, as it rather deserveth perpetual oblivion than remembrance, 
Arnobius Gyraldus  for they joined the shapes of men and Beasts together (saith Arnobius) to make God's Omnigenumque deum monstra & latrator Anubis, such were their Cynocephali, Ophiocephali, Anubis, Hecata, that is as much to say, as half men, half Dogs, half Serpents, but generally all Monsters: and for the many imaginary virtues the ancients have dreamt to be in Dogs, they also in many places have given unto them solemn funerals in their hallowed Coemiteries, & after they were dead, they ceased not to magnify them, as Alexander, 
Of dishonour and ignobility of Dogs.  which built a City for the honour of a Dog.  
All this notwithstanding, many learned and wise men in all ages have rekconed a Dog but a base and an impudent creature, for the Flamen Dialis of jupiter in Rome, was commanded to abstain from touching of Dogs, for the same reason, that they were prohibited & not permitted to enter into the castle of Athens & Isle of Delos, because of their public and shameless copulation: and also, that no man might be terrified by their presence from supplication in the temples. The foolishness of a Dog appeareth in this, that when a stone or other thing is cast at him, he followeth the stone and neglecteth the hand that threw it, according to the saying of the Poet: 
Marcellus  
Arripit ut lapidem catulus, morsuque fatigat,  
Nec precussori mutua damna facit.  
Sic plerique sinunt reros clabier hosts,  
Et quos nulla gravant noxia dente petant.   
Likewise men of impudent wits, shameless behaviours in taking and eating meat, were called Cynics; for which cause Athenaeus speaketh unto Cynics in this sort: You do not O Cynici lead abstinent and frugal lives but resemble Dogs: and whereas this four-footed beast differeth from other creatures in four things, 
Porphyrius  you only follow him in his viler and base qualities, that is, in barking and licence of railing, in voracity and nudity, without all commendation of men.  
The impudence of a Dog is eminent in all cases to be understood, 
Homer Horace  for which cause that audacious Aristogiton son of Cidimachus was called a Dog, and the furies of ancient time were figured by black Dogs, and a Dog was called Erinys: Cerberus himself with his three heads signified the multiplicity of Devils, that is, a Lions, a Wolves, and a fawning Dogs, one for the earth, another for the Water, and the third for the air: for which cause Hercules in slaying Cerberus, is said, to have overcome all temptation, vice, and wickedness, for so did his three heads signify: other by the three heads, understand, the three times; by the Lion, the time present; by the wolf, the time past; and by the fawning Dog, the time to come.  
It is delivered by authors, that the root of Oliander, or else a Dog's tooth bound about the arm, do restrain the fury and rage of a Dog: also there is a certain little bone in the left side of a Toad (called Apocynon) for the virtue it hath in it against the violence of a Dog: It is reported by Pliny, that if a live Rat be put into the pottage of Dogs, after they have eaten thereof they will never bark any more, and Aelianus affirmeth so much of the Weasils' tail, cut off from him alive, and carried about a man: also if one carry about him a dogs hart, or liver, 
Constantius  or the skin wherein Puppies lie in their dams belly (called the Secundine) the like effect or operation is attributed to them against the violence of dogs.  
There is a little black stone in Nilus about the bigness of a Bean, at first sight whereof a dog will run away. Such as these I saw at Lions in France, which they called Sea-beanes, 
Stobaeus  and they prescribed them to be hanged about a Nurse's neck to increase her milk: but to conclude the discourse of the baseness of a Dog, those two proverbs of holy Scripture, one of our Saviour Mat. 7. Give not that which is holy to Dogs; and the other of Saint Peter 2. Epistle Cap. 2. the Dog is returned to the vomit, do sufficiently convince, that they are emblems of vile, cursed, railing, and filthy men; 
The use of their parts.  which esteem not holy things, but eat up again their own vomits.  
The skins of Dogs are dressed for gloves, and close Boots, the which are used by such as have ulcerous and swelling Legs or Limbs, for by them the afflicted place receiveth a double relief; first, it resisteth the influent humours, and secondly, 
Blondus.  it is not exasperated with Woollen. The Turks colour their Dogs tails withered, and it is a custom of Hunters to take Dogs and tie them in the Woods unto trees by their stones, for by crying they provoke the Panther to come unto them.  
It is not to be doubted but that the flesh of dogs, is used for meat in many places although the opinion of Rasis be true and consonant to reason, that all devouring Creatures, as Dogs, Foxes, and Wolves; have no good flesh for meat, because they engender melancholy; and yet Galen thinketh, that it is like to the flesh of a Hare, especially young Whelps were held among the Romans a delicate meat, and were used by their priests; and among Whelps they attrybuted most virtue to their flesh which were eaten before they did see, 
Oppianus The flesh of Dogs eaten.  for by them came no evil humour at all, as is often set down in Plautus. 
Instaurion●.   
Peter Martyr and Scaliger do affirm, of Cozumella, and Lucatana, and other Islands of the new World, that the people there do eat a kind of Dog which cannot bark: These Dogs are vile to look upon like young kids. The inhabitants of Corsica, which are fierce, angry, Wild, cruel, audacious, dissemblers, active and strong, do also seed upon Dogs both wild and tame: and it is thought that their meat is a little furtherance to their inclination, for such is the natural disposition of Dogs: and Sciltbergerus, in the book of peregrinations affirmeth also, that the Tartarians in Ibissibur do after the same manner feed upon the flesh of Dogs: from hence it cometh, that men resemling a Dog in a plain forehead and narrow, are said to be foolish; in a smooth and stretched out, flatterers; those which have great voices like a Bandog, are strong; they which rail much (like often barking Dogs) are of a doggish, angry, disposition. He which hath a great head like a Dog is witty; 
Admantius  he which hath a little head like an Asses is blockish, they which have fiery eyes like Dogs, are impudent and shameless: Thin lips with narrow folding corners, in Dogs is a token of generosity, and in men of magnanimity: they whose lips hang over their canine teeth, are also adjudged railers, and virulent speakers: and as Carnarius observeth, vain glorious braggarts. A wide mouth, betokeneth a cruel, mad, and wicked disposition; a sharp nose, an angry mind: as a round, blunt, and solid Nose, signifieth a lions stomach and worthiness. A sharp chin, vain babbling and wantonness; they which are small in their girding stead about their joins, do much love hunting.  
Stobaeus in his wicked discourse or dispraise of women affirmeth, that the cursed, sharp, smart, curious, dainty, clamorous, implacable and wanton-rowling-eyed Women, were derived from Dogs: and hesiod to amend the matter saith, when jupiter had fashioned man out of the earth, he commanded Mercury to infuse into him a Canine mind, and a clamorous inclination: but the Proverb of Solomon Cap. 30. concludeth the excellency of a Dog saying: There be three things which go pleasantly, and the fourth ordereth his pace aright: The Lion, which is the strongest among Beasts, and feareth not the sight of any body: 
Munsterus  a hunting Dog strong in his loins, a Goat, and a King against whom there is no rising up: by all which is deciphered a good King; for the Lion riseth not against beasts, except he be provoked; the Dog riseth not against his friends, but wild beasts; and the he-Goat goeth before his flock like a guide and keeper.  

OF THE GREYHOUND, with a naration of all strong and great hunting DOGS.  
AMong the divers kinds of hunting Dogs, the Greyhound or Grecian Dog, 
The name of a greyhound  called Thereuticos or Elatica (by reason of his swiftness,) strength, and sagacity to follow and devour wild beasts of great stature, deserveth the first place; for such are the conditions of this Dog, as Plato hath observed, that he is reasonably scented to find out, speedy and quick of foot to follow, and fierce and strong to take and overcome: and yet silent coming upon his pery at unawares, according to the observation of Gratius; Siccanis illa suos taciturna superuenit hosts. Like to the Dogs of Acarnania which set upon their game by stealth. Of these are the greatest dogs of the world, which in this place are briefly to be remembered.  
These have large bodies little heads, beaked noses, but flat, broad faces above their eyes, 
Oppianus Their description. Plutarch  long necks but great next to their bodies, fiery eyes, broad backs, and most generous stomachs, both against all wild beasts & men also. Their rage is so great against their prey, that sometimes for wrath they lose their eyesight. They will not only set upon Bulls, Boars, 
Their desire of fit game.  and such like beasts, but also upon Lions, which Mantuan noteth in this verse; Et Truculentus Helor certare leonibus audens. The greatest dogs of this kind are in India, Scythia, and Hyrcania, 
Countries of Greyhounds.  and among the Scythians they join them with Asses in yoke for ordinary labour. The Dogs of India are conceived by Tigers, for the Indians will take divers females or Bitch's, and fasten them to trees in woods where Tigers abide: whereunto the greedy ravening Tiger cometh, 
Generation by Tigers. Aristotle  and instantly devoureth some one or two of them, if his lust do not restrain him, & then being so filled with meat (which thing Tigers seldom meet withal) presently he burneth in lust and so lymeth the living Bitch's, who are apt to conceive by him: which being performed he retireth to some secret place, & in the mean time the Indians take away the Bitch's, of whom come these valorous dogs, which retain the stomach and courage of their father, but the shape & proportion of their mother, yet do they not keep any of the first or second litter for fear of their Tygrian stomachs, but make them away and reserve the third litter.  
Of this kind were the Dogs given to Alexander by the King of Albania, 
Pliny. A history of Alexander's dogs.  when he was going into India, and presented by an Indian, whom Alexander admired, and being desirous to try what virtue was contained in so great a body, 
Gillius Aelianus Pliny. Strabo Pollux.  caused a Boar and a Hart to be turned out to him, and when he would not so much as stir at them, he turned Bears unto him, which likewise he disdained and rose not from his kennel; wherewithal the king being moved, commanded the heavy and dull beast (for so he termed him) to be hanged up: his keeper the Indian informed the king that the dog respected not such beasts, but if he would turn out unto him a Lion, he should see what he would do.  
Immediately a Lion was put unto him, at the first sight whereof he rose with speed (as if never before he saw his match or adversary worthy his strength) and bristling at him, made force upon him and the Lion likewise at the Dog, but at the last, the Dog took the Chaps or snout of the Lion into his mouth, where he held him by main strength until he strangled him, do the Lion what he could to the contrary, the King desirous to save the lions life, willed the Dog should be pulled off, but the labour of men and all their strength was too little to loosen those ireful and deep biting teeth which he had fastened. Then the Indian informed the King that except some violence were done unto the Dog to put him to extreme pain, he would sooner die then let go his hold; whereupon it was commanded to cut off a piece of the dogs tail, but the Dog would not remove his teeth for that hurt: than one of his legs were likewise severed from his body, whereat the Dog seemed not apalled; after that another leg, and so consequently all four, whereby the trunk of his body fell to the ground, still holding the lions snout within his mouth, and like the spirit of some malicious man choosing rather to die then spare his enemy. At the last, it was commanded to cut his head from his body, all which the angry beast endured, and so left his bodilesses head hanging fast to the lions jaws: whereat the king was wonderfully moved, and sorrowfully repent his rashness in destroying a beast of so noble spirit, which could not be daunted with the presence of the king of beasts: choosing rather to leave his life then depart from the true strength and magnanimity of mind. Which thing the Indian perceiving in the K. to mitigate the King's sorrow, presented unto him four other Dogs of the same quantity and nature, by the gift whereof he put away his passion, and received reward with such a recompense as well beseemed the dignity of such a King, and also the quality of such a present.  
Pliny reporteth also that one of these did fight with singular courage and policy with an Elephant: and having got hold on his side, never left till he overthrew the beast and perished underneath him. These Dogs grow to an exceeding great stature, and the next unto them are the Albanian Dogs. The Arcadian Dogs are said to be generated of Lions. 
Pollux Th● Albanian Dogs Solmus. Seneca  In Canaria one of the fortunate islands, their Dogs are of exceeding stature.  
The Dogs of Crete are called Diaponi, and fight with wild Boars: the Dogs of Epirus called Chaonides of a City Chaon, are wonderfully great and fierce; they are likewise called Molosssi, of the people of Epirus so termed, these are feigned to be derived of the Dog of Shafalus, 
The dogs Molosse of o● Crect. Aristotle. Albertus Varinus.  the first Greyhound whom stories mention: and the Poe●s say, that this Greyhound of Shafalus, was first of all fashioned by Vulcax in Monesian brass, and when he liked his proportion, he also quickened him with a soul, and gave him to jupiter for a gift, who gave him away again to Europa, she also to Minos, Minos to Procris, and Procris gave it to Shafalus: his nature was so resistible, that he overtook all that he hunted, like the Teumesian Fox. Therefore jupiter to avoid confusion, turned both the incomprehensible beasts into stones. This Moloskus or Molossus Dog, is also framed to attend the folds of Sheep, and doth defend them from Wolves and thieves, whereof Virgil writeth thus: 
Veloces Spartae catulos acremque Molossum  
Pasce fero pingui nunquam custo dibus illis  
Nocturum stabulis, furem incursusque luporum  
Aut imparatos a Tergo horrebis Iberos.   
These having taken hold, will hardly be taken off again, like the Indians and Prasian Dogs, for which cause they are called incommodestici, that is, modi nescij such as know no mean, which caused Horace to give counsel to keep them tied up saying.  Teneant acres tora molossos. 
The people of Epirus do use to buy these Dogs when they die, and of this kind were the Dogs of Scylla, 
Pollux.  Nicomedes, and Eupolides. The Hyrcanian Dogs are the same with the Indian. The Poeonian, Persian, and Median, are called Syntheroi, that is companions, boast of hunting, and fight, as Gratius writeth: Indocilis dat proelia medus.  
The Dogs of Locus and Lacaene are also very great and fight with Boars. There are also a kind of people called Cynamolgi, 
Xenophon. ●e●●as  near India, so called because for one half of the year they live upon the milk of great Dogs, which they keep to defend their Country from the great oppression of Wild cattle, 
of people that live upon the m●●● of Dogs  which descend from the Woods and Mountains of India unto them yearly, from the Summer solstice to the middle of Winter, in great numbers of swarms like Bees returning home to their Hives and Honeycombs; These cattle set upon the people and destroy them with their Horns, except their Dogs be present with them, which are of great stomach and strength, that they easily tear the Wild cattle in pieces, and then the people take such as be good for meat to themselves, and leave the other to their dogs to feed upon: 
Aelianus  the residue of the year they not only hunt with these Dogs, but also milk the females drinking it up like the milk of sheep or Goats. These great dogs have also devoured men, for when the servant of Diogenes the Cynic ran away from his master, being taken again and brought to Delphos, for his punishment he was torn in pieces by Dogs. 
Aelianus Dogs devourers of men.  euripides also is said to be slain by dogs, whereupon came the proverb C●●os Dike, a Dog's revenge: for King Archelaus had a certain dog which ran away from him into Thracia, and the Thracians (as their manner was) offered the same Dog in sacrifice, the King hearing thereof, 
Valerius m●●  laid a punishment upon them for that offence, that by a certain day they should pay a talon; the people breaking day, suborned Euripides the Poet (who was a great favourite of the Kings) to mediate for them, for the release of that fine; whereunto the king yielded: afterward as the said king returned from hunting, his dogs straggling abroad, met with Euripedes and tore him in pieces, as if they sought revenge on him, for being bribed against their fellow which was slain by the Thracians. But concerning the death of this man, it is more probable that the dogs which killed him, were set on by Aridaeus and Cratenas, two Thessalian poets his emulatours & corrivals in poetry, which for the advancement of their own credit, cared not in most savage and Barbarous manner, to make away a better man than themselves. There were also other famous men which perished by Dogs, as Actaeon, Thrasus, and Linus; of Thrassus' Onid writeth thus; 
Praedaque sis illis quibus est laconia Delos  
Aute diem Raptonon ade unda Thraso.   
And of Linus and Actaeon in this manner; 
Quique verecunda speculantem membra Dianae,  
Quique Crotopiaden diripuere Linum.  Lucian that scoffing Apostata, who was first a Christian and afterward endeavoured all his wit to rail at christian religion, even as he lacerated and rend his first profession, so was he rend in pieces by dogs; and Heraclitus the Philosopher of Athens, having been long sick and under the hands of Physicians, he oftentimes anointed his body with Bugils-sewet, & on a day having so anointed himself, lying abroad sleeping in the sun, the dogs came, 
Ranisius  and for the desire of the fat tore his body in pieces. I cannot here forget that memorable story of two christian Martyrs, Gorgonius and Dorotheus, which were put to death under Diocletian in the ninth persecution, and when they were dead, 
Ranisius Text  their carcases were cast unto hungry dogs of this kind, kept for such purposes, yet would not the dogs once so much as stir at them, or come near to touch them; & because we may judge that the ravening nature of these creatures was restrained by divine power, we also read that when Benignus the Martyr, by the commandment of Aurelian, was also thrown alive to be devoured of these dogs, he escaped as free from their teeth, as once Daniel did from the lions den. I may also add unto these the dogs of Alania and Illiria, called Mastini, who have their upper lips hang over their neither, and look fierce like Lions, whom they resemble in neck, eyes, face, colour, and nails; falling upon Bears, and Boars, like that which Anthologius speaketh off, that leapt into the sea after a Dolphin, and so perished; or that called Lydia, slain by a Boar; whose epitaph Martial made as followeth: 
Amphitheatrales inter nutrita magistros  
Lydia dicebar, domino fidissima dextro  
Nec qui Dictaea Cephalum de gente secutus.  
Non me longa dies, nec inutilis abstulit aetas.  
Fulminea spumantis apri sum dente perempta,  
Nec quaerar inferras quamuis cito rapta per umbras.  
Venatrix siluis aspera, blanda domi  
Qui non Erigones mallet habere Caenem  
Lucifera pariter venit ad aestra deae  
Qualia Dulychio fata fuere cani  
Quantus erat Calydon aut Erymanthe tuus,  
Non potui fato nobiliore mori.  There be in France certain great Dogs (called Auges) which are brought out of great Britain, 
The French Dogs.  to kill their Bears, Wolves, and wild Boars; these are singularly swift and strong, and their leaders, the better to arm them against the teeth of other beasts, cover some of their parts with thick clouts, and their necks with broad collars, or else made of badger's skins. In Gallia Narbon, they call them Limier, and the Polonians call all great made Dogs for the Wolf and such like beasts, (Vislij:) and peculiarly for the Bear and Boar, Charzij, for Hares and foul, Pobicdnizcij, and Dogs of a middle scantling beetwixt the first and the second psijs.  
Greyhounds are the least of these kinds, and yet as swift and fierce as any of the residue, refusing no kind of Beast, if he be turned up thereunto, except the porcupine, who casteth her sharp pens into the mouth of all dogs. 
The qualities and parts of a good Greyhound Pliny. Xenophon.  The best Greyhound hath a long body, strong and reasonable great, a neat sharp head, and splendent eyes, a long mouth, and sharp teeth; little ears and thin gristles in them, a straight neck, and a broad and strong breast, his forelegs strait and short, his hinder legs long and strait, broad shoulders, round ribs, fleshy buttocks, but not fat, a long tail, strong and full of sinews, which Nemesian describeth elegantly in these verses.  

— Sit cruribus altis  
Costarum sub fine decenter prona carinam:  
Renibus ampla satis validis diductaque coras  
Sit Rigidis multamque gerat sub pectore lato  
Quae sensim rursus sicca se colligat aluo;  
Cuique nimis molles fluitent in cursibus aures  
Elige tunc cursu facitem facilem facilemque recursis  
Dum superant vires, dum loeto flore juventus.  Of this kind, that is alway the best to be chosen among the whelps, which way gheth lightest: for it will be soon at the game, and so hang upon the greater beasts hindering their swiftness, 
Bellisarius.  until the stronger and heavier dogs come to help: and therefore besides the marks or necessary good parts in a Greyhound already spoken of, it is requisite that he have large sides, & a broad midriff or film about his hart, that so he may take his breath in and out more easily: a small belly, for if it be great it will hinder his speedy course, likewise his legs have long, thin, and soft hairs, and these must the hunter lead on the left hand if he be a foot, 
Pollux.  and on the right hand if he be on horseback.  

The time of teaching a greyhound.  The best time to try them, and train them to their game is at twelve months old, howbeit some hunt them at ten months if they be males, and at 8. months if they be females, yet is it surest not to strain them or permit them to run any long course till they be 20. months old, according to the old verse, 
Libera tunc primum consuescant colla ligari:  
jam cum bis denos phoebe repauerit ortus,  
Sed paruos vallis spatio septoue novelli  
nec cursus virtute parem etc.  Keep them also in the leame or slip while they are abroad until they see their course, I mean the Hare or Deer, 
Aristotle Xenophon.  & losen not a young Dog, till the game have been on foot a good season, lest if he be greedy of the prey he strain his limb still they break. When the Hare is taken, divide some part thereof among your Dogs, that so they may be provoked to speed by the sweetness of the flesh.  

The time of engendering.  The Lacedaemon greyhound was the best breed, they were first bred of a Fox and a dog, and therefore they were called Alopecides, these admit copulation in the eight month of their age, and sometime in the sixth, and so continuing bearing as long as they live, bearing their burden the sixth part of a year, that is, about sixty days, one or two more or less, and they better conceive and are more apt to procreation while they are kept in labour, 
Pliny. Aristotle.  then when they lie idle without hunting, & these Lacedaemon Dogs differ in one thing from all other Dogs whatsoever, for whereas the male outliveth in vulgar dogs of all countries the female, in these the female out-liveth the male, yet the male performeth his labour with more alacrity, although the female have the sharper sense of smelling.  
The noblest kind of dogs for the Hare keep home, unless they be led abroad, and seldom bark: they are the best which have the longest necks, for which cause, 
Albertus.  they use this artificial invention to stretch their necks; they dig a deep hole in the earth, wherein they set the greyhounds meat, who being hungry thrusteth down his head to take it, but finding it to be past his reach, stretcheth his neck above the measure of nature, by custom whereof, his neck is very much lengthened. Other place the Greyhound in a ditch, 
An invention to make a Greyhound have a long neck.  and his meat above him, and so he teacheth upward, which is more probable. It is the property of these Dogs to be angry with the lesser barking Curs, and they will not run after every trifling beast, by secret instinct of nature, discerning what kind of beast is worthy or unworthy of their labour, disdaining to meddle with a little or vile creature. 
The diet of a good Greyhound.  They are nourished with the same that the smaller hunting dogs are, and it is better to feed them with milk then whey. There are of this kind called Veltri, and in Italian Veltro, which have been procreated by a Dog and Leopard, and they are accounted the swiftest of all other. The greyhounds which are most in request among the Germans are called Windspill, alluding to compare their swiftness with the wind, the same are also called Turkischwind and H●tzhund, and Falco a Falcon, is a common name whereby they call these Dogs. The French make most account of such as are bred in the mountains of Dalmatia, or in any other mountains, especially of Turkey, for such have hard feet, long ears, and bristle tails. There are in England and Scotland, two kind of hunting dogs, and no where else in all the world; the first kind they call in Scotland Ane Rache, and this is a foot smelling creature, both of wild beasts, Birds, and Fishes also, which he hide among the Rocks, the female hereof in England is called a Brache. The second kind is called in Scotland a Sluth-hound, being a little greater than the hunting hound, and in colour for the most part brown, or sandy-spotted. The sense of smelling is so quick in these, that they can follow the footsteps of thiefs, and pursue them with violence until they overtake them; and if the thief take the water, they cast in themselves also, and swim to the other side, where they find out again afresh their former labour, until they find the thing they seek for: for this is common in the borders of England and Scotland, where the people were wont to live much upon theft, and if the dog brought his leader unto any house, where they may not be suffered to come in, they take it for granted, that there is both the stolen goods and the thief also hidden.   

THE HUNTING HOUND OF Scotland called Rache, and in English a HOUND.  
  

THE SLUTH-HOUND OF Scotland, called in Germany a Schlatthund.  
  

THE ENGLISH BLOUDHOUNDE.  
WE are to discourse of lesser hunting Dogs in particular, as we find them remembered in any Histories and descriptions, Poets or other Authors, according to the several Countries of their breed and education; and first for the British Dogs, their nature and qualities hereafter you shall have in a several discourse by itself. The bloodhound differeth nothing in quality from the Scottish Sluth hound, saving they are greater in quantity and not alway one and the same colour, for among them they are sometime red, sanded, black, white, spotted, and of such colour as are other hounds, but most commonly brown or red.  
The virtue of smelling called in Latin Sagacitas, is attributed to these as to the former hunting Hound, of whom we will first of all discourse, and for the qualities of this sense which maketh the Beast admirable, Plautus seemeth to be of opinion, that it received this title from some Magicians or sage wizards (called Sagae) for this he saith; 
in Cureull. What smelling or sagacity in Dogs is.  speaking of this beast: Canem hanc esse quidem Magis par fuit: nasum aedepoll sagax habet: It is also attributed to Miso, not for smelling, but for the sense of their palate or taste; and also to Geese: In a Dog it is that sense which searcheth out and descryeth the roustes, forms, and lodgings of Wild Beasts, as appeareth in this verse of Livius Andronicus: 
— Cumprimis fida canum vis  
Dirige odoriesquos ad certa cubilia canes.   
And for this cause it hath his proper Epithets as Odora canum vice, promissa canum vis, & naribus acres, & utilis: Pincianus called this kind Plaudi, for so did Festus before him, and the Germans, Spurhund, and Leidthund, jaghund, because their ears are long, thin, and hanging down, and they differ not from vulgar dogs in any other outward proportion, except only in their cry or barking voice.  
The nature of these is, being set on by the voice and Words of their leader, to cast about for the sitting of the Beast, and so having found it, with continual cry to follow after it till it be wearied, without changing for any other, so that sometime the hunters themselves take up the beast, at least wise the hounds seldom fail to kill it. They seldom bark, 
Bell●sari●  except in their hunting chase; and then they follow their game through woods, thickets, thorns, and other difficult places, being alway obedient and attentive to their leaders voice, so as they may not go forward when he forbiddeth, nor yet remain near to the Hunters, whereunto they are framed by Art and discipline, rather than by any natural instinct.  
The White Hounds are said to be the quickest-sented and surest nosed, and therefore best for the Hare: the black ones for the Boar, and the red ones for the Hart and Roe: but hereunto I cannot agree, because their colour (especially of the two later) are too like the game they hunt, although there can be nothing certain collected of their colour, yet is the black hound harder and better able to endure cold, than the other which is white. In Italy they make account of the spotted one, especially white and yellowish, for they are quicker nosed: they must be kept tied up till they hunt, yet so as they be let lose now and then a little to ease their bellies, for it is necessary that their kennel be kept sweet and dry.  
It is questionable how to discern a hound of excellent sense, yet (as Blondus saith) the square and flat Nose is the best sign and index thereof: likewise a small head, 
The choice of a hound of the best nose.  having all his Legs of equal length, his breast not deeper than the belly, and his back plain to his tail, his eyes quick, his ears long hanging, but sometime stand up: his tail nimble, and the beak of his Nose alway to the earth, and especially such as are most silent or bark least.  
There are some of that nature, who when they have found the beast they will stand still until their Hunter come, to whom in silence by their face, eye, and tail, 
Zenophon. Omni bonus Oppianus  they show their game. Now you are to observe, the divers and variable disposition of Hounds in their findidg out the beast: some, when they have found the footsteps go forward without any voice or other show of ear or tail. Again, another sort when they have found the footings of the beast, prick up their ear a little, but either bark or wag their tails; other will wag their tail but not move their ears, other again wring their faces and draw their skins through over much intention, (like sorrowful persons) and so follow the sent holding the tail immovable.  
There be some again which do none of these, but wander up and down, barking about the surest marks, and confounding their own foot steps with the beasts they hunt, or else forsake the way, and so run back again to the first head; but when they see the Hare, they tremble and are afraid, not daring to come near her, except she run away first: these with the other, which hinder the cunning labours of their colleagues, trusting to their feet, and running before their betters, deface the best mark, or else hunt counter (as they term it) take up any false scent for the truth, or which is more reprehensible, never forsake the high ways, and yet have not learned to hold their peace: unto these also you may add, those which cannot discern the footings or prickings of the Hare, yet will they run speedily when they see her, or else at the beginning set forth very hot, and afterward tire, and give over lazily; all these are not to be admitted into the kennel of good hounds.  
But the good and approved hounds on the contrary, when they have found the Hare, make show thereof to the hunter, by running more speedily, and with gesture of head, eyes, ears, and tail, winding to the Hares muse, never give over prosecution with a gallant noise, no not returning to their leaders, lest they lose advantage: these have good and hard feet, and are of stately stomachs, not giving over for any hate, and fear not the rocks or other mountain places, as the Poet expresseth: 
Quae laus prima canum? quibus est audacia praeceps:  
Quae nunc elatis rimantur naribus auras:  
Et perdunt clamore feram, domiunque vocando  
Insequitur tumulosque ●anis camposque per omnes.  
Venandi sagax virtus viresque sequendi,  
Et nunc demisso quaerunt vestigia rostro.  
Increpitant quem si collatis effugit armis,  
Noster in arte labor positus, spes omnius in illa etc.  And therefore also it is good oftentimes to lead the hounds to the mountains for exercise of their feet, when you have no Hare or other beast.  
And whereas the nature of this Hare is, sometimes to leap and make heading, sometime to tread softly without any great impression in the earth, or sometimes to lie down and ever to leap or jump out and in to her own form or sitting, the poor hound is so much the more busied and troubled to retain the small savour of her footings which she leaveth behind her: for this cause also it is to be noted, that the hound must be holp no● only with the voice, 
●he best 〈◊〉 o● hunting.  eye, and hand of the hunter, but also with a seasonable time, for in frosty weather the savour congealeth and freezeth with the earth, so as you cannot hunt with any certainty until a thaw thereof, or till the sun arise.  
Likewise if rain fall betwixt the going of the Hare and the hunting time, you cannot hunt till the water be dried up, for the drops disperse the scent of the Hare and the dry weather recollecteth it again. The Summer time also is not for hunting, by reason the heat of the earth consumeth the savour, and the night being then but short, the Hare travaileth but little, feeding only in the evening and morning. Likewise the fragrancy of every green herb yieldeth such a savour, as doth not a little obliterate and oversway the savour of the beast: and therefore Aristotle in his wonders, showeth that in Aetna in the summer time, there are such plenty of sweet smelling flowers especially of violets, which overcome the Nostrils of the hounds, so as in vain they follow the Hare. The best time therefore for hun●ing with these hounds is the Autumn or fall of the leaf, because that then the odours of herbs are weakened, and the earth barer than at other times. The best manner to teach these hounds, 
The first training of hounds.  is to take a live Hare and trail her after you upon the earth, now one way, now another; and so having drawn it a convenient space hide it in the earth; afterward set forth your hound near the trail, who taking the wind runneth to and fro● through Woods, fields, pastures, path-ways, and hedges, until he find which way the Hare is gone, but with a soft and gentle pace, until at length coming near the lodged Hare, he mendeth his pace and bestirreth himself more speedily, leaping upon his prey like some serpent, or as an arrow shot out of a bow, and so tearing it in pieces or killing it with joy, loadeth himself with his conquest and bringeth it to his master with triumph, who must receive both dog and it, with all tokens of love into his own bosom, which thing caused Nemesian to write thus; 
Quia freta si Morinum dubio refluentia ponto  
O quanta est merces & quantum impendia supra  
Protinus, haec una est catulis iactura Britannis  
Veloces, nostrique orbis venatibus aptos.   
There are divers Country Dogs like unto these, as the Geloni and Gnosijs, 
Of the hounds of sundry countries.  which caused Ovid to reckon and call Ichnobates one of Actaeon's Dogs Gnosius: whom Oppianus compareth to the Polipus fish, which smelling in the waters the leaves of Olives, by the scent is drawn to the land to eat them. The Spanish Dogs whom the French call Espagneulx, have long ears, but not like a Braches, and by their noses hunt both Hares and Coneys, they are not rough but smooth haired. The Tuscan Dogs are commended by Nemesian, notwithstanding, they are not beautiful to look upon, having a deep shaggy hair, yet is their game not unpleasant.  
Soepe Canum forma est illis licet obsita villo,  
Haud tamen in jucunda dabunt tibi munera praeda.  
Atque etiam leporum secreta cubilia monstrant,  
Quin et Tuscorum non est extrema voluptas.  
The Vmbrian Dog is sharp nosed, but fearful of his sport, as Gratius expresseth.  
Aut exigit Umber: nare sagax e call feras,  
At fugit adversus idem quos efferent hosts  
Tanta foret virtus; & tantum vellet in armis.  
The Aetolian Dogs have also excellent smelling Noses, and are not slow or fearful, whom Gratius expresseth as followeth: 
Aetola quaecunque canis de stirpe malignum:  
Seu frustra ruinis properat furor et tamen illud  
Mirum quam celeres & quantum nare merentur:  
Et clangore citat, quos nondum conspicit apros, officium, etc.  The French Dogs are derived or propagated of the Dogs of great Britain, and are swift and quick scented, but not all, for they have of divers kinds as Gratius expresseth in these words: Magnaque diversos extollit gloria celtas. They are very swift and not sharp nosed, wherefore they are mingled in generation with the Vmbrian Dogs, and therefore he celebrateth in many verses, the praise of the first Hunter (as he taketh him.) Hagno Baeonius and his Dog Metagon: and afterward the Dog Petronius, but it may be, that by Metagon, he meaneth the dogs of Lybia, because there is a City of that name: and by Petronius the dogs of Italy, for Petronia is a river that falleth into Tiber.  
The grammarians call a Dog engendered of a hound and an ordinary French Dog, Vertagus a tumbler: because he setteth himself to hunting, and bringeth his prey to his master, whereupon martial made this Distichon: 
Non sibi, sed domino venatur vertagus acer  
Illaesum leporem qui tibi dente feret.  Such be also other smelling Dogs, called in the Germane tongue (Lochhundle) that is Terriors or Beagles: these will set upon Foxes and Badgers in the earth, and by biting expel them out of their dens; whereof Aristotle reporteth a wonder, that one of them followed a Fox under the ground in Boeotia, and there made so great anoyse by barking, that the hunters went also into the cave, where they saw many strange things which they related to the chief magistrate.  
The water Spagnell.  
Unto all these smelling Dogs, I may also add the water Spagnell, called in French Barbeti, and in Germany (Wasserhund:) who is taught by his master to seek for things that are lost, (by words and tokens) and if he meet any person that hath taken them up, he ceaseth not to bay at him, and follow him till he appear in his masters presence. These also will take waterfoule, and hunt Otters and Beavers (although hounds also will do the same and watch the stroke of a gun when the fouler shooteth, and instantly run into the water for the dead fowl, which they bring to their Master. They use to sneare their hinder parts, that so they may be the less annoyed in swimming; whose figure is in the bottom of the former page described.   

Of the mixed kind of Dogs called in English Mangrels or Mongrels.  
THose we call Mangrels which though they be on both sides, propagated by Dogs, yet are they not of one kind: for as once dogs coupled with Asses, Leopards, Lions, Tigers, Apes, or any such beasts, according to the old verse; Cani congeneres lupus, vulpes, Hyaena Tigris So now it is ordinary for the greyhound to couple with the mastiff, the hound with the Greyhound, the mastiff with the Shepherd's dog, and the shepherd's dog with any other cur or Beagle, of these kinds we will now speak in order. And it is not to be omitted that this comixtion of kinds have been invented by hunters for the amendment of some natural fault or defect they found in the Monophyli, that is, one single kind, and so hereby they added some qualities to their kind which they wanted before either in strength of body, or craft of wit: for they derive both of these from their sires, 
Commixtion of kinds in procreation. Pliny.  wherefore Oppianus declareth that in the Commixtion of dogs, the ancients coupled together these kinds, the Arcadians with the Eleians, the Cretensians with the Paeonians, the Carians, with the Thracians, the Lacedæmonians with the Tyrrhenian, the Sarmatian with the Iberian, & the Gallican dogs with the Vmbrian, because they want the quick sense of smelling: according to these verses: 
Quondam inconsultis matter dabit umbrica Gallis  
Sensum agilem, traxere animos de part Gelonae  
Hyrcano, & vanae tantum Calydoniae linguae  
Exibit vitium patre emendata Molosso  These dogs so generated are peculiarly termed in Greek Hybris and Hybrida as Porphyrius writeth. The French Wolves were wont to have a dog for their captain or leader, and it is ordinary for wolves & dogs to couple together as by experience it hath been observed: And it is certain that mastiff dogs had their first beginning from this copulation, wherefore Virgil calleth one of these dogs Lycisa, Referensque lupumtoruo ore Lycisca. The dogs which are bred of Thoes, are commended for their rare qualities and understanding parts in the time of wars, by Hagnon Boeotius in these verses; 
Hic & semiferam thoum de sanguine prolem  
Seu norit voces, Seu Nudi ad pignora martis  
Ee subiere ascu, & parvis domuere lacertis  
vulpina specie.  The Dogs of Hyrcania do of themselves run into the Woods, (like adulterers) and seek out the Tigers to engender with them, which thing Gratius remembreth elegantly in many verses: 
— Vltroque gravis succedere Tigrini  
Ausa canis, maiore tulit de sanguine fortum  
Excutiet silva magnus pugnator adepta:  In the rank of these Mangrels, I may add in the next place those Dogs, 
Of Dog's defenders and attenders on men. Blondus.  called by the the Grecians Symmaschi, and Somatophylakes, because they attend upon men in their traveles and labours to defend them, and are taught to fight for them, both against men and other beasts; wherein they are as ready both to take knowledge of violence offered to their master, and also to revenge or hinder it, as a reasonable creature can be. These are called of the Latins Canes socij defensores, sociable dogs; of which there be two sorts, the first, is lesser, being of rough and long curled hair, his head covered with long hair, 
Aelianus  of a pleasant and tractable disposition, never going far from his master, such was the Dog of Tobit, and the Dog of Codrus the Poet, called Chiron, where of Iwenall maketh mention; whose benevolence and ready mind toward their keepers and nourishers may appear by this story of Colophonius.  
Upon a season he with a Servant, and a Dog, 
A history of the rare trust of a Dog and and care to keep his masters goods. Tzetzes.  went to a certain Mart to buy merchandise, and as they travailed, his Servant which carried the purse, diverted a little out of the way, to perform the work of nature, and the dog followed him: which being done, he forgot to take up the purse of money that had fallen from him to the ground in that place, and so departed; the dog seeing the purse, lay down beside it and stirred not a foot; afterward the master and man went forward, missing their dog, and not their money, until they came to their mart or fair, and then for want of money were constrained to re-return back again without doing any farther thing: wherefore they resolved to go back again the same way they came, to see if they could hear of their money, and at last when they came to the place where the Servant had left the purse, there they found both Dog and money together the poor cur scarceable to see or stand for hunger: when he saw his master and the servant come unto him, he removed from the earth, but life not able to tarry any longer in his body, at one and the same time in the presence of his friends and nourishers he also died, and took of them both his last farewell, through the faithful custody of their forgotten goods; for which it is apparent, that one part of their faithful disposition is, to keep their nourishers goods committed unto them, as shall be afterward more at large manifested.  
Their watchful care over their masters may appear also by these stories following, 
Aelianus. Tzetzes.  for the dogs of Xantippus followed their master to the ship, at what time he was forewarned by the Oracle to departed out of Athens, by reason of the Persians war in Greece, and so they sailed with him to Salamine; and as they sailed, by the way he commanded one of them to be cast into the sea, who continued swimming after the ship until he died, for which cause his master buried him.  
When Galon the Syracusan, in his sleep had a fearful dream that he was strucken with fire from heaven, and with impression of fear, cried out very lamentably; 
Asclepiades. Aelianus Pollux.  his dog lying beside him, and thinking that some peril or thief was doing violence to his master, he presently leapt up to the bed, and with scratching and barking awaked him, and so was he delivered from a horrible fear▪ by the barking of his Dog.  
The Tyrians which have the best and the first purple in the world, are said in History to have it by the first occasion of Hercules dog. Hercules falling in love with a Nymph called Tyro, and traveling toward her with his dog, he saw the purple fish creeping upon a stone, the hungry dog caught the fish to eat it, and having devoured it, his lips were all died or coloured with the same: when the virgin Nymph saw that colour upon the dog's lips, she denied the love of Hercules, except he could bring her a garment of that colour, whereupon the valiant man knowing by what occasion the dogs lips received such a tincture, went and gathered all the purple fishes and Worms he could find, and pressing their blood out of them, therewithal coloured a garment and gave it to the Nymph; for reward whereof, he possessed the virgin, being by this means the first inventor of the Phoenissian tincture.  
Among these are to be remembered those loving Dogs, who either have fought for their masters and so defended them, 
Of fight Dogs defending Men Aelianus. Tzetzes.  or else declared them that murdered their keepers, or that which is more admirable, leapt into the burning fires which consumed the dead bodies of their nourishers. Such an one was the dog of calvus, who being slain in a certain civil war at Rome, and his enemies coming about him to cut off his head, his poor dog interposed his body betwixt the blows, and would not suffer any foe once to touch his masters carcase, until by more than six hundred soldiers the dog was cut in pieces, so living and dying a most faithful companion and thankful friend to him that fed him.  
The like was in a dog of Darius the last king of the Persians, after he was slain by Besus & Narbazanes in the battle against Alexander, and so did the dog of Silanion fight for his Master against thieves, 
Pliny.  and when he was slain, he departed not from the body, but kept it warily from Dogs, Birds or wild Beasts, sitting upon his privy parts, and covering them until the Roman captains came and buried it.  

Tzetzes.  But most admirable was the love of a certain dog to his master punished with death for the fact against Germanicus. Among other this dog would never go from the prison, and afterward when his masters dead body was brought in the presence of many Romans, the cur uttered most lamentable and sorrowful cries; for which cause one of the company threw unto him some meat, to see if that would stop his mouth, and procure silence but the poor dog took up the meat and carried it to his masters mouth, not without the singular passion of the beholders: at last the body was taken up and cast into the river Tiber, the poor dog leapt in after it, and endeavoured by all the means his weakness could afford, to keep it from sinking, in the presence of an innumerable multitude, which without tears could not look upon the loving care of this brute beast.  
The dogs of Gelon, Hieron, Lysimachus, Pyrrhus king of Epirus, Polus the Tragedian, and Theodorus, leapt into the burning fires which consumed their masters dead bodies. Nicias a certain hunter going abroad in the woods, chanced to fall into a heap of burning coals, having no help about him but his dogs, there he perished, yet they ran to the high ways and ceased not with barking and apprehending the garments of passengers, to show unto them some direful event: and at last one of the travailers followed the dogs, and came to the place where they saw the man consumed, and by that conjectured the whole story. The like did the dogs of Marius Caesarinus, for by their howling they procured company to draw him out of a deep Cave, whereinto he was fallen on horseback, and had there perished (being alone) except his hounds had released him. But that dogs will also bewray the murderers of their friends and masters, these stories following, may evidently manifest. 
Dog's detectors of murders   
As King Pyrrhus by chance travailed in his country, he found a dog keeping a dead corpse, 
Plutarch.  and he perceived that the dog was almost pined, by tarrying about the body with out all food, wherefore taking pity on the beast, he caused the body to be interred, and by giving the dog his belly full of meat, he drew him to love him, and so led him away: afterward as Pyrrhus mustered his soldiers, and every one appeared in his presence, the dog also being beside him, he saw the murderers of his master, and so not containing himself with voice, tooth, and nail, he set upon them: the king suspecting that which followed, examined them if ever they had seen or known that dog, they denied it, but the k. not satisfied, charged them that surely they were the murderers of the dog's master, (for the dog all this while remained fierce against them) and never barked before their appearance, at the last their guilty consciences broke forth at their mouths and tongues end, and so confessed the whole matter.  
The like was of two French Merchants which travailed together, 
Blondus  and when they came into a certain wood, one of them rose against the other for desire of his money, and so slew him and buried him. His dog would not departed from the place, but filled the woods with howl and cries; the murderer went forward in his journey, the people and inhabitants near the said wood, came and found both the murdered corpse and also the dog which they took up and nourished till the fair was done and the merchants returned, at which time they watched the high ways having the dog with them, who seeing the murderer instantly made force at him without all provocation, as a man would do at his mortal enemy, which thing caused the people to apprehend him, who being examined, confessed the fact, and received condign punishment for so foul a deed.  
To conclue this discourse with one memorable story more out of Blondus, who relateth that there was a certain maid near Paris, who was beloved of two young men; one of them on a day took his staff and his Dog and went abroad (as it was thought of purpose to go to his love) but it happened that by the way he was murdered and buried, & the dog would not departed from the grave of his master: at the last he being miss by his father and brethren, one of them went also to seek him and see what was become of him, and so seeking found the dog lying upon his grave, who houled pitifully when he saw his masters brother: the young man caused the ground to be opened, and so found the wounded corpse of his brother, which he brought away & caused to be buried till the murderer could be descried: afterward in process of time, the dog in the presence of the dead man's brethren espied the murderer, and presently made force upon him very eagerly; which the brethren suspecting, aprehended him, and brought him before the governors of the city, who examining him with all the policies they could invent, what should be the occasion why the dog should so eagerly fly upon him at all times, whensoever he was brought into his presence, could not get any confession of the fact from him▪ then the magistrate adjudged that the young man and the Dog should combat together.  
The Dog was covered with a dry sod skin instead of armour, and the murderer with a spear, and on his body a little thin linen cloth, both came forth to the fight, 
A Combat.  and so the man presently made force at the dog, who leaping up to the face of the murderer took him fast by the throat, and overthrew him, whereat the wretch amazed, cried out, saying, take pity on me you reverend fathers, and pull off the dog from my throat, and I will confess all, the which they performed and he likewise declared the cause and manner of the whole murder, for which thing he was deservedly put to death. And thus far of the lesser sociable dogs, now followeth the second kind of the greater.  
The greater sociable Dogs of defence are such as soldiers use in wars, 
Blondus. The greater sociable dogs or defenders  or else are accustomed to keep houses or cattle. This kind aught to be horrible, fierce, strange and unacquainted with all except his master, so that he be alway at daggers drawing, and ready to fight with all which shall but lay their hands upon him, for which cause he is to be instructed from his littering or infancy by art and continual discipline, to supply in him the defects of nature: let him be often provoked to wrath by boys, and and afterward as he groweth, let some stranger set upon him with Weapon, as staff or sword, with whom let him combat till he be wearied, and then let him tear some piece of the provokers garment, that so he may departed with a conceit of victory, after the fight tie him up fast, and suffer him not to straggle lose abroad, but feed him thus tied up, so shall he in short time prove a strong defender, and eager combatant against all men and beasts which come to deal with him. Of this sort they nourish many in Spain and in other places.  
Such an one was the Dog of Phaereus the tyrant of Thessalye, 
Blondus. Of defending dogs.  being a very great and fierce beast, and hurtful to all, except them who fed him daily. He used to set this Dog at his chamber door to watch & guard him when he slept, that whosoe'er was afraid of the Dog, might not approach near without exquisite torments. Angcas gave one of these to the Poet Eupolis, who taught him by many signs and gestures for the love of his meat, to observe his servant Ephialtes, if at any time he stole money from him. And at the last, the wily Dog observed the servant so narrowly, that he found him robbing his masters coffers: wherefore he instantly fell upon him and tore him in pieces. The which Dog afterward died for sorrow of his masters death; whereupon Aelianus saith that the place of his death in A●gina was called the place of mourning, to the day of his writing.  
Nicomedes king of Bythinia had one of these Molosssian great Dogs, which he nourished very tenderly, 
Tzetzes. A●rianus.  and made it very familiar with himself: it fell out on a time, that this king being in dalliance with his wife Ditizele in the presence of the Dog, and she again hanging about the king's neck, kissing and provoking him to love with amorous gestures, the Dog thinking she had been offering some violence to his master the king, presently ●lew upon her, and with his teeth pulled her right shoulder from her body, and so left the amorous Queen to die in the arms of her loving husband: which thing caused the king to banish the Dog for ever out of his sight, 
A cruel murder of a Q. by a Dog.  for sorrow whereof he soon after died; but the Queen was most nobly buried, at Nicomedia in a golden sepulchre: the which was opened in the reign of the Emperor Michael, son of Theophilus; and there the woman's body was found whole and not putrefied, being wrapped in a golden vesture, which taken off, and tried in furnace, yielded above an hundred and thirteen pounds of pure gold.  
When a Dragon was setting upon Orpheus, as he was occupied in hawking, by his Dogs his life was saved and the Dragon devoured. And when Caelius one of the Senators of Placentia being sick, was set upon by certain lewd fellows, he reeceived no wound till his Dog was slain.  

A most memorable story of the dog of Rhodes  There was never any thing more strange in the nature of Dogs, then that which happened at Rhodes besieged by the Turk, for the Dogs did there discern betwixt Christians and Turks; for toward the Turks they were most eager, furious, and unappeasable, but towards Christians although unknown, most easy, peaceable and placidious, which thing caused a certain Poet to write thus: 
His auxere fidem quos nostro fulua sub aere  
Arua, & Carpathij defendit littora ponti.  
Pectora thoracum tunica sacrumque profano  
Miratur, nutritque Rhodos, custodibus illis  
It noctes animosa Phalanx innexa trilici  
Seligit, & blande exceptum deducit ad urbem.   
There were two hundred of these Dogs which brought the king of Garamants from banishment, 
Aelianus.  rescuing him from all that resisted. The Colophonian and Castabalensian or Caspian Dogs fought in all their battles: 
Textor.  so likewise the Cimbrian, Hyrcanian, and Magnesia● Dogs: 
Pliny. Pet. Martyr.  these also the Spaniards used in India to hunt out the naked people, falling upon them as fiercely as ever they would upon Boars, or other wild beasts, being pointed unto by their leaders finger. And for this cause was it, that Vaschus the Spaniard caused Paera an Indian Lord, 
Deserved punishment of unnatural copulation  and three other his wicked companions to be cast unto Dogs for their unnatural lust: but the inhabitants of Caramair and Carib, do drive away the Dogs, for through their admirable activity in casting darts, they pierce the Dogs ere ever they come near them with poisoned arrows. And thus much for the great warlike defensive Dogs.  

The Shepherds Dog.  In the next place followeth the shepherds Dog, called by Virgil, Pecuarius Canis: and this cannot properly be termed a dumb keeper, for there is no creature that will more stir, bark, and move noise, than one of these against thief or wild beast. They are also used by Herdsmen, Swineherds, and Goatherds, to drive away all annoyances from their cattle, and also to guide and govern them, in executing their masters pleasure upon signs given them, to which of the straggling beasts they ought to make force. Neither is it requisite that this Dog be so large or nimble as is the greyhound, which is appointed for Deer and Hares.  
But yet that he be strong, quick, ready, and understanding, both for brawling & fight, so as he may fear away and also follow (if need be) the ravening Wolf, and take away the prey out of his mouth; wherefore a square proportion of body is requisite in these beasts, and a tolerable lightness of foot, such as is the village dog, used only to keep houses, and hereof also they are the best, who have the greatest or loudest barking voices, 
Columella.  & are not apt to leap upon every stranger or beast they see, but reserve their strength till the just time of employment.  
They approve also in this kind above all other, the white colour; because in the night time they are the more easily discerned from the Wolf, or other noisome beast; 
Blondus.  for many times it falleth out that the Shepherd in the twilight, 
Fronto.  striketh his Dog instead of the Wolf: these aught to be well faced, black or dusky eyes, and correspondent Nostrils of the same colour with their eyes, black ruddy lips, a crooked Camoyse nose, a flat chap with two great broochs or long strait sharp teeth growing out thereof, covered with their lips, a great head, great ears, a broad breast, a thick neck, broad and solid shoulders, strait legs, yet rather bending inward then standing outward; great and thick feet, hard crooked nails, a thick tail which groweth lesser to the end thereof, then at the first joint next the body, and the body all rugged with hair, for that maketh the dog more terrible; and then also it is requisite that he be provided of the beast breed, neither buy him of a hunter (for such an one will be gone at the sight of a Deer or Hare) nor yet of a Butcher, for it will be sluggish; therefore take him young, 
Strabo  and bring him up continually to attend sheep, for so will he be most ready, that is trained up among Shepherds.  
They use also to cover their throat and neck with large broad collars, pricked through with nails, for else if the wild beast bite them in those places, the dog is easily killed: 
varro Fronto. This love of dogs to the cattle they attend.  but being bitten at any other place he quickly avoideth the wound. The love of such to the cattle they keep is very great, especially to sheep; for when Publius Aufidius Pontianus, bought certain flocks of Sheep in the farthest part of Vmbria, and brought Shepherds with him to drive them home; with whom the dogs went along unto Heraclea, and the Metapontine coasts, where the drovers left the cattle; the dogs for love of the Sheep yet continued and attended them, without regard of any man, and foraged in the fields for Rats and Mice to eat, until at length they grew weary and lean, and so returned back again unto Vmbria alone, without the conduct of men, to their first masters, being many days journey from them.  
It is good to keep many of these together, at the least two for every flock, that so when one of them is hurt or sick, the herd be not destitute: & it is also good to have these male and female, yet some use to geld these, thinking that for this cause they will the more vigilantly attend the flock: howbeit I cannot assent hereunto, because they are too gentle and less eager when they want their stones. They are to be taken from their dam at two months old, and not before: and it is not good to give them hot meat, for that will increase in them madness, neither must they taste any of the dead carcases of the cattle, lest that cause them to fall upon the living; for when once they have taken a smatch of their blood or flesh, you shall seldom reclaim them from that devouring appetite. The understanding of these Shepherd's dogs is very great, (especially in England) for the Shepherds will there leave their dogs alone with the flocks, and they are taught by custom, to keep the sheep within the compass of their pasture, and discern betwixt grass and corn▪ for when they see the sheep fall upon the corn, they run and drive them away from that forbidden fruit of their own accord; and they likewise keep very safely their masters garments & victuals, from all annoyance until their return. There is in Xenophon a complaint of the sheep to the shepherds concerning these dogs: we marvel (said the sheep) at thee, that seeing we yield thee milk, lambs, and cheese, whereupon thou feedest; 
A pretty fable of the Sheep & the Dog.  nevertheless thou givest unto us nothing but that which groweth out of the earth, which we gather by our own industry; and whereas the dog doth none of all these, him thou feedest with thine own hand, & bred from thine own trencher: the dog hearing this complaint of the sheep, replied; that his reward at the shepherd's hand was just, and no more than he deserved, for (said he) I look unto you, and watch you from the ravening Wolf, and pilfering thief, so as if once I forsake you, than it will not be safe for you, to walk in your pastures, for peril of death, whereunto the sheep yielded, and not replied to the reasonable answer of so unreasonable a beast, and this complaint you must remember was uttered when Sheep could speak, as well as men, or else it noteth the foolish murmuring of some vulgar persons, against the chief ministers of state, that are liberally rewarded by the princes own hands, for their watchful custody of the commonwealth, and thus much for the shepherds Dog.   

OF THE VILLAGE DOG or housekeeper.  
THis village Dog ought to be fatter and bigger than the shepherds Dog, of an elegant, square and strong body, being black coloured, 
The colour of this Dog.  and great mouthed, or barking bigly, that so he may the more terrify the Thief, both by day and night, for in the night the beast may seize upon the robber before he discern his black skin, and therefore a spotted, branded, particoloured Dog is not approved. His head ought to be the greatest part of his body, having great ears hanging down, and black eyes in his head, a broad breast, thick neck, large shoulders, strong Legs, a rough hair, short tail, and great nails: his disposition must not be to fierce, nor yet to familiar, for so he will fawn upon the thief as well as his masters friend. Yet is it good that sometime he rise against the household servants, and alway against strangers, and such they must be as can wind a stranger a far off, and descry him to his master by barking as by a watchword and setting upon him, when he approacheth near if he be provoked. Blondus commendeth in this kind, such as sleep with one eye open and the other shut, 
Of mariners dogs on shipboard  so as any small noise or stir wake and raise him. It is not good to keep many of these cursed Dogs together, and them few which be kept must be tied up in the day time, that so they may be more vigilant in the night when they are let lose. There are of this kind which Mariners take with them to Sea, to preserve their goods on shipboard, they chose them of the greatest bodies and loudest voice, like the Croatian Dog, resembling a Wolf in hair and bigness, and such as are very watchful, according to the saying of the Poet.  
Exagitant & lar, & turba Dianiae fures  
Peruigilant que lares pervigilant que canes.  

Vegetius  And such also they nourish in Towers and Temples; in Towers, that so they may descry the approaching enemy when the Soldiers are asleep: for which cause, Dogs seen in sleep, 
A●temdorus  signify the careful and watchful wife, servants, or Soldiers, which foresee dangers and preserve public and private good.  
There was in Italy a Temple of Pallas, wherein were reserved the axes, instruments, and armour of Diomedes and his colleages, 
Aristotle. ●r●ldus 〈◊〉 keepers 〈…〉. D●●● Chriso.  the which temple was kept by Dogs, whose nature was, as the Author saith) that when Grecians came to that Temple, they would fawn upon them as if they knew them; but if any other country men came, they showed themselves Wild, fierce, and angry against them. The like thing is reported of a Temple of vulcan in Aetna, wherein was preserved a perpetual and unquenchable fire, for the watching whereof, were Dogs designed; who would fawn and gently flatter upon all those which came chastened and religiously to worship there, leading them into the Temple like the familiars of their God; but upon wicked and evil disposed lewd persons, they barked and raged, if once they endeavoured so much has to enter either the Wood or temple; but the true cause hereof was the imposture of some impure and deceitful, unclean, diabolical spirits. 
〈…〉  And by the like instinct, Scipio Affricanus was wont to enter into the Capital, and command the Chapel of jupiter to be opened to him, at whom no one of the keeper-Dogs would ever stir, which caused the men-keepers of the temple much to marvel, whereas they would rage's fiercely against all other: whereupon Stroza made these verses, falsely imputing this daemonical illusion to divine revelation.  
Quid tacitos linquam quos veri haud niscia Crete  
Nec semper mendax, ait aurea templa tuentes  
Parcereque haud ulli solitos, (mirabile dictu)  
Docta Tyanei Aratos senioris ad ora  
Non magico Cantu sed quod divinitus illis  
Insita vis omnio virtutis gnara latentis.  
The like strange thing is reported of a Temple or Church in Cracovia, 
Schneb●rg.  dedicated to the Virgin Mary, wherein every night are an assembly of dogs, which unto this day (saith the Author) meet voluntarily at an appointed hour, for the custody of the Temple, and those ornaments which are preserved therein against thieves and robbers: and if it fortune any of the Dogs be negligent and slack at the hour aforesaid, then will he bark about the church until he be let in, but his fellows take punishment of him, and fall on him biting and rending his skin, yea sometime killing him; and these Dogs have a set diet or allowance of dinner, from the Canons and preachers of the Church, which they duly observe without breach of order; for to day two of them will go to one Cannons house, and two to another's, and so likewise all the residue in turns successively visit the several houses within the cloister yard, never going twice together to one house, nor preventing the refection of their fellows; and the story is reported by Antonius Schnebergerus for certain truth, upon his own knowledge.   

OF THE MIMIC OR GETVLIan Dog, and the little Melitaean Dogs of GENTLEWOMEN.  
THere is also in England two other sorts of dogs, 
john Cay.  the figure of the first is here expressed, being apt to imitate all things it seethe, for which cause some have thought, that it was conceived by an Ape, for in wit & disposition it resembleth an ape, 
The first generation of Mimic Dogs.  but in face sharp and black like a Hedgehog, having a short recurued body, very long legs, shaggy hair, and a short tail: this is called of some (Canis Lucernarius) these being brought up with apes in their youth, learn very admirable & strange feats, 
The feats of dogs.  whereof there were great plenty in Egypt in the time of king Ptolemy, which were taught to leap, play, & dance, at the hearing of music, and in many poor men's houses they served instead of servants for divers uses.  
These are also used by players and Puppet-Mimicks to work strange tricks, for the sight whereof they get much money: 
Albertus  such an one was the Mimics dog, of which Plutarch writeth that he saw in a public spectacle at Rome before the Emperor Vespasian. The dog was taught to act a play, wherein were contained many persons parts, I mean the affections of many other dogs: at last there was given him a piece of bread, wherein as was said was poison, having virtue to procure a dead sleep, which he received and swallowed; and presently after the eating thereof he began to reel and stagger too and fro like a drunken man, and fell down to the ground, as if he had been dead, and so lay a good space not stirring foot nor limb, being drawn up and down by divers persons, according as the gesture of the play he acted did require, but when he perceived by the time and other signs that it was requisite to arise, he first opened his eyes, and and lift up his head a little, then stretched forth himself like as one doth when he riseth from sleep; at the last up he getteth and runneth to him to whom that part belonged, not without the joy and good content of Caesar and all other the beholders.  
To this may be added another story of a certain Italian about the year 1403. called Andrew who had a red Dog with him of strange feats, and yet he was blind. For standing in the Market place compassed about with a circle of many people, there were brought by the standers by many Rings, jewels, bracelets and pieces of gold and silver, and there within the circle were covered with earth, than the dog was bid to seek them out, who with his nose and feet did presently find and discover them, than was he also commanded to give to every one his own Ring jewel, Bracelet, or money, which the blind dog did perform directly without stay or doubt. Afterward the standers by, gave unto him divers pieces of coin, stamped with the images of sundry princes, and then one called for a piece of English money, and the Dog delivered him a piece, another for the Emperor's coin, and the dog delivered him a piece thereof: and so consequently every prince's coin by name, till all was restored; and this story is recorded by Abbas Vrspergensis, whereupon the common people said, the dog was a devil or else possessed with some pythonicall spirit: & so much for this dog.  

Strabo. O● the Melitaean Dogs.  There is a town in Pachynus, a promontory of Sicily (called Melita) from whence are transported many fine little Dogs called (Melitaei canes) they were accounted the jewels of women, but now the said town is possessed by Fishermen, and there is no such reckoning made of those tender little dogs, for these are not bigger than common Ferrets, or Weasils', yet are they not small in understanding, nor mutable in their love to men: for which cause they are also nourished tenderly for pleasure; whereupon came the proverb Melitaea Catella, for one nourished for pleasure, & Canis digno throno, because princes hold them in their hands sitting upon their estate.  
Theodorus the tumbler and dancer had one of these, which loved him so well, that at his death he leapt into the fire after his body. 
Aelianus  Now a days, they have found another breed of little dogs in all nations, 
Blondus. The art of making of little Dogs.  beside the Melitaeon Dogs, either made so by art, as enclosing their bodies in the earth when they are Whelps, so as they cannot grow great, by reason of the place, or else, lessening and impairing their growth, by some kind of meat or nourishment. These are called in Germany▪ Bracken Schosshundle and Gutschenhundle, the Italians Bottolo, other Nations have no common name for this kind that I know. Martial made this Distichon of a little French dog; for about Lions in France there are store of this kind, and are sold very dear; sometimes for ten Crowns, and sometimes for more.  
Delitias paruae si vis audire catellae  
Narranti brevis est pagina tota mihi.  
They are not above a foot▪ or half a foot long, and alway the lesser the more delicate and precious. Their head like the head of a Mouse but greater, their snout sharp, their ears like the ears of a Coney, short Legs, little feet, long tail, and White colour, and the hairs about the shoulders longer than ordinary, is most commended. They are of pleasant disposition, and will leap and bite, without pinching, and bark prettily, and some of them are taught to stand upright, holding up their fore legs like hands, other to fetch and carry in their mouths, that which is cast unto them.  
There be some wanton Women which admit them to their beds, and bring up their young ones in their own bosoms, for they are so tender, that they seldom bring above one at a time, but they lose their life. It was reported that when Grego in Syracuse was to go from home among other Gossips, she gave her maid charge of two things, one that she should look to her child when it cried, the other, that she should keep the little dog within doors.  
Publius had a little dog (called Issa) having about the neck too silver bells, upon a silken Collar, which for the neatness thereof, seemed rather to be a picture then a creature; whereof Martial made this elegant Epigram, comprehending the rare voice and other gestures in it; 
Issa est purior osculo columbae  
Issa est earior indicis lapillis  
Hanc tu, si queritur loqui putabis  
Collo nexa cubat capitque somnos  
Et desiderio coacta ventris  
Sed blandopede suscitat toroque  
Castae tantus inest pudor catellae  
Pictam publius exprimit tabella  
Vt fit tam similis sibi nec ipsa  
Aut utramque putabis esse veram  
Issa est blandior omnibus puellis,  
Issa est delitiae eatella publij  
Sentit tristitiamque gaudiumque  
Vt suspiria nulla sentiantur  
Gutta pallia, non fefallit ulla.  
Deponi monet & rogat levari  
Hanc ne lux rapiat suprema totam.  
In qua tam similem videbis issam  
Issam denique pone cum tabella  
Aut utranque putabis esse pictam.  Marcellus Empiricus reciteth a certain charm, made of the rind of a wild figtree, held to the Spleen or liver of a little dog, and afterward hanged up in the smoke to dry, and pray that as the rind or bark drieth, so the liver or Spleen of the dog may never grow; and thereupon the dog, (saith that foolish Empiric) shall never grow greater, than it was at the time that the bark was hanged up to drying. To let this trifle go, I will end the discourse of these little dogs with one story of their love and understanding.  
There was a certain noble Woman in Sicily, 
Aelianus A lamentable story of the discovery of an adulterer by a little dog.  which understanding her husband was gone along journey from home, sent to a lover (I should say an adulterer) she had, who came, & by bribery & money given to her servants, she admitted him to her bed, but yet privately, more for fear of punishenent, then care of modesty; and yet for all her craft, she mistrusted not her little Dog, who did see every day where she locked up this adulterer: at last, her husband came home, before her lover was avoided, and in the night the little Dog seeing his true master returned home, ran barking to the door and leapt up thereupon, (within which the Whoremonger was hidden) and this he did oftentimes together, fawning and scraping his Lord and master also; insomuch as he mistrusted (and the justly) some strange event: At last, he broke open the door, and found the adulterer ready Armed with his sword, wherewithal he slew the goodman of the house unawares: and so enjoyed the adulterate Woman for his wife, for murder followeth if it go not before adultery. This story is related by Aelianus to set forth a virtue of these little Dogs, how they observe the actions of them that nourish them, and also some discretion betwixt good and evil.  
The Dogs of Egypt are most fearful of all other, and their custom is to run and drink, or drink of the river Nilus running, for fear of the Crocodiles; 
Aelianus Solinus.  Whereupon came the Proverb, of a man that did any thing slightly or hastily, Vt canis & Nilo bibit. Alcibiades had a Dog which he would not sell under 28. thousand Sesterces, that is seven hundred French Crowns; it was a goodly and beautiful Dog, yet he cut off his tail, whereof he gave no other reason, being demanded why he so blemished his Beast, 
Pollux.  but only that by that fact he might give occasion to the Athenians to talk of him.  
The Dogs of Caramania can never be tamed, for their men also are wild and live without all law and civility: and thus much of Dogs in special. In the next place I thought good to insert into this story the treatise of English Dogs, 
Aelianus  first of all written in Latin by that famous Doctor in Physic john Cay, and since translated by A. F. and directed to that noble Gesner, which is this that followeth, that so the reader may choose whether of both to affect best.   

The Preamble or entrance, into the Treatise following.  
I Wrote unto you (well beloved friend Gesner) not many years past, a manifold history, containing the divers forms and figures of Beasts, Birds, and Fishes, the sundry shapes of plants, and the fashions of Herbs, etc.  
I wrote moreover, unto you severally, a certain abridgement of dogs, which in your discourse upon the forms of Beasts in the second order of mild and tamable beasts, where you make mention of Scottish Dogs, and in the winding up of your letter written and directed to Doctor Turner, comprehending a Catalogue or rehearsal of your books not yet extant, you promised to set f●r●h in print, and openly to publish in the face of the world among such your works as are not yet come abroad to light and sight. But, because certain circumstances were wanting in my breviary of English dogs (as seemed unto me) I stayed the publication of the same, making promise to send another abroad, which might be committed to the hands, the eyes, the ears, the minds, and the judgements of the Readers.  
Wherefore that I might perform that precisely, which I promised solemnly, accomplish my determination, and satisfy your expectation: which are a man desirous and capable of all kind of knowledge, and very earnest to be acquainted with all experiments: I will express and declare in due order, the grand and general kind of English dogs, the difference of them, the use, the properties, and the divers natures of the same, making a tripartite division in this sort and manner. All English dogs be either of a gentle kind serving the game, a homely kind apt for sundry necessary uses, or a currish kind, meet for may toys.  
Of these three sorts of kinds so mean I to entreat, that the first in the first place, the last in the last room, and the middle sort in the middle seat be handled. I call them universally all by the name of English dogs, as well because England only, as it hath in it English dogs, so it is not with the Scottish, as also for that we are more inclined and delighted with the noble game of hunting, for we Englishmen are addicted and given to that exercise and painful pastime of pleasure, as well for the plenty of flesh which our parks and Forests do foster, as also for the opportunity and convenient leisure which we obtain, both which, the Scots want. Wherefore seeing that the whole estate of kindly hunting consisteth principally in these two points, in chase the beast that is in hunting, or in taking the bird that is infowling. It is necessary and requisite to understand that there are two sorts of dogs by whose means, the feats within specified are wrought, and these practices of activity cunningly and curiously compassed, by two kinds of Dogs, one which rouseth the beast & continueth the chase, another which springeth the bird, and bewrayeth the flight by pursuit. Both which kinds are termed of the Latins by one common name, that is, Canes Venatici, hunting dogs. But because we English men make a difference between hunting and fowling, for they are called by these several words Venatio, & Aucupium, so they term the dogs whom they use in these sundry games by divers names, as those which serve for the beast, are called Venatici, the other which are used for the fowl are called Aucupatorij.  
The first kind called Venatici I divide into five sorts, the first in perfect smelling, the second in quick spying, the third in swiftness and quickness, the fourth in smelling and nimbleness, the fift in subtlety and deceitfulness, herein these five sorts excelleth.   

Of the Dog called a Harier, in Latin Leverarius.  
THat kind of Dog whom nature hath endued with the virtue of smelling, whose property it is to use a lustiness, a readiness, and a courageousness in hunting, and draweth into his nostrils the air or sent of the beast pursued and followed, we call by this word Sagax, the Grecians by this word Ichueuten of tracing or chase by the foot, or Rinelaten, of the nostrils, which be the instruments of smelling. We may know these kind of Dogs by their long, large and bagging lips, by their hanging ears, reaching down both sides of their chaps, and by the indifferent and measurable proportion of their making. This sort of Dogs we call Leverarios Hariers, that I may comprise the whole number of them in certain specialties, and apply to them their proper and peculiar names, forsomuch as they cannot all be reduced and brought under one sort, considering both the sundry uses of them, and the difference of their service whereto they be appointed. Some for the Hare, the Fox, the Wolf, the Hart, the Buck, the Badger, the Otter, the Polecat, the Lobster, the Weasel, the Coney. etc. Some for one thing and some for another.  
As for the Coney, whom we have lastly set down, we use not to hunt, but rather to take it, sometime with the net, sometime with a Ferret, and thus every several sort is notable and excellent in his natural quality and appointed practice. Among these sundry sorts, there be some which are apt to hunt two divers beasts, as the Fox otherwhiles, and other whiles the Hare, but they hunt not with such towardness and good luck after them, as they do that whereunto nature hath form and framed them, not only in external composition and making, but also in inward faculties & conditions, for they swarn oftentimes, and do otherwise then they should.  

Of the Dog called a Terrar, in Latin Terrarius.  
ANother sort there is which hunteth the Fox and Badger or Grace only, whom we call Terrars, because they (after the manner and custom of Ferrets in searching for Coneys) creep into the ground, and by that means make afraid, nip, and bite the Fox and the Badger in such sort, that either they tear them in pieces with their teeth being in the bosom of the earth, or else hail and pull them perforce out of their lurking angles, dark dungeons, and close caves, or at the least through conceived fear, drive them out of their hollow harbours, in so much that they are compelled to prepare speedy flight, and being desirous of the next (albeit not the safest) refuge, are otherwise taken and entrapped with snares and nets laid over holes to the same purpose. But these be the least in that kind called Sagaces.   

Of the Dog called a Bloodhound, in Latin Sanguinarius.  
THe greater sort which serve to hunt, having lips of a large size, and ears of no small length, do not only chase the beast whiles it liveth, (as the other do of whom mention above is made) but being dead also by any manner of casualty, make recourse to the place where it lieth, having in this point an assured and infallible guide, namely, the sent and savour of the blood sprinkled here and there upon the ground. For whether the beast being wounded, doth notwithstanding enjoy life, and escapeth the hands of the huntsman, or whether the said beast being slain is conveyed cleanly out of the park (so that there be some signification of blood shed) these Dogs with no less facility and easiness, than avidity and greediness can disclose and bewray the same by smelling, applying to their pursuit, agility and nimbleness, without tediousness, for which consideration, of a singular specialty they deserved to be called Sanguinarij bloodhounds. And albeit peradventure it may chance, (as whether it chanceth seldom or sometime I am ignorant) that a piece of flesh be subtilely stolen and cunningly conveyed away with such provisoes and precaveats, as thereby all appearance of blood is either prevented, excluded, or concealed, yet these kind of Dogs by certain direction of an inward assured notice and privy mark, pursue the deed doers, through long lanes, crooked reaches, and weary ways, without wandering awry out of the limits of the land whereon these desperate purloiners prepared their speedy passage. Yea, the natures of these Dogs is such, and so effectual is their foresight, that they can bewray, separate, and pick them out from among an infinite multitude and an innumerable company, creep they never so far into the thickest throng, they will find him out notwithstanding he lie hidden in wild Woods, in close and overgrown groves, and lurk in hollow holes apt to harbour such ungracious guests.  
Moreover, although they should pass over the water, thinking thereby to avoid the pursuit of the hounds, yet will not these Dogs give over their attempt, but presuming to swim through the stream, persever in their pursuit, and when they be arrived and gotten the further bank, they hunt up and down, to and fro run they, from place to place shift they, until they have attained to that plot of ground where they passed over. And this is their practice, if pardie they cannot at the first time smelling, find out the way which the deed doors took to escape. So at length get they that by art, cunning, and diligent endeavour, which by fortune and luck they cannot otherwise overcome. In so much as it seemeth worthily and wisely written by Aelianus in his sixth Book, and xxxix. Chapter, To enthumaticon kai dialecticon, to be as it were naturally instylled into these kind of dogs. For they will not pause or breath from their pursuit until such time as they be apprehended and taken which committed the fact.  
The owners of such hounds use to keep them in close and dark channels in the day time, and let them lose at liberty in the night season, to the intent that they might with more courage and boldness practise to follow the felon in the evening and solitary hours of darkness, when such ill disposed varlets are principally purposed to play their impudent pageants, and imprudent pranks. These hounds (upon whom this present portion of our treatise runneth) when they are to follow such fellows as we have before rehearsed, use not that liberty to range at will, which they have otherwise when they are in game, (except upon necessary occasion whereon dependeth an urgent and effectual persuasion) when such purloiners make speedy way in flight, but being restrained and drawn back from running at random with the leame, the end whereof the owner holding in his hand is led, guided, and directed with such swiftness and slowness (whether he go on foot, or whether he ride on horseback) as he himself in heart would wish for the more easy apprehension of these venturous varlets.  
In the borders of England and Scotland, (the often and accustomed stealing of cattle so procuring) these kind of Dogs are very much used, and they are taught and trained up first of all to hunt cattle, as well of the smaller as of the greater growth; and afterwards (that quality relinquished and left) they are learned to pursue such pestilent persons as plant their pleasure in such practices of purloining as we have already declared. Of this kind there is none that taketh the Water naturally, except it please you so to suppose of them which follow the Otter, which sometimes haunt the land, and sometime useth the water. And yet nevertheless all the kind of them boiling and broiling with greedy desire of the prey which by swimming passeth through river and flood, plunge amids the water, and pass the stream with their paws.  
But this property proceedeth from an earnest desire wherewith they be inflamed, rather than from any inclination, issuing from the ordinance and appointment of nature. And albeit some of this sort in English be called Brache, in Scottish Rache, the cause hereof resteth in the she-sex and not in the general kind. For we English men call Bitch's belonging to the hunting kind of Dogs, by the term above mentioned. To be short it is proper to the nature of hounds, some to keep silence in hunting until such time as there is game offered. Other some so soon as they smell out the place where the beast lurketh, to bewray it immediately by their importunate barking, notwithstanding it be far & many furlongs of, cowching close in his cabin. And these Dogs the younger they be, the more wanton bark they, and the more liberally, yet, oftentimes without necessity, so that in them, by reason of their young years and want of practice, small certainty is to be reposed. For continuance of time, and experience in game, ministereth to these hounds, not only cunning in running, but also (as in the rest) an assured foresight what is to be done, principally, being acquainted with their masters watchwords, either in revoking or imboldening them to serve the game.   

Of the Dogs called the Gasehound, in Latin Agasaeus.  
THis kind of Dog which pursueth by the eye, prevaileth little, or never a whit, by any benefit of the nose, that is by smelling, but excelleth in perspicuity and sharpness of sight altogether, by the virtue whereof, being singular and notable, it hunteth the Fox and the Hare. This Dog will choose and separate any beast from among a great flock or heard, and such a one will it take by election as is not lank, lean and hollow, but well spread, smooth, full, fat, and round, it follows by direction of the eyesight, which indeed is clear, constant, and not uncertain, if a beast be wounded & go astray the dog seeketh after it by the steadfastness of the eye, if it chance peradventure to return and be mingled with the residue of the flock, this Dog spyeth it out by the virtue of his eye, leaving the rest of the cattle untouched, and after he hath set sure sight upon it he separateth it from among the company and having so done never ceaseth until he have wearied the Beast to death.  
Our country men call this Dog Agasaeum. A gasehound, because the beams of his sight are so steadfastly settled and unmoveably fastened. These Dogs are much and usually occupied in the Northern parts of England more than in the Southern parts, & in feeldy lands rather than in bushy and woody places, horsemen use them more than footmen, to the intent that they might provoke their horses to a swift gallop (wherewith they are more delighted then with the prey itself) & that they might acustome their horse to leap over hedges and ditches, without stop or stumble, without harm or hazard, without doubt or danger, and to escape with safeguard of life. And to the end that the riders themselves when necessity so constrained, and the fear of further mischief enforced, might save themselves undamnified, and prevent each perilous tempest by preparing speedy flight, or else by swift pursuit made upon their enemies, might both overtake them, encounter with them, and make a slaughter of them accordingly. But if it fortune so at any time that this dog take a wrong way, the master making some usual sign and familiar token, he returneth forthwith, & taketh the right and ready trace, beginning his chase afresh, & with a clear voice, and a swift foot followeth the game with as much courage and nimbleness as he did at the first.   

Of the Dog called the Greyhound, in Latin Leporarius.  
WE have another kind of dog, which for his incredible swiftness is called Leporarius a Greyhound, because the principal service of them dependeth and consisteth in starting and hunting the Hare, which Dogs likewise are endued with no less strength than lightness in maintenance of the game, in serving the chase, in taking the Buck, the Hart, the Do, the Fox, and other beasts of semblable kind ordained for the game of hunting. But more or less, each one according to the measure and proportion of their desire, and as might and ability of their bodies will permit and suffer.  
For it is a spare and bare kind of Dog, (of flesh but not of bone) some are of a greater sort, and some of a lesser, some are smooth skinned, and some are curled, the bigger therefore are appointed to hunt the bigger Beasts, and the smaller serve to hunt the smaller accordingly. The nature of the Dogs I find to be wonderful by the testimony of all histories. For, as john Froisart the historiographer in his 4. lib. reporteth. A Greyhound of King Richard, the second that wore the Crown, and bore the Sceptre of the realm of England, never knowing any man, beside the king's person, when Henry Duke of Lancaster came to the castle of Flint to take king Richard, the Dog forsaking his former Lord and master came to Duke Henry, fawned upon him with such resemblances of goodwill and conceived affection, as he favoured king Richard before: he followed the Duke, and utterly left the King. So that by these manifest circumstances a man might judge his Dog to have been lightened with the lamp of foreknowledge and understanding, touching his old masters miseries to come, and unhappiness nigh at hand, which king Richard himself evidently perceived, accounting this deed of his dog a Prophecy of his overthrow.   

Of the Dog called the Leviner, or Lyemmer in Latin Lorarius.  
ANother sort of Dogs be there, in smelling singular, and in swiftness incomparable. This is (as it were) a middle kind betwixt the Harier and the Greyhound, as well for his kind, as for the frame of his body. And it is called in Latin Levinarius, a Levitate, of lightness, and therefore may well be called a light-hound, it is also called by this word Lorarius, a Loro, a leame wherewith it is led. This Dog for the excellency of his conditions, namely smelling and swift running, doth follow the game with more eagerness, and taketh the prey with a jolly quickness.   

Of the Dog called a Tumbler, in Latin Vertagus.  
THis sort of Dogs, which compasseth all by crafts, frauds, subtleties and deceipts, we English men call Tumblers, because in hunting they turn and tumble, winding their bodies about in circlewise, and then fiercely and violently venturing upon the beast, doth suddenly gripe it, at the very entrance and mouth of their receptacles, or closerts before they can recover means, to save and succour themselves. This Dog useth another craft and subtlety: namely, when he runneth into a warren, or fetcheth a course about a conyburrough, he hunts not after them, he frays them not by barking, he makes no countenance or shadow of hatred against them, but dissembling friendship, and pretending favour, passeth by with silence and quietness, marking and noting their holes diligently, wherein (I warrant you) he will not be overshot nor deceived. When he cometh to the place where Coneys be, of a certainty, he cowcheth down close with his belly to the ground, provided always by his skill and policy, that the wind be never with him but against him in such an enterprise. And that the conies spy him not where he lurketh. By which means he obtaineth the scent and savour of the coneys, carried towards him with the wind and the air, either going to their holes, or coming out, either passing this way, or running that way, and so provideth by his circumspection, that the silly simple Coney is debarred quite from his hole (which is the haven of their hope, and the harbour of their health) and fraudulently circumvented and taken, before they can get the advantage of their hole. Thus having caught his prey he carrieth it speedily to his master, waiting his Dogs return in some convenient lurking corner.  
These Dogs are somewhat lesser than the hounds, and they be lancker and leaner, beside that they be somewhat prick eared. A man that shall mark the form and fashion of their bodies, may well call them mongrel Greyhounds if they were somewhat bigger. But notwithstanding they countervail not the Greyhound in greatness, yet will he take in one days space as many Coneys as shall arise to as big a burden, and as heavy a load as a horse can carry, for deceit and guile is the instrument whereby he maketh this spoil, which pernicious properties supply the places of more commendable qualities.   

Of the Dog called the thievish Dog, in Latin Canis furax.  
THe like to that whom we have rehearsed, is the thievish dog, which at the mandate & bidding of his master fleereth and leereth abroad in the night, hunting Coneys by the air, which is leavened with the savour and conveyed to the sense of smelling by the means of the wind blowing towards him. During all which space of his hunting, he will not bark, lest he should be prejudicial to his own advantage. And thus watcheh and snatcheth up in course as many Coneys as his master will suffer him, and beareth them to his masters standing. The farmers of the country and uplandish dwellers, call this kind of Dog a night cur, because he hunteth in the dark. But let thus much seem sufficient for dogs which serve the game and disport of hunting.   

Of gentle Dogs serving the hawk, and first of the Spaniel, called in Latin Hispaniolus.  
Such Dogs as serve for fowling, I think convenient and requisite to place in the second Section of this treatise. These are also to be reckoned and accounted in the number of the Dogs which come of a gentle kind, and of those which serve for fowling, there be two sorts, The first findeth game on the land, the other findeth game on the water. Such as delight on the land, play their parts, either by swiftness of foot, or by often questing, to search out and to spring the bird for further hope of advantage, or else by some secret sign and privy token bewray the place where they fall. The first kind of such serve the Hawk, the second, the net, or, train, The first kind have no peculiar names assigned unto them, save only that they be denominated after the bird which by natural appointment he is allotted to take; for the which consideration, some be called dogs for the Falcon, the Pheasant, the Partridge, and such like. The common sort of people call them by one general word, namely Spaniels. As though these kind of dogs came originally and first of all out of Spain. The most part of their skins are white, and if they be marked with any spots they are commonly red, and somewhat great therewithal, the hairs not growing in such thickness but that the mixture of them may easily be perceived. Othersome of them be reddish and blackish, but of that sort there be but a very few. There is also at this day among us a new kind of Dog brought out of France (for we Englishmen are marvelous greedy gaping gluttons after novelties, and covetous cormorants of things that be seldom, rare, strange, and hard to get.) And they be speckled all over with white and black, which mingled colours incline to a marble blue, which beautifieth their skins and affordeth a seemly show of comeliness. These are called French dogs as is above declared already.   

The Dog called the Setter, in Latin Index.  
ANother sort of Dogs be there, serviceable for fowling, making no noise either with foot or with tongue, whiles they follow the game. These attend diligently upon their master & frame their conditions to such becks, motions, & gestures, as it shall please him to exhibit and make, either going forward, drawing backward, inclining to the right hand, or yielding toward the left, (In making mention of fowls, my meaning is of the Partridge and the Quail) when he hath found the bird, he keepeth sure and fast silence, he stayeth his steps and will proceed no further, and with a close, covert, watching eye, layeth his belly to the ground and so creepeth forward like a worm. When he approacheth near to the place where the bird is, he lies him down, and with a mark of his paws betrayeth the place of the birds last abode, whereby it is supposed that this kind of dog is called Index, Setter, being indeed a name most consonant & agreeable to his quality. The place being known by the means of the Dog, the fouler immediately openeth and spreedeth his net, intending to take them; which being done the dog at the customed beck or usual sign of his Master riseth up by and by, and draweth nearer to the fowl that by his presence they might be the authors of their own ensnaring, and be ready entangled in the prepared net which cunning and artificial endeavour in a dog (being a creature domestical or household servant, brought up at home with offals of the ●rencher, and fragments of victuals,) is not so much to be marveled at, seeing that a Hare (being a wild and skippish beast) was seen in England to the astonishment of the beholders, in the year of our Lord God, 1564. not only dancing in measure, but playing with his former feet upon a tabberet, and observing just number of strokes (as a practitioner in that Art) besides that, nipping and pinching a dog with his teeth and claws, and cruelly thumping him with the force of his feet. This is no trumpery tale, nor trifle toy (as I imagine) and therefore not unworthy to be reported, for I reckon it a requital of my travail, not to drown in the seas of silence any special thing, wherein the providence and effectual working of nature is to be pondered.   

Of the Dog called the water Spaniel, or finder, in Latin Aquaticus seu Inquisitor.  
THat kind of dog whose service is required in fowling upon the water, partly through a natural towardness, and partly by diligent teaching, is endued with that property. This sort is somewhat big, and of a measurable greatness, having long, rough, and curled hair, not obtained by extraordinary trades, but given by nature's appointment; yet nevertheless (friend Gesner) I have described and set him out in this manner, namely pulled and knotted from the shoulders to the hindermost legs, and to the end of his tail, which I did for use and custom's cause, that being as it were made somewhat bare and naked, by shearing off such superfluity of hair, they might achieve the more lightness, and swiftness, and be less hindered in swimming, so troublesome and needless a burden being shaken off. This kind of dog is properly called, Aquaticus, a water spaniel, because he frequenteth and hath usual recourse to the water where all his game lieth, namely water fowls, which are taken by the help and service of them, in their kind. And principally ducks and drakes, whereupon he is likewise named a dog for the duck, because in that quality he is excellent. With these Dogs also we fetch out of the water such fowl as be stounge to death by any venomous Worm▪ we use them also to bring us our bolts and arrows out of the Water, (missing our mark) whereat we directed our level, which otherwise we should hardly recover, and oftentimes they restore to us our shafts which we thought never to see, touch, or handle again, after they were lost: for which circumstances they are called Inquis●tores, searchers, and finders. Although the Duck otherwhiles notably deceiveth both the Dog and the Master, by diving under the Water, and also by natural subtlety, for i● any man shall approach to the place where they build, breed, and sit, the hens go out of their nests, offering themselves voluntarily to the hands, as it were, of such as draw near their nests. And a certain weakness of their Wings pretended, and infirmity of their feet dissembled, they go slowly and so leisurely, that to a man's thinking it were no masteries to take them. By which deceitful trick they do as it were entice and allure men to follow them, till they be drawn a long distance from their nests, which being compassed by their provident cunning, or cunning providence, they cut of all inconveniences which might grow of their return, by using many careful and curious caveats, lest their often hunting bewray the place where the young duklings be hatched. Great therefore is their desire, and earnest is their study to take heed, not only to their brood but also to themselves▪ For when they have an inkling that they are espied, they hide themselves under turfs or sedges, wherewith they cover and shroud themselves so closely and so craftily, that (notwithstanding the place where they lurk be found and prefectly perceived) there they will harbour without harm, except the water spaniel by quick smelling discover their deceipts.   

Of the Dog called the Fisher, in Latin Canis Piscator.  
THe Dog called the fisher, whereof Hector Boethus writeth, which seeketh for fish by smelling among rocks and stones, assuredly I know none of that kind in England, neither have I received by report that there is any such, albeit I have been diligent and busy in demanding the question as well of fishermen, as also of huntsmen in that behalf, being careful and earnest to learn and understand of them if any such were, except you hold opinion that the Beaver or Otter is a fish (as many have believed) and according to their belief affirmed, as the bird Pupine, is thought to be a fish, and so accounted. But that kind of Dog which followeth the fish to apprehend and take it (if there be any of that disposition and property) whether they do this thing for the game of hunting, or for the heat of hunger, as other Dogs do which rather then they will be famished for want of food, covet the carcases of carrion and putrefied flesh. When I am fully resolved and disburdened of this doubt I will send you certificate in writing. In the mean season I am not ignorant of that both Aelianus and Aelius, call the Beaver kunapotamion a water dog, or a Dogfish, I know likewise thus much more, that the Beaver doth participate this property with the dog, namely, that when fishes be scarce they leave the water and range up and down the land, making an insatiable slaughter of young lambs until their paunches be replenished, and when they have fed themselves full of flesh, then return they to the water, from whence they came. But albeit so much be granted that this Beaver is a Dog, yet it is to be noted that we reckon it not in the beadrow of English Dogs as we have done the rest. The sea Calf, in like manner, which our country men for brevity sake call a Seel, other more largely name a Sea Vele, maketh a spoil of fishes between rocks and banks, but it is not accounted in the catalogue or number of our English Dogs, notwithstanding we call it by the name of a sea Dog or a sea-calf. And thus much for our Dogs of the second sort, called in Latin Aucupatorij, serving to take fowl either by land or water.   

Of the delicate, neat, and pretty kind of dogs called the Spaniel gentle, or the comforter, in Latin Melitaeus or Fotor.  
THere is, besides those which we have already delivered, another sort of gentle dogs in this our English soil but exempted from the order of the residue, the Dogs of this kind doth Callimachus call Melitaeos' of the Iseland Melita, in the sea of Sicily (which at this day is named Malta, an Iseland indeed, famous and renowned, with courageous and puissant soldiers valiantly fight under the banner of Christ their unconquerable captain) where this kind of dogs had their principal beginning.  
These dogs are little, pretty, proper, and fine, and sought for to satisfy the delicateness of dainty dames, and wanton women's wills, instruments of folly for them to play and dally withal, to trifle away the treasure of time, withdraw their minds from more commendable exercises, and to content their corrupted concupiscences with vain disport (A selly shift to shun irksome idleness.) These puppies the smaller they be, the more pleasure they provoke, as more meet play-fellows for mincing mistresses to bear in their bosoms, to keep company withal in their chambers, to secure with sleep in bed, and nourish with meat at board, to lay in their laps, and lick their lips as they ride in their Wagons, and good reason it should be so, for coarseness with fineness hath no fellowship, but featness with neatness hath neighbourhood enough? That plausible proverb verified upon a Tyrant, namely that he loved his Sow better than his son, may well be applied to these kind of people, who delight more in Dogs that are deprived of all possibility of reason, than they do in children that be capable of wisdom, and judgement. But this abuse peradventure reigneth where there hath been long lack of issue, or else where barrenness is the best blossom of beauty.   

The virtue which remaineth in the Spaniel gentle, otherwise called the comforter.  
NOtwithstanding many make much of those pretty puppies called spaniels gentle, yet if the question were demanded what property in them they spy, which should make them so acceptable and precious in their sight, I doubt their answer would belong a coining. But seeing it was our intent to travail in this treatise, so, that the reader might reap some benefit by his reading, we will communicate unto such conjectures as are grounded upon reason. And though some suppose that such dogs are fit for no service, I dare say, by their leaves, they be in a wrong box. Among all other qualities therefore of nature, which be known (for some conditions are covered with continual and thick clouds, that the eye of our capacities cannot pierce through them) we find that these little dogs are good to assuage the sickness of the stomach, being oftentimes thereunto applied as a plaster preservative, or borne in the bosom of the diseased and weak person; which effect is performed by their moderate heat. Moreover the disease and sickness changeth his place and entereth (though it be not precisely marked) into the dog, which to be truth, experience can testify, for these kind of dogs sometime fall sick, and sometime die, without any harm outwardly enforced, which is an argument that the disease of the gentleman, or gentlewoman or owner whatsoever, entereth into the dog by the operation of hear intermingled and infected. And thus have I hitherto handled dogs of a gentle kind whom I have comprehended in a triple division. Now it remaineth that I annex in due order, such dogs as be of a more homely kind.   

Dogs of a course kind serving for many necessary uses, called in Latin Canis rustici, and first of the Shepherd's dog called in Latin Canis Pastoralis.  
THe first kind, namely the shepherd's hound is very necessary and profitable for the avoiding of harms, and inconveniences which may come to men by the means of beasts. The second sort serve to secure against the snares and attempts of mischievous men. Our shepherd's dog is not huge, vast, and big, but of an indifferent stature and growth, because it hath not to deal with the blood thirsty wolf, sithence there be none in England, which happy and fortunate benefit is to be ascribed to the puissant Prince Edgar, who to the intent that the whole country might be evacuated and quite cleared from wolves, charged and commanded the Welshmen (who were pestered with these butcherly beasts above measure) to pay him yearly tribute which was (note the wisdom of the king) three hundred Wolves. Some there be which writ that Ludwall Prince of Wales paid yearly to king Edgar three hundred wolves in the name of an exaction (as we have said before.) And that by the means hereof, within the compass and term of four years, none of those noisome and pestilent beasts were left in the coasts of England and Wales. This Edgar wore the crown royal, and bore the Sceptre imperial of this kingdom, about the year of our Lord, nine hundred, fifty nine. Since which time we read that no Wolf hath been seen in England, bred within the bounds and borders of this country, mary there have been divers brought over from beyond the seas, for greediness of gain and to make money, for gazing and gaping, staring, and standing to see them, being a strange beast, rare, and seldom seen in England. But to return to our shepherds Dog. This dog either at the hearing of his masters voice, or at the wagging and whistling in his fist, or at his shrill and horse hissing bringeth the wandering weathers and straying sheep, into the self same place where his masters will and wish is to have them, whereby the shepherd reapeth this benefit, namely, that with little labour and no toil or moving of his feet he may rule and guide his flock, according to his own desire, either to have them go forward, or to stand still, or to draw backward, or to turn this way, or take that way. For it is not in England, as it is in France, as it is in Flaunders, as it is in Syria, as it is in Tartary, where the sheep follow the shepherd, for here in our Country the shepherd followeth the sheep. And sometimes the straying sheep, when no Dog runneth before them, nor goeth about and beside them, gather themselves together in a flock, when they here the shepherd whistle in his fist, for fear of the dog (as I imagine) remembering this (if unreasonable creatures may be reported to have memory) that the Dog commonly runneth out at his masters warrant which is his whistle. This have we oftentimes diligently marked in taking our journey from town to town, when we have hard a shepherd whistle we have rained in our horse and stood still a space, to see the proof and trial of this matter. Furthermore with this dog doth the Shepherd take sheep for the slaughter, and to be healed if they be sick, no hurt or harm in the world done to the simple creature.   

Of the mastiff or Bandog called in Latin Villaticus or Cathenarius.  
THis kind of dog called a mastiff or Bandog is vast, huge, stubborn, ugly, and eager, of a heavy and bourthenous body, and therefore but little swiftness, terrible, and frightful to behold, and more fierce and fell then any Arcadian cur (notwithstanding they are said to have their generation of the violent lion.) They are called Villatici, because they are appointed to watch and keep farm places and country cottages sequestered from common recourse, and not abutting upon other houses by reason of distance, when there any fear conceived of thieves, robbers, spoilers, and nightwanderers. They are serviceable, against the Fox and Badger, to drive Wild and tame Swine out of Meadows, pastures, glebelands and places planted with fruit, to bait and take the Bull by the ear, when occasion so requireth. One Dog or two at the uttermost, sufficient for that purpose be the Bull never so monstrous, never so fierce, never so furious, never so stern, never so untameable. For is is a kind of Dog capable of courage, violent and valiant, striking cold fear into the hearts of men, but standing in fear of no man, insomuch that no weapons will make him shrink, nor abridge his boldness. Our English men (to the intent that their dogs might the more fell and sierce) assist nature with Art, use, and custom, for they teach their Dogs to bait the Bear, to bait the Bull and other such like cruel and bloody Beasts (appointing an overseer of the game) without any Collar to defend their throats, and oftentimes they train them up in fight and wrestling with any man having for the safeguard of his life, either a Pikestaff, a Club or a sword, and by using them to such exercises as these, their Dogs become more sturdy and strong. The force which is in them surmounteth all belief, the fast hold which they take with their teeth exceedeth all credit, three of them against a Bear, four against a Lion are sufficient, both to try masteries with them and utterly to overmatch them. Which thing Henry the seventh of that name, King of England (a Prince both politic and warlike) perceiving on a certain time (as the report runneth) commanded all such dogs (how many soever they were in number) should he hanged, being deeply displeased, and conceiving great disdain, that an ill favoured rascal cur should with such violent villainy, assault the valiant Lion king of all beasts. An example for all subjects worthy remembrance, to admonish them, that it is no advantage to them to rebel against the regiment of their ruler, but to keep them within the limits of loyalty. I read an history answerable to this of the self same Henry, who having a notable and an excellent fair Falcon, it fortuned that the king's Falconers, in the presence and hearing of his grace, highly commended his majesties Falcon, saying, that it feared not to intermeddle with an Eagle, it was so venturous a Bird and so mighty, which when the king heard, he charged that the Falcon should be killed without delay, for the self same re●son as it may seem) which was rehearsed in the conclusion of the former history concerning the same king. This dog is called in like manner, Cathenarius, a Cathena, of the chain wherewith he is tied at the gates, in the day time, least being lose he should do much mischief, and yet might give occasion of fear and terror by his big barking. And albeit Cicero in his Oration had Pro. S. Ross. be of this opinion, that such dogs as bark in the broad day light should have their legs broken, yet our country men, on this side the Seas for their carelessness of life setting all at cinque and since are of a contrary judgement. For thieves rogue up and down in every corner, no place is free from them, no not the prince's palace, nor the countreymans' cottage. In the day time they practise pilfering, picking, open robbing, and privy stealing, and what legerdemain lack they? not fearing the shameful and horrible death of hanging.  
The cause of which inconvenience doth not only issue from nipping need and wring want, for all that steal are not pinched with poverty, some steal to maintain their excessive and prodigal expenses in apparel, their lewdness of life, their haughtiness of hart, their wantonness of manners, their wilful idleness, their ambitious bravery, and the pride of the saucy Salacones me galorrou●ton, vain glorious and arrogant in behaviour, whose delight dependeth wholly to mount nimbly on horssebacke, to make them leap lustily, spring and prance, gallop and amble, to run a race, to wind in compass, and so forth, living altogether upon the fatness of the spoil. Othersome there be which steal, being thereto provoked by penury and need, like masterless men applying themselves to no honest trade, but ranging up and down, impudently begging and complaining of bodily weakness where is no want of ability. But valiant Valentine the Emperor, by wholesome laws provided that such as having no corporal sickness, sold themselves to begging, pleaded poverty with pretended infirmity, and cloaked their idle and slothful life with colourable shifts and cloudy cozening, should be a perpetual slave and drudge to him, by whom their impudent idleness was bewrayed, and laid against them in public place, lest the insufferable slothfulness of such vagabonds should be burdenous to the people, or being so hateful and odious, should grow into an example.  
Alfredus likewise in the government of his common wealth, procured such increase of credit to iust●ce and upright dealing by his prudent acts and statutes, that if a man traveling by the high way of the country under his dominion, chanced to lose a budget full of Gold, or his capcase farse with things of great value, late in the evening, he should find it where he lost it safe, sound, and untouched the next morning, yea (which is a wonder) at any time for a whole months' space if he sought for it, as Ingulphus Croyladensis in his history recordeth. But in this our unhappy age, in these (I say) our devilish days, nothing can scape the claws of the spoiler, though it be kept never so sure within the house, albeit the doors be locked and bolted round about. This dog in like manner of the Grecians is called Oikouros.  Of the Latinists Canis Coltos, in English the Dog-keeper. 
Borrowing his name of his service, for he doth not only keep farmer's houses, but also merchants mansions, wherein great wealth, riches, substance, and costly stuff is reposed. And therefore were certain dogs found and maintained at the common costs and charges of the Citizens of Rome in the place called Capitolium, to give warning of thieves coming. This kind of dog is so called, In Latin Canis Laniarius, in English the Butcher's dog.  
So called for the necessity of his use, for his service affordeth great benefit to the butcher as well in following as in taking his cattle when need constraineth, urgeth, and requireth. This kind of Dog is likewise called, In Latin Molossicus or Molossus  
After the name of a country in Epirus called Molossia, which harboureth many stout, strong, and sturdy Dogs of this sort, for the Dogs of that country are good indeed, or else there is no trust to be had in the testimony of writers. This dog is also called, In Latin Canis Mandatarius a Dog messenger or Carrier.  
Upon substantial consideration, because at his masters voice and commandment, he carrieth letters from place to place, wrapped up cunningly in his leather collar, fastened thereto, or sowed close therein, who, lest he should be hindered in his passage, useth these helps very skilfully, namely resistance in fight if he be not overmatched, or else swiftness and readiness in running away, if he be unable to buckle with the Dog that would feign have a snatch at his skin. This kind of Dog is likewise called, In Latin Canis Lunarius, in English the Mooner.  
Because he doth nothing else but watch and ward at an inch, wasting the wearisome night season without slombering or sleeping, bawing and wawing at the Moon (that I may use the word of Nonius) a quality in mine opinion strange to consider. This kind of dog is also called, In Latin Aquarius, in English a water drawer.  
And these be of the greater and the waighter sort, drawing water out of wells and deep pits, by a wheel which they turn round about by the moving of their burdenous bodies. This dog is called in like manner.  Canis Sarcinarius in latin, and may aptly be Englished, a Tinkers Cur. 
Because with marvelous patience they bear big budgets fraught with Tinker's tools, and metal meet to mend kettles, porrige-pots, skellets, and chafers, and other such like trumpery requisite for their occupation and loitering trade, easing him of a great burden, which otherwise he himself should carry upon his shoulders; which condition hath challenged unto them the foresaid name. Besides the qualities which we have already recounted, this kind of Dogs hath this principal property engrafted in them, that they love their masters liberally, and hate strangers despitefully; whereupon it followeth that they are to their masters in traveling a singular safeguard, defending them forcibly from the invasion of villains and thieves▪ preserving their lives from loss, and their health from hazard, their flesh from hacking and hewing, with such like desperate dangers. For which consideration they are meritoriously termed.  In latin Canes defensores: defending dogs in our mother tongue. 
If it chance that the master be oppressed, either by a multitude, or by the greater violence and so be beaten down that he lie groveling on the ground, (it is proved true by experience) that this dog forsaketh not his master, no not when he is stark dead: But enduring the force of famishment and the outrageous tempests of the weather, most vigilantly watcheth and carefully keepeth the dead carcase many days, endeavouring furthermore, to kill the murderer of his master, if he may get any advantage. Or else by barking, by howling, by furious jarring, snarring, and such like means betrayeth the malefactor as desirous to have the death of his aforesaid master rigoriously revenged. An example hereof fortuned within the compass of my memory. The Dog of a certain wayfaring man travailing from the City of London directly to the Town of kingston (most famous and renowned by reason of the triumphant coronation of eight several Kings) passing over a good portion of his journey, was assaulted and set upon by certain confederate thieves lying in weight for the spoil in Come-parcke, a perilous bottom, compassed about with Woods too well known for the manifold murders and mischievous robberies their committed.  
Into whose hands this passieger chanced to fall, so that his ill luck cost him the price of his life. And that Dog whose sire was English, (which Blondus registereth to have been within the banks of his remembrance) manifestly perceiving that his master was murdered (this chanced not far from Paris) by the hands of one which was a suitor to the same woman, whom he was a wooer unto, did both bewray the bloody Butcher, and attempted to tear out the villains throat, if he had not sought means to avoid the revenging rage of the dog. In fierce also which fortune in the silence and dead time of the night or in stormy weather of the said season, the older dogs bark, ball, howl, and yell, (ye● notwithstanding they be roughly rated) neither will they stay their tongues till the household servants awake, rise, search, and see the burning of the fire, which being perceived they use voluntary silence, and cease from yolping. This hath been, and is found true by trial, in sundry parts of England.  
There was no fainting faith in that Dog, which when his master by a mischance in hunting stumbled and fell, toppling down a deep ditch being unable to recover of himself, the dog signifying his masters mishap, rescue came, and he was hailed up by a rope, whom the Dog seeing almost drawn up to the edge of the ditch, cheerfully saluted, leaping and skipping upon his master as though he would have embraced him, being glad of his presence, whose longer absence he was loath to lack. Some Dogs there be, which will not suffer fiery coals to lie scattered about the hearth, but with their paws will rake up the burning coals, musing and studying first with themselves how it might conveniently be done. And if so be that the coals cast to great a heat, then will they bury them in ashes and so remove them forward to a fit place with their noses. Other dogs be there which execute the office of a Farmer in the night time. For when his master goeth to bed to take his natural sleep. And when, 
A hundred bars of brass and iron bolts,  
Make all things safe from starts and from revolts.  
When janus keeps the gate with Argos eye,  
That dangers none approach, ne mischief nigh.  As Virgil vaunteth in his verses, Then if his master biddeth him go abroad, he lingereth not, but rangeth over all his lands there about, more diligently, Iwis, than any farmer himself. And if he find any thing there that is strange and pertaining to other persons besides his master, whether it be man, woman, or Beast, he driveth them out of the ground, not meddling with any thing that do belong to the possession and use of his master. But how much faithfulness, so much diversity there is in their natures.  
For there be some, which bark only with free and open throat but will not bite, some which do both bark and bite, and some which bite bitterly before they bark.  
The first are not greatly to be feared, because they themselves are fearful, and fearful dogs (as the proverb importeth) bark most vehemently.  
The second are dangerous, it is wisdom to take heed of them, because they sound as it were, an Alarm of an afterclap, and these dogs must not be over much moved or provoked, for than they take on outrageously as if they were mad, watching to set the print of their teeth in the flesh. And these kind of dogs are fierce and eager by nature.  
The third are deadly, for they fly upon a man without utterance of voice, snatch at him, and catch him by the throat, and most cruelly bite out collops of flesh. Fear these kind of Curs, (if thou be wise and circumspect about thine own safety) for if they be stout and stubborn Dogs, and set upon a man at a sudden unwares. By these signs and tokens, by these notes and arguments our men discern the cowardly Cur from the courageous Dog, the bold from the fearful, the butcherly from the gentle and tractable. Moreover they conjecture that a whelp of an ill kind is not worth keeping, and that no dog can serve the sundry uses of men so aptly and so conveniently as this sort of whom we have so largely written already. For if any be disposed to draw the abovenamed services into a table, what man more clearly, and with more vehemency of voice giveth warning either of a wasteful beast, or of a spoiling thief then this? Who by his barking (as good as a burning Beacon) foreshoweth hazzardes at hand? What manner of beast stronger? What servant to his master more loving? What companion ruore trusty? What Watchman more vigilant? What revenger more constant? What messenger more speedy? What Water▪ bearer more painful? Finally, what Packehorsse more patiented? And thus much concerning English dogs, first of the gentle kind, secondly of the courser kind. Now it remaineth that we deliver unto you the dogs of a apparel or currish kind, and then will we perform our task.   

Containing Curs of the apparel and rascal sort, and first of all the Dog called in Latin, Admonitor, and of us in English, Wappe or Warner.  
OF such Dogs as keep not their kind, of such as are mingled out of sundry sorts, not imitating the conditions of some one certain spice, because they resemble no notable shape, nor exercise any worthy property of the true, perfect and gentle kind, it is not necessary that I writ any more of them, but to banish them as unprofitable implements, out of the bounds of my book, unprofitable I say, for any use that is commendable, except to entertain strangers with barking in the day time, giving warning to them of the house, that such and such be newly come, whereupon we call them admonishing dogs, because in that point they perform their office.   

Of the Dog called Turnespete in Latin Verwersator.  
THere is comprehended, under the Curs of the coarsest kind, a certain dog in kitchen-seruice excellent. For when any meat is to be roasted, they go into a wheel, which they turning round about with the weight of their bodies, so diligently look to their business, that no drudge nor scullion can do the feat more cunningly. Whom the popular sort hereupon call Turnespets, being the last of all those which we have first mentioned.   

Of the Dog called the dancer, in Latin Saliator or Tympanista.  
THere be also dogs among us of a mongrel kind, which are taught and exercised to dance in measure at the musical sound of an instrument, as, at the just stroke of the drumbe, at the sweet accent of the Citerne, and tuned strings of the harmonious Harp, showing many pretty tricks by the gesture of their bodies. As to stand bolt upright, to lie flat upon the ground, to turn round as a ring holding their tails in their teeth, to beg for their meat, and sundry such properties, which they learn of their vagabundical masters, whose instruments they are to gather gain withal in City, country, town, and village. As some which carry old Apes on their shoulders in coloured jackets to move men to laughter for a little lucre.   

Of other Dogs, a short conclusion, wonderfully engendered within the coasts of this country.  
OF these there be three sorts. The first, bred of a bitch and a Wolf, called in Latin Lyciscus. The second of a Bitch and a Fox, in Latin Lacaena. The third of a Bear and a Bandog, Vrcanus.  
Of the first we have none naturally bred within the borders of England. The reason is for the want of Wolves, without whom no such dog can be engendered. Again, it is delivered unto thee in this discourse, how and by what means, by whose benefit, and within what circute of time, this country was clearly discharged of ravening Wolus, and none at all left, no, not to the least number, or to the beginning of a number, which is an Vnari.  
Of the second sort we are not utterly void of some, because this our English soil is not free from Foxes, (for indeed we are not without a multitude of them, insomuch as divers keep, foster, and feed them in their houses among their hounds and dogs, either for so●e malady of mind, or for some sickness of body) which peradventure the savour of that subtle beast would either mitigate or expel.  
The third which is bred of a Bear & a Bandog we want not here in England, (A strange and wonderful effect, that cruel enemies should enter into the work of copulation and bring forth so savage a cur.) Undoubtedly it is even so as we have reported, for the fiery heat of their flesh, or rather the pricking thorn, or most of all, the tickling lust of lechery, beareth such swing and sway in them, that there is no contrariety for the time, but of constraint they must join to engender. And why should not this be consonant to truth? why should not these beasts breed in this land, as well as in other foreign nations? For we read that Tigers and Dogs in Hyrcania, that Lions and dogs in Arcadia, and that Wolves and Dogs in Francia, couple and procreate. In men and women also lightened with the lantern of reason (but utterly void of virtue) that foolish, frantic, and fleshly action (yet naturally sealed in us) worketh so effectually, that many times it doth reconcile enemies, set foes at friendship, unanimity, and atonement, as Moria mentioneth. The Vicane which is bred of a Bear and a dog, 
Is fierce, is fell, is stout and strong,  
And biteth sore to flesh and bone.  
His furious force endureth long  
In rage he will be ruled of none.  That I may use the words of the Poet Gratius. This dog exceedeth all other in cruel conditions, his leering and fleering looks, his stern and savage visage, maketh him in sight fearful and terrible, he is violent in fight, and wheresoever he set his tenterhooks teeth, he taketh such sure and fast hold, that a man may sooner tear and rend him asunder, then lose him and separate his chaps. He passeth not for the Wolf, the Bear, the Lion, nor the Bull, and may worthily (as I think) be companion with Alexander's Dog which came out of India. But of these, thus much, and thus far may seem sufficient.    

A start to outlandish dogs in this conclusion, not impertinent to the Author's purpose.  
Use and custom hath entertained other dogs of an outlandish kind, but a few and the same being of a pretty bigness, I mean Island dogs, curled and rough all over, which by reason of the length of their hair make show neither of face nor of body. And yet these curs, forsooth, because they are so strange are greatly set by, esteemed, taken up, and many times in the room of the Spaniel gentle or comforter. The natures of men is so moved, nay rather married to novelites without all reason, wit, judgement or perseverance, 
Erromen allotrian paroromen suggeneis.  
Outlandish toys we take with delight,  
Things of our own nation we have in despite.  Which fault remaineth not in us concerning Dogs only, but for artificers also. And why? it is manifest that we disdain and contemn our own workmen, be they never so skilful, be they never so cunning, be they never so excellent. A beggarly beast brought out of barbarous borders, from the uttermost countries Northward, etc., we stare at, we gaze at, we muse, we marvel at, like an Ass of Cumanum, like Thales with the brazen shanks, like the man in the Moon.  
The which default Hypocrates marked when he was alive, as evidently appeareth in the beginning of his book Peri agmon, so entitled and named:  
And we in our work entitled De Ephemera Britanica, to the people of England have more plentifully expressed. In this kind look which is most blockish, and yet most waspish the same is most esteemed, and not among Citizens only and jolly Gentlemen, but among among lusty ●ordes also, and noblemen. Further I am not to wade in the ford of this discourse, because it was my purpose to satisfy your expectation with a short treatise (most learned Conrade) not wearisome for me to write, nor tedious for you to peruse. Among other things which you have received at my hands heretofore, I remember that I wrote a several description of the Getullian dog, because there are but a few of them, and therefore very seldom seen. As touching dogs of other kinds you yourself have taken earnest pain in writing of them both lively, learnedly, and largely. But because we have drawn this libel more at length then the former which I sent you (and yet breefer then the nature of the thing might well bear) regarding your most earnest and necessary studies. I will conclude making a rehearsal notwithstanding (for memories sake) of certain specialties contained in the whole body of this my breviary. And because you participate principal pleasure in the knowledge of the common and usual names of Dogs (as I gather by the course of your letters) I suppose it not amiss to deliver unto you a short table containing as well the Latin as the English names, and to render a reason of every particular appellation, to the intent that no scruple may remain in this point, but that every thing may be sifted to the bare bottom.   

A Supplement or Addition, containing a demonstration of Dogs names how they had their Original.  
THe names contained in the general table, forsomuch as they signify nothing to you being a stranger, and ignorant of the English tongue, except they be interpreted: as we have given a reason before of the Latin words, so mean we to do no less of the English, that every thing may be manifest unto your understanding. Wherein I intent to observe the same order which I have followed before.  
SAgax, in English Hund, is derived of our English word hunt. One letter changed in another, namely T, into D, as Hunt, Hund, whom if you conjecture to be so named of your country word Hund, which signifieth the general name (Dog) because of the similitude and likeness of the words I will not stand in contradiction (friend Gesner) for so much as we retain among us at this day many Dutch words which the Saxons left at such time as they enjoyed this country of Britain. Thus much also understand, that as in your language Hund is the common word, so in our natural tongue (Dog) is the universal, but Hund is particular and a special, for it signifieth such a dog only as serveth to hunt, and therefore it is called a Hund.  

Of the Gasehound.  
The Gasehound called in latin Agasaeus, hath his name of the sharpness and steadfastness of his eyesight. By which virtue he compasseth that which otherwise he cannot by smelling attain. As we have made former relation, for to gaze is earnestly to view & behold, from whence floweth the derivation of this Dog's name.   

Of the Greyhound.  
The Greyhound called Leporarius, hath his name of this word Gre, which word soundeth, Gradus in latin, in English Degree. Because among all dogs these are the most principal, havying the chiefest place, and being simply and absolutely the best of the gentle kind of hounds.   

Of the Levyner or the Lyemmer.  
This dog is called a Levyner, for his lightness, which in latin soundeth Levitas. Or a Lyemmer which word is borrowed of Lyemme, which the Latinnists name Lorum: and wherefore we call him a Leviner of this word Levitas: (as we do many things beside) why we derive and draw a thousand of our terms, out of the Greek, the Latin, the Italian, the Dutch, the French, and the Spanish tongue; (Out of which fountains indeed, they had their Original issue.) How many words are buried in the grave of forgetfulness? grown out of use? wrested awry? and perversely corrupted by divers defaults? we will declare at large in our book entitled, Symphonia vocum Britannicarum.   

Of the Tumbler.  
Among hounds the Tumbler called in Latin Vertagus, which cometh of this word Tumbler, flowing first from the French fountain. For as we say Tumble, so they Tumbier, reserving our sense and signification, which the Latinnists comprehend under this word Vertere. So that we see thus much, that Tumbler cometh of Tumbier, the Vowel, I, changed into the Liquid, L, after the manner of our speech. Contrary to the French & the Italian tongue. In which two languages. A Liquid before a Vowel for the most part is turned into another Vowel. As, may be perceived in the example of these two words Implere & plano, for Impiere & panio, L, before, E, changed into I, and L, before A, turned into I, also. This I thought convenient for a taste.  
After such as serve for hunting, orderly do follow such as serve for hawking and fowling, Among which the principal and chiefest is the Spaniel, called in Latin Hispaniolus, borrowing his name of Hispania, wherein we Englishmen not pronouncing the Aspiration H, nor the Vowel I, for quickness and readiness of speech say roundly a Spagnell.   

Of the Setter.  
The second sort is called a Setter, in Latin Index. Of the word (Set) which signifieth in English that which the Latinist; mean by this word Locum disignare, the reason is rehearsed before more largely, it shall not therefore need to make a new repetition.   

Of the water Spaniel or Finder.  
THe water Spaniel consequently followeth, called in Latin Aquaticus, in English a water Spagnell, which name is compound of two simple words, namely Water, which in Latin soundeth Aqua, wherein he swimmeth. And Spain, Hispania, the Country from whence they came, not that England wanteth such kind of Dogs, (for they are naturally bred and engendered in this country,) but because they bear the general and common name of these Dogs since the time they were first brought over out of Spain. And we make a certain difference in this sort of dogs, either for something which in their qualities is to be considered, as for an example in this kind called the Spaniel by the apposition and putting to of this word water, which two coupled together sound water Spaniel. He is called a finder, in Latin Inquisitor, because that by serious and secure seeking, he findeth such things as be lost, which word Find in English is that which the latins mean by this verb invenire. This dog hath this name of his property, because the principal point of his service consisteth in the premises.  
Now leaving the surueiwe of hunting and hawking dogs, it remaineth that we run over the residue, whereof some be called, fine dogs, some course, othersome mongrels or Rascals. The first is the Spaniel gentle called Canis Melitaeus, because it is a kind of dog accepted among Gentiles, Nobles, Lords, Ladies, etc. who make much of them, vouchsafing to admit them so far into their company that they will not only lul them in their laps, but kiss them with their lips, and make them their pretty play-fellows. Such a one was Gorgon's little puppy mentioned by Theocritus in Siracusis, who taking his journey, straightly charged and commanded his maid to see to his dog as charily and warily as to his child: To call him in always that he wandered not abroad, as well as to rock the babe asleep, crying in the cradle.  
This puppitly and pleasant Cur, (which some frumpingly term fysting hounds) serve in a manner to no good use, except (as we have made former relation) to succour and strengthen quailing and quamming stomachs, to bewray bawdry, and filthy abominable lewdness (which a little Dog of this kind did in Sicilia) as Aelianus in his 7. book of beasts, and 27. chapter recordeth.  
Of dogs under the courser kind, we will deal first with the Shepherd's Dog, whom we call the Bandog, the Tydog, or the Mastiff, the first name is imputed to him for service, Quoniam pastori famulatur, because he is at the Shepherds his masters commandment. The second a Ligamento of the band or chain wherewith he is tied, The third a Sagina, of the fatness of his body.  
For this kind of Dog which is usually tied, is mighty, gross, and fat fed. I know this that Augustinus Niphus, calleth this Mastinus (which we call Mastiws and that Albertus writeth how the Lyciscus is engendered by a Bear and a Wolf. Notwithstanding the self same author taketh it for the most part pro Molosso. A Dog of such a country.  
Of Mongrels and Rascals somewhat is to be spoken: and among these, of the Wappe or Turnespet, which name is made of two simple words, that is, of Turn, which in latin soundeth Vertere, and of spete which is Veru, or speed, for the English word inclineth closer to the Italian imitation: Verwersator, Turnespit. He is called also Waupe, of the natural noise of his voice Wau, which he maketh in barking. But for the better and readiner sound, the vowel u, is changed into the consonant P, so that for waupe we say wappe. And yet I wots well that Nonius borroweth his Baubari of the natural voice Bau, as the Grecians do their Bautein of wau.  
Now when you understand this, that Saltare in latin signifieth Dansare in English. And that our Dog thereupon is called a Dancer, and in the latin Saltator, you are so far taught as you were desirous to learn: and now I suppose, there remaineth nothing, but that your request is fully accomplished.  
THus (Friend Gesner) you have, not only the kinds of our country Dogs, but their names also, as well in Latin as in English, their Offices, Services, Diversities, Natures, and Properties, that you can demand no more of me in this matter. And albeit I have not satisfied your mind peradventure (who suspectest all speed in the performance of your request employed, to be mere delays) because I stayed the setting forth of that unperfect pamphlet, which five years ago I sent to you as a private friend for your own reading, and not to be printed and so made common, yet I hope (having like the Bear licked over my young) I have waded over in this work to your contentation, which delay hath made somewhat better and Deuterai phrontides, 
Of the diseases of dogs & their cures. Blondus.  after wit more meet to be perused.  
Now it is convenient to shut up this treatise of Dogs, with a recital of their several diseases and cures thereof; for as all other creatures, so that this beast is annoyed with many infirmities. First, therefore if you give unto a dog every seventh day or twice in seven days broth or pottage, wherein ivy is sod, it will preserve him sound without any other medicine, for this herb hath the same operation in Dogs to make wholesome their meat, that it hath in sheep to cleanse their pasture. 
Pliny. Tardinus.  The small roots of Ellebor which are like to Onions, have power in them to purge the belly of Dogs: Other give them goats-milk, or salt beaten small, or Sea-crabs beaten small and put into water, or Staves-acre, & immediately after his purgation, sweet milk. If your dog be obstructed and stopped in the belly, which may be discerned by his trembling, sighing, 
Albertus.  and removing from place to place, given unto him Oaten meal and water to eat, mingled together and made as thick as a pultisse, or leavened oten-bread, and sometime a little whey to drink.  
The ancients have observed that Dogs are most annoyed with three diseases, the swelling of the throat, the gout, and madness; but the later writers have observed many noisome infirmities in them. First, they are oftentimes wounded by the teeth of each other, and also of wild beasts: for cure whereof, Blondus out of Maximus writeth these remedies following: First, let the sinews, Fibres, or gistles of the wound be laid together, then sow up the lips or upper skin of the wound with a needle and thread, and take of the hairs of the dog which made the wound and lay thereupon, until the bleeding be staunched, and so leave it to the dog to be licked; for nature hath so framed the Dog's tongue, that thereby in short space he cureth deep wounds.  
And if he cannot touch the sore with his tongue▪ then doth he wet his foot in his mouth, 
Albertus.  and so oftentimes put it upon the maim: or if neither of these can be performed by the beast himself, then cure it by casting upon it the ashes of a dog's head, or burned salt, mingled with liquid pitch powered thereupon. When a dog returning from hunting is hurt about the snout, 
Blondus.  by the venomous teeth of some wild beast, I have seen it cured by making incision about the wound, whereby the poisoned blood is evacuated, and afterward the sore was anointed with oil of Saint john's wort. Wood-worms cureth a dog bitten by serpents. 
Plinyus.  When he is troubled with ulcers or rinds in his skin, pieces of Potsheardes beaten to powder and mingled with vinegar and Turpentine, with the fat of a Goose; or else waterwort with new Lard, applied to the sore, easeth the same: and if it swell, anoint it with Butter.  
For the drawing forth a thorn or splinter out of a Dog's foot, take coltesfoote and Lard, or the powder there of burned in a new earthen pot, and either of these applied to the foot, draweth forth the thorn and cureth the sore: for by Dioscorides it is said, to have force to extract any point of a Spear out of the body of a man. For the worms which breed in the ulcers of their heels, take unguentum Egiptiacum, and the juice of peach leaves: There are some very skilful hunters which affirm, that if you hang about the Dog's neck sticks of Citrine, as the wood drieth, so will the worms come forth and die. Again for th●s evil they wash the wounds with water, then rub it with pitch, time, and the dung of an Ox in Vinegar; 
Tardinus.  afterward they apply unto it the powder of Ellebor. When a dog is troubled with the maungie, itch, or Ringworms, first let him blood in his fore legs in the greatest vain, afterward make an ointment of Quick silver, Brimstone, nettle-seed, 
Albertus. Rasis  and twice so much old suet or Butter, and therewithal all anoint him, putting thereunto if you please decoction of Hops and salt water.  
Some do wash mangy Dogs in the Sea-water, and there is a cave in Sicily (saith Gratius) that hath this force against the scabs of Dogs if they be brought thither, and set in the running water which seemeth to be as thick as oil. Phlegm or melancholy doth often engender these evils, and so after one Dog is infected, all the residue that accompany or lodge with him, are likewise poisoned: for the avoiding thereof, you must give them Fumitory, Sorrel, and whey sod together, it is good also to wash them in the sea, or in Smiths-water, or in the decoction aforesaid.  
For the taking away of warts from the feet of Dogs or other members, first rub and friccase the wart violently, and afterward anoint it with salt, Oil, Vinegar, and the powder of the rind of a Gourd, or else lay unto it Aloes beaten with mustardseed, to eat it off, and afterward lay unto it the little scories or iron chips, which fly off from the Smiths hot iron while he beateth it, mingled with Vinegar, and it shall perfectly remove them.  
Against Tikes, Lice, and Fleas, anoint the Dogs with bitter Almonds, staves acre, or Roots of Maple, or Cipers, or froth of Oil and if it be old; and anoint also their ears with Salt-water, and bitter Almonds, then shall not the flies in the Summer time enter into them. If Bees, or Wasps, or such Beasts sting a Dog, lay to the sore burned Rue, with Water; and if a greater Fly, as the Hornet, let the Water be warmed. A Dog shall be never infected with the Plague if you put into his mouth in the time of any common pestilence, 
Blondus.  the powder of a Storks craw, or Ventrickle, or any part thereof with Water: which thing ought to be regarded, (for no creature is so soon infected with the plague as is a Dog and a Mule) and therefore they must either at the beginning receive medicine, or else be removed out of the air, according to the advise of Gratius: 
Sed varij mitus nec in omnibus una potestes,  
Disce vices & quae tutela est proxima, tenta.  Woolfe-wort, 
Pliny.  and Apocynon, whose leaves are like the leaves of ivy, and smell strongly, will kill all Beasts which are littered blind; as Wolves, Foxes, Bears, and Dogs, if they eat thereof: So likewise will the root of chameleon and Mezereon, in water and oil, it killeth Mice, 
Discorides  Swine, and Dogs▪ Ellebor, and Squilla, and Faba Lupina, have the same operation▪ There is a Gourd (called Zinziber of the Water) because the taste thereof is like to Ginger, the Flower, Fruit, and Leaf thereof killeth Asses, Mules, Dogs, and many other four-footed beasts. The nuts Vomicae, are poison to Dogs, except their care be cut presently and made to bleed. It will cause them to leap strangely up and down, and kill him within two hours after the tasting, if it be not prevented by the former remedy. Theophrastus' Chrysippus affirmeth, that the water wherein Sperrage been sodde given to Dogs, killeth them: the fume of Silver or Lead hath the same operation.  
If a Dog grow lean, and not through want of meat, 
Albertus  it is good to fill him twice or thrice with Butter, and if that do not recover him, than it is a sign that the worm under his tongue annoyeth him, (which must be presently pulled out by some Awl or Needle) & if that satisfy not, he cannot live, but will in short time perish. And it is to be noted, that Oaten bread leavened, will make a sluggish dog to become lusty, agile, and full of spirit. 
Blondus.  Dogs are also many times bewitched, by the only sight of enchanters, even as infants, Lambs, and other creatures, according to Virgil's verse; Nescio quis teneros oculus mihi fascinat agnos. For bewitching spirit entereth by the eye into the hart of the party bewitched: for remedy whereof, they hang about the neck a chain of Coral, as for holy herbs I hold them unprofitable.  
To cure the watery eyes of Dogs, take warm water, and first wash them therewith, and then make a plaster of meal and the white of an Egg, and so lay it thereunto. By reason of that saying, Eccles. 20. cap. Bribes and gifts blind the eyes of judges, 
Vnicentius.  even as a dumb dog turneth away Correction. Some have delivered, that green Crowfoote forced into the mouth of a Dog, maketh him dumb and not able to bark. When a Dog becometh deaf, the oil of Roses with new pressed wine infused into his ears, cureth him: and for the worms in the ears, make a plaster of a beaten sponge and the white of an Egg, 
Tardinus.  and that shall cure it.  
The third kind of Quinancy (called Synanche) killeth Dogs, 
Pollux. Niphus.  because it bloweth up their chaps, and includeth their breath. The cough is very noisome to Dogs, wherefore their keepers must infuse into their Nostrils two cups of wine, with bruised sweet Almonds: but Tardinus for this disease, prescribeth great parceley sod with Oil, Honey, and Wine, and so given to the Dog. For the shortness of the breath, 
Blondus.  bore him through the ear, and if there be any help that will prevail.  
If a bone stick in the mouth of a Dog, hold up his head backward, and power Ale into his mouth until he cough, and so shall he be eased. When a Dog hath surfeited, and falleth to loath his meat, he eateth the herb Canaria and is relieved (both against his surfeit and also the bitings of Serpents.) For the worms in the belly, he eateth wheat in the stalk. The gout maketh the Dog's legs grow crooked, and it is never so cured, but that after a course or two they grow lame again. When his skin flieth from his nails, take meal & water & bind them thereunto for a remedy; and these are for the most part, those diseases wherewithal dogs are infected, and the other are either cured by heat, or by eating of grass: and so for this part, I conclude both the sickness and cure of dogs, with the saying of Gratius: mill tement pests curaque potentia maior. Concerning the madness of dogs, and their venomous bitings, we are now to speak: 
Of the bites of mad dogs and their curs.  and first of all, no reasonable man ought to doubt, why the teeth of a mad dog should do more harm than of a sound and healthy one; because in rage and anger, the teeth of every beast and creature, receive venom and poison from the head (as it is well observed by Aegineta) and so at that time fastening their teeth, they do more harm than at other times. Against the simple biting of a dog, it is sufficient to use but the urine of a dog, for there is not much venom in those wounds, and the urine also will draw out the prickles of a hedgehog, because such wounds have in them but little poison. Also (as Aetius prescribeth) it is very Sovereign in such wounds: first of all to cover and rub the sore with the palm of ones hand, and then power into it Vinegar and Nitre, so as it may descend to the bottom of the wound, and afterward lay unto it a new sponge wetted in the same Vinegar & nitre, and let it be so continued for the space of three days, and by the working thereof it shall be whole.  
Also it is generally to be observed in all the bitings of men by Dogs, that first of all it is requisite, that the wound be well rubbed over by the palm of the hand with Vinegar, then pour into the wounds, vinegar mixed with water or with nitre, laying also a sponge thereupon, and so bind it upon the place, having first wetted the clothes wherewithal you bind it with the said vinegar mixed, so let it remain bound up three days together, and afterward follow the common course of curing, as in every vulgar wounds, or else, lay thereunto pellitory of the wall, mingled and beaten with salt, changing it every day, until the crust or upper skin thereof fall away.  
It is also good sometimes the holes being small, to wet Lint in vinegar, and to purge the wound with powder of Annisse-seed, or Cumin; laying the Lint upon the Annisse for two or three days. The same being thus purged, take a medicine of the equal parts of Honey, Turpentine, Butter, Goosegrease, Marrow of a Hart, or Calf, melted betwixt the teeth of a man, and lay it thereunto, for it also cureth the bitings of men: but if the sore be inflamed, then lay unto it, Lentils sod with the parings of apples and dried, or the crumbs of bred with the juice of beets, and a little oil of Roses, made like a plaster.  
divers Authors have also prescribed these outward medicines against the bitings of Dogs in general, namely Vinegar sponged, the lees of Vinegar, with Nigella Romana, Venus' hair, Alabaster, Brine with Lint, Garlic mixed with honey and taken into the body, Lees of Wine, Almonds both sweet and bitter mingled with Hony, dried Annisse-seeds burned, the leaves of black horehound or Archangel beaten with salt, scallions with Honey and Pepper of the case, the juice of Onions with Rue and Hony, or raw Onions with Honey and Vinegar, but sod ones with honey & wine, (if they be green) let them lie to the wound three days: the ashes of Vine-trees with oil, ashes of a figtree with a seare-cloath, beside infinite other elaborate medicines, drawn from Trees, Fruits, fields, Gardens, and all other creatures as if nature had only striven to provide sundry ready cures for this evil above all other.  
Leaving therefore the simple bitings of Dogs, let us proceed to the madness of Dogs and their bitings, wherein the greater danger must be considered, with greater circumspection of remedies. First therefore, the ancients have derived Rabiem, of Raviem, madness, of the hoarseness of voice, (because a Dog at that time hath no perfect voice.) But it is more probable, that Rabbis cometh of Rapiendo, because when a Dog beginneth to be oppressed herewith, he biteth, snatcheth, runneth too and is fro, and is carried from home and Master, to his own perdition: this by the Grecians is called Lytta, and Cynolossos'.  
By this evil, not only Dogs perish, but all other creatures (except a Goose) bitten by them: and a man doth not escape without great peril. For Albertus relateth a story, of a man whose arm was bitten by a mad Dog, and after twelve years the sore broke forth again, and he died within two days; and the reason hereof was (as in all likelihood that of Coelius) that when one and the same nature infecteth each other, as Dogs do Dogs, and men do men, then by reason of their similitude and natural sympathy, they receive the consuming poison with all speed: but if another nature infect that, betwixt whom in inclination and passion, there is a dissimilitude & Antipathy (as is betwixt a dog and a man) then will the poison receive greater opposition, and be so much the longer before it receive predominant operation, because the first overcometh nature by treason, against which there is no resistance; and the s●cond by open force and proclamation of War, against which all the strength and force of nature is combined and opposed.  
Hereof also it came to pass, that the Noble Lawyer Baldus, playing with his Dog at Trent, 
Mathaeolus. A History of the death of Baldus.  was bitten by him in his lip, and neglecting the matter (because he never suspected the Dog's madness) after four months the poison wrought upon him, and he perished miserably. Those Beasts which have teeth like saws, (as Dogs, Wolves, and Foxes) go mad by nature, without the bitings of others, but those which have no such teeth (as Asses and Mules,) fall not mad at any time until they be bitten by other. 
Mishal Ephes●us.   
Also it hath been observed, that sometimes a mad dog hath bitten, 
Aug. Niphus  and there hath followed no harm at all, whereof this was the reason, because poison is not equally in all his teeth; and therefore biting with the purer and wholesomer, the wound became not perilous.  
A man bitten with a mad Dog, falleth mad presently when he cometh under the shadow of a Corn-tree; as it is affirmed by most Physicians, 
Ponzettus.  for that shadow setteth the poison on fire: but a man falling mad, of all creatures avoideth a Dog, and a Dog most of all falleth upon men. There are many things which engender madness in Dogs, as hot wheaten bread dipped in beane-water, melancholy bred within them and not purged by Canaria or other Herbs, the menstruous pollutions of Women, and the pain of his teeth. Their madness is most dangerous in the Dog-days, for than they both kill and perish mortally, for at that time their spittle or foam, falling upon man's body, 
Pliny. Do● days most perilous for mad dog●  breedeth great danger; and that if a man tread upon the Urine of a mad Dog, he shall feel pain by it if he have a sore about him: from whence it came to pass, that a stone bitten by such a Dog, was a common proverb of discord. Also it is observed, that if a wound be dressed in the presence of man or woman, which hath been bitten by a mad Dog, that the pain thereof will be increased: and which is more, that abortment will follow upon beasts with young, or Eggs covered by the hen, by their presence: But for remedy, 
Pliny.  they wash their hands and sprinkle themselves, or the Beasts with that water, whereby the evil is to be cured.  
If the gall of a mad Dog, about the bigness of a lentil seed be eaten, it killeth within seven days, or else doth no harm at all, if it pass seven days without operation. 
Bortrutius.  When a mad Dog had suddenly tore in pieces a garment about ones body, the tailor or Butcher took the same to mend, and forgetting himself, put on side of the breach into his mouth to stretch it out to the other, & fell mad immediately. Men thus affected, fear all waters, their virile member continually standeth, they suffer many convulsions, and oftentimes bark like dogs.  
There was a certain Mason at Zuricke, who had his finger grievously bitten with a mad Dog about july, whereunto he laid Garlic, Rue, and oil of Scorpions▪ and so it seemed to be healed, wherefore he took no counsel of any Phisiti●n. About August following, he was taken with a fever, being first very cold, then very hot, and so continued sweeting for a day or two, and could not endure the cold air. He thirsted much, yet when water or drink was brought him, he was so afraid thereof that he could not drink: his sweat was cold, and when he felt any cold air, he cried out for fear it had been water, thus he remained trembling, and offering to vomit at the sight of water, many times howling, and so perished after two days ended.  
When a Dog is mad it may be known by these signs, for he will neither eat nor drink, 
Signs to know a mad Do●.  he looketh awry and more sadly then ordinary; his body is lean, he casteth forth thick phlegm out of his Nostrils or mouth: He breathe●h gaping, and his tongue hangeth out of his mouth. His ears is limber and weak, his tail hangeth downward: his pace is heavy and sluggish until he run, and then it is more rash, intemperate and uncertain. Sometimes running, and presently after stand still again: he is very thirsty but yet abstaineth from drink, he barketh not, and knoweth no man, biting both strangers and friends. His head hangeth downward, 
Bertrurius. Ponzettus.  he is fearful and runneth into secret places from his whelps or fellows, who often bark at him and will not eat of bread upon which his blood hath fallen. His eyes grow very red, he many times dieth for fear of water: some discern it by laying nuts or Grains of corn to the bitten place, and afterward take them away and cast them to Hens or Pullen, who for hunger will eat them, and if after the eating the fowl live, the dog will not be mad; but if it die, then for certainty the dog will fall mad. The which passions do also agree with them that are bitten by him, and it is not to be forgotten that the bitings of the female, bring more danger than the males.  
The bodies of them that are thus wounded grow very dry and are pressed with inward burning fevers, if by music and delightful sports they be not kept waking; many times they die suddenly, or else recover for a small time, and then fall into a relapsed malady.  
Some give this to be the cause of their fear of Water, because their body growing dry seemeth to forget all participation with humidity, but Rufus affirmeth, this cometh from melancholy, wherewithal these persons are most commonly affected: which agreeth with an imagination they have, that they see Dogs in the water, and indeed it cannot be but their own countenance, which in these passions is very red, doth wonderfully afflict them: both in the water, and in all looking glasses.  
When a certain Philosopher (being bitten by a mad dog) entered into a bath, and a strong apparition of a Dog presented itself unto him therein, 
Aetius.  he strove against this imagination with a singular confident courage to the contrary, saying, within himself. Quid cani commune est cum balneo, what hath a Dog to do in a Bath? and so went in and overcam his disease: which thing had seldom chanced, that a man hath recovered this malady after he fell into fear and trembling, except Eudemus and Themiso, who obeying the request of a friend of his, entered likewise into the Water, and after many torments was recovered.  
To conclude, some men in this extremity suffer most fearful dreams, profusion of seed, hoarseness of voice, shortness of breath, retention of urine, which also changeth colour, being sometimes black, sometime like milk, sometime thick, sometime thin as water, rumbling in the belly, by reason of crudity, redness of the whole body, distension of nerves, heaviness of mind, love of darkness, and such like. Yet doth not this operation appear presently upon the hurt, but sometimes at nine days, sometimes at forty days, sometimes at half a year, or a year, or seven, or twelve year, as was hath been already said.  

The cure of mad Dogs either for preventing or recovering. Pliny.  For the cure of these Dogs, and first of all for the preventing of madness, there are sundry invented obsuerations. First, it is good to shut them up, and make them to fast for one day; then purge them with Hellebor, and being purged, nourish them with bread of barley-meal. Other take them when they be young whelps, and take out of their tongue a certain little worm, which the Grecians call Lytta; after which time they never grow mad or fall to vomiting, as Gratius noted in these verses; 
Namque subit nodis qua lingua renascibus haeret  
Verunculum dixere, mala atque incondita pestis  
jam teneris elementa mali, causasque recidunt.  But immediately it being taken forth, they rub the tongue with salt and oil Columella teacheth that Shepherds of his time, took their Dog's tails, and pulled out a certain nerve or sinew, which cometh from the Articles of the back bone into their tails, whereby they not only kept the tail from growing deformed and overlong, but also constantly believed, 
Pliny.  that their Dogs could never afterward fall mad: whereunto Pliny agreeth, calling it a castration or gelding of the tail, adding, that it must be done before the dog be forty days old▪ Some again say, that if a Dog taste of a woman's milk which she giveth by the birth of a boy, he will never fall mad. Nemesian ascribeth the cure hereof to Castoreum dried and put into milk, but this is to be understood of them that are already mad, whose elegant verses of the cause, beginning, and cure of a ruad dog, I have thought good here to express.  

Exhalat seu terra siws seu noxius aer  
Causa male, seu cum gelidus non sufficit humour.  
Torrida per venas concrescunt semina flammae.  Whatsoever it be he thus warranteth the cure. 
Tunc virosa tibi sums, multumque domabis  
Castorea adtritu silicis lentescere coges.  
Exebore huc trito pulvis, lectore feratur  
A●miscensque diu, facies concrescere utrunque  
Mox lactis liquidos sensim superadd fluores  
Vt non cunctantes, haustos infundere cornu  
Inserto possis, furiasque repellere tristes.   
Armetia a ●ing of Valentia, 
Albertus  prescribeth this form for the cure of this evil: let the Dog be put into the Water▪ so as the hinderlegs do only touch the ground, and his forelegs be tied up like hands over his head, and then being taken again out of the water, let his hair be shaved off, that he may be pieled until he bleed: then anoint him with oil of Beets, and if this do not cure him within seven days, then let him be knocked on the head, or hanged out of the way.  
When a young male Dog suffereth madness, shut him up with a Bitch; 
Blondus.  or if a young Bitch be also oppressed, shut her up with a Dog, and the one of them will cure the madness of the other.  
But the better part of this labour, is more needful to be employed about the curing of men, or other creatures which are bitten by dogs, then in curing or preventing that natural infirmity. Wherefore it is to be remembered, that all other poisoned wounds are cured by incision and circumcising of the flesh, and by drawing plasters, 
The cure of a man or be●st bitten by a mad Dog.  which extract the venom out of the flesh and comfort nature; and by cupping-glasses, or burning irons (as Coelius affirmeth) upon occasion of a miraculous fiction of the Temple door key of S. belinus, near Rhodigium; for it was believed, that if a mad man could hold that key in his hand red hot, he should be delivered from his fits for ever.  
There was such another charm or incantantion among the Apuleians, made in form of a prayer against all bitings of mad Dogs, and other poisons, unto an obscure Saint (called Vithus) which was to be said three satterdays in the evening, nine times together, which I have here set down for no other cause but to show their extreme folly. 
A foolish charm and prayer to vithus.  

Alme vithe pelican  
Littusque polygnanicum  
Irasque canum mitigas  
Rictusque canis luridos   

Oram qui tenes Apulam.  
Qui morsus rabidos levas  
Tu sancte rabiem asperam  
Tu saevam prohibbe luem.   
I procul hinc rabbiss, procul hinc furor omnis abesto.  But to come to the cure of such as have been bitten by mad dogs: First I will set down some compound medicines to be outwardly aplyed to the body: secondly, some simple or uncompounded medicines: In the third place such compounded and uncompounded potions, as are to be taken inwardly aghast this poison. 
Discoride●   
For the outward compound remedies, a plaster made of Opponax and pitch, is much commended, which Menippus used, taking a pound of Pitch of Brutias, and four ounces of Opponax (as Aetius and Actuarius do prescribe) adding withal, that the Opponax must be dissolved in vinegar, and afterward, the Pitch and that vinegar must be boiled together, and when the vinegar is consumed, then put in the Opponax, and of both together make like taynters of splints and thirst them into the wound, so let them remain many days together, and in the mean time drink an antidote of sea-crabs and vinegar, (for vinegar is alway precious in this confection.) Other use Basilica, Onions, Rue, Salt, rust of Iron, white bread, seeds of horehound, and treacle: but the other plaster is most forcible to be applied outwardly, above all medicines in the world.  
For the simple or uncompounded medicines to be taken against this sore, are many: As Goose-grease, Garlic, the root of Wild roses drunk; bitter almonds, leaves of chickweed, or pimpernel, the old skin of a snake pounded with a male-sea-crab, Betony, Cabbage leaves, or stalks, with persneps and vinegar, lime and suet, powder of Sea-crabs with Honey; powder of the shells of Sea-crabs, the hairs, of a Dog, laid upon the wound, the head of the Dog which did bite, mixed with a little Euphorbium; the hair of a man with vinegar, dung of Goats with Wine, Walnuts with Honey and salt, powder of figtree in a scarcloath, Fitches in wine, Euphorbium; warm horse-dung, raw beans chewed in the mouth, figtree leaves, green figs with vinegar, fennel stalks, Gentiana, dung of pullen, the liver of a Buckgoate, young Swallows burned to powder, also their dung; to urine of a man, an Hyaena's skin, flowerdeluce with honey, a Sea herb called Kakille, Silphum with salt, the flesh and shells of snails, leek seeds with salt, mints, the tail of a fieldmouse cut off from her alive and she suffered to live, roots of Burrs, with salt of the Sea plantine, the tongue of a Ram with salt, the flesh of all Sea-fish, the fat of a sea-calf and veruine, beside many other superstitious amulets which are used to be bound to the Arms, necks, and breasts, as the Canine tooth bound up in a leaf and tied to the Arme. A Worm bred in the dung of Dogs hanged about the neck, the root of Gentian in an Hyaenaes' skin, or young Wolves skin, and such like; whereof I know no reason beside the opinion of men.  
The inward compound potions or remedies against the bitings of Dogs may be such as these. Take Sea-crabs, and burn them with twigs of white vines, and save their ashes, then put to them the powder of Gentian root well cleansed, and small beaten, and as oft as need requireth take two spoonfuls of the first, and one of the second, and put them into a Cup of pure and unmixed wine, and so drink it for four days together, being well beaten and stirred, so as the Wine be as thick as a Cawdell; and there is nothing more forcible than Sea-crabs, Hiera, Diascincum, powder of Walnuts in warm rain Water, treacle, Castoreum, pills, spurge-seede, and a decoction of Indian thorn with veruine given in water. These may serve for several compound inward remedies against these poisons, and now follow the simple.  
First eating of garlic in our meat, drinking of wormwood, rams flesh burned and put into wine and so drunk. There is an herb called Alysson, by reason of the power it hath against this evil, which being bruised and drunk, cureth it. The liver of a Boar dried and drunk in wine, hath the same operation. Iewes lime drunk in water, leeks & onions in meat, dog's blood, the head, the vain under the tongue (commonly supposed to be a worm,) and the liver of the dog which hath done the hurt, are also prescribed for a remedy of this evil: but especially the liver or rennet of a young puppy, the rind of a Wild figtree, a d●am of Castoreum with oil of roses Centaury, or chameleon; the root of a wild rose (called Cynorrhodon and Cynosbaton) Ellebor, the brain of a hen drunk in some liquor, sorrel, Honey, mints, and plantine: but Pimpinella Germanica is given to all cattle which are bitten by a mad Dog. Besides many other such like, which for brevity sake I omit, concluding against all superstitious curing by enchantments or supposed miracles, such as is in a certain church of S. Lambert in a city of Picardye, where the mass priests, when a man is brought unto them having this evil, they cut a cross in his forehead, and lay upon the wound a piece of S. lambert's stole burning, (which they say (though falesely) is reserved to this day without diminution) then do they sow up the wound again, & lay another plaster upon it, prescribing him a diet; which is to drink water, and to eat hard Eggs, but if the party amend not within forty days, they bind him hand and foot in his bed, and laying another bed upon him, there strangle him (as they think without all sin) and for preventings of much harm that may come by his life▪ if ●ee should bite another. This story is related by Alysius, and it is worth the noting, how murder accompanieth superstitious human inventions, and the vain presumptuous confidence of crosse-worshippers: and thus much of the madness of dogs, and the cure thereof in men and beasts.  
In the next place, the conclusion of this tedious discourse followeth, which is, the natural medicines arising out of the bodies of dogs, and so we will tie them up for this time.  

The natural medicines  Whereas the inward parts of men are troubled with many evils, it is delivered for truth, that if little Melitaean Dogs, or young sucking puppies, be laid to the breast of a child or man that hath infectious passions or pains in his entrails, the pain will departed from the man into the beast; for which cause they burned them when they were dead. Serenus doth express this very elegantly saying; 
Q●in etiam catulum lactentem apponere membris  
Conuenit, omne malum transcurrere fertur in illum.  
Cui tamen extincto munus debetur humandi,  
Humanos quia contactus mala tanta sequntur,  
Et iunctus vitium ducit de coniuge coniux.   

Amatus  If a Whelp be cut asunder alive, and laid upon the head of a mad melancholic Woman, it shall help her, and it hath the same power against the spleen. If a woman grow barren after she hath borne children, 
Hypocrates  let her eat young Whelp-flesh, and Polypus fish sod in Wine and drink the broth, and she shall have ease of all infirmities in her stomach and womb. 
Furnerius  Water distilled out of Whelps, causeth that pieled or shaven places shall never more have hair grow upon them.  
With the fat of whelps, bowelled and sod till the flesh come from the bones, & then taken and put into another vessel, and the weak, resolute, or paralitike members being therewith anointed, they are much eased if not recovered. Alysius saith, he made experience of puppies sod alive in oil, whereby he cured his gouty legged horses, and therefore it cannot choose but be much more profitable for a man.  
The skin of a dog held with the five fingers, stayeth distillations; it hath the same operation in gloves and stockings, and it will also ease both Ache in the belly, head, and feet, and therefore it is used to be worn in the shoes against the gout. 
Pliny.   
The flesh of mad Dogs, is salted and given in meat to them which are bitten by mad Dogs for a singular remedy. The blood is commended against all intoxicating poisons and pains in the small guts, and it cureth scabs. The fat is used against deafness of the ears, the gout, nits in the head, and incontinency of urine, given with Alumme. A plaster made of the marrow of a Dog and old wine, is good against the falling of the fundament. The hair of a black Dog easeth the falling sickness, the brains of a Dog in lint and Wool laid to a man's broken bones for fourteen days together, doth consolidate and join them together again, which thing caused Serenus to make these excellent verses: 
Infandum dictu cunctis procull absit amicis  
Sed fortuna potens omen convertat in hosts  
Vis indigna nove si sparserit ossa fragore,  
Conuentet cerebrum blandi canis addere fractis  
Lintea deinde superque inductu nectere lavas  
Saepius & succos conspergere pinguis olivi  
Bis septem credunt revatescere cuncta diebus.   
The brainpan or skull of a Dog clove asunder, is applied to heal the pain in the eyes; that is, if the right eye be grieved, thereunto apply the right side of the skull, if the left eye, the left side.  
The virtues of a Dog's head made into powder are both many and unspeakable▪ by it is the biting of mad Dogs cured, it cureth spots and bunches in the head, and a plaster thereof made with Oil of Roses, healeth the running in the head: it cureth also tumors in the privy parts, and in the seat, the chip in the fingers, and many other diseases.  
The powder of the teeth of Dogs, maketh children's teeth to come forth with speed and easy, and if their gums be rubbed with a dog's tooth, it maketh them to have the sharper teeth: and the powder of these Dogs teeth rubbed upon the Gums of young or old, caseth tootache and abateth swelling in the gums. The tongue of a Dog, is most wholesome both for the curing of his own wounds by licking, as also of any other creatures. The rennet of a Puppy drunk with Wine, dissolveth the Colic in the same hour wherein it is drunk: 
Rasis Sextus  and the vomit of a Dog laid upon the belly of a hydropic man, causeth Water to come forth at his stool. The gall healeth all weals and blisters after they be pricked with a Needle, and mingled with Honey it cureth pain in the eyes, and taketh away white spots from them: likewise infused into the ears, openeth all stops, 
Pliny. Aesculapius  reth all inward pains in them.  
The Spleen drunk in urine, cureth the spleenatick; the melt being taken from the Dog alive, hath the same virtue to help the melt of man. The skin of Bitch's wherein they conceive their puppies (which never touched the earth) is precious against difficulty in childbirth, and it draweth the infant out of the womb. 
Dioscorid●●  The milk of a Bitch's first whelping, is an antidote against poison, and the same causeth hair never to come again, if it be rubbed upon the place where hairs are newly pulled off: Also infused into the eyes, driveth away the whiteness of them. Likewise there is no better thing to anoint the gums of young Children withal, before they have teeth, for it maketh them to come forth with ease: it easeth likewise the pain of the ears, and withal speed healeth burnt mouths by any hot meat, Ora ambusta cibo sanabis lact canino.  
The urine of a dog taketh away spots and warts, and being mingled with salt of nitre, wonderfully easeth the King's evil. The dung of dogs (called by the Apothecaryes' Album Graecum) because the white is best, being engendered by eating of bones, and therefore hath no ill savour, Galen affirmeth that his masters in Physic, used it against old sores, bloody flixes, and the Quinensie, and it is very profitable to staunch the blood of Dogs, and also against inflammations in the breasts of Women, mingled with turpentine. It was well prescribed by Avicen, to expel congealed blood out of the stomach and bladder, being taken thereof so much in powder as will lie upon a Golden Noble.     

Of the Ethiopian Eale.  
THere is bred in Ethiopia a certain strange Beast about the bigness of a Sea-horse, being of colour black or brownish: it hath the cheeks of a Boar, 
Pliny. Solinus  the tail of an Elephant, and horns above a Cubit long, which are movable upon his head at his own pleasure like ears; now standing one way, and anon moving another way, as he needeth in fight with other Beasts, for they stand not stiff but bend flexibly, and when he fighteth, he alway stretcheth out the one, and holdeth in the other, of purpose as it may seem, that if one of them be blunted and broken, than he may defend himself with the other. It may well be compared to a Sea-horse for above all other places it loveth best the Waters.   

OF THE ELEPHANT.  

The great v●● of the consideration of an Elephant.  THere is no creature among all the Beasts of the world which hath so great and ample demonstration of the power and wisdom of almighty God as the Elephant: both for proportion of body and disposition of spirit; and it is admirable to behold, the industry of our ancient forefathers, and noble desire to benefit us their posterity, by searching into the qualities of every Beast, to discover what benefits or harms may come by them to mankind: having never been afraid either of the Wildest, but they tamed them; the fiercest, but they ruled them; and the greatest, but they also set upon them. Witness for this part the Elephant, being like a living Mountain in quantity & outward appearance, yet by them so handled, as no little dog became more serviceable and tractable.  
An Elephant is by the hebrews called Behemah, by way of excellency, as the Latins for the same cause call him Bellua, 
Of the several names in divers languages.  the Chaldeans for the same word, Deu. 14. translat Beira, the Arabians Behitz, the Persians Behad, and the Septuagints Ktene, but the Grecians vulgarly Elephas, not Quasi elebas, because they join copulation in the Water, but rather from the Haebrew word Dephill; signifying the ivory tooth of an Elephant (as Munster well observeth.) The hebrews also use the word Schen for an Elephant's tooth. Moreover Hesychius called an Elephant in the Greek tongue Perissas', the Latins do indifferently use Elephas, and Elephantus; and it is said that Elephantus in the Punic tongue, signifieth Caesar: whereupon when the Grandfather of julius Caesar had slain an Elephant, he had the name of Caesar put upon him.  

The original of the Caesar's  The Italians call this Beast Leofante, or Lionfante, the French Elephante, the Germans Helfant, the Illirians Slon. We read but of three appellative names of Elephants; that is of one, called by Alexander the great ajax, because he had read that the buckler of great ajax was covered with an Elephant's skin, about whose neck he put a Golden collar and so sent him away with liberty. Antiochus' one of Alexander successors had two Elephants, one of them he likewise called ajax, in imitation of Alexander, and the other Patroclus, of which two this story is reported by Antipater. That when Antiochus came to a certain ford or deep Water, ajax which was alway the captain of the residue, having sounded the depth thereof, refused to pass over, and turned back again, than the King spoke to the Elephants & pronounced, that he which would pass over should have principality over the residue: whereupon, Patroclus gave the adventure, and passed over safely, and received from the king the silver trappings and all other prerogatives of principality; the other seeing it (which had alway been chief till that time,) preferred death before ignominy and disgrace, and so would never after eat meat but famished for sorrow.  
They are bred in the hot Eastern countries, for by reason they can endure no cold, they keep only in the East and South. 
Countries of the breed of Elephant●.  Among all, the Indian Elephants are greatest, strongest, and tallest, and there are among them of two sorts, one greater (which are called Prasijs) the other smaller, 
Diodorus  called Taxilae.) They be also bred in Africa, in Lybia, much greater than a Nysaean Horse,, 
Aelianu  and yet every way inferior to the Indian; for which cause, if an African Elephant do but see an Indian, he trembleth, and laboureth by all means to get out of his sight, 
Philostratus Solinus  as being guilty of their own weakness.  
There are Elephants also in the I'll Taprobane, and in Sumatra, in African. They are bred in Lybia, in Aethiopia, among the Trogloditae, and in the Mountain Atlas, Syrteses, Zames, 
Vertomannus  and Sala, the seven Mountains of Tingitania, and in the Country of Basman, subject to the great Cham. Some Authors affirm, that the African Elephants are much greater than the Indian, 
Leo Afer Paul venetus  but with no greater reason than Columella Writeth; that there be as great beasts found in Italy as Elephants are: whereunto no sound Author ever yielded.  
Of all earthly creatures an Elephant is the greatest: for in India they are nine cubits high, 
The heigh & stature of elephants.  and five cubits broad; in Africa fourteen or fifteen full spans, which is about eleven foot high and proportionable in breadth, which caused Aelianus to Write, that one Elephant is as big as three Bugils; and among these the males are ever greater than the females. In the kingdom of Melinda in Africa, there were two young ones, not above six months old, whereof the least was as great as the greatest Ox, but his flesh was as much as you shall find in two Oxen; the other was much greater.  

Vartomannus The colour and several parts.  Their colour is for the most part mouse-colour, or black; and there was one all white in Ethiopia: The skin looketh pieled and scabby; it is most hard on the back, but softer underneath the belly, having no covering of hair or gristes nor yet help by his tail to drive away the flies, 
Of the use of his skin. Pliny.  for that evil doth this beast feel in his great body, but alway hath crevices in his skin, which by their savour do invite the little flies to a continual feast, but when by stretching forth they have received the swarms, by shrinking together again, they enclose the flies and so kill them: so that these crevices in his skin, are unto him instead of a mane, tail, and hair: yet there are some few hairs which grow scattering upon his hide, whereof some have been brought out of America into Germany, which were two palms long, but not so stiff as Swine's.  
Their skin is so hard and stiff, that a sharp sword or iron cannot pierce it. 
Gillius  Their head is very great, and the head of a man may as easily enter into their mouth, as a finger into the mouth of a Dog; but yet their ears and eyes are not aequivalent to the residue of their proportion: for they are small, like the wings of a Bat or a Dragon, those of the Ethiopian Sambri want ears altogether. Their eyes are like the eyes of Swine, but very red, 
Pliny.  they have teeth of either side four, wherewith they grind their meat like meal, and they have also two other which hang forth beyond the residue, in the males downward, 
Vartomanus  and these are the greater and crooked; but in the females upward, and they are the smaller and strait: the one of them they keep alway sharp, to revenge injuries, and with the other they root up plants & trees for their meat: 
of their teeth Aelianus  so that nature hath armed both sexes with these, for their chiefest defence; and with these the females are calued at the first, and endued from the mother's belly, and appear so soon as they come forth: the males not so quickly, but rather after the manner of bores and Sea-horsses, 
Gillius. Pliny.  they hang out of their mouths, and grow to be ten foot long, whereof they make posts of houses in some countries, and call them Ebora, that is, young ivory: which caused Martial to write thus; 
Grandia taurorum portant qui corpora quaeris  
An lybicas possint sustinnisse trabes.  There is a certain book extant without the name of the Author, written of judaea or the holy land, wherein the Author affirmeth that he saw an Elephant's tooth sold to a Venetian Merchant, for six and thirty Ducats, it being fourteen spans long, and four spans broad, and it weighed so heavy, that he could not move it from the ground.  
Vartomanus also saith, that he saw in the Isle of Sumatra, two Elephants teeth, which weighed three hundred six and thirty pounds. This is certain, that the teeth of those Elephants which live in the marshes and watery places, are so smooth and hard, as they seem intractable, and in some places they have holes in them, and again certain bunches as big as hailstones, which are so hard, as no art or instrument can work upon them.  
The Elephants of the mountains have lesser and whiter teeth, fit to be applied to any work, but the best of all, are the teeth of the campestrial and field Elephants, 
Philostratus  which are whitest and softest, and may well be handleth without all pain. The teeth of the female are more precious then of the male, and these they lose every tenth year; which falling off they bury and cover in the earth, pressing them down by sitting upon them, and then heal them over with earth by their feet, and so in short time the grass groweth upon them: for, as when they are hunted they know it is for no other cause than their teeth, so also when they lose their teeth, they desire to keep them from men, lest the virtues of them being discovered, they which bear them should enjoy the less peace and security.  
It is admirable what devices the people of India and Africa have invented by natural observation, to find out these buried teeth, 
The finding of hidden teeth.  which unto us living in the remote parts of the world, we would judge impossible by any ordinary or lawful course, except we should turn up the earth of a whole country, or go to work by diabolical conjuration: 
Aelianus  yet have they found out this facile & ready course. In the woods or fields where they suspect these teeth to be buried, they bring forth pots or bottles of water, and disperse them here one, there another, and so let them stand, and tarry to watch them, so one sleepeth, another singeth, or bestoweth his time as he pleaseth, after a little time, they go and look in their pots and if the teeth lie near their bottles, by an unspeakable and secret attractive power in nature, they draw all the water out of them that are near them, which the watchman taketh for a sure sign, and so diggeth about his Bottle, till he find the tooth: 
a wonderful natural secret  but if their bottles be not emptied, they remove to seek in another place.  
These ivory teeth have been alway of great estimation among all the Nations that ever knew them, the Ethyopians paid for a tribute unto the king of Persia every 3. year twenty or these teeth hung about with gold and jet-wood. These are sold by weight, and there be many which deceive the world with the bones of fishes instead hereof, but the true ivory is paler and heavier, and falling upon the ground will easily break, whereas the bones of Fishes are more tenatious, light, and strong. It is like to the Chernites, wherein Darius was entombed, and the Marble called Lapis Coraliticus Corrol stone: like unto this is the Alagis stone, and the Paederos jewel. With this ivory they made images and statues for their idol Gods, as one for Pallas in Athens, for Esculapius in Epidaurus of Venus under the name of Urania by Phidius, whereupon she was called Elephantina, for Apollo at Rome: and therefore Pausanias wondereth at the Grecians that spared no cost for the vain worship of their Gods, for they bought of the Indians and Ethiopians ivory to make their images with more pomp and ostentation: beside of ivory they make the hafts of knives, and also the best combs, and Solomon as appeareth 3. Reg. 10▪ had a throne of ivory covered all over with gold, for the costs and charge whereof he could not expend less than thirty thousand talents.  
The greatness of these appeareth by their use, for Polybius reporteth by the relation of Galussa a Nobleman and a great traveler in Africa, that with them they made posts for houses, 
〈◊〉▪ Cenalis.  and racks to lay their cattle's meat upon, and likewise folds to enclose them. Apelles made an ink of ivory which was called Elephants ink, and he painted therewith. It hath been affirmed by Aelianus & some writers following Pliny, that these teeth are Horns, and that Elephants are horned beasts, which error rose upon the occasion of these words of Pliny; 
Plin●us. Wh●ther Elephants have horns.  Elephantos & arietes candore tantum cornibus assinulatis, in Santonum littore reciprocaos destituit Oceanus: where Aelianus finding a resemblance betwixt Rams and Elephants in their white horns, was contented to apply that name to them both, which appertaineth only to one; for Pliny himself Lib. 18. showeth his meaning by another like speech, of the whetting their horns upon trees, and Rhinocerotes upon stones: for except he had named horns in the first place it might have been questioned whether Rhinocerotes had any horns, but rather teeth in the second place.  
But whatsoever were the words or opinion of Pliny, it is most certain, that after Herodotus and other ancient writers, it is safer to call these teeth, than horns; and I will briefly set down the reasons of Philostratus, that will have them to be teeth, and afterward of Grapaldus, Aelianus, and Pausanias, that would make them horns, and so leave the reader to consider whether opinion he thinketh most agreeable to truth. First, that they are not horns, it is alleged that horns fall off and grow every year again, especially of Hearts, and grow forth of their heads, but teeth which are called Fannae or Gang-teeths, standing out of the mouth, fall off together, & are given for weapon and defence to beasts, and such are an Elephants: Again, a horn hath a certain line or circle near the root, which is covered every year, but this cometh up like a stony substance, without all circle or cover, and therefore it cannot be a horn. Moreover, those creatures are said to have horns, that have cloven hooves, this hath no cloven hoof, but only five distinct fingers upon a foot. Lastly, all horned beasts have an empty hollowness in their horns, (except Hearts) but this is sound and full throughout, except a little passage in the middle like a hole into a tooth: and thus say they which will have them called teeth.  
Now on the contrary, those which will have them Horns, make these arguments. First, as the Elks have their horns grow out of their eyelids, the Rhinocerotes or Ethyopian Bulls out of their nose, so as it is not unnatural for the Elephant to have his horns grow out of his mouth. Again, horns fall off and come again in old beasts, but teeth do not so, and therefore these are horns and not teeth: the power of fire cannot alter teeth, but these teeth break if you go about to change their proportion or figure, but horns of Oxen and Elephants may be stretched, bended, altered, straightened, and applied to what fashion so ever you will. Again, teeth grow out of the gums and cheekebone, as it is apparent, but horns grow out of the skull and Temples, and so do the Elephants as by observation every man may discern. Lastly as nature hath given another shape and greater proportion of body to Elephants then to any other beasts, so also it is not unreasonable that it vary in the placing of his horns, for they grow downward, and the very mole and quantity of his body is sufficient to arm him against the fear of death. Thus they argument for the horns of Elephants.  
The Poets have a pretty resemblance of dreams, comparing true dreams to horns and false dreams to ivory, because falsehood is ever more burnished, then naked and ragged truth. And besides the eye of man is translucent, and containeth in it a horny substance, and by the eye we alway receive the best assurance, but by the mouth (signified by teeth) are many falsehoods vented: and for that horns turn upward to heaven, the fountain of truth, but the teeth of an Elephant grow downward towards the earth the mother of error. And for this cause Aeneas by Virgil and Homer, is said to come in at the horny gate of Somnus, and to go forth at the ivory: Virgil's verses are these: 
Sunt geminae Somni portae quarum altera fertur,  
Altera candenti praefecta nitens Elephanto.  
His ubi dum natum Anchises, unaque Sibillam; Cornea  
Qua veris facilis datur exitus umbris,  
Sed falsa ad coelum mittunt in somnia manes,  
Poesequitur dictis, portaque emittit eburna.   
And here we will leave, and prosecute no further this discourse of their horns and teeth, but proceed to the other outward parts of this beast.  
The tongue is very small though broad, his trunk called Proboscis and Promuscis, 
Aelianus.  is a large hollow thing hanging from his nose like skin to the groundward: 
Aristotle.  and when he feedeth it lieth open, like the skin upon the bill of a Turkeycock, to draw in both his meat and drink, using it for a hand, and therefore improperly it is called a hand. For by it he receiveth of his keeper whatsoever he giveth him, with it he overthroweth trees, and where soever he swimmeth, through it he draweth breath. It is crooked, gristly, and inflexible at the root next to the nose: within, it hath two passages, one into the head and body by which he breatheth, and the other into his mouth, whereby he receiveth his meat: 
Gillius  and herein is the work of God most wonderful, not only in giving unto it such a diverse proportion and anatomy, but also giving him reason to know this benefit of it, that so long as he is in the water and holdeth up that trunk, he can not perish.  
With this he fighteth in war, and is able to take up a small piece of money from the earth: with it he hath been seen to pull down the top of a tree, 
Vartomannus  which twenty four men with a rope could not make to bend. With it he driveth away his hunters when he is chased, for he can draw up therein a great quantity of water, and shoot it forth again, to the amazement and the overthrow of them that persecute him. The Moors say that he hath two hearts, one where withal he is incensed, and another whereby he is pacified.  
But the truth is, as Aristotle in the dissection of the heart observed, there is a double ventrickle, and bone in the heart of an Elephant. He hath a Liver without any apparent gall, but that side of the liver being cut, whereon the gall should lie, a certain humour cometh forth like a gall. Wherefore Aelianus saith, he hath his gall in his maw-gutte, which is so full of sinews, that one would think he had four bellies; in this receiveth he his meat, having no other receptacle for it: his entrails are like unto a Swine's, but much greater.  
His Liver four times so great as an Ox's, and so all the residue except the Melt: he hath two paps a little beside his breast under his shoulders, and not between his hinder legs or loins, they are very small and cannot be seen on the side. 
Aristotle.  The reasons hereof are given, first that he hath but two paps, because he bringeth forth but one at a time, and they stand under his shoulders like an Apes, because he hath no hooves but distinct feet like a man's, and also because from the breast floweth more abundance of milk.  
The genital part is like a Horses, but lesser than the proportion of his body affordeth: the stones are not outwardly seen, because they cleave to his rains. But the Female hath her genital betwixt her thighs: the forlegges are much longer than the hinder legs, and the feet be greater. His legs are of equal quantity, both above and beneath the knees, and it hath ankle bones very low. The articles do not ascend so high as in other creatures, but kept low near the earth. He bendeth his hinder legs like a man's when he sitteth, but by reason of his great weight he is not able to bend on both sides together, 
〈◊〉 Gill●●s  but either leaneth to the right hand or to the left and so sleepeth: It is false that they have no joints or articles in their legs, for when they please they can use, bend, and move them, but after they grow old, they use not to lie down or strain them by reason of their great weight, but take their rest leaning to a tree: and if they did not bend their legs, they could never go any ordinary and stayed pace. Their feet are round like a horses, but so as they reach from the middle every way two spans length, and are as broad as a bushel, having five distinct toes upon each foot, the which toes are very little cloven, to the intent that the foot may be stronger; and yet parted, that when he treadeth upon soft ground, the weight of his body press not down the leg to deep. He hath no nails upon his toes, his tail is like an Ox's tail, having a little hair at the end, and the residue thereof peeled and without hair: He hath not any bristly hairs to cover his back: and thus much for their several parts and their uses.  

their inward natural parts  There is not any creature so capable of understanding as an Elephant, and therefore it is requisite to tarry somewhat the longer in expressing the several properties, and natural qualities thereof, which sundry and variable inclinations, cannot choose but bring great delight to the reader. They have a wonderful love to their own Country, so as although they be never so well delighted with divers meats and joys in other places, yet in memory thereof they send forth tears, 
Aelianus Tzetzes. The Places of their abode  and they love also the waters, rivers, and marshes, so as they are not unfitly called Riparij such as live by the rivers sides: although they cannot swim by reason of their great and heavy bodies, until they be taught. Also they never live solitary but in great flocks, except they be sick or watch their young ones, and for either of these they remain adventurous unto death, 
Pliny.  the eldest leadeth the herd, and the second driveth them forward, if they meet any man they give him way, and go out of his sight. 
Leo Afer:   
Their voice is called by the word Barrire, that is to bray, and thereupon the Elephants themselves are called Barri; 
Festus Philomelae author.  for his voice cometh out of his mouth and nostrils together, like as when a man speaketh breathing; wherefore Aristotle calleth it rawcity, or hoarseness, like the low sound of a Trumpet, this sound is very terrible in battles as shall be afterward declared.  
They live upon the fruits of plants and roots, and with their trunks and heads, overthrow the tops of trees, 
The meat of wild Eleph. Pliny. Solinus  and eat the boughs and bodies of them, and many times upon the leaves of trees he devoureth Chamaeleons, whereby he is poisoned and dieth if he eat not immediately a wild Olive. They eat earth often without harm, but if they eat it seldom, it is hurtful and procureth pain in their b●l●ies; so also they eat stones. They are so loving to their fellows, that they will not eat their meat alone, but having found a prey, they go and invite the residue to their feasts and cheer, more like to reasonable civil men, 
Aelianus. Hermolaus.  then unreasonable brute beasts. There are certain noble melons in Aethiopia, which the Elephants being sharpe-smelling-beastes do wind a great way off, and by the conduct of their noses come to those Gardens of Melons, and there eat and devour them: When they are tamed they will eat Barley either whole or ground: of whole at one time is given them nine Macedonian Bushels, but of meal six, and of drink either wine or water thirty Macedonian pints at a time, that is fourteen gallons, but this is observed, that they drink not wine except in war, when they are to fight, but water at all times, whereof they will not taste, except it be muddy and not clear, for they avoid clear water, 
Aelianus Simocratus A secret. Pliny.  loathing to see their own shadow therein; and therefore when the Indians are to pass the water with their Elephants, they choose dark and cloudy nights wherein the moon affordeth no light. If they perceive but a mouse run over their meat, they will not eat thereof, for there is in them a great hatred of this creature. Also they will eat dried Figs, Grapes, Onions, Bulrushes, Palms, and ivy leaves: There is a Region in India; called Phalacrus, 
A secret in a country of India.  which signifieth Bald, because of an herb growing therein, which causeth every living thing that eateth thereof, to lose both horn and hair, and therefore no man can be more industrious or wary to avoid those places, then is an Elephant, and to bear every green thing growing in that place when he passeth through it. 
Aelianus   
It will forbear drink eight days together, and drink wine to drunkenness like an Ape. It is delighted above measure with sweet savours, ointments, and smelling flowers, for which cause their keeps will in the Summer time lead them into the meadows of flowers, where they of themselves will by the quickness of their smelling, 
Their love to sweet flowers. Aelianus.  choose out and gather the sweetest flowers, and put them into a basket if their keeper have any; which being filled, like dainty and neat men, they also desire to wash, and so will go and seek out water to wash themselves, and of their own accord return back again to the basket of flowers, which if they find not, they will bray and call for them. Afterward being led into their stable, they will not eat meat until they take of their flowers and dress the brims of their maungers therewith, and likewise strew their room or standing place, pleasing themselves with their meat, because of the savour of the Flowers stuck about their cratch, like dainty fed persons which set their dishes with green herbs, and put them into their cups of wine.  
Their pace is very slow, for a child may overtake them by reason of their high and large bodies (except in their fear) and for that cause they cannot swim: as also, 
Gillius. The shipping of Elephants  by reason that the toes of their feet are very short and finally divided. When they are brought into a ship, they have a bridge made of wood, and covered with earth, and green boughs are set on either side, so that they imagine they go upon the land until they enter into the ship; because the boughs keep them from sight of the Sea. They are most chaste, 
Aelianus.  and keep true unto their males without all inconstant love or separation, admitting no adulteries amongst them, and like men which taste of Venus not for any corporal lust, but for desire of heirs and successors in their families, so do Elephants, without all unchaste and unlawful lust, take their venerial compliments, for the continuation of their kind, and never above thrice in all their days, either male or female suffer carnal copulation (but the female only twice.) Yet is their rage great when the female provoketh them, and although they fight not among themselves for their females, (except very seldom) yet do they so burn in this fury, that many times they overthrow trees and houses in India by their tusks, and running their head like a Ram against them, wherefore then they keep them low & down by subtraction of their meat, & also bring some stranger to beat them. There was a certain cunning hunter sent into Mauritania by the Roman Emp▪ to hunt and take Elephants; on a day he saw a goodly young Elephant in copulation with another, & instantly a third approached with a direful braying, as if he would have eaten up all the company, and as it afterward appeared, he was an arrival to the female, 
Aelianus.  which we saw in copulation with the other male: when he approached near, both of them set themselves to combat, which they performed like some unresistible waves of the Sea, or as the hills which are shaken together by an earthquake, wherein each one charged the other most furiously for their love, to the terror and admiration of all the beholders, and so at last became both disarmed of their teeth and horns by their often blows, before one had overcome the other, and so at last by the hunters were parted asunder, being ever afterward quiet from such contentions about their females for copulation.  
The Indians separate the stables of the females far asunder from the males, because at that time they overthrow their houses. They are modest and shamefast in this action, 
The place & manner of their copulation Plinyus.  for they seek the Deserts, woods, and secret places for procreation, and sometimes the waters, because the waters do support the Male in that action, whereby he ascendeth and descendeth from the back of the female with more ease: and once it was seen, that in Virgea (a Country of the Corascens) two Elephants did engender out of India, otherwise they couple not out of their own countries: When they go to copulation, they turn their heads towards the east, but whether in remembrance of Paradise, or for the Mandragoras, or for any other cause, I cannot tell: the female sitteth while she is covered. 
Albertus.  They begin to engender, the male at six, ten, twelve, fifteen or twenty year old, the female not before ten years old: They couple but five days in two years, and never after the female is filled till she have been clear one whole year, 
Solinus. The time of copulation Arrianus  and after the second copulation, he never more toucheth his female. At that time the male breatheth forth at his nose a certain fat humour like a menstruous thing, but the female hath them not till her place of conception be opened: and alway the day after her filling, she washeth herself before she return to the flock.  

Aristotle. The time of their go●og with young  The time of their going with young is according to some two years, and according to other three, the occasion of this diversity is, because their time of copulation cannot certainly be known, because of their secrecy, for the greater bodies that beasts have, they are the less fruitful. She is delivered in great pain, leaning upon her hinder Legs. They never bring forth but one at a time, and that is not much greater than a great cowcalfe (of three months old,) which she nourisheth six or eight year. As soon as it is Calued, 
Diodonus Pogius. Aelianus.  it seethe and goeth, and sucketh with the mouth, not with the trunk, and so groweth to a great stature.  
The females when they have calued are most fierce, for fear of their young ones, but if a man come and touch them, they are not angry, for it seemeth they understand that he toucheth them not for any desire to take or harm them, but rather to stroke and admire them. 
The love of the male to the female & of both to the Calf.  Sometimes they go into the Water to the belly and there calf for fear of the Dragon: the male never forsaketh her, but keepeth with her for the like fear of the Dragon, and feed and defend their young ones with singular love and constancy unto death: as appeareth by the example of one, that heard the braying of her calf fallen into a ditch and not able to arise, the female ran unto it, and for haste fell down upon it, so crushing it to death, 
Tzetzes.  and breaking her own Neck with one and the same violente love.  
As they live in herds, so when they are to pass over a river or Water, they send over the least or youngest first, because their great bodies together should not cause the deep water to swell or rise above their height: the other stand on the bank and observe how deep he wadeth, and so make account that the greater may with more assurance follow after the younger and smaller, 
Plutarch Aelianus Philostratus.  than they the elder and taller; and the females carry over their Calves upon their snouts & long eminent teeth binding them fast with their trunks, (like as with ropes or male girts that they may not fall) being sometime helped by the male; wherein appeareth an admirable point of natural wisdom, both in the carriage of their young and in sending of the lesser foremost, not only for the reason aforesaid, but also because they being hunted and prosecuted, it is requisite that the greatest and strongest come in the rear and hindmost part, for the safeguarde of the weaker, against the fury of their persecutors, being better able to fight then the foremost, whom in natural love and policy, they set farthest from the danger.  
Mutius which had been thrice Consul affirmeth, that he saw Elephants brought on shore at Puteoli in Italy: they were caused to go out of the ship backward, all along the bridge that was made for them, 
Tha bringing of Elephants out of ships. A secret, if true.  that so the sight of the Sea might terrify them, and cause them more willingly to come on land, and that they might not be terrified with the length of the bridge from the continent. Pliny and Solinus affirm, that they will not go on shipboard, until their keeper by some intelligible sign of oath, make promise unto them of their return back again.  
They sometime as hath been said fight one against another, and when the weaker is overcome, 
Aristotle. Of their fight  he is so much abased and cast down in mind, that ever after he feareth the voice of the conqueror.  
They are never so fierce, violent, or wild, but the sight of a Ram tameth and dismayeth them, for they fear his horns; for which cause the Egyptians picture an Elephant and a Ram, to signify a foolish king that runneth away for a fearful sight in the field. 
Gillius Aelianus Coelius Zoroastres. Their fear of Rams, swine, and other beasts Volateranus  And not only a Ram, but also the gruntling clamour or cry of Hogs: by which means the Romans overthrew the Carthaginians, and Pyrrhus which trusted overmuch to their Elephants. When Antipater besieged the Megarians very straightly with many Elephants, the Citizens took certain Swine and anointed them with pitch, than set them on fire and turned them out among the Elephants, who crying horribly by reason of the fire on their bodies, so distempered the Elephants, that all the wit of the Macedonians could not restrain them from madness, fury, and flying upon their own company, only because of the cry of the Swine. And to take away that fear from Elephants, they bring up with them when they are tamed, young Pigs and Swine ever since that time. When Elephants are chased in hunting, if the Lions see them, they run from them like Hindecalfes from the Dogs of Hunters, and yet Iphicrates sayeth, that among the Hesperian or western Aethiopians, Lions set upon the young Calves of Elephants and wound them: but at the sight of the mothers, which come with speed to them, when they hear them cry, the Lions run away, and when the mothers find their young ones imbrued in their own blood, they themselves are so enraged that they kill them, and so retire from them, 
The cruelty of the female to their wounded Calves. Solin●s. Stat. Seb●si.  after which time the Lion's return and eat their flesh. They will not endure the savour of a Mouse, but refuse the meat which they have run over: in the river Ganges of India, there are blue Worms of sixty cubits long having two arms; these when the Elephants come to drink in that river, take their trunks in their hands and pull them off. There are Dragons among the Aethiopians, which are thirty yards or paces long, these have no name among the inhabitants but Elephant-killers. And among the Indians also there is an inbred and native hateful hostility betwixt Dragons and Elephants: 
Aelianus  for which cause the Dragons being not ignorant that the Elephants feed upon the fruits and leaves of green trees, do secretly convey themselves into them or to the tops of rocks: covering their hinder part with leaves, and letting his head and fore part hang down like a rope on a sudden when the Elephant cometh to crop the top of the tree, she leapeth into his face, and diggeth out his eyes, and because that revenge of malice is to little to satisfy a Serpent, she twineth her gable-like-body about the throat of the amazed Elephant, and so strangleth him to death.  
Again they mark the footsteps of the Elephant when he goeth to feed, and so with their tails, net in and entangle his legs and feet: when the Elephant perceiveth and feeleth them, he putteth down his trunk to remove and untie their knots and gins; then one of them thrusteth his poisoned▪ stinging-head into his Nostrils, and so stop up his breath, the other▪ prick and gore his tender-belly-parts. Some again meet him and fly upon his eyes and pull them forth, so that at the last he must yield to their rage, and fall down upon them, killing them in his death by his fall, whom he could not resist or overcome being alive: and this must be understood, that forsomuch as Elephants go together by flocks and herds, the subtle Dragons let the foremost pass, and set upon the hindmost, that so they may not be oppressed with multitude.  
Also it is reported that the blood of an Elephant is the coldest blood in the world, and that Dragons in the scorching heat of Summer, cannot get any thing to cool them, except this blood; for which cause they hide themselves in rivers and brooks whether the Elephants come to drink, and when he putteth down his trunk they take hold thereof, and instantly in great numbers leap up unto his ear, which is naked, bare, and without defence: where out they suck the blood of the Elephant until he fall down dead, and so they perish both together.  
Of this blood cometh that ancient Cinnabaris, 
Of Cinnabaris or the best red colour  made by commixture of the blood of Elephants and Dragons both together, which alone is able and nothing but it, to make the best representation of blood in painting. Some have corrupted it with Goats-blood, and call it Milton, and Mimum, and Monochroma: it hath a most rare and singular virtue against all poisons, beside the unmatcheable property aforesaid.  
These Serpents or Dragons are bred in Taprobona, in whose heads are many precious stones, with such natural seals or figurative impressions, as if they were framed by the hand of man, for Podisippus and Tzetzes affirm, that they have seen one of them taken out of a Dragon's head, having upon it the lively and artificial stamp of a Chariot. 
The fight of Elephants. Pliny.   
Elephants are enemies to wild Bulls, and the Rhinocerots', for in the games of Pompey, when an Elephant and a Rhinoceros were brought together, the Rhinoceros ran instantly and whet his horn upon a stone, and so prepared himself to fight, striking most of all at the belly of the Elephant, because he knew that it was the tenderest and most penetrable part of the body.  
The Rhinoceros was as long as the Elephant, but the legs thereof were much shorter, and as the Rhinocerotes sharpen their horns upon the stones, so do the Elephants their teeth upon trees: the sharpness of either yieldeth not to any steel. 
Aelianus Oppianus Strabo.  Especial the Rhinocerot teareth and pricketh the legs of the Elephant: They fight in the woods for no other cause, but for the meat they live upon, but if the Rhinocerot get not the advantage of the Elephant's belly, but set upon him in some other part of his body, he is soon put to the worst, by the sharpness of the ivory tooth which pierceth through his more than buffehard-skinne (not to be pierced with any dart) with great facility, being set on with the strength of so able an adversary. The Tiger also feareth not an Elephant, but is fiercer and stronger, 
Eustathius  for he leapeth upon his head and teareth out his throat, but the Gryphins which overcome almost all beasts, are not able to stand with the Lions or Elephants.  
The females are far more strong, cheerful, and courageous than the males, and also they are apt to bear the greater burdens; but in War ●he male is more graceful and acceptable, 
Vartomanus The conditions & courage of male and female. Gillius  because he is taller, giving more assured ensigns of victory and fortitude: for their strength is admirable, as may be coniecturd by that which is formerly recited of their trunk, and Vartoman affirmeth, that he saw three Elephants with their only heads, drive a great ship out of the Sea-water where it was fastened unto the shore. When he is most loaded he goeth surest, for he can carry a wooden Tower on his back with thirty men therein, and their sufficient food and warlike instruments.  
The king of India was wont to go to war with 30000. Elephants of war, and beside these he had also followed him 3000. 
Albertus' The strength and burden of an Eleph.  of the chiefest and strongest in India, which at his command would ovethrow trees, Houses, Walls, or any such thing standing against him: and indeed upon these were the Indians wont to fight, for the defence of their coast, and country. The farthest region of that continent is called Partalis, inhabited by the Gangarides and Calingae, the king whereof was wont to have seven hundred Elephants to watch his Army, and there was no mean prince in all India which was not Lord of many Elephants. 
Pliny. The keepers and maintainers of Elep. Solinus  The king of Palibotrae kept in stipend, eight thousand every day, and beyond his territory was the king of Modubae and Molindae, which had four hundred Elephants. These fight with men, and overthrow all that come within their reach, both with trunks and teeth.  
There were certain officers and guiders of these Elephants, which were called Elephantarchae, who were the governors of sixteen Elephants, and they which did institute and teach them Martial discipline, were called Elephanta gogi. The military Elephant did carry 4. 
Pollux. The instruction of Elephants for war Aelianus  persons on his bare back, one fight on the right hand, another fighting on the left hand, a third which stood fight backward from the Elephant's head, and a fourth in the middle of these holding the rains and guiding the beast to the discretion of the Soldiers, even as the pilot in a ship guideth the stern, wherein was required an equal knowledge and dexterity, for they understand any language quickly, for when the Indian which ruled them said, strike here on the right hand, or else on the left, or refrain and stand still, no reasonable man could yield readier obedience. They did fasten by iron chains, first of all upon the elephant that was to bear ten, fifteen, twenty, or thirty men, on either side, two panniers of iron bound underneath their belly, and upon them the like panniers of wood hollow, wherein they place their men at arms, and covered them over with small boards, for the trunk of the elephant was covered with a mail for defence, and upon that a broad sword, and two cubits long: this (as also the wooden Castle or paniers aforesaid) were fastened first to the neck, and then to the rump of the elephant. Being thus armed, they entered the battle, and they showed unto the beast to make them more fierce, wine, red liquor made of rice, and white cloth, for at the sight of any of these, his courage and rage increaseth above all measure; then at the sound of the Trumpet he beginneth with teeth to strike, tear, beat, spoil, take up into the air, cast down again, stamp upon men under feet, overthrow with his trunk, and make way for his riders to pierce with Spear, shield, and sword; so that his horrible voice, his wonderful body, his terrible force, his admirable skill, his ready and inclinable obedience, and his strange and seldom seen shape, produced in a main battle no mean accidents and overturnes. For this cause we read how that Pyrrhus first of all, produced elephants against the Romans in Lucania: afterward Asdrubal in Africa, Antiochus in the East, and jugurtha in Numidia.  
Against these new kinds of Castle-fighting and Souldier-bearing-beastes, on the contrary they invented New kinds of stratagems, as is before set down, and also new instruments of War, 
The fight against eleph.  for a centurion in Lucania with a new devised sharp sword, cut of the trunk of this Beast: again other invented, that two armed Horses should draw a chariot, and in the same armed men with javelins and sharp spears, the speedy horses should withal force run upon the Elephants, and the spearemen directing their course and Weapons some upon the beast, other upon the riders, did not only wound the beast, but also by celerity of the horses, escape all danger.  
Other again sent against him armed Soldiers, having their Armour made full of sharp pricks or piercing piked Nails, so that when the beast did strike at them with his trunk, he received grievous wounds by his own blows. Again there were certain young men Soldiers, armed with light armour, which being mounted upon swift Horses, could cast Darts with singular facility, and without the reach of the beast, many times wounding him with long spears, and so by example of the Horsemen, the footmen, grew more bold, and with piles in the earth annoyed the belly of the Beast, and utterly vanquishing it and the rider. Again, they devised slings to cast stones, whereby they beat off the riders, and many times overthrew the Castle bearer, as it were by some violent stroke of a Cannot shot; neither was there ever any more easy way to disaster these monster-seeming-Soldiers, then by casting of stones, and lastly they would suffer their Elephants and their riders by poor hopes and appearances of fear, to enter into the midst among them, and so begirt and enclose them, that they took the Elephants alive; and also more shooters of Darts carried in Chariots with the strong course of Horses, did so annoy them, that whereas their bodies were great and unwieldy, not nimble to stir out of place, it became more easy to kill an elephant than a Horse because many shooters at one time could pierce so fair a mark with unresistible weapons. And these things are related by Vegetius.  
At the last the fight with Elephants turned into a public game or pastime, 
Games of Elephants.  both to see them fought withal by men, and also among themselves. When certain prisoners of the Romans were taken by Hannibal, he first constrained them to skirmish among themselves, and so slew one another except only one; and he was by the like commandment forced to fight with an Elephant, but upon condition of liberty if he escaped alive: and thereupon joined Combat, and slew the Elephant, to the great grief and amazement of all the Carthaginians; but going home, according to agreement, Hannibal fearing that by this fact those great beasts would grow into contempt, sent certain Horsemen to kill him by the way.  
Their trunk or hand is most easy to be cut off; for so it happened in the aedility or temple office of Claudius, Antonius and Posthumus being consuls, and afterward in the Circus, 
Fenestella.  when the Luculli were the commons officers. And when Pompey was consul the second time, there were 17. or 20. which at one time fought within the Circus, at the dedication of the Temple of Venus the Victoria, where the Getulians' fought with them with Spears and Darts; for their happened an admirable accident, one of the Soldiers who having a hurt in his feet did creep upon his knees betwixt the Legs of the Elephants, and cast up the Darts over his head into the beasts belly, which fell down round about him, to the great pleasure of the beholders, so that many of the elephants perished rather by Art then the strength of the Soldier. No less was the Miracle of another slain with one stroke, for a pile ran into his temples through his eye, and there stack so fast, that it could not be pulled forth again; which thing was afterward assayed by julius Caesar, and in the third time of his consulship, there were twenty Elephants, which in the Games fought with five hundred men, and so many with Towers on their backs, bearing threescore men in every Tower.  
To conclude, elephants are afraid of fire, and martial made this Epigram of a Bul slain by an elephant, which was wont to domineer in all their triumphant games, wherewithal I will conclude this discourse.  
Qui modo per to tam flammis stimulatus arenam  
Sustulerat raptas Taurus in astra pilas  
Occubuit tandem cornuto ardore petitus  
Dum facilem tolli sic elephanta putat.  
In the next place it is good to relate the story of the taking and taming of elephants, 
The taking of Elephants Pliny. Strabo.  for in Libya about the Trogloditae, the hunting and taking of elephants have given many names to several Towns, as Elephantina, and Elephantis, Epitherae, Philothera, and the hunting of Elephants by Ptolemais, by the port Saba, the City Daraba, and L●cha. In Africa they take them in great ditches, wherinto when they are fallen, the people presently with boughs, mattocks, levers, and digging down of high raised places, take them out again, and so turn them into a valley wrought by the labour of man, most firmly walled on both sides, where with famine they tame him: for when he would gently take a bough at the hand of a man, they adjudged him tamed, and grew familiar with him, leading him away without all scruple.  
But the Indians use another more ingenious and speedy means to tame them, which is this; 
Pliny.  first, they dig also a great ditch, and place such meat therein as the beast loveth, who winding it and coming thereunto, for desire thereof falleth into the fossae or ditch: being so fallen in and not able to come forth again, one cometh to him with Whips, beating him very grivously for a good space, to the great grief of the beast, who through his enclosing can neither run away nor help himself; then cometh another during this time of punishment and blameth the first man for beating the beast, who departeth presently as one afraid of his rebuke, the other pitieth the beast, and stroaketh him, and so goeth away: then cometh the Whipper again, and scourgeth the Elephant as before and that more grievously to his greater torment for a good space together: whereupon the time fulfilled, the other cometh again and fighteth with the Whipper, and forcibly seemeth to drive him away, 
Albertus.  and relieve the poor beast; and this they do successively three or four times; so at the last, the Elephant groweth to know and love his deliverer; who by that means draweth him out and leadeth him away quietly: While this thing is doing, the smiter and Whipper useth a strange and unwonted kind of habit, so as he may never be known by the Elephant after he is tamed, for fear of revenge: of which you shall hear more afterward, in the farther discourse and opening the nature of this beast.  
Arrianus and Strabo relate another way whereby the Indians take their Elephants, which because they Writ upon their own eyesight, of the things they knew assuredly, I have thought good to express the devise. Four or five Hunters, first of all choose out some plain place, without Trees or Hills but declining, by the space of some four or five furlongs; this they dig like a wide Ditch as aforesaid, and with the earth they take up, they raise Walls about it like a trench, and in the sides of the trench they make certain dens with holes, to convey in light to the Watchmen, whom they place therein, to give notice and observe when the Elephants are enclosed; then make they a narrow bridge covered with earth at the farther end of the trench, that the beasts may dread no fallacy: and for the more speedy effecting & compassing their desire, they also include in the trench three or four tame female Elephants, to entice and draw into them the wild ones.  
Now these beasts in the day time feed not so boldly as in the night, and therefore they cannot easily be deceived or taken in the light; but in the night great flocks of them follow the Captain, (as we have already showed,) and so coming near this trench, partly by the voice, and partly by the savour and smell of the females, they are drawn into the trench; then the Watchmen with all speed, pull down the bridge, and other of them go into the next Towns to call for help, who upon the first notice thereof, come to the place mounted upon the best and strongest tame Elephants, and so compass them about, giving meat in their presence to the tame, but besiedging the enclosed, they keep them from all meat and food, until they be so weakened that they dare enter in among them, but in this manner; they turn in their tame Elephants and go under their bellies, and so when they come near the Wild Elephants, they speedily convey themselves under his belly, and lay unavoidable fetters upon their feet: then provoke they the tame ones to beat and fight with the Wild, who by reason of the manacles upon their feet, are easily overthrown and fall to the ground; being on the ground, they put halters upon their necks made of raw Ox hides, and so bind them to the tame and domestical Elephants; And while they lie on the ground, they get upon them, and to the intent that their Riders may be without danger of harm by them, they cut the skin of their necks round about in a circle, with a sharp sword, and upon the wound they tie and fasten a rope, that so the pain may constrain the Beast to be quiet, so that by this they begin to feel their own weakness, and leave off their wildness, betaking themselves to the mercy of their new Masters.  
Being thus raised from the earth again, and yoked by the necks and Legs to the tamed Elephants, they are safely led home into stables, where they are fastened to great pillars by their necks, and if they refuse to eat their meat, with Timbrels, Cymbals, haps, and other musical instruments, they are so enticed from sullen wildness, that they forget their first natures, and yield all loving obedience to men, as to their victorious conquerors and unresistible masters.  
These beasts by their sagacity and natural instinct, do sometime foresee their own peril, and discover the trains and secret intentions of the hunters, 
Aelianus  so as they cannot be drawn into the ditches and fosses by any allurements: but presaging their own misfortunes, turn back again upon their hunters, even through the midst of them, and so seek to save themselves by flight, overthrowing their enemies that dare approach unto them At which time there is a fierce fight, to the great slaughter many times both of men and beasts; for the men to stay his flight, bend their spears, and charge their darts and arrows, to strike the Elephant directly on the face, and if the beast perceive that he hath overthrown any man, instantly he maketh to him, taketh him in his teeth, lifting him up into the air, and casting him down again, and stampeth upon him, wounding him many times with his teeth or horns, whereby the putteth him to cruel torments, and leaveth him not till he be dead.  
And when they invade or set upon a man, they spread forth their broad ears, (which are fashioned like the Wings of Ostriches) as the sails of a ship, and drawing up their trunk under their teeth, their noses stand forth like the beak of some ship, & so rush they with unresistible violence upon the weak bodies of men, overturning them in no other sort, than a mighty great hulk or man of War, the little Oars or Whirries in the Sea.  
And as the Trumpets in War give the signs of fight, so do these send forth such terrible yelling and roaring clamours, as bringeth no mean astonishment to his persecutors: beside the lamentable and mournful voices of men, by them wounded and fallen to the earth; some having their knees and bones broken, other their eyes trod out of their head, other their Noses pressed flat to their faces, and their whole visages so disfigured and disfavoured in a moment, that their nearest friends, kindred, and acquaintance cannot know them. These also fill the spacious air with direful cries, that are heard a great way off, into the Towns and cities adjoining, having no other means to escape out of the way, and from the teeth of the beast, except he strike his tooth into some root, and there it stick fast until the poor overthrown man can creep aside and save himself by flight.  
In this conflict, sometime the Elephants, and sometimes men are the conquerors, by bringing upon the beasts divers terrors and manacles, out of which they are not very easily delivered: for men also have their trumpets, and so make the Woods and fields ring with them, the rattling of their Armour and shields, and their own howling and Whooping, kindling fires on the earth, casting both fire-braunds and burning Torches into the face of the Elephant, by all which the huge beast is not a little disgraced and terrified. So that being bereft of their wits, they turn back and run into the ditch which they so carefully avoided before.  
But if their rage proceed undeterred, and men be forced to yield unto them, forth they go into the woods, making the trees to bend unto them as a dog or an Ox doth the standing corn at harvest: breaking off their tops and branches, which hinder their course and flight, as another beast would crop off the ears of corn; but where they are taller than the Woods, there they strain every joint and member in them to get ground and overgo their Hunters; which they may perform and attain more easily, because of their customary abode in those places: and when they are escaped out of the sight of their followers, and make account that they are freed from farther persecution, than cast they of all fear, and compound their distracted senses into a remembrance of meat, and so gather their food from Palms, Trees or bushes; afterward betaking themselves to rest and quietness.  
But if their Hunters come again into their sight, they also again take them to their heels, until they have gotten more ground from them, and then they rest again: and if the sun decline, and light of day fail the Hunters, and darkness make an end of the chase; then do they compass in the beasts way, and set the wood a fire, (for Elephants fear fire as much as Lions:) So that by all this it appeareth, that the fabulous tales of Gabinius the Roman writer of Elephants, are not to be believed; when he affirmeth, that Elephants will fight against and resist the violence of fire.  
The Trogloditae hunt and take Elephants after another manner, for they climb up into the trees, and there sit till the flocks of Elephants pass by, and upon the last, the Watchman suddenly leapeth (with great courage) taking hold upon his tail and so sliding down to his Legs, and with a sharp Axe which he hath hanging at his back cutteth the Nerves and sinews of his Legs with so great celerity, that the beast cannot turn about to relieve itself, before she be wounded and made unable to revenge her harm, 
Pliny.  or prevent her taking: and sometimes she falleth down on the wounded side, and Crusheth the Hunter-watch-man to death, or else with her force in running, dasheth out his brains against a tree.  

Strabo. Other ways of taking Elephants.  The Elephant eaters (called Elephantophagi) do observe the like policy, for by stealth and secretly they set upon the hindmost, or else the wandering solitary Elephant, and cut his sinews, which causeth the beast to fall down, whom presently they behead, and afterward they eat the hinder parts of this Beast so cast down and taken.  
Other among the aforesaid Troglodytae, use a more easy, cunning and less perilous kind of taking Elephants; for they set on the ground very strong charged bent-bowes, which are kept by many of their strongest young men, and so when the flocks of Elephants pass by, they shoot their sharp arrows dipped in the gall of Serpents, and wound some one of them, and follow him by the blood, until he be unable to make resistance. There are three at every bow, two which hold it, and one that draweth the string. Other again, watch the trees whereunto the beast leaneth when he sleepeth, near some Waters, and the same they cut half asunder, whereunto when he declineth his body, the Tree is overturned and the Beast also, and being unable to rise again because of the short Nerves and no flexions in his Legs, there he lieth, till the Watchman come and cut off his head.  
Aristotle describeth another manner of taking Elephants in this sort; The Hunter (saith he) getteth up upon a tamed Elephant, and followeth the Wild one till he have overtaken it, then commandeth he the tame beast to strike the other, and so continueth chase and beating him, till he have wearied him and broken his untameable nature. Then doth the rider leap upon the wearied and tired Elephant, and with a sharp pointed Sickle doth govern him after the tame one, and so in short space he groweth gentle. And some of them when the rider alighteth from their backs, grow Wild and fierce again; for which cause, they bind their forelegges with strong bands, and by this means they take both great and small, old and young ones; but as the old ones are more wild and obstinate, and so difficult to be taken, so the younger keep so much with the elder, that a like impossibility or difficulty interposeth itself from apprehending them.  
In the Caspian lake, there are certain fishes (called Oxyrinchi) out of whom is made such a firm glue, 
Gillius  that it will not be dissolved in ten days after it hath taken hold, for which cause they use it in the taking of Elephants.  
There are in the Island Zeira many Elephants, whom they take on this manner: In the Mountains they make certain cloisters in the earth, having two great Trees standing at the mouth of the cloisters, and in those trees they hang up a great par-cullis gate, within that Cloister they place a tame female Elephant at the time of their usual copulation: the wild Elephants do speedily wind her, and make to her, and so at the last having found the way betwixt the two trees, enter into her; sometime twenty and sometime thirty at a time: then are there two men in the said trees, which cut the rope whereby the gate hangeth, so it falleth down and includeth the Elephants, where they suffer them alone for six or seven days without meat, whereby they are so enfeebled and famished, that they are not able to stand upon their legs.  
Then two or three strong men enter in among them, and with great staves and Clubs, be labour and cudgel them, till by that means they grow tame, and gentle; and although an Elephant be a monster-great-beast and very subtle, yet by these and such like means do the inhabitants of India and Aethiopia take many of them, with a very small labour, to their great advantage.  
Against these slights of men, may be opposed the subtle and cautelous evasions of the beast, avoiding all the footsteps of men, if they smell them upon any herb or leaf, 
The subtlety of Elephants against their hunters.  and for their fight with the Hunters, they observe this order. First of all, they set them foremost which have the best teeth, that so they may not be afraid of Combat, and when they are weary, by breaking down of trees they escape and fly away. But for their Hunting, they know that they are not hunted in India for no other cause, then for their teeth, and therefore to discourage the hunters, they set them which have the worst teeth before, and reserve the strongest for the second encounter: for their wisdom or natural discretion is herein to be admired, that they will so dispose themselves in all their battles when they are in chase, that ever they fight by course, and enclose the youngest from peril, so that lying under the belly of their Dams they can scarce be seen: and when one of them flieth they all fly away, to their usual resting places, striving which of them shall go foremost: And if it at any time they come to a wide and deep Ditch, which they cannot pass over without a bridge, than one of them descendeth, and goeth down into the Ditch, and standeth transuerse or Cross the same, by his great body filling up the empty parts, and the residue pass over upon his back as upon a bridge.  
Afterward when they are all over, they tarry and help their fellow out of the Ditch or Trench again, by this slight or devise; one of them putteth down to him his Leg, and the other in the Ditch windeth his trunk about the same, the residue standers by cast in bundles of Sprigs with their mouths, which the Elephant warily and speedily putteth under his feet, and so raiseth himself out of the Trench again, 
Aelianus. Tzetzes. Plutarch  and departeth with his fellows.  
But if they fall in and cannot find any help or means to come forth, they lay aside their natural Wild disposition, and are contented to take meat and drink at the hands of men, whose presence before they abhorred; and being delivered they think no more upon their former condition, but in forgetfulness thereof, remain obedient to their deliverers.  
Being thus taken as it hath been said, it is also expedient to express by what Art and means they are Cicurated and tamed. First of all therefore when they are taken, 
The art of taming elephas▪ Aelianus  they are fastened to some Tree or Pillar in the earth, so as they can neither kick backward nor Leap forward, and there hunger, thirst, and famine, like two most strong and forcible Riders abate their natural wildness, strength, fear, and hatred of men: Afterward when their keepers perceive by their dejection of mind, that they begin to be mollified and altered, than they give unto them meat out of their hands, upon whom the beast doth cast a far more favourable and cheerful eye, considering their own bondage, and so at the last necessity frameth them unto a contented and tractable course and inclination.  
But the Indians by great labour and industry take their young Calves at their Watering places, and so lead them away, enticing them by many allurements of meat to love and obey them, so as they grow to understand the Indian language, but the elder Indian Elephants do very hardly and seldom grow tame, because of their remembrance of their former liberty, by any bands and oppression; nevertheless by instrumental music, joined with some of their country songs and ditties, they abate their fierceness and bring down their high untractable stomachs, so as without all bands they remain quiet, peaceable and obedient, taking their meat which is laid before them.  
Pliny and Solinus prescribe the juice of Barley to be given to them for their mitification, whereunto also agreeth Dioscorides (calling that kind of drink Zythus) and the reason hereof is, because of the tart sharpness in barley water if it stand a little while; and therefore also they prescribe vinegar and ashes to rub the beasts mouth, for it hath power in it to pierce stones, 
Plutarch  all sharp things penetrate deep into his flesh, and alter his nature: the invention whereof is attributed to Democritus.  
Being thus tamed they grow into civil and familiar uses, for Caesar ascended into the Capital betwixt four hundred Elephants, carring at either side burning Torches, and Heliogobalus brought four Wagons drawn with Elephants in Vaticanum, and men commonly ride upon them, 
〈◊〉  for Apollonius saw near the river Indus, a Boy of thirteen year old riding alone upon an Elephant, spurring and pricking him as freely as any man will do a lean Horse.  
They are taught to bend one of their hinder legs to take up their Rider, who also must receive help from some other present standers by, 
The taking up of their riders.  or else it is impossible to mount on the back of so high a palfrey. They which are not accustomed to ride upon these beasts, are affected with vomiting and casting, like men when they first of all take the Sea. 
vac●omanus. Gi●lius  They are ruled without bridle or rains, only by a long crooked piece of Wood, bending like a Sickle, and nailed with sharp Nails, no man can sit more safely and more softly upon a Horse or Mule than they do which Ride upon the Elephants. 
N●●chus Strabo. Elephants for the plough.  The Indians with their lesser Elephants (which they call bastard Elephants) blow their ground and corn.  
The common price of Elephants is at the least five hundred Nobles, and sometimes two thousand. 
The price of Elephants.  The Indian Women are most chaste and continent, yet for an Elephant they take a great pride to be hired for Whores, for they imagine that the fame and received opinion of their beauty, doth connteruayle and cover the shameful loss of their honesty (as Arrianus writeth in his book of Indians.)  
Since the time that Elephants have been tamed, their natures & dispositions have been the better observed and discovered; for they willingly obey their keepers, learning all feats of Arms, 
Their obedience and trac t●●le gentleness.  to take up stones and cast them, and to swim; so that Strabo affirmeth, there was no possession or wealth comparable to a chariot or Wagon of Elephants.  
Mutianus which was thrice Consul affirmed to Pliny, that he saw an Elephant which learned the Greek letters, 
Pliny. Their learning in letters  and was able with his tongue to Write these words. Autos' egoo Tadegrapsa laphura te kelt'anetheca; that is, I Wrote these things and dedicated the Celtican spoils: but in these actions of Writing, the hand of the teacher must be also present to teach him how to frame the Letters, and then as Aelianus sayeth they will Write upon Tables, and follow the true proportion of the Characters expressed before their face, whereupon they look as attentively as any Grammarian. In India they are taught many sports, as to Dance and Leap, which caused Martial to Write thus; 
Turpes esseda quod trahunt bisontes  
Et molles dare jussa quod chore as  
Nigro bellua nil legat magistro  
Quis spectacula non putet deorum.   
When the Prizes of Germanicus Caesar were played; there were many Elephants which acted strange feats or parts, four of them went upon Ropes and over the Tables of meat, where on they set their feet so warily that they never touched any of the guests, the boards or standing Cups being fully furnished. And also they learned to dance after Pipes by measure, sometime Dancing softly, and sometime apace, and then again leaping upright, according to the number of the thing sung or played upon the instrument: and they are apt to learn, remember, meditate, and conceive such things, as a man can hardly perform.  
Their industrious care to perform the things they are taught, appeareth herein, because when they are secret and alone by themselves, they will practise leaping, dancing, and other strange feats, which they could not learn suddenly in the presence of their masters (as Pliny affirmeth) for certain truth of an Elephant which was dull and hard of understanding, his keeper found him in the night practising those things which he had taught him with many stripes the day before, and cold not prevail by reason of the beasts slow conceit.  
Their was an Elephant playing upon a Cymbal, 
Plutarch.  and others of his fellows dancing about him, for there was fastened to either of both of his forelegs one Cymbal, and another hanged to his trunk, the beast would observe just time, and strike upon one, and then the other, to the admiration of all the beholders. There was a certain banquet prepared for Elephants upon a low bed in a palour set with divers dishes and po●s of Wine, whereinto were admitted twelve, six males, appareled like men, and six females appareled like women: when they saw it, they sat down with great modesty, taking here and there like discreet temperate guests, neither ravening upon one dish or other, and when they should drink, they took the cup receiving in the liquor very mannerly, and for sport & festivity would through their trunks squirt or cast a little of their drink upon their attendants; 
Aelianus  so that this beast is not only of an admirable greatness but of a more wonderful meakenesse and docibility. 
Aristotle. The reverence of Elephants to Kings.   
They are said to diseerne betwixt kings and common persons, for they adore and bend unto them, pointing to their Crowns, which caused Martial to Write this Tetrastichon; 
Quid pius & supplex elephas te Caesar adorat  
Non facit hoc iussus, nulloque docente magistro  
Hic modo qui tauro tam metuendus erat  
Crede mihi numen sentit & ille tuum.   
The King of Indians was watched with four and twenty Elephants, 
3. kinds of Elephants.  who were taught to forbear sleep, and to come in their turns at certain hours, and so were they most faithful, careful and invincible. And as there be of them three kinds, the Palustrians or Marishye Elephants are harebrained and inconstant, the Elephants of the Mountains are subtle and evil natured, lying in wait to destroy and devour, but the campestrial Elephants are meek, Gentle, Docible, and apt to imitate men. In these is the understanding of their country language, of obedience to Princes, government, and offices; the love and pleasure of glory and praise: and also that which is not alway in men; namely, equity, wisdom, and probity.  
They have also a kind of Religion, for they worship, reverence, and observe the course of the Sun, Moon, and Stars; for when the Moon shineth, 
The religion of elephants.  they go to the Waters wherein she is apparent, and when the Sun ariseth, they salute and reverence her face: and it is observed in Aethiopia, that when the Moon is changed until her prime and appearance, these Beasts by a secret motion of nature, 
Pliny. Solinus.  take boughs from of the trees they feed upon, and first of all lift them up to heaven, and then look upon the Moon, which they do many times together; as it were in supplication to her. In like manner they reverence the Sun rising, holding up their trunk or hand to heaven, 
Aelianus.  in congratulation of her rising.  
juba was wont to say, that this beast was acceptable to those Gods which ruled Sea and Land, because of their reverence to Sun and Moon, 
Elephants sacrificed and what followed therupon.  and therefore Ptolomeus Philopator, offered four Elephants in a sacrifice (to recover the quietness of his mind) thinking that the Gods would have been well pleased therewith, but finding that his fearful dreams and visions departed not from him, but rather his disquietness increased, fearing that the Gods were angry with him for that action he made four Elephants of brass, and dedicated them to the sun, 
Aelianus. Plutarch  that so by this deed he might purchase pardon for the former offence.  
This religion of theirs, also appeareth before their death, for when they feel any mortal wounds, or other natural signs of their later end, either they take up the dust, 
Tzetzes.  or else some green herb, 
Plin●us. Aelianus  and lift it up to heaven in token of their innocency and imploration of their own weakness: and in like manner do they when they eat any herb by natural instinct to cure their diseases: first they lift it up to the heavens (as it were to pray for a divine blessing upon it) and then devour it.  
I cannot omit their care, to bury and cover the dead carcases of their companions, or any other of their kind; 
Tzetzes.  for finding them dead they pass not by them till they have lamented their common misery, by casting dust and earth on them, and also green boughs, in token of sacrifice, holding it execrable to do otherwise: and they know by a natural instinct▪ some assured foretokens of their own death. Besides when they wax old and unfit to gather their own meat, or fight for themselves the younger of them feed, nourish, and defend them, yea they raise them out of Ditches and trenches into which they are fallen, exempting them from all labour and peril, and interposing their own bodies for their protection: neither do they forsake them in sickness, or in their wounds, but stand to them, pulling Darts out of their bodies, and helping both like skilful Chirurgeons to cure their wounds, and also like faithful friends to supply their wants.  
Again how much they love their young which is a natural part of religion we have showed before. Antipater supposeth that they have a kind of divination or divine understanding of law and equity, 
Plinyus. Their understanding of justice and in equity  for when King Bochus, had condemned thirty men to be torn and trod in pieces by Elephants, and tying them hand and foot to blocks or pieces of Wood, cast them among thirty Elephants, his servants and officers could not by all their wit, skill, or provocation, make the beasts touch one of them: so that it was apparent, they scorned and disdained to serve any man's cruel disposition, or to be the ministers of tyranny and murder. 
Aelianus. The revenge of adulteryes by Elephants  They moreover have not only an observation of chastity among themselves, but also are, revengers of whoredom and adulterers in other, as may appear by these examples in History.  
A certain Elephant seeing his Master absent, and another man in bed with his Mistress, he went unto the bed and slew them both. The like was done at Rome where the Elephant having slain both the adulterer and adulteress, he covered them with the bed clothes until his keeper returned home and then by signs drew him into his lodging place, where he uncovered the adulterers, and showed him his bloody tooth that took revenge upon them both for such a villainy: whereat the master wondering, was the more pacified because of the manifest-committed iniquity. And not only thus deal they against the Woman, but they also spare not to revenge the adultery of men, yea of their own keeper: for there was a rich man which had married a Wife not very amiable or lovely, but like himself for wealth, riches, and possessions, which he having gained, first of all set his heart to love another, more fitting his lustful fancy, and being desirous to marry her, strangled his rich ill-favoured Wife, and buried her not far from the Elephant's stable, and so married with the other, and brought her home to his house: the Elephant abhorring such detestable murder, brought the new married Wife to the place uhere the other was buried; and with his teeth digged up the ground and showed her the naked body of her predecessor, intymating thereby unto her secretly, how unworthily she had married with a man, murderer of his former wife.  
Their love and concord with all mankind is most notorious, especially to their keepers and Women: 
Their love ●o their keepers and all men that harm them not.  for if through wrath they be incensed against their keepers, they kill them, and afterward by way of repentance, they consume themselves with mourning: And for the manifesting of this point Arrianus telleth a notable story of an Indian, who had brought up from a Foalea white Elephant, both loving it and being beloved of it again, he was thereupon carried with great admiration. The king hearing of this White Elephant, sent unto the man for it, requiring it to be given him for a present, whereat the man was much grieved, that another man should possess that which he had so tenderly educated and loved, fitting him to his bow and purposes, and therefore like a rival in his Elephant's love, resolved to deny the king, and to shift for himself in some other place: whereupon he fled into a desert region with his Elephant, and the king understanding thereof, grew offended with him, sent messengers after him to take away the Elephant, and withal to bring the man back again, to receive punishment for his contempt.  
When they came to the place where he remained and began to take order for their apprehension, the man ascended into a steep place and there kept the king's messengers off from him by casting of stones, and so also did the beast like as one that had received some injury by them, at last, they got near the Indian & cast him down, but the Eleph. made upon them, killing some of them, and defending his master and nourisher, put the residue to flight, and then taking up his master with his trunk carried him safe into his lodging, which thing is worthy to be remembered as a noble understanding part both of a loving friend and faithful servant.  
The like may be said of the Elephant of Porus, carrying his wounded master the king in the battle he fought with Alexander, for the beast drew the Darts gently out of his masters body without all pain, and did not cast him until he perceived him to be dead and without blood and breath, and then did first of all bend his own body as near the earth as he could, that if his master had any life left in him, he might not receive any harm in his alighting or falling down. Generally as is already said they love all men after they be tamed, for if they meet a man erring out of his way they gently bring him into the right again, 
Their love to their keepers and all men that harm them not.  yet being wild are they afraid of the footsteps of men if they wind their tread before they see their persons, and when they find an herb that yieldeth a suspicion of a man's presence, they smell thereunto one by one, and if all agree in one savour, the last beast lifteth up his voice and crieth out for a token and watchword to make them all fly away.  
Cicero affirmeth that they come so near to a man's disposition, that their small company or Nation seemeth to overgo or equal most men in sense and understanding.  
At the sight of a beautiful woman they leave off all rage and grow meek and gentle, 
Their love of beautiful women.  and therefore Aelianus saith, that there was an Elephant in Egypt which was in love with a woman that sold Corrals, the self same woman was wooed by Aristophanes, and therefore it was not likely that she was chosen by the Elephant without singular admiration of her beauty, wherein Aristophanes might say as never man could, that he had an Elephant for his rival, and this also did the Elephant manifest unto the man, for on a day in the market he brought her certain Apples and put them into her bosom, 
Plutarch  holding his Trunk a great while therein, handling and playing with her breasts. Another likewise loved a Syrian woman, with whose aspect he was suddenly taken, and in admiration of her face stroked the same with his trunk, with testification of farther love: the woman likewise failed not to frame for the Elephant amorous devices with Beads and corals, silver and such things as are grateful to these brute beasts, so she enjoyed his labour and diligence to her great profit, and he her love and kindness without all offence to his contentment, which caused Horat. to write this verse: Quid tibi vis mulier nigris dignissima barris. At last, the woman died, whom the Elephant missing, like a lover distracted betwixt love and sorrow fell beside himself and so perished. Neither ought any man to marvel at such a passion in this beast, who hath such a memory as is attributed unto him, and understanding of his charge and business as may appear by manifold examples, for Antipater affirmeth that he saw an Elephant that knew again and took acquaintance of his master which had nourished him in his youth, after many years absence.  
When they are hurt by any man, they seldom forget a revenge, and so also they remember on the contrary to recompense all benefits as it hath been manifested already. 
Their revenge of harms & observation of the measure of their meat  They observe things done both in weight and measure, especially in their own meat. Agnon writeth that an Elephant was kept in a great man's house in Syria, having a man appointed to be his overseer, who did daily defraud the Beast of his allowance: but on a day as his master looked on, he brought the whole measure and gave it to him: the Beast seeing the same, and remembering how he had served him in times past, in the presence of his master exactly divided the corn into two parts, and so laid one of them aside: by this fact showing the fraud of the servant to his master. The like story is related by Plutarch and Aelianus, of another Elephant, discovering to his master the falsehood and privy theft of an unjust servant.  

Strabo  About Lycha in Africa there are certain springs of water, which if at any time they dry up, by the teeth of Elephants they are opened and recovered again. They are most gentle and meek, never fight or striking man or Beast, except they be provoked, and then being angered they will take up a man in their trunk and cast him into the air like an Arrow, 
Gillius.  so as many times he is dead before him come to ground. Plutarch affirmeth, that in Rome a boy pricking the trunk of an Elephant with a goad, the beast caught him, and lift him up into the air to shoot him away and kill him: but the people and standers by seeing it, made so great a noise and cry thereat, that the beast set him down again fair and softly without any harm to him at all; as if he thought it sufficient to have put him in fear of such a death.  
In the night time they seem to lament with sighs and tears their captivity and bondage, 
Gillius. Philostratus. Their mourning in secret Aristotle. The length of their life. Arrianus  but if any come to that speed, like unto modest persons they refrain suddenly, and are ashamed to be found either murmuring or sorrowing. They live a long age, even to 200. or 300. years, if sickness or wounds prevent not their life: and some but to a 120. years; they are in their best strength of body at threescore, for than beginneth their youth.  
juba king of Lybia writeth, that he hath seen tame Elephants which have descended from the father to the son, (by way of inheritance) many generations: & that Ptolomaeus Philadelphus had an Elephant, which continued alive many Ages, and another of Seleuchus Nicanor, 
Aelianus.  which remained alive to the last overthrow of all the Antiochi.  
The inhabitants of Taxila in India affirm, that they had an Elephant at the least three hundred and fifty years old; for they said it was the same that fought so faithfully with Alexander for king Porus, for which cause Alexander called him ajax, & did afterward dedicate him to the Sun, and put certain golden chains about his teeth, with this inscription upon them: Alexander filius iovis Aiacem soli: Alexander the son of jupiter, consecrateth this ajax to the Sun. The like story is related by juba, concerning the age of an Elephant, which had the impression of a Tower on his teeth and was taken in Atlas 400. years after the same was engraven. 
of the eating Elephants Strabo.   
There are certain people in the world which eat Elephants, and are therefore called of the Nomads (Elephantophagi) Elephant-eaters, as is already declared: there are of these which dwell in Daraba, near the wood Eumenes, beyond the city Saba, where there is a place (called the hunting of Elephants. The Troglodytae live also hereupon, the people of Africa called Asachae, 
Pliny. Solmus  which live in Mountains, do likewise eat the flesh of Elephants, and the Adiabarae or Megabari. The Nomades have Cities running upon Chariots, and the people next unto their Territory, cut Elephants in pieces, and both sell and eat them.  
Some use the hard flesh of the back, and other commend above all the delicates of the world the reins of the Elephants, 
va●tomanus.  so that it is a wonder that Aelianus would write, that there was nothing in an Elephant good for meat except the trunk, the lips and the marrow of his horns, or teeth. The skin of this Beast is exceeding hard, not to be pierced by any dart; whereupon came the proverb Culicem haud curate Elephas Indicus, the Indian Elephant careth not for the biting of a Gnat, to signify, a sufficient ability to resist all evil, and that Noble minds must not revenge small injuries.  

The diseases 〈◊〉 elephants 〈…〉  It cannot be but in such huge and vast bodies there should also be nourished some diseases, and that many (as Strabo saith) wherefore first of all there is no creature in the world less able to endure cold or winter, for their impatiency of cold bringeth inflammation. Also in Summer, when the same is hottest, they cool one another by casting dirty and filthy water upon each other, or else run into the roughest woods of greatest shadow. It hath been showed already that they devour Chamaeleons, and thereof perish, except they eat a wild Olive.  
When they suffer inflammation and are bound in the belly, either black wine or nothing will cure them. When they drink a Leech they are grievously pained: for their wounds by darts or otherwise, they are cured by swine's flesh, or Dittanie, or by Oil, or by the flower of the Olive. They fall mad sometime, for which I know no other cure but to tie them up fast in iron chains. When they are tired for want of sleep they are recovered by rubbing their shoulders with salt, Oil and water. cows milk warmed and infused into their eyes, cureth all evils in them, and they presently like reasonable men acknowledge the benefit of the medicine.  
The medicinal virtues in this beast are by Authors observed to be these: 
The medicines in Elephants. Marcellus  The blood of an Elephant and the ashes of a Weasill, cure the great Leprosy: and the same blood is profitable against all Rhewmaticke fluxes and the Sciatica. The flesh dried and cold, or heavy fat and cold is abominable: for if it be sod and steeped in vinegar with fennel-seed, 
Isidorus. Rasis  and given to a Woman with child, it maketh her presently suffer abortement. But if a man taste thereof salted and steeped with the seed aforesaid, it cureth an old cough. The fat is a good Antidote either by ointment or perfume: 
Albertus  it cureth also the pain in the head.  
The ivory or tooth is cold and dry in the first degree, and the whole substance thereof Corroborateth the hart and helpeth conception; it is often adulterated by fishes and Dogs bones burnt, and by White marble. There is a Spodium made of ivory in this manner. Take a pound of ivory cut into pieces, and put into a raw new earthen pot, covering & glueing the cover with lome round about, and so let it burn till the pot be throughly hardened: afterward take off the pot and beat your ivory into small powder, and being so beaten, sift it, than put it into a glass and pour upon it two pound of distilled rose Water, and let it dry. Thirdly beat it unto powder again, and sift it the second time, and put into it again so much rose water as at the first, then let it dry, and put thereunto as much Camphire as will lie upon three or four single Groats, and work it altogether upon a marble stone into little Cakes, and so lay them up where the air may not corrupt and alter them. The virtue hereof is very precious against spitting of blood, and the bloody-flixe, and also it is given for refrigeration without danger of binding or astriction.  
After a man is delivered from the lethargy, pestilence, or sudden forgetfulness, let him be purged and take the powder of ivory and Hiera Ruffi, drunk out of sweet water: This powder with Honey attic, taketh away the spots in the face: the same with wild mints drunk with water, resisteth and avoideth the Leprosy at the beginning. The powder of ivory burnt and drunk with goats blood, doth wonderfully cure all the pains, and expel the little stones in the reins and bladder: Combs made of ivory are most wholesome, the touching of the trunk cureth the headache: The liver is profitable against the falling evil, the same virtue hath the gall (if he have any) against the falling evil.  
The fime by anointing, cureth a lousy skin, and taketh away that power which breedeth these vermin: the same perfumed easeth Agues, helpeth a woman in travail, and driveth gnats or marsh-flyes out of a house.   

OF THE ELK.  
AS the Elephant last handled could not live in any country of the world but in the hot Eastern, and Sowtherne Regions, 
The place of their abode. Bonarus bar● Balizce.  so the Elk on the contrary is most impatient of all heat, and keepeth not but in the Northern and cold countries: for Polonia and the countries under that climate will not preserve an Elk alive, as it hath been often tried by experience: 
Country's breeding Elkes.  for which cause, they are not found but in the colder Northern regions; as Russia, Prussia, Hungaria, and Illiria, in the wood Hercynia, and among the Borussian-Scythians, but most plentifully in Scandinavia, (which Pausanias calleth the Celtes) for all the ancients called the Kingdoms of Germany and the North, Celtarum Regiones. Countries inhabited by the Celts.  
The figure of the Elk with horns.  
The Elk without horns.  
I find not any unreconcilable difference among authors concerning this beast, 
Caesar's description of an Elk.  except in Caesar lib. 6. of his Commentaries, who by the relation of other (not by his own fight) writeth that there are Elkes in the Hercynian wood, like unto Goats in their spotted skins, who have no horns, nor joints in their legs to bend withal, but sleep by leaning unto trees like Elephants, because when they are down on the ground they can never rise again. But the truth is, that they are like to Roes or Hearts, because Goats have no spotted skins, but Dear have, and there may easily be a slip from Caprea a Roe, to Capra a Goat: and Caesar himself confesseth, that the similitude is in their spotted skins, which are not compatible in Goats but in Roes.  
And whereas he writeth that they have no Horns, the error of this relator may be this, that either he had only seen a young one before the horns came forth, or else an old one, that had lately lost his horns; and by this I suppose that the authority of Cesar is sufficiently answered, so as we may proceed to the description of this beast collected out of the ancient writers, Pausanias; Vopiscus, Caesar and Solinus, Pliny and the later writers consenting with them in all things, (excepting Caesar in the two things aforesaid.) Albertus Magnus, Mathaeus, Michuanus, Seb. Munster, Erasmus, Stella, johannes Bonarus, Baoron of Balizce a Polonian, johannes Kentmannus, Io. Pontanus. Antonius Schnebergerus, Christophorus Wirsungus, and that most worthy learned man Georgius joachimus of Rhaetia, and Baoron Sigismond.  
Pausanias supposeth it to be a beast betwixt a Hart and a Camel, 
Of the quantity and stature. Bonarus.  and Albertus betwixt a Hart and a Horse; who therefore as it hath been said, calleth it Equiceruus, a Horsse-hart; but I rather by the horns afterward described, and by the foot which Bonarus had, do take & hold it to be as big every way as two Hearts, and greater than a Horse, 
The taming of Elks and their labour.  because of the labour and qualities attributed thereunto: Whereunto also agreeth Albertus.  
In Swedia and Riga they are tamed and put into Coaches or Charriottes to draw men through great snows, and upon the ice in the winter time they also are most swift, 
Albertus.  and will run more miles in one day, than a Horse can at three. They were wont to be presents for princes, because of their singular strength and swiftness, for which cause Alciatus relateth in an emblem, the answer of Alexander to one that asked him a question about celerity; whether haste doth not alway make waist: which Alexander denied by the example of the Elk in these Verses: 
Alciatae gentis insignia sustinet Alce  
Constat Alexandrum sic respondisse roganti.  
Nunquam inquit differre volens quod & indicat Alce  
unguibus & (meeden) fert (anaballomeenos)  
Qui tot obivisset tempore gesta brevi  
Fortior haes dubites, ocyor arm siet?   
Pliny affirmeth (in my opinion) very truly that this beast is like an Ox, 
Of his parts and manner of feeding. Pliny.  except in his hair, which is more like to a hart: his uper lip is so great and hangeth over the neither so far, that he cannot eat going forward, because it doubleth under his mouth, but as he eateth he goeth backward like a Sea-crabbe, and so gathereth up the grass that lay under his feet. His mane is divers both upon the top of his neck, and also underneath his throat it buncheth like a beard or curled lock of hair, howbeit, they are alway maned on the top of the neck. Their neck is very short and doth not in answer to the proportion of the residue of the body, and therefore I have expressed both figures of the Elkes.  
They live in herds and flocks together in Scandivania, and when the waters are frozen up, the wild mountain Wolves set upon them in great multitudes together, 
Their fight with Wolves  whom they receive in battle upon the ice, fight most fiercely and cruelly till one part be vanquished: In the mean time the husbandmen of the country observe this combat, and when they see one side go to the wall, they persecute them, and take the victors part, for it is indifferent to take either the one side or the other; but most commonly the Elkes are conquerors by reason of their forefeet, for with them they pierce the Wolus or dogs skins, as with any sharp pointed spear or javelyn.  
Some have been of opinion, that these are wild Asses, but they are led hereinto with no reason, except because they are used for travel and burden as is before said, for there is no proportion or resemblance of body betwixt them: beside, they have cloven hoofs, for the most part, although Sigismundus Baro affirm, that there are some of this kind which have their hooves whole and undivided. Being wild it is a most fearful creature, and rather desireth to lie hid in secret, then to fly, except pursued by hunters; 
The manner to hunt them without danger.  and there is no danger in hunting of this beast except a man come right before him, for on his sides he may safely strike and wound him, but if the beast fasten his forefeet on him, he cannot escape without death. Notwithstanding it is a Beast (as hath been said) as great as two Hearts, yet is it above measure fearful, and if it receive any small wound, or shot, 
their admirable fear and pusillanimity  instantly it falleth down and yieldeth to death, as Bonarus hunting with Sigismond the second king of Polonia in the woods of Lituania tried with his own hand, for with his hunting spear he pierced one a very little way in the skin in the presence of the k. who presently fell down dead.  
In some countries of ancient time (sayeth Pausanias') they took them on this manner. 
the ancient manner of taking Elkes.  They having found out the field or hill where the beasts are lodged, they compass it in by the space of a thousand paces round in circle with welts and toils invented for that purpose, then do they draw in their nets round like a purse, and so enclose the beasts by multitude, who commonly smelling his hunters hideth himself in some deep ditch or cave of the earth, for the nature of this beast hath framed to itself a most sharp sagacity or quick sent of smelling being not herein inferior to any of the best dogs in the world, because it can a great way off discover the hunters, & many times while men are abroad in hunting of other beasts, this is suddenly started out of her lodging place, and so discovered, chased, and taken.  
Other again take it by the same means that they take Elephants, for when they have found the trees whereunto they lean, they so cut and saw them, that when the beast cometh, he overthroweth them, and falleth down with them, and so is taken alive.  
We read that there were Elkes in the triumph of Aurelian at Rome, and in the games dedicated by Apollo and Diana and celebrated by Valerius Publicola, were many Eleph. 
Vopiscus.  Elk and Tigers. Likewise there were ten Elkes at Rome under Gordianus. 
Their resistance in the waters.  When they are chased eagerly and can find no place to rest themselves in and lie secret▪ they run to the Waters, and therein stand, taking up water into their mouths, and within short space do so heat it, 
Munster.  that being squirted or shot out of them upon the Dogs, the heat thereof so opresseth and scaldeth them, that they dare not once approach or come nigh her any more.  

The medicine in an Elk.  The greatest virtue of medicine that I can learn or find to be in this beast, is in the hoof, for that worn in a Ring, it resisteth and freeth a man from the falling evil, the Cramp, and cureth the fits or pangs, if it be put on when he is in his foaming extremity: also scraped into powder and put into Wine and drunk, it is used in Polonia against the same evil. In like sort they mingle it with treacle, and apply it to the heart, or else hang it about their neck for an amulet to touch their skin against that disease: and because that both in ancient time, and also now a days, this beast is seldom seen and more seldom taken, the hoof thereof being so often approved for the uses before said, the rarity (I say thereof) maketh it to be sold very dear, which would be (if they could be found or taken) in more plentiful manner.  
Some Mountebanks sell in steed thereof a Bugles hoof, but it may be easily descried by scraping, for (it is said) it smelleth very sweet, whereas a Bugles savoureth very ill and strong. It is observed also that it hath not this virtue except it be cut off from the beast while he is yet alive, and that in the months of August and September, at what time these Elks are most of all annoyed with the falling sickness, and then it hath strongest virtue to cure it in others.  
Others affirm, it wanteth his operation if it be cut off from a young one which never tasted of carnal copulation, and so hath not been dulled thereby: but howsoever, this is certain, that sometimes it cureth, and sometime it faileth, and as there can be given no good reason of the cure, so I rather ascribe it to a superstitious conceit or belief of the party that weareth it, rather than to any hidden or assured work of nature. The skins of this beast are dressed by Tawyers, with the fat of sishes and Alum, to make breastplates, and to shelter one from rain, 
The use of their skins.  and they sell them for three or four Nobles a piece; but in Cracovia for fifteen Florins. It may be discerned from a Heart's skin by blowing upon it, for the breath will come through like as in a Buff, and the hairs of this beast have also hollow passages in them when they grow upon the back of the beast, or else soon after the skin is taken off.  
Some also use the nerves against the cramp, 
Ant. Schnehergerus.  binding the offended member therewith, and herewith do we conclude this story of an Elk, referring the reader to the fable of Alcida related before in Cacus if he have desire to know it for the affinity betwixt the name thereof and Alces an Elk.   

OF THE FERRET.  
I Take it to be most true without all exception, that the Grecians call a Ferret Gala Agria, a wild Weasill, Ictis and Phereoikos, although Etymologus and Hesychius ascribe the reason of this latter name to her lodging under Oaks and Olive-trees. 
The names in Greek.  Ictis also was a common name of all Weasils', to those Grecians which never knew or saw any other then one kind of them, or as Sclaliger against Cardan will have it, to signify a wild campestrial Weasill, and not a tame kind, being domestical and living in houses, and that these differ only from one another in place and manner of living, and not in colour, stature or qualities. And where Aristophanes citeth it among other beasts which are devourers of fish, in my opinion there is no beast that more desireth fish; then Ferrets and Cats, and for this cause it hath his name Ictis quasi Ichthus, 
the etymology of Ictys a Ferret.  of eating of fish; and yet I cannot consent unto them which will have it descend and hunt fish in the waters like Otters or Beavers: for it abhorreth both swimming or diving, 
Ferret's swim not.  but near to the waters it hunteth fish, where for the most part being wild it remaineth.  
But herein seemeth an unreconcilable difference, that it is reported of the Ictys by Gaza, the interpreter of Aristotle, that it was most greedy of Honey, and for that cause it will seek out the hives of Bees, and enter them without all fear of stings. But when Pliny speaketh of Ictys, he doth not call it Viverra, or once attribute unto it the love of honey, but rather the hatred and loathing thereof, in so high a degree, that if he taste of it, he falleth into consumptions, and hardly escapeth death. And these things Scaliger allegeth against Cardan, only to prove that Ictys and Viverra, are two destinct beasts, & that Cardan was mistaken in affirming, that they were but several names, expressing one and the same beast.  
The answer whereunto may be very easy, for although Pliny leaveth with out rehearsal their love of honey, it doth not necessarily follow, that they love it not (as Aristotle before him constantly affirmeth) and Scaliger nameth no author, nor bringeth any reason to demonstrate their hate of honey, or any harm which ensueth them by eating thereof: and therefore against his authority may Strabo be opposed, who in his thired book, speaking of the Coneys of Spain, and of their hunters and starters, out of their holes, he taketh and nameth indifferently without all distinction and exception, Viverra, and Ictys, for the one and other. Niphus translateth Ictys, a Martall, but without reason; for the same man finding in Aristotle that there is War betwixt Locusts and Serpents, which is fitly called Ophiomachia; whereas Aristotle nameth Akris a Locust, he falleth in doubt whether it were not better to be Ictys a Martell, or as other copies have it Aspis an Asp, which can by no means agree unto them, for there is a kind of Locusts (called Ophiomachum) because of their continual combats with Serpents. And therefore not to stand any longer upon this difference, ommitting also the conjecture of Tzetzes, which confoundeth Ictys with Miluus a Glead or kite, which cannot stand reasonable, because Homer saith there was a kind of caps made of the hairs of Ictys, nor yet of Albertus his new found name of Ankatinos' nor Auicenna his Katyz, or the french Fissau which is a Poulcat.  
I will descend to the description of the parts and qualities, wherein the Authors themselves at variance, make their own reconcilement, by attributing the same things to the Ictya and Ferret, except that of an obscure author, which saith that Ictys is Ankacinor, as big as a Greyhound, and that it is wiser & more industrious in his youth and tender age, then in his perfection of strength and years.  
These Ferrets are lesser than the Maelitean or gentlewomen's Dogs, and they were first of all brought out of Africa into Spain, and therefore are called by Strabo, African weasils, 
G●z● Their several parts.  because of their similitude with Weasils': for Spain, Italy, France, and Germany, have not this beast bred among them, but brought to them out of other Countries. But in England they breed naturally of the quantity aforesaid, and they are tamed to hunt Coneys out of the earth. 
Country of breed.  It is a bold and audacious beast, enemy to all other except his own kind, drinking and sucking in the blood of the beast it biteth, but eateth not the flesh. When the Warrener setteth it down to hunt, 
I●●dorus. Per●ttus. Their drinking or blood. Agricola. Their provocation to hunt  he first of all maketh a great noise to fray all the Coneys that are abroad into their holes, and so having frighted them pitcheth his nets, & then putteth his tame Ferret into the earth, having a long string or cord with bells about her neck, whose mouth he muzzleth, that so it may not bite the coney, but only terrify her out of her borough and earth with her presence or claws; which being performed, she is by Dogs chased into the nets, and there overwhelmed, as is aforesaid in the history of the coneys.  
Their body is longer for the proportion then their quantity may afford, for I have seen them two spans long but very thin and small. 
Their colour and eyes  Their colour is variable, sometime black, and white on the belly, but most commonly of a yellowish sandy colour, like hermeline or wool, died in urine. The head little like a mouse's, and therefore into whatsoever hole or chink she putteth it in, all her body will easily follow after. The eyes small, but fiery, like red hot iron, and therefore she seethe most clearly in the dark: Her voice is a whining cry, neither doth she change it as a Cat: She hath only two teeth in the neither chap, standing out and not joined or growing together. The genital of the male is of a bony substance (wherein Pliny and Scaliger agree with Cardan and Straho for the Ictys also) & therefore it alway standeth stiff, and is not lesser at one time then at other. The pleasure of the sense in copulation is not in the yard or genital part, but in the nerves, muscles, and tunicles wherein the said genital runneth. When they are in copulation the female lieth down or bendeth her knees, and continually crieth like a Cat, either because the Male pincheth and claweth her skin with his sharp nails, or else because of the rigidity of his genital. 
The number of their young ones.  And when the female desireth copulation, except she be with convenient speed brought to a Male, or he suffered to come to her, she swelleth and dieth. They are very fruitful in procreation, for they bring forth seven or eight at a time, bearing them in their littie belly not above forty days. The young ones newly littered are blind 30. days together, and within 40. days after they can see, they may be set to hunting. The noble men of France keep them for this pleasure, who are greatly given to hunt coneys, and they are sold there for a French crown. Young boys and scholars also use them to put them into the holes of rocks and Walls to hunt out Birds, and likewise into hollow Trees where out they bring the Birds in the claws of their feet.  
They are nourished being tamed with milk, 
Their food  or with barley bread, and they can fast a very long time. When they go, they contract their long back and make it stand upright in the middle, round like a bowl. When they are touched, they smell like a Martell, and they sleep very much: being wild, they live upon the blood of coneys, Hens, Chickens, Hares, or other such things, which they can find and overmaster. In their sleep also they dream, which appeareth by whining and crying in their sleep, whereas a long fly (called a Friar) flying to the flaming candles in the night, is accounted among poisons, the Antidote and resister thereof is by Pliny affirmed to be a Goat's gall or liver, 
The medicines of Ferrets.  mixed with a Ferret, or wild Weasill, and the gall of Ferrets is held precious against the poison of Asps, although the flesh and teeth of a ferret be accounted poison. Likewise the gall of a Ferret is commended against the falling disease, and not only the gall (saith Marcellus) but the whole body, if it be roasted, dressed, and eaten fasting, like a young pig. It is said by Rasis and Albertus, that if the head of a wolf be hanged up in a dovecote, neither cat, Ferret, weasil, Stoate, or other noisome beast dare to enter therein. These ferrets are kept in little hutches, in houses and there fed, where they sleep much: they are of a very whottemperature or constitution, and therefore quickly digest their meat, and being wild by reason of their fear, they rather seek their meat in the night then in the day time.   

OF THE FITCH OR POULCAT.  
THe difference of a Poulcat from the wildcat, 
Isidorus. The name & the notation thereof.  is because of her strong stinking savour, and therefore is called Putorius of Putore because of his ill smell: for all weasils being incensed and provoked to wrath, smell strongly, & especially the Poulcat; likewise when in the spring time they endeavour procreation, for which cause among the Germans (when they would express an infamous Whore or whoremaster) they say they stink like an Iltis that is a fitch or Poulcat. The French call this beast Putois, and Poytois, as it is to be found in Carolus Figulus, the Savoyens Pouttett, the Illirians and Bohemians Tchorz, and the Polonians Vijdra; and Scaliger calleth it in Latin (Catum fuinam) by another name than Putorius. It is greater than an ordinary weasill, but lesser than the wild Martell, 
The quantity and nature of this b●●st Stumpsius Agricola  and yet commonly fatter: the hairs of it are neither smooth and of one length, or of one colour; for the short hairs are somewhat yellowish, and the long ones black, so as one would think that in many places of the body, there were spots of divers colours, but yet about the mouth it is most ordinarily white.  
The skin is stiff, harsh, and rugged in handling, and therefore long lasting in Garments, yet because the beast is alway fat, the savour of it is so rank, 
The skins & use of them.  that it is not in any great request, and moreover it is said that it offendeth the head, and procureth ache therein; and therefore it is sold cheaper than a Fox skin, and the fattest is alway the worst of all. The skinner's approve the skins of fitches' and Martils best, which are killed in winter, because their flesh and lust is much lower, and therefore rendereth a less hurtful smell then at other times. The tail is not above two hands or palms long, and therefore shorter than is a Martilles. In all other parts of the body it equalleth a Martill, or exceedeth very little, having thinner Necks, but larger and greater Bellies, the Tail, Legs, and breast, are also of a blacker colour, but the belly and sides, more yellow. Some have delivered that the left legs thereof are shorter than the right legs, but this is found untrue by daily experience: They keep in the tops of houses and secret corners, delighting to kill and eat hens and chickens, whose craft in devouring his prey is singular, 
I●●lorus. Their meat and subtlety not to be descried  for to the intent that the silly creatures to be devoured may not bewray them to the housekeepers, the first part that they lay hold upon with their mouths is the head of the hen and chicken, and by that means stayeth his crying by cropping off the head. Some of these Fitches wander and keep in the woods, and thereby live upon birds and mice, and such things: some again live by the Sea sides in rocks, and they take Fishes, like Bevers and Otters: and some creep into the caves of hollow trees, where they eat Frogs, and most of all they delight to be near stalls of cattle, hay-houses, and houses, where they meet oftentimes with Eggs, wherein they delight above all other kinds of meat. And thus much for this beast.   

OF THE FOX.  
A Fox is called in Haebrew Schual, and in Chaldee Thaal, 
The several names of foxes in sundry languages.  and therefore in Psal, 61. where the Haebrew readeth Schualim, there the Chaldee translateth it Thealaia, the Arabians call him Thaleb, and Avicen calleth a Fox sometime Chabel, and also Chalca●l; the Greek Septuagints Alopekon, and vulgarly Alopex, and Alopon, the Latins Vulpes, and Vulpecula of Volipes his tumbling pace, the Italians Volpe, the French Regnard, and a little Fox Regnardeau; the Spaniards Raposa of ravening; the Germans Fuchs, the Flemings Vos, and the Illyrians Liss●a.  
The Epithets expressing the nature hereof among writers, both poets and others, are these: crafty, wary, deceitful, stinking, strong-smelling, quicke-smelling, tailed, 
The epithits of Foxes  warlike or contentious, wicked and rough, the Grecians fiery coloured, and subtle for slaughter, and therefore Christ called Herod a Fox, because he understood how by crafty means he sought to entrap and kill him: and all the ancients called such kind of men Vulpiones, which every nation under heaven doth imitate.  
There are store of Foxes in the Alpine regions of Helvetia, 
the Sentries breeding Foxes. Aelianus.  and amongst the Caspians they abound, so that their multitude maketh them tame, coming into the Cities, and attending upon men like tame Dogs. The Foxes of Sardinia are very Ravenous, for they kill the strongest Rams and Goats, and also young Calves, and in Egypt they are lesser than they are in Graecia, and most commonly all Foxes are of stature like to a shepherds dog. 
Munster.  Their colour is reddish and more white toward the head: In Moscovia are both black & white, Viz: about the river Woga, black and ashcoloured, 
Aristotle. Albertus. The colour of Foxes  and in the province of Vsting all black, & these are of the smaller sort, which are nourished to make caps of their skins, and are therefore sold at twenty or thirty Florins a skin. In Spain they are all white, and their skins are often brought by the merchants to be sold at Franchford mart.  
In the Septentrional or Northern woods, there are black, white, and red Foxes, 
Olaus mag.  and such as are called Crucigerae, that is Crosse-bearing Foxes, for on their backs & o'erthwart their shoulders there is a black cross, like an Asses: and there are Foxes aspersed over with black spots, and all these are of one and the same malignant and crafty nature: and these (saith Georg▪ Fabritius) are distinguished by their regions or habitations: for it is most commonly seen, that Foxes which keep and breed toward the South and West, are of an ash colour, and like to Wolves, having lose hanging hairs, as is to be seen both in Spain and Italy; and these are noted by two names among the Germans, from the colour of their throats. One kind of them is called Koler, whose throat seemeth to be sprinkled and darkened with coaldust, upon white, so as the tops of the hair appear black, the foot and stalk being white.  
The other Birkfuchse, because their throat is all white, and of this kind the most splendent white, is most precious. A second there is (called Kreutzfuchse) because of the cross it beareth upon his back and shoulders down to his forefeet, being in other parts like the former, except the throat which is blacker than any of the other before spoken of, and these are not bred in Germany, but brought thither from other nations.  
A third kind is of a bright skie-colour (called Blauwfusche) and this colour hath given a different name to Horses, which they call Blauwschimmell, but in the Foxes it is much more mingled, and these foxes which have rougher and deeper hair are called Braudfuchse.  
The Moscovians and Tartarians make most account of the black skins, because their princes and great Nobles wear them in their garments: yet are they more easily adulterated and counterfeited by the fume or smoke of Torches made of pitch. The white and blue skins are less esteemed, because the hair falleth off, and are also lesser than the other: the red ones are most plentiful, and Scaliger affirmeth, that he saw skins brought into France by certain merchants, which had divers white hairs disposed in rows very elegantly upon them, and in divers places they grew also single. In Noruegia and Suetia as there are white Hearts and Bears, so there are also white foxes; In Wolocha they are black, as it is affirmed by Sigismundus Liber, the picture of the Cross-bearing-fox which is less than the former is here following expressed and set down.  

THE CRUCIGERAN FOX.  
Serpent's, Apes, and Foxes, and all other dangerous harmful beasts, have small eyes, 
Adamantius The parts and nature of Foxes.  but sheep and Oxen which are simple, very great eyes. The Germans when they describe a good Horse, they decipher in him the outward parts of many beasts, from whom (it seemeth) he partaketh his generosity, and from a Fox they ascribe unto him short ears, a long and bushy tail, and easy and soft treading step, (for these belong to a Fox.) The male Fox hath a hard bony genital, 
Aristotle.  his tail is long and hairy at the end, his temperament or constitution is hot, as appeareth both because of his resemblance or similitude with Dogs and Weasils', and also his rank and strong smelling savour; for being dead, his skin hath power in it of heating, and his fat or oil after a decoction is of the same force & condition.  
The greatest occasion of his hunting is the benefit of his skin, for his flesh is in all things like a Dogs, 
The flesh of Foxes evil to be eaten.  and although Galen, Mnesimachus, and Silutus affirm, that in the Autumn or latter part of the year, some men use to eat the flesh of Foxes, (especially being Cubs) that is young, tender, and not smelling: but Aetius and Rasis affirm, (and that with great reason) that their flesh, and the flesh of Hedgehogs and Hares, is not agreeable to the nature of man.  
But their skin retaineth the qualities of the hot beast being pulled off, by reason of the long and soft hair growing thereupon; 
The use of their skins  and the skins of Cubs which are preferred before the elder, are of least value, because their hair is apt to fall off, which being thin doth not admit any deep rootings of the hair. The Thracians in the time of Xenopho●, wore Caps of Foxes skins upon their heads and ears, in the coldest and hardest winters, and from hence it cometh, that in some Authors the covers of men's heads, (commonly called in Greek Pericephalaea) are termed Alopecia, or Alopecist and for this purpose in Germany at this day, they slit asunder the skin of fox's tails, and sow it together again, adding to it a sufficient number till it be framed into a cap: but the skin of the belly and sides is of more precious estimation, because it is more soft and smooth, and therefore is sold for twice so much as the other parts.  
In the Summer time the skins are little worth, because that then the beasts are troubled with the Alopecia, that is, the falling off or looseness of the hair; and therefore then also they are dangerous to be used, because of that disease: men which have the gout, shrinking up of the sinews, or other cold fluxions of the Rheum in their Legs, can use no better or more wholesome thing then to wear buskins of the skins of Foxes; 
Aleu. ab alex  the Scythians make them shoes, and sole them with the backs of Fox and Myse skins, upon which they go. The Latins have a proper word for the voice of a Fox, which is Gannio Gannire, to gan, and it is also metaphorically applied to men, when by scrietching clamours they trouble others; as Terence in Adelph: quid iile gannit? Quid vult? 
donotus The voice of Foxes.  And Plautus also; Gannit odiosus omni toti familiae, and for this voice did Mantuan Writ this verse: Putes ulutare lupos, gannire sagaces- vulpeculos. But yet as Albertus and Constantinus have truly observed, that in the time of his hunger he will bark like a little Dog, and the Hearts are greatly afraid of this ganning of Foxes.  
It hath been already showed in the story of the Badger, how the Fox by laying his excrements in the Badgers den, getteth the same to his own use; 
Their d●ns & caves in the earth. Gillius. Oppianus  for the abode of Foxes in the day time is in the caves and holes of the earth, and come not abroad till the night. These dens have many caves in them, and passages in and out, that when the Tertars shall set upon him in the earth▪ he may go forth some other way: and forasmuch as the Wolf is an enemy to the Fox, he layeth in the mouth of his den, an Herb (called Sea-onyon) which is so contrary to the nature of a Wolf, and he so greatly terrified therewith, 
Zoroastres Gillius.  that he will never come near the place where it either groweth or lieth; the same is affirmed of the Turtle to save her young ones, but I have not read that Wolves will pray upon Turtles, and therefore we reject that as a fable.  
When Aristomanes was taken by the Lacaedemonians, 
Pliny.  and included into a rock or quarey of stones, he escaped out of their hands, by digging another passage out of it then where he was put in; saying, that it was a shame for a man to have less wit than a fox. When they are in their dens, they lie upon their bellies with their hinder Legs stretched forth at length, like as a man when he sleepeth on his belly, and therefore it seemeth that their legs are so framed to creep and pierce under the earth and dig out their way after their own pleasure.  
This is such a devouring beast that it forsaketh nothing fit to be eaten, 
The food of Serpents  for it killeth Hares and Coneys, and with his breath draweth field Mice out of their holes like as a Hart draweth out Serpents with his breath, and devoureth them. He devoureth also all kind of Pullen, they also eat Grapes, Apples, and Pears, whereupon came the proverb in Plautus, Tam facile vinces quam vulpes pyrum comest. Thou shalt as easily overcome him, as a Fox eateth a Pear: which is applied to any easy or dispatchable business. In Arabia, and Syria Palaestina, they are so ravenous, harmful, and audacious, that in the night by ganning and barking, they invite one another (as it were) by a watchword, to assemble in great multitudes together, for to pray upon all things, and they fear not to carry into their dens, old shoes and vessels, or instruments of husbandry: for which cause, when the husbandmen hear thereof, they gather all things into their houses and watch them.  
But as it falleth out in all gluttonous ravening persons, that while they strive to fill their bellies, they poison their lives, so also it fareth with Foxes, for nature hath so ordained, 
The harm of Foxes.  that if a Fox eat any meat wherein are bitter Almonds, they die thereof, if they drink not presently: and the same thing do Aloes in their meat work upon them, 
Discorides.  as Scaliger affirmeth upon his own sight or knowledge Apocynon or Bear foot given to dogs, wolves, 
Serapio.  Foxes, and all other beasts which are littered blind, in fat or any other meat killeth them, if vomit help them n●t, which falleth out very sieldome, and the seeds of this herb have the same operation. It is reported by Democritus, that if wild r●e be secretly hu●ge under a Hens wi●g no Fox will meddle with her, and the same writer also declareth for approved, that if you mingle the gall of a Fox, or a cat, with their ordinary food, they shall remain free from the the dangers of these beasts.  
When they engender and admit copulation, they are joined like dogs, 
Their carnal copulation.  the male upon the female: and the female when she perceiveth her womb filled, she departeth and liveth very secret, for it falleth out very seldom that a female or Bitch-fox is taken great with young. She bringeth forth ordinarily four at a time, and those blind and imperfect, without Articles in their Legs, which are perfected and framed by licking, for Bears, Wolves, Lions, Foxes, Dogs, and Thoes which are Multipara and Multifida, that is fruitful, bearing many at one time, and also Cloven or slitte-sooted, into many claws, have not the benefit of nature to perfect their young ones in their wombs.  
Kites, vultures, and Eagles lie in wait to destroy the Fox's Cubs or Whelps. Foxes do not only engender with their own kind, but also with Wolves, Dogs, or any other beasts of equal proportion, both of quantity and time of going with young, so the Laconian Dogs are engendered by a Dog and a Fox, and the Hyaena, of a Wolf and a Fox (as Albertus affirmeth) and the Simiwlpa of an Ape and a Fox, as is already in the story of Apes declared.  
There be also many evils wherewithal Foxes are annoyed, and first of all he falleth sometime into madness as a Dog, 
The diseases of Foxes.  and the same evils follow a mad Fox, which already are manifested to accompany a mad Dog, and that more often in Summer then in winter.  

Albertus. Albert. Liber Aetius.  When a Fox feeleth himself sick, nature hath taught him to eat the gum of Pine-trees, wherewithal he is not only cured, but also receiveth length of days. They are also vexed with the falling away of their hair, called therefore Alopecia, because Foxes are most commonly vexed therewith, and as we see in plants, that some of them dry and consume through want of moisture to feed them, other are suffocated and choked by abundance, and as it were drowned in humidity: so it happeneth in hair, which groweth out of the body of beasts, and the heads of men, no otherwise then plants out of the earth, and are therefore to be nourished by humours; which if they fail and wax dry, the hair also shorteneth with them, and as it were rotteth away in length: but if they abound and overflow, then do they loosen the roots of the hair, and cause them to fall off totally.  
This disease is called Alopecia, and the other Ophiasis, because it is not general, but only particular in one member or part of the body or head, & there it windeth or indenteth like a Serpent's figure.  
Mychaell Ferus affirmeth, that sometime the liver of the Fox inflameth, and then it is not cured but by the ulcerous blood flowing to the skin, and that evil blood causeth the Alopecia, or falling away of the hair, for which cause (as is already said) a Fox's skin is little worth that is taken in the summer time.  
The length of the life of a Fox is not certainly known, yet as Stumpsius and others affirm, 
The length of their life.  it is longer than the life of a Dog. If the urine of a Fox fall upon the grass or other Herbs it drieth and killeth them, and the earth remaineth barren ever afterward. The savour of a Fox is more strong then of any other vulgar beast, he stinketh at Nose and tail, 
Varinus  for which cause martial calleth it Olidam Vulpem, an Olent or smelling beast.  Hic olidam clamosus ages in retia vulpem. 
Touching the hunting or taking of Foxes, I approve the opinion of Xenophon, who avoucheth, 
The hunting and taking of Foxes.  leporum capturam venatico studia quam vulpium digniorem; that is, the Hunting of the Hare is a more noble game or pastime then the hunting of the Fox.  
This beast is more fearful of a Dog then a Hare, for the only barking of Dogs causeth him to rise many times from his den or lodgings out of the earth, or from the middle of bushes, 
Aelianus  briers, and brambles, wherein he hide himself: and for his hunting this is to be observed; 
Oppianus  that as in hunting of a Hart it hath been already related, the Hunter must drive the beast with the wind, because it hindereth his refrigeration, so in hunting of a Fox he drive him again the wind, and then he preventeth all his crafty and subtle agitations and diuises; for it stayeth his speed in running, and also keepeth his savour fresh alway in the Nose of the Dogs that follow him: 
Dellisarius.  for the Dogs that kill a Fox must be swift, strong, and quick scented, and it is not good to put on a few at once, but a good company together, for be assured the Fox will not lose his own blood till he hazard some of his enemies, and with his tail which he windeth every way, doth he delude the hunters: when the Dogs are pressed near unto him, and are ready to bite him, 
Text●r.  he striketh his tail betwixt his Legs, and with his own urine wetteth the same, and so instantly striketh it into the dog's mouths, whereof when they have tasted, so many of them as it touched will commonly leave off and follow no farther.  
Their teeth are exceeding sharp, and therefore they fear not to assault or contend with beasts, exceeding their stature, strength, and quantity. Sometime he leapeth up into a tree, and there standeth to be seen and bayed at by the Dogs and Hunters, 
Oppianus  like as a Champion in some fort or Castle, and although fire be cast at him, yet will he not descend down among the dogs; yea, he endureth to be beaten and pierced with Hunter's spears, but at length being compelled to forsake his hold and give over to his enemies, down he leapeth, falling upon the crew of barking Dogs, like a flash of lightning, and where he layeth hold there he never looseth teeth, or assuageth wrath, till other dogs have torn his limbs, and driven breath out of his body.  
If at any time he take the earth, then with Terriour dogs they ferret him out of his den again. In some places they take upon them to take him with nets which seldom proveth, because with his teeth he teareth them in pieces; yet by Calentius this devise is allowed in this verse: Et laqueo Vulpes & decipe casse foïnas. But this must be wrought under the earth in the caves, dens, or furrows, made of pur-which is to be performed two manner of ways, one by placing the gin in some perch of Wood, so as that assoon as the beast is taken by the Neck, it may presently fly up and hang him, for otherwise with his teeth he will shear it asunder and escape away alive: or else that near the place where the rope is fastened, to slip upon the head of the Fox, there be placed some thick colour or brace, so as he can never bite it asunder.  
The French have a kind of Gin to take them by the Legs (which they call Hausepied) and I have heard of some which have found the Fox's Leg in the same Gin, 
A noble instance of a Fox's courage  bitten off with his own teeth from his body, rather putting himself to that torment with his own teeth, then to expect the mercy of the Hunter, and so went away upon three feet: and other have counterfeited themselves dead, restraining their breath and winking, not stirring any member when they saw the Hunter come to take them out of the Gin, 
The subtlery of a Fox take in a snare.  who coming and taking his Leg forth, not suspecting any life in them, so soon as the Fox perceiveth himself free, away he went and never gave thanks for his deliverance: for this cause Blondus saith truly, that only wise and old Hunters are fit to take Foxes, for they have so many devices to beguile men, and deliver themselves, that it is hard to know when he is safely taken until he be thoroughly dead.  
They also use to set up gins for them baited with Chickens in business and Hedges: but if the setter be not at hand so soon as the Fox is ensnared, it is dangerous but that the beast will deliver itself. In some places again they set up an iron toil, having in it a ring for the fox to thrust in his head, and through that sharp pikes, at the farther end whereof is placed a piece of flesh, so that when the hungry fox cometh to bite at the meat and thrusteth in his head, the pikes stick fast in his neck, and he inevitably ensnared: Moreover as the harmfulness of this beast hath troubled many, so also they have devised more engines to deceive and take him; for this cause there is another policy to kill him by a bow, full bend, with a sharp arrow, and so tenderly placed as is a trap for a Mouse, and assoon as ever the fox treadeth thereon, presently the arrow is discharged into his own bowels, by the weight of his foot.  
Again, for the kill of this beast they use this sleight, they take of Bacon-grease or Bacon as much as one's hand, and roast the same a little, and therewith anoint their shoesoles, and then take the Liver of a Hog cut in pieces, and as they come out of the wood where the beast lodgeth, they must scatter the said pieces in their footsteps and draw the carcase of a dead Cat after them, the savour whereof will provoke the beast to follow the footsteps, then have they a cunning Archer or handler of a Gun, who observeth and watcheth in secret till the Beast come within his reach, and so giveth him his great & deadly wound.  
But if the Fox be in the earth, and they have found his den than they take this course to work him out. They take a long thing like a Beehive, and open at one end, and iron wires at the other like a grate, and at the open end is set a little door to fall down upon the mouth, and to enclose the Fox when he entereth in by touching of a small rod that supporteth that door. This frame is set to the Fox's dens mouth, and all the other passages watched and stopped. The Fox having a desire to go forth, & seeing light by the wires, misdeemeth no harm, and entereth into the hive which is wrought close into the mouth of his den, and being entered into it, the rod turneth the door fast at the lower end or entrance, and so the fox is entrapped, to be disposed of at the will of the taker.  

The beast ●s 〈◊〉 ●miesf 〈◊〉  Foxes are annoyed with many enemies, and to begin with the least, the small flies and called gnats do much trouble and infect them, against whom the fox useth this policy: He taketh a mouthful of straw or soft hay, or hair, and so goeth into the water, dipping his hinder parts, by little and little, than the flies betake themselves to his head, which he keepeth out of water, which the fox feeling, dippeth or diveth also the same under water to his mouth, 
Albertus  wherein he holdeth the hay as aforesaid, whereunto the flies runneth for sanctuary or dry refuge, which the fox perceiving, suddenly casteth it out of his mouth, and runneth out of the water, by this means easing himself of all those enemies.  
In like manner, as all beasts are his enemies, and he friend and loving to none, so with strength, courage, and policy, he dealeth with every one, not only against the beasts of the land, but also against the monsters of the sea. When he findeth a nest of wasps in the earth, or in other places, as in Trees, he layeth his tail to the hole, and so gathereth into it a great many of them, which he presently dasheth against the Wall, or Tree, or stones adjoining, and so destroyeth them, and thus he continueth until he have killed them all, and so maketh himself execute to their heaps of honey. 
Gillius   
His manner is when he perceiveth or seethe a flock of foul to fly in the air, to roll himself in red earth, making his skin to look bloody, and lie upon his back, winking with his eye, and holding in his breath as if he were dead, which thing the birds, namely Crows, Ravens and such like observing, because of the hatred of his person, they for joy alight & triumph at his overthrow, and this the fox endureth for a good season, till opportunity serving his turn, and some of the fowl come near his snout, then suddenly he catcheth some one of them in his mouth, feeding upon him like a living and not a dead fox, and so doth devour and eat him, as the Leopard doth devour and eat Apes, and the Sea-frog other little fishes.  
In like sort he deceiveth the Hedgehog, for when the hedgehog perceiveth the fox coming to him, he rolleth himself together like a football, and so nothing appeareth outward exeept his prickles, which the fox cannot endure to take into his mouth, and then the crafty fox to compass his desire, licketh gently the face and snout of the Hedgehog, by that means bringing him to unfold himself again, and to stand upon his legs, which being done, he instantly devoureth, or else poisoneth the beast with the urine that he rendereth upon the Hedgehogges face: and at other times he goeth to the waters, and with his tail draweth fishes to the brim of the River, and when that he observeth a good booty, he casteth the Fishes clean out of the water upon the dry land, and then devoureth them.  
All kinds of Hawks are enemies to foxes, and foxes to them, because they live upon Carrion, and so in the province of Vla. Avicen saw a fox and a Crow fight together a long season, and the Crow with his talents so be gripling the fox's mouth, that he could not bark, and in the mean time she beat and picked his head with her bill until he bled again. The eagle's fight with foxes and kill them, and Olaus Magnus affirmeth, that in the Northern Regions they lay Eggs and hatch their young in those skins which they themselves have stripped off from foxes and other beasts.  
The Kites, Vultures, and wolves are enemies to foxes, because they are all flesh-devouring-creaturs, but the fox which hath so many enemies, by strength or subtleties over cometh all  
Whereupon Persius calleth a subtle man a Fox; saying, Astutam vapido seruas sub pectore vulpem. The medicinal uses of this beast are these: first, (as Pliny and Marcellus affirm) a Fox sod in water till nothing of the Fox be left whole except the bones, 
The medicines arising out of Foxes.  and the Legs or other parts of a gouty body washed and daily bathed therein, it shall drive away all pain and grief, strengthening the defective and weak members; so also it cureth all the shrinking up and pains in the sinews: and Galen attributeth the same virtue to an Hyaena sod in Oil, and the lame person bathed therein, for it hath such power to evacuate and draw forth whatsoever evil humour aboundeth in the body of man, 
Sextus  that it leaveth nothing hurtful behind.  
Nevertheless, such bodies are soon again replenished through evil diet, and relapsed into the same disease again. The Fox may be boiled in fresh or salted water with anise and time, and with his skin on whole and not slit, or else his head cut off, there being added to the decoction two pints of oil.  
The flesh of a Fox sod and laid to afore bitten by a Sea-hare, 
Mathaeolus  it cureth and healeth the same. The Fox's skin (as is already said) is profitable against all moist fluxes in the skin of the body, and also the gout, and cold in the sinews. The ashes of Fox's flesh burnt and drunk in wine, is profitable against the shortness of breath and stops of the liver.  
The blood of a Fox dissected and taken forth of his urine alive, and so drunk, 
Albertus Silwius  breaketh the stone in the bladder, or else (as Myrepsus saith) kill the Fox, and take the blood and drink a cupful thereof, and afterward with the same wash the genital parts, and within an hour the stone shall be voided: the same virtue is in it being dried and drunk in wine with sugar.  
Oxycraton and Fox's blood infused into the Nostrils of a lethargic Horse, 
Absyrtus  cureth him. The fat is next to a Bulls and a Swine's, so as the fat or lard of Swine may be used for the fat of Foxes, and the fat of Foxes for the swines grease in medicine. Some do herewith anoint the places which have the Cramp, and all trembling and shaking members. The fat of a Fox and a Drake enclosed in the belly of a Goose, and so roasted, with the dripping that cometh from it they anoint paralyticke members.  
The same with powder of Vine twigs mollified and sod in lie, attenuateth and bringeth down all swelling tumors in the flesh. 
Aetius.  The fat alone healeth the Alopecias and looseness of the hair; it is commended in the cure of all sores and ulcers of the head, but the gall and fime with mustard-seed is more approved. The fat is also respected for the cure of pain in the ears, if it be warmed and melt at the fire and so instilled; 
Hierocles Absyrtus Theomnestus  and this is used against tingling in the ears. If the hairs rot away on a Horse tail, they recover them again by washing the place with urine and bran, with Wine and Oil, and afterward anoint it with fox's grease. When sores or ulcers have procured the hair to fall off from the head, take the head of a young fox burned with the leaves of black Orcanes and Alcyonium, and the powder cast upon the head recovereth again the hair. 
Aegineta.   
If the brain be often given to infants and sucking children, it maketh that they shall remain free from the falling evil. Pliny prescribeth a man which twinkleth with his eyes, and cannot look steadfastly, to wear in a chain the tongue of a fox; and Marcellus biddeth to cut out the tongue of a live fox, and so turn him away, and hang up that tongue to dry in purple thread, and afterward put it about his neck that is troubled with the whiteness of the eyes, and it shall cure him.  
But it is more certainly affirmed, that the tongue either dried or green, laid to the flesh wherein is any Dart or other sharp head, it draweth them forth violently, 
Discorides  and renteth not the flesh, but only where it is entered. The liver dried and drunk cureth often sighing, the same or the lights drunk in black Wine, openeth the passages of breathing. The same washed in Wine and dried in an earthen pot in an Oven, and afterward seasoned with Sugar, is the best medicine in the world for an old cough, for it hath been approved to cure it, although it hath continued twenty years, drinking every day two sponfuls in Wine.  
The lights of foxes drunk in Wate● 〈◊〉 they have been dried into powder, 
Pliny.  helppeth the Melt, and Myrepsus affirmeth, that when he gave the same powder to one almost suffocated in a pleurisy, it prevailed for a remedy. Archigene prescribeth the dried liver of a Fox for the Spleneticke with Oxymell: and Marcellinus for the Melt, drunk after the same manner; 
Sextus  and Sextus adviseth to drink it simply without composition of Oxymell. The gall of a Fox instilled into the ears with Oil, cureth the pain in them, and mixed with Hony Attic and anointed upon the eyes, taketh away all dimness from them, after an admirable manner. The melt bound upon the tumours and bunches of the breast, cureth the Melt in man's body. The reins dried and mingled with Honey, being anointed upon kernels, take them away. For the swelling of the chaps, rub the reins of a Fox within the mouth. The genitals because of their gristly and bony substance, are approved for the dispersing of the stone in the bladder.  
The stones take away pimples and spots in the face. The dung pounded with Vinegar, by anointment cureth the Leprosy speedily. These and such other virtues medicinal both the elder and later Physicians have observed in a Fox, wherewithal we will conclude this discourse; saving that many writers have devisd divers witty inventions and fables of Foxes, under them to express vices of the world, as when they set a Fox in a friars weed, preaching to a sort of Hens and Geese, following the fixion of Archilochus Fox, to signify how irreligious pastors in holy habittes beguile the simple with subtlety. Also of a Fox teaching a Hare to say his Credo or Creed betwixt his legs, and for this cause almighty God in his word compareth false prophets to Foxes Ezek. 13. destroying the young Grapes and plants. The Weasill brought a Fox into a garner of corn through a small hole, and when he had filled his belly, he assayed to come out again at the same place, but in vain, because his body swelled with over eating, and therefore he was constrained to come out as empty and hungry as he came in: whereupon this conference was made betwxit them: 
Forte per angustam tenuis Voulpecula rimam,  
Repserat in cameram frumenti, postaque rursus.  
Ire for as pleno tendebat corpore frustra.  
Cui mustela procul, si vis ait, effugere isthinc  
Macra cawm repetes arctum, quem macra subisti.     

OF THE GENNET-KAT, called Genetha.  
THis beast is called Genitocatus, either for the similitude it holdeth with a cat, or else because it hath been believed that it was engendered by a cat, but I rather do assent that the right name thereof is Ginetta or Ginetha, because they are bred in Spain with the Ginnet horses, and so taketh his name from the place. Albertus (though a learned man yet many times he was deceived in the names of beasts,) called this creature Genocha, and the Germans call it ei● Gennithkatz. The quantity or stature hereof is greater than a cat, 
Albertus  but lesser than a Fox, and therefore I think it about the mould or bigness of a young Fox of six months old. It is a meek and gentle creature, except it be provoked, for in Constantinople they are kept tame, and are suffered to go up and down from house to house like cats; being wild they love the valleys and low places, 
●ellonius.  especially the marshes or land near the waters, for the steep rocky mountains they cannot endure. 
Isidorus.  And these Cardan taketh for to be of the Weasill kind, because the form and disposition thereof, especially to the tame and Domestical Weasill, and in Spain they are called Foinai, 
Vincentius ●●linac.  being black and ashcoloured distinguished and variably, interlined with many spots.  
Of the skin.  
The skin smelled sweetly and somewhat like to a Mosk-cat, and from Lions in France, they are brought into Germany, three or four of them being sold for a Noble. It is very probable that it is a little kind of Panther or Leopard, for there is a little Panther which hath such spots, and beside of such a stature and harmless disposition, whose skin in old time was preciously used for Garments, and the savour thereof was very pleasant, and therefore I superseed any further discourse hereof, till we come to the declaration of the greater beast.   

OF THE GOAT Male and Female.  

The several names.  THe male or great Goat-Bucke, is called in Haebrew Atud, and the lesser Seir, and Zeir. The Chaldee translateth it Gen, 13. Teias-i●ij and Numb. 15, Ize, the Arabians Teus and Maez: the Persians Asteban and Busan; the Grecian, Tragos, of devouring or ravening in meat, according to the verse: Tragus ab Edendo quod grana fracta pane. Also Chimaron and Enarchan: the Latins Hircus, and sometime Caper, which word properly signifieth a gelded-goat, as martial useth it in this verse: Dum iugulas hircum factus es ipse Caper.  
The Italians Beccho, the Germans Bock, and for distinction sake, Geissbocke, and Reechbock; and Booeck, the Spaniards Cabron, the French Bouc, the Illyrians Kozell.  
The reason of the Latin word Hircus, is derived of Hirtus (signifying rough) by reason of the roughness of their bodies. And it is further to be understood that the general kind of goats (which the Latins distinguish by Hircus, Capra, and Hoedus) that is, by their sex, or by their age: the hebrews call them singularly Ez, and plurally Izim, Numb. 15 for a goat of a year old, you shall read Izbethsch neth. The Chaldee useth also the general word Oza, the Arabian Schaah, the Persian Buz, and whereas Levit, 16, Seir is put for Caper a gelded goat, there the Chaldee rendereth it Zephirah, the Arabians Atud, and the Persian Buzgalaie. And in the same chapter you shall read Azazel, which David Kimhi rendereth for the name of a mountain near Sinai, where goats use to feed and lodge: and the Septuagints translate it Apopompaion, signifying emission or sending away, and for this cause I suppose, that when the scape-goa● was by the priest sent out of the Temple, he went to that mountain, and therefore the word Azazel seemeth to be compounded of Ez, a goat, & Azal juit, that is, he went; for the scape-goat went & carried away the evil.  
The Grecians call the female goat Aix, which seemeth to be derived of Ez the Haebrew word. The Arabians Dakh and Metaham, as I find in Autcen, the Saracens An see, the Italians, 
Artumnus.  Peccho, changing, B. from the male into P. and the Spaniards Capron, the French Cheure or Chieure, the Germans Geiss, the Illyrians Koza, and the Tuscans at this day call a female goat (Zebei.) And this may suffice for the names of both male and female.  
Their nature is to be declared severally, except in those things wherein they agree without difference, and first of all: the male is rightly termed Dux & maritus Caprarum the guide and husband of the females, and therefore Virgil saith of him not improperly, Vir gregis ipse Caper. The hee●goat is the husband of the flock: and except in his genitals and horns he differeth not in any proportion or substance from the female. His horns are longer and stronger than are the females, 
Their several partt.  and therefore upon provocation he striketh through an ordinary piece of armour or shield at one blow: his force and the sharpness of his horns are so pregnable. He hath many attributes among the learned, as left-sided, aged, 
The epithets of Goats.  greedy, bearded, swift, long legged, horne-bearer, captain of the flock, heavy, rough, hoarse-voiced, rugged, unarmed, unclean, strong-smelling, lecherous, bristle●, wanderer, vile, wanton, sharp, stinking, twohorned, and such like: whereby his nature and qualities are so deciphered as it needeth no long treatise of explication.  
There is no beast that is more prone and given to lust then is a Goat, 
The venereous disposition of Goats.  for he joineth in copulation before all other beasts. Seven days after it is yeaned and kiddened, it beginneth and yieldeth seed, although without proof. And seven months old it engendereth to procreation, and for this cause that it beginneth so soon, it endeth at 5. years, 
Aelianus  and after that time is reckoned unable to accomplish that work of nature. When the Egyptians will describe fecundity or ability of generation, they do it by picturing of a male Goat.  
That which is most strange and horrible among other beasts is ordinary and common among these, for in them scarce the Brother joineth with the Sister, and a Camel can never he brought to cover his dam: but among these the young ones being males, 
Columella  cover their mothers, even while they suck her milk. If they be fat, they are less venerous than being macilent or lean. Herodotus declareth that in his time a Goat of Mendesia in Egypt, had carnal copulation with a woman in the open sight of men, and afterward was led about to be seen. When they desire copulation they have a proper voice wherewithal (as it seemeth) they provoke the female to love. This is called in Italy Biccari, & Biccarie, which the Venetians apply to all lecherous companions as commonly as a proverb, and this they never use but at that time. By reason of his lust his eyes sink deep into the corners of their holes (called Eirqui) and Apuleius with other Grammarians do derive the word Hircus whereby this beast is called, from that disposition.  
By drinking salt water they are made desirous and apt to procreation. At that time they fight mutually one with another for their females, and it is a term among the late writers, to call those men Hirci-Goats which are contented to permit other men to lie with their Wives in public, before their own faces for gain, 
Coelius  because they imagine that such is the property of Goats. But I know not with what reason they are moved hereunto, for there is a memorable story to the contrary.  
In Sibaris there was a young man called Crathis, which being not able to retain lust, but forsaken of God and given over to a reprobate sense, 
A memorable story of the punishment of buggery.  committed buggery with a female Goat, the which thing the master Goat beheld and looked upon, and dissembled, concealing his mind and jealousy for the pollution of his female. Afterward finding the said young man a sleep, (for he was a shepherd) he made all his force upon him, and with his horns dashed out the buggers brains. The man being found dead on this manner, and the Goat which he had ravished delivered of a monster, having a man's face and a goats legs, they called it Silvanus, and placed it in the rank of idol Gods, but the wretched man himself was buried with more honour than beseemed, for they gave him a Noble funeral, and finding a river in Achaia which mingled water with another, they called it Crathis, after the name of that unnatural and beastly monster; whereupon also came the Italian Crathis which Strabo remembreth. By which story it is evident, that jealous rivality resteth as well in Goats as in men of more reasonable capacity and understanding. 
Coelius. Strabo   
The females desire of copulation is no less than the males, for while they suck they admit the male, and at the seventh month they conceive. The best time of their admission to procreation is about the end of Autumn (according to Columella his opinion. 
The lust of the females and their copulation. ) They are not filled the first day of copulation, but the second, or third, and those which are joined in November do bring forth their young in the spring when all things grow fresh and green: wherefore if they chance to be slack, and not willing to engender or couple, 
Means to stir up the goats to copulation.  their keepers use this sleight or policy, to procure and stir up their lust. They rub their udders with Nettles until they constrain blood, & afterward with a handful of salt and nitre, or else with pepper or Myrrh; after which rubbing, their desire of copulation much increaseth, and it maketh the female to provoke the male and undergo him more willingly; 
Aelianus.  and this thing also procureth in them abundance of milk (as Aristotle affirmeth) he had seen tried by making experiment thereof upon the breasts of Women, virgins, and widows: And generally all the keepers of cattle do herewith rub their genitals, for the furthering and provoking in them carnal copulation, with the things aforesaid.  
Concerning the time that they bear young, it is in Italy 8. years, 
The time of their young bearing.  and being fat they are not apt to conceive, wherefore they make them lean before they admit them to their bucks. One male is sufficient for ten females, and some (saith Varro) provide but one for 15. (as Menas,) and other but one for 20. (as Murus.) There is no creature that smelleth so strongly as doth a male Goat, by reason of his immoderate lust, 
The strong smell or ●auor of a goat. In Mercat.  and in imitation of them the latins call men which have strong breaths (Hircosi) Coatish: whereupon Plautus saiteh to an old lecherous fellow which could not keep his lips from slavering of women, 
Cum sis iam aetatis plenus, anima foetida  
Senex hircole tu osculere mulierem.  And therefore Tiberius Caesar who was such a filthy and greasie-smelling old man, was called (Hircus Vetolus) an old Goat, in the Atellanican comedy. They conjecture of men that have hairy legs to be unchaste and full of lust, by reason of their similitude with a goat, and those which have shrill and clamorous voice, the Grecians call (Margois) that is (Blockheads.) Those which have eyes like to goats they call Aegopoi Goat-eys, 
Plutarch.  that is very red eyes. The Egyptians affirm that their female goats when Sirius the star in the beginning of dog-days riseth with the sun, do continually look upon the east, and that their attentive observation is a most certain argument of the revolution, 
A secret in female goats.  that is the appearance and departure of the said dog-days. The like things do the Libyans report of their Goats concerning that star, and moreover that they foresee and foreshow change of weather, 
Aelianus  for they depart from their stables, and run wanton abroad before showers, and afterward having well fed of their own accord return to their folds again.  
Concerning the description of their several parts, 
The descripon of goats and th●ir best properties.  it is good to follow the direction of Cossinius, first to look to their age (as is before said) if men desire to provide Goats for heard-breed and profit, so as their Kids may be like them, and they bear young or continue procreation eight yeare● at the least. And for their outward parts, let them be firm, great, well compacted, full of muscles, and the superficies of their whole body be soft and equal, without bunches or indentures: therefore a thick hair, 
Lorentius  two dugs hanging under their snout or chin, are good signs of the best Goats.  
The lesser kind I conjecture to be the right Mambrine or Syrian Goat, although some of the late writers call it an Indian Goat, the reason is, because (as hath been said) they call all strange beasts by the names of Indians, if they find them not in their own country. The ears of it are large and broad, as the picture describeth, and such ears have the Goats of Gallia-Narbon, being at the least as broad as a man's span, they are of colour like wilde-Goates, their horns very sharp, and standing not far distant one from the other, and have stones like a stone horse, being in all other parts not unlike to the vulgar and common Goat. 
Albertus. How Goats ●●ke breath, Varro   
Some curious herdsmen (as Alcmaeon and Archelaus) have delivered to the world, that goats take breath through their ears, and Phyles approveth their concept, because he had scene an experiment of a Goat, that his mouth and nostrils being stopped fast, nevertheless he seemed not to be troubled for want of breath: and for this also is alleged the authority of Oppianus, who writeth of certain wild goats called (Aegari,) that they have a certain hole or passage in the middle of their head, betwixt the horns, which goeth directly unto the liver, and the same stopped with liquid Wax, suffocateth or stifleth the beast.  
If this be true (as I would not any way extenuate the authority of the writer) than it is very likely that some have (without difference) attributed to all kinds of Goats that which was proper to this kind alone, for the former opinion is not reasonable: Neuerthelesse● leave every man to his own liberty of believing or refusing. 
The quick sense of hea●ing.   
There is no beast that heareth so perfectly and so sure as a Goat, for he is not only holp in this sense with his ears, but also hath the organ of hearing in part of his throat, wherefore when the Egyptians describe a man which hath an excellent ear, they express him by a goat. 
〈…〉. Mind.  There are some kind of goats in Illyria which have whole hooves like a horse, and these are only found in that Region: In all other Nations of the world, they are clovenfooted. 
The use of ●●●ir several 〈◊〉.   
The use of their several parts is singular, and first of all to begin with their skin, the people of Sardinia (as saith Nymphiderus) nourish goats for their skins, whereof they make 〈◊〉 garments, being dressed with the hair upon them, and they affirm strange virtue in them▪ namely that they heat their bodies in the Winter, and cool them in the summer, and the hairs growing upon those skins are a cubit long, therefore the man that weareth them in Winter time, turneth the hary side next to his body, and so is warmed by it: and in Summer, the raw side, and so the hair keepeth the sun from piercing his skin and violence of heat: And this also is usual in Suevia, where the women wear garments of Goat's hair in the winter, and also make their children's coats thereof, according to Virgil's saying in Moreto, 
Suida●. Var●●us  Et cinctus villosae tegmine Caprae. For this cause the Merchants buy them rough in those parts of Savoy near Geneva, and their choice is, of the young ones which die naturally, or are killed, or else such as were not above 2. years old. The Tirians in the Persian war, wore upon their backs goatskins. In ancient time they made hereof Diphtera, that was a kind of parchment, whereon they wrote on both sides, 
〈◊〉.  and had the name in Greek from that use: which Hermolaus by a metaphorical allusion, (called Opistographi.) From the use of these in garments, came the apellation of harlots to be called Pellices, and a whore's bag was called Penula-Scortea, such a one is used by pilgrims which go to visit the church of Saint james of Calec, and such Carriers or foote-poastes had wont to use in their journeys, which caused Martial to write thus: 
Ingrediare viam coelo licet usque sereno  
An subitas nusquam scortea depit aquas.   
The Sandals which men were wont to wear on their feet in the East Countries, were also made of Goat's skins, and there was a custom in Athens, that men for honour of Bacchus, did dance upon certain bottles made of Goat's skins, and full of wind, the which were placed in the midst of the Theatre, and the dancer was to use but one Leg, to the intent that he might often fall from the slippery bottles, and make the people sport; whereunto Virgil alluded this saying: 
Plinyus  Mollibus in pratis unctos saliere pro utres. There is also a Laudanum tree in Carmania, by the cutting of the bark whereof there issueth forth a certain gum, which they take and preserve in a Goat's skin; their use in war wherein the Soldiers were wont to lie all winter, and therefore we read that Claudius the Emperor had given him thirty tents of Goats skins for his Soldiers attendant upon the judges: and the Mariners also by these defended themselves from the violence of storms upon the sea: and so I leave this part of the beast with remembrance of that which is written in holy scripture Heb. 11. that the people of God in ancient times did fly away from the rage of persecution, being appareled or rather meanly disguised in goat skins, being charitably holped by the beasts, that were cruelly put to death by wretched men.  
In the next place the milk of Goats cometh to be considered for that also hath been, is, and will be of great account for Butter and Cheese, which the writers call Tyropoeia, 
The milk of Goats.  and Virgil celebrateth the singular commendation both of the Wool and of the milk in these verses; 
Haec quoque non cura nobis leviore tuenda  
Nec minor usus erit quamuis Milesia magno  
Vellera mutentur Tyrios incocta rubores  
Deusior hinc soboles hinc largi copia lactis  
Quo magis exhausto spumauerit ubere mulctra  
Laeta magis pressis manabunt flumina manonis  
Nec minus interca barbas, incanaque menta  
Cyniphij tondent hirei setasque comantes  
Vsus in Castrorum: & miseris velamina nautis.  Therefore their milk is profitable for Butter, although inferior to a Cows, yet equal to a sheeps, and the herdsmen give their goat's salt before they be delivered of their young, 
To increase Goat's milk Albertus  for this maketh them abound in milk Others with Goat's milk preserve their Wine from corruption by sourness; first they put into their wine the twentieth part so much as is of the Wine, and so let it stand in the same vessel covered three or four days, 
A secret in the milk of Goats. Myrepsus  afterward they turn it into a sweet and fresh vessel, and so it remaineth preserved from all annoyance of sourness.  
Cheeses made of Goat's milk were wont to be called Velabrenses Casei, because among the Romans they were made at Velabrum, and that with smoke, whereupon Martial made this Distichon; 
Non quemcunque focum nec fumum caseus omnem  
Sed velabrensem qui bibit: ipse sapit.  Aristotle and julius Pollux do commend the Sicilian Cheese, which was made of sheep and Goat's milk together, and by Athaeneus it is called (Caseus Tromilicus) and by Simonides Stromilius. In Rhaetia of Helvetia there are excellent Cheeses made of goats milk and cow-mile mixed together. The milk also of a Goat mixed to a woman's milk is best for the nourishment of man, because it is not too fat, 
Hermolaus  yet Galen saith if it be eaten without Honey, water, and salt, it curdleth in the belly of a man like a cheese and strangleth him; and being so used it purgeth the belly: from thence came the fiction of the Poets, that jupiter was nursed by a Goat, and that afterward in his war against the Titanes or Giants, he slew that Goat by the counsel of Themis and wore her skin for an armour, and so having, obtained victory placed the Goat among the stars, whereupon she was called Aixourania, a heavenly Goat, and so Germanicus Caesar made this verse upon him, and jupiter himself was called Agiochus: 
— Illa putatur  

Agio●hus.  Nutrix esse iovis si vere jupiter infans  
Vbera Cretae mulssit fidissima Caprae  
Sydere quae claro gratum testatur alumnum  The flesh of male Goats is not wholesome for man's body, but the flesh of a female in the spring and fall of the leaf, 
Of the flesh of Goats.  by reason of the good nourishment may be eaten without danger. They are worse than bulbeefe, because they are sharper in concoction and hotter, wherefore if they digest not well, they increase melancholy. The liver of a Goat being eaten, doth bring the falling sickness, yet being salted a good space, and then sodde with Vine branches or other such broad leaves, to keep them asunder, and some wine poured into the water when they are almost sod, they become very sweet and delicate meat; and therefore the Athenians praised the Lacedæmonians, that in their feast which they called Copidae, they slew a Goat; and held it for a divine meat.  
Also Clitomachus an Academic of Carthage, relateth of a certain Theban Champion, which excelled in strength all the Champions of his time, and that he did eat continually Goat's flesh, for it is very strong and remaineth a long season in the body, & doth much good being digested, notwithstanding the strong and rank smell thereof, otherwise it is dangerous as is already said, therefore Fiera having commended the Kydd, when he cometh to speak of the Goat, he writeth thus: 
Come male olet siccat, fit iam caper improbus, absit  
Et Cadat ante focos victima Bacche tuos.  But Pliny affirmeth, that if a male Goat eat Barley-bread or parsnip washed, the same day that he is killed, then there is no poison in his flesh: the stones of a Bucke-goat, resist concoction, and beget evil humours in the body: wherefore such a banquet is called in Greek (Tragos Hulibertas) for Goats after their copulation, 
Aegineta.  have an evil flesh, not fat, but dry, and the remedy to make their flesh sweeter, is to geld the male when he is young and tender, 
Albertus.  for so his temperature is amended by a cold and moist constitution.  
The inhabitants of Portugal eat Goats flesh, and account it delicate meat; especially such as dwell in the mountains. In Germany they make of it a kind of meat which is called Klobwsst, and is prepared on this manner: they take a Goat's Hart newly taken out of his body, 
Textor.  and slit it into small pieces, and break six Eggs upon it, and the crumbs of white bread, seasoned with spices and Saffron, and so put into a bag, and sod or roasted: afterward they are served upon the table, and strewed over with kitchen sugar.  
The guts being salted are called (Hilla) which the French stuff like pudinges, and call them (Saulcisses) from whence cometh our English sawsadge; of this suet and fat of Goats are the best candles made, because it is hard and not over liquyd. The blood of a Goat hath an unspeakable property, for it scoureth rusty iron better than a file, it also softeneth an Adamant stone, 
Pliny. Hermolaus. Pausanius  and that which no fire is able to melt; nor iron to break, being of such an invincible nature, that it contemneth all violent things, yet is it dissolved by the warm blood of a Goat. The Loadstone draweth iron, and the same being rubbed with garlic, dieth and looseth that property, but being dipped again in goat's blood, reviveth and recovereth the former nature.  
Osthanes, prescribeth for a remedy of love, the urine of a Goat to be mingled with Spicknard, and so drunk by him which is overcome with that passion, assuring him thereby that they shall fall in as great loathing as ever before they were in loving. With the hoofs of a Goat they drive away Serpents, and also with the hairs by burning and perfuming them in the place where the Serpent's lodge. 
Pallagdius.  With the horns of goats they make Bows, for in Delos there was dedicated the horn of a Goat, which was two cubits long and a span▪ and hereat ought no man to wonder, 
Archa●hines.  for that noble bow of Pandarus which Homer commendeth, was made of a horn of a female Goat.  
Affricanus declareth, that in ancient time they made fruitful their vineyards by this means: 
Varinus  they took three horns of a female goat, and buried them in the earth with their points or tops downward, to the root of the Vine stocks, leaving the hollow tops, standing a little out of the ground, and so when the rain descended, it filled the horns, and soaked to the root of the Vine, persuading themselves thereby that they received no small advantage in their Grapes. The gall of a Female-goat put into a vessel and set in the earth, is said by Albertus to have a natural power in it to draw Goats unto it, as though they received great commodity thereby. Likewise, if you would have white hairs to grow in any part of a Horse; shave off the hair and anoint the place with the gall of a Goat, so shall you have your desire. The Sabcans, by reason of the continual use of Myrrh and Frankinsens, grow to a loathing of that savour: for remedy of which annoyance, they perfume their houses by burning stirackes in goat's skins. And thus much for the several parts of a goat.  
There were in ancient time three kinds of Herdsmen which received dignity one above another; the first were called (Bucollici) Neat-heards, because they keep the greater cattle: the second were (Opiliones) Shepherds, of their attendance upon sheep: the third, last, and lowest kind, were termed, Aepoli and Caprarij, that is (Goat-heards) or keepers of Goats, and such were the Locrentians, who were called Ozolae, because of their filthy smell, for they had the most part of their conversation among other beasts.  
A Goateheard or keeper of these cattle must be a sharp stern, hard; laborious, patiented, bold and cheerful, and such a one as can easily run over the rocks through the Wilderness, and among the bushes without fear or grief, so that he must not follow his flock like other herds, but go before them: they must also be light and nimble, to follow the wandering goats, that run away from their fellows, and so bring them back again, for Goats are nimble, movable, and inconstant, and therefore apt to departed away, except they be restrained by the heard and his Dog. Neither have Goats a Captain or Bell-bearer like unto sheep, whom they follow, but every one is directed after his own will, and herein appeareth the pride of this beast, that he scorneth to come behind either cattles or sheep, but always goeth before; and also in their own herds among themselves, the Buck goeth before the Female, for the reverence of his beard (as Aelianus saith) the labour of the goatheard must be to see his cattle well fed abroad in the day time, and well folded at night, the first rule therefore in this husbandry is to divide the flocks, and not to put any great number of them together, for herein they differ from sheep, who love to live together in multitudes, as it were affecting society by which they thrive better, and mourn not so much as when they are alone: but goats love singularity, and may well be called schismatics among cattle, and therefore they thrive best lying together in small numbers, otherwise, in great flocks they are soon infected with the pestilence, and therefore in France, they care not to have Magnos Gregos sed plures: not great flocks, but many.  
The number of their flock ought not to exceed fifty, whereupon Varro writeth this story of Gabinus a Roman Knight, who had a field under the suburbs containing a thousand Acres of pasture ground, who seeing a poor goatheard bring his goats every day to the city, and received for their milk a penny a piece, he being led with covetousness, proponed to himself this gain, that if he stored his said field with a thousand Milch-female-goates, he also should receive for their milk a thousand pence a day; whereupon he added action to his intent, and filled his field with a thousand goats, but the event fell out otherways then he expected: for in short time the multitude infected one another, and so he lost both milk and flesh, whereby it is apparent, that it is not safe to feed great flocks of these cattle together.  
In Indian, in the Region Coitha, the inhabitants give their milch-goates dried fishes to eat, but their ordinary food is leaves, tender branches, and boughs of trees, and also bushes or brambles; whereupon Virgil wrote in this mauner: 
Pascuntur vero siluas & summa Lycaei  
morentesque rubos & amantes arctua dumos.  They love to feed on the mountains better than in the valleys and green fields; always striving to lick up the ivy or green plants, or to climb upon trees, cropping off with their teeth all manner wild herbs, and if they be restrained and enclosed in fields, than they do the like to the plants that they find there, wherefore there was an ancient law among the Romans, when a man let out his ground to farm he should always condition and except with the farmer that he should not breed any Goat in his ground, for their teeth are enemies to all tender plants: their teeth are also exitiable to a tree, and Pliny and Varro affirm, that the Goat by licking the Olive tree maketh it barren; for which cause in ancient time, A Goat was not sacrificed to Minerva to whom the olive was sacred.  
There is no creature that feedeth upon such diversity of meat as Goats, for which cause they are elegantly brought in by Eupolis the old Poet, bragging of their belly cheer, wherein they number up above five and twenty several things, different in name, nature, and taste: and for this cause, Eustathius defended by strong argument against Disarius, that men and cattle which feed upon divers things, have less health than those beasts which eat one kind of fruit alone. They love Tameriske, Alderne, Elme-tree, assarabacke, and a tree called Alaternus, which never beareth fruit but only leaves: also three leaved-grasse, ivy, the herb Lada, which groweth no where but in Arabia, whereby it cometh to pass, that many times the hair of Goats is found in the gumbe called Laudanum, for the people's greedy desire of the gumbe, causeth them to wipe the juice from the goats beard.  
For the increase of milk in them, give them Cinquefoyle five days together before they drink, or else bind Dittany to their bellies, or (as Lacuna translateth the words out of Affric●nus) you may lay milk to their bellies, belike by rubbing it thereupon. The wild Goats of Crete, 
Aristotle.  eat dittany aforesaid against the strokes of Darts: and Serapion avoucheth by the experience of Galen, that goats by licking the leaves of Tamariske, lose their gall, and likewise that he saw them licking Serpents which had newly lost their skins, and the event thereof was, that their age never turned or changed into whiteness or other external signs thereof.  
Also it is delivered by good observation that if they eat or drink out of vessels of Tamariske, 
Constantinus  they shall never have any Spleen; if any one of them eat Seaholly, the residue of the flock stand still and will not go ●orward, till the meat be out of his mouth. The Grammarians say that Chimaera was killed by Bellerophon the son of Glaucus in the Mountain Lycius, 
Aelianus.  and the reason hereof is, that the Poet's feigned Chimaera to be composed of a Lion, a Dragon, and a Goat, and in that mountain all those three were kept and fed: for in the top were Lions, in the middle were Goats, and also at the foot thereof Serpents. If they suffer heat or cold they are much endangered, for such is their nature that they avoid all extremity, and the females with young are most of all molested with cold. If they have conceived in the Winter then many abortementes or casting their young followeth.  
In like sort it happeneth if they eat Walnuts (and not to their full) unripe, therefore either they must be suffered to eat of them to satiety, or else they are not to be permitted to them. 
Dioscorides   
If at any time they eat Scammony, Hellebore, Lesseron, or Mercury, they are much troubled in their stomach, and lose their milk, especially the white Hellebor. The publicans in the province of Cyrene have all the government of the pastures, 
Pliny.  and therefore they permit not Benzwine to grow in their country finding thereby great gain; and if at any time their sheep or goats meet with any branch thereof, they eat it geedily, but the sheep immediately fall to sleep and the goats to Neezing. Agolethros and Sabine are poison to Goats. The Herb called in Greek Rhododendron, and may be englished Rose-tree, is poison goats, and yet the same helpeth a man against the vemon of Serpents.  
The prickle or spindle tree (called also Euonimus) which groweth in the Mount Occynius (cal●ed Ordyno) about the bigness of a pine-apple-tree, having soft leaves like the same, and it budde●h in September, and the flower is like to a white violet flower, this killeth Goats, except they be purged with black Hellebor immediately after they have eaten thereof. 
Horus  The Egyptians when they will describe a man devouring sheep or Goats, they picture the herb Curilago or Conyza, because it also killeth them. Also as Clodrysippus affirmeth they avoid Cumin, for it maketh them mad or bringeth upon them lethargies, and such like infirmities.  
He avoideth also the spittle of man, for it is hurtful to him, and to the Sea-fish Scolopendra, and yet he eateth many venomous herbs and groweth fat thereby; 
Aelianus  and this also may be added, that Goats grow fat when they are with young, but by drinking of Honey they are weakened, and endangered of death. Concerning their drink, it is necessary for a skilful Goatherd to observe the nature of the beast, and the best time and place of their watering, according to the saying of Virgil: 
— I●be● fronde●tia Capris  
Arb●ta sufficere, & flwios prebere rerentes.  In the Summer they are to be watered twice a day, and at other times once only in the afternoon: but it is reported of the Goats of Cephalenia, 
Aristotle. Myndius.  that they drink not every day like other goats, but only once or twice in six months, and therefore they turn themselves to the wind or cold air of the sea, and by gawning, 
Aelianus.  suck into their mouths or bellies that which serveth them instead of water. When the sun declineth, they lie and look not upon one another but on the contrary, and they which lodge in the fields take up their rest among their acquaintance. But if they be used to fold or house, they remember it, and repair thither of their own accord: which thing caused the Poet to write in this manner: 
Atque ipsae memores rede●ntin tecta, suosque  
Ducunt: & grand superaut vix ubere limen.   
Concerning their stables or houses to lodge in for their defence against the cold, the diligent herdsman must observe, that nothing must be laid under the Goat to lie upon, and it is best to make his stable upon stones, or some such hard flower, and the same must be kept and turned dry every day from annoyance of their dung, for that hurteth their heads. It is good to set the window of their stable to the Sun, and from the wind, 
Columella.  according to the counsel of Virgil; 
Et stabula a ventis hyberno opponere soli,  
Ad medium conversa diem cum frigidus olim  
jam cadit extremoque irrorat Aquarius anno.  Although goats be stronger than sheep, yet they are never so found, for in buying and selling of them, he was never accounted a wise man, that either hoped to buy, or promised to sell without fault. It was sufficient in open market places, when and where goats were to be sold, to promise, hody capras recte esse & bibere posse & eas licite habere, that is, that the day of their sale they were well, and could drink, and they were his own, and it was lawful for him to have them.  
But farther no man was urged, for (Archelaus saith) they are ever febricitante, because their breath is whotter, and their copulation more fiery, and therefore their herdmen must not be unprovided of good and sufficient medicine to help them, and not only against their natural diseases, but also their continual horn-wounds which they give one another by their often fightings, and also when they aspire to climb upon steep and craggy pointed rocks or trees, they often fall and are wounded, in such cases they have no such Physician as their keeper, whose bag and box must be as an Apothecary's shop to yield continual remedies to all their agreevances.  
The best means to preserve them in health next to a good diet and warm lodging, is, to plant Alysson near to their stabling houses. And their continual ague spoken of before is profitable to their body, for when it departeth and leaveth them, presently they perish and die. Sheep and Goats have a natural foresight of the pestilence or murrain, 
Florentinus.  of earthquakes, and of wholesome temperate Wether, and of abundance and store of fruits; but neither of both shall be ever infested by the pestilence, if you give them the power of a Storks Ventricle or maw one spoonful thereof in Water every day. 
Quintilius.   
And whereas all other kind of cattle when they are sick consume and pule away by little and little, only Goats perish suddenly, insomuch as all that are sick are unrecoverable, and the other of the flock must be instantly let blood and separated before the infection overspread all, and the reason of their sudden death, is because of their abundance of food, which ministerth speedy flax for the fire of their disease to burn. At such times they must not feed all the day long, but only thrice or four times a day be led forth to grass, and brought in again to their stables.  
If any other sickness annoy them they are to be cured with reed, and the roots of white Thorn beat together with iron Pestles, and mingled with rain Water, and so given to the cattle to be drunk: but if this medicine help not, then either sell them away, or else kill them, and salt them till you mind to eat them. goats are not troubled with Lice or Nits but only with Tickes.  
There is a certain Wine called Melampodion, the report is that one Melampos a shepherd had it revealed unto him, to cure the madness of a Goats: it is made of black Ellebor, and goats milk. Goats are also molested and subject to the falling sickness and this is known by their voice and cold most brains; 
Coelius.  and therefore the Roman priests were commanded too abstain from touching such beasts.  
They are also troubled with the gout; the Female-goate easeth the pain of her eyes by pricking them upon a Bulrush, and the Male-goate by pricking them upon a Thorn, and so pituitous matter followeth the prick, whereby the sight is recovered without any harm done to the Apple; 
Aelianus.  and from hence it is supposed, that the Physicians learned their Parakeuteses pricking of so●e eyes with a needle.  
The Females never wink in their sleep, being herein like the Roebucks. There are certain birds (called Caprimulgi) because of their sucking of Goats, and when these or any of them have sucked a Goat she presently falleth blind. If at any time she be troubled with the Dropsy, 
Pliny.  an issue must be made under her shoulder, and when the humour is avoided, stop up the hole with liquid pitch. They drink the seed of Seselis to make them have an easy deliverance of their young, and for that cause Columella prescribeth a pint of sod corn and Wine to be infused into their throats in that extremity; their other maladies being like unto sheep, we will reserve their description and cure to that History.  

Probus  These Goats have in ancient times been used for sacrifices, not only by the Sovereign command of almighty God, but also by the practice of Heathen people, for their perfect sacrifice which consisted of a Ram, a goat, a Hog, and a Bull, was called Hecatomb and Tryttis.  
The reason why Swine and goats were sacrificed among the heathen, was because the Swine dig up the earth with their Noses, and rooted out the Corn, they were sacrificed to Ceres; and the Goats spoil the Vines by biting, for which cause, they sacrificed him to Bacchus; that so the drunken God might be pacified with the blood of that Beast, whose hallowed grapes he had devoured: Whereupon the Poet Writeth thus: 
Sus dederat poenas exemplo territus horum  
Palmite debueras abstinuisse Caper  
Quem spectans aliquis dentes in vite permentem  
Talia non tacito dicta dolore dedit  
Rode caper vitem tamen hinc cum stabis adaras  
In tua quod spargi cornua possit, erit.   
When they sacrificed a goat in Graecia, they tried him by giving him Pease or cold water to drink, which if he refused, they also refused him for sacrifice, but if he tasted it, they took and offered him.  
Martial having seen or rather heard of a Country priest, sacrificing a goat, and being assisted by a Country man, when the beast was slain the priest commanded the poor country man to cut off the stones, Teter ut immunda carnis abiret other, to let the unwholesome vapour of the unclean flesh out of the body. Afterward the priest being busy about the sacrifice, and stooping down to the carkeise of the beast, his cods appeared behind him betwixt his legs, the which when the country man saw, he suddenly cut them off with his sharp knife, thinking that the ancient ceremony of fasting required this to be done: whereupon martial wrote this Epigram, 
Sic modo qui Tuscus fueras, nunc Gallus aruspeaes  
Dum ingulas hircum factus es ipse caper.  The Mendesians worshipped Goats both males & females, 
Gyraldus  because as they imagine they were like to their God Pan. The Egyptians also deified the male goat for his genital members, as other nations did Priapus. The Gentiles had also a brazen goat, whereupon Venus road in brass, which picture they called (Pandemon) and Venus (Epitragia,) I think that lust could not be better described then by this emblem, for venereous persons will suffer their whores to do any disgrace unto them, for their carnal pleasure. And thus much for these male and female goats, now follow the stories of the wild goats and the kids in order.  

OF THE GOAT, CALLED by PLINY a DEER.  
THere is no man that shall see this beast, but will easily yield unto my opinion, that it is a goat & not a dear, the hair, beard and whole proportion of body most evidently demonstrating so much, neither is there any difficulty herein, except for the horn which turn forward at the point and not backward, which thing yet swerveth not so much from a goat as from a dear, and therefore can be no good reason to alter my opinion. There are of this kind as Doctor Cay affirmeth in the Northern part of England, and that figure which is engraven at Rome in a marble pillar being a remembrance of some Triumph which Pliny setteth forth, differeth in no part from this beasts description and proportion. Yet I take it that it may be brought into England from some other nation and so be seen in some Noble man's house, but that it should be bred there, I cannot find any monument of authority, but rather I conjecture the same to be bred in Spain. Of these kinds there are three Epigrams in martial whereby is declared their mutual fights killing one another: their fear of dogs, and their flesh desired both of men and beasts.  
The first Epigram describing their wilful fight one killing another and so saving a labour to the hunter, for they kill themselves to his hand, is thus.  

Frontibus adversis molles concurrere damas,  
Spectavere canes praedam stupuitque superbus,  
unde leues animae tanto caluere furore?  
Aspicis imbelles tenent quam fortia damae  
In mortem parvis concurrere frontibus audent  
Vidimus & fati sort iacere pari  
Venator cultro nil superesse suo  
Sic pugnant Tauri sic cecidere viri.  The second Epigram is a Dialogue speaking to the Emperor, who took care to increase his game, seeing not only men were enemies to them but they also to one another, whereupon he writeth this distichon; 
Praelia tam timidis quanta sit ixa feris  
Vis Caesar damis parcere, mitte canes.  The third Epigram is a complaint of their weak and unarmed state, having neither teeth like Boars, not hoenes like Hearts to defend themselves, but lie open to the violence of all their enemies: 
Dente timetur Aper defendunt cornua ceruum  
Imbelles damae quid nisi preda sumus.  These are of a whitish yellow colour on the back, and are nourished sometime for the pleasure, and sometime for the profit of their possessors, for they will suffer hunting like a Deer and also be tamed for milk like a Goat. And here of I find no other especial mention among Authors beside that which is already rehearsed.   

OF THE WILD GOAT, AND THE figure of the Helvetian Alpian wild or Rocke-Goat.  
WIlde-goats are transfigured into many similitudes, and also dispersed into many countries beyond the seas and in the Alps, the picture of the Alpine wild Goat is here set down. They are also to be found in Italy, in the mountains of Fiscela and Tetrica, 
Varro  insomuch as the tame goats which are nourished there, are said to be derived of these wild goats, these are called Cinthian Goats, because they are bred in the mountains of Delos called Cinthus. There are of these which are found in the tops of the Libyan mountains as great as Oxen, whose shoulders and legs abound with loose-shaggy hair, their shins small, their faces are round, their eyes are hollow and hard to be seen.  
Their horns crooking backward to their shoulders, not like other Goats, for they stand far distant one from another: and among all other Goats they are endued with a most singular dexterity of leaping, for they leap from one top to another, standing a great way asunder, and although many times they fall down upon the hard rocks, which are interposed betwixt the Mountains, yet receive they no harm: for such is the hardness of their members, to resist that violence, and of their horns to break their falls, that they neither are offended thereby in head nor legs.  
Such are the Goats of Soractum as Cato Writeth, which leap from Rock to rock, above threescore foot: of this kind are those Goats before spoken off in the History of the tame Goat, which are thought to breath out of their ears, and not out of their Nostrils; they are very swift and strong horned, the love betwixt the Dams and the Kids in this kind, is most admirable; for the Dam doth most carefully educate and nourish her young, the young ones again, do most thankfully recompense their mother's carefulness, much like unto reasonable men, which keep and nourish their own parents in their old decrepit age, (which the love of God and nature doth enjoin them) for satisfaction of there own education, so do these young wild Goats, toward their own mothers: for in their age they gather their meat and bring it to them, and likewise they run to the rivers or watering places, and with their mouths suck up water, which they bring to quench the thirst of their parents: and when as their bodies are Ruff and ugly to look upon, the young ones lick them over with their tongues, so making them smooth and neat.  
And if at any time the Dam be taken by the Hunters, the young one doth not forsake her till he be also ensnared: and you would think by the behaviour of the imprisoned Dam towards her young Kids, and likewise of the Kid towards his Dam, that they mutually contend one to give itself for the other: for the dam foreseeing her young one to hover about her in the hands of her enemies, and continually to follow; with sighs and tears seemeth to wish and persuade them to departed, and to save themselves by flight, as if they could say in the language of men, Fugite filii infestos venatores ne me miseram capti materno nomine private; that is to say, Run away my sons, save yourselves from these harmful and greedy Hunters, lest if you be taken with me, I be for ever deprived of the name of a mother. The young ones again on the other side wandering about their mother, bleat forth many a mournful song, leaping to the Hunters and looking in their faces, with pitiful asspects, as if they said unto him; we adjure you (oh Hunters) by the maker of us all, that you deliver our mother from your thraldom, and in stead of her take us her unhappy children, bend your hard hearts, fear the laws of God which forbiddeth innocents to be punished, and consider what reverence you own to the old age of a mother; therefore again (we pray you) let our lives satisfy you for our dams liberty. But poor creatures, when they see that nothing can move the unexerable mind of the hunters, they resolve to die with her whom they cannot deliver, and thereupon of their own accord, give themselves into the hands of the Hunters, and so are led away with their mother.  
Concerning the Libyan goats before spoken off, which live in the tops of Mountains, they are taken by nets, or snares, or else killed by Darts and arrows, or some other art of Hunting. But if at any time they descend down into the plain fields they are no less troubled, then if they were in the waves of some great water. And therefore any man of a slow pace may there taken them, without any great difficulty.  
The greatest benefit that ariseth from them is their skin and their horns, with their skins they are clothed in Winter time against tempests, Frosts and Snow, and it is a common weed for Shepherds, and Carpenters. The horns serve them in steed of buckets, to draw Water out of the running streams, wherewithal they quench their thirst, for they may drink out of them, as out of cups; They are so great, that no man is able to drink them off at one draft, and when cunning artifficers have the handling of them▪ they make them to receive three times as much more.  
The self same things are Written of the Wild Goats of Egypt, who are said never to be hurt by Scorpions. There is a great City in Egypt (called Coptus) who were wont to be much addicted to the worship of Isis, and in that place there are great abundance of Scorpions, which with their stings and poison, do oftentimes give mortal and deadly wounds to the people, whilst they mourn about the Chapel (for they worship that Goddess) with funeral lamentation: against the stinging of these Scorpions: the Egyptians have invented a thousand devices whereof this was the principal: At the time of their assembly, they turn in wild fem: goats naked among the Scorpions lying on the ground, by whose presence they are delivered and escape free from the wounds of the Serpents, whereupon the Coptites do religiously consecrate these female Goats to devinity, thinking that their Idol Isis did wholly love them, and therefore they sacrificed the males but never the females.  
It is reported by Plutarch that wild Goats do above other meat love meal and figs, wherefore in Armenia there are certain black Fishes which are poison; with the powder or meal of these fishes they cover these figs, and cast them abroad where the Goats do haunt, and assoon as the beasts have tasted them, they presently die. Now to the wild Goat before pictured, called in Latin Rupi Capra and Capricornus, and in Greek a Gargos, and Aigastros, and of Homer Ixalon, of the Germans Gems or Gemmuss, the Rhetians which speak Italian, call it Camuza, the Spaniards Capramontes, the Polonians Dzykakoza, the Bohemians, Korytanski Kozlik; that is to say, a Carinthian Goat, because that part of the Alps called Carinthia is near bordering upon Bohemia.  
Bellanius writeth, 
Albertus.  that the French call him Chambris, and in their ancient tongue Ysard, this is not very great of body, but hath crooked horns which bend backward to his back, whereupon he stayeth himself when he falleth from the slippery Rocks or Mountains.  

Plinyus  These horns are not fit to fight they are so small and weak, and therefore nature hath bestowed them upon them for the cause aforesaid. Of all other Goats this is the least, it hath red eyes, but a qu●cke eyesight, his horns are black, being nine or ten fingers long, and compassed about with divers circles, but at the top none at all, which is sharp and crooked like a hook. They arise at the root Paralelwise, that is by equal distance one from another, being hollow the breadth of ones Thumb, the residue solid like the Hearts.  
The Males in this kind differ not from the Females, neither in horn, colour, or proportion of body: they are in bigness like the common Goat, but somewhat hire. Their colour is betwixt brown and red. In the Summer time they are red, and in the winter time they are brown. There hath been seen of them which were white and black in distinct colour one from another, and the reason here of is, because they change colour many times in the year. There are some of them altogether white, but these are seldom found; they inhabit for the most part the Rocks or Mountains, but not the tops like the Ibe●ks, neither do they leap so far as the foresaid goats. They come down sometime to the roots of the Alps, and there they lick sand from the rocks, like as the village tame goats to procure them an appetite.  
The Heluetians call these places in their natural tongue Fultzen, that is Salares: about these places do the Hunters hide themselves and secretly with guns, bows, or other such instruments they suddendly shoot and kill them. When they are hunted they step up to the steepest rocks, and most inaccessible for Dogs, by that means providing their own safety: bu● if the hunters press after them and climb upon the rocks, with hands, and feet, they leap from thence, from stone to stone, making their way to the tops of the Mountains, so long as ever they are able to go or climb, and then they hang by the Horns of their head, as if they were ready to fall, which caused Martial to write thus: 
Pendentem summa Capream de rupe videbis  
Casuram speres decipit illa Canes.  Where the Poet attributeth that to the Roe which belongeth to the wild goat, and there they hang many times till they perish, because they cannot lose themselves again, or else they are shot with guns, or fall down headlong, or else are driven off by the hunters. From the day of Saint james they use themselves to the coldest parts of the Mountains, because they understand winter is approaching, making custom to be their shield against cold weather: there have been some of these made tame, so that they have descended down to the flocks of tame Goats, whom they do not avoid like the Ibex.  
From these wild goats hath that same herb (called Doronicum) and of the Grecians, Doronieu, given a name among the Germans Geniesseh Words, that is, wilde-goats-herb, being excellent to cure the Colic, and therefore highly esteemed among the Arabians Grecians, and Mauritanians. It is hot and dry in the second degree, and the country people in Helvetia do give it against dizines in the head, because these wild goats oftentimes feed upon the same, and yet are never troubled with that infirmity, although they run round about the mountains.  
There are hunters which drink the blood of this goat coming hot out of his body, immediately after the wound given, against that sickness. The fat & milk of a wild goat mingled together, have cured one long sick of the phthisic. The wild goats of Crect, being wounded with poisoned Darts, run presently and eat of the herb Dittani, by the virtue and juice whereof, they not only avoid the arrow which sticketh in their skin, but also death, and cure the poison.   

OF THE KYD.  
Having formerly discoursed of several kinds of Goats, 
Of the name  now it followeth that we should also entreat of the Kid which is the issue of a Goat; and first of the several names thereof. It is called in Haebrew Egedi, which because it signifieth also a Lamb, they put unto it Haissim, and the plural masculine is Gedaijm, and the feminine Gedioth, Gen. 35. where the chaldean translation hath Gadeia, the Persian Bus-kahale, or else Cahali busan; for the Persians render Cahale for Sheter, in Haebrew Busan, for Issim. The Septuagints render Erifon, and vulgarly at this day, the Grecians call him Eriphoi, but the truth is, that Eriphoi are kids of three or four months old, and after that time until their procreation, 
Varinus  they are called Chimaroi, the Latins call him Hoedi ab edendo, from eating (as Isidorus saith) for then their flesh is tender and fat, and the taste thereof pleasant. The Italians call it Cauretto, or Capretto, and Ciaverello; the Rhetians which speak Italian, Vlzol: the Spaniards Cabrito, the French Chereru, the Germans Gitse, or Kitslain, the Polonians Koziel.  
It was a question whether nature would finish her parts upon a young one out of the dams belly, wherefore a trial was made upon a kid which never saw his dam, for upon a season a dissexion was made upon a Female-goate great with young, and out of her belly was her young one taken alive, so as it could never see the mother; the same kid was put into a house where were many bowls full of wine, oil, milk, and Honey, and other liquid things: there also lay beside him divers kinds of fruits, both of the vine, of corn, and of plants; at last this kid was seen to arise and stand upon his feet, and as if somebody had told him that his Legs were made to walk upon, he shook off all that moistness which he brought with him out of his mother's belly, afterwards he scratched his side with his foot, and then went and smelled at all the former vessels, and at last coming to the milke-boule, he supped and licked thereof, which when the beholders saw, they all cried out that Hipocrates rule was most true, Animalium naturas esse indoctas, that is to say, the natures of creatures are not form by Art, but of their own inclination.  
There is nothing more wanton than a Kid, whereupon Ovid made this verse: Splendidior vitro tenero lascivior hoedo. They often jump and leap among themselves, and then they promise fair weather, 
Aelianu●.  but if they keep continually with the flocks and depart not from their mothers, or continually suck and lick up their meat: also they forshew a storm, and therefore they must be gathered to their folds, according to the Poets saying; si sine fine modoque: 
Pabula delbent cum tutas vesper adire  
Compellat caulas monstrabunt ad fore nimbos.  If Geese swallow the hairs of Kids or Goats they die thereof Kids are not to be separated from their Dams, 
A●atolius Varro  or weaned till they be three months old, at which time they may be joined to the flocks: they are nourished when they are young after the same manner as they be at a year old, except that they must be more narrowly looked unto, lest their lasciviousness overthrow their age: and besides their Milk, you must give unto them three leaved-grasse, 
Palladius  ivy, and the tops of lentils tender leaves, or small twigs of trees: and whereas commonly they are brought forth in twins, it is best, to choose out the strongest headed kid for the flock, and to sell the other away to the Butchers. Out of the rennet of the Calves or Kids is the Coagulation.  
There was a certain law (as appeareth by Baifyus) in the books of the civil Lawyers, that shoes should be made of the skins of Kids, as appeared by ancient Marble monuments at Rome, which thing martial approveth in his verses to Phoebus; showing how time altereth all things and that the skins of kids which were wont to cover bald heads, are not put upon bare legs; the verses are these that follow, 
Oedina tibi pelle Contegenti  
Nudae tempore verticemque caluae  
Feflive tibi phebe dixit ille  
Qui dixit c●put esse calciatum. 
Albertus   Out of the hide of a Kid is made good glue, and in the time of Cicero they stuffed beds with Kid's hair: their flesh hath been much esteemed for delicate meat; & for that cause dressed and trimmed sundry ways; the best Kids for meat have been said to come from Melos, or Vmbratia, or Viburtinum, which never tasted grass, but have more milk in them then blood; according to the saying of Iwenall: 
De viburtino veniet pinguissimus agro  
Hoedulus & toto grege mollior nescius herbae  
H●c dum ausus virgas humilis mordere falicti.  For this cause they may safely be eaten all the year long while they suck, both of men of temperate and hot constitution, 
Arnoldus  for they are less hurtful than the Rams, and do easily digest, and nourish temperately, for they engender thin and moist blood, and also help all hot and temperate bodies, and they are at the best when as they are neither too old, that is above six months, nor two young, that is under two months.  
The red or sandy coloured are the best, yet is their flesh hurtful to the Colic. Simeon Sethi affirmeth, that if a man eat a kids liver before he drink in the morning, he shall not be over drunk that day. Celtus also prescribeth it in the sickness of the Holy-fire. They are wholesome, sod, roasted, or baked, but the ribs are best sodde. Platina teacheth one way whereby it was dressed in his time for a delicate dish; they took some field Herbs and fat broth, two Whites of an Egg well beaten together, with two heads of Garlic, a little Saffron, and a little Pepper, with the kids flesh, put all together into a dish roasted before at the fire, upon a spit (with Parsely, Rosemary, and Laurel leaves) and so served out with that sauce, and set it on the table: but if they did not eat it before it was cold, it weakened the eyesight, and raised up venerial lust.  
The blood also of a Kid was made into a bludding, and given to be eaten of them which have the bloody-flixe. They have also devised to dress a Kid hot, and to fill his belly with Spices and other good things: likewise it is sod in Milk with Laurel, with divers other fashions, which every Cook is able to practise without the knowledge of learning.  
And thus I might conclude the discourse of Kids with a remembrance of their constellation in the wagoner, upon the Bulls Horn, which the Poets observe for signs and tokens foreshowing Rain and Cloudy weather, according to Virgil's verse: Quantus ab occasu veniens plwialibus, Hoedi. These Stars rise in the Evening about the Nones of October and in December, they were wont to sacrifice a kid with wine to Faunus. There is a bird called Captilus which is a great devourer of kids and Lambs, and the same also is hunted by a Dragon, for when she hath filled herself with these beasts, being wearied and idle, the Dragon doth easily set upon her and over take her. Also when they fish for the Worm seven Cubits long in the River Indus, they bait their hook with a lamb or Kid, as is reported by Aelianus; and the ancients were wont by inspection into the entrails of Kids, to declare or search into things to come, as Gyraldus amongst other their superstitious vanities rehearseth.  
The manifold medicinal properties of Goats come now in the end of this story to be declared, and first of all it is to be noted, that these properties are several, both in the Male, female, and Kid; and therefore they are not to be confounded, but as the diligence of learned Authors hath invented, and left them severally recorded, so they require at our hands which are the heirs of such beneficial helps, the same care and needful courtesy.  
There are some which do continually nourish Goats in stables near their dwelling Houses with an opinion that they help to continue them in health, 
Plinyus The medicines arising out of male Goats.  for the ancients ordained that a man which had been bitten or struck by Serpents, and could not easily be cured thereof, should be lodged in a goats stable. The hairs of a Goate-bucke burned and perfumed in the presence or under a man whose genital is decayed it cureth him. 
Sextus.   
The powder of a Wine bottle made of a goats skin with a little resin doth not only staunch the blood of a greene-wounde, but also cure the same. The powder of the Horn with Nitre and Tamariske seed, butter, and Oil▪ 
Pliny  after the head is shaven by anointing it therewith strengtheneth the hair from falling off, when it groweth again and cureth the Alopecia, and a horn burnt to powder and mingled with meal, 
Sextus  cureth the chip in the head and the scabs: for taking away the smell of the armpits, they take the Horn of an old Goat and either scrape or burn the same, then add they to it a like quantity of Myrrh, the goats gall, and first scrape or shave off the hair, and afterward rub them therewith every day and they are cured by that perfrication. 
Dioscorides   
The blood fried in a pan, and afterwards drunk with Wine, 
Aetius.  is a preservative against intoxications, and cureth the bloody-flixe, and the blood in a Seare-cloath is applied against the gout, and cleanseth away all Leprosies, and if the blood come forth of the Nose without stay, then rub the Nose with this blood of a Goat. It being fitted to meat cureth all the pains of the inward parts: being sodde upon coals stayeth the looseness of the belly, and the same applied to the belly mixed with fine flower, 
Marcellus  and resin easeth the pain in the small guts; the same mixed with the marrow of a Goat which hath been fed with lentils cureth the Dropsy, and being drunk alone breaketh the stone in the reins, and with Parsley drunk in Wine also dissolveth the stone in the bladder, and preventeth all such calculating gravel in time to come.  
There is a Medicine called by the Apothecaryes' Divina manus, God's hand, against the stone, and they make it in this manner. When Grapes begin to wax ripe, 
Albertus.  they take a new earthen pot and pour into it Water, and seethe the same till all the scum or earthy substance thereof be ejected: & the same pot cleansed, then take out of the flock a Male Goat of four year old, or thereabouts, and receive his blood as it runneth forth of his slaughtered body into that pot, so as you let go the first and last stream thereof to the ground and save the residue: then let it thicken in the pot, and so being therein congealed, break it into many pieces with a reed, and then covering it with some linen cloth, and set it abroad in the day time where it may gather dew, and then the next day set it abroad in the Sun again to exhale the same dew, (if in the mean time there fall no rain) then let it dry, and afterward make thereof a powder, and preserve it in a box, and when the evil pincheth, use a spoonful of it with Wine of Crete, and Philagrius commendeth the manifold benefit hereof, for he had often tried it, and with a medicine made of an African Sparrow mixed with this, he procured one to make water, and to void a great stone which had not vented his urine in many days, and lived in the mean time in horrible pains, and the same virtue is attributed hereunto, if it be anointed near the bladder, and one be bathed in the warm air and so oftentimes both the bath and the ointment be reiterated. Marcellus teacheth how one may make trial of the virtue of this blood, for if he take a Male-goate, and put him up close seven days, feeding him in the mean time continually with bay, and afterward cause a young Boy to kill him, and receive his blood in a bladder, and put in the said bladder sandy stones like unto those that are engendered in the bladder of man, within short time he shall see those stones dissolved and scarce to be found in the bladder of blood, by which he confidently affirmeth, that nothing in the World is of like power to remove the stone, but withal he willeth some superstitious observations, as namely that he be killed by a chaste person: and on a thursday or sunday or such like: but the conclusion is that the said blood must be dried to powder in an Oven, and afterward prescribeth that three ounces hereof, one ounce of Time, one ounce of Peniroyall, three ounces of burned Polypus, one ounce of white Pepper, one ounce of Apian, and one ounce of Loveage-seede to be given to the party in sweet wine fasting, and having no meat in his stomach undigested, and having digested the medicine he must eat presently.  
And therefore if it be true as all antiquity and experience approveth, that the goats blood breaketh and dissolveth the Adamant stone, then much more (saith jacobus silvius) may it work upon the stone in a man's bladder. The flesh of Goats decocted in Water, take away all bunches and kernels in the body. 
Pliny  The fat of this beast is more moist than a females or a kids, and therefore it is most strong in operation, to scatter, dissolve, and resolve more than a sheep.  

Dioscorides.  It cureth all fissures in the lips mixed with Goosegrease, resin, Pitch, and the marrow of a Hart. Also if one be troubled with swellings in his Temples or in his Legs, let him use of this suet half a pound, and a pound of Capons-greace mixed therewith, and spreading it upon a cloth like a cerecloth, let him apply it to the sore and it shall help mightily. 
Marcellus   
Also when the neck of an Ox swelleth, it hath been proved for a golden remedy, to take and anoint it with Goates-greace, liquid Pitch, the marrow of a Bugle or Ox, and old Oil, and may as well be called Tetrapharmacum, as that of Galen made of Wax, resin, 
Columella  Pitch, and Goates-sewet. Also if the blood be fallen into Oxens Legs, it must be let forth, or else it will breed the mange; and therefore first of all the place must be cut with a knife, and then rubbed with clouts wet in salt and oil, and last of all anointed with old suet and Goats-greace. 
Rasis   
Two ounces of this Goates-greace and a pint of green Oil mixed together, and melted in a pot, and infused into one that hath the bloody-flixe, cureth him speedily: when the hot dung or fime of a Goat is mixed with Saffron and applied to the gouty members Hydropicke, it worketh upon them a strange cure: and some add hereunto the stalks of ivy beaten, Mustardseed, and the flower of wild Cucumber.  
The liver of this beast laid upon a man that hath been bitten by a mad Dog, causeth him never to be afraid of Water: the same being sodde, yieldeth a certain liquor, 
Galen.  and sore eyes being anointed with that liquor, within twelve times recover; and drunk in sharp Wine, and laid to the Navel, stayeth the flux; also sod in Wine no scum or froth being taken off from it, but permitted to join with it, helpeth the bloody-flixe. 
Myrepsus   
The entrails of a Goat eaten are profitable against the falling sickness. The Gall killeth the Leprosy, all swellings and Botches in such bodies, and being mingled with Cheese, Quicksilver, and powder of sponge, and made as thick as honey, taketh away the spots and burles in the face.  
It also rooteth out and consumeth dead flesh in a wound, and also mingled with bran and the urine of a Bull, cureth the scurf in the head. Actius also teacheth women how to conceive with child, if she dip a purple cloth in Goats-blood, and apply it to her Navel seven days, and afterward lie with a man in the prime and increase of the Moon: the gall of a wild Goat is commended privately, for the help of them that are purblind, and for all whiteness and ulcers in the eyes; and when the hairs which trouble the eyes be pulled up, if the place be anointed with the gall of goats, the hair will never grow any more.  
The melt being sod, helpeth the flux, and the Spleen taken hot out out of the beasts belly, and applied to the Spleen of a man, doth within short time ease it of all pain, if afterward it be hanged up in any fume or smoke to be dried. Albertus and Rasis say, 
Marcellus  that if a man eat two Goats stones, and presently lie with his wife, she shall bring forth a male child, but if he eat but one, then shall the child have but one stone. The fyme decocted with Honey, and laid to ulcers and swellings, dissolveth or draweth them, and mingled with Vinegar, is most profitably used to take away black spots in the face.  
And if he which is sick of the falling evil do eat thereof fifteen pills, or little Balls, it shall procure unto him much ease. If it be mingled with Mouse-dunge, 
Galen.  toasted at the fire and sprinkled with Honney, and so anointed upon bald places, where you would have the hair to grow again, and mingled with Vinegar wherein a sea-onion hath been steeped, and bound to the forehead or temples, assuageth the pain of the brainpan.  
The pastoral Carthaginians, to the intent that the humour flowing out at their children's noses, may never hurt them, burn a vain in the crown of the head with Wool, when they are four year old, and thereby they conceive that they are kept and conserved in perpetual good health: and if when they burn their children, they fell into a cramp, they eased them presently by casting upon them the urine of goats. 
Herodotus.  When a man is thick of hearing, mingle together the gall of an Ox, and the urine of a Goat, and infused into the ears, although there be in them a very mattery substance.  
Galen prescribeth this potion to evacuate that Water which lieth betwixt the skin by Urine, if one drink Hyssop Water and the urine of a goat: Likewise it helpeth the Dropsy, and the dust of an Elephauntes' tooth drunk in this goats Urine, it dissolveth the stone in the reins and bladder, without all fearful peril and danger.  
The medicines arising out of the female goat are these, we find that the Female-goat, 
Pliny.  and the land toad being sodden together, are cures of singular worth for the diseases of all living foure-footed-beasts. The (Magi) or wisemen say, that the right eye of a green living Lizard, being taken out and his hedforthwith struck off and put in a goat's skin is of a great force against quartan Agues. The ashes of a goats hide besmeared over with oil, 
Pliny.  taketh away the spots in the face. The same ashes made of a goats hide, recovereth the blisters and galls of the feet. The shaviug of the goats skin, 
Marcellus  being rubbed with pummicestone, and mixed with Vinegar, 
Pliny.  is an excellent approved good remedy for the small pox  
If a woman bleed overmuch at the nose, 
Marcellus.  let her breasts be bound with a thong made of a goat's skin. The same being sodden with the hair on it, the juice being soaked up, 
Marcellus.  stayeth the belly. It is not good for those that have the falling sickness to sleep or lie in a goats skin, if at any time the passion moveth them to it; 
Pliny  yet it is hurtful for their head, by reason of the rank smell, and not for any other particular private cause.  
Goat's hairs being burnt, do appease all issues of blood, 
Coelius Aureliaenus  which being mixed with Vinegar they are good to staunch the bleeding at nose, and you may blow in their nostrils goats hairs burnt and whole, and also myrrh mixed with goat's hairs so burnt. 
Aesculapius Sextus  The same also burned and mingled with pitch and Vinegar, helpeth the bleeding at nose, 
Galen  and being put in the nose they stir up lethargies. 
Marcellus. Sextus.   

Pliny.  The savour of the Goat's horn or of the hair doth the like, Goat's dung in sweet water▪ doth expel the stone in the body, so doth the ashes of Goat's hair in like mane●, which being burned and bruised, and given in a medicine, they do mightily help and recover the strangury. 
Marcellus  It is also reported that Goat's horn and the hairs being burnt, will drive away Serpents: and their ashes soaked or anointed, is very good against strokes or stinging of Serpents.  

Plinyus.  To stay the flux in the belly, take the hairs that grow behind on the Goats sitting place, and burn them, which being tempered with beaten Barley and oil, must be perfumed under a man's seat. 
Hypocrates   
Goat's flesh being roasted by the fire where dead men are burnt, is good for those that have the falling sickness. The same is a good remedy against the falling sickness. It is good for such to abstain from Hog's flesh, beef, or Goat's flesh. They that drink goats blood wax pale presently on it, 
Sextus Coelius.  which is excellent to get out spots of any thing: it also very good against those that are intoxicat with poison, and therefore must be drunk with wine; and being sod with marrow, 
Marcellus  it is good against the same disease, so is the male-Goates blood. The root of sinkefoyle drunk in wine, helpeth ill humours. Goat's blood also, either of the male or of the female, 
Discorides  assuageth the inwards and the flow or laskes of the belly: it is good for those that have the Dropsy, being tempered with honey, and also sodden with marrow.  
Some use it against the bloody Flix and pain of the belly, being also sodden with marrow, 
Pliny.  it is good against the same disease. If you mix Goats blood with chisel steeped in broth and a little Rosin put into it, whereof make a plaster and lay it to the belly or other parts, and it recovereth any pain thereabouts.  
The fat of the male Goat is more faster, and therefore good for those that have the bloody flix. 
Marcellinus  The substance of a Goat is fat, yet is not the fat of a Goat so moist as a swine, but for bitings, & those that are grieved in their belly goats fat is better than swine, not because it hath more operation in it to expel the grief, but by reason it is thick, whereas the Swine's grease will run about like oil: 
Galen.  neither is the fat of kids so warm and dry as female-Goats, neither the male-Goats so fat as the gelded Goats, in Latin called (Hircus) also female-Goats fat is more binding then the ●allow of Oxen, but the males fat is good against Scorpions made in a perfume. It is also good for those that are poisoned with French green flies called (Cantharideses.) 
Aetius.  Being tempered with wax is taketh away the stinging of Serpents, it helpeth any biting or wound: If a woman's breast grieve her after her delivery of child, let her seethe husked Barley and scallions, and the fat of a male-Goate, whereof let her drink a little. Against the ache of the eyes, take Goats fat and sheep together, 
Pliny.  with a little warm water.  
Almost every grief of the body if it be no wound, will be more easily recovered by plasters, but if the grief be as it were grounded, 
Galen  (or an old grief) let it be burned, and upon the place so scorched, put Butter or the fat of a malegoat, it will also recover and heal kibes and Chilblains. It helpeth the king's evil, so doth the fat of the female-Goates help the same disease. 
Collumella  The males fat mixed with Arsenic, taketh away the roughness of the nails: it also healeth the nails of the Leprosy without any pain: it expelleth the Cartharid●ns being applied with the juice of the grape that groweth on a wild Vine. This goats fat is profitable to help any about the straightness of their mouths or lips, being tempered with wax it allaieth sores and blisters, 
Pliny.  and with pitch and Brimstone it healeth them, and being applied with honey and the juice of a brambell, it cureth the swellings arising in the hands or fingers, especially in curing of felons.  
The fat of a Bull well salted, or if it be in an ache or grief, dipped it in oil without salt, and so after the same manner is the Male-goats fat used, which being tempered with roses, taketh away the weals or blisters that riseth in the night, being also dropped into the ears of one that is deaf, it recovereth him.  
It helpeth the falling sickness, putting thereto as much of the gall of Bulls, just of the same weight, 
Aesculapius  and seethe it together, and then lay it in the skin of the gall that it touch not the ground, and drink it out of the water. It is also good against the stinging of Scorpions being applied with Butter and the meal of (Zea) warmed and washed with red Wine.  
The broth that is confected of Goats fat sodden, 
Dioscorides  is excellent for those that are troubled with the Pthisicke, to sup now and then a few, also it helpeth the cough being tempered with new sweet wine, that an ounce may be put in a goblet & so mixed with a branch of Rue. It being also sodden with husked barley, easeth those that have fretting in the guts.  
The same also sodden with barley flower and wine made of pomegranates and Cheese, 
Mar●illus  let it be given to those that are troubled with the bloody flux, and let them take it with the juice of husked barley.  
Rasis also saith, that the fat of a fierce Lion is of such singular account, that if a glister be made of it, with the water of barley sod, either with the water of toasted meal, 
Dioscorides  and boiled Sunach, and so dissolved with wax, it is a most precious remedy for the swelling of the inwards. But Goats fat doth much help the griefs of the inward parts that nothing cometh forth but cold water. 
Pliny.  The fat of the Buck-goat many use (being sod with bread and ashes) against the bloody flux, and also the she-goates fat being taken out of her back alone being a little cold, and then supped up: Other allow the fat to be sodden with Barley flower, Cinnamon, anise, and vinegar mixed together. The same fat taken so out of the back mixed with barley bran, and Cinnamon, anise, and vinegar, 
Pliny.  of each of them alike, and seethe thereof, and being strained give it the patiented that is diseased with the bloody flux, and it shall most speedily help him.  
The same also mixed with Pellitory and Cyprian Wax, may be laid to the gout. 
Marcellus  Also sodden with goats Dung and Saffron, and laid on the gout it assuageth the grief.  
The marrow of the Female-goate, in the forth place next after the marrow of the Hart, the Calf, and the Bull is commended of Dioscorides, but the last of all is the sheep's fat. The Hearts is most renowned of all, next the Calves, than the Buckgoats, and last of all the Female-goats. To help the grief of eyes. Take the marrow of Goats, and anoint your eyes, and it will cure them. goats blood sodde with marrow may be taken against all toxical poison.  
Pliny saith, that their dung being anointed with Hony, is good for the watering or dropping of the eyes, and their marrow against aches. The blood of Goats, their marrow, and their Liver, is very good to ease the belly. goats blood sodden with the marrow helpeth the bloody flix, and those that have the dropsy, and yet I think that the bucks is more effectual and of greater operation so it be eaten with mastic. Also the goat's marrow is good for the eyes of Horses.  
The right Horn of a Goat is of some held to be of more effect than the other, 
Pliny  which I rather hold to be superstitious, 
Pliny.  whatsoever other reason or secret quality the Horn may afford for the bitings of Serpents, take goats horn and burn the hairs of them, and the ashes of them soaked in Water, and goats Milk with the horn, and wild Margerom, and three cups of wine put together, and being drunk against the stinging of an adder expelleth the poison. 
Sextus.   
The ashes of goats horn being all anointed with Oil, tempered with Myrtle, stayeth the sweeting of the body. Heart's horn and Goats being burned and (if it be requisite) is good to wash the teeth withal, and it will make them look white, 
Plinius  and the gums soft. It is also good against the bloody-flixe, and watering of the eyes in regard they are most usual.  
Yet they neither assuage the griefs nor consume them, which are of a could and dry nature. Heart's horn being burnt as also a goats horn, taketh away bite. goats dung or the horn being burnt to ashes, and dipped in vinegar, stoppeth the blood. 
Galen  The corrupt blood that cometh out of the liver of a Buckegoate is more effectual and of a better operation, and the ashes of a goats horn or dung soaked in Wine or vinegar and anoint the Nostrils, stayeth bleeding at the Nose. 
Plinius  goats Horn being burned at the end, and the pieces or scorchinges that rise thereof, must be shaken into a new vessel until the horn be quite consumed, then beat and bruise them with vinegar made of Sea-onyons, and anoint the evil called Saint Anthony's fire, and it is of a miraculous operation.  

●●●ius  It will make one sleep that is troubled with the weakness of his head and watching, if it be laid under their pillow. It being mixed with bran and oil of myrtle, it keepeth the hairs fast that are falling off the head. The savour of the Horn burned describeth the falling sickness, so doth the smell of the entrails of a Goat or the liver eaten: likewise it raiseth up a lethargic man. They use also the horns of Hearts and Goats to make white the teeth and to fasten the gums. The same shorn or shaven into mixed Honey, represseth the flux of the belly: In the pain of the belly perfume the shavings of the same, mingled with oil & burned barley, the same perfume is good to be laid upon the ulcers of horses. The hooves of Goats are prescribed by Palladius to be burned for the driving away of Serpents, and the dust of them put into vinegar cureth the Alopecias. The dust of their hooves is good to rub the teeth withal, also to drive away the swellings in the disease called S. Anthony's fire. Burn the foot of the Goat with the horn, and reserve the dust thereof in a box, and when you will use it wet the place, first with Wine, and afterwards cast on the powder.  
The juice of a goats head sod with hair, is commended for burstness in the belly, and the ancient Magicians gave the brain of the goats to little infants against the falling sickness, but pressed through a gold ring, the same cureth carbunckles in the belly being taken with Hony.  
If the body or head be rubbed with that Water or meat which falleth out of the mouth of a goat, mingled with honey and salt they kill all kind of Lice, and the same thing giveth remedy to the pain of the belly, but if it be taken overmuch it purgeth. The broth of the entrails to be gargarized in the mouth, cureth the exulceration of the tongue and arteries.  
The liver of the Female-goate sodde and eaten is given against the falling evil, and taketh from the convulsion, and with the liquor thereof, after it is sod it is good to anoint the purblind eyes, 
Galen. Dioscorides  also it is good to hold the eyes open over it while it seetheth, and to receive into them the fume, and the reason hereof is because that goats see as perfectly in the night as in the day time, and therefore Celsus saith, that this medicine is most agreeable to them that cannot see at all in the night, as it happeneth to women whose monthly courses are stopped, and then it is good for them to anoint their eyes with the blood of a Goat, and eat the liver sod or roasted. The powder of the liver burnt, purged and drunk in wine, cureth the colic.  
If a woman in travel or with child be swollen up, let her take a Goat's liver rolled in warm ashes, 
Trallianus  and let her eat it in four days, and drink old wine thereunto, so shall she be delivered. The gall is contrary to all poisoned Witchcraft made upon the rustic Weasill, and if the King's evil be daily touched therewith at the beginning, it will keep it from overspreading, 
Pliny.  and with beaten Alum it disperseth scabs: The old Magicians were wont to say, that when a man rubbed his eyes when he lay down, and put it underneath his pillow, 
Marcellus.  he should sleep sound, it driveth away scabs in the head if it be mingled with fullers chalk, so as the hairs may dry alittle, and the same with Honey helpeth the eyes, according to the saying of Serenus: 
Hybt aei mellis succi cum fell caprino  
Subueniunt oculis dira caligine pressis.  The Physicians in application hereof to the cure of eyes take many ways, and mix it with other drugs, as when they give it against whiteness in the eyes with Hellebore, against wounds and pin and webs with wine, and against the broken tunicles with a woman's milk, and therefore Rasis and Albertus do justly call the gall of a goat an eie-salue, and also being instilled into the ears when they are full of pain, it cureth them, first mingling it with a scruple of Honey in an earthen sheared, 
Marcellus.  and so infusing it into the ear, and shutting it in with a little wool.  
Also all the pains in the ears are cured by the stalks or juice of leeks, gall of Goats, and sweet water; and if there be any rapture in the ear then use therewith a Woman's milk, or warm oil of roses: likewise against the cankers in the gums, and the Squinancy it is profitable to use it with Hony. For all tumours or swellings in the neck, take equal quantities of this gall, of Goose-grease, and the yolk of an Egg, and these being all mingled together let the offended place be rubbed therewith.  
The same with the juice of Cyclamyne and a little alum looseneth the belly, 
Marcellus  and Wool being well dipped therein and bound to the Navel of the belly, expelleth the worms, it cureth the faults in the seat by anointment, it hath also another virtue in it expressed by the Poet in this verse; 
Languidus antiquo purgatur penis jaccho.  
Ac super illi nitur foecundae fell capellae.  The melt sod cureth the bloody-flixe, and the bladder burnt and given in posset drink is good for them that cannot contain urine in their sleep, 
Sextus  & the secunds of a female goat being drunk in wine of women after their delivery, 
Plinius  eiecteth & casteth forth their secunds also. The milk is many ways available, for Demcerates the Physician in the recovery of Confidia the daughter of Servilius which had been Consul, used the milk of Goats along season which he fed with lentils: sea-crabs mixed with this milk, expelleth poison, and the first milk of a Goat which is milked from her after the weaning of the Kid drunk by him that hath a quartane ague, easeth the fits thereof. And some of the ancient Physicians gave as much dung of swallows as will lie upon three groats, 
Columella  mixed with this milk against a quartane Ague, and when young lambs were sick, the shepherds cured them by infusing into their chaps the milk of goats: the powder of Betony drunk out of goats milk stayeth bleeding. 
Plinius   
The holy fire is a disease of sheep almost incurable, because if any remedy do but touch them, they fall mad: but they only in this Malady admit for the recreation or remedy goats milk. The root of the greater Siler decocted in Goat's milk; cureth those cold ustions in the flesh or belly, when the place looketh black or looseth sense: and Aesculapius taught his followers and patients to drink it against the itch, or any biting, and if at any time there be any strain in any member of the body, so that the Article seemeth to decline and lose his former strength and humour, it is recovered again by binding unto it lyneseede sod in goats milk. Funerius adviseth to wash the face therewith that the beauty of it may be more splendent. Take seven Sea-crabs and being beaten to powder mingle them with one pint of goats milk and a cup of Oil, and so strain them diligently, and infuse them into a horses mouth which is sick of the headache and it shall cure him.  
The milk also by the counsel of Philistion with the juice of Cabbages, Salt, and Honey, is given against the shortness of breath, and if the right eye of a Chameleon be pulled out of her alive, and put into Goat's milk, and applied to the eyes, it cureth the whiteness of the eyes.  
The fat of a Bull mixed with this milk and infused into the ears, cureth their mattery evils, and causeth them to hear more assuredly and fiermely. The gums of children anointed therewith, causeth their teeth to come forth with less pain, and it fasteneth the lose teeth by often rubbing: the corners in the throat, and the arteries are delivered from exulcerations by gargarizing this milk, either warmed at the fire, or else as it cometh forth of the udder.  
The seed of Cresses decocted in this milk and drunk, 
Plinyus Marcellus  easeth the pains in the stomach, and also purgeth being mixed with salt and Hony. Marcellus prescribeth this excellent purgation which shall never make the party sick, that is a pint of goats milk, two ounces of salt Ammoniacke and one ounce of the best Mecis, beat them altogether and give them to the patiented fasting, 
Hypocrates  and so let him walk a good while till the mdicine be wrought in his body, and if a woman be with child and oppressed with headache or have an Ague, she may safely take this milk sod with Hony.  
The Physicians make a special drink of this milk, which they call Schiston; it is sod in a new earthen pot, and hath put into it the branches of a figtree, and so many cups of sweet water, as there were pints of milk, and when it boileth, keep it from seething over, by putting into it a silver vessel with cold water, and being taken from the fire, divide it into many vessels till it be cold, so the whey will part from the milk: and some take the whey and seethe it again till the third part be only left, and afterward set it abroad in the Sun to cool, and this may be safely drunk five days together (every day a pint) at five several times, against the falling evil, melancholy, palsies in Leprosies, gouts or pains in the Articles, and the sickness of the liver, which is like to a plereusie. Or let him drink the Goat's milk, the third part thereof mingled with honey (as Hypocrates prescribeth) or with the seed of Mathrum (as Serenus counseleth) in this verse: 
— Stomacho medentur  
Semina Mathrifactae cum lact capella.  A draft of Goat's milk sodden with mallows, and a little salt put to it, represseth the gripings of the belly, 
Plinius  and if you put a little rennet unto it, it will be more profitable. Goat's milk tempered with rennet, before it be altogether strained, while it is warm, it must be given to those that have the bloody flux to drink, and it will help them presently: put also to a good potion of sweet Wine mingled with goats milk, 
Marcellus  and a little rennet of a kid (as much as a nut kernel is) which being tempered with the hand, let it be given to the patiented, labouring with the bloody flux, before it be strained, for the space of three days. Let this drink be given one that is fasting about the time he riseth, and being boiled, put sufficient Barley flower to it, 
Marcellus.  and being in like manner like pap or pottage, you must give it to the patiented to drink for the same disease.  
Goat's milk being sodden half away, may be given to those that have the bloody flix. If they that be troubled with fretting of the guts, and the flux, are weakened by reason of their often going to the stool. 
Plinius   
The broth of a fat Hen sod with Butter or goat's milk, or sheeps, warmed by it self, or else sod with Butter, is very good to be given unto them. Take three ounces of Amylum, 
Marcellus  being a kind of meat, three months old, into as much goat's milk sod as you shall think fit, and so give it the patiented by suppository means for the bloody Flix. Oxen, 
Dioscorides  sheeps, or goat's milk, stayeth the exulcerations and flow of the belly, so it be sod on the coals, after the use of glisters, if a man's secret inwards do abound with filth, but if not after the foments be laid to the roots and stock of the yard, fresh goats milk must be applied about the measure Hemian and no less, but it must not be done altogether but a part. The next day let the milk seethe till the one half be diminished, still taking away that which is upermost (I mean the skin or froth that gathereth in settling) and so use it. 
Aeti●s.   
For the rise and flow of the belly and the flux, it is very good to get cow's milk or Goats, as is before mentioned of the Cow. Panic being sod in goats milk, helpeth the belly, being taken twice a day, and so it is good for the fretting of the guts. Old bread tempered with goats milk, 
Plnyus  being given those that have the flux in their belly twice a day, in manner of supping, it is a present help.  
The juice of planted pease, soaked with goat's milk, helpeth the lask of the belly. The melt is good with goats milk, after one hath fasted two days, let him drink goats milk, that are fed with ivy, without any other kind of meat, for three days together.  
They that are troubled with the pain of the melt the best remedy is this: let milche goats be kept fasting three days, and in the third day let him eat ivy only, and let them be milked before they drink, 
Pliny  and let the fasting patient grieved about his melt, take three sextaries Warm of that milk, so soon as she is milked, and so let him drink it the space of three days, during which time he shall not eat nor drink any other meat, and it shall help him marvelously. 
Marcellus  He that hath the consumption of the Spleen, let him drink the whey of Goats that are fed with ivy. Goat's milk also half sodden, so it be of them that feed on ivy only, it may be given to children that are troubled with the pain in the melt. A drink made of Goat's milk and rennet put to it (as cheese is accustomed to be made) and given to those that have the Dropsy, 
Aesculapius  they shall be helped. Also Goats milk killeth the worms. 
Sextus.   
Those that are troubled with the grief of the reins, let him take three cups of Cretian sod in wine, and so much of Goat's milk, and three and thirty grains of Cowcumber-seed, all well bruised together, which he may drink at one draft. Anatolius saith, 
Amitolins.  that a porringer full of Goat's milk, with as much Amylum, which is as much as three porengers of sheeps milk, and three ounces of oil, all which well tempered together must be given through a horn to a horse that pisseth blood, and it will remedy the same: and Polygonius saith, that goats milk and Amylum with three Eggs and the juice of pellitory, is good for the same disease in horses. 
Pelagonius.  The meal of betony soaked out of Goat's milk stayeth the blood dropping out of the paps. 
Pliny.  Physicians do drink certain medicines made of goat's milk that increase Venus. 
Marcellus.   
The men of Thessalia drink another root of a certain herb (called Orchim) being softer and nothing inferior with Goat's milk to stir up men to carnal copulation, and they drink the harder kind of root so tempered to stay it. The root Ragwort (as some call it) being given to women with child, it maketh them that they cannot conceive, being of watery condition: against which Goats milk soaked with honey, is an excellent remedy.  
If the hinder parts that are somewhat fleshy stand further out then the rest, and open, 
Sextus  anoint them with goats milk warmed. If any man's Sheep be sick, 
Innominatus  let him take goats milk mingled with Wine, and so let him give it them to drink. If Lambs be troubled with Agues or sickness, let goats milk be given them through a horn.  
Cheese made of goats milk is an excellent help for those that have drunk Miselden. 
Collumella  For other bitings of beasts (besides that of a mad Dog) goats cheese well dried with wild Margerom must be drunk. The same also is excellent against the stinging of Serpents; For all other bitings and stingings of lesser Beasts, it is also a very good remedy. Being dried out of Vinegar and Honey, taketh away ulcers and blisters.  
This same cheese when it is new, so it be well pressed and no whey left in it, and mixed with honey, is most excellent against the quartan Ague. 
Serenus.  Goat's cheese also represseth all dolours and punctions, and being soft and new, and made with honey, 
Pliny.  and covered with a woollen or linen cloth, taketh away the puffing up of the flesh. It being dried with scallions, you may anoint Saint Antony's fire with it. Being dried out of Honey and Vinegar, 
Aesculapius Pliny  (when men do bath) without oil, it may be anointed on black weals. That which is fresh and well riwated, being laid on the eyes, it quickly assuageth the pain. It is also exceeding good for the pricking of the eyes, the grief of the head and feet, it is also good for the dropping of the eyes, with a little warm Water applied unto it, and if it be a swelling of the eyes then out of honey, either of which griefs is to be kept warm with whey.  
For the grief of a man's yard, seethe goats cheese and honey, of a like quantity in a poulteise made in a new earthen pot, and so laid thereunto twice a day, but first wash the place with old wine that is to be cured. It is good for Carbuncles, and if a woman be sick of her womb, and troubled with a Febre, let her take the fift part of half a Chaevix, 
Pliny.  of Pettispurge, and so much nettle seed, and half a Chaevix of goats cheese scraped, being tempered with old wine, and afterward being sodden let her sup it up, and if she have the Flix let her drink the black wild grape, and the rind of a Pomegranate, and a nutkernel, and the rennet of a Bull, these being washed in black wine, goat's cheese, and wheat-flower put them together.  

Discorides  The fime or dung of such females as live in the Mountains drunk in wine, cureth the falling evil; and in Galens' time they gave the trindles of Goats in Wine against the jaundice, and with the fime they anoint them that have the flux, and made into a poltesse is very helpful against the Colic: but Marcellus prepareth it on this manner: first it must be steeped in water and strained, with sixty grains of pepper, and three porringers of sweet water, and so divide it into three equal potions to be drunk, in three several days: but the body of the patient must be first washed or anointed with Acopus, so as all perfrictions by sweat may be avoided.  
Aetius against the hardness of the Spleen prescribeth a plaster made of Goat's dung, barley meal, and the dung alone against all tumors or swellings of the melt. Against water lying betwixt the skin, and the skin and the flesh this is prepared many ways, and first against the Dropsy, 
Archigenes  they seethe it in the urine of a Boy which hath tasted of poison, or in the goats urine, till it be as thick that it will stick and cleave, and it will purge all by the belly, and also the shavings of hides which Corriers make, sod in vinegar with goats dung is accounted in England a singular medicine to repress all hydropic swelling in the legs and belly.  
The fime of Female-goates drunk in sweet water expelleth the stone out of the bladder. 
Plinea  Against the pain in the hips, the Arabians prescribe it in this manner, which they call adustion (betwixt the thumb and the hand) there is a hollow place wherein they put Wool diped in Oil; afterward they set on fire little piles of goats dung in the same Wool, and there let it burn till the fume and vapour thereof be sensibly felt in the hipbone: some use to apply this to the fat, but in our time it is all out of use, and yet seeing the pains of the hip do rather fall into the thighs, shins and Legs, then ascend up into the Arms and shoulders, Aetius and Cornarius say, that this adustion for the hips was used in the ancient time divers ways, and some on this manner, holding the burning dung in a pair of tongues unto the leg of that side where the pain lieth, until the adustion be felt in the hip, and this course used Dioscorides.  
quintilius used another way, which was this: he first of all heat the goats dung, and therewithal burned the soft and fleshy part of the great toe, near unto the Nail, until it pierced to the sick place; after such ustians, they lay beaten leaves of leeks with salt to the place, but in the hard bodies of country men enured to labour, they apply the dung of goats with barley meal and vinegar.  
The same with Saffron and goats suet, applied to the gout, healeth it, or else mustardseed, stalks of ivy, Bittony, or the flower of Wild cucumber, the same drunk with spikneard, or other spice, stirreth up a woman's flowers, and causeth easy deliverance, but being beaten into meal and vinegar and laid to a woman's belly, with wool and Frankcumcense, stayeth all fluxes and Issues: also little balls of the same with hairs and the fat of a Sea-calf wrought altogether and perfumed under a woman, hath the same effect, or else the liver of a Sea-calf and the shavings of Cedar wood.  
Pliny affirmeth, that the midwives of his time stayed the greatest flux of the belly by drinking the urine of a Goat, and afterwards anointing it with the dung of a Horse that hath bruised his hoof. 
Vegetius Anatolius  Goat's blood with vinegar cureth the same, and if an Apletree have worms in it, the dung of a Goat and the urine of a man laid to the root drive them away.  
The urine of goats blood drunk with vinegar, resisteth the stinging of Serpents, and also being laid to bunches and swellings in the flesh, in what part soever they be, it disperseth and expelleth them. Against the stiffness of the Neck which they call Opisthotonos, Take urine of a Goat and the heads of scallions bruised to juice, and infuse them into the ears; and the same mingled with the oil of roses and a little nitre, cureth the pain in the ears by infusion, or by the smoke perfumed in a Goat's horn twenty days together.  
Against natural deafness take the horn of a Goat newly slain, and fill it with the urine and hang it up nine days in the smoke, 
Gallus  and afterwards use it. The urine of a goat made warm, and instilled into the ears, and the fime anointed with fat is good for the veins of the throat. For the Dropsy drink one spooenfull mingled with Cardus, and warm it at the fire, also mingled with wine or water, it expelleth the stone in the bladder, according to the saying of Serenns: 
Nec non obscaenus caprae: potabitur humour  
Obruat hic morbum tabefact aque saxa remittit.   
The same Physician prescribed Goats trindles to be drunk in wine against the jandis, and to stay the fluxes of women, the same dung tied in a cloth about unquiet children, especially womenkind, maketh them more still, being mingled with wine, cureth the bitings of vipers, and the dung taken out of the Goat's belly and anointed upon the sore, cureth it with all speed: the same virtue it hath to heal men wounded by Scorpions, being decocted in Vinegar it cureth also the biting of a mad Dog, mixed with honey and wine.  
Being laid upon a wound it keepeth it from swelling, it hath the same virtue mingled with Barley-meal, but healeth the king's evil, It is used also to ripen sores and ruptures, being applied to the suppurations, it keepeth down the swellings of women's breasts, being first dried and then steeped in new wine, and so laid to the sore, for it disgesteth inflammation.  
When the eyelids be thick, hard, red, and bald, take goats dung and Mouse dung, of either a like quantity burned, and twice so much of the powder of the Grecian canes with honey Attic, and anoint them therewith; being heat with Vinegar and put upon the sore it cureth Tetters and Ring worms, and disperseth Carbuncles in the belly: also being heated in Vinegar with cow milk, oil of Cypress and Laurel, it purgeth and cureth all wounds of the legs and shins, it pulleth out thorns or sharp pricks out of the body, as that learned Physician Mytiae hath proved, as sheeps dung also doth: laying it round about the wound it cureth burnings and draweth out heat, with oil of roses and Vinegar (as Galen writeth.)  
It is also commended for broken joints, because it suffereth them not to swell or start out being once set, therefore it must be used with Honey and wine, and it hath the same operation for broken ribs, for it openeth, draweth and healeth: also it being decocted with Vinegar, it healeth the pains in the nerves although they be ready to rot, and easeth the pain in the joints: the fime of a fat Goat cureth the gout, and the contraction or shrinking of the nerves; being dressed with Vinegar and made as thick as Honey, it helpeth the trembling members. It is very dry, and therefore (Arnoldus saith) it cureth the Fistula, making a plaster thereof with the meal of beans, Wine and Leigh, which hath been seen wonderfully to dry up the Fistula. With Oxymel and Vinegar it cureth the Aleptius but it must be burned.  
Take seven balls of Goat's dung, work them in Vinegar, then anoint your forehead therewith, and it easeth the pain in the head, or else mingle it with oil of roses, and spread it upon a cloth laying it to your Temples, change it morning and evening, and you shall find great ease thereby.  
If the eyes be swollen at any time, bind this dung unto them: being mingled with Liquid pitch, and honey, healeth them which are sick of the Quinansie, being gargarized in the mouth, he which is sick of an old Cough, let him take the dried trindles and put them into the best wine, and drink it off, so shall he presently avoid his phlegm and filthy humour and be healed.   

The remedies out of a wild Goat.  
The same virtue which are in the Goats before spoken of, do also belong to the wild Goats, the blood taketh away bunches in the flesh, and being mingled with Sea-palme, causeth the hair to fall off. An ointment made of the fat of Goats, is profitable to them which have webs in their eyes, and the fat of mountain Goats, helpeth infected Lights: His liver broiled upon coals and taken alone, helpeth the flux, but most certainly when it is dried and drunk in wine: the gall is good for many things, especially it is a Treacle against poison, suffusions, whiteness and blindness of the eyes, by anointing, it cureth the purblind and the webs in the eye, and generally it hath the same properties in every part as the tame goats before spoken of.  
The like may be said of the kids or young goats, and first of all a Kid being slit asunder alive, and his warm flesh laid to a poisoned wound, doth most assuredly heal the same. Others take the warm flesh of kids and perfume them with hair, by the savour whereof they drive away Serpents: the skin newly pulled off, and put upon the body beaten with stripes, taketh away their pain: others again use it against the Cramp, and not without reason, for the tender skins of Lambs and Goats, being sprinkled or dipped in Warm Oil, giveth very much strength and patience, to endure the convultion.  
Praxagoras prescribeth the flesh against the falling evil, and by gargarizing the broth when it was sod, cureth the Quinsy and soreness of the throat. Demetrius saith, that the brain being drawn through a gold ring and given to a Hawk which hath the falling sickness, it will work admirably upon her. The blood being dried and decocted with marrow, is good against all intoxicat passions and being mingled with sharp Vinegar before it be congealed, it helpeth the spitting of blood: the same being eaten, cureth all kind of Flixes, being taken three days together. Galen rehearseth in the Antidote of Vrbane, among other things the blood of kids to draw the dead young ones out of the dams belly.  
With the fat there is an ointment made with rose water, to heal the fissures of the lips and nose, which is much desired of women, not only for the before rehearsed virtue, but also because by anointing they keep by it their face from Sunne-burning. The French and Italians call it (Pomato) because it smelleth like Apples, they put also into it musk and rosewater, a pound of kyds' suet, and warm it in a Bath until all be white, and so wash it with the said rose water, and afterward repose it in a glass: The ointment which is called (unguentum album) is like unto it: the ashes of the thighs of a kid, healeth burstnes and stauncheth blood: the rennet is also commendable against Hemlock, or toadstool, and against all the poisonful strokes of Sea-beasts; Being drunk in Wine it stayeth bleeding, and refresheth excreations of blood; being taken with Vinegar it helpeth also the flux, being drunk fasting, it hath some operation to stay women's flowers. The lights of a kid sod and eaten fasting, preserveth from drunkenness that day, and the powder of it burned, easeth the itching of the eyes, and pield eyelids, if it be applied like Stibium: likewise the bladder of a female kid drunk in powder, helpeth the inconstancy of urine: the melt laid upon the Spleen of an infant assuageth the pain and tumours thereof; the liver is not fit for temperate men, but for weak colliricke men.  
The inhabitants of the mount Atlas do gather Euforbium, and corrupt it with kids milk, but it is discerned by fire; for the good Euforbium being burned, yieldeth an unacceptable savour, and so we conclude this story, with the two Emblems of Altiatus. One against them that take much pain and make good beginnings but evil ends, like a goat which giveth a good mess of milk and overturneth it with her foot: 
Quod fine egregios turpi muculaveris orsus  
Innoxamque tuum verteris officium  
Fecisti quod Capra sui mulctraria lactis  
Cum ferit & proprias calce pro fundit opes.   
The other Emblem is upon a Goat, the which by her keeper was constrained to give a young wolf suck, who afterward notwithstanding that good turn, devoureth his nurse: and it may be applied unto them which nourish their own harms, and save a thief from the gallows.  

Capra lupum non sponte meo nunc ubere lacto  
Quod male pastoris provida cura jubet  
Ceruerit ille simul mea me post ubere pascit  
Improbitas nullo flectitur obsequio.  There is a pretty comparison of a harlots love to a fisherman which putteth upon him a goat's skin with the horns, to deceive the Sargus-fish, for that fish loveth a goat above all other creatures, and therefore the fisherman beguileth her with a false appearance, as the flattering love of Harlots do simple minds by feigned protestations.    

OF THE GULON.  
THis beast was not known by the ancients, but hath been since discovered in the Northern parts of the world, and because of the great vorasity thereof, it is called (Gulo) that is, a devourer in imitation of the Germans, who call such devouring creatures Vilsruss, and the Swedians, Cerff, in Lituania and Muscovia, it is called Rossomokal. It is thought to be engendered by a Hyaena & a Lioness, for in quality it resembleth a Hyaena, 
Mathias  & it is the same which is called (Crocuta:) it is a devouring and an unprofitable creature, having sharper teeth than other creatures. Some think it is derived of a wolf and a dog, for it is about the bigness of a dog: it hath the face of a Cat, the body and tail of a Fox; being black of colour: his feet and nails be most sharp, his skin rusty, the hair very sharp, and it feedeth upon dead carcases.  
These things are reported by Olaus Magnus, and Mathias Michou; But I would to God that this same (more than beastly intemporate gluttony) had been circumscribed and confined within the limets of those unchristian or hereticall-apostaticall-countries, and had not spread itself and infected our more civil and christian parts of the World; so should not nobility, society, amity, good fellowship, neighbourhood, and honesty, be ever placed upon drunken or gluttonous companions: or any man be commended for bibbing and sucking in wine and beer like a swine: When in the mean season no spark of grace, or christianity, appeareth in them: which notwithstanding they take upon them, being herein worse than beasts, who still reserve the notes of their nature, and preserve their lives; but these, lose the marks of humanity, reason, memory and sense, with the conditions of their families, applying themselves to consume both patrimony and pence in this voracity, and forget the Badges of christians, offering sacrifice to nothing but their bellies. The church forsaketh them, the spirit accurseth them, the civil world abhorreth them, the Lord condemneth them, the devil expecteth them, and the fire of hell itself is prepared for them, and all such devourers of Gods good creatures, to help, etc.  
To help their digestion, for although the Hyena and Gulon, and some other monsters are subject to this gluttony, yet are there many creatures more in the world, who although they be beasts and lack reason, yet can they not by any famine, stripes, or provocations be drawn to exceed their natural appetites, or measure in eating or drinking. There are of these beasts two kinds, 
The kinds of Gulons.  distinguished by colour, one black, and the other like a Wolf, they seldom kill a man or any live beasts, but feed upon carrion and dead carcases, as is before said, yet sometimes when they are hungry, they pray upon beasts, as horses and such like, and then they subtly ascend up into a tree, and when they see a beast under the same, they leap down upon him and destroy him. A Bear is afraid to meet them, and unable to match them, by reason of their sharp teeth.  
This beast is tamed, and nourished, in the courts of Princes, for no other cause then for an example of incredible voracity. When he hath filled his belly, if he can find no trees growing so near together, as by sliding betwixt them, he may expel his excrements, then taketh he an Alder-tree, and with his forefeet rendeth the same asunder, and passeth through the midst of it, for the cause aforesaid. When they are wild, men kill them with bows and guns, for no other cause than for their skins which are precious and profitable, for they are white spotted, changeably interlined like divers flowers, for which cause the greatest princes, and richest nobles use them in garments in the Winter time: 
The skins of Gulons.  such are the kings of Polonia, Sweveland, Goatland, and the princes of Germany, neither is there any skin which will sooner take a colour, or more constantly retain it. The outward appearance of the said skin is like to adamaskt garment, and besides this outward part there is no other memorable thing worthy observation in this ravenous beast, and therefore in Germany it is called a four-footed Vulture.   

OF THE GORGON, or strange Lybian Beast.  
AMong the manifold and divers sorts of Beasts which are bred in Africa, it is thought that the Gorgon is brought forth in that country. It is a fearful and terrible beast to behold, it hath high and thick eyelids, 
The country and description.  eyes not very great, but much like an Ox's or Bugils, but all fiery-bloudy, which neither look directly forward, nor yet upwards, but continually down to the earth, and therefore are called in Greek Catobleponta. From the crown of their head down to their nose they have a long hanging mane, which maketh them to look fearfully. It eateth dea●ly and poisonful herbs, and if at any time he see a Bull or other creature whereof he is afraid, he presently causeth his mane to stand upright, and being so lifted up, opening his lips, and gaping wide, sendeth forth of his throat a certain sharp and horrible breath, which infecteth and poisoneth the air above his head, so that all living creatures which draw in the breath of that air are grievously afflicted thereby, losing both voice and sight, they fall into leathall and deadly convulsions. It is bred in Hesperia and Lybia.  
The Poets have a fiction that the Gorgones were the Daughters of Medusa and Phorcynis, 
Aelianus  and are called Steingo, and by Hesiodus Stheno, and Euryale inhabiting the Gorgadian islands in the Aethhiopic Ocean, over against the gardens of Hesperia. Medusa is said to have the hairs of his head to be living Serpents, against whom Perseus fought and cut off his head, for which cause he was placed in heaven on the North side of the Zodiac above the Wagon, and on the left hand holding the Gorgon's head. The truth is that there were certain Amozonian women in Africa divers from the Scythians, against whom Perseus made War, and the captain of those women was called Medusa, whom Perseus overthrew and cut off her head, and from thence came the Poet's fiction describing it with Snakes growing out of it as is aforesaid. These Gorgon's are bred in that country, and have such hair about their heads as not only exceedeth all other beasts, but also poisoneth when he standeth upright. Pliny calleth this beast Catablepon, because it continually looketh downward, and saith that all the parts of it are but small excepting the head which is very heavy, and exceedeth the proportion of his body which is never lifted up, but all living creatures die that see his eyes.  
By which there ariseth a question whether the poison which he sendeth forth, proceed from his breath or from his eyes. Whereupon it is more probable, that like the Cockatrice he killeth by seeing, then by the breath of his mouth which is not compatible to any other beasts in the world. Besides when the Soldiers of Maria's followed jugurtha, they saw one of these Gorgon's, and supposing it was some sheep, bending the head continually to the earth, and moving slowly, they set upon him with their sword, whereat the Beast disdaining suddenly discovered his eyes, setting his hair upright at the sight whereof the Soldiers fell down dead.  
Marius' hearing thereof sent other soldiers to kill the beast, but they likewise died as the former. At last the inhabitants of the country, told the Captain the poison of this beasts nature, and that if he were not killed upon a sudden with the only sight of his eyes, he sent death into his hunters: then did the Captain lay an ambush of soldiers for him, who slew him so dainely with their spears and brought him to the Emperor; whereupon Marius sent his skin to Rome, which was hung up in the Temple of Hercules, wherein the people were feasted after the triumphs; by which it is apparent that they kill with their eyes and not with their breath.  
So that the fable of Servius which reporteth that in the furthest place of Atlas these Gorgon's are bred, and that they have but one eye a piece, is not to be believed, except he mean, as elsewhere he confesseth, that there were certain maids which were sisters called Gorgon's, and were so beautiful that all young men were amazed to behold them. Whereupon it was said, that they were turned into stones: meaning that their love bereft them of their wit and sense. They were called the daughters of Cetus, and three of them were made Nymphs, which were called Pephredo, Enyo, and the third Dinon, so called a Geraldus saith: because they were old women so soon as they were borne, whereunto was assigned one eye and one tooth. But to omit these fables, it is certain that sharp poisoned sights are called Gorgon Blepen, and therefore we will follow the authority of Pliny and Atheneus. It is a beast all set over with scales like a Dragon, having no hair except on his head, great teeth like Swine, having wings to fly, and hands to handle, 
Hyginus.  in stature betwixt a Bull and a Calf.  
There be Islands called Gorgonies, wherein these monster- Gorgon's were bred, and unto the days of Pliny, the people of that country retained some part of their prodigious nature, it is reported by Xenophon, that Hanno King of Carthage ranged with his army in that region, and found there certain women of incredible swiftness and perniscitie of foot. Whereof he took two only of all that appeared in sight, which had such rough and sharp bodies, as never before were seen. Wherefore when they were dead, he hung up their skins in the Temple of juno, for a monument of their strange natures, which remained there until the destruction of Carthage. By the consideration of this beast there appeareth one manifest argument of the creators divine wisdom and providence, who hath turned the eyes of this beast downward to the earth, as it were thereby burying his poison from the hurt of man: and shadowing them with rough, long, and strong hair, that their poisoned beams should not reflect upwards, until the beast were provoked by fear or danger, the heaviness of his head being like a clog to restrain the liberty of his poisonful nature, but what other parts, virtues, or vices, are contained in the compass of this monster, God only knoweth, who peradventure hath permitted it to live upon the face of the earth, for no other cause but to be a punishment and scourge unto mankind: and an evident example of his own wrathful power to everlasting destruction. And thus much may serve for a description of this beast, until by god's providence, more can be known thereof.   

OF THE HARE.  
A Hare is a fourfooted beast of the earth, which the Haebrews call Arnebet, in the feminine gender, which word gave occasion to an opinion that all Hares were females, or at the least that the males bring forth young as well as females: whereof we shall see more in the sequel of this story. And the jews say that it signifieth nothing else in Haebrew but a Hare, for which word Deut. 14. the Chaldee translateth Arneba, the Arabians Ernab, the Persians Kargos. Anicenna caleth it Arnebeti, Siluaticus, 
Of the several name.  Arnoberi, Arnebus, and Arnaben; the Saracens Arneph, the Grecians Leporis, Lagoos, Lagos, Lagooos, because of his immoderate lust. It is called Ptox for his fear, and in Latin Lepus, of Levipes, signifying swiftness of feet, and that it is not heard when it goeth, howsoever some men derive it from Leporis the Greek word, others derive Lagos from La, betokening evelation, and Oos signifying an ear, because she pricketh up one of her ears when she runneth. The Italians call it Lievora, the French Licure, and Leurauh, Leureteau, the Spaniards Hebre, the Germans Hass, or Haas, the Illyrians Zagitz.  

Of the several kinds.  There be four sorts of Hares, some live in the mountains, some in the fields, some in the marshes, and some every where without any certain place of abode. They of the mountains are most swift, they of the fields less nimble, they of the marshes most slow, & the wandering Hares are most dangerous to follow: for they are so cunning in the ways, and muses of the field, running up the hills and rocks, because by custom they know the nearest way, and forbearing down hills, sometime making heads upon the plain ground, to the confusion of the Dogs, and the dismaying of the hunter.  

Of the Elyan Hares.  Pollux saith, that there be certain Hares called Elymaei (almost as big as Foxes) being blackish, of long bodies, and large white spots upon the top of their tails; these are so called of their country (like the Elymaean Dogs.) There be also Hares called Moschiae, so called because of their sweet smell, or else that they leave in their footsteps such a strong savour, 
Hermolaus.  whereunto when the Dogs smell, they are said to be almost mad.  
At Pisa the Hares be very great, because there they have more grateful meat than in other places. 

A secret in the Mulchian Hares. Niphus.  
O the country Hare, & their several parts.    
In the neither Pannonia they are much fatter and better tasted than they be in Italy, the Italian Hare hath his forelegs low, a part of his back pale or yellowish, the belly white, the ears long: In Gallia beyond the Alps, they are also white, and therefore some have thought that in the winter time they eat snow: and this is certain, that when the snow melteth, their colour is much altered. There hath been white haired Coneys whose skin was black, and hair of their ears black. They are bred in Libya, in Scythia, and in Italy, in the top of the mountains, and so brought into other countries. Some again have been white in the Winter, and return to their former colour in Summer. There are great store of white coneys in Vilna, 
Bonarus.  and Lethuanya, but they are lesser esteemed, and sold cheaper. (Schenebergerus saith) the back of a Hare is commonly russet, or like olive colour interlined with some black spots: the common Hare of the Alps never changeth colour, and it is greater than the ordinary Hare. There are white Hares also in England, and in Muscovia, there are a multitude of Hares of all colours, but no where so many as in the desert Islands, because there are no Foxes there to kill the young ones, or Eagles which frequent the highest mountains in the continent, and the people that inhabit there regard not hunting.  
In the next place we are to describe all the parts and members of hares, for it is admirable to behold how every limb and part of this beast is composed for celerity: 
Their several parts.  and first of all the head is round, nimble, short, and of convenient longitude, prone to turn every way; the cares long and lofty like an Asses, for nature hath so provided, that every fearful and unarmed creature should have long and large ears, that by hearing it might prevent his enemies, and save itself by flight. The lips continually move sleeping and waking, and from the slit which they have in the middle of their nose, cometh the term of hare-lips, which are so divided in men; for if a woman with child see one of them suddenly, it is dangerous if the child prove not hair-lipt. They have also teeth on both sides.  
Whatsoever beast be borne in your flock, having that mark upon them, which is commonly called hares-tooth, never suffer them to suck their dam, but cast them aware as unprofitable and Bastard cattle; the neck of a hare is long, small, round, soft, and flexible, the shoulder-bone strait and broad, for her more easy turning, her legs before soft and sound, standing a little asunder very flexible, brother behind then before, and the hinder legs longer than the former, a breast not narrow, but fitted to take breath in course, a nimble back and fleshy belly, tender loins, hollow sides, fat buttocks filled up, comely, strong and neruy loins, the forefeet very flexible, only it wanteth a commodious tail for course. The eyes are brown, it is a subtle beast, but not bold, 
Of their several senses  it seldom looketh forward, because it goeth by jumps. The eyelids coming from the brows, are too short to cover their eyes, and therefore this sense is very weak in them, and besides their overmuch sleep, their fear of Dogs and swiftness, causeth them to see the less; when they Watch they shut their eyes, and when they sleep they open them. 
A secret.   
Wherefore the Egyptians when they will signify and open a manifest matter, they picture a hare sleeping. They watch for the most part all the night: when the eyelid of a man is pulled back, so as it will not cover the ball of the eye. The Grecians call it Lagophthalmous, that is: hares eyes, for so doth Coelius define it: it cometh sometimes, 
Orus  when in the cure it is cut away too much, or else when the hinder lid falleth down, and standeth not up to meet the other, but concerning the colour of their eyes, it is not very possible to discover it, as well for the causes aforesaid, as also because it is sieldome taken but dead, yet this is certain, that with what colour it beginneth, in that it continueth to the last, according to Virgil's verses.  

Quem fuga non rapit ore Canum, non occulit umbra  
Concolor immotum sub jove terra tegit.  The liver is so parted asunder, that a man would think there were two livers in one body, and Pliny is bold to affirm, that in Briletum, Thirne, Propontis, Sycynum, Bolba, and other places they are all such. 
Whether males bear young like females.  Archelaus upon this occasion affirmeth, that a hare beareth young both male and female, so that the grammarians know not of what sex to make it. Albertus and Democritus are absolute in this point.  
Blondus confesseth he cannot tell, the common sort of people suppose, they are one year male, and another female. Aelianus also affirmeth so much, and by relation of his friend, he ventereth the matter, and saith moreover, that a male hare was once found almost dead, whose belly being opened, there were three young ones alive taken out of her belly, and that one of them looked up alive, after it had lain a while in the Sun, and it put out the tongue as though it desired meat, whereupon milk was brought to it, and so it was nourished.  
But all this is easily answered, if a man follow the counsel of Archadius, and look upon the secrets of nature, he shall find a most plain distinction: but the hunter's object that there be some which are only females and no more: but no male that is not also a female, and so they make him an Hermaphrodyte. Niphus also affirmeth so much, for he saw a Hare which had stones and a yard, and yet was great with young, and also another which wanted stones, and the males genital, and also had young in her belly. Rondeleius saith, that they are not stones, but certain little bladders filled with matter, which men find in female-Hares with young, such as are upon the belly of a Beaver, wherein also the vulgar sort are deceived, taking those bunches for stones, as they do these bladders. And the use of these parts both in Bevers and Hares is this; that against rain both one and other se● suck thereout a certain humour, and anoint their bodies all over therewith, and so are defended in time of rain. The belly of a Sow, a Bitch, and a Hare, have many cells in them, because they bring forth many at a time, when a hare lieth down, she bendeth her hinder legs under her loins, as all rough-footed-beasts do.  
They are deceived which deliver by authority of holy Scriptures that hares love to lodge them upon rocks, but we have manifested elsewhere, that those places are to be understood of Coneys. They have foreknowledge both of wind and weather, Summer and Winter by their noses, 
Aelianus Their nature and disposition.  for in the Winter they make their forms in the Sunshine, because they cannot abide frost and cold, and in the Summer they rest toward the North, remaining in some higher ground where they receive colder air.  
We have showed already that their sight is dim, but yet herein it is true that Plutarch saith, they have Visum indefessum, an indefatigable sense of seeing, so that the continuance in a mean degree, countervaileth in them the want of excellency. Their hearing is most pregnant, for the Egyptians when they signify hearing picture a hare, and for this cause we have showed you already that their ears are long like horns, their voice is a whining voice, and therefore Authors call it Vagitum, as they do a young child's, accorto the verse of Ovid: Intus aut infanti Vagiat ore Puer. They rest in the day time, 
Their time of sleep & food  and walk abroad to feed in the night, never feeding near home, either because they are delighted with foreign food, or else because they would exercise their legs in going, or else by secret instinct of nature, to conceal their forms and lodging places unknown, their hart and blood is cold, which Albertus assigneth for a cause of their night-feeding: they eat also grapes, and when they are overcome with heat, they eat of an herb called Lactuca Leporina, and of the Romans' and Etrurians, Ciserbita, of the Venetians, 
Aelianus.  Lactucinos, of the French Lacterones, that is, hare's Lettuce, hare's house, hare's palace, and there is no disease in this beast the cure whereof she doth not seek for in this herb. Hares are said to chew the cud in the holy Scripture, they never drink, but content themselves with the dew, and for that cause they often fall rotten. It is reported by Phillippus Belot, that when a hare drunk Wine she instantly died, they render their Urine backwards, and their milk is as thick as a Swine's, and of all creatures they have milk in udders before they deliver their young.  
They are very exceedingly given to sleep, because they never wink perfectly: some authors derive their name Lagon in Greek, from Laein to see, and thereupon the Grecians have a common proverb Lagos Catheudon, a sleeping Hare for a disembling and counterfeiting person, because the Hare seethe when she sleepeth, for this is an admirable and rare Work of nature, that all the residue of her bodily parts take their rest, but the eye standeth continually sentinel. 
Of their copulation and engendering.  Hares admit copulation backward, and herein they are like to Coneys, because they breed every month for the most part, and that many; at that time the female provoking the male to carnal copulation, and while they have young ones in their belly they admit copulation, whereby it cometh to pass that they do not litter all at a time, but many days asunder, bringing forth one perfect, and another bald without hair, but all blind like other cloven-footed-beasts. It is reported that two Hares brought into the Isle Carpathus, filled that Island with such abundance, that in short time they destroyed all the fruits, whereupon came the proverb Carpathius Leporem, to signify them which plough and sow their own miseries.  
It falleth out by divine providence, that Hares and other fearful beasts which are good for meat, shall multiply to greater numbers in short space, because they are naked and unarmed, lying open to the violence of men and beasts, but the cruel and malignant creatures which live only upon the devouring of their inferiors, as the Lions, Wolves, Foxes, and Bears, conceive but very seldom, because there is less use for them in the world, and God in his creatures keepeth down the cruel and ravenous, but advanceth the simple, weak, and despised: when the female hath littered her young ones, she first licketh them with her tongue, and afterwards seeketh out the male for copulation.  
Hares do seldom wax tame, and yet they are amongst them, 
Hare's seldom tamed.  which are neither Placidae nor Faerae, tame nor wild, but middle betwixt both, and Cardane giveth this reason of their untamable nature, because they are persuaded that all men are their enemies. Scaliger writeth, that he saw a tame Hare in the castle of Mount- Pesal, 
An example of a tame hare.  who with her hinder legs would come and strike the Dogs of her own accord, as it were defieng their force, and provoking them to follow her. Therefore for their meat they may be tamed and accustomed to the hand of man, but they remain uncapable of all discipline and ignorant of their teacher's voice, so as they can never be brought to be obedient to the call and command of their teacher, neither will go nor come at his pleasure.  
It is a simple creature, having no defence but to run away, yet it is subtle, as may appear by changing of her form, and by scraping out her footsteps when she leapeth into her form, that so she may deceive her hunters, 
Aelianus.  also she keepeth not her young ones together in one litter, but layeth them a furlong one from another, that so she may not lose them altogether, if peradventure men or beasts light upon them. 
The subtlety of hares.  Neither is she careful to feed herself alone, but also to be defended against her enemies, the Eagle, the Hawk, 
The defence of the hare against her enemies.  the Fox, and the Wolf, for she feareth all these naturally, neither can there be any peace made betwixt her and them, but she rather trusteth the scratching brambles, the solitary woods, the ditches and corners of rocks or hedges, the bodies of hollow trees, and such like places, than a dissembling peace with her adversaries.  
The wild Hawk when she taketh a Hare, she setteth one of her talants in the earth, and with the other holdeth her prey, striving and wrestling with the beast until she have pulled out his eyes, and then killeth him. The Foxes also compass the poor Hare by cunning, 
Albertus  for in the night time when he falleth into her footsteps, he restraineth his breath, and holdeth in his savour, going forward by little and little, until he find the form of the Hare, and then thinking to surprise her, on a sudden leapeth at her to catch her, but the watchful Hare doth not take sleep after a careless manner, delighting rather in suspicion than security, when she pereciveth the approaching of such a guest, (for she windeth him with her Nostrils) and thinketh it better to go from home, than make a feast to her foe.  
Wherefore she leapeth out of her form and runneth away with all speed she can. The Fox also followeth but a far off, and she hearing her adversary no more, betaketh herself to rest again, under some bramble or other bush, supposing that the ground she hath gotten shall never be recovered of her again: but the proverb is old and true, fair and softly goeth far, so the Fox which seldom getteth meat but winneth it with his wit & his heels, followeth as fast as he can, for a slow pace overtaketh the hare at rest, which when she perceiveth, forth she goeth again, forsaking her quiet sleep, for the safeguard of her life, & having gone so much ground as she did before, she betaketh her to rest the second time, hoping that now she hath quit herself from her foe; but the Fox's belly hath no ears, and therefore hunger is to him like a thousand whips, or a whole kennel of hounds, forcing him forward after his game.  
The hare for her better safeguard getteth up into some small tree, being sleepy and weary through the Fox's pursuit; the Fox cometh to the tree and shaketh it by the roots, and will not suffer the hare to take any rest, for he hopeth that time and travel will bring her to his dish, she leaps away again, and letteth no grass grow under his feet, hoping that her heels shall deliver her from the Fox's teeth: After follows the Fox, and at length (as the greater purse over weigheth the smaller, and the great horse of War overwearieth the little hunting nag,) so doth the lusty limbs of the Fox, outlast the weak legs of the hare, and when she can go no more, needs must her weakness betray her to her foe, and so was her flight and want of rest like a sickness before her death, and the Fox's presence like the voice of a passing bell. 
Aelianus.   
And on the contrary, all the labour of the Fox, like a gentle and kind exercise for the preparing of his stomach to such a feast. The fift and least kind of Wolves are also enemies to hares, and the Weasill do craftily sport and play with the hare until he have wearied him, and then hangeth fast upon her throat, and will not lose her hold, rheum the hare never so fast, till at last through want of breath and loss of blood, she falleth into the hands of her cruel playfellow, who turneth sport into good earnest, & taketh nothing from her but her blood, leaving her carcase to be devoured by the hands of others, and in this manner is the silly hare hunted by beasts: Now let us hear how she is hunted of men.  

The hunting of hares.  It is before expressed, that every limb of a hare is composed for celerity, and therefore she never traveleth but jumpeth, her ears lead her the way in her chase, for with one of them she hearkeneth to the voice of the dogs, and the other she stretcheth forth like a sail to hasten her course, always stretching her hinder-feets beyond her former, and yet not hindering them at all, but sometimes when her ardent desire maketh her strain to fly from the dogs, she falleth into the nets, for such is the state of the miserable, that while they run from one peril, they fall into another; according to the saying of holy Scripture, Esay 24. He that scapeth out of the snare, shall fall into the ditch. And this is to be noted, that if the hare had the wit to run forth right, and never to turn, she could not be so easily overtaken, but because of her love to the place of her breed, there she is taken and looseth her life where she had her beginning: for she preferreth that place above all other for safety. Again some of the elder hares, assoon as they hear the Dogs, fly to the tops of the high mountains, for they more easily run up the hill, than down.  
Wherefore the hunter must studiously avoid that disadvantage, and keep her down in the valleys. In paths and high ways she runneth more speedily, wherefore they must be kept from that also. The hares of the mountains do oftentimes exercise themselves in the plain, and through practice grow acquainted with the nearest ways to their own lodging; so that if at any time the husbandmen set upon them in the fields, they dally with them till they seem to be almost taken, and then on a sudden take the nearest way to the mountains, not suspected by the hunters, and so take sanctuary in the unaccessible places, whether dogs nor horse dare ascend. For the hares which keep in the bushes are not able to endure labour, and not very swift (by reason of the pain in their feet) growing fat through idleness and discontinuance of running, they must be hunted on this sort: first of all they go through young woods and hedges, such as grow not very thick, for the thicker hedges they leap over, but when they come to many thick places that they must leap over, they quickly fall down and are tired.  
The dogs first of all go from them carelessly, because they cannot see them through the trees, but suffer them to run in the woods following a far off by the scent, until at last they get the sight of her, and then through their better exercise and skill, easily over take her: but the campestriall or fielde-hare being leaner of body and oftener chased, is taken with more difficulty, by reason of her singular agility, she therefore when she gins her course leapeth up from the ground as if she flew, afterward passeth through brambles and thick bushes with all expedition, and if at any time she come into deep grass or corn she easily delivereth herself and slideth through it. And as it is said of the Lions, that with their tails they stir up their strength and courage, so are the ears of this beast like Angels wings, ships sails, and rowing Oars, to help her in her flight; for when she runneth, she bendeth them backward and useth them instead of sharp spurs to prick forward her dullness, & in her course she taketh not one way, but maketh heads like labyrinths to to circumvent and trouble the dogs, that so she may go whether she will, always holding up one ear, and bending it at her pleasure to be the moderator of her chase. Neither is she so unprovident or prodigal of her strength, as to spend it all in one course, but observeth the force of her prosecutor, who if he be slow and sluggish, she is not profuse of her celerity, but only walketh gently before the Dogs, and yet safely from their clouches, reserving her greatest strength to her greatest necessity, for she knoweth that she can outrun the Dogs when she pleaseth, and therefore it is a vain conceit to trouble herself more than she is urged. But if there be a Dog following her more swiftly than the residue, than she setteth forward with all the force she can, and when she hath left both hunters and Dogs a great way behind her, she getteth to some little hill or rising of the earth, there she raiseth herself upon her hinder legs, like a Watchman in his Tower, observing how far or near the enemy approacheth, and perceuing that she is delivered from pursuit of all danger, seemeth to deride the imbecility of their forces.  
The younger hares by reason of their weak members, tread heavier upon the earth than the elder, and therefore leave the greater savour behind them: and in ancient time if the Hunters had taken a young Leverit, they let her go again in the honour of Diana. At a year old they run very swift, and their savour is stronger in the woods then in the plain fields.  
The Hare is followed by the foot and so descried, especially in soft grounds or high ways, but if they go to the rocks, to the mountains, or to the hollow places, they are more uncertain, if they lie down upon the earth (as they love to do) in red fallow grounds, they are easily descried.  
When they are started in the plain fields they run far, but in the Woods they make short courses: If they hear the Dogs, they raise themselves on their legs and run from them, but if fearful imagination oppress them, as they oftentimes are very sad and melancholy, supposing to hear the noise of Dogs where there are none such stirring, then do they run too and fro, fearing and trembling, as if they were fallen mad.  
Their footsteps in the Winter time are more apparent then in the Summer, because as the nights be longer, so they travel farther: neither do they smell in the winter Mornings so soon as it is day until the frost and ice be thawed, but especially their footsteps are uncertain in the full moon, for than they leap and play together scattering and putting out the savour, nor in the spring time also when they do engender, they confound one another's footsteps by multitude.  
They which will go forth to hunt or take pleasure in that pastime, must rise early, lest they be deprived of the smell of her footsteps, so shall not the dogs be able any way to find the Hare, nor the hunters their game and pastime: for the nature of the footstep remaineth not long, but suddenly in a manner vanisheth away every hour. Again, they must set the hills and rocks, the rivers, and also the brooks with nets and gins, thereby as it were stopping up the starting holes, paths, and ways, wherein the hare for the most part trusteth, whether they be broad or narrow: The best time for the effecting & bringing hereof is after the Sun rising, and not in twy light or break of the day, lest the nets be set near the Hare's form, and she be scar●ed away, but if they be set a far off, there is no danger of her departure after the Sun is up, because than she giveth herself to sleep: the nets must be set on this manner, let the roads be pitched upright, fastening their snares to the tops, raising the net in the middle, and hang a long stone at one side, that when the Hare is in the net she may not go out again. When the Hare is raised, he which followeth her to the nets, must drive her in with great cry, and being in the net, he must gently restrain the Dogs, and make signification to the hunter that she is taken, or else if it fail, let him show the contrary.  
The keeper of the nets must keep silence, least by hearing of his voice she be averted, and the hunter must take the Dogs and go to the form, there to start the Hare; and the fashion was in ancient time among the Pagans, first of all to call upon Apollo and Diana, (their imagined Gods of hunting) to speed their sport, to whom they promised part of their game. But when the dog is sent forth, and after much winding and casting about, falleth into the footsteppe of the Hare, then let him lose another, and seeing them run in one course, uncouple all the hounds, let him follow after, speaking to his dogs by name, saying now A, then B. Hoika C. and such like Words of Art, not pressing them too eagerly at the beginning, but gently encoraging them to the pursuit.  
The Dogs take this for a sign of joy, and being glad to gratify their masters, run along with gallant cry, turning over the doubtful footsteps, now one way, than another, like the cuts of Indentures, through rough and plain, crooked and strait, direct and compass, wagging of their tails, and glistering with their eyes, until they find the Hare's form: then they make signification thereof to the hunter with their tails, voices, and paces; now running together, now standing still divided asunder, they set upon the beast, who suddenly riseth, and turns the cry of the hounds after her flight, then must the hunters cry out: Io Dogs, there boys, there Io, A, Io, B, Io, C, and the shortest word is fittest to applawde the Dogs.  
Let the hunter also run after, so as he never meet the Hare and trouble the hounds, the poor Hare gets her out of sight, and runs to the place where she was first started, but if she fall into the nets by the way, the keeper of the nets must give token to the hunters by his hollowing voice, after the usual manner of woodmen: O Oha, O oh, that the game is at an end, and then call the Dogs by name: If the Hare run far, and stand long on foot, and if the dogs pass over the Hare's footsteps and descry them not, then must the hunter recall them with a peculiar hunting term, and lead them to the place, or casting about it as near as he can, rebuking the Dogs that range at uncertainties, and exhorting them that be diligent; who when they have found the footings again, run on as before, with all alacrity. In the mean season let the hunter stand still till the dogs do infalliably demonstrat unto him that they have found the game again, then let the hunter proceed as before, exhorting his dogs to the sport, and if it last all day, the hunter must regard that he restrain and keep the Dogs to the wearied Hare, lest if they start a fresh one, their labour be lost. If it be in Summer about noon, let him rest his dogs for strengthening of their feet till the heat be over; if it be snowy weather, and the wind set Northerly, the footsteps remain long and are not easily melted, but if the South wind blow, the foot steps are very quickly shortened: and neither when the snow falleth fast, or the wind bloweth strong, must the Dogs be led forth to hunting, for the snow burneth the dogs noses, and the frost killeth the heat of the Hare's foot; then let the hunter take his nets and some other companion with him, and go to the woods or mountains, tracing out the footsteps of the beast in the snow unto the form, which is in some steep or shadowed place, where the winds blow over the snow, for in such places doth the Hare seek her lodging; having found it, let him not come too near, lest he raise her from her seat, but cast round about, and if he find no footings from that place, he may take it for granted, that the Hare is found.  
Having so done, let him leave her, and seek another before the snow be melt, and the footings dashed, having respect to the time of the day, that so he may enclose and take them before the evening: then let him draw his nets round about them, compasing the whole plat wherein she resteth, and then raise her from her stool: if she avoid the net, he must follow her by the foot unto her next lodging place, which will not be far off, if he follow her close, for the snow doth weary her and clot upon her hinder feet, so as the hunter may take her with his hand, or kill her with his staff.  
Blondus showeth another way of taking Hares: The hunters spread and divide themselves by the untilled and rough ways, leading a Greyhound in a slip, beating the bushes, hedges, and thorns, and many times sending before them a quick smelling Hound, which raiseth the Hare out of her muse, and then let go the Greyhound with hunting terms and cries, exhorting him to follow the game; and many times the Dogs tear the Hare into many pieces, but the hunters must pull them bleeding from the mouth of their Dogs.  
Others again lie in wait behind Bushes and trees to take the Hare on a sudden, and some in the vineyards, for when they are fat & resty, they are easily overtaken, especially in the cold of winter. Cyrus (as appeareth in Zenophon) was taught to make ditches for the trapping of Hares in their course, and the Eagles and Hawks watch the Hare when she is raised and hunted by the hounds, and set upon her on the right side, whereby they kill and take her, so that it is true which was said at the beginning, that Hares are hunted by men and beasts.  
Having thus discoursed of hunting and taking of hares, 
Of parks and warrens of Hares.  now it followeth also in a word or two to discourse of Parks or enclosed Warrens, wherein Hares, Coneys, Dear, Boars, and other such beasts may always be ready, as it were out of a storehouse or seminary to serve the pleasure and use of their masters. Grapaldus saith, that the first Roman that ever enclosed wild beasts, was Fuluius Herpinus, and Gillius saith that Varro had the first warren of Hares: the manner was (saith Columella) that Rich-men possessed of whole Towns and Lordships, near some village, enclosed a piece of land by pail, mudwall, or bush, storing the same with divers wild beasts, and such a one there was in the Lordship that Varro bought of Marcus Piso in Tusculanum: and Quintus Hortentius saw at Lawretum a wood enclosed, containing fifty Acres, wherein were nourished all sorts of wild beasts, within the compass of a wall.  
Quintus Althaea commanded his forester to call the beasts together before him and his guests sitting at supper, and instantly he founded his pipe, at the voice whereof there assembled together a great company of all sorts, to the admiration of the beholders. Quintus Fuluius had a Park in Tarquinium, wherein were included not only all the beasts before spoken off, but also wild sheep, and this contained forty Acres of ground: beside he had two other. Pompaeius erected a Park in France, containing the compass of three thousand paces, wherein he preserved not only Dear, Hares, and Coneys, but also Dormice, Bees, and other beasts; the manner whereof ought to be thus; first that the walls or pales be high, or close jointed, so as neither Badgers, nor Cats may creep through, or Wolves, or Foxes, may leap over: Wherein ought also to be bushes, and broad trees for to cover the beasts against heat and cold, and other secret places to content their natures, and to defend them from Eagles and other ravening fowls: In which, three or four couple of Hares do quickly multiply into a great warren. It is also good to sow Guoards, Miseline, Corn, Barley, Peies', and such like, wherein Hares delight and will thereby quickly wax fat. For their fatting, the hunters use another device, they put wax into their ears, and so make them deaf, then turn them into the place where they should feed, where being freed from the fear of sounds (because they want hearing) they grow fat before other of their kind.  
Concerning the use of their skins, in some countries they make sleeves and breeches of them, especially linings for all outward cold diseases. 
The civil use of their several parts.  Heliogabalus lay upon a bed filled with flew or wool of Hares, for than that, there is nothing more soft, for which cause the Grecians made sponges thereof, to cleanse the eyes of men. The goldsmiths use the feet or Legs of Hares in steed of brushes or brooms, to take off the dust from their plate. The flesh of hares hath ever been accounted a delicate meat (among all other foure-footed-beastes) as the Thrush among the fowls of the air, according to the saying of martial: 
Inter aves Turdus si quis me judice certet  
Inter quadrupedes gloria prima lepus.   
In ancient time (as Coelius saith) the Britons were forbidden to eat Hares, like as the jews by the law of Moses, Leu. 11. Deut. 14. Plutarch inquireth the reason why the jews worship swine and Hares because they did not eat their flesh: whereunto answer was made, that they abstained from Hares, because their colour, ears, and eyes, were like asses; wherein the ignorance of God's law appeared, for they abstained from Hares at God's commandment, because they were not clovenfooted, for the Egyptians accounted all swift creatures to be partakers of divinity.  
Their flesh engendereth thick blood, therefore it is to be prescribed for a dry diet, for it bindeth the belly, procureth urine, and helpeth the pain in the bowels: but yet it is not good for an ordinary diet, it is hot and dry in the second degree, and therefore it nourisheth but little being so hard, as Galen witnesseth.  
The blood is far more hot than the flesh, it is thin, and therefore watery like the blood of all fearful beasts; 
The blood & flesh eaten  the hinder parts from the loins are most delicate meat, called in Latin Pulpamentum, it was wont to be dressed with salt, & Coriander seed, yet the forepart is the sweeter, for the manner of the dressing whereof I leave to every man's humour. It was once believed that the eating of the hinder loins of a hare would make one fair or procure beauty, whereupon martial received a hare from Gellia a friend of his with this message: For mosus septem Marce diebus eris. And he retorted the jest in this manner upon Gellia; 
Si me non fallis si verum (lux mea) dicis  
Edisti nunquam Gellia tu leporem.  Lampridius writeth that a certain Poet played upon Alexander Severus the Emperor for eating▪ hare's flesh, which made him fair, whereas in truth he was very black; In this manner; 
Pulchrum quod vides esse nostrum regem  
Quem Syrum suum detulit propago  
Venatus facit, & lepus comesus  
Ex quo continuum capit leporem.  The Emperor seeing those verses, for Emperors having long ears and hands, made answer unto them as followeth; 
Pulchrum quoth put as esse vestrum regem  
Vulgari, (miserande) de fabella.  
Si verum putas esse non ●rascor  
Tantum tu comedas velim lepusculos  
Vt fias animi malis repulsis  
Pulcher, ne invideas livore mentis.  If any man find fault with the Emperor's verses, Erasmus hath already answered the objection, that Kings and Emperors are not subject to laws of versesieng, besides his answer was in Greek and this is but translated.  
The eating of hares procureth sleep, and thus much for the flesh and parts. The Epithets of a Hare expressing their natures are, 
The epithits of Hares  Eared, trusting their feet, fearful, careful, fruitful, flying, raging, unhorned, little, crafty, tender, sharp-smelling, swift, whining, and wandering, beside many other Greek names. When Xerxes gathered his Army to go against Graecia, 
Stories of monstrous Hares.  a man brought forth a Hare which foreshowed that great Army should work no strange effect. And another mare of three year old brought forth a hare which spoke as soon as it was littered, biting her mother with her teeth, and killing her and while they looked upon her, sucking her dams blood, feathers grew out of her back in fashion of wings, which being done the moster lifting up the voice, spoke in this manner; Fundite iam lachrymas & suspiria miseri mortales, ego hinc abeo: that is to say, O ye wretched mortal men weep and sigh I go away: at which words she flew away and was never seen more.  
There were present at the sight hereof seven public notaries, which called witnesses and made instruments thereupon, (as Antonius Bautius writeth in his Epistle to Petrus Toletus of Lions in the year 1537. In December:) whereunto the said Toletus made this answer, The days shall come (saith he) except the mercy of God prevent them, that children shall think they do obedience to their parents if they put them to death.  
They shall grieve because they were borne, and say they are adulterate, as the Hare that was borne of the More. Likewise it is reported by Lisander, that when the Corinthians refused the conduct of the Lacedæmonians, and the Lacedæmonians besiedging the City, fell to be very much afraid, and unwilling to scale the walls; whiles they stood in this amaze, suddenly a Hare leapt out of the town ditch; which thing when Lisander saw, he exhorted his Soldiers, saying; Be not afraid (O ye Spartans) of this sluggish and unexercised people, for you see they stir not out of the city, but suffer Hares to lodge under their Walls; whereupon came the proverb (Dormire lepores submoenibus) Hares sleep under their Walls, to signify a slothful, secure, sluggish, idle, and unthrifty people.  
The Eagles of Norway lay their young ones in Hares skins, which themselves pull off. There is also a bird in Scythia, about the bigness of a Bustard, which bringeth forth two at a time, and keepeth them in a Hare's skin which she hangeth upon a bough Hares were dedicated to love, because (Xenophon saith) there is no man that seethe a Hare but he remembered what he hath loved.  
They say the city Bocas of Laconia was builded by a sign of good fortune taken from a Hare, for when the inhabitants were driven out of their country they went to the Oracle to desire a place to dwell in, from whom they received answer, that Diana should show them a dwelling place: they going out of their country a hare met with them which they consented to follow, and there to build where the Hare should lodge, and they followed her to a myrtle tree, where the hare hide herself, in which place they builded their city, and ever afterwards retained with veneration a myrtle tree. 
Pausanius  And thus I will conclude this moral discourse of hares, with that Epigram of martial made upon occasion of a hare that in sport passed through the mouth and teeth of a tame Lion, saying that she was ambitious in offering her life to the lions teeth in this wise: 
Non facit ad saevos cernix nisi prima leones  
Scilicet a magnis ad te descendere tauris  
Desperanda tibi est ingentis gloria fati  
Quid fugis hos dentes ambitiose lepus  
Et quae non cernunt frangere colla velint  
Non potes hoc tenuis praeda sub hoste mori.   
The powder of a hare with oil of myrtle, driveth away pain in the head, and the same burned cureth the cough: the powder thereof is good for the stone in the bladder: 
The medicines of Hares Pliny.  also the blood and fime of a hare burnt in a raw pot to powder, afterwards drunk fasting with Wine and warm water, it cureth the stone: and Sextus saith, he made trial of it by putting a spoonful of the powder into Water wherein was a sand stone, and the same stone did instantly melt and dissolve: so likewise a young hare cut out of the dams belly and burnt to powder, hath the same operation. A waistcoat made of hare skins straighten the bodies of young and old: also the same dipped in oil laid to the sore places of a horses Legs where the skin is off by over reatching, it often cureth the sore: the blood taken warm out of the body amendeth Sun burning, freckles, pimples, and many other faults in skin and face; which Celsus prescribeth to be done first by washing the place many hours together, in the morning with the blood, and afterwards anointing it with oil: the same virtue is in the fat of swans mingled with oil, according to the saying of Serenus: 
Cygnaeos adipes hilari miserto lyaeo,  
Omne malum propere maculoso ex ore fugabis  
Sanguine vel leporis morbus delabitur omnis.  It also cureth and taketh away the thick skin of the eye, it adorneth the skin, produceth hair in able places, and easeth the gout.  

Or no cutim, perduco pilos & sedo podagrani  
Sanguine si fuerint membra perunctameo.  It being fried, helpeth the bloody-flixe, ulcers in the bowels, an old lask, and taketh away the poison of an arrow: It being anointed upon a hot outward ulcer it ripeneth it. After a bath, it cureth a great leprosy by washing. The rennet of a Hare stayeth looseness, the flesh is profitable for ulcers in the bowels, it breaketh the stone being beaten, and being decocted like a Fox easeth the gout and the shrinking up of the sinews. The fat with the flowers of beans beaten together, draweth thorns out of the flesh; If nail stick in the sole of the foot beat together the fat of a hare and a raw seacrab, then lay it to the place and right against it upon the same foot lay also two or three bean flowers, and let it lie a day and a night and so it shall be cured: and the same draweth a poisoned arrow out of a Horse. Andrea's reporteth to Gesner that he hath often heard that the suet of a Hare laid to the crown of a woman's head, expelleth her secunds, and a dead child out of the womb. The powder made of this wool or hair stauncheth bleeding, if the hairs be pulled off from a live Hare, and stopped into the nose.  
The powder of the wool of a Hare burned, mingled with the oil of Myrtles, the gall of a Bull, and Alum warmed at the fire and anoint it upon the head, fasteneth the hair from falling off: also the same powder decocted with Honey, helpeth the pain in the bowels, although they be broken: being taken in a round ball the quantity of a bean together; but these medicines must be used every day.  
Arnoldus prescribeth the hair to be cut short and so to be taken into the body against burstness: A perfume made of the dung and hairs of a Hare, and the fat of a sea-calf, draweth forth women's flowers. The seed of a wild cucumber, and an Oyster shell burned, and put into Wine, mingled with the hair of a Hare, and wool of a sheep, with the flower of roses, cureth inflammations of women's secrets after their childbirth. Also Hipocrates prescribeth the shell of a Cuttlefish to be beaten into wine and laid in sheep's wool and Hare's hair, helpeth the falling down of the womb of a woman with child. If a man's feet be scorched with cold, the powder of a Hare's Wool is a remedy for it. The head of a Hare burned and mingled with fat of Bears and vinegar, causeth hair to come where it is fallen off, and Galen saith that some have used the whole body of a hare so burned and mingled for the foresaid cure, being laid in manner of a plaster.  
By eating of a hare's head the trembling of the Nerves and the loss of motion and sense in the members receiveth singular remedy. These things also preserveth teeth from aching: the powder of a hare's head burned with salt mingled together, rubbed upon the teeth or if ye will put thereunto the whitest fennel, and the dried beans of a Cutle fish.  
The Indians burn together the hare's head and mice for this purpose. When ones mouth smelleth strong this powder with spicknard assuageth the smell. The brain is good against poison. The heart of a Hare hath in it a theriacal virtue also. The brain is proved to have power in it for comforting and repairing the memory. The same sod and eaten helpeth tremble which happeneth in the accessions of sickness, such as one is in the cold shaking fit of an Ague: It is to be noted, that all trembling hath his original cause from the infirmity or weakness of the Nerves, as is apparent in old age, although the immediate causes may be some cold constitution, as abundance of cold humours, drinking of cold drink, and such like; all which tremble are cured by eating the brain of a hare roasted, (saith Dioscorides and Egineta.) It also helpeth children to breed teeth easily, if the gums be rubbed therewith, for it hath the same power against inflammation, that honey and Butter hath: being drunk in wine and the stones thereof roasted and eaten, it is good for him which hath any pain in his bladder, 
Serenus.  and if the urine exceed ordinary, for staying thereof take the brain hereof to be drunk in wine.  
The tooth of a hare laid to that part where the teeth ache, easeth them. Take the maw with the dung in it, 
Rasis  and wash it in old wine so as the dung may mingle therewith, and then give it to one sick of the bloody flux, and it shall cure him. The rennet hath the same virtue that is in a Calves or kids, and whereas Nicander praiseth it in the first place, for the virtue it hath in it against poison, Nicoon an ancient Physician giveth it the second place, 
Aristotle. Galen  for it is full of sharp digesting power, and therefore hath a drying quality. It dissolveth the congealed and coagulated milk in the belly, and also clotted blood within in the stomach more effectually, than the rennet of any other beast, being alway the better for the age.  
Being mingled with vinegar, it is drunk against poison, 
Dioscorides  and also if a man or Beast be anointed with it, no Serpent, Scorpion, Spider, or wild Mouse, whose teeth are venomous will venture to sting the body so anointed or else inwardly take thereof three spoonfuls with wine against the said bitings, or of any Sea-fish or Hemlock after the wound received, and with vinegar it is sovereign against all poison of Chamaeleons, or the blood of Bulls.  
The same being drunk in vinegar or applied outwardly to women's breasts, disperseth the coagulated milk in them: also being mingled with Snails, or any other shelfish, which feed upon green herbs or leaves, it draweth forth Thorns, Darts, Arrows, or Reeds out of the belly: or mingled with gum of frankincense, Oil, birdlime, 
Marcellus.  and Bees-glew, of each an equal quantity with vinegar, it stauncheth blood and all issues of blood flowing out of the belly: and it also ripeneth an old sore, according to the saying of Serenus; Si inducas leporis asper sa coagula vino. Being laid to the kings evil in Lint with vinegar, it disperseth and cureth it: also it healeth Cankers, it cureth a quartan Ague, also mixed with Wine and drunk with vinegar, against the falling evil and the stone in the bladder: If it be mixed with Sagapanum and Wine Amyney, and infused into the ears, giveth help, as also the pain of the teeth. It dissolveth blood in the lights, and easeth the pain of blood congealed in your stomach: 
Dioscorides  when one spiteth blood, if he drink Samia and Myrtle wine, with the rennet of a hare, it shall give him very present ease.  
The later learned Physicians take a drink made of vinegar and Water, and give it warm to eject and expel blood out of the Lights, and if any drop thereof cleave in the bowels, then do they three or four times together iterate this potion, and after apply and minister all binding astringent medicines and emplasters, and for the bloody-flix it is good to be used: It is held also profitable by Dioscorides and other the ancients, that if the pap or breast of a Woman be anointed therewith, it stayeth the sucking infant's looseness of the belly, or else given to the child with Wine, or (if it have an Ague) with Water.  
There is saith Aristotle in the rennet a fiery quality▪ but not in the highest degree, for as fire dissolveth and discerneth, so doth this in milk distinguish the eyrie part from the watery, and the watery from the earthy: Wherefore when one tasteth an old rennet, he shall think he tasteth an old putrefied Cheese, but as leaven is to bread, which hardeneth joineth, and seasoneth the same, so is rennet to Cheese; and therefore both of them have the same qualities of dissolving and binding: Galen affirmeth that he cured one of gouty tumors and swellings, by applying thereunto old and strong putrefied cheese beaten in a mortar, and mixed with the salted fat or leg of a Swine. If a man sick of the bloody-flixe drink thereof in a rear egg two scruples for three days together fasting, it will procure him remedy.  
For pacifying the Colic, drink the rennet of a Hare: the same mingled with Goose grease, stayeth the incontinensie of urine, it also retaineth women's flowers. If it be drunk with vinegar it helpeth the secunds, and being applied with Saffron and the juice of leeks, driveth a dead child out of the womb. If it be drunk three or four days together after childbirth it causeth barrenness. There are (saith Pliny) a kind of Worms which being bound to women before the sun rising in a heart's skin, cause them that they cannot conceive: this power is called Afotion.  
Masarius saith, that if a Woman drink this rennet to her meat before she conceive with child, she shall be delivered of a Male child: and such is the foolish opinion of them which affirm at this day, that if men eat parsley or white buds of black ivy, it maketh them unable to carnal copulation.  

Aetuis  The rennet of a Hare easeth and disperseth all tumours and swellings in women's breasts, the Lights of a Hare powdered with salt, with Franckinsens, and white Wine, helpeth him that is vexed with the falling sickness, if he receive it thirty days together. Sextus ascribeth the same remedy to the hart, and Pliny commendeth the Lights to heal the pain in the eyes, by binding it upon the eyes. Being drunk in powder, it cureth the secrets. If the heels be troubled with kybes they are healed with the fat of Bears; but if they be wrung with a cold, they are healed with the dust of a Hare's hair, or the powder of the Lights; Likewise when the foot is hurt with strait shoes, it hath the same operation. The ancient Magis took the skin of an Ox in powder, with the urine of Boys, and sprinkled it on the toes of there feet, binding the heart of a Hare to the hands of him that hath a quartan Ague: and some cure it by hanging the heart of a young hare or Leveret to the neck or arm, 
Sextus.  in the beginning of the fit of him that is so visited. The heart of a hare dried mixed with frankincense or Manna in white wine drunk thirty days together, cureth the falling sickness.  

Pliny.  For the pain in the belly take the same medicine, and being drunk with warm water mingled with Samia, cureth the fluxes of women: also if a man that hath the flux eat the Liver of a Hare dipped in sharp vinegar it helpeth him if he be Liver sick: or if one have the falling sickness, eat the quantity of an ounce thereof, and it helpeth him. The gall of a Hare, the Hart, Lungs, Lights and liver of a Weasill, mixed together, three drams, one dram of Castoreum, fours drams of Myrrah, a dram of vinegar and Honey beat together, 
Galen.  cureth him that hath a swimming or dizziness in his brain. The gall newly taken forth mingled with a like portion of honey, and warm in the skin of an onion, and so put into the ear, giveth remedy to him that can hear nothing.  
If he that is sick in the melt, that is if it be over hard, swallow down the melt of a Hare not touching it with his teeth, or seeing it with his eyes, it cureth him. The belly of a hare with the entrails toasted and burned in a frying-pan mixed with oil, and anointed upon the head, restoreth decayed hairs. The rains of a hare inueterated and drunk in Wine, expelleth the stone, 
Avicen  and being sod, cut, and dried in the sun, helpeth the pain in the rains, if it be swallowed down and not touched with the teeth. The rains of a hare, and of a Moore-henne, cureth them that are poisoned by Spiders, the stones of a hare roasted and drunk in wine, stayeth the incontinency of urine. In the pain of the loins, and of the hip bones they have the same operation. The secrets and stones of hares are given to men and women to make them apt to copulation and conception, but this opinion hath no other ground beside the foecundity of the beasts that beareth them. They which carry about with them the ankle bone of a hare, shall never be pained in the belly (as Pliny saith.) So likewise Sextus and Marcellus.  
Take the ankle bone out of a live hare and hairs from her belly, there withal make a thread and bind the said bone to him that hath the Colic, and it shall ease him. The said bone also beaten to powder is reckoned among the chief remedies against the stone. When women have hard travel, put it into Creticke-wine with the liquor of pennyroyal, and it procureth speedy delivery, being bound to the benumbed joints of a man's leg bringeth great ease: so also do the feet being bruised and drunk in warm wine, relieveth the arteries and shortness of breath: and some believe that by the foot of a hare cut off alive, the gout is eased.  
The fime of a hare cureth scorched members, and whereas it was no small honour to virgins in ancient time, to have their breasts continually stand out, every one was prescribed to drink in wine or such other things, nine grains of hare's dung: the same drunk in wine at the Evening stayeth coughing in the night, in a potion of warm wine it is given to them that have the bloody flix, likewise if a man be sick of the Colic, and drink three pieles thereof in sweet wine, it procureth him much ease: being decocted with honey and eaten every day, the quantity of a bean in desperate cases, mendeth ruptures in the bowels.  
Asclepiades in his medicine whereby he procured fruitfulness to Noble Women, he gave them four drams of Myrrha, two drams of Flower-deluce, two of hare's dung, confected with colli●iall water, and so put up into their bellies after ceasing of the flowers, before they lay with their husbands. Albertus and Raphael prescribe this medicine to help a woman that wanteth milk in her breasts, Crystal, white mustardseed, and Hare's dung put into broth made with Fennell.   

THE HEDGEHOG. 
Of the kinds of hedgehogs.   Implici tumque sinu spinosi corporis erem. 
The Arabians call him Ceufud, or Coufed, the Chaldeans Caupeda, the Septuagints Mugale. Siluaticus calleth it Agilium, Avicen Aduldu●, and Aliherha signifieth a great Mountain Hedgehog: the Grecians Cherseoli, and Acanthonocos, or Echinos, by reason of the pricks upon his back. The Latins Echinus, Ericius, Ricius, Herix, and Erinatius, the Italians Riccio, and Rizo, the Spaniards Erizo, the Portugeses Ouriso, or Orizo, Cache, because of hiding themselves: the French Herison, the Germans Igal, as in lower Germany, in Holland, E'en Yseren Vercken in English a Hedgehog, or an urchine: by which name also we call a man that holdeth his Neck in his bosom: the Italians Guess, Malax, 
Their place of abode.  & Illirians Azvuijer Zatho, & Otzischax. So then for the entrance of this discourse we take it for granted, that Herinatius and Echinus signify one thing, except one of them signify that kind which is like to a Hog, and the other that kind which is like to a Dog, for they differ in place, or in habitation: some of them keep in the mountains and in the Woods or hollow trees, 
The quantity.  and other about Barnes and houses: in the Summer time they keep near vineyards and bushy places, and gather fruit, laying it up against winter.  

The parts. Hermolaus.  It is about the bigness of a Coney, but more like to a Hog, being beset and compassed all over with sharp thorney hairs, as well on the face as on the feet: and those sharp prickles are covered with a kind of soft moss, but when she is angered or gathereth her food she striketh them up by an admirable instinct of nature, as sharp as pings or Needles: these are hair at the beginning, but afterwards grow to be prickles, which is the less to be marveled at, because there be Mice in Egypt (as Pliny saith) which have hair like Hedgehogs. It hath none of these prickles on the belly, and therefore, when the skin is off, it is in all parts like a Hog.  

Albertus.  His stones are inward and cleave to his loins like as a birds, he hath two holes under his tail, to eject his excrements, which no creature living hath beside him. His meat is Apples, Worms, or Grapes; When he findeth Apples or Grapes on the earth, he rolleth himself upon them, until he have filled all his prickles, and then carrieth them home to his den, never bearing above one in his mouth. And if it fortune that one of them fall off by the way, he likewise shaketh of all the residue, and walloweth upon them a fresh, until they be all settled upon his back again, so forth he goeth, making a noise like a cart wheal.  
And if he have any young ones in his nest, they pull of his load wherewithal he is loaded, eating thereof what they please, and laying up the residue for the time to come.  
When they are nourished at home in houses and brought up tame, they drink both Milk and Wine: 
Their copulation.  But there is an Herb (called Potomagiton) whereof if they taste, they die presently. When they are in carnal copulation they stand upright, and are not joined like other beasts, for they embrace one another, standing belly to belly: but the prickly thorns upon their backs will not suffer them to have copulation like Dogs or Swine, and for this cause they are a very little while in copulation, because they cannot stand long together upon their hinder Legs. When the female is to bring forth her young ones, and feeleth the natural pain of her delivery, she pricketh her own belly, to delay and put of her misery, to her further pain, whereupon came the proverb (as Erasmus saith) Echinus Partum Differt, the hedgehog putteth of the littering of her young which is also applied against them which put of and defer those necessary works, which God and nature hath provided them to undergo; as when a poor man defereth the payment of his debt, until the value and sum grow to be far more great than the principal.  

●heir inward 〈◊〉 ●nd di●●●●●tion  The inward disposition of this beast, appeareth to be very crafty and full of subtlety, by this, because (Licophron saith) that Nauplius had a cunning crooked wit, and was called by him a Hedgehog. When they hide themselves in their den, they have a natural understanding of the turning of the wind, South and North, and they that are nourished tame in houses, immediately before that change remove from one Wal to another: the wild ones have two holes in their cave, the one north, tother south, observing to stop the mouth against the wind, as the skiful mariner to stir & turn the rudder or sails, for which occasion Aristotle saith, that some have held opinion, 
Oppianus.  that they do naturally foreknow the change of weather.  
There is mortal hatred betwixt the Serpent and the Hedgehog, 
The enemies to Hedgehogs  the Serpent seeketh out the Hedgehogs den, and falleth upon her to kill her, the Hedgehog draweth itself up together round like a football, so that nothing appeareth on her but her thorney pricks: whereat the Serpent biteth in vain, for the more she laboureth to annoy the Hedgehog, the more she is wounded and harmeth herself, yet notwithstanding the height of her mind, and hate of her heart doth not suffer her to let go her hold, till one or both parties be destroyed.  
The Hehghog rolleth upon the Serpent piercing his skin and flesh, (yea many times tearing the flesh from the bones) whereby he scapeth alive and killeth his adversary, carrying the flesh upon his spears, like an honourable banner won from his adversary in the field. The Wolf also is afraid of and flieth from the Hedgehog, and there is also a story of hatred between the Hare and the hedgehog, for it is said that a Hare was seen to pluck off the prickles from the Hedgehog, and leave her bald, pieled, and naked, without any defence. The Fox is also an enemy to the poor Hedgehog, and lieth in wait to kill it, for the proverb is true. Multa novit vulpes, Echinus Vero unum magnum: That is to say, the Fox knoweth many devices: to help himself, but the Hedgehog knows but one great one, for by rolling up herself (as before said) she opposeth the thorns of her back, against the Fox's teeth: which alone were sufficient to secure her from a greater adversary; but the wily Fox perceiving that he can no where fasten his teeth without danger of himself, pisseth upon the Hedgehogs face and poisoneth her: Whereupon the poor beast is forced to lay open himself, and to take breath against the Fox's stinking excrement: which thing the Fox espying, looseth no opportunity, but presently teareth the Hedgehog in pieces, thus the poor beast avoiding the poison, falleth into the mouth of his enemy.  
The manner of Hedgehog is, that whensoever they are hunted by men, they draw up their Legs and put down there head to the mossy part of there belly, so as nothing of them can be taken but there prickles: and perceiving that shift will not serve the turn, but their case growing desperate, they render out of their own bodies a certain urine hurtful to their skin and back, envying that any good thereby should ever come to mankind; and therefore seeing they naturally know the manifold uses of their own hides, here is the cunning of her hunting, to cause her first of all to render her urine, and afterward to take her, for the urine maketh the thorns of her back to fall off every day, and therefore they take this course for their last refuge: But in these cases the hunters must pour upon the Hedgehog warm water, for feeling warmth she presently unfolds herself, and lieth open which the Hunter must observe, and instantly take her by one of her hinder Legs, so hanging her up till she be killed with famine; otherwise there cometh no benefit by her taking.  
With the same skin flayed off brushes, are made for garments, 
Coelius. The eating of their flesh.  so that they complain il which affirm, that there is no good or profitable condition coming to mankind by this beast. Again this is to be resereud and used for dressing of flax (as Massarius saith) and also it is set upon a javeline at the door to drive away Dogs. In ancient time they did not eat the flesh of Hedgehogs, but now a days men eat thereof, (of them which are of the swinish kind.) When the skin is off their bodies, they skald it a little in wine and vinegar, afterward lard it and put it upon a Spit, and there let it be roasted, and afterwards eaten, but if the head be not cut off at one blow the flesh is not good.  
The Epithits belonging to this beast are not many; it is called red, sharp, marine, volible, and rough, whereupon Erasmus said, Exhirco in laevem nunquam mutabis Echinum  
And thus much for the natural and moral parts of this Beast. 
The medicinal parts of Hedgehogs  Now followeth the medicinal. Ten sprigs of Laurel, seven grains of Pepper, and of Opponax as big as a Pease, the skin of the ribs of a Hedgehog, dried and beaten cast into three cups of Water and warmed, so being drunk of one that hath the Colic, and let rest, he shall in perfect health; 
A●●ius  but with this exception, that for a man it must be the membrane of a male Hedgehog, and for a woman a female.  
The same membrane, or the body of all Hedgehogs burnt to ashes, hath power in it of cleansing, digesting, and detracting, and therefore it is used by Physicians for taking down of proud swelling wounds, and also for the cleansing of ulcers and boils; but specially the powder of the skin hath that virtue; also it being roasted with the head, and afterwards beat unto powder and anointed on the head with Honey, cureth the Alopec●as. 
Rasis   
The same powder restoreth hair upon a wound if it be mingled with Pitch, and if you add thereunto Beares-grease, it will restore unto a bald man his head of hair again, if the place be rubbed until it be ready to bleed. 
Marcellus  The same powder cureth the Fistula, and some mingle red Snails with this dust, applying it in a plaster to ruptures and swellings in the cod, and being mingled with oil by anointment, it taketh away the burles in the face, and being drunk in wine is a remedy against the pains of the rains or the water betwixt the skin and the flesh. 
Aelianus   
A suffumigation made of a Hedgehogs skin, under them that have their urine stopped, by God's help (saith my Author) the stopping shall be removed, if it proceed not from the stone, nor from an impostime. The flesh salted, dried, & beat to powder, and so drunk with sweet vinegar, helpeth the pain in the rains, the beginning of Dropsies, convulsions, and Leprosies, and all those affections which the Grecians call Cachectae. The Mountain Hedgehog is better than the domestical, having prickles like Needles points, but Legs like to the other: 
Dioscorides  the meat is of better taste and doth more help to the stomach, softening the belly and provoking the urine more effectually, and all this which is attributed to Hedgehogs is much more powerful in the porcupine.  
The Hedgehog salted and eaten is good against the Leprosy, the Cramp, and all sickness in the Nerves, and Phthisic and pain in the belly, rising of windiness and difficulty of digestion: the powder anointed on Women with child always keepeth them from abortment. 
Marcellus.  The flesh being stolen given to a mad man, cureth him, and being eaten keepeth one from the Strangury; also being drunk in wine, expelleth the stone in the bladder, and is good against a quotidian fever and the bitings of Serpents. The fat of a Hedgehog stayeth the flux of the bowels; If the fat with warm water and honey be gargarized, 
Avicen  it amendeth a broken and hoarse voice, the left eye being fried with oil, yieldeth a liquor which causeth sleep, if it be infused into the ears with a quill. The gall with the brain of a Bat and the milk of a Dog, 
Albertus.  cureth the rains; likewise, the said gall doth not suffer uncomely hairs to grow again upon the kickshaws, where once they have been pulled up. It maketh also a good eie-salue.  
Warts of all sorts are likewise taken away by the same, the melt sod and eaten with meat, it healeth all pains in the melt, 
Pliny.  and the rains dried are good against a leprosy or phthisic coming by ulcer, or the difficulty of urine, the bloody-flixe, and the cough. The dung of a Hedgehog fresh, and Sandaracha with vinegar and liquid pitch, being laid to the head, stayeth the falling away of the hair.  
When a man is bitten with a mad dog, or pricked with prickles of a Hedgehog, his own urine laid there unto with a sponge or Wool, is the best cure: or if the thorns stick in the wound of his foot, let him hold it in the warm urine of a man, and it shall easily shake them forth: and Albertus and Rasis affirm, that if the right eye of a Hedgehog be fried, with the oil of Alderne or line-seed, and put in a vessel of red brass, and afterward anoint his eyes therewith, as with an eie-salue, he shall see as well in the dark as in the light. And thus I will conclude this discourse, with one story that a Hedgehog of the earth was dedicated to the Good-god among the foolish Pagans, and the water Hedgehog to the evil, and that once in the city of Phrigia called Azanium when a great famine troubled the inhabitants, and no sacrifice could remove it, one Euphorbus sacrificed a hedgehog, whereupon the famine removed and he was made priest, and the city was called Traganos' upon the occasion of that sacrifice.   

OF THE HORSE.  
WHen I consider the wonderful work of God in the creation of this Beast, enduing it with a singular body and Noble spirit, the principal whereof is a loving and dutiful inclination to the service of man. Wherein he never faileth in peace nor War, being every way more near unto him for labour and travel: and therefore more dear (the food of man only excepted:) we must needs account it the most noble and necessary creature of all foure-footed-beasts, before whom no one for multitude and generality of good qualities is to be preferred, compared or equaled, whose commendations shall appear in the whole discourse following.  
It is called in Haebrew Sus, & a Mare Susah, 
The several names of horses.  the which word some derive from Sis signifying joy, the Syrians call it Rekesh and Sousias, the Arabians Ranica, and the Chaldeans Ramakim, Susuatha, the Arabians Bagel, the Persians Asbacha, the Grecians Hippos, and at this day Alogo, the Latins Equus, and Caballus, the Italians and Spaniards Cavallo, the French Chevall, the Germans Kossz, the Bohemians Kun, the Illirians Kobyla, the Polonians Konij.  
It is also profitable to consider the reason of some of these names, both in the Latin & Greek tongue: and first of all Equus seemeth to be derived, Ab aequalitate, from equality, 
The derivation of sundry names.  because they were first used in Charets and draughts, and were joined together being of equal strength, Legs and stature, Caballus seemeth to be derived from the Greek word Caballes, which was a common name for ordinary Hackney-horsses, and Horses of carriage, whereupon Seneca commendeth Marcus Cato, that in his triumph of Censorship, uno Caballo contentum et ne toto quidem, partem enim sarcinae ab utroque latere dependentes occupabant. That is to say, that he was contented with one Horse for his own saddlel, and yet not totally one neither, for the packs that hung on either side of him, possessed the greatest part, and the true derivation of his word, seemeth to accord with Caxe, which signifieth a manger, and Alis abundance, because riding Horses are more plentifully fed, and these Horses were also used for ploughing, according to the saying of Horac; Optat ephippia bos piger optat arace Caballus. The Grecians call it Hippos, which seems to be derived from standing upon his feet, and this beast only seemeth to be one of the number of them, which are called Armenta.  
And besides all histories are filled with appellative names of horses, such as these are Alastor, Aethon, Nicteus, and Orneus, the Horses of Pluto. Aetha a Mare of Agamemnon remembered by Homer. Aethion, Statio, Eous, Phlego, Pyrois: the Horses of the Sun; 
Claudian  Lampus, Podargus, Xampus, Arnon, the horses of Erymus: by whose aid Hercules is said to overcome Cygnus, the Son of Mars. Balius, Xanthus, and Pedasus, the horses of Achilles, Boristenes, for whom Adrianus made a grave (as Dion writeth) Bromius, Caerus, Calydon, Camphasus, Cnasius, Corythe, and Herpinus, two names of Britain horses cited by Martial and Gillius. Cylarus the swift horses of Castor, Dimos, and Phobos, the horses of Mars. Enriole, Glaucus, and Sthenon, the horses of Neptune, Parthenia, and Euriphas, Mares belonging to the Sentaurs of Hippodamia, slain by Ornomaus. Harp, another Mare Phoenix, and Corax: the horses of Eleosthenes. Epidaminus, who won the prizes in the sixty six olympiad, and caused a statue to be made in Olympus, and his said horses and Chariot called Pantarces, and beside these, other Cnacias' and Samus.  
The Epithits that belong to horses, are either general or particular, 
The epithits of Horses.  the general may be rehearsed in this place, such as these are following: brasse-footed, continual, horne-footed, sounding-footed, foaming, bridle-bearer, neighing, maned, dusty, fourfooted, fretting, saddle-bearing, watery, or sweeting, whole-footed; and many such others both among the Greeks' and Latins, which howsoever they may contain divers Allegories in them, and therefore may seem to be figuratively set down, yet I thought good being of other opinion to reckon them here in the beginning, that so the reader may consider, that I would be unwilling to omit any thing in this story, which might any way tend to the dignity of the subject we entreat of, or the expressing of his nature. Wherefore, we will first of all begin with the description of the natural parts of a good Horse.  
The hair of a horse falleth off every year, the neither eye lid or brow hath no long hairs growing upon it, and therefore Nicon that famous painter of Greece, when he had most curiously limbed forth a horses perfection, & failed in no part of nature or art, 
The natural outward and inward parts of Horses.  but only in placing hairs under his eye, for that only fault h●e received a disgraceful blame.  
The hair of the manes ought to be long, that part which groweth betwixt the ears, upon the Temples, hanging down betwixt the eyes, the Grecians term Procomion, the Latins Caprona, and in English it may be called a foretop, which is granted to horses not only for ornament sake, but also for necessity to defend their eyes. 
Aelianus.  The horses are naturally proud of these locks and manes, as may appear by those mares which are kept for procreation of mules, by copulation with Asses, which at the first despise to engender with those shaveling and short haired Stallions.  
Wherefore their keepers shave off their manes, and their foretops, afterwards leading them to the waters, wherein while the Mares behold their own deformity, they grow so shamed, dejected, and discouraged, that ever after they admit with quietness the Asses to cover them. Therefore it is never good to cut the mane or the fetter-lockes except necessity require, for the mane and foretop is an ornament to the Neck and head, and the fetter locks to the Legs and feet: and he that keepeth horses must as well regard to have them comely for outward grace, as strong and able for necessary labour. Many use to cut the Necks of their riding Horses even, as they do of their drawing Horses, which thing although it may seem to be done for greater increase, and farther groweth of hair, yet is it unseemly for an honest rider: some again cut it to stand compass like a bow, and many use the Armenian fashion, cutting the mane by rows, leaving some longer than other, as it were the batlements of a Church; but the best fashion of all is the Persian cut, whereby the one half of the thickness is cut away on the left side, and the other on the right side smoothly turned over and combed, according to the saying of Virgil: Densa iuba & dextro iactata recumbit in armo. But if the Horse be double maned and so the hair fall half on the one side, and half on the other, then cut all the middle hairs away, and leave both the sides whole: for such was the invention of the Parthians. In a Colt or young foal the hinder part is higher than the fore part, but as he grows in years, so likewise the forepart groweth higher than the hinder.  
This beast hath two bones in his head, and other two descending from his forehead to the Nostrils, two inferior Gumbes, or Cheekebones, forty teeth, that is to say, four and twenty grynders, four canyne, and twelve biting teeth; there are seven cross ribs in his Neck, and seven from his rains to his hole, his tail hath twelve commisures, and two Ragulae in his fore-shoulders, from his shoulders to his Legs other two, from his Legs to his knees two more, in his knees there are two supporters, and from the shin, to the Articles two more, there are sixteen small bones in the bottom of his hoof, and but one in his breast, in the inward parts there are six and twenty ribs, from the hinder parts to the top of his reins, 
Ve●etius  the two grinding bones; and from them to the hinder part of the head there are two more, and two little ribs from the upper part of the thigh to the Gamba, and from thence to the hair of the pasterns, there are two, and the little ones to the hooves sixteen, so all the bones in number are accounted a hundred and seventy.  
Now it followeth to declare the measure and number of the members; there are twelve steps or degrees in the roof of his mouth, his tongue is half a foot long, the upper lip hath twelve ounces, the under lip five, every one of the cheeks ten: from the forelock to the Nostrils he hath one foot in length, his two ears contain six ounces, and his eyes four ounces a piece. From his forelock to the Mercurius, there are contained 8. inches, the backbone containeth three and thirty cross ribs. From the convulsial of the reins, to the top of the tail, are twelve commissures, the length of his Sagula containeth also twelve ounces, from his shoulders to his legs six, from his legs to his knees a foot in length, from the Articles to the hooves four ounces, in his whole length six feet. And this is the stature of a courageous and middle horse, for I know there are both bigger and lesser.  
The quality and the measure of the nerves of sinews is this, from the middle nostrils through the head neck and back bone, is a double file or thread to the top of the tail, which containeth twelve foot in length. The two broad sinews in the neck do contain four-foot, from the shoulders to the knees, there are two sinews, from the knee to the bottom of the foot there are four sinews, in the forelegs there are ten sinews in the hinder legs there are other ten sinews, from the reins to the stones there are four sinews, so the whole number of them amounteth to thirty four. Consequently the number of the veins is to be declared. In the pallet or roof of the mouth, there are two veins, under the eyes other two, in the breast other two, and in the legs other two, four under the pastrones, two in the ankles, four in the crown of the pastrones, four out of the thighs, two out of the loins, two out of the Gambaes, one out of the tail, and two in the womb or Matrix, so the whole number is nine and twenty.  
There are certain veins above the eyes which are divided in horses, wherein they are let blood, by making to them small incisions the blood also is taken out of the veins, in the pallet or roof of the mouth. There was an ancient custom of letting horses blood upon Saint Stevens day, by reason of many holy days one succeeding another, but that custom is now grown out of use: Also some take blood out of the Matrixe veins, but that is not to be admitted in geldings, because with their stones they lose a great part of their heat, excepting extreme necessity, but out of the palate blood may be let every month and stallions when they are kept from mares, if the vain of their mouths be opened, fall into blindness, although it is no good part of husbandry to let them bleed that year, wherein they admit copulation, for the vacuation of blood and seed, is a double charge to nature.  
But the Organical vain of the neck, is the best letting of blood, both in stoned and gelded horses. The later leeches make incision in the great vain called Fontanella, and in Inen Thymus or jugulis. The eyes of a horse are grey, or glassy, and it is reported by Augustus, that his eyes were much more brighter than other men's, resembling horses: these eyes see perfectly in the night, yet their colour varieth as it doth in men, according to the caprine and glazie humour. And sometimes it falleth out, that one, and the same horse hath two eyes of distinct colours. When the eyes of a horse hang outward, he is called Exophthalmos. Such fair eyes are best, for Bucephalus the horse of Alexander had such eyes, but when the eyes hang inward, they are called Coeloph-Thalmoi, and the Parthians count them the best horses, 
Coelius.  whose eyes are of divers colours, and are therefore called Heteroph Thalmoi, because the breed of that horse was said to take the beginning from the Parthians, and the reason why the people loved these horses was, because they were fearful, and apt to run away in wars.  
The ears of a horse, are tokens and notes of his stomach, as a tail is to a Lion, 
Aristotle.  his teeth are changed, yet they grow close together like a man's. It is a hard thing for a Horse to have a good mouth, except his stallion teeth be pulled out, for when he is chafed or heated, he cannot be held back by his rider, but disdaineth the bridle: wherefore after they be three year and a half old, those teeth ought to be pulled forth. In old age, a horses teeth grow whiter, but in other creatures blacker.  
A mare hath two udders betwixt her thighs, yet bringeth forth but one at a time: many of the Mares have no paps at all, but only they which are like their dams. In the heart of a Horse there is a little bone, like as in an Ox, and a Mule, he hath no gall like Mules, and Asses, and other whole-footed-beastes, howsoever (some say) it lieth in his belly, and others that it cleaveth to his liver, or to the gut-colon. The small guts of a horse lie near that gut, that so oneside of his belly may be free and full of passage; and from hence it cometh, that the best Horses, when they run or travel hard, have a noise or rumbling in their belly. The hipbone of a horse is called by some the Haunch, as the Arabians say, the tail, (because therewith he driveth away flies) is called Muscarium, it ought to be long, and full of hairs. The legs are called Gambae of Campo, signifying treading: the hooves of a horse ought neither to be high nor very low, neither aught the horse to rest upon his ankles, and those horses which have strait bones in the Articles of their hinder knees, set hard on the ground, and weary the rider: but where the bones are short in the same places, as they are in Dogs, there the horse also breaketh, and woundeth one leg with another, and therefore such horses are called Cynopodae. They have also quick flesh in their hooves, and their hooves are sometimes called horns, upon which for their better travel, men have devised to fasten iron plates or shoes. This hoof ought to be hard and hollow, that the Beast may not be offended, when he goeth upon stones; they ought not to be white, nor broad, but always kept moist, that so they may travel the better, having strong feet, hard and sound hooves, for which cause the Grecians call them Eupodes.  
Forasmuch as it is requisite for every man to provide him horses of the best race, 
The Horses of divers notions.  and their kinds are divers in most places of the world, so the coursers of horses do many times beguile the simpler sort of buyers, by lying and deceitful affirmation of the wrong countries of the best horses, which thing bringeth a confusion: for there are as many kinds of horses as nations, I will therefore declare severally the country's breeding the horses, for the Region and air maketh in them much alteration, that so the reader may in a short view see a muster of horses made of all nations. The wilderness of Arcavania, 
Oppianus  and Etolia is as fit for feeding of horses as Thessaly. The horses of the Greeks', Armenians, and Troyans' are fit for war, of the Greekish I will speak more afterward.  
Alexandria was wont to take great delight in horses and combats of horses: 
Apolonius Horses with horns and wings  Appolonius writeth Lib. 5. Aethiopia (as it is reported) breedeth horses having wings and horns. Varro commendeth the Apulian horses, and Volatteranus writeth, that they and the horses of Rosea are most fit for war: he meaneth above all the horses of Italy. There have been very fruitful pastures in Arcadia for cattle, especially for breeding horses and Asses that are Stallions, for the procreation of Mules, and the breed of the Arcadian horses excelleth. The same man prefereth the horses of Thessalia & the Greekish horses, for they are sound of their feet and head, but not of comely buttocks, they have their back bone whole, 
Ruellius  great, and short.  
The latter two I might have referred to the whole body of the horse. 
Absyrtus  The horses of Armenia are very necessary and convenient for war, for they and the Capadocians do breed of the Parthian horses, saving their heads are somewhat bigger. Of the Hackney or common horses, I will say more afterward where I touch the difference of horses, and of their pace. The Barbarian horses are the same as the Lybian horses. Vegetius commendeth the horses of Toringa and Burgundia after them of Vonusci. Britain breedeth little horses & amblers. Of horses that are celebrate of the Calpian mountain, See in the Spanish. The horses of Cappadocia and Armenia have their breed of the Parthians, but their heads are bigger, and are of a most famous nobility, for that country before any other land, 
Vegetius.  is most commodious for the nourishing of horses, according to the verses of Nemesian: 
Cappadocumque not as referat generosa propago,  
Armata & palmas nuper grex omnis avorum.   
The Cappadocians do pay to the Persians every year, beside silver, a thousand and five hundred Horses, etc. The Medes have the double of these, and they Surname the Cappadocians horses famous and swift, for he saith, that whiles these are young, they are accounted weak by reason of their young teeth, and their body feeding on milk, but the older they grow, 
Strabo.  so much the swifter they are, being very courageous and apt for war and hunting, for they are not afraid of weapons, neither to encounter with wild beasts. Mazaca is a city of Cappadocia, situate under the mountain Argaeus now called Caesarea, as Eusebius remembreth in his Chronicles, and from that city cometh the Mazacenian horse for the Cappadocian horse. 
Suetonius  And not only the country, but the city itself sometime was called Cappadocia from this city or walled town I suppose the horses of Mazaca were so called, which Oppianus calleth Mazaci, of these also and more, I will set down these verses of Nemesian: 
Sit tibi praeterea sonipes Maurusia tellus  
Quemque coloratus Mazax deserta per arua  
Ne pigeat quod turpe deformis & aluus  
Q●oque iubis pronos ceruix diverberet armos  
Paret in obsequium lentae moderamine virgae.  
Q●in & promissi spatiosa per aequora campi,  
Paulatimque, avidos post terga relinquunt.  
Cum se Threicius Boreas super extulit antro, etc.  
His etiam emerito vigor est iwenilis in aevo.  
Non prius est animo quam corpore passa ruina.  
Quem mittit modo sit gentile sanguine firmus,  
Pavit, & assiduos docuit tolerare labores  
Est illis, quodque infrenes, quod liber uterque,  
Nam flecti facilis, lascivaque colla secutus  
Verbera sunt praecepta fugae, sunt verbera freni.  
Cursibus acquirunt commoto sanguine vires,  
Haud secus effusis Nerei per caerula ventis,  
Horum tarda venit longi fiducia cursus:  
Nam quaecunqne suis virtus bene floruit annis.  And peradventure Nemesianus understood certain horses of Lybia, by the name of the Mazation horses, when as he joins them with the Maurasian horses, and call them painted Mauzation horses, which agreeth not with Cappadocian, writing also, that they are ruled with a stroke of air instead of a bridle, which thing we have read in Authors writing of the Masylian horses in the country of Lybia, and whereof we will speak when we discourse of the Lybian horses. But the Cappadocian horses are swift and lusty in their old age, as it is related by Oppianns. Again if Mazacian horses be the same that the Cappadocian are, what is the reason why Oppianus doth name them apt, unless peradventure every Mazacian horse is a Cappadocian, and not otherwise. The horses of Chalambria, are so named of a place in Lybia, 
Varrius  the Cheonian horses are the same with the Aprirolan horses. The Colophonians and Magnetians do bestow great labour in breeding of horses, for the Colophonians dwell in a plain, as I have read in a certain Greek author Strabo lib. 14. writeth that the Colophonians in times past did abound with sea-forces, and have much excelled in horsemen, that wheresoever in any nation there was waged war, they hired and required the aid of the Colophonian horsemen, and so it was made a common proverb: Colophonem addidit Erasmus. The horses of Crect are commended by Oppianus and elsewhere. From their loins upward they are as big as the Cyrenian horses, with well set thighs, excellent for the soundness of their feet, and holding their breath a long time in riding, and therefore fit for single races or in chariots.  

Strabo  The Epean horses, are remembered of Oppianus, and the Epeans are a people of Achaia, and the Achaean horses are commended of the same. The Lipidanean kind of horses is more excellent; and he preserreth the Thessalian horses before those of Epidaurea, but the Epieotian horses are biting and stubborn: Absyrtus saith, that the Epieotian horses, & the Samerican and Dalmatian, although they are stubborn and will not abide the bridle, and beside are base and contemptible, yet they are bold in war and combats, and therefore the Epieotian horses and the Sicilian despise not if their qualities and comely parts be apparent in them, although sometime he hath run away from the enemy, as the poet saith: 
Quamuis saepe fugaille verso egerit hosts,  
Et patria Epirum referat.  Epiria and Chaonia, is also a part of Epirus Alpestrian, although sometimes it be taken for the whole country of Epirus. The horses of Chaonia are commended, as Gratius remembreth, writing of the Sicilian horses, in these verses to this effect, that no man hath presumed to strive with the Chaonians, and the Achaean hand doth not express their deserts: 
Queis Chaonia contendere coatra,  
Ausit, vix merita quas signat Achata palma.   
There are a people of Arabia called Erembi, which some some call Ichthyophagans, 
Oppianus  and Trogloditans. Vegetius in the third place commendeth the Frisian Horses for swiftness and long continuance of course, after the Hunnian, Burgundians. The French horse is the same that the Menapians, and S. Hierom writeth, that worldly men are delighted with the French geldings, but Zacharies' Ass loosed from his bands, rejoiceth good men. Lucius Apuleius hath commended the French beasts, for if the young sole be derived of a genereous kind, it is an argument it will prove a noble beast.  
The Gelanoian horses are a kind of base horses not fit for war, whether this name proceed of a strange country, I have no certain knowledge thereof. There is a certain river in Sicilia called Gelas, of which country the horses are of great value and much set by. And also the Gelons are a people of Scythia, who in their flight fight upon horses, of which Lucanus writeth to this effect. Massagetes quo fugit equo, fortesque; Geloni. And Virgil, Bisaltae quo more solent, acerque; Gelonus. Cum fugit in Rhodopen, aut in deserta Getarum. Et lac coveretum cum sanguine potat equino, signifying thus much that the Massagetes and valianut Gelons fly away upon horses like the Bisaltans', when they fly into Rhodope, or into the wilderness of the Gelans, and drink milk mixed with horsse-blood for hunger and famine. But these fearful horses are not meet for war. Germania hath greater horses and hard trotters, whose pace is very hard and troublesome. The Getican horses run most swiftly. The horses of the Greeks have good sound broad feet, 
Aelianus.  and of a great body, a comely fine head, their forepart somewhat high of stature, strait and well compacted, and of a well fashioned body, but the joining of their buttocks not so agreeable and answerable to the rest: they are most swift and courageous, yet notwithstanding in all Greece the Thessalian horses are most esteemed, Nemesianus writeth also of the Greekish horses. Greece therefore yieldeth choice horses, 
Absyrtus  and well hoofed. In Helvetia the horses are fitted and very expect in war, and especially the Algecian horses, which will last and continue a long time.  
In Spain also the horses are of a great stature of body, well proportioned and straight, having a fine head, the joints of their bodies very well divided, set a part, and ready or flexible, simple and short burtockes, but not very strong and comely. They are strong and able to sustain the undergoing or compassing of journeys, neither are they slender bodied or subject to leanness, but they are nothing nimble for course, as shall appear by the words of the Authors following, neither are they spurred when they are ridden: 
Ruellius  from their growing even to their middle age, they are pliant and easy to be handled, afterward they wax wild and biting. The Cappadocian horse is renowned, the like, or the next triumph or victory have the Spanish horses in running the ring. Neither doth Sivilia yield horses inferior for the ring then those: and Africa is accustomed to bring forth the most swift Horses by copulation with the Spanish blood to the use of the saddle.  
Oppianus saith that their Iberan horses are more excellent, and do so much surre-passe other horses in swiftness, how much the Eagle or the winding Hawk in the air, & the Dolphin in the sea excelleth other birds and fishes, but they are small and of little strength and no courage (although Absyrtus affirmeth) if you read him well, that they are of a great stature of body, they being rid but a little way do lose their swiftness of pace, they are of a comely body, but their hooves are not hollow or hard.  
The Spanish horses are desired of great Princes and Peers: 
Camerarius.  & the Maguates because their opinion is that they are swift and nimble, and out of Spain they are respected for lightness and elegancy. The judgement of the ancients for the general breed of horses was this, that the greatest horses are bred from the third climate, to the end of the sixth and most of all in Spain, yet we have seen stronger and bigger horses bred in the seventh climate, and those more able to endure labour then those that are under the third or fourth climate.  
The Horses of the Celliberans somewhat a dusty colour: and they change if they be transported into the farther Spain, 
Albertus  and the Parthian Horses are like them in regard they excel in nimbleness and dexterity of running, whereof Martial writeth thus, Videbis altam liciane Bilbilim equis & armis vobilem: which Bilbilis is a City of Celiberia. Of the Callacians and Genntes we will speak also in the Spanish Horses that are bred in the Calpian Mountain afterward, 
Strabo  when we entreat the differences of Horses according to their degree.  
The Huns bring up their Horses hardly, able to endure cold and hunger, and they have great and crooked heads, staring eyes, strait Nostrils, broad chaps, and strong and rough Necks, and long manes down to their Legs; great ribs, strait backs, bushy tails, strong shanks or Legs, small feet, full and wide hooves, their flanks hollow, and all their whole body full of holes. There is no fatness in their haunch or buttocks, they have no strings in their sinews or arteries, and they exceed in length more than in height, having great bellies hanging down, bigboned and leanness (which is a deformity in other Horses) in these it showed their stateliness: their courage is moderate and wary, and these are able to endure wounds. These Hunnian Horses else where he calleth them Hunnican Horses, and the same in times past Huns: but they are called a days Vngarian Horses.  
The companies or armies of Huns, wandering up and down with most swift horses filled all things with slaughter and terror. They are biting & kicking horses, as most Pannonicks are (for they call Panonia at this day Hungaria) of which there is a proverb of Malignity sprung up, Non nisi irritati aut opin●one offensae metu ferociunt: that is to say. They wax not fern or rage not, 
Vegetius  but either by opinion or fear of offence affirming that the Pannonians are very fit for War. There is not any that can hold and constrain or draw the bridles in, or lose them forth, that rideth an Indian Horse when he praunseth and runneth violently, but such a one that hath been trained up from his childhood in the skill of Horses: these men have accustomed to hold them with the bridle, and also to break their wilfulness by snaffles or bits, and those that are well skilled in handling Horses do, compel them from their unruliness, and restrain them within a small circuit. Yet notwithstanding to make this circle and finish it, it requireth the help of hands, and it is a great skill belonging to horsemen.  
They which are most skilful of this art, and cunning doers of it, know very well how to bring their course into a circle, whose compass is not to be regarded chiefly when it can bear but two Soldiers fight together at one time. 
Aelianus  There are among the Indian Psyllans (for there are also other Africa's of that name) Horses bred no bigger than Rams, and they say that in Indian there are Horses with one horn, of which horn drinking cups may be made, having this virtue in them, that if you put poison into them and a man drink thereof it shall not hurt him, because the horn doth drive away or expel the evil or poison. Whereof you shall see more at large in the History of Monocerotes: and Aelianus himself else where, and Philes following him, writ the same thing of a cup made of the horn of an Indian Ass, having one horn.  
The Istrian Horses are of good able feet, very strait, whole backed, and hollow, but swift of course. 
Oppianus.  The Moors Horses (saith Oppianus) are most excellent, as well to hold out long courses, as also to endure hard labours: the Lybians next unto these are of a most durable celerity: they are shaped alike, except that the Lybian horses are big, and of a longer body, having thicker ribs and sides, and their breast is larger before on their crest: they can easily abide the heat of the sun and daily thirst.  
Africa hath been accustomed to put the most swiftest horses of the Spanish blood to the use of the saddle: and (Livius saith) in Lib. 23. that it was a custom to the Numidians, being in battle to lead two horses together, and in manner of vauters oftentimes, in the most sharp conflict could leap from the weary horse to a fresh, (so great was the dexterity of the rider and the docibility of the beast.) From Tunis of Africa, Massalia, and Numidia, there are also brought very singular horses, passing for running, which the common people call Barbary horses. The Massylians (a people of Lybia) have very good horses, which they govern with a rod without a bridles, from whence Virgil in his fourth of his Aeneidos calleth them untamed and wild Numides: and Siluis saith also; The Numides a nation having no skill of the bridle, do leap up and down here and there and every where, as martial writeth: 
Hic passim exultant Numidae gens in scia freni  
Quis inter geminas per ludum nobilis aures  
Quadrupedem fllectit non cedens virga lupati.  Also the rod rules the Massilian horse: the same Nemesianus writeth of those which he calleth Mazacians (as I have before spoken of the Cappadocian horses.) The Dorcadian horses although they are of a marvelous swiftness, yet they are inferior to the Lybian horses in running. The Lybian Mares are taken with a pipe, and by these allurements they are made tame and leave off all wild qualities, and whither soever the pipe shall allure them, thither they follow, and the shepherd when he stands, they leave of marching forward, and if he sing more pleasantly, they are so delighted with it, that they cannot hold tears. The Shepherds of these flocks, make their shepherds pipe of the tree (called Rhododaphus) the sound whereof delighteth those that go before the heard. Gratius also writeth to that effect; 
Fingit equos Pisis Numidae etc.  
Audax & patience operum genus ille vigebit  
Centum actus spatijs atque eluctabitur iram  
Nec magni cultus sterilis quodcunque remisit  
Terra sui tenuesque sitis producere rivi.  Although the place be not perfect, yet that is spoken concerning the Numidian and Lybian horses, is manifest as well by the words of Oppianus before recited, as also by that which Aelianus setteth down: for (saith he) I have heard these things touching the Lybian horses of the men of that nation, that of all other horses they are the swiftest, and that they have no sense of their labours, being lank by reason of their slenderness and thinness of their shape, and are wholly of themselves fit to endure their masters negligence, for their masters give them no meat or fodder, neither doth any man rub or dress them with the currycomb after they have laboured or traveled; neither do they lay any litter or straw for them to lie on, nor pair their hooves, but so soon as they have ended their journey, leaping off their backs, they turn them to seek their food: and in like manner the men of Lybia worn with leanness, and all besmeared with filth, do ride on horses of this sort.  
The horses and Oxen of Africa, which dwell between Getulia and us, are as ours, that is, having longer lips (the interpreter translates it hooves.) Their kings take delight in troops of horses, so that there are numbered to him every year one hundred thousand Colts.  
The Chalambrian Libian are before spoken of, and the Nasavions we will speak of here after. Barbary breedeth very few Horses, but the Arabians which inhabit in the desert, and the people of Libya do breed very many, and they do not so much accustom them to journeys and warfare, as to Hunting, and feeding them with Camel's milk only twice a day and night, whereby they keep them fine, but very lean, and in the time of grass, they turn them out to feed in the field, but they ride not on them.  
The Horses of Massilia are equal with the Libyans. The people of Magnetia have been renowned in feeding and bringing up Horses, and they are very skilful in combat on Horseback (as Lucanus saith.) The Magnetians are famous for Horses, and the nation of Nycaia for Oars: Magnetia is a country of Macedonia, bordering upon, Thessaly, so the City and country of Asia lieth toward Maeandrus. Opianus commendeth the Magnetian Horses. The Moors sight often on Horseback with spears, but their Horses are naked and their bridles made of rushes.  
The Massylians following the Lybians (for the most part) are furnished after that manner, and they resemble others, having little horses, both swift, obedient, and easily to be ruled with a rod.  

Strabo.  The collars of their horses are made of wood or hair, whereby the bridles hang The principal horses of Barbary are not swift, but in respect they live on fodder they are more handsome and better in flesh, which they use in eminent danger when it standeth them upon to escape the rage of their enemies. Thus far I have related the words of Oppianus, 
Leo Assric●iu●  touching the nourishing of horses, among the Lybians, where he showeth that they are all alike, both in shape and other proportion. Touching the Nemesian horses, they are all one with the Maurans and Marusans' (as Strabo witnesseth) calling them nim and swift kinds amongst the Moors.  
The Sicilians are swifter than the Moors, and the Moors are of a more valiant courage than the Sicilians, or some such like other thing, who are furnished with yellow colours, and show to the eye most shining and splendent, and which is more they only desire the roaring of a Lion, for which when they come to other wild beasts by way of hunting, he commendeth them to be excellent: then he saith that the yellow is the best colour.  
In the country of Mauritania are great store of Lions, and of the Nazacanos we have spoke of before sufficiently. The Median horses are of exceeding greatness, and the men of that country are so bewitched with the rich attire and shape of their bodies, 
Absyrtus  and also their horses being so lose with super fluity or rankness, that the horses take delight in their masters, both in greatness and infairenes of body, and such costly furniture upon their backs, 
Aelianus  that they seem to perceive their own stature and comeliness. The Medes every year by way of custom pay 3. thousand horses. Herodotus also calleth the Nisean horses the Medes, whereof more shallbe spoke afterwards. The Menapians amongst our countrymen the only men, which I suppose were once called French of Caesar and the Rugians, (as warriors for the most part are in estimation. I also find that the Rugians inhabited that country which is now called Rugerland, and that Paulus Diaconus remembreth them lib. 1.  
Touching the affairs of Longobardus, there are that say they departed into Mechelburgia. These are the right off spring of the Germans (saith Althametus) they are counted as Germans, both in language and virtue. Gratius writeth of the Marcibians, saying the Marcibians scarce yield their tough neck to the sword. Virgil also declareth Mycenia to be a country of most notable horses: and Gratius commendeth a horse fit for hunting highly in these verses: 
Consul Penei qualis prefunditur amne  
Thessalus aut patriae quem conspexere mycaenae  
Glaucum nempe ingens nempe ardua fundit in auras  
Orura quis Eleas potior lustrault arenas?  
Ne tamen hoc attingat opus iact antior illi  
Virtus quam siluas duramque lacessere martem.  The Mylian horses were once great in estimation (as Camerarius writeth; Also the Mesamonians are a people of Lybia, living as spoilers of the ships of Syrtea. Of all these horses beforsaid, the Missaean horse is the goodliest, and fittest to carry the body of a King, they are of a passing good shape, an easy pace, and very submissive to the bridle; having a little head, and a long and thick mane, with yellow or brown hairs hanging down on both sides: Armenia is very fit for feeding horses, wherein is a certain meadow called Hippoboans by which they make their journey which pass from Persia and Babylon into the Caspian border, in which place they feed five hundred Mares which belong unto their King.  
The Misaean horses (written with jota and simple Sigma, as Eustathius writeth) are the most excellent and best; some say that they have their generation from Germany, others out of Armenia, but they have a certain kind of shape like the Parthians.  
In India most of their living creatures are far greater than in other places (except horses) for the Misaean horses, do exceed the Indian horses, as Herodotus writeth) in his seventh book, describing the Persian horse. Behind the spears (saith he) came ten Horses in most sumptuous furniture, which were Nisaeans, so called, because there is a great field named Nisaeus in the country of Medica, which yieldeth horses of a great stature. After these followed jupiters' chariot drawn with eight horses, after which Xerxes was carried in a chariot drawn by Nisaean horses, and by how much the greater the Lybian Elephant is then the Nisaean horse, so much greater are the Nisaean horses than the Indian (as the same man saith) in his first book: but the king was about to offer a white horse, that is of the Nisaean horses, having a better mark as some expounded.  
There are that say that Nisaeus is a plane of Persis, where the most famous and notable horses are bred. Some interpret it to they yellow Nisaean horse, because all the horses of Nisaean are of this colour. Between Susinax and Bactria, there is a place which the Greeks call (Nisos) in which the most singular fine horses are bred. There are also that suppose they are had from the red sea, and all those to be of a yellow colour. Herodotus writing of Nisaeus maketh it a part of Media. Orpheus also writeth that there is a place in the red Sea called Nisa. Stephanus also maketh mention of (Nysaean Pedion) with the Medes, of which people the horses are so called. Coelius Rhodiginus reproved a certain man which translanted the Islandish horses for the Nisaean horses. Plutarchis saith that Pyrrhus had an apparition of a Nisaean horse armed and furnished with a rider, that Alexander the great was captain thereof.  
The Medes have Colts of a most noble kind of horses, which (as ancient writers do teach us, and as we ourselves have seen) men when they begin the battle with a fierce encounter are wont to prance valiantly, which are called Nisaean horses.  
Touching the Paphlagonians about the education of their horses see more among the Venetians: The Parthian horses are of a large body, courageous, of a gentle kind and most sound of their feet. Concerning those horses which have but one eye, commended among the Parthians, and of those which are distinguished by diversity of colours, from those that come forth first, I have spoke already out of Absyrtus. The Armenian and Parthian horses are of a swifter pace than the Siculians, and the Iberi swifter than the Parthians, whereof Gratius writeth to this effect: 
Scilicit & Parthis inter sua mollia rura  
Musit honor veniat Caudini saxa Taburni  
Gargamdue trucem, aut ligurinas de super Alps  
Ante opus excussis caedet unguibus; & tamen illi  
Estanimus, funget que meas senissus in arts  
Sed juxta vitium posuit Deus.  That is to say among the Parthians there hath remained honour for their soft Countries, but let him come to the Rocks of Caudmus, Tabernus and too rough Garganus, or upon the Ligurian Alps, than he will quickly shake off his hooves: and make a show of great valiantness. The horses of the Celtibarians are somewhat white, and if they may be brought into Spain they change their colour. But the Parthians are alike, for they excel all others in nimbleness and dexterity of running: How the Parthians do make their pace easy in the trotters and hard footing horses, after the manner of geldings, shall be declared afterwards, for persia preferreth these horses above the censure of their patrimonies, aswell to carry, (having an easy pace) and being of most excellent dignity: As for their pace it is thick and short, and he doth delight and lift up the rider being not instructed by art, but effecteth it by nature.  
Amongst these ambling nags, (called of the Latins among the common sort Totonarij) their pace is indifferent, and whereas they are not alike, they are supposed to have something common from both; as it hath been proved: whereof Vegetius writeth in this manner.  
In a short journey they have the more comeliness and grace in going, but when they travel far they are impatient, stuborn, and unless they be tamed will be stuborn against the rider; and that which is a more greater marvel, when they are chafed, they are of a delightful comeliness, their neck turneth in manner of a bow, that is seemeth to lie on their breast. The Pharsalian mares evermore bring foals very like their Sire, and therefore very well so named, Equae probae, we read of the Phasian horses which receive their name (from the the mark or brand of a bird so named) or else because of their excellent beauty and comeliness.  
The Rosean horses Varro so nameth of Rosea, which Volatteranus writeth to be most fit for war: 
Coelius  and this Rosea otherwise Roscea, Festus saith, that it is a country in the the coasts of the Reatiens, so called, because the fields are said to be moist with that dew. The horses of Sacae if they happen to throw down their rider, they forthwith stand still that they may get up again Vegetius having commended the Persian horses saith, that the Armenians and Sapharens do follow next. 
Aelianus.  This Saphirine verily is an Island in the Arabian coast, and the people of Sapiria lie beside Pontus. The horses of Epirota, Salmarica, and Dalmatia, although they will not abide to be bridled, yet they snew that they are warlike by their legs.  

Vegetius  The Sardinian horses are nimble and fair, but lesser than others. The Sarmatican kind of horses is feat and well fashioned in this kind, very fit for running, unmixed, having a well se● body, a strong head, and a comely neck. Some horses they call Aetogenes, from a certain mark which they have in their shoulders and colour, which the Sarmatians do take unto themselves as very good, with which they do contend about their cruelty, wherefore they employ them in warlike outrodes, but those that bear the Eagles mark in their buttocks and tail, they are disallowed of them, and they report that they mark them so because they will not use them, by reason lest the rider should quickly be destroyed or run into some trouble.  

Pliny.  The Sarmatians when they intend any long journeys, the day before they keep them fasting, giving them a little drink, and so they will ride them a hundred and fifty miles continually going. These horses are very fit for war, and many of them are sound gelded in their tender age, and they say they never lose their teeth. It is a custom of Scythia and Sarmatia to geld their horses to make them more gentle: they are swift, little, and fierce, but very stubborn and untamed, neither doth Circo, (situate near Sicili●) breed horses inferior to the Spanish, as Vegetius writeth. The Epirotan and Siculian horses are not to be despised, if they were well bred and educated, they want not comeliness and good qualities.  
The Siculian horses are most swift. Litlybaeum is a promontory of Sicilia lying towards Lybia, which a certain verse maketh more plain but as I understand it is the three-clifttopt-mountaine Aetna, which casteth forth fire, and covereth the carcase of Euceladus the Gianut, lying there under, (whereof Oppianus writeth) and some others also. But (saith he) the Armenians and Parthians have swifter coursers by far, than the Siculians. Now, let us hear Gratius himself, discoursing of the Siculian horses, as well as of the Lybycan.  

Sic & strymonio f●cilis tutela Bisaltae,  
Possent Aetnaeas utinam seferre per arts.  
Quiludus Siculis: quid tum si turpia colla  
Aut tenuis dorso curuatur spina? per illos  
Cantalus Graijs Agragas, vict aeque fragosum  
Ne broden liquere ferae. O quantus in armis  
Ille meis, cuius docties pecuaria faetus  
Sufficient queis Chaontas contendere contra  
Ausit vix merita signat Achaia palma.  But as for Gratius I suspect the place to be unperfect; for Agragas is a mountain of Sicilia, having a town situate in the top of it bearing the same name, where their ancestors w●re wont to nourish and bring up the best horses. There is also in Sicilia a mountain called Mebrodes, 
Hebrodon  which some think to be so called by reason of the plenty of dear, but they have no author for it, and as for the printed book of Gratius, I find it expresseth it not so well as Virgil setteth it down, saying, that Agragas was a breeder of most courageous and notable horses: but yet Serutus saith, (according to Pindarus) that the Agrigentines in times past sent their horses to the justing or combats of Graecia, returning with victory from thence, and we have also read that in Cappadocia whole troops of horses have been destroyed. The men of Delphos by the answer of Apollo got herds and great store of horses from Agrigentine, and those were excellent. Aristophanes calleth those great Aetnean horses (Canthiari) either of the greatness of the mountain, or else great Canthars are bred in it, or of the horses of Aetna, being notable for swiftness and running. The horses that are bred in Crect and Cappadoeia are also most excellent.  
In Greece there are most notable horses of Thessaly, which Absyrtus saith be the best in all Greece. The words of Gratius the Poet speaking of the Thessalian horses are before recited. The mares of Admetus were the most excellent, 
Strabo  but as Homer reporteth the Thessalian were before them. The Solitude or wilderness of Arcavanus is as commodious to feed horses, as Thessalia. It is certain that Thessalia excels with horses, from whence Xerxes is said to have made a combat, that he might try his horses there where he understood the best breed of Greekish horses to be, and from whence this proverb arose, Decernetur equa Thessalia (: Viz:) let the Thessalian Mare be tried by battle, a proverb of excellent worth, because in old time the chiefest praise was of the Thessalian Mares: which is very apparent by the Oracle that was delivered to the Aeginensians. Suidas relateth (but I know not out of what author) that Thessalia hath excellent horsemen; Thracia expert shooters, and India light armour: so hath likewise Crect and Caria.  
Erasmus writeth that Thessalia is most fit to feed horses, who do far excel the Arcadians and Epidaures as Strabo witnesseth lib. 8. Caesar was said (when he was dictator) to have made the first show among the Romans' of the Horses, fight against bulls, 
Textor.  and killing them, whereof Lucianus writeth thus: Thessalius sompes bellis feralibus omen. That is to say: the Thessalian horse is profitable for fence and deadly conflicts. There is also in Thessalia a city (named Pella) from whence I deem the Pellaean horses are so called of Gratius, yet there be other places called Pella (as Macedonia and Achaia) whereof Gratius writeth thus: 
Spadices vis Pellaei valuere Cerauni  
Et tibi devotae magnum pecuaria Cyrrae  
Phoebe decus nostras agere in sacraria tousas.  Which (Cerani) are mounts of Epirus, and Cyrrha is a Town of Phocis' situate at the foot of the hill Parnassus, where Apollo Cyrrhaeus was worshipped. The Tyrrheans being excellent warriors are commended of Oppianus out of the Islands of the Tyrrhenean sea (especially Corsica and Sardinia) there be very short horses, but they are of good courage and gentle withal.  
The Thracian horses are foul and ill-shapen, being rough all over their bodies, 
Volatteran:  and having very great shoulders, which in the Greek is named (Calomysten) such a one as will cast down the rider on the ground from off his back, they are crook-backt, or bunched out; or else of divers kinds; and therefore they have an unsure and reeling pace, and their course is yery unconstant. Absyrtus saith, the Thracian horses are the best. The Thuringean horses are neighbours to Hessis, which Pliny and Volatteranus supposed, are called (Mediterranean Cimbri.)  
There be some that suppose the Venetians to descend from a people of Paphlagonia, (called Venetaus) which after the destruction of Troy came to these places, and by these they make an argument, conjecturing it to be good, in regard they are wholly employed about breeding horses, which at this time faileth altogether, but in former days they were very careful to follow their business about the training up of young mules, whereof Homer writeth. And Dyonisius the Tyrant of Sicilia ordained, that the breed of horses should be fetched from hence, to make warlike combats with them, that among the Grecians the excellency of the Venetian breed should remain, and that a great while after that breed of horses got the praise. Vuallachus' this day is called of the saxons a gelded horse, & brought out of that country which sometimes was called Dacia. The Lycospades and Lycophotians shall be spoken of hereafter.  

Of the choice of good Horses,  
PAladius adviseth to observe four things in choice of a Stallion horse, the form or outward proportion, the colour, the merit, and the beauty, all which are necessary to be observed in the choice of Colts or elder Horses, that they may be of a generous race, having soft legs, lofty paces, gentle treading, such as will lead the way, and be not afraid of any water, 
The members of an eligble horse.  bridge, nor sudden noises; having a gentle neck, a sharp head, a short belly, a fat back, a dapple colour, nimble ears, thick mane lying on the right side, a double bone descending by his loins, a sounding hoof, and legs that cannot stand still, which Virgil expresseth in these words: 
Nec non & pecori est idem delectus equino  
Tu modo quos in spem statuis, summittere gentis  
Precipuum iaminde a teneris impende laborem  
Continnue pecoris, generosi pullus in aruis  
Altius ingreditur, & mollia crura reponit.  
Primus & íre viam, & flwios tentare minaces  
Audet, & ignoto sese committere ponti:  
Nec vanos horret crepitus, illa ardua ceruix  
Argutumque caput, brevis aluus, obesaque terga  
Luxuriatque toris animo sum pectus honesti  
Spadices glaucique colour, deterrimus albis  
Et giluo: tam si qua sonum procul arma dedere  
Stare loco nescit micat auribus & traemit artus  
Collectumque praemens voluit subnaribus ignem  
Densa iuba & dextro tactata recumbit in armo  
Ac duplex agitur perlumbos spina cavatque  
Tellurem & solido graviter sonat ungula cornu.  Varro showeth that at the first foaling of a colt, a man may observe by certain signs how he will prove when he is in perfection: 
signs to choose a good Colt.  for if he be cheerful, bold, and not terrified at any strange sight, if he run before the company, be wanton and contend with his equales in course, and overrun them: if he leap over a ditch, go over a bridge, or through water, and being provoked appeareth meek, these are the most true signs of an elegiable Colt.  
Also it is to be considered, whether they rise quickly, being stirred from their rest, and run away speedily, if their bodies be great, long, full of muscles, and sharp, having a little head, black eyes, open and wide nostrils, sharp pricked ears, a soft and broad neck, not long, a thick mane curled, and falling on the right side, a broad and full breast, large shoulders, and shoulder-bones, round ribs, a little belly, a double backebone, or at the least not thin, bunchie or extended; his loins pressed downwards, broad, and well set, little and small stones, a long tail, with curled hair, high, straight and equal legs, round knees not great, nor bending inward, round buttocks, brawny and fleshy thighs, high, 
Columella Varro Albertus.  hard, hollow, and round hooves, well set to the crown of their pastern, having veins conspicuous and apparent over all his body. That colt which at the time of his foaling hath the most highest legs, is likeliest by common reason to prove most able and noble in his age, for of all the joints in the body the knees and legs grow least, and they which have flexible joints in their infancy, will be more nimble and flexible in their age. 
Of the choice of a horse un backed or never ridden.  And thus much for the parts of a colt. Now, in the next place we must likewise take consideration of a horse untamed, and ready for the saddle. For the outward parts of his body saith Xenophon, yield evident signification of his mind, before he be backed.  
Plato willeth that the state of his body be strait, and articulate, his head bony, his cheeks little, his eyes standing out, and not sunk into his head, flaming like blood, looking cruelly if the body be black, but black eyes if the body be white do argue a gentler and better disposition: short and little ears, the crown of his head greater than the residue, broad Nostrils, whereby he not only looketh more terribly but breatheth more easily, for when one Horse is angry with another, in their rage they are wont to stretch out their Nostrils vehemently.  
The beak or snout of a Horse, ought not to stand out like a swines, but to bend down a little crooked, the head to be so joined to the neck, as it may bend more commodiously, that is, if the neck be small next to the head, so will the neck stand before the rider, and his eyes appear before his feet: and although he be full of stomach, yet will he never be violent or stiff necked. It ought also to be considered, whether his cheek-bones be sharp, tender, or unequal, standing one above another, for their imparity maketh the horses neck to be hard, and stubborn.  
The backebone above his shoulders higher commodious to set the saddle upon, & his whole body the better compacted, if the back bone be double, and smooth; for than shall the rider sit more easily, and the form of the Horse appear more delectable. A large breast showeth his comeliness and strength, making him fit to take longer reaches without doubling of his Legs, because in a broad breast the Legs stand further asunder: large side or ribs swelling out above the belly, for they show the ability of the Horse both to his food and work, a round even belly and his loins being broad and short, causeth the forlegs to be lifted up more easily, and the hinderlegs to follow, for the small loins do not only deform, but enfeeble and oppress the Horse, therefore the loins ought to be double, the ribs broad and fleshy, agreeable to the breast and sides, buttocks solid and broad, with a long tail reaching down to the heels of his hinder Legs. Thighs full of sinews, the bones of his Legs thick like the posts of the whole body, but that thickness ought neither to be of veins nor flesh, for than they are quickly inflamed and wounded, when they travile in rough and sharp ways: for if the flesh be cut a little, the commissures part asunder, and causeth the Horse to halt, and above all other things have a regard to his feet, and therein especially to his hoof, for being thick, it is better than being thin, likewise if they be hard, causeth the pastern to stand higher from the ground, for so in their pace the soft and hard parts of the foot do equally sustain one another, and the hard hoof yieldeth a sound like a Simbal, for the goodness of a horse appeareth by the sound of his feet.  
Now on the contrary side it is good also to set down the faults and signs of reprobation in Horses, and first of all therefore, a great and fleshy head, great ears, narrow Nostrils, hollow eyes, a long neck, a mane not hairy, a narrow breast, hollow shoulders, narrow sides, and little fleshy sharpeloines, bare ribs, hard and heavy Legs, knees not apt to bend, weak thighs, not strong, crooked legs, thin, full fleshy, plain and low hoofs, all these things are to be avoided in the choice of your Horse.   

Of the choice of Stallions and breeding Mares.  
NOw in the next place let us consider the choice of Horses and Mares appointed for breed and procreation, and we have showed already that in a stallion we are principally to consider the colour, form, merit, and beauty. This Stallion is called in Italy Rozzone, in France Estalon, in Germany Ein Springhengst, and in Latin Admissarius quia ad generandam sobolem admittitur, because he is sent to beget and engender. The Graeci. Anabates or Ocheutes. 
Of the colour.  First of all therefore to begin with the colour: that Horse is best which is of one continued colour, although oftentimes (as Rufus saith) Horses of a despicable colour prove as Noble as any other.  
The chief colours are these; bay, white, carnation, golden; russet, mouse-colour, fleabitten, spotted, pale and black: of all these the black or bay is to be preferred. Oppianus maketh distinction of Horses by their colour in this manner, the grey or bluish spotted is fittest for the hunting of the Hart, the bright bay for the Bear and Leopards, the black with flaming eyes against the Lions. The natural colour of the wild Horses are an ash colour with a black strake from the head along the back to the tail, but among tame Horses there are many good ones of Black, White, Browne, Red, and fleabitten colour. But yet it is to be remembered that seldom or never Coultes be foaled white, but rather of other colour, degenerating afterward by the increase of their age for such Horses are more lively, durable, and healthy, than other of their kind, and therefore Plutarch commendeth a white Horse of Sylla for his swiftness of foot and stomach: among all colours, 
●●r●nus  first the black, than the bay, next the white, and last the grey are most commended.  
Camerarius commendeth a certain colour called in Latin Varius and may be englished daple grey, because of the divers in-textures of colours, which although many nations do disallow, yet undoubtedly, that colour (saith he) is a sign and argument of a good nature, constituted and builded upon a temperate commixture of humours. Where black, white, and yellow hairs appear, so that the sight of one of these is nothing inferior to the equestrial party coloured comparisons: Among Horses which are divers coloured, they which have stars in their forehead, and one white foot, were most commended; such were the Thracian Horses not admitted in copulation, of which Virgil speaketh in this manner; 
— Thracius albis  
Portat equus buolor moculis vestigia primi  
Alba peda, frontemque ostentans arduus albam.  Black Horses also which have one russet or swart spot in their faces, or else a black tongue are highly commended for generation, but the pale coloured Horses are no ways to be admitted to cover Mares, because their colour is of no account: & likewise it is seldom seen that the fool proveth better than the sire. The bay colour hath been received without exception for the best travailers, for it is supposed that Baudius (amongst the Latins) is derived of Vadium quia inter, coetera animalia fortius vadat; because among other creatures he goeth most surely.  
It is also behoveful that in a Stallion Horse, the mane be of the same colour with the body. 
Artificial ●eane● to m●ke Mares conceive the best coloured Colts.  Horsse-keepers have devised to make their Mares conceive strange colours, for when the Mares would go to the horse, they paint a Stallion with divers colours, and so bring him into the sight and presence of the Mare; where they suffer him to stand a good while until she perfectly conceive in her imagination the true Idea and full impression of those pictures, and then they suffer him to cover her; which being performed she conceiveth a Foal of those colours: In like manner, Pigeons conceive young ones of divers colours.  
The Germans to mingle the colour of horses hairs (especially to bring black among white) take the roots of fearue, and of sage, and seethe them together in leigh, and then wash their horses all over therewith. For the making of their horses white, they take that fat which ariseth from the decoction of a mole in an earthen pot, and there withal anoint the places they would have white. Also they shave off the hairs, and put upon the bald place crude honey, and Badggers' grease, which maketh the hairs to arise white: and many other means are used by horsse-leatches, as afterward shallbe showed. In the old age of a horse his hair doth naturally change white, above all other beasts that we know, and the reason is, because the brainpan, is a more thin and slender bone, than the greatness of his body would require, which appeareth by this, that receiving a blow in that place, his life is more endangered then by hurting any other member, according to the observation of Homer: 
Et qua fetae haerent capiti laetaleque vuluus  
Precipae sit equis.  And thus much shall suffice for the colour of a Stallion: now followeth the form or outward proportion of the body, 
The form  which ought to be great and solid, his stature answerable to his strength, his sides large, his buttocks round, his breast broad, his whole body full and rough, with knots of muscles, his foot dry and solid, having a high hoof at the heel. The parts of his beauty are these, a little & dry head, the skin almost cleaving to the bons, short & pricked ears, 
The beauty of a Stallion.  great eyes, broad nostrils, a long and large mane and tail, with a solid and fixed rotundity of his hooves, & such an one, as thrusteth his head deep into the water when he drinketh, his ribs and loins like an Ox's, a smooth and strait back, his or hips long, broad, and fleshy, his Legs large, fleshy and dry, the sinews and jointures thereof great and not fleshy near the hooves: that the hinder part of his body be higher than his forepart, like as in a Hart, and this beauty better appeareth in a lean body then in a fat, for fatness covereth many faults; the former parts are thus expressed by Horace: 
Regibus hic mos est ubi equos mercantur, opertos  
Inspiciunt, nesi facies ut saepe decora.  
Molli fulta pede est, emptorem inducat hiantem  
Quod pulchri clunes, breve quod caput ardua ceruix.  If you will make trial of your stallion whether he be fit for procreation, Hipparchus teacheth you this experiment: press the genytall member with your two fingers, and with locks of wol draw out his seed which being so drawn out, if it cleave and hang together, so as it will not be cut nor easily parted, it is a demonstration of a good Stallion, but if it hang not together like birdlime, but easily go asunder like milk or whey, such a Horse is not to be admitted to cover your Mares. 
The age of a Stallion.  When Horses be old among other faults they engender Foales lame in their feet, and therefore they are to be kept and not to be admitted to copulation nor War, for his rage is like a weak fire among wet stubble according to these verses: 
— Morbo gravis aut signor annis  
Deficit, abde domo, nec turpi ignosce senecta  
Frigidus in venerem senior frustraque laborem  
Ingratum trahit: & si quando ad praelia ventum est  
Vt quondam in stipulis magnus sine viribus ignis  
In cassum furit.  Therefore it behoveth that a Stallion Horse be not under three years old when he covereth a Mare, and it is best for him to begin at five, 
Collumella.  for so he will endure in generation not only till he be twenty year old, but also to thirty or forty years, as in some countries hath been often proved. They are not to be admitted to cover above fifteen in one year at the most, and a young Horse not above ten or twelve in one year; the residue may be suffered with observation of their strength and nature.  
The King of Babylon beside his horses War had eight hundredth Stallions, which were admitted to cover six thousand Mares, so that ever one had twenty a piece, 
Palladius.  there is also a place in Syria near Apamia, where in one plot of ground were nourished thirty thousand Mares, & three thousand Stallions (as Coelius saith) so that every Stallion had an hundredth Mares to cover (in that place) which number exceedeth the proportion of nature. It is also to be remembered that Stallions are to be separated from Mares all the year long, except at the time of procreation, and then also he must be largely fed according to these verses.  

His animaduersis, instant sub tempus, & omnes  
Impendunt cur as denso distendere pingui,  
Quem legere ducem & pecori duxere maritum:  
Florentesque secant herbas, flwiosque mini strant,  
Farraque: ne blando nequeant superesse labori:  
Inualidique patrum referant jejunia nati.  
Ipsa autem macie tenuant armenta volentes.  
Atque ubi concubitus primos iam nota voluptas  
Sollicitat, frondesque negant, & fontibus arcent.  
Saepe etiam cursu quatiunt, & Sole fatigant:  
Cum graviter tunsis gemit area frugibus: & cum  
Surgentum ad Zephyrum paleae iactantur inanes.  
Hoc faciunt, nimio ne luxu obtusior usus  
Sit genitali aruo, & sulcos oblimet inertes.  
Sed rapiat sitiens Venerem, interiusque recondat. 
Absyrtus   It is also to be observed, that the males which are designed for procreation be not over much laboured, for than he will be the more weak for generation, nor yet suffered to be to idle, for then a certain phlegmy humour is increased in them, which likewise disableth them in copulation, and thus much for the males.  
Almost all the same things which have been said of the male, belong to the female, except the belly of the female aught to be greater, 
The choice of Mares  but if there be any whit speckles or spots in the eyes of the female, such as are not contracted by accident, but breed in them by nature▪ such a one is refused for breed, for a Horse borne of such a Mare, when he cometh to be old, will likewise be affected with the same-blindesse: but if it be a female, by reason of her yearly purgation, she may peradventure avoid that mischief.  
It behoveth therefore that the Mares appointed for race, be well compacted, of a decent quality, being fair and beautiful to look upon, the belly and loins being great, ● age not under three nor above ten years old. 
The copulation of horses and Mares.  Concerning their admission to generation, it is to be remembered, that the Latins have a proper term to signify the appetite of the female to the male, which they call (Equire) that is, (Horssing) and they continue in that lust sixty days together, the signs whereof are these: They forsake their company, running not toward the East and West, but the contrary, to the North and South: neither permit they any body to come near them, until they either be wearied or meet with the male, and if they meet with a female like themselves, they join near to her, and seem to rejoice at her society, lifting up the tail, changing of the voice, and sending forth of her secrets, a certain thin humour, somewhat like the seed of a horse, which is called Hippomanes.  
They also make water more often then at other times, so that among all the females of the world, 
Aristotle. Albertus.  there is none beside a woman, that is more greedy of procreation than a Mare, because they want a menstruous purgation and yet eat abundance of meat, which Virgil expresseth, setting down their unlimitable rage, which carrieth them over mountains and rivers, in the time of this fury.  

Scilicet ante omnes furor est insignis equarum  
Et mentem venus ipsa dedit, quo tempore Glauci  
Potniades malis membra absumpsere quadrigae  
Illas ducit amor traus Gargara, transque sonantem  
Ascantum, superant montes & flumina tranant.  Also at that time, their genital hangeth forth more than at other times, but if their manes be shorn off, their lust is extinguished. It is reported also by Columella that in Spain, in the Mountain Tagro which reacheth into Portugal upon the Ocean, there be Mares which rage so far in lust, that by their ardent desire of copulation they conceve by the South-west wind, without the company of a horse, (even as Hens do lay Eggs being not trodden by a Cock) which are called Hypenemia, but those Foales live not till they be above three year old. And it is the property of these Mares (saith Avicen) by kicking against the wind with their hinder legs, to open their own womb, and to receive in that delectable air, wherewithal they are satisfied.  
Also he saith, that he heard of an old man, which was borne in the I'll of Pealtupha, that the Mares thereof never cease running, from th'one end of the Island to the other, when the rage of their lust is upon them; which thing is elegantly described by a Poet, how they turn themselves to the West, standing upon the rocks, and there draw in the cold air, which oftentimes maketh them conceive, wondering that they conceive not rather by the east sunrising or South, then by the westerly wind bordering upon the north, the Poet's words are these: 
Continuoque avidis ubi subdita flamma medullis,  
Vere magis (quia vere calor redit ossibus) illae  
Ore omnes versae in Zephyrum, stant rupibus altis  
Exceptamque leues auras: & saepe sine ullis  
Coniugijs vento gravidae (mirabile dictu)  
Saxa per, & scopulos, & depressas convalles  
Diffugiunt, non Eure tuos neque Solis adortus:  
In Boream Caurumque aut vide Nigerrimus austere  
Nascitur, & plwio contristat frigore coelum.  Sometimes Horses and Mares admit copulation at two year old, but those Foales never prove excellent, but at three year old or thirty months, they suffer conjunction safely and with profit, because they cease to lose their teeth. 
Pliny  They continue in their generation, bearing every second year, the male until he be thirty year old, and the female as long as she liveth; but the male engendereth yearly; And it is reported of a horse in Opus, that covered a Mare after he was forty year old, being only holp up and down from the Mare.  
Pliny, Oppianus, Aelianus, and Aristotle, do confidently affirm, 
A history of a stallion to his own dam  that when the King of Scythia had all his generous breed of Horse destroyed by a pestilence (except one of his best Mares and a Stallion which was a Foal of that Mares) being desirous to continue the breed, caused his horsse-keeper to put the Son and Mother together, but the Horse refused copulation with his own parents. Afterward the Horsse-keeper covered the Mare with artificial skins, and likewise dressed the Horse in such manner, as one could not know the other, whereupon being brought together the second time, the Stallion covered his own mother: Afterward the Horse keeper discovered them, the one to the other, whereby they knew the fraud, and grew guilty in themselves, of incestuous commixtion; Whereupon they took no other revenge upon themselves, but ran to the top of a high rock, and there successively threw down themselves, one after another, so ending their miserable days, & preventing their masters hopes; to teach all mankind, that they ought not to seek to thrive by sins against nature, the like is before rehearsed of a male Camel.  
The very like story is reported of a Horse in the coasts of Rea, yet this is not held to be general: for beasts (as Aristotle saith) do promiscuously cover one another; the father the Daughter, the Son the mother, the Brother the Sister, and this maketh them to be perfect beasts; and the stories before recited may be true, yet are they extraordinary: otherwise the common rule of Ovid remaineth true. That it is not a filthy thing for beasts to observe no degrees of nature.  

— Coeunt ani malia mullo  
Caetera delectu, nechabetur turpe iwencae  
Ferre patrem tergo, fit equo sua filia coniux.  The best time of the year for the joining of Horses and Mares for copulation, is from the vernal equinoctial to the summer solstice, because then the Coults which are foaled in due time, have the green herbs and all the warm weather for the succour of their infancy: and if the Mare (after she hath been once covered) refuse the male, let her rest ten days, and then bring her to the male again; if she refuse the second time, you may take it for granted, that she is filled already. Wherefore seeing it is known certainly that a Mare goeth twelve months with young, it is an easy matter so to order the time of her copulation, 
The means to procure horses to copulation.  that her foal may always be delivered in a warm and seasonable time of the year: for which cause there is an invention for stirring up of the lust both in the male and female: the Hymenaean shepherds, by the sweetness of songs upon their pipes, stirred up their Horses and Mares to copulation, but the more assured way is, to follow the direction of Columella and Absyrtus, to provoke them by natural means, like as Bulls and Cows.  
And first of all for the male, give him the tail of a Hart burned, mingled with wine, and anoint therewithal his stones and general member, and so shall the dull Stallion be more prone to venery; also there is a kind of Satirium, which they give to them in drink, or the powder of a horses stones: likewise if the female refuse, take shrimps beaten soft with water (as thick as honey) therewithal touch the nature of the Mare in her purgation, and afterwards hold it to her Nose, or else take hens dung mixed with resin and turpentine, and anoint the secrets of the Mare, which shall so far increase her lust, as it cureth the loathsomeness better than the shrimps, and increaseth lust.  
But you must regard, that no lean and ill favoured Mare be anointed, because the horse is quickly wearied from his lust, and so delighteth only to be tickled therewith without doing any thing.  
Other again do first of all bring some vulgar horse to the Mare, who provoketh and stirreth her to lust, and when he is near the very fact of filling her, they lead her away, to a more generous Stallion, to be covered by him: And so if none of these means do prevail with her, they do rub her secrets with a Nettle, and that causeth her to suffer the Horse to enter.  
Democritus also saith that it is in our power to cause our Horses to bring forth males or females; 
To engender a male or female.  for if we suffer them to couple when the North wind bloweth, or the third day before the full Moon, or bind his left stone, he shall get a male; but if when the South wind bloweth, or three days after the full Moon, or bind the right stone of the Horse, it will prove a female.  
Also if at the time of copulation, the Horse leap off from the Mare on the right side, it is a token it will be a male, but if on the left side, it will be a female. Carnal copulation is most acceptable to Horses, and less grievous unto them then to Neat, for there is no kind (man only excepted) that is so venereous and nimble in generation as is a Horse or Mare.  
The males know their females with whom they live, although they have been but a few days together; and if strange females fall into their company, they expel them away by biting, feeding single and alone with their female by themselves; but if any male or other stone Horse come within their walk, then presently they make force at him; if their female stir from them, they restrain her by biting: and in this time of their rage, they neither regard the rider, nor their adversary, nor the bridle, nor cruel stripes, nor steep hills, nor rocks, or caves of the earth, if they wind the amorous savour of their fellows; according to the saying of Virgil in these verses: 
Nun vides, ut tota tremor pertentet equorum  
Corpora, si tantum not as odor attulit auras?  
Ac neque eos iam frena virum, nec verbera saeva,  
Non scopuli, rupesque cavae, atque obiectae retardant  
Flumina, correptos unda torquentia montes.  It hath been also received, that a barren mare shall conceive if you take a bunch of leeks bruised small and put into a cup of Wine and twelve French flies called Cantarides in water, put them two days together into the genital of a mare, like a glister, and afterwards put her to a Horse anointing her secrets with the said ointment two several times, when the horse leaps down from her; or else they take nitre, Sparrows dung, resin, and Turpentine, thrusting the same into the mares genital, whereby it hath been proved, that fecundity oftentimes followed.  
Also some use Syler of the mountains to procure conception in Mares and Cows, and the true sign of conception is, when their nature (that is) the fluent humour, out of their secrets ceaseth for a month, or two, or three: and Pliny saith that when a mare is filled she changeth her colour, and looketh more red, which is to be understood not of her hair, but of her skin, lips and eyes, her hair standing more full than before. Then let them be separated from the males, 
The ordering of a Mare with foal. Varro Palladius.  exempting them from moist places, cold, and labour, for all these are enemies to her foaling, and cause abortement.  
Likewise they must not have too much meat nor too little, but only a temperate diet and soft lodging, their better ordering is elegantly described in Virgil in these verses 
Non illas gravibus quisquamiug a ducere plaustras,  
Non saltu superare viam, sit passus & acri  
Carpere prata fuga: slwiosque innare rapaces.  
Saltibus in vacuis pascant: & plena secundum  
Flumina, & viridissima gramine ripa:  
Spleuncaeque tegant: & sacra procubet umbra.  This is most certain that if a Woman in her flowers, touch a mare with foal (or sometimes do but see her) it causeth to cast her foal, if that purgation, be the first after her virginity: 
Orus.  In like manner, if they smell of the snuff of a candle, or eat bucke-mast or Gartian. The Egyptians when they will describe a woman suffering abortement, they picture a Mare treading upon a Wolf, for if a Mare kick at a Wolf or tread where a Wolf hath troad, she casteth her foal: If an ass cover a Mare, which a horse hath formerly filled, there followeth abortment, but if a horse cover a Mare, which an Ass hath formerly filled, there followeth no abortment, because the horses seed is hotter than the Asses, If a Mare be sick of abortment or foaling, polipody mingled with warm water given her in a horn, is a present remedy.  
The Scythians when they perceive their Mares to be quick with foal, 
Aristotle. The time of their going with young.  they ride upon them, holding opinion that thereby, they cast forth their foals with less pain and difficulty. They carry their young one in their wombs as hath been already said, twelve months, but sometimes they come at eleven months and ten days, and those are commonly males, for the males are sooner perfected in the womb than the females, and commonly the females are foaled at twelve months or ten days, and those which tarry longer are unprofitable and not worth education. A Mare is most easily delivered of her young among other beasts, and beareth most commonly, but one at a time, yet it hath been seen that twins hath proceeded from her. At the time of her delivery, she hath less purgation of blood, then so great a mould of body can afford, and when she hath foaled, 
Aristotle  she devoureth her seconds, and also a thing that cleaveth to her foals forehead, being a piece of black flesh called Hippomanes, neither doth she suffer her young one to suck until she have eaten that, for by smelling thereunto, the young and old horses, or other of that kind would fall mad, and this thing have the impostors of the world, used for a Phyltre or amorous cup, to draw Women to love them, Virgil speaketh thus of it; 
Quaeritur & nascentis Equi de fronte rewlsus  
Et matris praereptus amor.  And again, 
Hinc demiem Hippomanes vero quod nomine dicunt  
pastors. Lentum distillat ab inguine virus  
Hippomanes, quod saepe malae legere novercae  
Miscueruntque herbas & non innoxia verba.  This poison made into a candle (Anaxilaus saith) in the burning thereof, there shall be a presentation of many monstrous horsse-heads. There is very great poison contained in this Hippomanes, for the Arcadian Phormis made a horse of brass at Olympia, and put Hipomanes into the same, and if the horses at any time had seen this brazen horse, they wear so far enraged with lust, that no halters or bands could hold them, but breaking all, run and leapt upon the said brazen horse, and although it wanted a tail, yet would they forsake any beautiful Mare and run to cover it; neither when they came unto it, and found it by their heels to be sounding and hard brass, would they despair of copulation, but more and more, with noise of mouth, rage, and endeavour of body, labour to leap upon the same, although the slippery brass gave them no admission or stay of abode upon the back of that substance, neither could they be drawn from the said brazen Image, until by the great strength and cruel stripes of the riders they were forcibly driven away.  
Some think this little piece of flesh to cleave to the forehead, others to the loins, and many to the genitals: but howsoever it is an unspeakable part of God's providence, to make the Mare's belly a sepulchre for that poison, for if it should remain in the males as in the females, the whole race of horses would utterly perish and be destroyed through rage of lust, for which cause the keepers and breeders of horses; do diligently observe the time of their Mares-foaling, and instantly cut off the same from the Colt, reserving it in the hoof a Mare, to procure the Stallions to carnal copulation, and the Colt from which they cut this piece of flesh, they sacrificed it, for it is manifest faith Elianus, that the Mare will never love that foal, from whence she hath not eaten and consumed this piece of flesh.  
And this poison is not only powerful in brute beasts, but also in reasonable men, for if at any time by chance or ignorantly they taste hereof, they likewise fall to be so mad and praecipitate in lust, raging both with gestures and voice, that they cast their lustful eyes, upon every kind of Women, attempting wheresoever they meet them to ravish or engender with them: and beside because of this oppression of their mind, their body consumeth and vadeth away: for three days after the Colt is foaled he can hardly touch the ground with his head. It is not good to touch them, for they are harmed by often handling, only it is profitable, that it be suffered with the dam in some warm and large stable, so as neither it be vexed with cold, nor in danger to be oppressed by the Mare through want of room. Also their hooves must be looked unto, lest their dung sticking unto them burn them, afterward when it waxeth stronger, turn him out into the field with his dam, lest the Mare over-mourne herself for want of her foal, for such beasts love their young ones exceedingly.  
After three days let the Mare be exercised and rid up and down, but with such a pace as the foal may follow her, for that shall amend and increase her milk. If the Colt have soft hooves, it will make him run more speedily upon the hard ground, or else lay little stones under their feet, for by such means their hooves are hardened, and if that prevail not, take swine's grease, and brimstone never burned, and the stalks of Garlic bruised and mingled all together, and therewithal anoint the hooves.  
The mountains also are good for the breeding of Colts for two causes, first for that in those places their hooves are hardened, and secondly by their continual ascending and descending, their bodies are better prepared for enduring of labour: And thus much may suffice for the educating and nursing of foals. For their weaning observe this rule, first separate them from their dams twentyfoure hours together, in the next morning let them be admitted to suck their belly full, and then removed to be never more suckled: atu. months old begin to teach them to eat bread or hay, and at a year old give them barley and bran, and at two years old, wean them utterly.   

Of handling, taming, or breaking of Horses.  
THey which are appointed to break horses, are called by the Grecians Eporedicae, Hipodami, and Hipocomi, the Latins Equisones, Arulatores, and Cociones, in Italian Io Cozone. Absyrtus is of opinion that foals are to be used to hand, and to be begun to be tamed at eighteen months old, not to be backed but only tied by the head in a halter to a rack or manger, so that it may not be terrified for any extraordinary noise, for which cause they use them to brakes, but the best time is at three years old, as Crescetiensis teacheth in many chapters, wherefore when they begin to be handled, let him touch the rough parts of his body, as the mane and other places, wherein the horse taketh delight to be handled: neither let him be over seaveare and Tyrannous, and seek to overcome the beast by stripes, but as Cicero saith, by fair means or by hunger and famine.  
Some have used to handle them sucking, and to hang up in their presence bits and bridles, that so by the sight and hearing the jingling thereof in their ears, they might grow more familiar. And when they came to hand to lay upon their backs a little boy flat on his belly; and afterward to make him sit upon him formally, holding him by the head, and this they do at three year old, but commit him to no labour until he be four year old, yet domestical and small horses for ordinary use are tamed at two year old, and the best time for the effecting hereof, is in the month of March.  
It is also good in riding of a young horse to light often, and to get up again, then let him bring him home and use him to the stable, the bottom whereof, is▪ good to be paved with round stones, or else planks of oak, strewing litter upon it when he lieth down, that so he may lie soft and stand hard. It is also good to be regarded, that the planks be so laid, as the urine may continually run off from them, having a little close ditch to receive it, that so the horses feet may not be hurt thereby, and a good master of horses must oftentimes go into his stable, that so he may observe the usage of this beast. The manger also aught to be kept continually clean for the receiving of his provender, that so no filth or noisome thing be mingled therewith: there ought also to be partitions in it, that so every beast may eat his own allowance, for greedy horses do not only speedily raven up their own meat, but also rob their fellows. Others again have such weak stomachs that they are offended with the breath of their fellows, and will not eat except they eat alone.  
The rack also is to be placed according to their stature, that so their throat may not be too much extended, by reaching high, nor their eyes or head troubled, because it is placed too low. There ought also to be much light in the stable, lest the beast accustomed to darkness, be offended at the Sun light, and wink over much, being not able to endure the beams when he is led abroad, but yet the stable must be warm and not hot; for although heat do preseru fatness, yet it bringeth indisgestion and hurteth a horses nature, therefore in the Winter time the stable must be so ordered, as the beast may not be offended or fall into diseases by overmuch heat or sudden cold▪ 
Vegetius  In the Summer time let them lodge both night and day in the open air. This also in stabling of your horses must be avoided, namely the sties of Swine, for the stink, the breath, the gruntling of hogs, is abominable for horses, and nature hath framed no sympathy or concord betwixt the noble and courageous spirit of a horse, and the beastly sluggish condition of a Swine.  
Remove also far away from your horses stables all kind of fowl, which were wont to haunt those places, to gather up the remnant-graines of their provender, leaving behind them their little feathers, which if the horse lick up in his meat, stick in his throat, or else their excrements which procureth the looseness of his belly.  
It must also be regarded, that the stable must be kept neat, sweet, and clean, 
Camerarius  so as in absence of the horse, it may notly like a place for swine: The instruments also, and implements thereof, such as are the horse clothes, the curri-combes, the mane-combes, saddles and bridles be disposed and hung up in order behind the horse, so as it may neither trouble him eating or lying, nor yet give him occasion to gnaw, eat, and devour them to their own damage or hurt, for such is the nature of some wanton horses, to pull asunder and destroy whatsoever they can reach.  
They are therefore oftentimes to be exercised and backed, and principally to be kept in a good diet, for want of food dejecteth the spirit of the noblest horse, and also maketh the mean horse to be of no use; but on the contrary, a good diet doth not only make a mean horse to be serviceable, but also continue the worth and value of the best, which thing Poets considered, when they feigned that Arion the horse of Neptune and some others were made by Ceres the Goddess of corn, which any mean witted man may intetpret to signify, that by abundance of provender the nature of horses was so far advanced above ordinary, that like the sons of the Gods they perform incredible things: whether therefore they eat chaff, or hay, or grass, or grain, according to the diversities of countries, let it be wholesome, clean, fresh, and sweet, without dust, gravel, mustiness, or evil smell.  
In the morning give them barley or provender, a little at a time in distinct or several portions, twice or thrice one after another, so as he may chew and eke digest it thoroghly, otherwise if he raven it in, as he will do having much at a time, he rendereth it in his dung whole and not digested. About three hours after he hath eaten his provender, give him a little of hay, and three hours after that his dinners allowance of grain, as in the morning, and afterwards about two or three a clock hay again, and then some drink: last of all give him his allowance of provender for Supper, with a bottle or two of hay, which ought to be more plentiful than the former servings: & yet these rules are not to be understood as though they might not be altered, for the times prefixed may be prevented if occasion require. Their best provender is oats and barley, yet barley engendereth the thinner and better blood, and therefore it is to be preferred, only the measure of the provender is left to the discretion of the horsse-keeper, and there is no meat more wholesome for a horse, than barley and chaff, because it will make him full of life, and also able to endure labour, yet not over fat.  
In England in many place● they give their horses bread made of Fitches, beans, and pease. When one is to make a journey on horsseback, let him not give his horse to much provender the noon before, but somewhat the more hay, and bread steeped in wine, and also let him serve him sooner at night than ordinary, that so the beast may take the more rest. There be which refuse to give horses wet provender or steeped bread, because they conceive that it will breed in them loathsomeness of meat; but the truth is, a reasonable horsse-keeper preventeth that mischief, and beside, the meat of a horse is altogether so dry, that the beast himself is endangered to be sick of that disease; and therefore it is as safe to give him moistened food sometimes, as well as to give him bread mingled with salt. 
Camerarius   
When a horse is weary or sweateth, let him not drink nor eat provender, but after he is walked a little while, give him hay, first of all covering him with a large cloth, and remember, that hay is not to be cast before a horse, as it is out of the reek, but first of all, it must be pulled, and shaken betwixt the hands, for the avoiding of dust, and other filth. Restrain the horse as much as you may from eating the litter under his feet, for even the best meat so defiled is unwholesome. It is also good sometimes to suffer him to pick up his meat on the ground betwixt his forelegs, that will make his neck to grow thinner, leanner, and more comely. Let his neck be fast bound in the stable with a Leathern collar, and bind with a manicle his fore-legge to the hinder leg on the contrary side, and so shall his legs be preserved in more health, because they cannot move out of their place but with difficulty.  
Concerning the drink of horses, something more is to be added in this place, and namely brackysh and troubled water, such as runneth softly, as in great ponds, is fittest for horse, because that water, being hot and thick nourisheth better, but the swift Water is colder, 
R●s●ius  and therefore more unwholesome, but yet in hot times (as in Summer) the sweet and clearer water is more convenient if custom be not against it. And because a horse (except he drink freely) can never be fat, let his mouth oftentimes be washed within with salt and wine, and that will make him eat and drink more liberally: and yet the running water is more wholesome for horses, because whatsoever is moveably fluent, is less subject to poison then that which standeth still; but if a horse sweat or be weary, it is not safe to let him drink any thing, except he first stale, for in such cases followeth distension.  
And it is better to turn or lead forth your horse to water, then to bring it unto them. And if at any time necessity cause this to be done, then let the Water be very clear and fresh.  
His stable or lodging ought to be ordered, as neither it offend him by cold in winter, nor yet through heat in Summer, for both these extremities are pernicious: and therefore when the weather is extreme cold, then must the horses back and belly be covered with a cloth, and when on the contrary it exceedeth in heat, then must his litter be taken away. Also in heat he must be covered with linen to aviode flies, and in cold with woollen to help nature: likewise it is good toward night to pick, cleanse, and open his hooves, with some artificial instrument, and to thrust into the hollow cowdung, or in defect thereof horse-dung with a little straw, that so he may not shake it out again, but this is not good to be done every day, but rather every second day, and it is good to mingle therewith suet or grease, or else a new laid Egg with warm ashes. In ancient time they used not to shoe their horses with iron, until the days of Catullus, who remembreth this custom, saying: Ferream ut soleam tenaci in voragine mula: So that it seemeth that this devise was first of all invented for mules. These horsse-shooes, aught to be round like his feet, and not heavy, lest the horses nimbleness be thereby hindered; & great care must be had in nailing or setting them on, lest the tender and fleshy part of the foot be thereby pierced. 
Pollux.  Another charge of a horsse-keeper is to keep his horses lips soft, tender, and gentle, so as he may more sensibly feel his bit: and for this cause let him often rub them with his hands and warm Water, and if need require with oil also: and in handling of a horse this must be observed for a general rule, that neither he come to the horse right before his face, nor behind his tail, because both these are dangerous to the rider; lest by his heels or mouth he harm him, but on his side he may safely set upon him or handle his horse, and when he leadeth him, he must likewise go on his side.  
Likewise good and painful dressing of a horse is no small means to retain him in in sound and perfect health: and therefore he must often be touched with the currycomb, and afterward with a handful of straw, so as the hand may follow the stroke to lay the hair smooth: and their fashion was in old time to brush over their horses with a little tone linen instrument made like a sword, whereby they excusse all dust from the beast: and herein it is wisdom to begin at the head and mane, and so to descend to other parts, and to touch the horses back gently: he may wash the head and mane because it being so bony it is dangerous lest the comb offend and grieve the beast, except it be laid on very tenderly, but it is not good to wash the legs, because daily washing softeneth the hoof by sliding down of the Water, and therefore it is sufficient only to struck them down with his hands.  
The neither part also of the belly is not to be kept over clean, for the more it is cleansed with water, the more is the horse pained therein: 
Camerarius  when a horse is dressed it is good to bring him out of the stable, that so in the open air he may be tied in a longer halter, and seem to be at liberty, whereby he shall be brought to more cleanness and tractable gentleness, standing upon some smooth stones, till all the dust and loof hairs both by the comb and brush be driven away, and in the mean time the stable be emptied, and this is to be performed before the horses watering. You must also regard the skin wherein the horses yard runneth be kept clean, for if it be stopped it hindereth urine, and maketh the horse sick, and when your horse is in dressing, let him have before him no manner of meat either of hay or provender.  
Let them be led to the Water twice a day, and wash therein both legs and belly, except in the Winter time, wherein it is not safe to wet the beast so often: and if there be in them any appearance of sickness and infirmity, or if you have any purpose to give unto them any kind of medicine, then must you altogether forbear to Water them.  
Some use to wash their horses legs with warm winelees to refresh their joints and sinews after hard journeys, which custom seemeth very allowable: 
Vegetius  other use instead thereof warm dish-water out of the kitchen, and the backs they wash with cold water and salt.  
Underneath their tails and near their yards, you shall find them in the Summer time to be much annoyed with flies, and therefore it is a needful part of the horsse-keepers watchfulness to look in those places and drive them away, for so his charge will take the better rest.  
And evermore there must be nourished a mutual benevolence betwixt the horse and horsse-keeper, so as the beast may delight in the presence and person of his attendant; and for this cause he may be kept from hunger, wet litter, cold in the winter, and flies in the Summer; and furthermore a diligent caution must be had, that the beast be not provoked through over much severity, for if the horse by his keeper's violence be often driven to his rack and manger to avoid stripes, either he hurteth his shoulders or legs by his own weight or force, or else groweth into a trembling at the presence of a man, and so never yieldeth any loving obedience; or else fale into some furious and unreclaimable evil qualities.  
The master therefore ought often to enter into his stable, and take a view of his horses usage, whereby the beast will quickly take notice of him, especially if he have but one, for it is a great folly and piece of ill husbandry to trust Servants and not to oversee them. Cato was wont to say: Frons occipitio prior: That is, As the forehead is before the nape of the neck, meaning thereby that nature hath set him highest and foremost, which should not hide himself, but take his place upon him and discharge it, for it is not safe or any part of wisdom, to see by another man's eyes; or work altogether by Deputies.  
Men must also be afraid of lending their horses, for the Germans have a pretty proverb, that they will not trust their wives at great feasts out of their sight, for commonly they learn some evil fashion or other more than they had before, and so much more horses (after lending) return home again to their masters with alteration of strength and quality.   

Of adorning and furnishing horses.  
I Cannot approve them that cut off their horses tail, or foretop; one received beginning from an ignorant persuasion of increasing the strength of the Horses back, 
The furnitur of a horse & his trimming.  and the other from an imagined comeliness, by trimming it with ribben or some devised knot, or that it hindered the horses sight. In the first, the beast is wronged and deprived of his help against flies, and decency of his hinder parts, and in the second nature acused, for not adorning the horses forehead with more gaudy and variable coloured hairs, and providing a bunch of hair to weaken his eyes: but neither of these are tolerable, for a wise man once to imagine, and therefore I will not spend any more time to confute this vain adorning of Horses.  
Let the horsse-keeper take heed that he harm not the beast when he putteth on his bridle, for a little negligence quickly bringeth a great offence, by touching, wring, and oppressing any tender part in the horses head or mouth. He must alway put on his bridle on the left side, and if the horse of his own accord do not open his mouth to the bit, then musthe gently open his mouth with one finger, and so put it upon him; and if by that means he open not his mouth, then press or wring his lip upon his great canine tooth, which thing causeth any horse to open his mouth.  
Also it must be regarded that the horse in leading be not drawn after you, for so will he be made hard headed, unwilling to follow: again his cheeks must not be pinched by the bridle, lest the skin grow senseless, and also it must not hang long or lose in his mouth, for so he will be alway biting his bit, and give less obedience to his Rider.  
Camerarius writeth that he hath seen some put salt upon their bits, whereof the horse licking or tasting, became more willing to take it into his mouth: and for the better performance hereof, it is necessary to observe by often trial, what kind or fashioned bitt● best beseemeth and fitteth the horses mouth, and finding it, keep him thereunto continually: and when it is put on, neither wring his cheeks, or let him roll it betwixt his teeth.  
The saddle also must be so fastened to his back, as that it may not turn or roll upon the same; wherefore he which layeth it thereupon, most come on the left side, and gently without violence or noise, set it upon the beast: so as neither girths, peytrill, sturrops, trappings, or crupyard, fall betwixt the back and saddle, neither covering therewith the horses whither, nor yet touching his hips or loins.  
First of all let the peytrill on the breast be buckled, than the girths in order near the forelegs, not upon the belly, for upon the belly they will be sliding off, and that is against the rules of riding; for Bene equitant qui bene cingunt, that is to say; they ride well which bind fast: and this aught to be done in an open place, where both the rider and the horse may have more liberty: wherewithal a generous and great stomached beast is much delighted: neither must he be tied or drawn too hard till the rider be seated. Look also often to the girths, that they wring not the sides, or pull of the skin.   

Of riding and sitting on horseback.  
WHen you are to get up and mount on horesebacke, take hold on the lower part of the bridle near the bit, with the left hand, with such a distance as may both keep him from rising, nor give him offence if you take advantage to get into the saddle, and with the right hand take the rains on the top of the shoulders and the mane, and so hold them as you give no check to the Horse's mouth in mounting: there are other rules for this among riders, wherewithal I will not meddle, only it is good to use your horse to backing, both saddled and bare, aswell from the plain ground, as from blocks and rise, invented for the ease of man.  
Therefore before you go to horseback, first struck your Horse and make much of him with gentle words, or other convenient sound which the Horse understandeth, and so will he stand more willingly till you be on his back: for this thing, there is in Plutarch an excellent story of Alexander the great, when Bucephalus was first of all presented to his father King Philip, by a Thassalian (called Phillonix:) For when the King was persuaded to go forth into the field to try the qualities of this beast, which was so highly commended for rare parts, and valued at such a price, as none but a King might yield for him▪ then the Horse began to snort, and kick, and to admit no man to come unto him within the length of the rains, but kept aloft like a wild and untamed Horse; yielding no obedience to voice or other signs of the riders: whereat the King fell exceeding angry, and bid them lead away the unruly and untamed Horse: Alexander being present, complained of the ignorance and fearfulness of the riders, and that they were the cause why such a generous and gallant beast was no better manned. At the hearing whereof, King Philip smiled, and yet so carried himself as though he had not heard the words of his Son, until Alexander repeated his saying the second time; whereunto his father replied, what (sir Boy) will you make yourself more skilful than these old cunning riders? will you lay on them an imputation of fear and ignorance? yes (said Alexander) I will adventure to handle this Horse better than any other: yea but (said Philip) what punishment then wilt thou undergo if thou fail and perform not what thou hast said? What punishment (said Alexander) why I will give them the price of the Horse: Whereat the King laughed and struck up the Wager, and so had Alexander the rains of the Horse delivered to him, who presently turned him about against the Sunrising, that so he might not be terrified with the shadow of the beholders, and so led him up and down softly two or three turns, and at last won the Horse to hand, which he gently stroked and applauded: and when he had gotten perfect intelligence and understanding of the horses stomach, he cast off his cloak, and addressed himself to mount on his back, so holding the rains and bearing his hand and whole body as he did not check or pinch the horses mouth: so he inclined him first of all to lay away his stirred and angry mind, and afterward paced him to and fro gently which the Horse endured: At last he put Spurs unto him, and made him run, leap, carrier, and curvet, to the terror at the first of all the beholders, & afterward to their singular admiration and praise of himself: which caused the company or train to applaud this fact, and forced the old man his father, to send forth tears for joy: and when Alexander descended from his Horse, he could not contain himself, but he must needs go kiss and embrace such a Son; whereby it is manifest, that when a man is to ride on a generous spirited Horse, hoshal bend him to endure the burden by gentleness and familiarity, so as the beast may still know and love his rider.  
Likewise when the master mounteth, it is requisite that the servant be on the other side of the horse to hold the stirrup, for so shall he get up more surely and set himself mor softly.  
Some Horses are taught to bend their knees to take up their aged and sick Masters, 
Xenophon.  that so they may be the less offended in ascending to their backs, and this custom (saith Pollux) did first of all begin among the Persians.  
The ancient Germans were so singularly exercised in Horsemanship, that standing upon the ground and holding a Spear of lance in their hands, they mounted without other stirrup or vantage upon their horses backs; and not only when they were ordinarily attired in common garments, but then also, when they were armed (though julius Caesar take from them all glory of chivalry) yet now adays the invention of Saddles with stirrups, is most easy both for Horse and Horsseman, being then better the Pelethronian invention time.  
When the Rider is in his Saddle, and is well seated, he must not sit as in a Chair or chariot, bended together, but rather keep his body upright, only bowing outwardly his knees, for so shall he be better able to defend himself, or offend his adversary; for he must rather seem to stand then to sit on horseback.  
The Rider or master of Horses must spare his Horse in the heat of Summer, (about Dog days) and in the cold of Winter, 
Russius  and never at any time to ride past the twilight of the evening. The Horse being empty, is more prone to make water then being full, and therefore must not be hindered in that desire: and alway after his stalling, ride him not too fast, until his nerves which were extended to let forth the urine be contracted, settled and drawn together again.  
If in the winter time a horse be to pass over a ford of water (which will ascend up above his belly) let him stolen first of all, 
Absirtus  lest he fall into the strangury, and also be a little eased of his load.  
There is no beast that rejoiceth more in celerity and swiftness than a horse, because so soon as he is turned out of hand, he instantly runneth away speedily, and doth walk softly as at other times: and this is a pleasure to them, except when they are provoked above their desires: and the counsel of Xenophon when you are to ride fast or for a wager, is this; bend the upper part of the body forward, stretching out the hand that carrieth the rains; now drawing it in, and then letting it at length again; and therefore it is good in such cases to use short rains, and if the Horse in his course stretch forth the rains of his own accord, then is it a sign of an unskilful Rider, or of a weak and tireable horse.  

Pollux.  Add not Spurs but in great necessity, but guide and provoke him with voice and riding rod, for quick and good mettled Horses, are by the Spur made fierce; and gentle natured beasts made sluggards like Asses, which by often beating seem to neglect and despise stripes.  
You must also shorten and lengthen your journeys and times of ridings, so as they may neither be certain to the beast, nor yet over long; and specially after a long journey, take a shorter if you ride upon the same horse.  
First of all let him be used to plain and equal ways, and if he be to leap or go vppe● hill, it was a precept of the old Grecians, that then the Rider must lay the rains in his neck.  
If the Horse at any time be either more fierce or sluggish then ordinary, he may be holp by these means. wildness and fierceness of Horses, is like to anger and rage in men, and therefore occasions of offence in word and deed must be avoided: therefore assoon as the Rider is upon his back, let him rest a little before he set forward, and then also let the horse move but his own pace: for as men are offended with sudden violence and imperious gestures, so also are horses: but if the horse being stirred to his race, be more forward and hot then ordinary, he must be gently restrained by the bridle; and it is better to qualify their rage in long and spacious direct journeys, then in often winddings and turnings.  
But if any man be so simple as to think that by length of journey or race, his horse will be more meek, because he may be tired, he deceiveth himself, for as rage's in man inventeth hurtful revenge, and turneth into malice by continuance, so also in horses it procureth a headlong ruin (if it be not prevented) both to horse and rider: and therefore if your horse be of a generous spirit, never provoke him to ferocity, for as they are wild and fierce, so are they wicked and harmful.  
It is also better to use light and gentle bridles then heavy and sharp, except the rider can by his art so frame the sharp, as the gentle bit: and also the rider must so frame himself in his art of riding, that in the commotion of his Horse, he may not touch any member or part of him, but only his back whereupon he sitteth.  
He must also learn his different terms, to incite and stir up his Horse to run forward, which the Grecians call (Clogmos) or else to restrain him and keep him in which they call (Poppysmus) the one closeth the lips, and the other toucheth the palate.  
If the Horse be fearful of any thing, you must show the thing to him plainly, that so by custom he may learn not to be skittish, and let him smell thereunto, till he learn not to be afraid, but if men beat them, they do but fear them more; for while they are so ill handled, they suspect that the things whereof they are afraid are the cause of their stripes. In like sort when they go on the one side, or turn back again, it is good to use the spurs, because they increase their terror and perverseness; and therefore as peaceable encouragement and friendly persuasion is the best means to persuade a man in his fear, the like course must be taken with a Horse, that so he may go strait on without doubt or trembling; and learn not to account any thing horrible to his nature.  
When a Horse is so tired and wearied in his journey that a man would judge him unfit for any labour, take off his Saddle and burden, and put him into some stable or green field, where he may tumble and toll over and over, and he shall easily recover. In ancient time, if horses were to be travailed through snow, they made them boots of sackcloth to wear in their journey.   

Of the disposition of horses in general.  
AMong the flocks or herds of Horses, there is not a Captain or leader going before or governing the residue, as among Oxen, Sheep, and Elephants; because the nature of these is more instable and movable it being a swift and high spirited beast, and therefore hath received a body furnished with such members as are apt to be swayed by such spirit: for Lactantius truly observeth in them a desire of glory, because after victory, the conquerors exsult and rejoice, but the conquered or overcome, mourn and hang down their heads: which thing Virgil expresseth in this verse; Insultare solo, & gressus glomerare superbos. But more plainly Ovid, the triumph of the conquering horse, saying: 
Hic generosus honos & gloria maior equorum  
Nam capiunt animis palman, gaudentque triumpho  
Seu septem spatijs circo mexuere coronam.  
Nun vides victor quanto sublimius altum  
Attollat caput, & vulgi se venditet aura,  
Celsave cum caeso decoratur tergaeleone  
Quam tumidus, quantoque venit spectabilis actu:  
Compes●atque solum, generoso concita pulsu,  
Vngula sub spolijs graviter redemitis opimis.  And Pliny affirmeth that when they are joined together in chariots, they understand their encouragements of glory and commendation: and therefore there is not any beast of so high a stomach as a horse.   

Of the natural disposition of horses.  
THey love wet places and baths, for which cause they are called Philolutra, they also love music as hath been already declared, and the whole hoaft or Army of the Sybarites, taught their Horses to dance at the sound of a Pipe: and Coelius writeth hereof in this manner; So great (saith he) was the riot and wantonness of the Sybarit●, that at their common feasts they brought in horses to dance before men; which thing being known by the Crotoniatae, they offered them War, and agreed upon the fight: whereupon, in the day of battle, the Crotoniats brought with them divers▪ Pipers and Minstrels, who upon a sign given to them, sounded their instruments, whereupon the Sibaritan horses came running & dancing among their adversaries, and so betrayed themselves and their riders to the enemy.  
The like story is reported by Athaeneus, of the people (called Cardiani) for they also taught their Horses to dance upon their hinder Legs, and to work many strange feats with their forefeet, at the hearing of certain measures played upon Pipes.  
The Bisaltans' waged War against the Cardians, and they had to their Captain a certain man (called Onaris) who when he was a Boy was sold to Cardia, and there he served with a Barber: In the time of his service he oftentimes heard, that the Oracle had foretold, 
A History.  how the Cardians should be overcome by the Bisaltans', and therefore he to prevent the worst ran away from his master, and came home safe to Bisalta his own country, and was by his country men created Captain of all their warlike forces: he understanding what tricks the Cardians taught their Horses in dancing, brought out of Cardis certain Pipes, and taught divers Bisaltans to sound and play the measures upon them, which the Cardians taught their Horses: whereupon when as they joined battle with the Cardian Horses (for all the force of the Cardians lay in their Horses) he commanded his piping Bisaltans to sound their music, which the Horses understood, who presently stood up upon their hinder legs, and would not fight any more or go any further, so as they were overthrown by their adversaries.  

Solinus  They have also a singular pleasure in public spectacles; and therefore have been observed to be provoked not only by pipes or such instrumental music, but also by songs or vocal harmony, by variety of colours, and by burning Torches: Dion also Writeth that he saw a Horse taught to know and to do reverence to a king.  
And Textor affirmeth that he saw a Horse at Paris at the triumphs, tilt, and Tournaments made for the marriage of Lewes the twelfth to Mary, a Lady of Britain, which being commanded by his Rider to salute the Queen, presently did bend both his knees unto her, and then rose again running away as fast as a bird could fly.  
Homer seemeth also to affirm that there are in Horses divine qualities, understanding things to come, for being tied to their mangers they mourned for the death of Patroclus, and also foreshowed Achilles what should happen unto him: for which cause Pliny saith of them, that they lament their lost masters with tears, and foreknow battles, Virgil writeth thus of the horse of Pallas: 
Post bellatrix equus, positis insignibus Aethon  
Lachrymen, quisque humectat grandibus ora.  Accursius affirmeth, that Caesar three days before he died found his ambling Nag weeping in the stable, which was a token of his ensuring death, which thing I should not believe, except Tranquillus in the life of Caesar, had related the same thing, and he addeth moreover, that the Horses which were consecrated to Mars for passing over Rubricon, being let to run wild abroad without their masters, because no man might meddle with the horses of the Gods, were found to weep abundantly and to abstain from all meat. Whereof their could be no cause given, but the love of their former masters. It is also reported of Rodatus, a captain to Charles the great, who after the death of the Emp. was made a Monk, his horse would never suffer any to come on his back except his master, who likewise had abstained from riding many years: But it happened that certain Pagans, broke in upon the said monastery, whereupon poor Rodatus went unto his horse, who after many years' discontinuance, willingly took up his aged master upon his back, and so carried him until he triumphed over his adversaries, and no marvel for dogs and horses are most loving to men, if they be brought up carefully, and liberally, they recompense the good turns of their benefactors. It is observed in the nature of horses that they seldom hurt a man or child, except in their madness, yet are there malicious horses, as well as men. It is reported by Pliny and Tzetzes, that when a foal hath lost his dam, the residue of the Mares which give suck, bring it up, and that they are seldom found at variance, except the barren mares pull away the foals from the natural dams.  
For there is no creature so loving to their young ones, as are Mares, neither any so desirous of young: for which cause, when they are barren themselves, they labour to steal them away from others.  
They which were wont to run races, would perform it upon Mares, 
Aristotle.  newly delivered of Foals, they tied up the Foals at home, and led the Mares to the beginning of the race, making the end thereof at the Foales stable; and so putting the Beast forward, she runneth homewards more speedily for the remembrance of her Foal.   

Of the fear of Horses and their enemies in nature.  
Horses are afraid of Elephants in battle, and likewise of a Camel, for which cause when Cyrus fought against Cra●sus, he overthrew his Horse by the sight of Camels, for a Horse cannot abide to look upon a Camel. If a Horse tread in the footpath of a Wolf, he presently falleth to be astonished; Likewise, if two or more drawing a chariot, come into the place where a Wolf hath troad, they stand so still as if the Chariot and they were frozen to the earth, saith Aelianus and Pliny. Aesculapius also affirmeth the same thing of a Horse, treading in a bears footsteps, and assigneth the reason to be in some secret, betwixt the feet of both beasts.  
We have showed already, that if a Mare strike a Wolf, 
Orus.  or tread in the footsteps thereof, she presently casteth her Foal; and therefore the Egyptians, when they signify a Woman suffering abortement, picture a Mare kicking a Wolf. The Dextanian Horses being not gelded, dare fight with Lions, but being gelded, like all other Horses, 
Oppianus  they are so afraid of Lions, that no stripes, nor Spurs, is able to bring them in their presence, the Caropion Horses excepted.  
All kind of Swine are enemies to Horses, the Ostrich also is so feared of a Horse, 
Cardan.  that the Horse dares not appear in his presence. The like difference also is betwixt a Horse and a Bear. There is a bird which is called Anclorus which neigheth like a Horse, flying about, the Horse doth many times drive it away, but because it is somewhat blind, and cannot see perfectly, therefore the horse doth oftentimes catch it, and devour it, hating his own voice in a creature so unlike himself.  
It is reported by Aristotle, that the Bustard loveth a Horse exceedingly, for seeing other Beasts feeding in the pastures, despiseth and abhorreth them, but as soon as ever it seeth a Horse, it flieth unto him for joy, although the Horse run away from it: 
Aelianus.  and therefore the Egyptians, when they see a weak man driving away a stronger, they picture a Bustard flying to a horse. Horses are also taught to leap, if a man take him by the rains, and go over the ditch before him, holding him fast, and pulling him to him. But if he be unwilling, then let another come behind him and strike him with a Whip, or with a rod, so will he leap over without delay; and thus when you have used him to leap empty, likewise accustom him loaded. First over smaller and then over greater hedges. But at the beginning let him leap in soft ground, and being well practised in harder, and when he beginneth to leap, let the Rider put Spurs unto him, for so will he perform his leap with more safety to himself and the rider; and by custom he may leap, and run as well down the hill as up hill; and therefore the Persians, and Nodrisians use and accustom their Horses to run both down hill, and up hill.  
These Epethits following, do serve and express the nature of Horses: full of stomach, generous, magnanimous, strong, ardent, sharp, covetous, fierce, bold, threatening, terrible, foaming; such were the Horses of Arcavania, Argose, Mysene, Aria, Elis, Epid. Spain, Thesalt, Farsalis, of which country was Bucephalus, the Horse of Alexander. Ballasia, a province addicted to Mahomet, hath many of these excellent, great, and swift horses, whose hooves are so hard, that they need no iron shoes, although they travail over rocks and mountains.  
The Arabians also have such horses, and in the kingdom of Senega, they have no breed of Horses at all, by reason of the heat of their Country, which doth not only burn up all pasture, but also cause Horses to fa●l into the strangury; for which cause they do buy Horses very dear, using in stead of hay, the stalks of Pease dried and cut asunder, and Millet seed, in stead of Oats, wherewithal they grow exceeding fat, and the love of that people, is so great to Horses, that they give for a Horse furnished, nine bondslaves, or if it please them well, fourteen; but when they have bought their Horses, they send for Witches, and observe therein this ceremony.  
They make a burning fire with sticks, putting therein certain fuming Herbs, afterwards they take the Horse by the bridle, and set him over this smoking fire, anointing him with a very thin ointment, muttering secretly certain charms, and afterwards hanging other charms about their Neck in a red skin, shut them up close for fifteen days together: then did they bring them forth, affirming that by this means, they are made more valiant, and courageous in war.   

The love and knowledge of Horses to men.  
ANd to this discourse of Horses belongeth their nature, either of loving or killing men. Of the nature of Alexander's Horse before spoken off called Bucephalus, is sufficiently said, except this may be added, that so long as he was naked and without furniture, he would suffer any man to come on his back, but afterwards being saddled and furnished, he could endure none but Alexander his master: For if any other had offered to come near him, for to ride him, he first of all terrified him with his neighing voice, and afterwards troad him under foot if he ran not away. When Alexander was in the Indian Wars, and riding upon this Horse in a certain battle, performed many valiant acts, and through his own improvidence, fell into an ambush of his foes, from which he had never been delivered alive, but for the puisancy of his Horse, who seeing his master beset with so many enemies, received the Darts into his own body, and so with violence pressed through the midst of his enemies, having lost much blood, and received many wounds, ready to die for pain, not once stayed his course till he had brought his master the King safe out of the battle, 
Gillius  and set him on the ground; which being performed in the same place he gave up the ghost and died, (as it were comforting himself with this service) that by his own death he had saved the life of such a King: for which cause, after Alexander had gotten victory, in that very place where his Horse died he built a city and called it Bucephalon.  

Textor.  It is also reported that when Lincus the Emperor would have had his Horses to tear in pieces his Daughter, because she was a Christian, he himself was by one of them bitten to death. Neocles the Son of Themistocles perished by the biting of a Horse: neither herein only is the nature of Horses terrible, because also they have been taught to tear men in pieces: for it is said that Busiris and Diomedes did feed their Horses with man's flesh, and therefore Hercules took the like revenge of Diomedes, for he gave him to his Horses to be eaten: of Diomedes were these verses made, 
Vt qui terribiles programen habentibus herbis,  
Impius humano viscere pavit equos.  The like also is reported of Glaucus (the son of Sisyphus) who fed Horses with man's flesh at Potnia a city of Boeotia, and afterward when he could make no more provision for them, they devoured their master: whereof Virgil writeth thus; 
Et mentem venus ipsa dedit quo tempore Glauci,  
Potniades malis membra absumpsere quadrigae.  But this is thought a fiction, to express them which by feeding and keeping of Horses, consume their wealth and substance: and thus much for the natural inclination of Horses.   

Of several kinds of Horses.  
THere be several kinds of horses which require a particular tractate by themselves, and first of all the martial or great warlike horse, which for profit the poet coupleth with sheep: Lanisierae pecudes & equorum bellica proles. The parts of this horse are already described in the Stallion, the residue may be supplied out of Xenophon and Oppianus. He must be of a singular courage and docibility, with out maim, fear●, or other such infirmity.  
He must be able to run up and down the steepest hills, to leap, and bite, and fight in battle, but with the direction of his rider: for by these is both the strength of his body and mind discovered; and above all, such a one as will never refuse to labour, though the day be spent: wherefore the rider must first look to the institution and first instruction of his horse, for knowledge in martial affairs is not natural in men or horses, and therefore except information and practice adorn nature, it cannot be, but either by fear or heady stubbornness, they will overthrow themselves and their riders. First of all they must not be geldings, because they are fearful, but they must be such as will rejoice and gather stomach at the voice of music, or trumpets, and at the ringing of armour: they must not be afraid of other horses, and refuse no combat, but be able to leap high and far, and rush into the battle, fight (as is said) with heels and mouth.  
The principal things which he must learn are these: 
Xenophon.  first to have a lofty and flexible neck, and also to be free, not needing the spur; for if he be sluggish and need often agitation too and fro by the hand of the rider, or else if he be full of stomach and sullen, so as he will do nothing but by flattery and fair speeches, he much troubleth the mind of the rider: but if he run into the battle with the same outward aspect of body, as he doth unto a flock or company of Mares, with loud voice, high neck, willing mind, and great force, so shall he be both terrible to look upon, and valiantly puissant in his combat. Wherefore the rider must so carry his hand, as the reins may draw in the horses neck, and not so easily, as in a common traveling gelding, but rather sharply to his grievance a little, by which he will be taught as it were by signs and tokens to fight, stand still, or run away.  
The manner of his institution may be this: 
The institution of a warlike horse.  after the dressing and furnishing of your horse as aforesaid, and likewise the backing, first of all move, stir, or walk your horse gently, until he be well acquainted with the carriage of your hand and whole body, and afterward accustom him to greater and speedier pace or exercise, use him also to run longer races, and also by drawing in your hand to stay or stop suddenly: for there are horses so instructed that they can stay themselves in their speediest course upon an instant, without any circumambulation, shaking off the violence of their course, like an ordinary trotting nag, by mounting up a little with their forefeet.  
And alway it is to be remembered that after the mounting on horssebacke, you must first of all begin on the left hand, bending your hand that way, and also to the right hand when you would have your horse to turn on that side. And above all other things horses are delighted w●●● crooked, bending and round courses, such as are in circles and Rings, and he must be accustomed 〈…〉 other horses, leaving them behind him, 
Men have perished by rashness in riding.  and likewise turning toward them and making at them with his face to them: but headlong and precipitate courses, such as hunters make without guiding body, hand or horse, are evermore to be avoided, for many men have perished from their horses, as the Poet's witness of Nipheus Leucagus, Liger, Clonius, Remulus, Amycus. And also among the Historiographers. Agenor, Fulco of jerusalem, Philip, son of Ludonicus Crassus king of France, and Bela king of Pannonia.   

Of Horsemen, and the orders of Chivalry and Knighthood.  
THe principal horsemen of the world celebrated in stories, for training, ruling, and guiding their horses according to the art of war, may for the dignity of Knighthood (where withal they are honoured) and from whom that Equestrial order is derived, be recited in this place. It is manifest by S●pontinus that the Roman Equestrial order, was in the middle betwixt the Senators and the common people, 
The honour of horssemanship.  for at the first the●e was no difference betwixt Equites and Indices, for both of them had for a badge, cognisance, or note of their honour, power to wear a ring of gold, and in the consulship of Marcus Cicero the title was turned to equestrial or name of a knight or man at Arms, by that means reconciling himself to the Senate, and affirming that he was derived from that order, and from that time came the Equester ordo, being as is said before the people, and recorded after the people, because of the latter creation thereof: yet had they not their beginning at this time, but only now they first came into the orders of the commonwealth; for they were called (Celeres) under Romulus, of one Celer, who at the command of Romulus slew Remus, and he was made the chief judge of three hundred. They were afterward called Flexumines, either because they swayed the minds of them whom they judged, or else which is more probable, because of martialling and instructing their horses for war: afterward because they took a great company of horsemen, without all aid of footmen, 
Festus.  at the city Trossulum in Thuscia, they were called Trossulai, and Trossuli, and yet some ignorant persons honoured with the title of Trossuli in remembrance of that victory, were ashamed thereof as unworthy their dignities.  
They were forbidden to wear purple like as were the Senators, and their golden Ring was a badge both of peace and war. The master of the horse among the Romans called by the Grecians Hipparchus, and by the Latins Magister Equitum, was a degree of honour next to the Dictator, and Marcius the Dictator made the first master of horsemen, who was called Spurius, 
Suidas.  and set him in place next to himself. These Equestrial men or knights of state were wont to be publicans at the least, and it was ordained that no man should be called into that order, except both he, his father, and grandfather, were free men, and were worth in value, twenty thousand pound; Turon and Tiberius made this law, but afterward it grew remiss and not observed, whereby both bond men and Scribes were rewarded with this dignity from the Emperor, for Orations and pleasing speeches: yet were the Decuriall judges chosen out of this rank; for indeed by primary and institution, they were the flower and seminary of the Roman gentry. Pliny complaineth that this dignity which was wont to be a reward for military men, who had adventured their lives for the honour of their country, was now bestowed corruptly, and for money upon mean bribing persons. It should seem they had every one a horse of honour given to him for his note, for if one of them had grown fat and unweeldy, not able to manage and govern this horse, it was taken from him. And Cato took away the horse from Scipio A●iaticus, because he had intercepted money, & from hence came the terms of their allowance, as Equistrae aes, for that money which was paid for a horse to one kni. & pararium aes, for a double fee to an Equestrial man. 
The Athenian orders.  Among the Athenians the highest order was of them which were 〈…〉 medimni, which had ploughed so much land as had sowd 〈…〉 of corn, & the next degree were their Equites, knights, or horsemen, because for the defence of their city, they were able every one to nourish a horse of war. There were of these in ancient time but 6. C▪ and afterward they were increased unto 1200. and the sacrifices which were made for they pomps and triumphs, 
Aristophanes Coelius Suidas.  were called Hippades: and they had liberty to nourish their long ha● which was forbidden to other men, and their tax to the sacrifice was at the least half a talon, (which is at the least 300. crowns) and this sacrifice was made for the health of thei● horses: there were two masters created over these, to wage and order war, and ten inferior governors or wardens to look to the provision and nourishing of horses. Among the Lacedæmonians they had four governments. The monarchy for the kings, the Aristocraty for the old men, the Olygarchie for their Ephori or commissioners, the Democratye for their young men, with governed, managed, and instructed horses. Nestor that ancient knight was commended for this skill, and had therefore given him the title of Hippotes.  
Among the Chalcidensians there was not a rich man but they took him into this order, and the Cretians likewise did ever highly account hereof, and made it their highest degree of honour, for even the Romans did sometimes govern whole provinces with no other than these, and Egypt had this in peculiar, that no other order, no not a Senator might be precedent or govern among them. The Achaeans had this degree in high estimat, like as the Germans their Batavi or states. The Citizens of Capua were and are disguised with a perpetuity of this honour, because in the Latins war, they did not revolt from the Romans, and among all other the Gaditan were most honoured herewith, for at one time and for one battle they created 400. This title hath spread and adorned itself with many more degrees, as that among the French Caballarij and Equites aurati, and such as are knights of jerusalem and divers other, some for religion, and some for feats of arms: whereas the Persians used a certain kind of garment in war, called Manduas, from hence cometh the knights uper garment to be called a mantle, for all the Persians were horsemen. The noblest horses and such as could run most speedily and swiftly were joined together in chariots for races, courses, spectacles, games, and combats, for great values and prizes.  

— Nempe volucrem  
Sic laudamus equum: facili cui plurima palma  
Feruet, & exultat rauco victoria circo.  And again Ovid saith: Non ego nobiluim venio spectator equorum And Horace: 
N●c te nobilium fugiat certamen equorum  
Primus in certamine.  There was one Anniceris a Cyrenian most skilful in this practice, and according to the vain humours of men, was not a little proud hereof, and for his love to Plato would needs in the Academy show him and his scholars his skill, and therefore joining his horses and chariot together, made many courses with such an even and delineat proportion, that his horses and wheels never wandered a hair breadth from the circle or place limited, but alway kept the same road and footsteps, whereat every one marveled: but Plato reproved the double diligence and vain practice of the man, saying to him in this manner: It cannot be, that a man which hath traveled and laboured so much in an art or skill of no worth or use in the common wealth, that ever he can addict his mind to grave, serious, and profitable business, for while he applieth all his parts and powers of body and soul to this, he is the less able and more unapt to those things which are alone more worthy of admiration.  
The ancient custom was to use other men's horses in this combat, and therefore in the funeral of Patroclus, Homer bringeth in Menelaus, using the horse of Agamemnon. There were four several places wherein these games of horses and chariots were wont to be observed and kept, and they were called after these places, Olympia, Pythia, Nemea, and Isthmia, and of all these the Olympiads were the chief whereof all stories are full, for they were celebrated in Olympus every fift year inclusivelie, that is, after the end of every fourth year.  
The writers of Chronicles do agree that the games of Olympus were first instituted by Hercules in the 2752. year of the world, beginning the world from Noah's flood, and they begin to record and number the first Olympiad to be about the 3185. year of the world, about seventeen year before the building of Rome.  
There were of these Olympiads, 328. and the last of these by computation or account fell about the year of our Lord 534. after the birth of jesus Christ, the blessed Saviour of the world.  
The perfection of these games began the twenty five Olympiad, at what time Pagondas the Theban was pronounced victor: for than were swift horses brought into the games, and were called (Teleioi) that is, perfect in agility and growth: and these are called by Pindarus (Monampycia,) afterward came in Synoris with two horses, and in succession both Colts, Mares, and Mules: their courses are thus expressed by Virgil, 
Ergo animos aevumque notabis,  
Et quis cuique dolor victo, quae gloria palmae.  
Nun vides? cum praecipiti certamine campum  
Corripuere, runt que effusum carcere currus:  
Cum spes arrectae invenum: exultantiaque haurit  
Corda pavor pulsans, illi instant verbere torto,  
Et proni dant lora: volat viferuidus axis.  
jamque humiles, jamque elati sublime videntur  
Aera per vacuum ferri atque assurgere in auras,  
Nec mora, nec requies: ut fuluae nimbus arenae  
Tollitur: humescunt spumis, flatuque sequentum:  
Tantus amor laudum tantae est victoria curae.  
Sin ad bella magis studium turmasque feroces:  
Aut Alphaea rotis prelabi flumina Pisae.  
Et iovis in luco, currus agitare volantes  
Primus equi labor est animos atque arma videre  
Bellantum lituosque pati tractuque gementem  
Ferre rotam & stabulo frenos audire sonantes  And Horace expresseth it in this manner: 
Sunt quos curriculo paluerem Olympicum  
Collegisse juuat, metaque farindis  
Euitata rotis palmaque nobilis  
Terrarum dominos evehit ad deos.  Women were wont to be excluded from these games, until Cynisca the daughter of Archidamus king of the Spartans', first of all other women nourished and trained horses for these currule and Chariot games, and when she brought her horses to Olympus, she obtained the prize, therefore her horses were consecrated to jupiter Olympus, and their figures remained in brass in his Temple.  

Pliny.  It is also said that Echerates a Thessalian overcame in the Olympian games with a Mare great with foal: And it is also reported that Miltiades the son of Cimon Stesagora (one of the ten captains of Athens) ran away from Pisistratus the Tyrant, and in the time of his absence, he was twice victor at Olympus by four Mares, the first time he bestowed the glory upon his cousin German Miltiades, his mother's brother's son, and the second time he took it to himself, for which cause he was slain by the sons of Pisistratus, his Mares were also buried over against him, with an inscription that they had won four games in Olympus, so that it appeared, he ran divers times and never miss victory. At Athens they observed these courses with horses in honour of Theseus, and called the place of the running, Hippodromus.  
The Latins call it Stadium, and Curriculum, and it was appointed in some plain valley, according to the proverb; Equus in planiciem, in the midst whereof was a building called (Circus) whereon the beholders stood to look upon the pastime, and there were also places to contain the horses and Chariots, till they were turned out to run, (called Carceres) according to the verses of Silius 
Sic ubi prosiluit piceo de carcere precepts  
Ante suos it victor Equus.  And Horace also 
Vt cum carceribus missos rapit ungula currus  
Instat equis auriga suos vincetibus, illum  
Preteritum temnens exstremos inter Enutom.  And hereof came the poverbe (A carceribus ad calcem) signifying, from the beginning of the race to the latter end. Eurithonius' invented a chariot called Harma, and was the first that ever ran in Olympus with four horses in the same, of whom Virgil writeth thus: 
Primus Erichthonius currus & quataeior ausis  
jungere Equos rapidisque insistere victor.  And from hence came the term Quadriga for a chariot with four horses. There was a chariot in Athens drawn by one horse, and the games thereof were called Polemysteri●, Likewise at Rome in the Consuall-feasts celebrated for the honour of Neptune, they ran with horses both joined and single.  
There were likewise games at Rome, called Aequitia, and Equiria, celebrated every year, the twelfth of the calendars of May, wherein after the horses they coursed Foxes tied to pieces of wood set on fire, this is called in Latin also, Tarneamentum, and in Italian by Scoppa, Hagiostra, and in French Formierim. There is also a play with horses for children called Troya, first invented by Ascantus when he besieged Alba, & by him brought and taught to the Romans', of which Virgil speaketh, saying: 
Incedunt pueri, pariterque ante ora parentum  
Frenatis lucent in equis,  
Cornea bina ferunt praefixa hastilia ferro:  
Pars laeves humero pharetras.  
Tres equitum numero turmae, ternique vagantur  
Ductores: pueri bisseni quenque secuti.  
Signum clamore paratis  
Aepytides long dedit, insonuitque flagello,  
Olli discurrere pares, atque agmina terni  
Diductus solvere choris, rursusque vocati  
convertere vias, infestaque tela tulere.  
Ind alios ineunt cursus, aliosque recursus  
Aduersis spatijs, alternosque orbibus orbs  
Impediunt pugnaeque cient simulacha sub armis.  
Et nunc terga fugae nudant: nunc spicula vertunt  
Infensi; facta pariter nunc pace feruntur.  
Hunc morem cursus, atque haec certamina primus  
Ascanius, longam muris cum cingeret Albam  
Retulit, & priscos docuit celebare Latino's.  
Hinc maxima porro  
Accepit Roma, & patrium seruavit honorem:  
Troiaque nunc pueri, Troianum dicitur agmen.    

Of the greatest Horsse-maisters, and nourishers of Horse.  
IT is reported of King Solomon, that he had forty thousand stables of horses, for chariots, and twelve thousand for war. The Lybians when they went to war, did fight out of their chariots, and therefore they were said to fight upon two horses. The Centaurs were the first that ever taught men to fight on horsseback, and the Roman Turnia consisted of two and thirty horsemen, the Captain whereof was called Beeurio. The people of Nomades called Surgatij, brought eight thousand horsemen at one time into the field, which neither used armour, nor brass, nor iron, except only their daggers, and a rope of leather thongs, wherewithal they entered the battle, and joining with their enemy, they made certain gins, or loops thereupon, which they cast upon the necks of horses and men, and so with multitudes drew them unto them, in which draft they strangled them.  
The Indians use the very self same Armour on horssebacke that they do on foot, but yet they lead empty horses and chariots to leap up and down upon, and to refresh their fight horses, and the number of their horsemen were at one time, fourscore thousand.  
When Pharnuches the Arabian, was riding on horssebacke, there was a Dog ran betwixt his horses legs, wherewithal the horse being amazed, suddenly leapt upright, and cast off his Rider, who being bruised with the fall, fell into a consumption: whereupon the Servants at the commandment of their Master, brought the said horse into the place where he cast his Rider, and there cut off his legs above the knees. There was also a fashion for horses to sight in battles without bridles: For Fuluius Flaccus, when the Romans' overthrew the Celtiberians in Spain, caused them to pull off their bridles from their horses, that so they might run with all violence, without restraint of Riders upon their enemies; whereupon followed victory: for many times it falleth out that the horse hath more courage than his Rider, wherefore a good horseman must have skill to annoy his enemy, and defend himself; and likewise, to make his horse to come off and on without fear or dread, according to necessity.  
There is a proverb in Greek, (Choris hippeis) that is, (Seorsim equites) the horsemen are asunder, whereof Suidas giveth this reason: when Datys invaded the territory of the Athenians ranging and destroying at his pleasure, no man daring to abide his forces, at his departure, the jonians climbed up into trees, and signified unto the Athenians, that the horsemen had broken rank and were asunder. Whereupon Miltiades set upon the scattered company, and obtained a noble victory.   

Of fight in war upon Horses.  
THe most cruel and fearful kind of fight, is the arming of horses, which were called in ancient time Catafracti, and Clibanarij, and Acatafracti, and Ferentarij, fight first of all with spear, and afterwards with sword and shield, casting sometimes also Darts at one another, and bearing bows to shoot arrows, their horses making room for them, which way soever they went: for with sharp pikes and other crooked-keene-cutting-instruments, fastened to their armour or Chariot-wheels, in the violence of their course, they wounded, killed, over-turned, or cut asunder whatsoever flesh came in their reach.  
The ancient horsemen of the Romans' had no breastplates, (as Polybius affirmeth) and therefore they were naked in their fore parts, providing for the danger that was behind them, and defending their breasts by their own celerity: their shields were made of Ox skins plighted and pasted together, being a little round in compass like the fashion of a man's belly.  
There was also great use of swift horses in War, for the Roman soldiers carried with them two horses a piece, 
D●●n.  being taught and exercised like Indians, when they had need to fly, to leap upon their empty horse, for the sparing of their other: and they were therefore called Amppiphi, being apt to carry their masters out of danger, and from hence (Aelianus saith) the Romans' took the pattern of their Phalanx, (called Antistomus▪ which they used to terrify the Barbarians, setting their horses in a double front, so as they appeared headed both ways: and this was also the custom of all the▪ Germans, when the number of their horsemen was not equal, they mingled the footmen, with their light horses, 
Alexander.  who being experienced to run suddenly with the horsemen, leapt into the battle, and surprised the enemies flying away: and the same fashion did the Spaniards also use (Strabo saith,) for the terrifying of their enemies, making the foot men to fall into the battle among the horsemen.  
Those which did shoot Darts on horseback, were called Hippotoxotiae, and therefore Aristophanes in his discourse of birds, calleth Hawks by that name, for the resemblance betwixt them and horses, bearing these Riders. The hawks are so called in the swiftness of their course; & because the talants of the Hawk are crooked like bows. Arianus writeth that the horsemen of Alexander carried spears in their hands, fourteen cubits long; whereunto I cannot consent, for eight cubits is a common size, as much as any Soldier on horseback is able to use.  
In battle there are wings of Horsemen, which are so called, because like Wings they cover and protect the Army. And there were also Legionary Horsemen, because they were joined to the Legions of Soldiers, and the company of Elephants, Footmen, and Horsemen which were wont to go before the King, were called Agema. A company of Horses set like a Tower in a Quadrangular form in a field, was called (Pergus.) The Armour of Horses on his front or forepart, is called (Prometopidia) upon the ears (Parotia) upon the cheeks (Paria) upon the breast (Prasternidia) upon the sides (Parapleuridia) upon the loins (Parameridia,) upon the Legs (Paracnemidia ..) And the time of arming a Horse is known of every Soldier.   

Of Riding.  
THe Meads, Persians, and Armenians, were the first that invented the art of riding and shooting, (as Strabo saith,) Pausanias called Neptune Hippeos for no other cause, but that it was supposed he was the first invented the art of riding. Pollidorus ascribeth it to Bellerophon. Lysias the Orator saith that the Aamazonian Women were the first of all mortal creatures that first adventured to back Horses. Others ascribe it to the Centaurs: But to leave the invention, and come to the Art. Damis in the life of Apollonius, setteth down the sum of the Art of riding, which briefly is this. To sit strait upon his Horse, to rule him valiantly, to turn him with the bridle which way soever he pleaseth, to beat him when he is stubborn, to avoid Ditches, Gulfs, and Whyrpooles when he rideth through Waters; going up a hill, to lengthen the rains, and to restrain and draw them in going down the hill; now and then to struck his hair, and not always to use stripes.  
Martial hath an excellent epigram upon one Priscus a rash-headed-hunter, who neither feared Hedges, Hills, Dales, Ditches, Rocks, Rivers, nor other perils; using a bridle to his Horse but none to his affections, and therefore he telleth him, that he may sooner break a Hunter's neck, then take away a Hare's life: for there are deceits in the rocks, hills, and plain fields, to shake the rider from horseback to the earth. Thus followeth the Epigram.  

Parcius utaris moneo rapiente veredo  
Prisce, nec in leopores tam violentus eas.  
Saepe satisfecit praedae venator, & acri  
Decidit excussus nec rediturus equo.  
Insidias & campus habet: nec fussa, nec agger,  
Nec sint saxa licet, fallere plana solent.  
Non deerunt qui tanta tibi spectacula praestent:  
invidia fatised leviore cadunt.  
Si te delectant animosa pericula, Thuscis  
(Tutior est virtus) insidiemur apris.  
Quid te frena iwant temeraria? Saeptus illis  
Prisce datum est equitem rumpere, quam leporem.  The best place for riding, is a barren and plain Country. It is reported of Claudius, that when he had road a great way in the Country upon his enemies and met no body, he returned back again into his own Camp, and blamed the sluggishness of his enemies, because no one of them was seen abroad.  
It is reported by Aristotle, that the further a man rideth, the more apt he shall be to weep; and the reason is, because of all the motions of the body, riding is the wholsomest, both for the stomach, and for the hips; for a man must not sit on horseback, as if he were carried in a coach; but rather keep his backebone upright, not only to be moved by his Horse that beareth him, but also by himself; and therefore he must sit close to the Horses hips, extending his Legs to the uttermost, using not only his eyes to look before him, but also lifting up his neck to help his sight: for so the soft pace of the Horse doth corroborate the spirit above all other exercises; likewise, the body and stomach; also it purgeth the senses, and maketh them sharp; yet sometimes by the violent course of a Horse, the breast of a man, or some other part about the rains receive damage, (as some have observed:) yet is it not so much to be ascribed to the motion of riding, as to the uneasy pace, or rather to the uneasy seat of the rider.  
The Scythians above all other Nations have the losest and broadest bodies; and the reason is, because they wrap not their children in swaddling clothes as other people, and likewise because they have no regard unto their sitting upon horseback, and lastly for their continual sloth and easy: for the men use much to ride in Chariots, and Litters, before they get on horseback, but after they are accustomed thereunto they ride so much, that their hips and bones fall full of ache, and they are also thereby made unfit for generation, because in a journey of an hundred Miles they never light to ease themselves and their beasts.  
These men hereafter named, were excellent riders & tamers of Horses. Antomedon, servant of Achilles, Idaeus, servant to Paraimus; Metiseus servant to Turnus; Myrtilus servant to Ocnomaus; Ceberes servant to Darius; Anniceris, servant to Cyreneus; Picus to Mesapus; and Lausus Silius remembreth Cyrnus, Durius, Atlas, and Iberus.   

The instruments of Riding appertaining to a Horse.  
A Good rider must consider the hardness or softness of his horses mouth, that so he may temper his bit; for a stiff necked horse, is not so much to be guided by rod and Spur, as by bit, and bridle: wherefore it must sometime be hard, & sometimes gentle. The hard bits are called Lupati, because they are unequal, and indented like to a wolves teeth, whereunto the Horse being accustomed, groweth more tractable and obedient to a gentle bit. According to the saying of 
Ovid: Tempore pareot equus, lentis, animosis habenis  
Et placido duros, accipit ore lupos.  
And Virgil again speaketh to like effect: prensisque negabunt  
Verbera lenta pati, & duris parere lupatis  
Asper equus, duris contunditur, ora lupatis.  And Silius saith: Quadrupedem flectit, non cedens virga lupatis. There is also another instrument made of iron or Wood (called Pastomis) and englished (Barnacles) which is to be put upon the horses Nose, to restrain his tenatious fury from biting, and kicking, especially at such time, as he is to be shod or dressed. The Indians were wont to use no bridles, like the Grecians and Celts, but only put upon their horse's mouth a piece of a raw Ox skin, fastened round about, containing in it certain iron pricks standing to the Horses lips, putting a long a round trench through his mouth, to the edge whereof they fasten the rains, wherewithal they guide the beast. The Turkish Horses, and Spanish gennets have bits, with open circles in the middle, consisting of leather, or Iron, to restrain the horses fury. The rains are (called Habenae) because they make the horses, Habeles', that is, tractable, and rulable, to be turned, restrained, or put forward, at our pleasure, according to the saying of Cilius; 
Ferrato calce, atque effusa, largus habena,  
Cunctantem impellebat equum.  
And Virgil: Ipse ter aducta, circum caput egit habena.  Neither is there any Horse, swift, or slow, noble, or unnoble, that can be guided without these, which must be held continually in the hand of the rider, they must not be unequal, one longer than another, neither thick, neither weak, nor brickle.  
There was a certain Golden chain (called Ampix) wherewithal the foretops of Horses were wont to be bound or tied up, and thereupon Homer calleth the Horse of Mars, (Crysampix) and from hence came that custom of women's frontlets, to be adorned with gold and precious stones. There are also other ornaments of Horses called trappings, and in Latin (Phalerae) derived from Phalon in Greek, signifying bright, because they were wont to put a great deal of Gold and Silver on them, (as Livius saith) which Horses so trapped, were presents for great Princes: And there is a kind of Achates stone, wherewithal the Indians do adorn their Horse trappings: and it was apparent in Homer's time, that they used little Bells, or sounding pieces of Brass to be fastened to their horses bridles and trappings; they hanged likewise jewels, and pearls to the breast of their Horses, which Virgil expresseth in this manner: 
Instratros ostro alipdes, pictisque tapetis  
Aurea pectoribus, demissa monilia pendent  
Tecti auro, fuluum mandunt, sub dentibus aurum.  A good horseman must also have a paring knife, wherewithal to purge and open his horses feet; this is called by Rusius (Rossneta) and by others Scalprum. There is a kind of Manicle for the pasterns of Horses, (called Numella.) Moreover a good rider must provide him stirrups, (called Subsellares and Staphae) which although it be but a new devise, yet are they so necessary for every Rider, as without them they cannot long continue. They must not be made to strait for the foot, because that then they do not only hinder motion in that part, and so make it benumbed and cold, but also give occasion of great hurt to the Rider in case the Horse fall, except he can so temper himself to put but a very little part of his foot therein.  
There are also Spurs requisite to a Rider (called Calcaria) because they are fastened to the heel of a man, wherewithal he pricketh his dull Horse when he would have him hasten the journey; and the Greeks' derive it from Muops, signifying a pricking fly, from imitation of which creature it may seem they took this invention: but this must be remembered, that they are prepared for the dull and sluggish Horse, and not for the free and full of life; for such a Horse being pricked therewith runneth forth rather with rage & disdain then for love of the journey, and many times the torment thereof maketh him by kicking out of his heels to cast off his rider.  
Lastly, he must have regard to his Saddle, whereon he must sit: for the Barbarians did use to ride upon bare Horses backs, but since that time, the wiser sort of horsemen have invented a seat for their own security. martial writeth hereof thus: 
Stragula succincti, venatur sume veredi,  
Nam solet a nudo, surgere ficus equo.    

Of hunting Horses.  
HVnting Horses because of their swiftness, were wont to be called (Veredi) according to the saying: Sunt et veredi, cursu pernices; Although they use this kind also for posts, and performance of speedy journeys. The males are much better than the females, and therefore they seldom use Mares in hunting, because they are not so well able to leap, or endure the woods, for which cause Gratius writeth in this manner of them; 
Restat equos finire notis, quos arma Dianae  
Admittant: non omne me as genus audet in arts  
Est vitium ex animo: sunt quos imbellia fallant:  
Corpora: praeveniens quondam est incommoda virtus.  Oppianus in his discourse of hunting horses, (as we have said already) adviseth to make choice of them by the colour, unto whom Gratius consenteth saying: Venanti melius pugnant colour, optima nigri. They that are of bluish colour, having variable spotted Legs (he saith) are fittest to hunt Hearts: they that are of a bright grey, to hunt Bears, and Leopards; they that are bay, or of a readish colour, to hunt the Boars; they that are black, having glazen eyes, are good against Lions: and thus much for the hunting Horses.   

Of coursers or swift light running Horses.  
AFter the use of Wagons, and Chariots, which men had invented for their ease in travel, & growing to be weary thereof, by reason of many discommodities, they came also to the use of single Horses, which therefore they called coursers, and now a days a Horse for Saddle, whereupon men perform their journeys; and the Poets say the inventor hereof, was Belerophon the Son of Neptune, to whom his father gave Pegasus the flying Horse, which therefore they describe with wings, and place for a star in heaven like an Angel, because of his incredible celerity: others attribute it to the invention of Sesostris, otherwise called Sesonchosis, a K. of Egypt, some to Orus, when he waged war against his brother Typhon; For these horses, are no less profitable in war, then in peace, although none use them in these days, but common Soldiers, yet in ancient time the greatest nobles road upon them. The Emperor Probus had one of these Horses, which was nothing comely nor very high, yet would he endure ordinary journeys, to run a hundred mile a day, whereupon his master was wont to say merrily, that he was better for a flying, than a fight Soldier. The Horses of Spain are of this kind, which they call gennets, of Genibus their knees, because when the rider is on their backs, he must hold his knees close to the Saddle and sides, for his better ease. Like unto these are the Barbary Horses, whom they geld, to keep them from the hardness of the Nerves, which happeneth unto them in their heat and travel. There are a kind of Horses called Lycospacles, and the reason of this name is, as some say; because when they were Foales, they escaped the teeth of Wolves, being set on by them: and therefore they run the more speedily to their dying day, for the wounds of Wolves makes a Horse lightfooted; but this is not likely, for fear cannot put that into them which is not bred of nature, even as we say, that Ulysses by avoiding Circe's cup, or Cyclops, was therefore made wise, but rather on the contrary, because he was wise, therefore he did avoid Circe's cup; so likewise we say, that these Horses are not lighter of foot, nor fuller of courage, because they were set upon by Wolves, and delivered by fear, but because nature hath framed them, nimble, valiant, and courageous; therefore they did avoid the Wolf.  
Aelianus also saith that these Horses, had a wonderful knowledge, and sagacity, to discern betwixt Grecians and other nations; for when a Grecian came unto them, they loved them, stood still, and took meat at their hands, but if a Barbarian, or stranger came unto them, they discerned them by their nose, as a dog doth the footsteps of a beast, lifting up their voice, they ran as fast away from them as they would from any ravening beast. These loved not only their familiars, but above all other things, to be neat, fine, and cleavely in Chariots: For if at any time they came through water, drawing of a Chariot they took a pride in cleansing themselves from all dirt and filthiness cleaving to their legs or face. And that which is more strange, they were unwilling in race, to be stayed or taken out thereof, as appeared by this story, related by Festus. There is saith he in Rom a great gate called Ratumena, which took his name from the death of a young man, an Hetrurian, who perished there in a race of chariots, being conqueror, because his horses would not stay until they came into the Capitol, and saw the framed earthen Chariots which were placed in the porch of jupiters' Temple by the Romans, and were appointed to fashioned in earth by the hand of a cunning potter, the which being wrought in earth, and put into the furnace, they grew so great that they could not be taken out whole; at the sight of these, the Horses of Ratumena stood still, but first of all, their master was slain in the course by falling off.  
The horses of Tartary are so incredibly swift, that they will go twenty German miles in one day. There was a race of Horses at Venice (called Lupiferae) which were exceeding swift, and the common fame is, that they came upon this occasion. There was a certain merry fellow which would become surety for every man, for which he was commonly jested at in the whole City. It fortuned on a day, as he travailed abroad in the Woods, that he met with certain hunters that had taken a Wolf, they seeing him asked him merrily if he would be surety for the Wolf, and make good all his damages that he had done to their flocks, and Foales, who instantly confessed he would undertake for the Wolf, if they would set him at liberty, the hunters took his word, and gave the Wolf his life, whereupon he departed without thanks to the hunters.  
Afterward in remembrance of this good turn, he brought to the house of his surety a great company of Mares without mark or brand, which he received, and branded them with the image of a Wolf, and they weretherfore called (Lupiferae) from whom descended that gallant race of swift horses among the Veneti: upon these ride the posts, carrying the letters of kings and Emperors to the appointed places, and these are said to refuse copulation with any other Horses that are not of their own kind and lineage.  
The Persian horses are also exceeding swift, which indeed have given name unto all others. The messengers of the great Cam King of Tartary, have their posts so appointed at every five and twenty mile's end, of these running light horses, that they ride upon them, two or three hundred miles a day; And the Pegasarian coursers of France, by the like change of horses, run from Lions to Rome in five or six days.  
The Epethits of a swift running corser are these, winged or wing-bearing, Larke-footed, breathing, speedy, light, stirred, covetous of race, flying, sweeting, not slow, victorious, rash, violent, and Pegasaean. Virgil also describeth a swift and sluggish horse most excellently in these verses; sending one of them to the Ring, and victory of running, without respect of Country or food, they are to be praised for enriching his master, and the other for his dullness to the mill, the verses are these following, 
— Nempe volucrem.  
Sic laudamus equum, facili cui plurima palma  
Feruet, & exultet vanco victoria circo.  
Nobilis hic, quocunque venit, degramine cuius  
Clara fuga ante alios, & primus in aequore pulvis  
Sed venale pecus Corithae, posteritas &  
Hirpini, sirara, iugo victoria sedit,  
Nil tibi maiorum respectus, gratia nulla  
Vmbrarum, dominos pretijs mutare iubentur  
Exiguis, tritoque trahunt Epirhedia collo.  
Segnipedes, dignique malam versare Nepotis.  One of these swift light horses is not to be admitted to race or course until he be passed three year old, and then may he be safely brought to the ring and put to the stretching of his legs in a composed or violent pace as Virgil saith: 
Carpere mox gyrum inicipiat gradibusque sonare.  
Compositis, sinuetque alterna volumina crurum.  Pliny affirmeth that if the teeth of Wolves be tied to these horses it will make them never to give over in race, and when the Sarmatians were to take long journeys, the day before they gave their horses very little drink and no meat at all, and so would they ride them an hundred and fifty miles out right.  
The Arabians also in many regions use to ride upon Mares, upon whom they perform great journeys, and King Darius did also fight his battles upon Mares which had foals; 
Vartomanus.  for if at any time their affairs went to wrack & they in danger, the Mares in remembrance of their foals at home would carry them away more speedily than any other horse, and thus much for the light or swift horses.   

Of the Gelding.  
THey have used to lib their Horses and take away their stones, and such an one is called in Latin Canterius or Cantherius, which is derived of Cauterium because they were seared with hot irons, or else from the stronger boughs or branches of Vines so called because they were pruned. In French Cheval Ogre, Cantier, Chevron, and Soppa doth interpret the Spanish janetto to be a Gelding. It is said of Cato Censorius that he was carried and road upon a Gelding, and of these the Turkish Horses receive the greatest commendations.  

Grapaldus.  Forasmuch as many Horses by their seed and stones are made very fierce, truculent, and unruly, by taking away of them, they are made serviceable and quiet which before yielded unto man very little profit: and this invention may seem first of all to be taken from them which fed divers together in one heard, being taught the intolerable rage of their stoned Horses towards their Colleagues and guides; for abating whereof they took from them their male-parts.  

Camerarius  Of the manner hereof you may read plentifully in Rusius, and he affirmeth that the Scythians and Sarmatians, who keep all their Horses in herds, were the first devisers thereof: For these people using to rob and forage, were many times by the neighing of their unruly Horses discovered; for their property is to neigh not only at Mares, but also at every stranger that they see or wind, and for Males they were so head strong that they would divers time carry away the rider perforce and against his will to his own destruction, in the rage of their natural lust.  

Camerarius.  If they be gelded under their dams when they suck, it is reported by some, that from such their teeth never fall away, and beside in the heat of their course their nerves are not hardened, for which cause they are the best of all to run withal.  
They use to geld them in March in the beginning of the spring, afterward being well nourished they are no less strong, able and courageous than other unlibbed, also there is a pretty proverb Cantherius in Fossa, a Gelding in a Ditch, which is then to be used, when a man undertaketh a business which he is not able to manage, for a Horse can do much in a plain, 
L●●i●s  but nothing at all in a Ditch. It is reported that jubellius, Taurea, and C. Assellius, fought a combat on Horseback near the City (Capua,) and when one had provoked another a good while in the plain fields, Taurea descended into a hollow way, telling his fellow combatant, that except he came down unto him, it would be a fight of Horses and not of Horsemen, Whereunto Assellius yielded and came down into the Ditch: at whom his adversary jested, ask him if he did not know that a Gelding could do nothing in a ditch, from whence came the common proverb aforesaid.  
There is also another proverb (Anthenius in Porta.) A Gelding in the gate, to signify a a man who after he had undertaken the performance of some great exploit, his hart faileth in the very entrance, for it is reported of one (Sulpecias Galba) who riding out of the City, 
Vestus  his horse tired in the gate.  
There is likewise another adage in Plautus which is this: Crete haec mulier cantherino ritu astans somniat. That is to say, this Woman sleeps standing like a new dressed Horse, and is applied against them which in a kind of foolish gesture shut their eyes when they talk or work: and thus much for the Gelding.   

Of carriering Horses for pomp or Triumph.  
THe nature of these Horses is to lift up themselves and rise before, standing upon their hinder Legs, which is not possible for any to do without a generous and gallant spirit, and also nimble and strong loins to bear up the hinder Legs, for it is not as many suppose that this power of rising before from the softness of his Legs, but rather from his loins and hips betwixt his hinder Legs, for when his mouth is a little checked with the bridle he presently bendeth his hinder pasterns and Ankles, and so lifteth up his fore parts, that his belly and yard do appear, and in doing hereof the rider must not bear his hand hard, but give him the bridle, that so he may do it willingly and with greater grace of the beholdders.  
There are some which teach Horses to lift up themselves by knocking their pasterns with a rod, which the Horse understandeth as well as he doth his race, when he is struck on the back by the rider. And in teaching of a Horse this feat, it must be observed, that he never have rest until he have learned it, and that at certain signs and tokens, 
Xen●ph●●.  he be taught of his own accord to perform divers and sundry gestures: but if after long riding and copious labour, he begin to understand his masters pleasure, and rise twice or thrice together, than you may give him the rains, nothing doubting but that he understandeth and will be obedient to the pleasure of the rider. And in this kind he is accounted the best careering Horse, which will rise high & oftenest together; neither is there any quality so commendable in a Horse as this, or that so draweth and (as it were) so imprisoneth the eyes of old & young, and other beholders, for which cause Marshal Horses for service of war, are to be instructed herein; And thus much for this Horse.   

Of load or Pack-horsses.  
WHere they keep Horses in herds and flocks, they have some which are not fit for the saddle, nor for the wars, and therefore are to be employed for the carring of burdens, or to the cart; although as Festus saith) mules were first used for carrying and draft; but for as much as all Nations have not Mules, they are therefore enforced to use Horses, and for this purpose the Geldings are much better than the stoned Horses; wherefore the countrymen of most nations take Horses, for this purpose, after they be old, past breeding, or have some other blemish in wind or limb, whereby they are disabled to travel under a man: for so great is the greediness of our age, that horses are not spared so long as they be able to live; according to the common proverb (Assinis equis Mulis feriae nullae) Horses, Mules, and Asses, keep no holidays: where the law of God concerning the Saboth is not observed; for the nourishing of horses doth countervail the charges. Among these may be remembered those little Nags called Hinni & Ginni spoken of already in the discorse of Asses, whereof some are generated betwixt a Horse and an Ass, and others fall to be very little, through some sickness which happeneth unto them in their dams belly: these are used with shorn manes according to the saying of Propertius: huc mea detonsis aucta est cynthia manuis. They are used for pleasure, to carry the young sons of noble men and Gentle men. There are also horses called (Equifunales, because in their triumphs they were led with a halter next after the triumph.   

Of wild Horses, the Sea-horse, and the Hart-horse (called Hippellaphus.)  
IN the days of Gordianus there were brought to Rome forty wild Horses, and in the map of Gordianus wood, there were pictured three hundred. They are called in Latin Equiferi, and in Greek Hippagroi, they abound in Spain, & in the Alps, and in the deserts of Aethiopia there are many of them, which have two long venomous teeth standing out of their mouth: they differ also in their hooves from other Horses, for they are clovenfooted like Hearts, and they have a long mane growing all a long their back to their tail: 
Oppianus  And if at any time the inhabitants take them by gins and other slights, they fall so sullen that they abstain from meat and drink disdaining to be kept in any servitude or bondage, the Wild Horses of India have but one horn: 
Albertus.  In the Alps they are of an ash-colour, with a black list down their backs. The wild horses of Scythia, near the River Hypanis, are clean white. The wild horses of Syria live in flocks and herds together, and in every heard they have one Captain or Master over the residue, and if it Fortune that any of the younger horses leap upon a Mare, this captaine-horsse runneth after him, never giving over till he hath bit off his stones.  
There are wild horses in Brushia which are like to other horses in all parts, excepting their backs, 
Aristotle  which are so soft and weak, that they cannot endure to be fat upon, neither are they easily tamed, and the people of the country eat their flesh: In Polonia there is a kind of wild horse which hath horns like a Hart, and therefore I take it to be the same which is called Hypellaphus, whose picture is here described as it was taken here in England, by that learned Physician Doctor Cay.   

The figure of HIPELLAPHUS.  
THis beast was brought out of Norway, having a mixed form, betwixt a Hart and a Horse, having a well compacted body, a long and lean leg, a cloven hoof, a short tail, and in all parts you would judge him to be a Hart, but in his head and ears you would judge him to be a mule, & in his horns a Roe, the upper lip hanging over the neither almost as much as an Elkes: his mane like a horses, but thinner and standing more upright, without other alteration: from their shoulders to their tail, they have a like bristling mane growing on the back bone, as long as their other hair, a bunch under their chaps, and upon that a bunch or shagie hair, the hair about their shoulders is more longer than ordinary, but their necks so short that they can neither drink their drink nor eat their meat upon the ground, except they bend down upon their knees. The males in this kind do only bear horns, and such as do not grow out of the Crowns of their head, but as it were out of the middle on either side, a little above the eyes, and so bend to the sides: They are sharp and full of bunches like Hearts, no where smooth but in the tops of the speers, and where the veins run to carry nutriment to their whole length, which is covered with a hairy skin: they are not so rough at the beginning or at the first prosses specially in the for part as they are in the second, for that only is full of wrinkles; from the bottom to the middle they grow strait, but from thence they are a little recurued; they have only three speers or prosses, the two lower turn awry, but the uppermost groweth upright to heaven, yet sometimes it falleth out (as the keepers of the said beast affirmed) that either by sickness or else through want of food, the left horn hath but two branches: In length they are one Roman foot and a half, and one finger and a half in breadth, at the root two Roman palms. The top of one of the horns is distant from the top of the other three Roman feet and three fingers, and the lower speere of one horn is distant from the lower of the other, two Roman feet measured from the roots: in substance and colour they are like to Heart's horns, they weighed together with the dry broken spongy-bone of the forehead, five pound and a half, and half an ounce, (I mean sixteen ounces to the pound:) they fall off every year in the month of April like to Hearts, and they are not hollow. The breadth of their foreheads betwixt the horns is two Roman palms and a half, the top of the crown betwixt the horns is hollow on the hinder part, and in that siecel lieth the brain which descendeth down to the middle region of the eyes.  
Their teeth are like Hearts, and inwardly in their cheeks they grow like furrows, bigger than in a Horse; the tooth rising out sharp above the throat, as it should seem that none of his meat should fall thereinto unbruised. This beast in his young age is of a mouse or Ass colour; but in his elder age it is more yellowish, especially in the extreme parts of his body: the hair smooth but most of all on his legs, but under his belly, in the inner part of his knee, the top of his Neck, breast, shoulders, and backbone, not so smooth: In height it was about 22. handfuls and three fingers, being much swifter than any horse, the female beareth every year as the keeper said in Norway two at a time, but in England it brought forth but one.  
The flesh of it is black, and the fibere broad like an Ox's; but being dressed like heart's flesh and baked in an Oven, it tasted much sweeter. It eateth commonly grass, but in england seldom after the fashion of horses, which forbear hay when they may have bread; but leaves, rinds of trees, bread and Oats, are most acceptable unto it. It reacheth naturally thirty hand breadths high, but if any thing be higher which it doth affect: it standeth up upon the hinder legs, and with the forelegs there imbraseth or leaneth to the tree, and with his mouth biteth off his desire.  
It drinketh water and also English Ale in great plenty, yet without drunkenness; and there were that gave it wine, but if it drink plentifully it became drunk. It is a most pleasant creature being tamed, but being wild is very fierce, and an enemy to mankind, persecuting men not only when he seethe them by the eye, but also by the sagacity of his nose following by foot more certainly than any horse, for which cause they which kept them near the high ways, did every year cut off their horns with a saw: It setteth both upon horse and footmen; trampling and treading them under foot whom he did overmatch, when he smelleth a man before he seethe him, he uttereth a voice like the gruntling of a Swine being without his female: it doth most naturally affect a woman, thrusting out his genital (which is like a Hearts) as if it discerned sexes. In Norway, they call it an Elk or Elend, but it is plain they are deceived in so calling it, because it hath not the legs of an Elk, which never bend, nor yet the horns, as by conference may appear. much less can I believe it to be the Hippardius, because the female wanteth horns, and the head is like a Mules; but yet it may be that it is a kind of Elk, for the horns are not always alike, or rather the Elk is a kind of Horsse-hart, which Aristotle calleth Arrochosius of Arracotos a region of Assya, and herein I leave every man to his judgement; referring the reader unto the former discourses of a Elk and the Tragelaphus.   

OF THE SEA-HORSE.  
THe Sea-horsse, called in Greek Hippotomos, and in Latin Equus Flwiatilis; It is a most ugly and filthy beast, so called because in his voice and mane he resembleth a Horse, but in his head an Ox or a Calf; in the residue of his body a Swine, for which cause some Grecians call him sometimes a Sea-horsse, and sometimes a Sea-oxe, which thing hath moved many learned men in our time to affirm, that a Sea-horsse was never seen; whereunto I would easily subscribe (saith Bellonias) were it not that the ancient figures of a Sea-horsse, altogether resembled that which is here expressed; and was lately to be seen at Constantinople, from whom this picture was taken. It liveth for the most part in Nilus, yet is it of a doubtful life, for it brings forth and breedeth on the land, and by the proportion of the Legs it seemeth rather to be made for going, then for swimming: for in the night time it eateth both Hay and fruits, foraging into corn fields, and devouring whatsoever cometh in the way; And therefore I thought it fit to be inserted into this story. As for the Sea-calf, which cometh sometimes to land only to take sleep, I did not judge it to belong to this discourse, because it feedeth only in the waters.  
This picture was taken out the Colossus In the Vatican at Rome, representing the River Nilus, and eating of a Crocodile: and thus I reserve the farther discourse of this beast unto the History of Fishes, adding only thus much, that it ought to be no wonder to consider such monsters to come out of the Sea, which resemble horses in their heads, seeing therein are also creatures like unto Grapes and swords.  
The Orsean Indians do hunt a beast with one horn, having the body of a Horse, and the head of a Hart. The Aethiopians likewise have a beast, in the neck like unto a Horse, and the feet and legs like unto an Ox. The Rhinocephalus hath a neck like a Horse, and also the other parts of his body, but it is said to breath out air which killeth men. Pausanias writeth▪ that in the Temple of Gabales there is the picture of a Horse, which from his breast backwards is like a whale. Lampsacenus writeth, that in the Scythian Ocean, there are islands wherein the people are called Hippopodes, having the bodies of men but the feet of Horses, and the Lamia hereafter to be declared, hath the feet of a Horse, but in other things the members of a Goat: and thus much for the several kinds of Horses, both for them that are properly so called, and also for any other which like bastards retain any resemblance of nature with this Noble and profitable kind of beast.   

Of the diet of Horses and their length of life.  
Having thus discoursed of the kinds of horses, and their several accidents, and uses, both for War, and peace, pleasure, and necessity; now likewise it followeth, that we should proceed to their diet, and manner of feeding: wherein we are first of all to consider, that the natural constitution of a Horse, is hot and temperate. Hot, because of his Levity, 
Russius  and Velocity, and length of life; temperate because he is docible, pleasant, and gentle towards his master and keeper. He therefore that will keep Horses, must provide for them abundance of meat, for all other cattle may be pinched without any great danger, only horses can endure no penury. (Varro saith) that in feeding of Horses, we must consider three things; first of all what food the country wherein we live doth yield; secondly when it must be given: thirdly, by whom, but specially the place of feeding Horses is to be considered, for although Goats can live in the Mountains, better than in the green fields, yet Horses live better in the green fields, than they can in the Mountains. For which cause when we choose pasture for horses, we must see that it be fat, such as groweth in meadows, that in the winter time it may be sunny, & in the summer it may be open and cold, neither so soft under foot, but that the Horses hooves may feel some hardness, for horses, Mules, and Asses, do love well green grass, and fruits, yet principally they grow fat with drinking; When they are in the stables, let them have dry hay. 
Palladius.  A Mare when she hath foaled give herbarly, and generally at all times in the Winter season Bullimung, or a mixture of all kinds of grain is fit for them in the house, according to these verses of Nemetian: 
Ind ubi pubentes, calamos duraverit aestas  
Lactentesque urens herbas siccauerit omnem  
Mensibus humorem, culmisque armarit, aristas  
Ordea tum, paleasque leaves, praebere memento  
pulvere quin etiam, puras secernere fruges  
Cura sit, atque toros, manibus, percurrere equorum  
Gaudeat, ut plausu, sonipes, letumque, relaxet,  
Corpus, & altores, rapiat per viscera succos,  
Id curent famuli, comitumque animosa juventus.  We have showed already, that they must have straw, or litter to lie upon, and Pollux doth set down the kinds of meats for Horses, as Barley, Hay, or French wheat, rise, and hay; for hard and dry meat is fittest for Horses, because it doth not fill them with wind; but all green meat is the less approved, by reason of inflammation. Three-leaud-grasse is also good for horses, especially if they be young, for chaff, hay, grass, and Oats, are their natural and pleasing food: and although grass be moist, yet in the young age of a Horse, he delights in moist meats, for they stretch out his belly, and increase his growth, but when he is elder, then ought he to be nourished with drier food; as chaff, barley, Oats, and such things. For although chaff, by reason of their dryness make not a Horse fat, yet do they preserve him in perfect strength, for all hard things which are dissolved with difficulty, do retain their force of nutriment longer, but softer meats do not so; therefore the best diet or habitude for Horses is to retain the mean betwixt fatness and leanness. For fatness ministereth many humours to the nourishment of sickness, and leanness diminisheth natural strength, maketh the body deformed. In some countries they give their horses vine branches in the Autumn, to move their bellies, and increase their strength.  
The herb Medica which aboundeth in Media, is very nourishable to Horses, but the first stalks are refused, saith Aristotle, the residue being watered with stinking Water, 
Mathaeolus Dioscorides  is most commodious. In Italy they fat their horses with Trifoley, in Calabria with Silvius, or Arthritica, and the Thracians, near the River Strymon, with a green Thistle.  
In the spring time give your younger Horses Bullimung for many days together, for that will not only make them fat, but also purge their bellies: for this purgation is most necessary for Horses, which is called soiling, and aught to continue ten days together, without any other meat, giving them the eleventh day a little Barley, and so forward to the fourteeneth; after which day, continue them in that diet ten days longer, and then bring them forth to exercise a little, and when as they sweat, anoint them with Oil, and if the weather be cold, keep a fire in the stable: And you must remember when the Horse beginneth to purge, that he be kept from Barley and drink, and give him green meat, or Bullimumg, whereof that is best that groweth near the Sea side.  
But if the Horse go to soil in April, after five days bring him forth, and wash him all over with Water, then wiping his hair from all wet and filth, and lose hairs, pour upon him Wine and Oil, pressing it smooth upon his back, down to his skin, so let him be wiped all over again and carried into the stable, to be dieted with Masline, or Bullimung as before, except he be troubled with the Glanders, and then he must not feed on it in the day time, lest through the heat of the Sun, he fall into the Mange or into madness.  
It is also requisite that while we feed our Horses with green Corn, they be let blood in the veins of the breast, and also cut in the roof of their mouths, that so those places being emptied which were stuffed with corruption, the vacuety may be replenished with better blood; a Horse thus dieted shall not only live in more health and free from sickness, but also be more strong to undergo his labour.  
With the blood that cometh out of him, mingled with Niter, Vinegar, and Oil, you shall anoint him all over, if so be he be subject to the Glanders, or to the Mange, and then keep him in the stable five days together, suffering no curricombe to come upon him, until the sixth day, feeding him in the mean time with green Corn, or Bullimung; and then bring him forth again, washing him all over with water, and rubbing him with a hard whisp, until the humour or moistures be wholly wiped off, and he fed as before fourteen days together.  
If you please not to keep him in the stable, then in the spring time, turn him out in some meadow, or green pasture, and there let him feed at his own pleasure; for it hath been often proved, that such a diet hath recovered many sick Horses.  
It is reported of the Horotae, and Gedrusij, and men of Friesland, the Macedonians, and Lydians, do feed their Horses with fishes: Likewise the Paeonians which inhabit about Prasius near the Mountain Orbelus, do feed their Horses and all cattle which they yoke with fishes.  
Concerning the drink of Horses we have spoken elsewhere, and therefore we shall not need to say anything of it here, except that the drinking much, and the horse thrusting his head in deep into the troubled water, is an unfalible sign of his goodness; and the custom of some is, for to give their horses mashes made of water and corn sod together or else, Bear, Ale or Wine, by drinking whereof, they increase their spirits and stomach.  
Albertus saith, that some to make their Horses fat, take Snails, and beat them in pieces, so putting them into their meats whereby they grow to a false fatness, which is easily dissolved. By eating of black Hellibor, Oxen, Horses and Swine, are killed: and thus much for the food of Horse.  
Concerning the voice of Horses, the Latins call him Hinnitum, and the Grecians, Phruma, and Phrumatesta; but this is certain, that from their very foaling, the females have a shrill and sharper voice than the males, which is fuller, and broader, until they be two year old, and after copulation their voice increaseth, so continuing until they be twenty year old, after which time, it falleth, and decreaseth again.  
The length of a horses life, (according to Aristotle) is eighteen or twenty years, and if they be well it ended and regarded in their youth: It hath been found, that some have lived unto five and twenty, 
The time of their life.  or thirty year old. The females live longer than the males, because of their generation, for the immoderate lust of Horses, shorteneth their days. And it hath been found that a Mare hath lived to forty, or fifty years, and a Horse to three and thirty: wherefore I do leave the relation of Pliny and Atheneus, to be censured by the Reader, who affirm, that horses in their time, lived threescore or seventy years.  
Albertus also affirmeth, that a Soldier told him for a certain truth, that he knew a horse which lived till he was three score years old, and at that age, did service in the field. And August. Niphus also affirmeth, that the Riders of Ferdinand the first, told him, there was a horse in their masters stable of seventy year old. The age of a horse may be known by his teeth, and the Persian, Bohemian, Epirian, & Sicilian horses, live longer than the Spanish or Numidian. In their years, the female never groweth after five, nor the male after 6. in height or length, so as the male are sooner perfited in the womb than the females, on the contrary the females do sooner grow to their perfection after their foalling then the males.  
The males have more teeth than the females, and in each sex they which have fewest teeth, live not so long, and in their old age, their teeth grow white. Now their age is discerned by their teeth on this manner, the first four, that is two above, and two beneath, be changed, after they be thirty year old, and a year after the four next are changed in like manner, again after another year, four more are changed, so that after four year, and six months, he looseth no teeth, except the canine, which cometh again in the fift and sixth year; so that afterwards their age cannot be diserned, because in the seventh year, they are all filled; An other unfeigned note of their age, is the hollowness of their temples, and their eyelids beginning to wax grey, and their teeth hanging out of their mouths. They also have little blacks in the middle of their teeth. Some try the age of their horses, as a wise and learned man writeth, by considering twelve teeth, six above, and six beneath, for the old horses have longer and thinner teeth, which are black at the top, and there are certain broaches or wrinkles in their teeth, which being filled, the mark is said to be out of their mouth.  
Some try the age of their horses by their cheeks, for they pull up the skin from the bones, and if it will quickly fall back again into his former place, they take it for an assured token of the horses youth: but if if it stand out and fall slowly down, then on the contrary, they judge the horse to be old, and thus much for the age and diet of horses.   

Of the uses of Horsseflesh, Mare's milk, and other parts.  
TThere were certain people in Scythia, which were called Hippophagis, because they lived upon horsseflesh; such also were the Sarmatians and the Vandals: likewise in Scythia the less, near Taurica Chersonnessus, the people do not only eat the flesh of horses, but also their milk, and make cheese thereof. Athaeneus also affirmeth, that the manner of the ancient Persians was, upon the feasts of their nativities to roast an Ox, an Ass, a Horse, and a Camel whole, and so set them before their guests.  
Inlike sort, they eat horseflesh and Camels-flesh at Damascus, and in Pollonia wild horses, especially that part, which groweth under the mane. The Sarmatians make meat of Millet seed, and mingle it with Mare's milk, or with blood taken out of the veins of their legs, wherewithal they make puddings, 
Mat●michou Pau●venetus  and this is their chief food. So likewise do the Tartarians, who having a horse sick, cut off his ulcer or wound, and so kill him and eat his flesh. The Goths also in the days of Virgil did drink the blood of horses, as appeareth by these verses: 
Profuit incensos, aestus avertere & inter  
Ima fertre pedis, salientem sanguine venam  
Bisaltae, quo more solent, acerque Gelonus  
Cumfugit in Rhodapem, atque indeserta Getarum  
Et lac concretum, cum sanguine potat equino.   
The poets do also feign, that Pelias, the Son of Tirus and Neptune, was educated by a Mare, and Metabus brought up his Daughter Camillus with Mare's milk, because she was borne wild, he also bred her among the bushes, according to these verses: 
Hic natamindumis, interque horrentia lustra  
Armentalis equae & lact ferino  
Nutribat, teneris immulgens ubera labris.  The Tartarians drink Mares milk, which they dress like white wine, and call it Churnis, whereof Paulus Venetus rehearseth this story. The king of Tartar saith he, nourisheth above ten thousand milk white horses and Mares, and every year, upon the eight and twenty day of August, they observe a solemn feast, wherein the milk of these white mares is dressed and set forth in comely vessels.  
Afterward the king taketh a bowl full thereof, and poureth it on the ground round about him, being so taught by his Magicians, to offer sacrifice to the gods of his country: For they persuade him, that the gods lick up that milk spilled on the ground, and afterwards the king drinketh up the residue, and besides him no body that day, except it be of the king's lineage, or of the country of Horiach (for the people of that country, have liberty to taste thereof that day,) because of a battle which once they obtained for the great Cam.  
The property of this milk is to loosen the belly; and because it is thin and hath no fat in it, therefore it easily descendeth, and doth not curdle in the stomach, and it is said that the Scythians can keep it twelve days together, therewithal satisfying their hunger, & quenching their thirst, and thus much shall satisfy for the natural discourses of horses; hereafter followeth the moral.   

The moral discourse of Horses, concerning fictions, pictures, and other devices.  
ANd first of all for the moral dignity of horses, there is a celestial constellation called Hippos, according to these verses of Arratus thus translated: 
Huic Equus ille iubam quatiens fulgore micanti  
Summum contingit caput aluo stellaque tungens una.  The Latins call this star Pegasus, and they say that he is the son of Neptune and Gorgon; Medusa with striking his foot upon a Rock in Helicon a mountain of Boeotia, opened a fountain, which after his name was called Hippocrene. Others tell the tale in this sort, at what time Bellerophon came to Praetus the son of Abas the king of the Argives, Antia the kings wife fell in love with her guest, and making it known unto him, promised him half her husband's kingdom if he would lie with her, but he like an honest man abhorring so foul a fact, utterly refused to accomplish the desire and dishonesty of the lustful Queen; whereupon she being afraid lest he should disclose it unto the king, prevented him by her own complaint, informing the king that he would have ravished her: when the king heard this accusation (because he loved Bellerophon well,) would not give punishment himself, but sent him to Scheno●eas the father of Queen Antia, that he in defence of his daughter's chastity might take revenge upon him, who presently cast him to Chimaera, which at that time depopulated all the coast of Lycia: but Bellerophon by the help of the horse Pegasus did both overcome and avoid the monster, and being weary of his life perceiving that there was no good nor truth upon the earth, determined to forsake the world and fly to heaven: who coming near to Heaven, casting down his eyes to the earth, trembled to see how far he was distant from it, and so his heart fainting for fear, fell down backward and perished, but his horse kept on his flight to heaven, and was there placed among the stars by jupiter. Euripides telleth the tale otherwise, for he saith that Chiron the Centaur had a Daughter nourished in the mountain Pelius which was called Theas and afterward Hip, because of her exceeding hunting on horse back, she was persuaded by Aeolus (the son of Helen, a Nephew of jupiters', to let him lie with her, whereupon she conceived with child, and when the time of her deliverance came, she fled from her father into the woods, for fear the loss of her virginity should be known unto him, but he followed her to see what was the cause of his Daughter's departure, whereupon she desired of the Gods that her father might not see her in travail, her prayer was granted, and she after her delivery, was turned into a mare, and placed amongst the stars.  
Others say that she was a prophetess, and because she revealed the counsels of the Gods, was therefore metamorphized in that shape in the place aforesaid. Others say, that because she gave over to worship Diana, she lost her first presence: but to return to the first tale of Bellerophon, who after the death of Chimaera, growing proud for his valour attempted to fly to heaven, but jupiter troubled his horse with a fury, and so he shook off his rider, who perished in the field, Alecus apo tese alese, because of his error: and Pegasus was placed in heaven.  
But to come nearer to the description of the poetical horse, Albertus Magnus and some others say, that it is a beast bred in Aethiopia, having the head and feet of a horse, but horned, and wings much greater than the wings of an Eagle, which he not doth lift up into the air like a bird, but only stretcheth them out when he runneth, whereby his only presence is terrible to all creatures, unto whom he is enemy, but especially to men: but for the truth hereof (although Pliny and some others seem to affirm as much) yet will I set down nothing for truth and certainty, because as the poets call every swift horse volutres, and Alipedes, so the error of that figure, hath rather given occasion to the framing of this new Monster Pegasus, than any other reasonable Allegory.  
Likewise I know no cause why the poets should feign, that Ceres was turned into a Mare, and hid herself in the herds of Oncius, Neptune falling in love with her, followed her to those fields, and perceiving that he was deceived, turned himself also into a horse, and so had to do with her, whereat Ceres was grievously offended, and fell into a very great fury, for which cause she was called Erinys: yet afterwards she washed herself in the River Ladon, laying aside all her rage and fury, at the fullness of time she brought forth Arion.  
And the Arcadians also had a certain Den, wherein they had a great remembrance of this ravishment of Ceres, sitting in a Den, wherein they say she hid herself from all creatures, and whereunto they offer divine worship. They picture her in a colts skin, sitting like a woman in all parts, with a long garment down to her ankles, but the head of a horse with the pictures of many Dragons, and other such wild beasts, holding in one of her hands a Dolphin, and in the other a Dove.  
By all which it is not easy for every man to know and conceive their meaning, that plenty of food signified by Ceres, doth not only maintain men, Fowls, Beasts, and Fishes, but also the immoderate use thereof draweth men to inordinate lust and concupiscence, and that the Gods of the Heathen were more rather to be accounted beasts than men.  
Diana also among the Arcadians was called Eurippa, for the finding out of those Mares which Ulysses had lost: which Ulysses erected a statue for Neptune the great Rider, and they say that Hippolytus being torn in pieces by Horses through the love of Diana, and skill of Aesculapius, by the virtue of certain Herbs he was restored unto life again: Whereupon jupiter being sore vexed and angry with Aesculapius for such an invention, deluding as it were the fury of the Gods, killed him with lightning; and thrust him down to hell, because no wretched man would fear death if such devices might take place: which fact Virgil describeth in these verses: 
At Trivia Hippolitum secretis alma recondit  
Sedibus & nymphae Aegeriae nemorique relegat  
Solus ubi in siluis Italis ignobilius aewm  
Exigerit, versoque ubi nomine virbius esset  
unde etiam Triuiae templo lucisque sacratis  
Cornipedes arcentur equi quod litore currum  
Et iwenem Monstris pavidi effudere marinis.  The Poets also do attribute unto the night, black horses, and unto the day white. Homer saith, that the names of the day-horsses are Lampus & Phaethon, to the moon they ascribe two horses, one black and another white, the reason of these inventions, for the day and the night is, to signify their speedy course or revolution by the swiftness of horses, and of the darkness of the night by the black horses, and the light of the day by the white, and the Moon which for the most part is hid and covered with earth, 
Textor.  both increasing and decreasing, they had the same reason to signify her shadowed part by a black horse, and her bright part by a white one.  
The like fixtion they had of H●c●te, whom Ausonias calleth Tergemina, because she is described with the head of a Horse, 
Heltodorus  a Dog, and a wild Man, the horse on the right hand, the Dog on the left hand, and the wild man in the middle: whereby they declared, how vulgar, illiterate, and vnciuilized men, do participate in their conditions, the labours and envy of brute beasts.  
We may also read in the Annals of Tacitus, that in his time there was a Temple raised to equestrial fortune, that is, for the honour of them which managed horses to their own profit, and the good of their country, and that Fuluius the Praetor in Spain, because he obtained a victory against the Celtiberians, by the valiant diligence of his horsemen, was the first that builded that temple. Likewise, there was another temple in Baeotis for the same cause dedicated unto Hercules. 
Coelius   
The ancient Pagans call the Godde of horses H●ppona, as the Godde of Oxen B●bona. It is also apparent, that many Nations use to Sacrifice horses, for at S●lentinuma horse was cast alive into the fire and offered to jupiter. Likewise the Lacedæmonians sacrifyced a horse to the winds: 
Gyraldus  at Rome also they sacrificed a horse to Mars, & thereof came the term of Equus October, which was sacrificed every year in October in Campus Martius. This horse was often taken out of a chariot, which was a Conqueror in race, & stood on the right hand, assoon as he was killed some one carried his tail to a place called Regia, and for his head there was a continual combat betwixt the inhabitants of the streets (Suburra) and (S●c●auia) which of them should possess it: for the Suburans would have fastened it to the wall of Regia, and the Sacraviens to the Tower Mamillia.  
The reason why they sacrifyced a horse, some have coniecturd because the Romans were the off spring of the Trojans, and they being deceived by a horse, their posterity made that Sacrifice for punishment of horses: but it is more reasonable, that because they Sacrificed a conquering horse, 
〈◊〉  they did it only for the honour of Mars (the god of victory) or else because they would signify, that flying away in battle was to be punished by the example of sacrificing of a swift horse.  
The Carmani did also worship Mars, and because they had no horses to use in war, they were forced to use Asses, for which cause they Sacrificed an Ass unto him. There is another fable amongst the Poets, that the Methimnaeans were commanded by the Oracle to cast a Virgin into the Se● to Neptune, which they performed: now there was a young man whose name was (Ennallus) which was in love with the said Virgin, and seeing her in ●he Waters, swum after her to save her, but both of them were covered with the waters of the Sea, yet after a certain space, Ennallus returned back again, and brought news that the virgin lived among the pharies of the Sea, and that he after that he had kept Neptune's horses, by the help of a great wave, escaped away by swimming; for the poets fain that Neptune's chariot was drawn by horses of the sea, according to these verses of Gilius: 
Non aliter quotiens perlabitur aequora curru  
Extremamque petit Phaebaea cubilia Tethyn  
Fraenatis neptunus equis.  They also feign that the Sun is drawn with two swift white Horses, 
Idolatry by the pictures of Horses  from whence came that abomination, that the Kings of judaea had erected Horses and Chariots in honour of the Sun, which were set at the entrance of the Temple of the Lord; which Horses were destroyed by josias, as we read in holy Scripture. 
Munster.  And the manner of their abomination was, that when they did worship to the Sun, they road upon those Horses from the entrance of the Temple to the chamber of Nethan-melech. The Persians also sacrificed a Horse to Apollo according to these verses of Ovid: 
Placat equum Persis, radij hyperiona cinctus  
Ne detur sceleri victima tarda deo.  And for this cause the Masagetes sacrificed a horse (the swiftest of all Beasts) unto the sun, the swiftest of all the Gods. Philostratus also recordeth, that Palamedes gave charge to the Grecians to sacrifice to the Sun rising a white horse. The Rhodians in honour of the Sun did cast yearly away into the Sea, the Chariots dedicated to the Sun, in imagination that the Sun was carried about the World in a Chariot, drawn by six Horses.  
As the Army of the Persians did proceed forward on their journey, 
The ceremony of the Persians going to war  the fire which they did (call holy and eternal) was lifted up on Silver altars: Presently after this, there followed the Wisemen, and after those wisemen came 165. young men, being clothed with as many red little-garments as there are days in the year: Instantly upon the same, came the holy Chariots of jupiter, which was drawn by white Horses: after which, with a resplendent magnitude the Horse of the Sun was seen to appear (for so it was called) and this was the manner of their sacrifice. 
Coelius   
The King of Indians also (as is said) when the days began to wax long, he descended down to the River Indus, and thereunto sacrificed black Horses and Bulls, for the Bulls in ancient time were consecrated to the rivers, and horses also were thrown thereinto alive, 
Varrmus  as the Troyans' did into Xanthus.  
The Veneti (which worshipped Diomedes with singular honour) did sacrifice to him a whit horse: when the Thebans made war on the Lacedæmonians, 
Strabo  it is said that Caedasus appeared in a vision to Pelapidas, one of the Theban Captains, and told him that now the Lacedæmonians were a Laeuctra, and would take vengeance upon the Thebans, and their Daughters; Whereupon Pelapidas to avert that mischief, caused a young foal to be gallantly attired, and the day before they joined battle, to be led to a Sepulchre of their virgins, and there to be killed and sacrificed.  
The Thessalians observed this custom at their marriges and nuptial sacrifices, the man took a Horse of War armed and furnished, which he led into the Temple, after the sacrifice ended he delivered the rains of the bridle into the hands of his Wife who led the same Horse home again, but for what signification or cause this rite was observed, 
Plutarch.  Aelianus which relateth the story showeth not, but saith he referreth himself to the Thessalians to declare their own reasons of this observation, and thus much shall suffice concerning the sacrificing of Horses.  
Another moral-honor done unto them was their burial; 
The burial of Horses  For we have showed already that Volucer the Horse of Verus the Emperor was honourably buried, the Mares of Cinon which had won three games at Olympus, were likewise interred near his own body. The Scythians at the burial of their kings used for to strangle one of his harlots, his cupberer, his Cook, his Horsse-keeper, his messenger, and also Horses and other cattle; and after a year they do this the second time; taking fifty of his dearest servants which were natural Scythians and strangled them; Likewise fifty of his best Horses, out of whose bellies they pull out their bowels and guts, and filling their bellies up again with chaff, they sow them up: then make they half an arch upon two posts standing upright, and likewise the other half upon two other posts over the king's grave; Likewise fastening in the earth divers other sharp posts upon which they put the fifty horses, so fastening them with thick pieces of timber all along their neck and back, so that the shoulders of the horses rest upon the fore-arch and their bellies on the hinder, their legs standing upward, then bridle they the horses, and stretch forth the reins of their bridles unto the posts of the earth, afterwards upon every one of the dead horses they lay a dead man, putting a stake through his back out of his neck, and the ne●ther part of the said stake they fasten in the post, which pierceth or goeth through the horse, and thus having compassed about the grave of their king, with such horses and horsemen, they depart, leaving both one and the other to the consumption of nature, and after this manner did they bury all their kings.  
Adrian buried his hunting horse, Enomaus his Mares, Partheria and Eriphas. Likewise Miltiades, 
〈◊〉.  Euagoras, and Augustus the Emperor: At Agrigentum also there are many Pyramids erected upon the sepulchers of horses, and thus much shall suffice for the burial of horses. 
Aelianus.   

●●iny.  We have showed you already how men and women have been transformed into horses, according to the fiction of the Poets, as of Saturn, jupiter, Neptune, Ceres, Hips, and Ocyrrhoes the daughtrrs of Chiron. 
●●lus Predictions 〈…〉 by horses  In like sort there have been predictions or ostentations of things to come, taken from a Wolf, a Fox, and a Serpent, and a Horse, which were called Auspicia Pedestria.  
Dreams also have been declared by horses, for Publius Vatinius in the Macedonian war, coming towards Rome in the night time, supposed he saw two young men of excellent beauty to meet him, and tell him that Perses the king was taken by Paulus, which thing he declared to the Senate, but was by them put into prison as a contemner of the Majesty and honour of that Captain, but afterwards it appeared by the letters of Paul that Perses was taken that very day; whereupon Vatinius was delivered out of prison, and rewarded with land and liberty. 
●●ler. Max.   
It also appeareth that the same day that Castor and Pollux washed away the sweat of themselves and their horses, in the lake of juturne, that they watched for the safety of the Roman Empire, and their Temple which was joined to the same fountain being fast locked, upon a sudden flew open without the hand of man.  
Aenaeas also in Virgil saith, that he knew war would follow by the appearance of four horses, which in a green field set upon a whole camp, whereupon in Virgil he speaketh thus to Anchises.  

Quatuor hic, primum omen Equos in gramine vidi  
Trudentes campum late candore novali  
Et pater Anchises bellum o terra hospita parts  
Bello armantur equi, bellum haec armenta minantur  
Sed tamen ijdem olim curru succedere sueti  
Quadrupedes & fraena iugo concordia far  
Spes est pacis ait.  Lucan also speaketh to the same purpose that horses presage war; 
Primus ab aequorea percussis cuspide saxis  
Thessalicus sonipes bellis feralibus omen  
Exiluit.  Alexander also writeth, that the Germans were wont to bring up white horses which were never used to labour, by whose neighing they were forewarned of wars, and of other strange events. It is vulgarly known how Darius came to the kingdom of Persia, after it was agreed amongst the seven princes, that he whose horse did first neigh in the morning in a place appointed, should be saluted king, Ebares his rider in the night time took one of the Mares which he knew his masters horse loved, and led her into the suburbs, and there tied her, afterward he brought thither Darius his horse, and led him about her 2. or three times, and at length suffered him to cover her, and so led them both away together.  
In the next morning the princes met as soon as day broke, and road up and down the suburbs, until at last they came to the place where the Mare of Darius was tied the night before, whereunto the horse of Darius ran neighing strongly, and presently it thundered and lightened in a clear day: whereupon the residue of the princes alighted from their horses, and did reverence to king Darius, whom by divine appointment was thus advanced to the Sceptre.  
Although there be some that say Ebores by handling of a Mares genital and keeping his hand warm, until they came to the place aforesaid, there stroking the Nostrils of his masters horse, caused him thus to neigh and win the kingdom, yet I rather incline to the former opinion which was related by Herodotus in his Thalia.  
There have also been horses of strange fashions, for as we have showed already, that a Mare did bring forth a Hare, so also (Livy saith) an Ox did bring forth a Foal. 
Of Monster horse.  Nero did show certain Hermaphrodite mares, wherewithal his chariot was drawn, which was a thing worth the sight, that the Monarch of the world should sit upon Monsters.  
julius Caesar had a horse which had cloven hooves like a man's fingers, and because he was foaled at that time when the soothsayers had pronounced that he should have the government of the world, therefore he nourished him carefully, 
Pli●ius  and never permitted any man to back him but himself, which afterwards he dedicated in the Temple of Venus, for he conceived, that such a strange beast bred in his own flock was a prediction unto him of great honour. The Palatine of Vilua had a horse sole with five legs, 
Dion. Coelius  and Henry the count- Palatine had likewise a horse with six legs: Thus much may suffice for the monster horses.  
In the next place it is good to inquire what the Centaurs are, who are described by the Poets to have their forepar●like men, and their hinder part like horses, 
Of Centaurs  the occasion whereof is thus related by Pindarus: that Centauru the Son of Ixion, committed buggery which the mares of Magnetia, under the mountain Pelius, from whence came that monstrous birth in the upper part resembling the father and in the neither the mother. These faith he possessed the mountains and desert places of Thessaly, being given to all manner of Latrociny and Depraedation. They were called also Hippocentauri: And some say that they were first of all nourished by the Nymphs in the mountain Pelius, who afterwards being the first that tamed horses, were thought to be half men, and half horses, because they were seen backward, and from hence came the fable that they were tamed by Hercules, which was one of his greatest labours: But yet that no man may wonder or think it impossible that such monstrous creatures should have existence in nature, these authorities following may persuade sufficiently.  
Plutarch in his banker of wisemen, affirmeth, there was a horsse-keeper which brought into the house of Periander an infant or rather a monster which he had got upon a Mare, which had the head, neck, hands and voice o● a child, and the other parts like a horse, Diocles presently judged it to be a monster, and signified contentions and strifes in the world. But Thales told Periander he was of another opinion, namely, that it was no monster, but a mere natural birth from such a copulation, and therefore advised Periander, that either he should keep no riders, or else let them have wives.  
Claudius' Caesar also writeth, that in the time of his reign there was such a one borne in Thessaly, which died the same day it was borne: and Pliny that he afterwards saw it seasoned in honey, brought out of Egypt to be showed to the Emperor. These Centaurs Homer calleth Feray, that is Ferae, wild persons. The Lapithae and the Centaurs are said to be very like the one to the other and were also once very loving, but they fell afterwards to deadly war, by reason the Centaurs in a banquet being drunk, offered to ravish the famals of the Lapithae, for which cause the Lopithae slew them in their jealousy, whereon fell a mortal war, whereby the poets signify how intemperancy in men & beasts doth not only bring with it other sins, but also causeth much slaughter. And so I conclude the story of Centaurs, holding it possible that such should be generated by unclean and unnatural copulation, but unpossible that they should live long after birth, and therefore the Centaurs of the Poets are nothing else but men sitting on horseback, mistaken for one entire creature which were divided, and so I conclude with the verse of Horace: 
Humano capiti cernicem pictor Equinan  
Hoc monstrum puto Centaurus foret.    

Of the statues and figures of Horses.  
IT is was no small dignity that the ancient Cephalenes did stamp their money with the picture of a horse, for surely from them it came, 
〈◊〉.  that coin was first of all called currant, because of the image of a speedy horse, wherewithal it wes imprinted. Textor also writeth, that amongst the ancients there was a custom to make the Character of a horse in the forehead of a boud-slave, there was also images of horsemen and horses renowned in many countries for the honour of both, such were the statues of the Amazons (called Hippiades (who by Lysias the Orator are said to be the first that ever backed horses: Such was the statue of Claelia, Quintus Martius; Tremulus, Domitianus, and many other both men and women: for the Romans' had the equestrial statues in great reverence and ceremony, no doubt in imitation of the Grecians, but with this difference, that they pictured none but the swift horses, but the Romans, horses and chariots, and from hence came the custom to have chariots in triumph.  
But this custom to have six horses in a chariot was brought in last of all by Augustus. Aristolemus pictured the chariots and wagener. Pisicrates the woman Pitho, with a waggon. Eut●●crates the son of Lysippus expressed the equestrial combat at the Oracle of Troph●nium with singular art, also many Chariots of Medea, the horse and his carriage: there were also 〈…〉 chariots at Rome in the porch of jupiters' Temple, as we have showed before in the discourse of chariots.  
When Constantinus the great took a view of the city of Rome, and passing from place to place, came at length to Forum Traiani, the most exquisite building of all the world, he stood amazed at the admirable frame of Giants, which were lineally deciphered therein, whereof despairing to imitate any part of that work, he chose only to erect the picture of such a horse & prince, 
Amianus  as in the middle of the same was erected, in remembrance of trajan▪ and so much he intimated to his followers: close by him stood that princely Hormisda●a (a persian) who made the Emperor this answer: Ante imperator stabulum tale condi iu●eto si vales: Equus quem fabrica●e disponis ita late succedat ut iste quem videmus: O Noble Empe. before you make such a horse, first of all build such a stable; that your work in all parts may be correspondent to this which you propose unto yourself to imitate.  
Metellus the Macedonian raised two porches which were compassed about with two horses, without inscription or dedication, which now are compassed with the porches of Octavia, & the row of Equestrial statues in the front of the said buildings, now the greatest ornament of that place, he also brought out of Macedonia. And it is said that Alexander the great caused Lysippus (that singular workman) to frame the pictures of all those knights which in his company were slain at the River Granicum, and also to place his own picture amongst them.  
In the city of Rome there are two mountains called Equilini, in one of them are the baths of Dic●lesian, and the great Marble horses, with two men half naked, holding their reins, being most singular workmanship, whereof one hath this inscription in latin letters Opus Praxitelis, the work of Praxitiles, the other Opus Phidiae the work of Phidias: and it is clear, that they were brought thither by Tyridates king of Armenia, for whose entertainment Nero caused the Theatre of Pompey to be covered all over with gold in the space of one day. 
C●pontinus  The story of the Trojan horse is vulgarly known, which is also called Equus Durateus, or Durens, wherein Grecian princes hid themselves, when they took Troy, according to these verses: 
Nec cum duratens Troianis pergama partu  
Inflammascit Equus nocturno graiugenarum.  The truth whereof standeth thus, the Grecians making show that they had vowed a vow unto Pallas, framed a horse of so great bigness, that it could not be taken into Troy, except the gates were pulled down; and this they placed hard to the walls of Troy: Sinon (the counterfeit runagat) being then within the walls among the Trojans, persuaded them to pull down their walls and pull in that wooden horse; affirming that if they could get it, Pallas would stand so friendly to them that the Grecians should never be able to move war against them: wherefore they pull down their gates, and part of their wall, and by that means do bring the horse into the city: while the Trojans were thus reveling and making merry with themselves, and not thinking of any harm might ensue upon them, the leaders of the Grecian army who by deceit all this while kept themselves close hid, (ever since which time the Grecians are termed of all nations deceitful) on a sudden rose out of their lurking places, and so going forward invaded the city, being destitute of any defence, and by this means subdued it.  
Others are of opinion, that the poet's fiction of the Trojan horse, was no other but this, that there was a mountain near Troy called Equus, and by advantage thereof Troy was taken, whereunto Virgil seemeth to allude, saying; 
Instar montis Equum divina Palladis arte  
Aedificant.  For they say that Pallas and Epeus made the horse, and therefore I conjecture, that the Trojan horse was nothing else but an engine of war, like unto that which is called Aries: For (Pausanias saith) that Epeus was the inventor, thereof. And Higintas saith, that the Trojan horse was Machina oppugnatoira, a devise of war, to overthrow the walls.  
Of this horse there was a brazen image at Athens in Acropolis, with this inscription, Chaeridemus, Fuangeli filius caelenenatus dicavit. When Alexander looked upon his own picture at Ephesus which Apelles had drawn with all his skill, the king did not commend it according to the worth thereof: It fortuned that a horse was brought into the room, who presently neighed at the picture of Alexander's horse, smelling unto it as to a living horse, where at Apelles spoke thus to the king: 
Ho men Hippos eoice sou graphicoteros  
Cata polu.  That is to say: the horse is a better discerner of truth than you.  
There was one Phormis which went from Maenalus in Arcadia into Scicilia, to serve Gelon the Son of Dinomenes, under whom and his brother Hiero he arose to great estate of wealth, and therefore he gave many gifts to Apollo at Delphos, and made two brazen horses with their riders at Olympia, setting Dionysius the Grecian upon one, and Simon Egenenta upon the other.  
Aemilius Censorinus (a cruel Tyrant in Scicilia) bestowed great gifts upon such as could invent new kind of Torments; there was one Aruntius Paterculus, hoping to receive from him some great reward made a brazen horse, and presented it to the Tyrant: to include therein such as he should condemn to death: at the receipt whereof Aemilius which was never just before, first of all put the author into it, that he might take experience how cursed a thing it was to minister unto cruelty.  
Apelles also painted Clitus on horssebacke hastening to war, and his armour bearer reaching his helmet unto him, so lively, that other dumb beasts were afraid of his horse. And excellent was the skill of Nealces who had so pictured a horse foaming that the beholders were wont to take their handkerchefs to wipe it from his mouth: and thus much for the moral uses of horses.   

Of the several diseases of Horses and their cures.  
SEeing in this discourse I have principally aimed at the pleasure, delight, and profit of Englishmen, I have thought good to discourse of the diseases of horses and their cures in the words of our own countrymen M. Blundevile, and M. Markham, whose works of these matters are to be recorded like the Illiads of Homer in many places and several Monuments, to the the intent that envy or Barbarism may never be able to bury them in oblivion, or neglect to root them out of the world, without the loss of other memorable labours.  
Wherefore good Reader, for the ensuing Tractate of diseases and cure; compiled by them, after that I had read over the labours of C. Gesner, and compared it with them, finding nothing of substance in him, which is not more materially, perspicuously, profitably, and familiarly, either extracted or expressed by them, in a method most fitting this History, I have thought good to follow them in the description of the disease and the remedy, first (according to time) declaring them in the words of M. Blund. and afterwards in the words of M. Markam methodically one after the other in the same place: wherewithal I trust the living authors will not be displeased, that so you may with one labour examine both; and I hope, that neither they nor any of their friends or Scholars shall receive any just cause of offence, by adding this part of their studies to our labours, neither their books imprinted, be any way disgraced or hindered, but rather revived, renobled, and honoured. To begin therefore (saith Master Blundevill) after the discourse of the nature of a horse followeth those things which are against nature, the knowledge whereof is as need fully profitable as the other. Things against nature be those whereby the heathfull estate of a horsse-body is decayed, which are in number three. That is, the causes, the sickness, and the accidents; of the two first in order, and the other promiscuously as need requireth.   

Of causes and kinds thereof.  
THe causes of sickness be unnatural affects, or evil dispositions preceding sickness, and provoking the same, which of themselves do not hinder the actions of the body, but by means of sickness coming betwixt. 
Blundevile  Of causes, some be called internal, and some external. Internal be those that breed within the body of the beast, as evil juice. external be those that chance outwardly to the body, as heat, cold, or the stinging of a Serpent, and such like. In knowing the cause of every disease, consisteth the chief skill of the Ferrer. For unless he knoweth the cause of the disease, it is impossible for him to cure it well and skilfully. And therefore I wish all Ferrer to be diligent in seeking to know the causes of all diseases, as well in the parts similer, as instrumental▪ and to know whether such causes be simple, or compound: for as they be simple or compound, so do they engender simple or compound diseases.   

Of sickness what it is, and how many general kinds there be, also with what order the diseases of Horses are herein declared. And finally, of the four times, belonging to every sickness.  
Sickness is an evil affect contrary to nature, hindering of itself, some action of the body. Of sickness there be three general kinds, whereof the first consisteth in the parts simyler; the second in the parts instrumental: and the third in both parts together. The first kind, is called of the Latins Intemperies, that is to say, evil temperature, which is either simple or compound. It is simple, when one quality only doth abound or exceed too much, as to be too hot or too cold; it is compound, as when many qualities do exceed, as when the body is too hot and too dry, or too cold and too moist. The second kind is called Mala constitutio, that is to say, an evil state or composition, which is to be considered, either by the shape, number, quantity, or sight of the member, or part evil affected or diseased. The third kind is called unitatis solutio, that is to say, the loosening or division of the unity, which as it may chance diversly; so it hath divers names accordingly: for if such solution or division be in a bone, than it is called a fracture, if it be in any fleshy part, than it is called a wound or ulcer; in the veins a rapture, in the sinews a convulsion or cramp, and in the skin an excoriation.  
Again, of diseases, some be called long, and some sharp and short, called of the Latins, Morbi accuti, which be perilous, and do quickly kill the body. The long, do tarry longer by it. Yet moreover there is sickness by itself, and sickness by consent. Sickness by itself, is that which being in some member, hindereth the action thereof by itself. Sickness by consent, is derived out of one member into another, through the neighbourhood and community that is betwixt them: as the pain of the head which cometh from the stomach.  
Thus the learned Physicians which writ of man's body, do divide sickness. But Absirtus writing of horsse-leach craft, saith of that sickness or rather malady (for so he termeth it, using that word as a general name to all manner of diseases that be in a horse) there be four kinds: that is to say, the moist malady, the dry malady, the malady of the joints, and the malady betwixt the flesh and the skin. The moist malady is that which we call the Glanders: the dry malady is an incurable consumption, which some perhaps would call the mourning of the chain, but not rightly, as shall well appear unto you hereafter: The malady of the joints comprehendeth all griefs and sorances that be in the joints: And the malady betwixt the flesh and the skin, is that which we call the scab: unto which four kinds of maladies Vegetius addeth three others, that is, the Farcine, the pain of the reins or Kidneys, and the cankered Mangenesse, most commonly called of the old writers the Leprosy; and so maketh seven kinds of maladies, under which all other particular diseases are comprehended.  
Again, Laurentius Russius, useth an other kind of division of sickness. Of horses diseases (saith he) some be natural, and some accidental. The natural be those that do come either through the excess, or lack of engendering seed, or by error of nature, in missorming the young, or else by some defect of the dam or sire, in that perhaps they be diseased within, and have their seed corrupted.  
The accidental diseases be those that come by chance, as by surfeiting of cold, heat, and such like thing. But forasmuch as none of these writers do follow their own divisions, nor handle the parts thereof accordingly: to avoid their confusion, and to teach plainly: I thought good and profitable therefore to use this my own division and order here following.  
First then, of diseases some be inward, and some be outward. The inward be those that breed within the horses body, and are properly called maladies and diseases, whereof some do ocupy all the wholebodie, and some particular parts or members of the body.  
Of those then that occupy all the body, and not be accident to any private member, I do first treat, as of Agues, of the Pestilence, and such like, and then of those that be incident to every particluar member, beginning at the head, and so proceed orderly throughout all the members, even down to the sole of the foot, observing therein so nigh as I can, the self same order that Galen useth in his book, De locis male affectis, declaring first, what manner of disease it is, and how it is called in English, and also in Italian, because the King's stable is never without Italian riders, of whom our Ferrer have borrowed many names, as you shall perceive hereafter. Then the causes whereof it proceeds, and the signs how to know it, and finally, the cure and diet belonging to the same, and because I find not inward diseases enough to answer every part of the body, I do not let to interlace them with outward diseases, incident to those parts, yea rather, I leave out no outward disease belonging to any particular member, and to the intent you may the better know to what diseases or sorances every part or member of the horses body is most commonly subject. And note by the way, that I call those outward diseases that proceed not of any inward cause, but of some outward cause, as when a horse is shouldered by means of some outward cause, or his back galled with the saddle, or his sides spurgalled, or his hoove cloyed with a nail, and such like, which properly may be called sorances or griefs.  
Thirdly, I talk of those diseases as well outward as inward, that may indifferently chance in any part of the bdie, as of Impostumes, cankerous Ulcers, Wounds, Fistules, burnings, Brousinge, Breaking of bones, and such like. Fourthly, because most diseases are healed either by letting of blood, by taking up of veins, by purgation, or else by cauterisation, that is to say, by giving the fire: I talk of those four necessary things severally by themselves; and finally, I show you the true order of paring and shoeing all manner of hooves, according as the diversity of hooves require: and to the intent you may the better understand me, you have the perfect shapes of all necessary shoes, plainly set forth in figures before your eyes. Thus much touching mine order which I have hitherto observed.  
Now it is necessary to know, that to every disease or malady, belongeth four several times, that is to say, the beginning, the increasing, the state, and declination, which times are diligently to be observed of the Ferrer, because they require divers applying of medicine: for that medicine which was meet to be used in the beginning of the disease, perhaps is not to be used in the declination thereof: and that which is requisite, and very needful, to be applied in the state or chiefest of the disease, may be very dangerous to be used in the beginning. And therefore the Ferrer ought to be a man of judgement, and able to discern one time from another, to the intent he may apply his medicines rightly. Hither of causes and sickness in general. Now it is also meet, that we speak in general of signs whereby sickness is known.   

Of the signs of sickness in general.  

●●undevile  Sickness according to the learned Physicians, is known four manner of ways: first by inseparable or substantial accidents, as by the shape, number, quality, and sight of the part or member diseased. For if it be otherwise form, or more or less in number or quantity, or else otherwise placed than it ought to be, than it is not well. Secondly, sickness is known by alteration of the quality, as if it be too hot, or too cold, too moist, or too dry. Thirdly, when the action of any member is hurt or letted, as when the eyesight is not perfect, it is a manifest sign that the eye is evil affected or sick. Likewise, when there breedeth no good blood in the body, it is an evident token that the liver is not well. Fourthly, sickness is known by the excrements that come from the beast, as by dung, or stolen: for if his dung be too strong of scent, full of whole Corns, or of Worms, too hard or too soft, or evil coloured, it is a token that he is not well in his body: so likewise if his stolen be too thick, or too thin, too white, or too red, it betokeneth some surfeit, raw digestion, or else some grief in his reins, bladder or stones. But Vegetius saith, that it is best known, whether a Horse be sick or not, or toward sickness, by these signs here following: for if he be more slow and heavy in his trotting, or galloping, harder of Spur, than he was wont to be, or spreadeth his litter abroad with his feet, often tumbling in the night season, fetching his breath short and violently, loud snuffling in the Nose, and c●●ting out vapours at his Nostrils, or lieth down immediately after his provender, or maketh long draughts in his drinking, or in the night season is now down, and now on foot, or if in the next morning he be very hot in his pasterns, or betwixt his ears, or that his ears hang more than they are wont to do: again, if his eyesight be dim, and his eyes hollow in his head, his hairs standing right up, and his flanks hollow and empty, whensoever two or three of these signs do concur together, than it is to be thought, saith Vegetius, that the Horse is not well, and therefore he would have him immediately to be separated from his companions that be whole, and to be placed by himself until his disease be perfectly known and cured, and especially if it be any contagious disease.  
I have seen divers Ferrer here in England to use that for the trial of a horses sickness▪ which I never read in any Author, that is, to feel his stones, whether they be hot or cold, and to smell at his nostrils, and so by the savour thereof to judge what sickness the Horse hath. Truly I think that no evil way, if they can discern with their sense of smelling, the diversity of savours, that cometh out of his Nostrils, and then aptly apply the same to the humours whereof such savours be bred, and so orderly to seek out the original cause of his sickness. But I fear me, that more Ferrer smell without judgement, than with such judgement, and no marvel why, sith that few or none be learned, or have been brought up with skilful masters. But from hence forth I trust that my travail, will cause such Ferrer as can read, and have some understanding already, to be more diligent in seeking after knowledge than they have been heretofore, whereby they shall be the better able to serve their country, and also to profit themselves, with good fame, whereas now for lack of knowledge they incur much slander.   

Of the Fever and the divers kinds thereof in a horse.  
I Think it will seem strange unto some, to hear that a horse should have an Ague or Fever, but it was not strange unto the men of old time, as to Absyrtus, Hierocles, 
Blundev●●e  Xenophon, Vegetius, and such like old Soldiers, thoroughly experimented in horses griefs. A Fever, according to the learned Physicians, is an unnatural and immoderate heat, which proceeding first from the hart, spreadeth itself throughout all the arteries and veins of the body, and so letteth the actions thereof.  
Of Fevers there be three general kinds, whereof the first, is that which breedeth in the spirits, being inflamed or heated more than their nature requireth. The second breedeth in the humours, being also distempered by heat. The third in the firm parts of the body, being continually hot. What spirits and humours be, hath been told you before in the keepers Office. Of these three general kinds do spring many other special kinds, as Quotidians, Tertians, quartans, Fevers Hectic, and very many others, whereunto man's body is subject, whereof none of my Authors do treat, unless Vegetius, who speaketh somewhat of a Fever Quotidian, of a Fever continual, and also of a fever Accidental. He speaketh also of Summer, Autumn, and Winter Fevers, without making any great difference betwixt them, more than that one is worse than another, by reason of the time and season of the year, so that in effect all is but one Fever. Wherefore according unto Absirtus opinion, I will briefly show you first the causes whereof it proceeds, and then the signs how to know it, and finally how to cure the same.  
The Fever chanceth sometime by surfeiting of extreme labour or exercise, as of too much traveling, and especially in hot weather, of too swift galloping and running, and sometime by extreme heat of the Sun, and also by extreme cold of the air, and sometime it breedeth of crudity or raw digestion, which many times happeneth by over greedy eating of sweet green corn, or of such provender as was not thoroughly dried nor cleansed: for after such greedy eating, and specially of such meat, never followeth perfect digestion. The signs to know a Fever be these. The horse doth continually hold down his head, and is not able to lift it up, his eyes are even blown so as he cannot easily open them: yea and many times they be watering, the flesh of his lips and of all his body is lush and feeble, his stones hang low, his body is hot, and his breath is very hot and strong, he standeth weakly on his legs, and in his going draweth them lazily after him, yea he cannot go but very softly, and that staggering here and there he will lie down on his side, and is not able to turn himself or to wallow; he forsaketh his meat both hay and provender, and is desirous of nothing but of drink, which as Absirtus saith, is an assured token of a Fever: he also sleepeth but little. The cure and diet. Let him blood in the face and Temples, and also in the palate of his mouth, and the first day give him no meat, but only warm drink, and that by little and little. Afterward give him continually grass, or else very sweet hay wet in water, and let him be kept warm, and sometime walk him up and down fair and softly in a temperate air, and then let him rest, and when you see that he begins to amend, give him by little and little at once barley fair sifted and well sodden, and also mundified, that is to say, the husk pulled away, like as when you blanche Almonds.   

Of divers sorts of Fevers, according to Vigetius, and first of that which continueth but one day.  
THe Fever of one day called by the Geeek name Ephemera, or else by the Latin name Diaria, chanceth many times through the rashness and small discretion of the keeper, or some other that letteth not to ride a horse unmeasurably, either before or after watering, whereby the horse afterward in the stable entereth into an extreme heat, and so falleth into his Fever, which you shall know partly, by his waterish and bloodshotten eyes, and partly, by his short, violent and hot breathing, and panting.  
Moreover, he will forsake his meat, and his Legs will wax stiff and feeble. The cure. Let him have rest all the next day following, and be comforted with warm meat, then let him be walked up and down saite and softly, and so by little and little brought again to his former estate.   

Of the Fever continual.  
THe Fever continual, is that which continueth without intermission, and is called in Italian by the Latin name Febris continua, which springeth of some inflammation or extreme heat, bred in the principal members or inward parts, about the heart, which is known in this sort. The Horse doth not take his accustomed rest, whereby his flesh dothfal away every day more and more, and sometime there doth appear hot inflammations in his flanks, and above his withers. The cure. Purge his head by squirting into his Nostrils man's urine, or the Water of an Ox that hath been rested a certain time, to the intent such water may be the stronger, and then give him the drink written in the next Chapter.   

Of the Fever taken in the Autumn, that is to say, at the fall of the leaf.  
IF a Horse chance to get a Fever at the fall of the leaf, cause him immediately to be let blood in the neck vain, and also in the third furrow of the roof of his mouth, and then give him this drink. Take of jermander four ounces, of Gum dragant, and of dried roses, of each one ounce, beat them all into fine powder, and put them into a quart of Ale, adding thereunto of Oil olive four ounces, and of Honey as much, and give it the Horse lukewarm.   

Of the Fever in Summer season.  
A Fever taken in Summer season is much worse than in any other time, and especially if it be taken in the Dog days, for then the accidents be more furious. 
Blundevile  The signs be these: his arteries will beat evidently, and he will shed his seed when he staleth, and his going will be unorderly. The cure. Let him blood in a vain that he hath in his hinder haunch, about four fingers beneath the fundament, or if you cannot find that vain, let him blood in the neck vain, toward the withers, and if it be needful you may give him also this drink. Take the juice of a handful of Parslein mingled with Gum dragant, with Ensens, and a few Damask roses, beaten all into fine powder, and then put thereunto a sufficient quantity of ale made sweet with Hony.   

Of the Fever in winter.  
FOr the Fever in Winter, it shall be good to take the powder of the drugs last mentioned, and with a quill or reed, to blow it up into his left Nostril to make him to neese. It shall be good also to let him blood in the neck vain, 
Blundevile  and in the palate of the mouth, and then to give him one of these drinks here following. Take of Ireos' six ounces, of round Pepper one ounce, of bayberries, and of the seed of Smallage, of each one ounce, and let him drink them with sodden Wine. Or else take a pint of good Milk, and put therein of Oil four ounces, of Saffron one scruple, of Myrrh two scruples, of the seed of Smallage a spoonful, and make him drink that: or make him this drink. Take of Aristoloch, otherwise called round Hartwort one ounce, of Gention, of Isop, of Wormwoode, of Sothernwood, of each one ounce, of dry fat Figs six ounces, of the seed of Smallage three ounces, of Rue a handful, boil them all in a clean vessel with River Water, until the third part be consumed, and when you see it look black and thick, take it from the fire, strain it, and give the Horse to drink thereof lukewarm.  
As touching his diet, let his water be always lukewarm, wherein would be put a little Wheat meal, and remember to give him no meat so long as his fit continueth. And because in all Agues it is good to quicken the natural heat of the Horse, by rubbing and fretting his body, it shall not be amiss in some fair day to use this friction, called of the ancient writers Apotorapie, which is made in this sort. Take of Damask Roses one pound, of old Oil a pint, of strong vinegar a pint and a half, of Mints and Rue beaten into powder, of each one ounce and a half, together with one old dry Nut, beat them and mingle them together, then being strained and made lukwarme, rub and chafeal the horses body therewith against the hair, until he beginneth to sweat, than set him up in the warmest place of the stable, and cover him well.   

Of the Fever which cometh of raw digestion, or of repletion.  
YOu shall know if the Fever proceedeth of any such cause, by these signs here following. The Horse will blow at the nose more than he is accustomed to do, seemeth to fetch his wind only at his nose, and his breath will be short, hot and dry; you shall see his flanks walk, and his back to beat. The cure. Cause him to be let blood abundantly in the head, and palate of his mouth, and by squirting warm vinegar in the morning into his nostrils, force him to neese: and if he be costive, let his fundament be raked, or else give him a glister to ease the pain in his head. And as touching his diet, give him but little provender, or hay, neither let him drink much nor often, but betwixt times. But in any wise let him be well rubbed and chafed, and that a good while together, and if you use the friction declared in the last chapter before in such sort as there is said, it shall do him very much good.   

Of the Fever accidental coming of some ulcer in the mouth or throat.  
THe Horse not being well kept and governed, after that he hath been let blood in the upper parts: yea, and also besides that of his own nature is subject unto the distillation in his throat, or parts there about, the painful swelling or ulcer whereof, causeth the Horse to fall into a grievous Ague. Whereof, besides the former remedies apt to purge humours, it shall be necessary also, to let him blood in the vain of the head, and in the palate of his mouth, and to be short in all those places where the disease causeth most grief. And if the Horse be so sore pained as he cannot swallow down his meat, it shall be good to give him lukewarm water, mingled with Barley meal, or wheat meal, and besides that, to make him swallow down seven sops sopped in wine one after another, at one time: some use at the second time to dip such sops in sweet salad oil. Thus far Vegetius.   

Of the Pestilent Ague.  
IT seemeth by Laurentius Russius, that Horses be also subject to a pestilent fever, which almost incurable, 
Blundevile  is called of him Infirmitas Epidimialis, that is to say, a contagious and pestiferous disease, whereof there died in one year in Rome above a thousand Horses, which as I take it came by some corruption of the air, whereunto Rome in the chief of Summer is much subject, or else corrupt humours in the body engendered by unkind food, by reason perhaps, that the City was then pestered with more horsemen than there could be conveniently harboured or fed. Laurentius himself rendereth no cause thereof, but only showeth signs how to know it, which be these. The Horse holdeth down his head, eateth little or nothing, his eyes waterish, and his flanks do continually beat. The cure. First give him this glister. Take of the pulp of Coloquintida one ounce, of Dragantum one ounce and a half, of Centuary and Wormwood, of each one handful, of Castoreum half an ounce, boil them in water, then being strained, dissolve therein, of Gerologundinum six ounces, of salt an ounce and a half, and half a pound of Oil olive, and minister it lukewarm with a horn, or pipe made of purpose. Make also this plaster for his head: take of Squilla five ounces, of Elder, of Castoreum, of Mustard seed and of Euforbium, of each two ounces, dissolve the same in the juice of Daffodil, and of Sage, and lay it to the Temples of his head next unto his ears, or else give him any of these three drinks here following; take of the best treacle two or three ounces, and distemper it in good wine, and give it him with a horn; or else let him drink every morning the space of three days, one pound or two of the juice of Elder roots, or else give him every morning to eat, a good quantity of Venus' hair, called of the Latins Capillus Veneris, newly and fresh gathered, but if it be old then boil it in water, and give him the decoction thereof to drink with a horn.   

Martin's opinion and experience touching a horses Fever.  
THough Martin have not seen so many several kinds of fevers, to chance to Horses, 
Blundevile  yet he confesseth that a Horse will have a fever, and saith that you shall know it by these signs. For after the Horse hath been sick two or three days, if you look on his tongue, you shall see it almost raw and scalt, with the heat that comes out of his body, and he will shake and tremble, reel and stagger when his fit cometh, which fit will keep his due hours, both of coming and also of continuance, unless you prevent it by putting the horse into a heat, which would be done so soon as you see him begin to tremble, either by riding him, or tying up his Legs, and by chase him up and down in the stable, until he leave shaking, and then let him be kept warm, and stand on the bit the space of two hours, that done, you may give him some hay, by a little at once, and give him warm water, with a little ground malt twice a day, the space of three or four days, and once a day wash his tongue with Alom water, vinegar, and Sage. But if you see that all this prevails not, then purge him with this drink, after that he hath fasted all one night. Take of Aloes one ounce, of Agaricke half an ounce, of Lycoras and Annis seeds of each a dram, beaten to powder, and let him drink it with a quart of white wine lukewarm, and made sweet with a little Honey, in the morning fasting, and let him be chafed a little after it, and be kept warm, and suffered to stand on the bit meatlesse two or three hours after, and he shall recover his health again quickly.   

Of sickness in general, and the Fever.  
IN general, sickness is an opposite foe to nature, warring against the agents of the body and mind, seeking to confound those actions which uphold and maintain the body's strength and livelihood: 
Markham.  Who coveteth to have larger definition of sickness, let him read Vegesius Rusius, or excellent Master Blundivile, who in that hath been admirably well-deserving plainefull. For mine own part, my intent is to write nothing more than mine own experience, and what I have approved in Horses diseases most available: and first of the Fever or Ague in a Horse, though it be a disease seldom or not at all noted by our Mechannicall Horse Farriers, who cure many times what they know no●, and kill where they might cure, knew they the cause: yet I have myself seen of late (both by the demonstrate opinions of others better learned, and by the effects of the disease) some two Horses which I dare avouch were mightily tormented with a Fever: though divers Leeches had thereof given divers opinions, one saying it was the bots, by reason of his immoderate languishment: another affirmed him to be bewitched, by reason of his great shaking, heaviness, and sweeting: but I have found it and approved it to be a Fever, both in effect, nature, and quality, the cure whereof is thus: for the original cause of a Fever, is surfeit, breeding putrefaction in the blood: then when his shaking beginneth, take three new laid Eggs, break them in a dish, and beat them together, then mix thereto five or six spoonfuls of excellent good Aqua vitae, and give it him in a horn, then bridle him, and in some Close or Court, chafe him till his shaking cease and he begin to sweat: then set him up and clothe him warm. And during the time of his sickness, give him no water to drink, but before he drink it, boil therein Mallows, Sorrell, Purslane, of each two or three handfuls.  
As for his food, let it be sodden Barley, and now and then a little Rye in the sheaf to cleanse and purge him, chiefly if he be dry inwardly and grow costive. This I have proved uneffectlesse for this disease, and also much available for any other inward sickness proceeding either of raw digestion, too extreme riding, or other surfeit. divers have written diversly of divers Agues, and I could prescribe receits for them, but since I have not been experimented in them all, I mean to omit them, intending not to exceed mine own knowledge in any thing.   

Of the Pestilence.  
THe Pestilence is a contagious disease, proceeding as Pelagonius saith, sometime of overmuch labour, heat, cold, hunger, and sometime of sudden running after long rest, or of the retention or holding of stolen or urine, 
Blundevile  or of drinking cold water whiles the Horse is hot and sweeting, for all these things do breed corrupt humours in the horses body, whereof the Pestilence doth chiefly proceed, or else of the corruption of the air, poisoning the breath, whereby the Beasts should live, which also happeneth sometime of the corruption of e-evill vapours and exhalations that spring out of the earth, and after great floods or earthquakes, and sometime by means of some evil distillation or influence of the planets, corrupting sometime the plants and fruits of the earth, and sometime divers kind of cattle, and sometime both men, Women and children, as we daily see by experience. It seemeth that this evil or mischief in times paste came suddenly, without giving any warning, for none of mine Authors doth declare any signs how to know whether a Horse hath this disease or not, but only affirm, that if one Horse do▪ die of it, all his fellows that bear him company will follow after, if they be not remedied in time: so that as far as I can learn, the sudden death of one or two, first, must be the only mean to know that this disease doth reign. And the remedy that they give is this. First separate the whole from the sick: yea, and have them clean out of the air of those that be dead, the bodies whereof as Vegetius saith, if they be not deep buried, will infect all the rest. And let them blood as well in the neck, as in the mouth, & then give them this drink: take of Gentian, of Aristoloch, of Bay berries, of Myrrh, of the scraping of ivory, of each like quantity, beat them into fine powder, and give as well to the sick as to the whole, whom you would preserve from this contagion, every day a spoonful or two of this powder in a pint of good wine, so long as you shall see it needful. This medicine before rehearsed, is called of the ancient writers Diapente, that is to say: a composition of five simples, and is praised to be a sovereign medicine and preservative against all inward diseases, and therefore they would have such as travel by the way, to carry of this powder always about them.  
There be many other Medicines which I leave to write, because if I should rehearse every man's medicine, my book would be infinite, I for my part would use no other than either that before expressed, or else wine and treacle only.   

Of the diseases in the head.  

Blundevile  THe head is subject to divers diseases according to the divers parts thereof: for in the pannicles or little fine skins cleaning to the bones, and covering the brain, do most properly breed headache and migram. Again in the substance of the brain (which in a Horse is as much in quantity as is almost the brain of a mean hog) do breed the Frenzy, madness, sleeping evil, the palsy and forgetfulness. Finally, in the ventricles or celles of the brain, and in those conducts through which the spirits animal do give feeling and moving to the body, do breed the turnsick or staggers, the falling evil, the night mare, the Apoplexy, the palsy, and the convulsion or Cramp, the Catarrh or Rheum, which in a Horse is called the Glanders, but first of headache.   

Of headeach.  
THe headeach, either cometh of some inward causes: as of some choleric humour, bred in the pannicles of the brain, or else of some outward cause, as of extreme heat or cold, of some blow, or of some violent savour. Eumelus saith, that it cometh of raw digestion: but Martin saith most commonly of cold: the signs be these. The Horse will hang down his head, and also hang down his ears, his sight will be dim, his eyes swollen and waterish, and he will forsake his meat. The cure. Let him blood in the palate of his mouth. Also purge his head with this perfume. Take of Garlic stalks a handful, all to broken in short pieces, and a good quantity of Frankincense, and being put into a chafingdish of fresh coals, hold the chafingdish under the horses Nostrils, so as the fume may ascend up into his head: and in using him thus once or twice, it will make him to cast at the nose, and so purge his head of all filth. Pelogonius saith, that it is good to pover into his Nostrils wine, wherein hath been sodden Euforbium, Centuary, and Frankincense.   

Of the frenzy and madness of a Horse.  
THe learned Physicians do make divers kinds, as well of frenzy, as of madness, which are not needful to be recited, sith I could never read in any Author, nor learn of any Ferrer, that a horse were subject to the one half of them. Absiruus, Hierocles, Eumelus, Pelagonius, and Hypocrates, do write simply de furore & rabie: that is to say, of the madness of a Horse. But indeed vegetius in his second book of horseleachcraft, seemeth to make four mad passions belonging to a Horse, intituling his Chapters in this sort, de Appioso, de Frenetico, de Cardiacis, de Rabioso, the effects whereof though I fear me it will be to no great purpose, yet to content such as perhaps have read the Author as well as I myself, I will here briefly rehearse the same.  
When some naughty blood (saith he) doth strike the film or pannacle of the brain, in one part only, and maketh the same grievously to ache, than the beast becometh Appiosum, that is to say, as it seemeth by his own words next following, both dull of mind and of sight. This word Appiosum, is a strange word, and not to be found again in any other Author, and because in this passion, the one side of the head is only grieved, the Horse turneth round, as though he went in a Mill. But when the poison of such corrupt blood doth infect the mid brain, than the Horse becometh Frantic, and will leap and fling, and will run against the walls. And if such blood filleth the veins of the stomach, or breast, than it infecteth as well the heart as the brain, and causeth alienation of mind, and the body to sweat, and this disease is called of Vegetius, Passocardiaca, which if Equus Appiosus chance to have, than he becometh Rabiosus, that is to say, stark mad. For saith he, by overmuch heat of the liver and blood, the veins, and arteries of the heart are choked up, for grief and pain whereof the Horse biteth himself, and gnaweth his own flesh.  
Of two sorts of mad horses, I believe I have seen myself here in this Realm. For I saw once a black Sweathland Horse (as I took him to be) in my Lord of Hunsdons' stable at Hunsdon, coming thither by chance with my Lord Morley, which Horse would stand all day long biting of the manger, and eat little meat or none, suffering no man to approach unto him, by which his doings, and partly by his colour and complexion, I judged him to be vexed with a melancholy madness, called of the Physicians, Mania, or rather Melancholia, which cometh of a corrupt Melancholy, and filthy blood or humour, sometime spread throughout all the veins of the body, and sometimes perhaps remaining only in the head, or else in the spleen, or places next adjoining. The other mad Horse was a Roan of masters Ashleys, master of the jewel house, which with his teeth crushed his masters right forefinger in pieces, whilst he offered him a little hay to eat, whereby he lost in a manner the use of his whole hand, to the great grief of all his friends, and also of all the muses, which were wont to be much delighted with such passing sweet music as that his fine quavering hand could sometime make upon divers instruments, but especially upon the Virginals.  
This Horse I say though he could eat his meat, drink his drink, and sleep: yet if he were never so little offended, he would take on like a spirit, and both bite and strike at any man that came nigh him: yea and would bite himself by the shoulders most terribly, pulling away lumps of flesh, so broad as a man's hand: and whensoever he was ridden, he was feign to be muzzled with a mussel of iron, made of purpose to keep him from biting either of his rider or himself, which no doubt proceeded of some kind of frenzy or madness, whereunto the Horse was subject, by means that hotblood (as I take it) abounded overmuch in him. But now as touching the causes, signs, and cure of horses madness, you shall hear the opinion of old writers: for Martin never took such cure in hand. Absirtus, and the other Authors before mentioned say, that the madness of a Horse cometh either by means of some extreme heat taken by traveling, or long standing in the hot sun, or else by eating over many fitches', or by some hot blood resorring to the pannicles of the brain, or through abundance of choler remaining in the veins, or else by drinking of some very unwholesome water. The signs be these, he will bite the manger, and his own body, and run upon every man that comes nigh him, he will continually shake his ears, and stare with his eyes, and foam at the mouth: and also as Hipocrates saith, he will forsake his meat and pine himself with hunger.  
The cure. Cause him to be let blood in his Legs aboundanly, which is done (as I take it) to divert the blood from his head. Notwithstanding it were not amiss, to let him blood in the Neck and breast veins. Then give him this drink: take the roots of wild cucumber, and boil it in harsh red wine, & put thereunto a little Nitre, and give it him with a horn lukwarm: or if you can get no Cucumber, then take Rue, & Mints, and boil them in the wine. It were not amiss also to add thereunto a handful of black Elleborus, for that is a very good herb against madness. Eumelius saith, that if you give him man's dung in wine to drink 3. mornings together, it will heal him: also to take of black Elleborus 2. or 3. handfuls, & boil it in a sufficient quantity of strong vinegar, & therewith rub and chafe both his head and all his body once or twice a day, for the oftener his head is rubbed the better, and often exercise is very profitable to all his body. Some again would have the skin of his head to be pierced in divers places with an hot iron, to let out the evil humours: but if none of all this will prevail, than the last remedy is to geld him of both his stones, or else of one at the least, for either that will heal him or else nothing. As touching the diet and usage of a mad Horse, the Authors do not agree, for some would have him kept in a close, dark and quiet house, void from all noise, which as Absirtus saith, will either make him madder, or else kill him out of hand. His diet would be thin, that is to say: without any provender, and that day that he is let blood and receiveth his drink, they would have him fast until even, and then to have a warm mash of Barley meal: yea, methinks it were not amiss to feed him only with warm mashes and hay, and that by a little at once until he be somewhat recovered.   

Another of the Headache.  

Markham.  THe Headache as most are opynionated, proceedeth of cold and razed digestion, the cure is, take a Goose feather anointed with Oil de bay, and thrust it up into the horses nostrils, to make him neese, then take a wreath of Peas-straw or wet hay, and putting fire thereunto, hold it under the horses nose, so as the smoke may ascend up into his head, then being thus perfumed, take a knife and prick him in the palate of the mouth, so as he may lick up and chaw his own blood, which done, have great care in keeping his head warm, and doubt not his recovery.   

Of the sleeping evil.  

Blundevile  THis is a disease forcing the beast continually to sleep, whether he will or not, taking his memory and appetite clean away, and therefore is called of the Physicians Lethargus, it proceedeth of abundance of phlegm moistening the brain overmuch It is easy to know it, by the continual sleeping of the Horse. The cure of this disease according to Pelagonius, Vegetius, and others, is in this sort. Let him blood in the neck, and then give him this drink: Take of Camomile and Motherwort, of each two or three handfuls, and boil them in a sufficient quantity of water, and put thereunto a little wheat bran, salt and vinegar, and let him drink a pint of that every day, the space of three or four days together. It is good also to perfume and chafe his head, with Time & Peniroyall sodden together in vinegar, or with Brimstone and feathers burned upon a chafingdish of coals under his nose: and to provoke him to neese, by blowing pepper and Pyrethre beaten to powder, up into his nostrils: yea and to anoint the palate of his mouth, with Honey and Mustard mingled together, and in his drink, which would be always warm water, to put Parsley seed, and Fennell seed, to provoke urine. His Legs also would be bathed, and his hooves filled with wheat bran, salt, and vinegar, sodden together, and laid too so hot as he may endure it, and in any case suffer him not to sleep but keep him waking and stirring, by continual crying unto him, or pricking him with some sharp thing that cannot pass through the skin, or else by beating him with a whip, and this doing he shall recover.   

Another of the sleeping evil.  

Markham.  THe sleeping evil in a horse, differeth nothing from that which the Physicians call the Lethargy in men, for it provoketh the horse to sleep continually, without disisting, robbing his memory and appetite of their qualities: the knowledge thereof is easily known by his drowsiness, and the cure in this sort: Let one stand by him, and either with fearful noise or stripes, perforce keep him waking: then let him blood under the eyes, and in the neck, and then take a leaf or two of the best Tobacco, which being dried and beaten to powder, with a quill blow it up into his nostrils, and give him to drink vinegar, salt, and Mustard mingled well together, to which if you put a little Honey, it shall not be amiss: and also when he drinketh any water, put thereto either Fennel-seedes, Annyseedes or Pepper.   

Of a Horse that is taken.  
A Horse is said to be taken, when he is deprived of his feeling and moving, 
Blundevile  so as he is able to stir no manner of way, but remaineth in such state and form, as he was taken in. Which disease is called of the Physicians by the Greek name Catalepsis, and in Latin Deprehensio, or Congelatio and of Vegetius, Sideratio, which also calleth those beasts that have this disease I●●●enta sideratitia. The physicians say, that it cometh of abundance of Phlegm and choler mixed together, or else of melancholy blood, which is a cold dry humour oppressing the hinder parts of the brain. But Vegetius saith, that it comes of some extreme outward cold, striking suddenly into the empty veins, or some extreme heat or raw digestion, or else of some great hunger, caused by long fasting. It is easy to know by the description before mentioned.  
As touching the cure, Vegetius saith, that if it come of cold, than it is good to give him to drink, one ounce of Laserpitium, with Wine and Oil mixed together, and made lukewarm: if of heat, then to give it him with water and honey: if of crudity, then to hea●e him by fasting: if of hunger, then by feeding him well with Pease. But Martin saith, that this disease is called of the Frenchmen Surprins, and it cometh (as he saith) most chief of cold taken after a heat, & he wisheth a horse that is thus taken, to be cured in this sort. First to be let blood on both sides of the breast, and then to be put in a heat either by continual stirring and molesting him, or else if he will stir by no means, then to bury him all save the head in a warm dunghill, and there to let him lie until his limbs have some feeling. And before you so bury him, it shall be good to give him this drink. Take of Malmsie three pints, and put thereunto a quartern of Sugar, and some Cinnamon and Cloves, and let him drink it good and warm, and until he be perfectly whole, let him be kept warm, and often exercised and walked up and down in the stable, and thinly dieted, and drink nothing but warm water, wherein if you put some Fennel and parsley seed, to provoke him to urine, it shall be the better. And if he cannot dung, let him be raked, and have a glister made of the broth of Mallows and fresh Butter.   

Another of a Horse that is taken.  
A Horse which is bereft of his feeling, moving or stirring, is said to be taken, and in sooth so he is, in that he is arrested by so vallainous a disease, yet some Farriers, 
Markham.  not well understanding the ground of the disease, construe the word taken, to be stricken by some Planet or evil spirit, which is false, for it proceedeth of too great abundance of phlegm and choler, simbolized together, the cure is thus. Let him blood in his spur veins, and his breast veins, and then by folding him in abundant number of clothes, drive him into an extreme sweat, during which time of his sweeting, let one chafe his legs with oil de bay, then after he hath sweat the space of two hours, abate his clothes moderately, and thoroughly after he is dry, anoint him all over with Oil Petrolium, and in twice or thrice dressing him he will be sound.   

Of the Staggers.  
THis is a dizziness of the head, called in Latin vertigo, and of the Italians as I remember Capistura. It cometh of some corrupt blood, 
Blundevile  or gross and tough humours oppressing the brain, from whence proceedeth a vaporous spirit, dissolved by a weak heat, which troubleth all the head. The signs be these; dimness of sight, the reeling and staggering of the Horse, who for very pain will thrust his head against the walls, and forsake his meat. The cure according to Martin is thus.  
Let him blood in the temple veins, and then with a knife make an hole an inch long overwart his forehead, hard underneath his foretop, and raise the skin with a Cornet, thrusting it upward towards the head-stale a good handful, and then put in a taint dipped in Turpentine and hog's grease melted together, renewing the taint every day once until it be whole, and do the like upon the ridge of the rump, but methinks it were better to do the like, in the paul of his head, or nape of his neck, for so should the evil humours have both ways the easier and speedier passage: and as touching his diet, let him have continually warm drink, and mashes, and once a day be walked up and down fair and softly to exercise his body.   

Of the Staggers.  
THe Staggers is a dizy disease, breeding frenzy in a Horse, which if it be not instantly helped, 
Markham.  is mortal: the cure is thus. Let him blood in the temple veins, and then aply to his temples cloth in the juice of Garlic, and Aqua vitae mixed together: if you crush Garlic and put it in his ears, it is excellent: or if you slit his forehead, and loosening the skin from the bone, taint it with Turpentine and salad-oil, it will undoubtedly help him.   

Of the falling evil.  

Blundevile  THis is a kind of convulsion or cramp, called of the Latins by the Greek name Epilepsia, in Italian, Il morbo caduco, depriving the beast at certain times, and for a certain space of the use of feeling, hearing and seeing, and of all the other senses. And although it be a disease that hath been seldom seen to chance unto Horses of this Country, yet it appeareth by Absirtus, and also by Vegetius, and divers others, that Horses be subject thereunto. For Absirtus writing to his friend Tiberius Claudius saith, that unto horses chanceth many times the falling sickness. The signs whereof are these. The Horse will fall down suddenly, partly through the resolution of his members, and partly through distension of his sinews, and all his body will quiver and quake, and sometime he will foam at the mouth. Vegetius again writeth in this sort: by a certain course of the Moon horses and other beasts many times do fall, and die for a time as well as men. The signs whereof are these. Being fallen, their bodies will quiver and quake, and their mouths will foam, and when a man would think that they would die out of hand, they rise suddenly up and fall to their meat. And by feeling the gristle of their Nostrils with your finger, you shall know whether they will fall often or not: for the more cold the gristle be, the oftener, and the less cold it be, the seldomer, they will fall. The cure.  
Let him blood abundantly in the neck veins, and within five days after let him blood again in the temple veins and let him stand in a warm and dark stable, and anoint all his body with comfortable ointments, and his head and ears with Oil of Bay, and liquid Pitch or Tar, mingled together. And also put some thereof into his ears, and and then make a Biggen for him of some soft warm skin, as of a sheeps skin, or else of canvas, stuffed underneath with will, and make him this purging drink. Take of Radish roots two ounces, of the root of the herb called in Latin Panax or Panaces, and of Scammony, of each one ounce, beat all these things together, and boil them in a quart of Honey, and at sundry times as you shall see it needful, give him a good spoonful or two of this in a quart of Ale lukewarm, whereunto would be put three or four spoonfuls of oil. It is good also to blow the powder of Motherwort, or of Pyrethrum, up into his nostrils, and if the disease do continue still for all this, than it shall be needful to pierce the skin of his forehead in divers places with a hot iron, and to let out the humours oppressing his brain.   

of the night Mare.  
THis is a disease oppressing either man or beast in the night season when he sleepeth, so as he cannot draw his breath, and is called of the Latins Incubus. It cometh of a continual crudity or raw digestion of the stomach, from whence gross vapours ascending up into the head, do oppress the brain, and all the sensitive powers, so as they cannot do their office, in giving perfect feeling and moving to the body. And if this disease chancing often to a man, be not cured in time, it may perhaps grow to a worse mischief, as to the falling evil, madness, or Apopelexy. But I could never learn that Horses were subject to this disease, neither by relation, nor yet by reading, but only in an old English writer, who showeth neither cause nor signs, how to know when a horse hath it, but only teacheth how to cure it with a fond foolish charm, which because it may perhaps make you gentle Reader to laugh, as well as it did me, for recreation sake I will here rehearse it. Take a flint stone that hath a hole of his own kind, and hang it over him, and write in a bill.  
In nomine patris, etc.  
Saint George our Lady's Knight,  
He walked day, so did he night,  
Until he her found,  
He her beat, and he her bound,  
Till truly her troth she him plight,  
That she would not come within the night,  
There as saint George our Lady's knight,  
Named was three times, saint George.  
And hang this scripture over him, and let him alone: with such proper charms as this is, the false Friars in times past were wont to charm the money out of plain folk's purses.   

Of the Apoplexy.  
THe Apoplexy, is a disease depriving all the whole body of sense and moving. And if it deprive but part of the body, than it is called of the Latins by the Greek name Paralysis, in our tongue a palsy. It proceeds of cold, gross, and tough humours, 
Blundevile  oppressing the brain all at once, which may breed partly of crudities and raw digestion, and partly by means of some hurt in the head, taken by a fall, stripe, or otherwise. As touching Apoplexy, few or none writing of horsleach-craft do make any mention thereof: but of the Palsy Vegetius writeth in this manner. A Horse (saith he) may have the palsy as well as a man, which is known by these signs. He will go grovelling and sideling like a Crab, carrying his neck awry, as if it were broken, and goeth crookedly with his legs, beating his head against the walls and yet forsaketh not his meat nor drink, and his provender seemeth moist and wet. The cure. Let him blood in the temple vain, on the contrary side of the wrying of his neck, and anoint his neck with comfortable ointment, and splent it with splents of wood to make it stand right, and let him stand in a warm stable, and give him such drinks as are recited in the next chapter following. But if all this profiteth not, then draw his neck with a hot iron on the contrary side: that is to say, on the whole side, from the neither part of the ear down to the shoulders, and draw also a good long strike on his temple, on that side and on the other temple make him a little star in this sort, * and from his rains to his mid back, draw little lines, in a manner of a ragged staff, and that will heal him.   

Of the Cramp or convulsion of the sinews. and Muscles.  
A Convulsion or cramp, is a forcible and painful contraction or drawing together of the sinews and Muscles which do happen sometime through the whole body, and sometime but in one part or member only. And according as the body may be diversely drawn, so do the Physicians, and also mine Authors that writ of horseleech craft, give it divers names. For if the body be drawn forward, than they call it in Greek Emprosthotonos, in Latin Tensio ad anteriora. And if the body be drawn back, it is called in Greek Opisthotonos, in Latin Tensio ad pesteriora.  
But if the body be stark and strait, bowing neither forward, nor backward, than it is called simply in Greek Tetanoes, in Latin Distensio or Rigour: which names also are applied to the like convulsions of the neck. Notwithstanding, Vegetius writing of this diease, in●ituleth his chapters the Roborosis, a strange term, and not to be found again in any other Author. A convulsion as I said before, may chance as well to one part or member of the body, as to the whole body: as to the eye, to the skin of the forehead, to the roots of the tongue, to the jaws, to the lips, to the arm, hand or Leg: that is to say, whensoever the sinew or muscle serving to the moving of that part, is evil affected or grieved. Of which convulsions, though there be many divers causes: yet Hypocrates bringeth them all into two: that is to say, into fullness and emptiness: for when a convulsion proceedeth either of some inflammation of superfluous eating or drinking, or for lack of due purgation, or of overmuch rest and lack of exercise, all such causes are to be referred to repletion or fullness. But if a convulsion come by means of overmuch purging or bleeding, or much watching, extreme labour, long fasting, or by wounding or pricking of the sinews, than all such causes are to be referred unto emptiness. And if the convulsion proceed of fullness, it chanceth suddenly, and all at once, but if of emptiness, than it cometh by little and little, and leisurely.  
Besides these kinds of convulsions, there is also chancing many times in a man's singers, Legs and toes, another kind of convulsion, which may be called a windy convulsion, for that it proceeds of some gross or tough vapour, entered into the branches of the sinews, which maketh them to swell like a Lute string in moist weather, which though it be very painful for the time, yet it may be soon driven away, by chafing or rubbing the member grieved with a warm cloth. And this kind of convulsion or cramp chanceth also many times to a Horses hinder Legs, standing in the stable.  
For I have seen some myself, that have had one of their hinder Legs drawn up with the cramp almost to the belly so stiff and hard, as no man hath been able to stir it, neither could the Horse himself set it0 down to the ground of a long season, which I think might be soon remedied: first by continual chafing, fretting, or rubbing his Legs with a good wisp, and then by tying up the other hinder Leg, or else the forelegge on the fore side, when by he should be forced to set down the pained Leg. Thus far I have discoursed of the convulsion of sinews, and of the causes thereof, according to the opinions of the learned Physicians. Now I will briefly show you the causes, signs, and cure thereof, according to the doctrine of mine Authors that writ of horseleachcraft.  
Absirtus saith, that this disease doth come, either by driving the Horse into a sweat when he halteth, or for that he hath trodden upon some nail, or by taking cold after journeying and sweeting in Winter season, whereby his lips are clung together, or by long lying and rest after sweeting, whereby the sinews of his forelegges be numbed, or by having some stripe of his privy members, or by long traveling in the cold Mountains, where snow and Ice doth abound. For Theomnestus Writeth, that coming out of Paonia, with the King and his army, and passing over the Mountains to go into Italy, there fell such abundance of snow, as not only many Soldiers died, sitting still on their horses backs, with their Weapons in their hands, being so stark and stiff, and cleaving so fast to their Saddles, as they could not easily be pulled out of them: but also divers horses in their going were so numbed as they could not bow their legs: yea and some were found s●arke dead, standing still on their feet, and few Horses or none escaped at that time free from this convulsion, of sinews, insomuch that Theomnestus his own Horse which he loved dearly, was sore vexed therewith. The signs to know whether a Horse be troubled with the convulsion in the sinews or not, be these.  
His head and neck will be so stiff and stark as he can bow it no manner of way, his ears will stand right up, and his eyes will be hollow in his head, and the fleshy parts thereof in the great corners, will be turned backward, his lips will be clung fast together, so as he cannot open his mouth, and his tongue so numbed as he can neither eat nor drink, his backbone and tail will be so stiff, as he cannot move it one way nor other, and his Legs so stiff, as they will not bow, and being laid he is not able to rise, and specially on his hinder Legs, but falleth down on his buttocks, like a Dog when he sitteth on the ground, and by means of the convulsion in his back, his bladder also for neighbourhood sake, suffereth, whereby the Horse cannot stolen but with great pain. The cure. Put him into a sweat, either by burying him all save the head in some warm dunghill, or if he be a horse of price, carry him into a hot house, where is no smoke, and let him sweat there. Then anoint all his body, head, neck, legs, and all with oil of Cypress, and oil of Bay mingled together. Or else with one of these ointments. Take of Hogs-greace two pound, of Turpentine half a pound, of Pepper beaten in powder one dram, of new Wax one pound, of old Oil two pound, boil all these together, and being made very warm, anoint all his body therewith. Or else with this ointment. Take of new wax one pound, of Turpentine four ounces, of oil de Bay as much, of Opopanax two ounces, of Deeres suet and oil of Storar, of each three ounces, melt all these together, and anoint all his body therewith.  
It is good also to bathe his head with the decoction of Fitches, or else of Lupins, and make him this drink. Take xx. grains of long Pepper, finely beaten into powder, of Cedar two ounces, of Nitre one ounce, of Lacerpitium as much as a Bean, and mingle all these together with a sufficient quantity of white Wine; and give him thereof to drink a quart every Morning and Evening for the space of three or four days, or else this drink. Take of Opopanax two ounces, of Storar three ounces, of Gentian three ounces, of Manna Succory, three ounces, of Myr one scruple, of long Pepper two scruples, give him this with old Wine; or make him a drink of Lacerpitium, Cumin, Annis seed, Fenegreeke, Bay berries, and old oil.  
In old time they were wont to let him blood in the Temples, which Absirtus doth not allow, saying that it will cause the sinews of his lips to dry up, so as the horse being not able to move them, shall pine for hunger. As touching his diet, give him at the first warm mashes, and such soft meat as he may easily get down, and wet hay, bringing him to harder food by little and little. And in any case, let him be kept very warm, and ridden or walked once a day to exercise his legs and limbs. Theomnestus cured his horse, as he saith, by placing him in a warm stable, and by making a clear fire without any smoke round about him, and the horse not being able to open his jaws of himself, he caused his mouth to be opened, and put therein sops dipped in a confection called Entrigon conditum, and also anointed all his body with a medicine or ointment called Acopum (the making whereof hereafter followeth) dissolved in Cypress oil, which made him to fall into a sweat, and being before half dead and more, brought him again to his feeling and moving, so as he did rise and eat his meat.   

Of the Cramp or convulsions of the Sinews or Muscles.  
A Convulsion or cramp, is a forcible drawing together of the sinews, sometimes universally over the whole body, as I have seen one horse in my life time, and sometimes but in one part or member, as I have known and helped divers. These convulsions have two grounds, namely, either natural, or else accidental: natural, as proceeding of cold windy humours engendered in the body, and dispersed into those parts, work there the effects of grievance. Accidental, is by wounding or pricking the sinews of which immediately ensueth a convulsion. If it be natural, and the disease generally dispersed; then the cure is thus: dig a great deep hole in some old dunghill, & there bury him all save the head, so he may sweat there for the space of two hours at the least, then take him out, and anoint his body all over with Narueoile, Turpentine, and dears suet mingled together on the fire, and bathe his head in the juice of Rue and Camo mile.  
Then give him to drink old Ale brewed with Cinnamon, Ginger, Fenecreeke and long Pepper: of each three ounces. As for his diet, let it be warm mashes, sodden wheat and hay, thoroughly carded with a pair of wool cards: let him be kept very warm and aired abroad once a day at the least.  
If this convulsion be not only in one member, than it is sufficient if every day with hard ropes of hay or straw you rub and chafe that part exceedingly, and apply there to a little quantity of the oil Pepper. If the convulsion be accidental, proceeding of some hurt, whereby the sinews is wounded or pricked, then shall you incontinently take up the sinew so wounded, searching the wound with great discretion, and cut it clean insunder, then shall you endeavour to heal up the same with unguents, plasters & balms, as shall be hereafter mentioned in the chapters of wounds and ulcers, of what kind or nature soever.  

Of the cold in the head.  
ACcording to the cold which the horse hath taken, is new or old, great or small, and also according as humours do abound in his head, and as such humours be thick or thin, 
Blundevile  so is the disease more or less dangerous. For if the horse casteth little or no matter out of his nose, nor hath no very great cough but only heavy in his head, and perhaps lightly cougheth now and then, it is a sign that he is stopped in the head, which we were wont to call the pose. But if his head be full of humours congealed by some extreme cold taken of long time past, and that he casteth fowl filthy matter out at the nose, and cougheth grievously, than it is a sign that he hath either the Glanders, or the Strangullion, mourning of the chain, or consumption of the lungs. For all such diseases do breed for the most part of the Rhueme or distillation that cometh from the head. Of the cures whereof we leave to speak, until we come to talk of the diseases in the throat, minding here to show you how to heal the pose or cold before mentioned.  
Martin saith, it is good to purge his head, by perfuming him with Frankincense, and also to provoke him to sneeze by thrasting two Goose feathers dipped in oil de Bay up into his nostrils and then to troth him up and down half an hour, for these feathers will make him to cast immediately at the nose. Laurentius Russius would have him to be perfumed with Wheat, Penneroyal, and sage sodden well together and put into a bag so hot as may be, which bag would be so close fastened to his head, that all the savour thereof may ascend up into his nostrils, and his head also would be covered and kept warm: and to provoke him to sneeze, he would have you to bind a soft clout anointed with soap, or else with Butter and oil de Bay unto a stick, and to thrust that up and down into his nostrils, so high as you may conveniently go, and let him be kept warm and drink no cold water. Yea, it shall be good for three or four days, to boil in his water a little Fenegreek, wheat meal, and a few Annis seeds. And every day after that you have purged his head by perfuming him, or by making him to sneeze, cause him to be trotted up and down, either in the warm Sun, or else in the house half an hour, which would be done before you water him, and give him his provender.   

Of the cold in the head.  
THe pose or cold in a horse, is the most general disease that happeneth, and is the easiest perceived, both by stopping, rattling in the nose, and coughing, 
Markham.  the cure thereof is in this sort: If it be but newly taken by some careless regard, and immediately perceived, you shall need no other remedy but to keep him warm every Morning and Evening after his water, to ride him forth, and to troth him up and down very fast till his cold break, and then gently to gallop him a little, which moderate exercise with warm keeping will quickly recover him again; but if the cold hath had long residence in him, and still increaseth, than you shall give him this drink three days together. Take of strong Ale one quart, of the best Treacle six pennyworth, of long Pepper and grains, of each as much beaten to powder, of the juice of Garlic two spoonfuls, boil all these together, and give it the horse to drink, so warm as he may suffer it, and then trot him up and down by the space of an hour or more, and keep him warm, giving him to drink no cold water.    

Of the diseases of the eyes.  
horses eyes be subject to divers griefs, as to be waterish or blood-shotten, 
Blundevile  to be dim of sight, to have the pin and web, and the haw, whereof some comes of inward causes, as of humours resorting to the eyes, and some of outward, as of cold, heat, or stripe.   

Of weeping or watering eyes.  
This, as Laurentius Russius saith, may come sometime by confluence of humours, and sometime by some stripe, whose cure I leave to recite, because it doth not differ much from Martin's experience here following: take of Pitch, Rosen and Mastic, a like quantity, melt them together. Then with a little stick, having a clout bound to the end thereof, and dipped therein, anoint the Temple veins on both sides, a hand full above the eyes, as broad as a Testern, and then clap unto it immediately a few flocks of like colour to the horse, holding them close to his head with your hand, until they stick fast unto his head, then let him blood on both sides (if both sides be infected) a handful under the eyes. Russius also thinketh it good to wash his eyes once a day with pure white wine, and then to blow therein a little of Tartarum, and of Pomis stone, beaten into fine powder.  

Of watering eyes.  
WAtering eyes cometh most commonly in some stripe or blow, and the cure is thus. Lay unto his Temples a plaster of Turpentine and Pitch melted together, 
Markham.  then wash his eyes with white Wine, and afterward blow the powder of burnt Allome into the same.    

Of bloodshotten eyes, also for a blow, or itching and rubbing in the eyes.  
Martin never used any other medicine, than this water here following, wherewith he did always heal the foresaid griefs: take of pure Rose water, of malmsey, 
Blundevile  of Fennel water, of each three sponfuls, of Tutia as much as you can easily take with your thumb and finger, of cloves a dozen beaten into fine powder; mingle them together, and being luke warm, or cold if you will, wash the inward part of the eye with a feather dipped therein twice a day until he be whole. Russius saith that to bloudshotten eyes it is good to lay the white of an Egg, or to wash them with the juice of Selidonye.   

Another of blood-shotten eyes, or any other sore eye, coming of rheum of other humour.  
FOr any sore eye make this water, take of the water of Eye-bright, of Rosewater, 
Markham.  and Malmsey, of each three spoonfuls, of Cloves 6. or seven beaten to fine powder, of the juice of Houselicke two spoonfuls, mix all these together and wash the horses eyes therewith once a day, and it will recover him.   

Of dimness of sight, and also for the pin and web, or any other spot in the eye.  
IF the horse be dim of sight, or hath any pearl growing in his eye, or thin film covering the ball of his eye, than Russius would have you take of pomis stone of Tartarum, and of shall Gemma, of each like weight, 
Blundevile  and being beaten into very fine powder to blow a little of that in his eye, continuing so to do every day once or twice, until he be whole. Martin saith, that he always used to blow a little sandivoire into the eye once a day, which simple he affirmeth to be of such force, as it will break any pearl or web in short space, and make the eye very clear and fair. Russius amongst a number of other medicines, praiseth most all the powder of a black flint stone.  

Of the Pin and Web, and other dimness.  

Markham.  FOr to cure the Pin, Web, Peatle, Fylme, or other dimness, use this means following: Take of Sandivere, the powder of burnt Allom, and the powder of black Flintstone of each like quantity: and once a day blow a little thereof into the horses eye, and it will wear away such imperfect matter, and make the eye clear.    

Of the Haw, called of the Italians, Il vnghia de gli occhi.  
THis is a gristle covering sometime more than one half of the eye. It proceedeth of gross and tough humours, 
Blundevile  descending out of the head, which Haw, as Martin saith, would be cut away in this sort. First pull both the eyelids open with two several threads, stitched with a needle to either of the lids. Then catch hold of the Haw with another needle and thread, and pull it out so far as you may cut it round the breadth of a penny, and leave the black behind. For by cutting away too much of the fat and black of the eye, the horse many times becometh blear eyed. And the haw being clean taken away, squirt a littie white wine or beer into his eye.   

Another of the Haw.  
A Haw is a gross grissel growing under the eye of a horse, and covering more than one half of his sight; 
Markham.  which if he be suffered will in short time perish the eye: the cure is thus, Lay your thumb under his eye, in the very hollow, then with your finger pull down the lid, and with a sharp needle and thread take hold of the haw, and plucking it out, with a sharp knife cut it away the compass of a penny, or more, that done, wash the eye with a little Beer.   

Of Lunatic eyes.  
VEgetius writeth De oculo lunatico, but he showeth neither cause nor signs thereof, but only saith that the old men termed it so, 
Blundevile  because it maketh the eye sometime to look as though it were covered with white, and sometime clear.  
Martin saith, that the horse that hath this disease, is blind at certain times of the Moon, insomuch that he seethe almost nothing at all during that time, and then his eyes will look yellowish: yea, and somewhat reddish, which disease according to Martin, is to be cured in this sort. First use the plaster mentioned before in the chapter of waterish or weeping eyes, in such order as is there prescribed, and then with a sharp knife make two slittes on both sides of his head an inch long, somewhat towards the nose, a handful beneath the eyes, not touching the vain: and with a cornet loosen the skin upward the breadth of a groat, and thrust therein a round piece of leather, as broad as a two penny piece, with a hole in the midst to keep the whole open, and look to it once a day, that the matter may not be stopped, but continually run the space of ten days, then take the leather out, and heal the wound with a little flax dipped in the salve here following: Take of Turpentine, of honey, of wax, of each like quantity, and boil them together, which being a little warmed, will be liquid to serve your purpose, and take not away the plasters from the temples until they fall away of themselves, which being fallen, then with a small hot drawing iron, make a star in the midst of each Temple vain where the plaster did lie. Which star would have a hole in the midst made with the button end of your drawing iron.  

Another of lunatic or moon eyes.  

Markham.  OF these Lunatic eyes, I have known divers: they are blind at certain times of the Moon, they are very red, fiery, and full of film: they come with over-riding, and extraordinary heat and fury, the cure of them is thus: Lay upon the Temples of his head a plaster of Pitch, resin, and Mastic melted together very exceeding hot: then with a little round iron made for the purpose, burn three or four holes an inch or more underneath his eyes, and anoint those holes every day with Hogs grease, than put it in his eyes every day with a little Honey, and in short time he will recover his sight.    

Of the Canker in the eye.  
THis cometh of a rank and corrupt blood descending from the head into the eye. The signs. You shall see red pimples, some small, and some great, both within and without upon the eyelids, and all the eye will look red, 
Blundevile  and be full of corrupt matter. The cure according to Martin is thus. first, let him blood on that side the neck, that the eye is grieved, the quantity of a pottle. Then take of Rochalum, of green Coporas of each half a pound, of white Coporas' one ounce, and boil them in three pints of running water, until the half be consumed, then take it from the fire, and once a day wash his eye with this water being made luke warm with a fine linen cloth, and cleanse the eye therewith so oft as it may look raw, continuing thus to do every day until it be whole.   

Of diseases incident to the ears, and poll of the head, and first of an Impostume in the ear.  
IMpostumes breed either by reason of some blow or bruising, or else of evil humours congealed in the ear by some extreme cold, the signs be apparent, by the burning and painful swelling of the ear and part thereabout. The cure according to Martin is in this sort. First, ripe the imposthume with this plaster. Take of Lineseed beaten into powder, of wheat Flower, of each half a pint, of honey a pint, of Hogs grease or barrows grease one pound. Warm all these things together in an earthen pot, and stir them continually with a flat stick or slice, until they be thoroughly mingled and incorporated together, and then spread some of this plaster being warm upon a piece of linen cloth, or soft white leather, so broad as the swelling and no more, and lay it warm unto it, and so let it remain one wholeday, and then renew it with fresh ointment, continuing so to do until it break, then launce the sore, so that it may have passage downward, and taint it to the bottom with a taint of flax dipped in this ointment: take of Mel Rosatum, of oil olive and turpentine, of each two ounces, and mingle them together, and make him a biggen of Canvas to close in the sore, so as the taint with the ointment may abide within, renewing the taint once a day, until it be whole. But if the horse have pain in his ears, without any great swelling or impostumation, then thrust in a little black wool dipped in oil of Camomile, and that will heal it.   

Of the Poll evil.  
THis is a disease like a Fistula growing betwixt the ears and the poll or nape of the neck, and proceedeth of evil humours gathered together in that place, or else of some blow or bruise, for that is the weakest and tenderest part of all the head, and therefore soon offended, which rude Carters do little consider whilst in their fury they beat their horses upon that place of the head with their whippestocks, and therefore no horse is more subject to this disease then the cart horse, and this disease cometh most in winter season. The signs. You shall perceive it by the swelling of the place, which by continuance of time will break itself, rotting more inward than outward, and therefore is more perilous if it be not cured in time, and the sooner it be taken in hand the b●●ter. The cure according to Martin is thus. If it be not broken, ripe it with a plaster of hogs grease laid unto it so hot as may be, and make a biggen for the Poll of his head to keep it from cold, which biggen would have two holes open, so as his ears may stand out, and renew the plaster every day once until it break, keeping the sore place as warm as may be.  
And if you see that it will not break so soon as you would have it, than there as it is softest and most meetest to be opened, take a round hot iron, as big as your little finger, and sharp at the point, and two inches beneath that soft place, thrust it in a good deepness upward, so as the point of the iron may come out at the ripest place, to the intent that the matter may descend downward, and come out at the neither hole, which would be always kept open, and therefore taint it with a taint of Rax dipped in hog's grease, and lay a plaster of hogs grease also upon the same, renewing it every day once the space of four days, which is done chiefly to kill the heat of the fire.  
Then at the four days end, take of Turpentine half a pound, clean washed in nine sundry waters, and after that thoroughly dried, by thrusting out the Water with a slice on the dishes side, than put thereunto two yolks of Eggs, and a little saffron, and mingle them well together: that done, search the depth of the hole with a whole quill, and make a taint of a piece of sponge, so long as it may reach the bottom, and so big as it may fill the wound, and anoint the taint with the aforesaid ointment, and thrust it into the wound, either with that quill, or else by winding it up with your finger and thumb, by little and little until you have thrust it home: and then lay on the plaster of hogs grease made luke warm, renewing it every day once or twice until it be whole. But if the swelling cease, than you need not to use the plaster, but only to taint it, and as the matter decreaseth, so make your taint every day lesser and lesser, until the wound be perfectly whole.   

Of the vives.  

Blundevile  THe vives be certain kernels growing under the horses ear, proceeding of some rank or corrupt blood resorting to the place, which within are full of little white grains, like white salt kernels. The Italians call them Vivole, which if they be suffered to grow, Laurentius Russius saith, that they will grievously pain the horse in his throat, so as he shall not be able to swallow his meat, nor to breath. They be easy to know, for they may be felt and also seen: The cure according unto Martin, is in this sort: First draw them right down in the midst with a hot iron, from the root of the ear so far as the tip of the ear will reach, being pulled down: and under the root again draw two strikes on each side like a broad arrow head, then in the midst of the first line lance them with a lancet, and taking hold of the kernels with a pair of pinsons, pull them so far forward, as you may cut the kernels out without hurting the vain; that done, fill the hole with white salt. But Hierocles would have them to be cured in this sort: take a piece of sponge soused well in strong Vinegar, and bind that to the sore, renewing it twice a day until it hath rotten the kernels, that done, launce the nethermost part where the matter lieth, and let it out, and then fill it up with salt finely brayed, and the next day wash all the filth away with warm water, and anoint the place with honey and fitch-flower mingled together. But beware you touch none of the kernels with your bare finger for fear of venoming the place, which is very apt for a Fistula to breed in.   

Another of the vives.  
THe vives be certain kernels, growing under the horses ear, which come of corrupt blood, 
Markham.  the cure is diversly spoke and written of, but this is the best mean which I have tried: that if you find the kernels to inflame and grieve the horse, take a handful of Sorrel, and lap it in a Bur-docke leaf, and roast it in the hot embers like a warden, then being taken out of the fire, apply it so hot as may be to the forepart, suffering it to lie thereunto the space of a day and a night, and then renew it, till such time that it ripen and break the sore, which it will in short space do. When it is broken and the wild matter taken away, you shall heal up the sore place with the yolk of an Egg, half a spoonful of honey, and as much wheat-flower as will serve to make it thick, plasterwise, which being bound thereunto, will in three or four days heal the same.  

Of the Cankerous Ulcer in the nose.  
THis disease is a fretting humour, eating and consuming the flesh, 
Blundevile  and making it all raw within, and not being helped in time will eat through the gristle of the nose. It cometh of corrupt blood, or else of sharp humours engendered by means of some extreme cold. The signs be these. He will bleed at the nose, and all the flesh within will be raw, and filthy stinking savours, and matter will come out at the nose. The cure according to Martin is thus. Take of green Coporas, of Alum, of each one pound, of white Coporas one quartern, and boil these in a pottle of running water, until a pint be consumed, then take it off, and put thereunto half a pint of honey: then cause his head to be holden up with a drinking staff, & squirt into his nostrils with a squirt of brass, or rather of Elder, some of this water being lukewarm, three or four times one after another, but betwixt every squirting▪ give him liberty to hold down his head, and to blow out the filthy matter, for otherwise perhaps you may choke him. And after this it shall be good also without holding up his head any more, to wash and rub his Nostrils with a fine clout bound to a white sticks end, and wet in the water aforesaid, and serve him thus once a day until he be whole.   

Of bleeding at the nose.  
I Have seen horses myself, that have bled at the nose, which have had neither sore nor ulcer in their Nose, and therefore I cannot choose, but say with the Physicians, that it cometh by means that the vain which endeth in that place, is either opened, broken or settered. It is opened many times by means that blood aboundeth too much, or for tha● it is too fine, or too subtle, and so pierceth through the vain. Again it may be bro●●● by some violent strain, cut or blow. And finally, it may be fretted or gnawn through, by the sharpness of the blood, or else of some other humour contained therein. As touching the cure, Martin saith, it is good to take a pint of red Wine, and to put therein a quartern of Bole Armeny, beaten into fine powder, and being made lukewarm, to pour the one half thereof the first day into his nostril that bleedeth, causing his head to be holden up, so as the liquor may not fall out, and the next day to give him the other half. But 〈◊〉 ●his prevaileth not, than I for my part would cause him to be let blood in the breast vain, 〈…〉 same side that he bleedeth at several times: then take of Frankincense one ounce, of Aloes half an ounce, and beat them into powder, and mingle them thoroughly with the whites of eggs, until it be so thick as honey, and with soft Hare's hair, thrust it up into his nostril, filling the hole so full, as it cannot fall out, or else fill his Nostrils full of Ass' dung, or Hog's dung, for either of them is excellent good to restrain any flux of blood.   

Of the bleeding at the nose, or to staunch Flux of blood in any sort.  
I Have known many Horses in great danger by bleeding, 
Markham.  and I have tried divers remedies for the fame, yet have I not found any more certain than this: take a spoonful or two of his blood, and put it in a Saucer, and set it upon a chafingdish of coals, & ●et it boil till it be all dried up into powder, then take that powder, and if he bleed at the ●e, with a Cane or quill blow the same up into his Nostrils: if his bleeding come of any 〈◊〉 or other accident, then into the wound put the same powder, which is a present ●●edy. New Horse-dung or earth, is a present remedy, applied to the bleeding place, 〈◊〉 are Sage leaves bruised and put into the wound.   


Blundevile  Of the diseases in the mouth, and first of the bloody rifts or chaps in the palate of the mouth.  
THis disease is called of the Italians, Palatina, which as Laurentius Russius saith, cometh by eating hay or provender that is full of pricking seeds, which by continual pricking & fretting the furrows of the mouth do cause them to rankle, and to bleed corrupt and stinking matter, which you shall quickly remedy, as Martin saith, by washing first the sore places with vinegar and salt, and then by anointing the same with honey.   

Of the bladders in a horses mouth, which our old Ferrer were wont to call the Jigs. The Italians call them Froncelle.  
THese be little soft swellings or rather pustuls with black heads, growing in the inside of his lips, next unto the great jaw-teeth, which are so painful unto the horse, as they make him to let his meat fall out of his mouth, or at the least to keep it in his mouth unchawed, whereby the horse prospereth not. Russius saith, that they come either by eating too much cold grass, or else pricking, dusty, and filthy provender. The cure whereof, according to Martin, is in this sort. Slit them with a lancet, and thrust out all the corruption, and then wash the sore places with a little vinegar and salt, or else with Alum water.   

Of the bladders in a Horse mouth.  

Markham.  SOme Horses will have bladders like paps growing in the inside of their lips, next to their great teeth, which are much painful: the cure whereof is thus. Take a sharp pair of shears, and clip them away close to the gum, and then wash the sore place with running water, Alum and honey boiled together, till it he whole.   

Of the Lampasse.  
THe Lampasse, called of the Italians Lampascus, proceedeth of the abundance of blood, resorting to the first furrow of the mouth, I mean that which is next unto the upper foreteeth, causing the said furrow to swell so high as the horses teeth, so as he cannot chew his meat, but is forced to let it fall out of his mouth. The remedy is to cut all the superfluous flesh away, with a crooked hot iron made of purpose, which every Smith can do.   

Another of the Lampasse.  
THe Lampasse is a thick spongy flesh, growing over a horses upper teeth, hindering the conjunction of his chaps, 
●arkham.  in such sort that he can hardly eat: the cure is as followeth. Cut all that naughty flesh away with a hot iron, and then rub the sore well with salt, which the most ignorant Smith can do sufficiently.   

Of the Canker in the mouth.  
THis disease as Martin saith, is a rawness of the mouth and tongue, which is full of blisters, 
●lundevile  so as he cannot eat his meat. Which proceeds of some unnatural heat, coming from the stomach. For the cure whereof, take of Alum half a pound, of Honey a quarter of a pint, of columbine leaves, of Sage leaves of each a handful: boil all these together in three pints of water, until a pint be consumed, and wash the sore places therewith so as it may bleed, continuing so to do every day once until it be whole.   

Another of the Canker in the mouth.  
THis disease proceedeth of divers causes, as of unnatural heat of the stomach, of foul feeding, 
Markham.  or of the rust or venom of some bit or snaffell, undiscreetly looked unto: the cure is thus. Wash the sore place with strong vinegar, made thick with the powder of Alum, two or three days together, every time until it bleed, which will kill the poison and vigour of the exulcerated matter: then make this water, take of running water a quart, of Alum four ounces, of Honey four or five spoonfuls, of Wood-bineleaves, of Sage-leaves, and of Collombine-leaves, of each half a handful, boil all these together till one half be consumed, then take it off, and every day with the water warmed, wash the sore until it be whole.   

Of the heat in the mouth and lips.  
SOmetime the heat that cometh out of the stomach breedeth no Canker, but maketh the mouth hot, and causeth the horse to forsake his meat. The cure whereof, 
Blundevile  as Martin saith, is in this sort. First, turn up his upperlip, and iagge it lightly with a lancet, so as it may bleed, and then wash both that and all his mouth and tongue with Vinegar and salt.   

Of the tongue being hurt with the bit or otherwise.  
IF the tongue be cut or hurt any manner of way, Martin saith, it is good first to wash it with Alum water, and then to take the leaves of black Bramble and to chop them together small with a little lard, that done to bind it up in a little clout, making it round like a ball, then having dipped the round end in honey, rub the tongue therewith: continuing so to do once a day until it be whole.   

Of the Barbles, or Paps underneath the tongue.  
THese be two little paps, called of the Italians Barbole, growing naturally (as I think) in every horses mouth underneath the tongue, in the neither jaws, which if they shoot of any length, Russius saith, that they will hinder the Horses feeding, and therefore he and Martin also would have them to be clipped away with a pair of shears, and that don, the horses mouth to be washed with vinegar and salt.   

Of the pain in the teeth and gums, of the Wolves teeth, and jaw-teeths.  
A Horse may have pain in his teeth, partly by descent of humours from his head, down into his teeth and gums, which is to be perceived by the rankness and swelling of the gums, and partly having two extraordinary teeth called the wolves teeth, which be two little teeth growing in the upper jaws, next unto the great grinding teeth, which are so painful to the Horse, as he cannot endure to chaw his meat, but is forced either to let it fall out of his mouth, or else to keep it still half chawed, whereby the Horse prospereth not, but waxerh lean and poor, and he will do the like also when his upper jaw-teeths be so far grown as they overhang the neither jaw-teeths, and therewith be so sharp, as in moving his jaws they cut and race the insides of his cheeks, even as they were razed with a knife. And first as touching the cure of the pain in the teeth, that cometh by means of some distillation: Vegetius saith, it is good to rub all the outside of his gums with fine chalk and strong vinegar mingled together, or else after that you have washed the gums with vinegar, to strew on them of Pomegranate piles. But methinks that besides this, it were not amiss to stop the temple veins, with the plaster before mentioned, in the chapter of weeping and waterish eyes. The cure of the Wolves teeth, and of the jaw-teeth according to Martin is in this sort. First cause the horse head to be tied up to some rafter or post, and his mouth to be opened with a cord, so wide as you may easily see every part thereof.  
Then take a round strong iron tool, half a yard long, and made at the one end in all points like unto the Carpenters gouge, wherewith he maketh his holes to be bored with a wimble or augor, & with your left hand set the edge of your tool at the foot of the wolves teeth, on the outside of the jaw, turning the hollow side of the tool downward, holding your hand steadily, so as the tool may not slip from the foresaid tooth: then having a mallet in your right hand strike upon the head of the tool one pretty blow, and therewith you shall loosen the tooth, and cause it to bend inward: then staying the midst of your tool upon the horses neither jaw, wrinch the tooth outward, with the inside or hollow side of the tool, and thrust it clean out of his head: 
Blundevile  that done, serve the other Wolves tooth on the other side in like manner, and fill up the empty places with salt finely brayed. But if the upper iawe-teeths do also overhang the neither teeth, & so cut the inside of his mouth as is aforesaid, then keeping his mouth still open, take your tool and mallet, and pair all those teeth shorter, running alongst them even from the first unto the last, turning the hollow side of your tool towards the teeth so shall not the tool cut the inside of his cheeks, and the back or round side being turned toward the foresaid checks, and that done wash all his mouth with vinegar and salt, and let him go.   

Why the diseases in the neck, withers, and back, be declared here before the diseases in the throat.  
Having hitherto spoken of the diseases incident to a horses head, and to all the parts thereof, natural order requireth that we should now descend into the throat, as a part next adjacent to the mouth. But forasmuch as the diseases in the throat have not only afinity with the head, but also with the lungs and other inward parts, which are many times grieved by means of distillation coming from the head, and through the throat: I will speak of the diseases, incident to the neck, withers, and back of a Horse, to the intent that when I come to talk of such diseases, as rheums and distillations do cause, I may discourse of them orderly without interruption.   

Of the Crick in the neck.  
BEcause a Crick is no other thing but a kind of convulsion, and for that we have spoken sufficiently bofore of all kinds thereof in the chapter of convulsion: I purpose not here therefore to trouble you with many words, but only show you Russius opinion, and also Martin's experience therein. The crick then called of the Italians Scima or Luterdo according to Russius, and according to Martin is, when the Horse cannot turn his neck any manner of way, but hold it still right forth, insomuch as he cannot take his meat from the ground but by times, and that very slowly, Russius saith it cometh by means of some great weight laid on the horses shoulders, or else by overmuch drying up of the sinews of the neck. The cure whereof according to Martin is in his sort. Draw him with a hot iron from the root of the ear on both sides of the neck, through the midst of the same even down to the breast, a straw deep, so as both ends may meet upon the breast: then make a hole in his forehead, hard under the foretop, and thrust in a cornet upward betwixt the skin and the flesh a handful deep, then put in a Goose feather, doubled in the midst and anointed with Hogs-greace to keep the hole open, to the intent the matter may run out the space of ten days. But every day during that time, the hole must be cleansed once, and the feather also cleansed and fresh anointed, and so put in again. And once a day let him stand upon the bit one hour or two, or be ridden two or three miles abroad by such a one as will bear his head, and make him to bring it in. But if the Crick be such as the Horse cannot hold his neck strait, but clean awry, as I have seen divers myself: then I think it not good that the Horse be drawn with a hot iron on both sides of the neck, but only on the contrary side. As for example, if he bend his head toward the right side, then to draw him as is a foresaid only on the left side, and to use the rest of the cure as is above said, and if need be you may splent him also with handsome staves meet for the purpose to make his neck stand right.   

Of Wens in the neck.  
A Wen is a certain kernel like a tumour of swelling, the inside whereof his hard like a gristle, and spongeous like a skin full of wrets. Of Wens, some be great, and some be small. Again, some be very painful, and some not painful at all. The Physicians say, that they proceed of gross and vicious humours, but Vegetius saith that they chance to a Horse by taking cold, or by drinking of waters that be extreme cold. The cure according to Martin is thus: take of Mallows, Sage, and red nettles, of each one handful, boil them in running water, and put thereunto a little butter, and honey, and when the herbs be soft, take them out and all to bruise them, and put thereunto of oil of Bay two ounces, and two ounces of Hogs-greace, and warm them together over the fire, mingling them well together; that done, plaster it upon a piece of leather so big as the Wen, and lay it to so hot as the Horse may endure it, renewing it every day in such sort, the space of eight days, and if you perceive that it will come to no head, then launce it from the midst of the Wen downward, so deep as the matter in the bottom may be discovered and let out, that done, heal it up with this salve: take of Turpentine a quarter, and wash it nine times in fair new water, than put thereunto the yolk of an egg, and a little English Saffron beaten into powder, and make a taint or roll of Flax, and dip it in that ointment, and lay it unto the sore, renewing the same every day once until it be whole.   

Of swelling in the neck after blood-letting.  
THis may come of the phlegm being rusty, and so causing the vain to rankle, or else by means of some cold wind striking suddenly into the hole. The cure according to Martin is thus. First anoint it with oil of Camomile warmed, and then lay upon it a little hay wet in cold water, and bind it about it with a cloth, renewing it every day the space of five days, to see whether it will grow to a head, or else vanish away. If it grow to a head, then give it a slit with a lancet, and open it with a Cornet that the matter may come out. Then heal it up, by tainting it with Flax dipped in Turpentin and Hogs-greace melted together, dressing it so once a day until it be whole.   

How to staunch blood.  
IF a Horse be let blood when the sign is in the neck, the vain perhaps will not leave bleeding so soon as a man would have it, which if any such thing chance, than Russius saith, it is good to bind thereunto a little new Horse dung tempered with chalk and strong vinegar, and not to remove it from thence the space of three days, or else to lay thereunto burnt silk, felt, or cloth, for all such things will staunch blood.   

Of the falling of the Crest.  
THis cometh for the most part of poverty, 
Blundevile  and specially when a fat Horse falleth away suddenly. The cure according to Martin is thus. Draw his Crest the deepness a straw, on the contrary side with a hot iron, the edge of which iron would be half an inch broad, and make your beginning and ending somewhat beyond the fall, so as the first draft may go all the way hard upon the edge of the mane, even underneath the roots of the same, bearing your hand right downward, into the neckeward, then answer that with another draft beneath, & so far distant from the first as the fall is broad, compassing as it were all the fall, but still on the contrary side: and betwixt those two draughts right in the midst, draw a third draft, then with a button iron of an inch about, burn at each end a hole, and also in the space betwixt the draughts, make divers holes distant three fingers broad one from another: that done, to slake the fire anoint it every day once, for the space of nine days with a feather dipped in fresh butter molten. Then take Mallows and Sage, of each one a handful, boil them well in running water, and wash the burning away until it be raw flesh, then dry it up with this powder. Take of honey half a pint, and so much unslect lime as will make that honey thick like past: then hold it in a fire-pan over the fire until it be baked so hard as it may be made in powder, and sprinkle that upon the sore places.   

Of the falling of the Crest.  
THe falling of the Crest is occasioned most commonly through poverty: yet sometimes I have seen it chance through the ill proportion of the crest, 
Markham.  which being high, thick and heavy, the neck thin and weak underneath, is not able to support or sustain it up, how ever it be there is remedy for both: if it proceed of poverty, first try by good keeping to get it up again, but if it will not rise, or that the original of the disease be in the ill fashion of the crest, then let this be the cure: First with your hand raise up the Crest as you would have it stand, or rather more to that side from which it declineth, then take up the skin between your fingers on that side from which the Crest swerveth, and with a sharp knife cut away the breadth of very near an inch, and the length of four inches, which done stitch up the skin together again with three or four stitches, and by means of strings, weights, or other devices, keep the crest perforce leaning on that side, applying thereunto a plaster of Deeres suet and Turpentine, boiled together, till the sore be healed: and at the self same instant that by this manner of insition you draw together and straighten the skin on that side, you shall in this sort give liberty to the other side, whereby the crest may the easier attain to his place: Take a hot iron made in fashion of a knife, the edge being a quarter of an inch broad, and therewith from the upper part of his crest unto the neither part of the same extending towards his shoulder, draw three lines in this form, ‑ ‑ ‑ and the same anoint daily with fresh butter, until such time as it be perfectly whole. ‑ ‑ ‑ By this manner of cure, you may make any lave-eard Horse, to be as prick eared ‑ ‑ ‑ & comely, as any other Horse whatsoever.   

Of the manginess of the main.  
THe manginess proceedeth of rankness of blood, or of poverty, of lowsines, or else of rubbing where a mangy Horse hath rubbed, 
Blundevile  or of filthy dust lying in the mane for lack of good dressing. The signs be apparent by the itching and rubbing of the Horse, and the scabs, fretting both flesh and skin. The cure according to Martin, is thus: take of fresh grease one pound, of quicksilver half an ounce, of Brimstone one ounce, of rape oil half a pint, mingle them together, and stir them continually in a pot with a slice, until the quicksilver be so wrought with the rest, as you shall perceive no quicksilver therein. That done, take a blunt knife, or an old Horssecombe, and scratch all the mangy places therewith until it be raw and bloody, and then anoint it with this ointment, in the sunshine if it may be, to the intent the ointment may sink in: or else hold before it a fire pan or some broad bar of iron made hot, to make the ointment to melt into the flesh And if you see that within the space of three days after, with this once anointing, he leave not rubbing, then mark in what place he rubbeth, and dress that place again, and you shall see it heal quickly.   

Of the falling of the hair of the mane.  
IT falleth for the most part, because it is eaten with little Worms, fretting the roots in sunder, which according to Martin you shall remedy in this sort. Anoint the mane and Crest with soap, then make strongly and wash all the mane and Crest withal, and that will kill the worms, within twice or thrice washing.   

Of griefs in the withers.  
TO a horses withers and back, do chance many griefs and sorances, which as Russius saith, do sometime proceed of inward causes, as of the corruption of humours, and sometime of outward causes, as through the galing and pinching of some naughty saddle, or by some heavy burden laid on the horsses-backe or such like. And of such griefs some be but superficial blisters, swellings, light galls or bruisings: and be easily cured. Some again do pierce to the very bone, and be dangerous, and especially if they be nigh the back bone; let us first then show you the cure of the smaller griefs, and then of the greater.   

Another of blistring, or small swellings in the withers or back and gallings.  
Whensoever you see any swelling rise, than Martin would have you to bind a little hot horse dung unto it, and that will assuage it. If not, 
Blundevile  then to prick it round about the swelling, either with a phlegm, or else with a sharp pointed knife not too deep, but so as it may pierce the skin, and make the blood to issue forth. That done, take of Mallows or else of smallage, two or three handfuls, and boil them in running Water until they be so soft as pap: Then strain the water from it, and bruise the herbs in a trean dish, putting thereunto a little Hogs grease or else salad oil, or sheeps suet, or any other fresh grease, boil them and stir them together, not frying them hard, but so as it may be soft and supple, and then with a clout lay it warm upon the sore, renewing it every day once until the swelling be gone. For this will either drive it away, or else bring it into his head, which lightly chanceth not, unless there be some gristle or bone perished.  
Russius biddeth you, so soon as you see any swilling rise, to shave the place with a razor and lay thereunto this plaster: take a little wheat flower and the white of an egg beaten together, and spread it on a little clout, which being laid unto the swelling two or three days and not removed, will bring it to a head, and when you come to take it off, pull it away so softly as you can possible, and whereas you see the corruption gathered together, then in the lowest place thereof, pierce it upward with a sharp iron somewhat hot, that the corruption may come out, and anoint the sore place every day once with fresh butter, or Hogs grease, but if the skin be only chafed off, without any swelling, then wash the place with water and salt, or else with warm Wine, and springle this powder thereon: take of unsleact lime beaten into fine powder, and mingle it with honey until it be as thick as any past, and make rolls or balls thereof, and bake them in a fire-pan over the fire, until they be so hard as they may be brought to powder, for this is a very good powder to dry up any galling or sore. The powder of myrrh or burnt silk, felt, or cloth, or any old post, is also good for such purposes, but whensoever you use this powder of lime and honey, let the place be washed, as is aforesaid.   

Of great swellings and inflammations in a Horses withers.  
IF the swelling be very great, than the cure according to Martin is thus. First draw round about the swelling with a hot Iron, and then cross him with the same iron in manner of a chequer, then take a round hot iron having a sharp point, and thrust it into the swelling place on each side up toward the point of the withers; to the intent the matter may issue downward at the holes.  
That done, taint both the holes with a taint dipped in hogs grease to kill the fire, and also anoint all the other burnt places therewith, continuing so to do until the swelling be assuaged, renewing it every day once, until the fiery matter be clean fallen away, and then taint him again with washed Turpentine mingled with yolks of Eggs and Saffron in such manner as hath been aforesaid, renewing the taint every day once until it be whole.  
If you see that the swelling for all this go not away, than it is a sign of some impostumation within, and therefore it shall be necessary to launce it, and to let out the corruption; then take of Honey half a pint, of verdigris two ounces beaten to powder, and mingle it together with the Honey, then boil them in a pot until it look red, then being lukwarme, make either a taint or plaster, according as the wound shall require, renewing the same every day once, until it be whole. But the sore may be so vehement, that for lack of looking in time, it will pierce downward betwixt both shoulders toward the entrails, which is very dangerous: yea, and as Russius saith, mortal, because the corruption of the sore infecting the lungs and h●rt (which be the vital parts and chief preservers of life) the body must needs decay. And therefore Martin would have you to fill the hole with the salve last mentioned, and to thrust in afterward a piece of a sponge, as well to keep the hole open, as also to suck out the corruption, renewing it every day once, until it be whole.   

Of the horns or hard knobs growing under the saddle side.  
THis is a dead skin like a piece of leather, called of the Itallans Corno, that is to say, a horn, for that it is hard under hand, and cometh by means of some strait saddle, pinching the horse more on the one side than on the other: or else on both sides equally. 
Blundevile  The cure whereof according to Martin, is in this sort: Anoint them with fresh butter or Hogs grease, until they be mollified and made so soft as you may either cutthem, or pull them away, and then wash the wound with man's stolen, or with white wine, and dry it with powder of unsleact lime mixed with honey.   

Of Wens or knobs growing about the saddle skirts.  
THese be great hard knobs growing most commonly betwixt two ribs, apparent to the eye, which by their hardness seem to come of some old bruise, and are called of Italians le Curf. The cure whereof, according to Martin is thus. First mollify them, by anointing them with Hogs grease every day once or twice, the space of eight days, and if you perceive that it will come to no head with this, then launce it from the middle downward, that the matter may come out: then taint it with washed Turpentine, yolks of Eggs, and safforon mingled together as is aforesaid, renewing the taint every day once until it be whole.   

Of the Navel gall.  
THe Navel gall is a bruise on the back behind the saddle right against the Navel of the horse, and thereof taketh his name. It cometh either by splitting of the saddle behind, or for lack of stuffing, or by means of the hinder buckle fretting that place, or else by some great weight laid on his back: you shall perceive it by the puffed up, and spongy flesh, looking like rotten lights or lungs, and therefore is called of the Italians Pulmone, or Pulmoncello. The cure whereof according to Martin, is thus. Cut it roundabout with a sharp knife or razor even to the bone, leaving no rotten flesh behind: that done, take the white of an Egg and salt beaten together, and lay that plaster wise to the sore upon a little tow, renewing it once a day the space of two days. Then take of honey a quartern of a pint, and of verdigris an ounce beat into powder, and boil them together in a pot, stirring it still until it look red, and being luke warm, make a plaster with to●e and clap it to the wound, washing and cleansing well the wound first with a little warm Vinegar or white wine, continuing it once a day, until it begin to heal and skin, then dry it up, by sprinkling thereon this powder following. Take of honey a quartern, and as much of unslect lime as will thicken the honey like unto past, and in a fire pan over the fi●e, stir it still until it be hard baked, so as it may be beaten into powder, but before you throw on the powder, wash the wound first with warm Vinegar, continuing so to do until it be perfectly skinned and whole.   

Of the swaying of the back.  
THis is called of the Italians, Malferuto, 
Blundevile  and according to Russius and Martin's opinions, cometh either by some great strain, or else by heavy burdens: you shall perceive it by the reeling and rolling of the horses hinder parts in his going, which will falter many times, and sway sometimes backward, and sometime sideling, and be ready to fall even to the ground, and the horse being laid, is scant able to get up. The cure according to Martin is thus. Cover his back with a sheep's skin, coming hot from the sheeps back, laying the fleshy side next unto his back, and lay a howsing cloth upon the same to keep his back as warm as may be, and so let it continue, until it begin to smell: then take the old skin away, and lay a new unto it, continuing so to do the space of three weeks. And if he amend not with this, then draw his back with a hot iron out on both sides of the ridge of his back, from the Pitch of the Buttocks, unto a handful within the saddle, and let every line be an inch distant one from another, and then again overthwart checkerwise, but let not such strokes be very deep, and so burned as every one look yellow, then lay on this charge following. Take pitch one pound, of resin half a pound, of bowl Armony half a pound made in powder, and half a pint of Tar, and boil all these together in a pot, stirring it until every thing be melted and thoroughly mingled together, then being luke warm, daub all the burning therewith very thick, and thereupon clap as many flocks of the horses colour, as you can make to abide on, and remove it not before it falaway itself, an if it be in Summer, you may turn him to grass.   

Of the weakness in the back.  
IT doth appear by Laurentius Russius, that there is an other kind of weakness in the back, called in Italian le got, or morsecatura de le reni, that is to say, the fretting or biting of the reins, which as the said Russius saith, proceedeth of abundance of humours, resorting to that place, whereby all the hinder parts of the horse do lose their feeling and strength, and the horse falleth down on the ground: yea, and such humours resorting to the hart, do suffocate the same, and in two or three hours do cause the horse to die. The remedy according to Russius, is in this sort: Let him blood abundantly in the neck, and draw his back with a hot iron, in such sort as is declared in the last Chapter. He saith also it is good to make him swim through a river, and to rowell him on his haunches, nigh the huckle bones; and to make the hair to grow again, it is good as he saith to aynoint the place with hogs grease, and three leaved grass stamped together.   

Of Hydebound.  
HIdebound, is when the skin cleaveth so fast to the horses back, that a man cannot pull it from the flesh with his hand, which Ruellius calleth Coriago: it cometh m for the most part of poverty, or else when the horse after some great heat hath been suffered to stand long in the rain or wet weather, for that will cause the skin to shrink, and to cling to his ribs. It is known by the leanness of the horse, and gantnes of his belly, and by fast sticking of the skin unto the ribs when you pull at it with your hand. The cure according to Martin is thus. Let him blood on both sides the belly in the flank veins betwixt the flank and the girding place: that done, give him this drink. Take a quart of white Wine, or else of good Ale, and put thereunto three ounces of good salad oil, of Cummin one ounce, of Annis seeds two ounces, of Liquorice two ounces, beaten all into fine powder, and give it him luke warm with a horn. And when he hath drunk let one standing at his hucklebone, rub him hard with his hand along the back, and overthwart the ribs the space of half an hour: that done, set him in a warm stable, and let him stand in litter up to the belly, and cover all his back and ribs with a sack first thoroughly soaked in a tub of cold water, and then well and hard wrong, and over that cast another cloth, and gird it fast with a surcingle, stuffing him well about the back with fresh straw, continuing thus to do every day once the space of a week, during which time give him no cold water but luke warm, and put therein a little ground malt. The wet sack will cause the back to gather heat itself, and the skin to loosen from the flesh, and if you will bestow more cost, you may anoint all his body with wine and oil mingled together, according to the opinion of the old writers, which no doubt is a very comfortable thing, and must needs supple the skin, and loosen it from the flesh.   

Of the diseases in the throat and lungs, and why the griefs of the shoulders and hips be not mentioned before amongst the griefs of the withers and back.  

Blundevile  SOme perhaps would look here, that for so much as I have declared the diseases of the neck, withers and back, that I should also follow on now with the griefs of the shoulders and hips. But sith that such griefs for the most part doth cause a horse to halt, and that it requireth some skill to know when a horse halteth, whether the fault be in his shoulder, hip, leg, joint, or foot, I think it is not good to separate those parts asunder, specially sith nature hath joined them together, that is to say, the shoulders to the forelegs, and the hips to the hinder legs. And therefore according to nature's order, I will treat of them in their proper place: that is to say, after that I have showed all the diseases that be in the inward horses body, not only above the midriff, as the diseases of the throat, lungs, breast, and hart, but also under the midriff, as those of the stomach, liver, guts, and of all the rest And first, as touching the diseases of the throat, the Glanders, and Strangullion, to all horses is most common.   

Of the Glanders and Strangulion, so called according to the Italian name, Strangui●lion.  
MOst Ferrer do take the Glanders and Strangullion to be all one disease, but it is not so, for the glanders is that which the Physicians call Tronsillae, and the Strangullion is that which they call in Latin Angina, in Greek Synanchi, and we commonly call it in English, the squinnancy, or Qunzie. Tronsillaes, is interpreted by them to be inflammations of the kernels, called in Latin Glandes' the Italian Glandulae, which lie on both sides of the throat, underneath the root of the toongue, nigh unto the swallowing place, of which word Gland●●, or Gl●ndulae, I think we borrow this name glanders. For when the horse is troubled with this disease, he hath great kernels underneath his jaws, easy to be seen or felt, paining him so, as he can not easily swallow down his meat, which cometh first of cold distillation out of the head: But if such kernels be not inflamed, they will perhaps go away of themselves, or else by laying a little hot horse-dung and straw unto them, the warmth thereof will dissolve them, and make them to vanish away.  
But if they be inflamed, they will not go away but increase and wax greater and greater, and be more painful every day than other, and cause the horse to cast continually filthy matter at his nose: The cure whereof according to Martin is thus: First ripe the kernels with this plaster. Take of bran two handfuls, or as much as will thicken a quart of wine or Ale: then put thereunto half a pound of hogs grease, and boil them together, and lay it hot to the sore with a cloth, renewing it every day until it be ready to break, then launce it, and let out all the matter, and taint it with a taint of flax dipped in this salve: Take of Turpentine, of hog's grease, of each like quantity, and a little wax, and melt them together, and renew the taint every day until it be whole. Laurentius Russius saith, that this disease is very common to colts, because in them doth abound flexible moisture, apt to be dissolved with every little heat, and to turn to putrefaction: and therefore if the horse be not over young, he would have you first to let him blood in the neck vain, and then to lay unto the same sore a ripening plaster, made of Mallows, Linseeds, Rew, Wormwood, ground ivy, Oil of bay, add Dialthea, and to anoint his throat also, and all the sore place with fresh butter: and the sore being ripe, to launce it, or else to rowel it, that the matter may come forth.  
But the kernels will not decrease, then pull them away by the roots, and to dry up the ulcerous place with an ointment made of unslect lime, Pepper, Brimstone, Nitrum, and oil Olive. It shall be also good to purge his head by perfuming him every day once, in such sort as hath been before declared. And let the horse be kept warm about the head and stand in a warm stable, and let him drink no cold water: but if you see that after you have taken away the kernels, the horse doth not for all that leave casting filthy matter at the nose, than it is to be feared, that he hath some spice of the mourning of the Chine, for both diseases proceed of one cause, and therefore I think good to speak of it here presently.  
But first I will set down a drink which I have seen proved upon a horse that I thought could never have been recovered of the same disease, and yet it did recover him in very short space, so as he traveled immediately after many miles, without the help of any other medicine.   

A drink for the Strangullion or Glanders.  
TAke of warm milk as it cometh from the Cow a quart, or instead thereof a quart of new Beer or Ale warmed, and put thereunto of molten Butter the quantity of an Egg: and then take one head of Garlic, 
Blundevile  first clean peeled and then stamped small, which you must put into the milk or drink being made luke warm, and give it the horse with a horn, and immediately after the drink be given, catch hold of his tongue with your hand, and having broken two raw Eggs either upon his foreteeth, or against the staff wherewith his head is holden up, cast those broken Eggs, shells and all into his throat, making him to swallow down the same, that done, ride him up and down till he begin to sweat, than set him up covered warm with an old coverlet and straw, not suffering him to eat nor drink for the space of two or three hours after, and let his drink for the space of two or three days, be somewhat warm, whereinto it is good to put a handful or two of bran or ground malt, and in giving the said drink, it shall not be amiss to pour some thereof into either nostril.   

Of the mourning of the Chine.  
THis word mourning of the Chine, is a corrupt name borrowed of the French tongue, wherein it is called Moat deschien, that is to say, the death of the back. Because many do hold this opinion that this disease doth consume the marrow of the back: for remedy whereof, they use strange kinds of cures. For some taking it to be a rheum, go about to stop it, by laying a strictive, or binding charges to the nape of the neck. Some again, do twine out the pith of the back with a long wire thrust up into the horses head, and so into his neck and back, with what reason I know not. Well, I know that few horses do recover that have this disease. Some again think that the lungs of the horse be rotten, and that the horse doth cast them out at his nose. But Martin saith, that he hath cut up divers horses which have been judged to have died of the mourning of the chine, but he could find never either back or lungs to be perished, but only the liver, and most commonly that side of the liver, which answereth the nostril whereat he casteth, whereof we will talk in his proper place, when we come to speak of the diseases in the Liver. The Italians do call this disease Ciamorro, the old Authors do call it the moist malady, whereof Theomnestus maketh two differences. For in the one the matter which he doth cast at the nose is white, and doth not smell at all: and in the other, that which he casteth is filthy and sticking corruption. They proceed both of cold humours congealed in the head, but more abounding in the one then in the other; by reason perhaps that the horse was not cured in time: for of cold first cometh the Pose, and the cough, than the Glanders, and last of all the mourning of the chine. When the horse casteth matter at the nose that is not stinking, he may easily be cured by such remedies as have been before declared in the chapter of the Pose: but if the matter be very filthy and stinking, than it is very hard to cure. Notwithstanding, it shall not grieve me to write unto you here, the experience of Theomnestus, and of Laurentius Russius. Theomnestus cure is thus. Take of Water and honey called of the Physicians Hydromel, a quart, and put thereunto three ounces of oil, and power that into his nostril every morning the space of three days: and if that do not profit him, then let him drink every day, or once in two days, a quart of old wine, mingled with some of the medicine or rather the precious meat, called of the old writers Tetraphramacum, and that will restore him to his former estate. Laurentius Russius saith, that of all diseases there is none more perilous, nor more to be suspected, th●n the rheum which cometh of cold, for horses have large Conduits, and are full of moisture, and therefore if cold once enter, it findeth matter enough to work on, to breed continual distillation, as well outwardly at the nose, as inwardly, descending down to the vital part in such sort, as it doth not suffocat the same.  
The signs according to the said Russius be these, the horse doth cast matter continually at the nos●, sometime thin and sometime thick, his nostrils, ears, and all his outward parts, will be cold to the feeling, his eyes, head, and all his body heavy, and he will cough, and have small appetite to his meat, and less to his drink, and sometime he will tremble and shake: his cure is in this sort. Purge his head, partly by perfuming him, and partly by making him to sneeze in such sort, as hath been before taught in the chapter of the pose, which ways of perfuming and purging his head as they be good, so doth Russius praise these two here following to be most excellent: the first is this: Take of the stalks of Vitis alba otherwise called Brioni, or wild Vine, two or three good handfuls, and being bruised, put them into a linen bag, and fasten the bag to the horses head, so as he may receive the scent up into his nostrils, without touching the herb wi●h his mouth, and this will cause the humours to run down abundantly. The second medicine; Take of Euforbium beaten into fine powder, three ounces, of the juice of Betes one pound, of Swine's blood half a pound, boil all these together until they be thoroughly mingled together, and liquid like an ointment, and then take it from the fire and put thereunto one ounce more of Euforbium and mingle them again thoroughly together, and preserve the same in a box, to use at needful times in this sort: Make two stiff long rolls or tampins of linen clouts, or such like stuff, sharp pointed like suger-loves: which tampins are called of the physicians in Latin Pessi, and being anointed with the ointment aforesaid, thrust them up into the horses nostrils, and let them abide therein a pretty whilk, then pull them out, and you shall see such abundance of matter ●●me forth at his nose, as is marvelous to behold: Russius also praiseth very much this medicine here following.  
Take as much of the middle bark of an Elder tree, growing on the water side, as will fill a new earthen pot of a mean size, putting thereunto as much clear water as a pot will hold, and let it boil until one half be consumed: and then to be filled up again with fresh water, continuing so to do three times one after another, and at the last time that the one half is consumed, take it from the fire, and strain it through a linen cloth. Then take two parts of that decoction, and one part of hogs grease, or Butter, and being warmed again together, give the horse to drink thereof one horneful, and pour another hornefull into his nostril that casteth, and whensoever you give him this medicine, let the horse be empty and fasting, and keep him without meat also two or three hours after, for this is a very good drink for any sickness that cometh of cold. Moreover, open the skin of his forehead, and of his temples, and also of his tail with a sharp hot iron, that the corrupt humours may issue outward. That done, take hot bricks, or else a pan of fresh burning coals, and hold it nigh unto his belly and flanks, to the intent that they may be thoroughly warmed, and being so warmed anoint them all over with oil de Bav, or Dialthea, to defend his body from the cold, and let his head be well covered, and all his belly kept warm. Yea and it were good to bathe his head sometime, as Russius saith, with a bath made of Rew, wormwood, Sage, juneper, Bay leaves, and Hyssop. And let his drink be warm water mingled with Wheat meal; yea, and to make it the more comfortable, it were good as Russius saith, to put thereunto some Cinnamon, Ginger, Galingale, & such hot pieces. And his meat in Winter season would be no other but sodden corn, or warm mashes, made of ground Malt and wheat bran: in summer season if he went to grass, I think it would do him most good, so that he go in a dry warm ground, for by feeding always downward, he shall purge his head the better as Russius saith. Thus much of the Glanders, and mourning of the Chine. Now we will speak somewhat of the strangullion, according to the opinion of the Authors, though not to the satisfaction perhaps of our English Ferrer.   

Of the strangullion or Squinancy.  
THe Strangullion, called of the Latins Angina, according to the Physicians, is an inflammation of the inward parts of the throat, and as I said before, is called of the Greeks Synanchi, which is as much to say in English as strangling, whereof this name strangullion as I think is derived for this disease doth strangle every man or beast, and therefore is numbered amongst the perilous and sharp diseases called of the Latins Morbi accuti, of which strangilng the physicians in man's body make four differences. The first and worst is, when no part within the mouth nor without, appeareth manifestly to be inflamed, and yet the patiented is in great peril of strangling. The second is, when the inward parts of the throat only be inflamed. The third is, when the inward and outward parts of the throat be both inflamed. The fourth is, when the muscles of the neck are inflamed, or the inward joints thereof so loosened, as they straighten thereby both the throat, or weasand, or windpipe: for short breath is incident to all the four kinds before recited, and they proceed all of one cause: that is to say, of some choleric or bloody-fluxion, which comes out of the branches of the throat-vaines into those parts, and there breedeth some hot inflammation. But now to prove that a horse is subject to this disease, you shall hear what Absirtus, Hierocles, Vegetius, and others do say, Absirtus writing to his friend a certain Ferrer or horseleech, called Aistoricus, speaketh in this manner. When a Horse hath the strangullion it quickly killeth him, the signs whereof be these. His temples will be hollow, his tongue will swell and hang out of his mouth, his eyes also will be swollen, and the passage of his throat stopped so as he can neither eat nor drink. All these signs be also confirmed by Hierocles.  
Moreover, Vegetius rendereth the cause of this disease, affirming that it proceedeth of abundance of subtle blood, which after long travel will inflame the inward or outward muscles of the throat or wisand, or such affluence of blood may come, by use of hot meats after great travel, being so alterative, as they cause those parts to swell in such sort as the Horse can neither eat nor drink, nor draw his breath. The cure according to vegetius, is in this sort.  
First bath his mouth and tongue well with hot water, and then anoint it with the gall of a Bull, that done give him this drink. Take of old oil two pound, of old wine a quart, nine figs, and nine Leeks heads well stamped and brayed together. And after you have boiled these a while before you strain them, put thereunto a little Nitrum Alexandrinum, and give him a quart of this every morning and evening. Absirtus and Hierocles would have you to let him blood in the palate of his mouth, and also to pour wine and oil into his nostrils and also give him to drink this decoction of Figs and Nitrum sodden together, or else to anoint his throat within with nitre oil and honey, or else with honey & hog's dung mingled together, which differeth not much from Galen his medicine, to be given unto man. For he saith, that honey mingled with the powder of hog's dung that is white, and swallowed down, doth remedy the squanancy presently. Absirtus also praiseth the ointment made of Bdellium, and when the inflammation beginneth somewhat to decrease, he saith it is good to purge the horse, by giving him wild Cocumber, and Nitre to drink. Let his meat be grass if it may be gotten, or else wet hay, and sprinkled with Nitre. Let his drink also be lukewarm water, with some barley meal in it.   

Of the Cough.  
OF Coughs, some be outward and some be inward. Those be outward which do come of outward causes, as by eating a feather, or by eating dusty or sharp straw and such like things: which tickling his throat, causeth him to cough: you shall perceive it by wagging and wrying his head in his coughing, and by stamping sometime with his foot, labouring to get out the thing that grieveth him, and cannot. The cure according to Martin is thus. Take a Willow wand, rolled throughout with a fine linen clout, and then anoint it all over with honey, and thrust it down his throat, drawing your hand to and fro, to the intent it may either drive down the thing that grieveth him, or else bring it up, and do this twice or thrice, anointing every time the stick with fresh honey.   

Of the inward and wet cough.  
OF inward Coughs some be wet and some be dry. The wet cough is that cometh of cold, taken after some great heat given to the Horse, dissolving humours, which being afterward congealed, do cause obstruction and stopping in the lungs. And I call it the wet cough, because the Horse in his coughing, will void moist matter at his mouth after that it is once broken. The signs be these. The Horse will be heavy, and his eyes will run a water, and he will forsake his meat, and when he cougheth, he thrusteth out his head, and reacheth with great pain at the first, as though he had a dry cough, until the phlegm be broken, and then he will cough more hollow, which is a sign of amendment. And therefore, according to Martin's experience, to the intent the fleam may break the sooner, it shall be necessary to keep him warm, by clothing him with a double cloth, and by littering him up to the belly with fresh straw, and then to give him this drink: take of barley one peck, and boil it in 2. or 3. gallons of fair water, until the barley begin to burst, and boil therewith of bruised Liquorice, of Annis-seedes, or Raisins, of each one pound, then strain it, and to that liquor put of honey a pint, and a quartern of Sugar candy, and keep it close in a pot to serve the horse therewith four several mornings, and cast not away the sodden barley with the rest of the strainings, but make it hot every day to perfume the horse withal, being put in a bag, and tied to his head, and if the horse will eat of it, it shall do him the more good. And this perfuming in winter season would be used about ten of the clock in the morning, when the Sun is of some height, to the intent the horse may be walked abroad, if the Sun shine, to exercise him moderately. And until his cough wear away, fail not to give him warm water, with a little ground malt. And as his cough breaketh more and more, so let his water every be less warmed than other.   

Of the dry cough.  
THis seemeth to come of some gross and tough humour cleaving hard to the hollow places of the lungs which stoppeth the wind-pips, so as the horse cannot easily draw his breath, and if it continue, it will either grow to the pursick, or else break his wind altogether. The signs be these. He will cough both often, drily, and also vehemently, without, voiding at the nose, or mouth. The cure, according to Martin, is in this sort. Take a close earthen pot, and put therein three pints of strong vinegar, and four eggs, shells and all unbroken, and four Garlic heads clean peeled and bruised, and set the pot being very close covered in some warm dunghill, and there let it stand a whole night: and the next morning with your hand take out the eggs, which will be so soft as silk, and lay them by, until you have strained the Garlic and Vinegar through a fair cloth, then put to that liquor, a quartern of honey, and half a quartern of Sugarcandy, and two ounces of Lycoras, and two ounces of Annis-seedes, beaten all into fine powder. And then the Horse having fasted all the night before, in the morning betwixt seven and eight of the clock, open his mouth with a cord, and whorle therein one of the eggs, so as he may swallow it down, and then immediately pour in after it a horneful of the aforesaid drink, being first made lukewarm, and cast in another egg, with another horn full of drink, and so continue to do, until he hath swallowed up all the eggs, and drunk up all the drink: and then bridle him, and cover him with warmer clothes than he had before, and bring him into the stable, and there let him stand on the bit, at the bare rack, well littered up to the belly, the space of two hours. Then unbit him, and if it be in winter, offer him a handful of wheaten straw: if in summer give him grass, and let him eat no hay, 
Blundevil●  unless it be very well dusted, and sprinkled with water, and give him not much thereof. And therefore you shall need to give him the more provender, which also most be well cleansed of all filth and dust, and give him no water, the space of 9 days. And if you perceive that the cough doth not wear away, then if it be in winter, purge him with these pills. Take of lard two pound laid in water two hours: then take nothing but the clean fat thereof, and stamp it in a mortar, and thereto put of Liquorice, of Annisseeds, of Fenegreeke, of each beaten into powder three ounces, of Aloes in powder two ounces, of Agericks one ounce. Knead these together like past, and make thereof six balls as big as an egg. Then the horse having fasted over night, give him the next morning these pills one after another, anointed with honey and oil mingled together in a platter, and to the intent he may swallow them down whether he will or not, when you have opened his mouth catch hold of his tongue, and hold it fast while you whirl in one of the pil●, that done, thrust it into his throat with a roling-pin, & then let his tongue go until he hath swallowed it down: then give him in like manner all the rest of the pills, and let him stand on the bit warm clothed and littered, the space of three hours at the least, and after that, give him a little wet hay, and warm water with a little ground malt in it to drink, and let him drink no other but warm water the space of a week. And now and then in a fair sunny day, it shall be good to troth him one hour abroad to breathe him.   

Of the fretized, broken and rotten lungs.  
THis proceedeth as Absirtus and Theomnestus saith, either of an extreme cough, or of vehement running, or leaping, or of over greedy drinking after great thirst for the lungs be enclosed in a very thin film or skin, and therefore easy to be broken, which if it be not cured in time, doth grow to apostumation, and to corruption, oppressing all the lungs, which of old Authors is called Vomica, and Supp●ratio. But Theomnestus saith, that broken lungs, and rotten lungs, be two divers diseases, and have divers signs, and divers cures. The signs of broken lungs be these. The Horse draweth his wind short, and by little at once, he will turn his head often toward the place grieved, and groaneth in his breathing, he is afraid to cough, and yet cougheth as though he had eaten small bones. The same Theomnestus healed a friends horse of his, whose lungs were fretized, or rather broken as he saith, by continual eating salt, with this manner of cure here following. Let the Horse have quiet and rest, and then let him blood in the haunches, where the veins appear most: and give him to drink the space of seven days barley or rather Oats sodden in goats milk: or if you can get no milk, boil it in water, and put therein some thick collops of lard and of Deeres suet, and let him drink that: and let his common drink in winter season be the decoction of wheat meal, and in summer time, the decoction of barley, and this as he saith will bind his lungs again together. Vegetius utterly disalloweth letting of blood in any such disease as this is, & all manner of sharp medicines, for fear of provoking the cough, by means whereof the broken places can never heal perfectly. And therefore neither his medicines nor meat would be harsh, but smooth, gentle and cooling. The best medicine that may be given him at all times is this: take of Fenegreeke, and of Linceede, of each half a pound, of Gum tragacanth, of Mastic, of Myrrh, of Sugar, of Fitch flower, of each one ounce. Let all these things be beaten into fine powder, and then infused one whole night in a sufficient quantity of warm Water, and the next day give him a quart of this lukewarm, putting thereunto two or three ounces of oil of Roses, continuing so to do many days together, and if the disease be new, this will heal him: yea and it will ease him very much although the disease be old, which is thought uncurable. And in winter season so long as he standeth in the stable, let him drink no cold water, and let his meat be clean without dust, but in summer season it were best to let him run to grass, for so long as he eateth grass, a man shalscantly perceive this disease. Thus much of broken lungs.   

Of putrefied and rotten lungs.  
THe signs to know whether a Horses lungs be putrefied or rotten, according to Theomnestus are these. The Horse will eat and drink greedilyer than he was wont to do, he shall be oftener vexed with a cough, and in coughing he will cast little lumps of matter out at his mouth. The cure whereof according to Theomnestus, is thus. Give him to drink every morning, the space of seven days the juice of Purslain mingled with Oil of Roses, and add thereunto a little tragagantum that hath been laid before in steep in goats milk, or else in Barley or Oaten milk, strained out of the corn. When the Apostume is broken, than a very strong vile and evil savour will come out of his Nostrils: for remedy whereof, it shall be good to give him the space of seven days this drink here following: take of the root called Costus two ounces, and of Casia or else of Cinnamon three ounces beaten into fine powder, and a few Raisins, and give it him to drink with wine. But Vegetius would have him to be cured in this sort and with less cost I assure you. Take of Frankincense and Aristoloch, of each two ounces, beaten into fine powder, and give him that with wine, or else take of unburnt Brimstone two ounces, and of Aristoloch one ounce and a half beaten into powder, and give him that with wine. And he would have you also to draw his breast with a hot iron, to the intent the humours may issue forth outwardly.   

Of shortness of breath.  
A Horse may have shortness of breath, by hasty running after drinking, or upon a full stomach, or by the descending of humours unto his throat or lungs, after some extreme heat dissolving the said humours, which so long as there is nothing broken, may in the beginning be easily helped. The signs be these. The Horse will continually pant, and fetch his breath short, which will come very hot out at his nose, and in his breathing he will squise in the nose, and his flanks will beat thick▪ yea and some cannot fetch their breath unless they hold their necks right out and strait, which disease is called of the old writers by the Greek name Orthopnoea. The cure. Let him blood in the neck, and give him this drink, take of wine, and oil, of each a pint, of Frankincense half an ounce, and of the juice of Horehound half a pint. It is good also to pour into his throat honey, butter and Hogs-greace molten together, and made lukewarm. Tiberius saith, it is good to give him whole eggs, shells and all, steeped and made soft in vinegar: that is to say, the first day three, the second day five, and the third day seven, and to power wine and and oil into his nostrils. I for my part would take nothing but Annis-seedes, Liquorice, and Sugarcandy, beaten all into fine powder, give him that to drink, with wine and oil mingled together.   

Of the Pursicke.  
THis is a shortness of breath, and the horse that is so diseased is called of the Italians, Cavallo pulsivo, or Bolse, which I think is derived of the Latin word Vulsus, by changing V into B. and I think differeth not much from him that hath broken lungs, called of vegetius and other old writers vulsus, for such shortness of breath comes either of the same causes, or else much like, as abundance of gross humours, cleaving hard to the hollow places of the lungs, and stopping the wind-pips. And the wind being kept in, doth resort downward as Russius saith, into the horses guts, and so causeth his flanks to beat continually without order: that is to say, more swiftly and higher up to the back, than the flanks of any Horse that is sound of wind. And if the disease be old, it is seldom or never cured, and though I find many medicines, prescrided by divers Authors, few or none do content me, unless it be that of Vegetius, recited before in the Chapter of broken lungs. And if that prevaileth not, than I think it were not amiss according to Russius to purge him with this drink, here following: take of Maiden hair, of Ireos, of Ash, of Liquorice, of Fenegreeke, of Raisins, of each half an ounce, of Cardanum, of pepper, 
Blundevile  of bitter Almonds, of Baurach, of each, two ounces, of nettle seed, and of Aristoloch, of each three ounces, boil them all together in a sufficient quantity of water, and in that decoction dissolve half an ounce of Agarike, and two oun.▪ of Coloquintida, together with two pound of Honey, and give him of this a pint or a quart at divers times: and if it be too thick make it thinner, by putting thereunto water wherein Liquorice hath been sodden, and if need be you may also draw both his flanks cross-wise with a hot iron, to restrain the beating of them, and also slit his Nostrils, to give him more air. And if it be in summer turn him to grass, if in winter let him be kept warm, and give him now and then a little sodden wheat. Russius would have it to be given him three days together and also new sweet wine to drink, or else other good wine mingled with Liquorice water.   

Of a Consumption.  
A Consumption is none other thing but an exulceration of the lungs, proceeding of some fretting or gnawing humour, descending out of the head into the lungs. And I take it to be that disease which the old writers are wont to call the dry Malady: which perhaps some would rather interpret to be the mourning of the chine, with whom I intent not to strive. But thus much I must needs say, that every Horse having the mourning of the Chine, doth continually cast at the nose, but in the dry Malady it is contrary. For all the Authors that writ thereof affirm, that the Horse avoideth nothing at the Nose. And the signs be to know the dry Malady, according to their doctrine, be these. His flesh doth clean consume away, his belly is gaunt, and the skin thereof so hard stretched, or rather shrunk up, as if you strike on him with your hand it will sound like a Tabar, and he will be hollow backed, and forsake his meat, and though he eateth it, (as Absirtus saith) yet he doth not digest it, nor prospereth not withal, he would cough and cannot but hickingly, as though he had eaten small bones. And this disease is judged of all the Authors to be incurable. Notwithstanding, they say, that it is good to purge his head with such perfumes as have been showed you before in the Chapter of the Glanders, and also to give him always Coleworts, chopped small with his provender. Some would have him to drink the warm blood of sucking pigs new slain, and some the juice of Leeks, with oil and wine mingling together. Others praise wine and Frankincense, some oil and Rue, some would have his body to be purged and set to grass.   

Of the consumption of the flesh, and how to make a lean Horse fat.  
MArtin saith that if a Horse take a great cold after a heat it will cause his flesh to waste, and his skin to wax hard and dry, and to cleave fast to his sides, and he shall have no appetite unto his meat, and the fillets of his back will fall away, and all the flesh of his buttocks, and of his shoulders, will be consumed▪ The cure whereof is thus. Take two sheeps heads unflead, boil them in three gallons of Ale, or fair running water, until the flesh be consumed from the bones, that done, strain it through a fine cloth, and then put thereunto of Sugar one pound, of Cinnamon two ounces, of conserve of Roses, of Barberries', of Cherries, of each two ounces, and mingle them together, and give the Horse every day in the morning, a quart thereof lukewarm, until all be spent: and after every time he drinketh, let him be walked up and down in the stable, or else abroad if the weather be warm, and not windy, and let him neither eat nor drink in two hours after, and let him drink no cold water, but lukewarm, the space of fifteen days, and let him be fed by little and little, with such meat as the Horse hath most appetite unto. But if the horse be nesh and tender, & so wax lean without any apparent grief or disease, than the old writers would have him to be fed now and then with parched Wheat, and also to drink Wine with his water, and eat continually wheat bran mingled with his provender, until he wax strong, and he must be often dressed and trimmed, and lie soft, without the which things his meat will do him but little good. And his meat must be fine and clean, and given him often and by little at once. Russius saith, that if a Horse eating his meat with good appetite, doth not for all that prosper, but is still lean: than it is good to give him Sage, Savin, Bay berries, Earth-nuttes, and Boars grease, to drink with wine: or to give him the entrails of a Barbell or Tench, with white Wine. He saith also that sodden Beans mingled with Bran and Salt, will make a lean Horse fat in very short space.   

Of grief in the breast.  

Blundevile  LAurentius Russius writeth of a disease called in Italian Gravezza di petto, which hath not been in experience amongst our Ferrer, that I can learn. It comes, as Russius saith, of the superfluity of blood, or other humours dissolved by some extreme heat, and resorting down the breast, paining the Horse, so as he cannot well go. The cure whereof according to Russius is thus. Let him blood on both sides of the breast in the accustomed veins, and rowell him under the breast, and twice a day turn the rowels with your hand, to move the humours that they may issue forth, and let him go so roweled the space of fifteen days.   

Of the pain of the heart called Anticor, that is to say, Contrary to the heart.  
THis proceedeth of abundance of rank blood bred with good feeding & overmuch rest: which blood resorting to the inward parts doth suffocate the heart, and many times causeth swellings to appear before the breast, which will grow upward to the neck, and then it killeth the Horse. The signs. The Horse will hang down his head in the manger, forsaking his meat, and is not able to lift up his head. The cure according to Martin is thus. Let him blood on both sides abundantly in the plat veins, and then give him this drink: take a quart of malmsey, and put thereunto half a quartern of Sugar, and two ounces of Cinnamon, and give it him lukewarm, then keep him warm in the stable, stuffing him well about the stomach that the wind offend him no manner of way, and give him warm water with malt alawies to drink, and give him such meat as he will eat. And if the swelling do appear, then besides letting him blood, strike the swelling in divers places with your phlegm that the corruption may go forth: and anoint the place with warm Hog's grease, and that will either make it to wear away or else to grow to a head, if it be covered and kept warm.   

Of tired Horses.  
Because we are in hand here with the vital parts, and that when the Horses be tired with overmuch labour, their vital spirits wax feeble, I think it best to speak of them even here, not with long discoursing as Vegetius useth, but briefly to show you how to refresh the poor Horse having need thereof, which is done chiefly by giving him rest, warmth and good feeding, as with warm mashes and plenty of provender. And to quicken his spirits, it shall be good to pour a little oil and vinegar into his Nostrils, and to give him the drink of sheep's heads recited before in the Chapter of consumption of the flesh, yea and also to bathe his Legs with this bath: take of Mallows, of Sage, of each two or three handfuls, and a Rosecake: boil these things together, and being boiled, then put unto it a good quantity of butter or of salad-oil. Or else make him this charge: take of Bole Armony and of Wheat-flower of each half a pound, and a little resin beaten into powder, and a quart of strong vinegar, and mingle them together, and cover all his Legs therewith, and if it be summer, turn him to grass.   

Of the diseased parts under the midriff, and first of the stomach.  
THe old Authors make mention of many diseases incident to a horses stomach, as loathing of meat, spewing up his drink, surfeiting of provender, the hungry evil, and such like, which few of our Ferrer have observed: and therefore I will briefly speak of as many as I think necessary to be known, and first of the loathing of meat. 
Blundevile    

Of the loathing of meat.  
A Horse may loathe his meat through the imtemperature of his stomach, as for that it is too hot or too cold. If his stomach be too hot, then most commonly it will either inflame his mouth and make it to break out in blisters, yea and perhaps cause some canker to breed there. The cure of all which things hath been taught before. But if he forsake his meat only for very heat, which you shall perceive by the hotness of his breath and mouth, then cool his stomach by giving him cold water mingled with a little Vinegar and oil to drink, or else give him this drink. Take of milk, and of wine, of each one pint, and put thereunto three ounces of Me● Rosatum, and wash all his mouth with Vinegar and salt. If his stomach be too cold, than his hair will stare and stand right up, which Absirtus and others were wont to cure, by giving the horse good wine and oil to drink, and some would seethe in wine Rew, or Sage, some would add thereunto white Pepper and myrrh, some would give him Onions and Rocket seed to drink with wine, Again there be other somewhich prescribe the blood of a young Sow with old wine. Absirtus would have the horse to eat the green blades of wheat, if the time of the year will serve for it. Columella saith, that if a horse or any other beast, do loath his meat it is good to give him wine, and the seed of Gith, or else Wine and stamped garlic.   

Of casting out his drink.  
VEgetius saith, that the horse may have such a Palsy proceeding of cold in his stomach as he is notable to keep his drink, but many times to cast it out again at his mouth. The remedy whereof is to let him blood in the neck, and to give him cordial drinks, that is to say, made of hot and comfortable spices, and also to anoint all his breast and under his shoulders with hot oils, and to purge his head, by blowing up into his Nostrils, powders that provoke neezing, such as have been taught you before.   

Of surfeiting with glut of provender.  
THe glut of provender or other meat not digested, doth cause a horse to have great pain in his body, so as he is not able to stand on his feet, but lieth down, and waltereth as though he had the Bots. The cure whereof according to Martin's experience, is in this sort. Let him blood in the neck, then troth him up and down for the space of an hour, and if he cannot stolen, draw out his yard, and wash it with a little white wine, luke warm, and thrust into his yard either a bruised clove of Garlic, or else a little oil of Cammomile, with a wax candle. If he cannot dung, then rake his fundament, and give him this glister. Take of meadows two or three handfuls, and boil them in a pottle of fair running water, and when the meadows be sodden, then strain it, and put thereunto a quart of fresh Butter, and half a pint of oil Olive; and having received this glister, lead him up and down, until he hath emptied his belly, than set him up, and keep him hungry the space of three or four days, and the hay that he eateth, let it be sprinkled with water, and let him drink water, wherein should be put a little bran, and when he hath drunk, give him the bran to eat, and give him little or no provender at all, for the space of eight or ten days.   

Of another kind of surfeiting with meat or drink, called of us, foundering in the body.  
THis disease is called of the old writers in Greek Crithiasis, in Latin Hordiatio, it cometh as they say, by eating of much provender suddenly after labour, whilst the horse is hot and panting, 
Blundevile  whereby his meat not being digested, breedeth evil humours, which by little and little do spread throughout his members, and at length do oppress all his body, and do clean take away his strength, and make him in such a case, as he can neither go, nor bow his joints, nor being laid, he is not able to rise again, neither can he stolen but with great pain. It may come also, as they say, of drinking too much in traveling by the way when the horse is hot, but than it is not so dangerous, as when it cometh of eating too much.  
But howsoever it cometh, they say all, that the humours will immediately resort down into the horses legs, and feet, and make him to cast his hooves: and therefore I must needs judge it to be no other thing but a plain foundering, which word foundering is borrowed, as I take it, of the French word Fundu, that is to say, melted. For foundering is a melting or dissolution of humours, which the Italians call Infusione. Martin maketh divers kinds of foundering, as the foundering of the body, which the French men call most commonly Morfundu, and foundering in the legs and feet, also foundering before and behind, which some Authors do deny, as Magister Maurus, and Laurentius Russius, affirming that there are fewer humours behind than before, and that they cannot easily be dissolved or molten, being so far distant from the hart, & the other vital parts. Whereunto a man might answer, that the natural heat of the hart doth not cause dissolution of humours, but some unnatural and accidental heat, spread throughout all the members, which is daily proved by good experience. For we see horses foundered not only before or behind, but also of all four legs at once, which most commonly chanceth either by taking cold suddenly after a great heat, as by standing still upon some cold pavement, or abroad in the cold wind, or else perhaps the horse traveling by the way, and being in a sweat was suffered to stand in some cold water whilst he did drink, which was worse than his drinking: for in the mean time the cold entering at his feet, ascended upward, and congealed the humours which the heat before had dissolved, and thereby when he cometh once to rest, he waxeth stiff and lame of his legs But leaving to speak of foundering in the legs, as well before as behind, until we come to the griefs in the legs & feet, we intent to talk here only of foundering in the body, according to Martin's experience. The signs to know if a horse be foundered in the body, be these. His hair will stare and he will be chill, and shrug for cold, and forsake his meat, hanging down his head, and quiver after cold water, and after 2. or 3. days he will begin to cough. The cure, according to Martin is thus. First scour his belly with the glister last mentioned, and then give him a comfortable drink made in this sort. Take of Malmsie a quart, of Sugar half a quartern▪ of honey half a quartern, of Cinnamon half an ounce, of Liquorice and Annis seeds, of each two spoonfuls, beaten into fine powder, which being put into the Malmsie, warm them together at the fire, so as the honey may be melted, and then give it him luke warm: that done, walk him up and down in the warm stable the space of half an hour, and then let him stand on the bit 2. or 3. hours without meat, but let him be warm covered, and well littered, and give him hay sprinkled with a little water, and clean sifted provender by a little at once, and let his water be warmed with a little ground Malt therein. And if you see him somewhat cheered, then let him blood in the neck, and also perfume him once a day with a little Frankincense, and use to walk him abroad when the weather is fair and not windy, or else in the house if the weather be foul: and by thus using him you shall quickly recover him.   

Of the hungry evil.  
THis is a very great desire to eat, following some great emptiness, or lack of meat, and it is called of the old Authorus by the Greek name Bulimos, which is as much to say, as a great hunger proceeding, as the Physicians say, at the first of some extreme outward cold, taken by long traveling in cold barren places, and especially where snow aboundeth, which outward cold causeth the stomach to be cold, and the inward powers to be feeble. The cure according to Absyrtus and Hierocles, is in the beginning to comfort the horse's stomach, by giving him bread sopped in wine. And if you be in a place of rest, to give him wheat flower and wine to drink, or to make him cakes or balls of flower and wine kneaded together, and to feed him with that, or with wine and nuts of pine trees. Hierocles saith, if any such thing chance by the way whereas no flower is to be had, than it shall be best to give him wine and earth wrought together, either to drink or else to eat in balls.   

Of the disease in the liver.  
ALl the old Authors speak much of the pain in the liver, but none of them do declare whereof it cometh, or by what means, saving that Hypocrates saith, that some horses get it by violent running upon some stony or hard ground. I for my part think that the liver of a horse is subject to as many diseases as the liver of a man, and therefore may be pained diversly. As sometime by the intemperateness of the same, as for that it is perhaps too hot, or too cold, too moist, or too dry: sometimes by means of evil humours, as choler, or phlegm abounding in the same, according as the liver is either hot or cold: for heat breedeth choler, and cold, phlegm, by means of which intemperature proceedeth all the weakness of the liver. It may be pained also sometime by obstruction and stopping, and sometime by hard knobs, inflammation, Apostume, or ulcer bred therein, sometime by consumption of the substance thereof. The signs of heat and hot humours, be these, loathing of meat, great thirst, and looseness of belly, voiding dung of strong sent, and leanness of body. The signs of cold, and cold humours be these: appetite to meat without thirst, a belly neither continually lose nor stiptike, but between times, no strong sent of dung, nor leanness of body, by which kind of signs, both first and last mentioned, and such like, the weakness & grief of the liver is also to be learned and sought out. Obstruction or stopping most commonly chanceth by traveling or labouring upon a full stomach, whereby the meat not being perfectly digested, breedeth gross and tough humours, which humours by vehemency of the labour, are also driven violently into the small veins, whereby the liver should receive good nutriment, and so breedeth obstruction and stopping. The signs whereof in man's body is heaviness and distension, or swelling, with some grief in the right side under the short ribs, and especially when he laboureth immediately after meat, which things I believe if it were diligently observed, were easy enough to find in a horse, by his heavy going at his setting forth and often turning his head to the side grieved. Of an old obstruction, and especially if the humours be choleric, breedeth many times a hard knob on the liver, called of the Physicians Schirrus, which in man's body may be felt, if the body be not over fat: and it is more easy for him to lie on the right side than on the left, because that lying on the left side, the weight of the knob would oppress the stomach and vital parts very sore, by which signs methinks a diligent Ferrer may learn, whether a horse hath any such disease or not. The inflammation of the liver cometh by means that the blood either through the abundance, thinness, boiling heat, or sharpness thereof, or else through the violence of some outward cause, breaketh out of the veins, and floweth into the body of the liver, and there being out of his proper vessels doth immediately putrify and is inflamed, and therewith corrupteth so much fleshy substance of the liver as is embrewed withal; and therefore for the most part, the hollow side of the liver is consumed: yea, and sometime the full side.  
This hot bloody matter than is properly called an inflammation, which by natural heat is afterward turned into a plain corruption, and then it is called an Impostume, which if it break out and run, than it is called an Ulcer, or filthy sore: Thus you see, of one evil Fountain may spring divers griefs, requiring divers cures. And though none of mine Authors, nor any other Ferrer that I know have waded thus far, yet I thought good by writing thus much, 
Blundevile  to give such Ferrer as be wise, discreet and diligent, occasion to seek for more knowledge and understanding than is taught them, and methinks that it is a great shame, that the Ferrer of this age should not know much more than the Ferrer of old time, sith that besides that, the old men's knowledge is not hidden from them, they have also their own experience, and time also bringeth every day new things to light. But now to proceed in discoursing of the liver according to the physicians doctrine as I have begun, I say then of an inflammation in the hollow side of the liver, the signs be these: loathing of meat, great thirst, looseness of belly, easy lying on the right side, and painful lying on the left. But if the inflammation be on the full side or swelling side of the liver, than the patiented is troubled with difficulty of breathing, with a dry cough and grievous pain, pulling and twitching the windpipe, and to lie upon the right side is more painful than the left, and the swelling may be felt with a man's hand. But you must understand by the way, that all these things last mentioned be the signs of some great inflammation, for small inflammations have no such signs, but are to be judged only by grief under the short ribs and fetching of the breath.  
The signs of Apostumation is painful and great heat. The signs of ulcerations is decrease of the heat with feebleness and fainting. For the filthy matter flowing abroad with evil vapours corrupteth the heart, and many times causeth death. The signs of the consumption of the liver, shall be declared in the next chapter, and as for the curing of all other diseases before mentioned, experience must first teach it ere I can write it. Notwithstanding, I cannot think but that such things as are good to heal the like diseases in man's body are also good for a horse, for his liver is like in substance and shape to a man's liver, differing in nothing but only in greatness. And therefore I would wish you to learn at the physicians hands, who I am sure first, as touching the weakness of the Liver, proceeding of the untemperatenes thereof, will bid you to heal every such untemperatnes by his contrary; that is to say, heat, by cold, and dryness by moisture: and so contrary: And therefore it shall be very necessary for you to learn the qualities, natures, and virtues of herbs, drugs, and all other simples, and how to apply them in time. And for to heal the obstruction of the liver, they will counsel you perhaps to make the horse drinks of such simples as these be, Agrimony, Fumitory, Camomile, Wormwood, Liquorice, Annis seeds, Smallage, Persly, spikenard, Gentian, Succory, Endive, Sperage, Lupins, the virtues whereof you shall learn in the herbals: but amongst all simples, there is none more praised than the liver of a Wolf beaten into powder, and mingled in any medicine that is made for any disease in the liver.  
The cure of an inflammation consisteth in letting blood, and in bathing, or fomenting the sore place with such herbs and oils, as may mollify and disperse humours abroad, wherewith some simples that be astrigent would be always mingled: yea, and in all other medicines that be applied to the liver, for any manner of diseases. Simples that mollify and disperse be these: Linseed, Fenegreeke: Camomel, Annis seeds, Meliot: and such like things. Simples astringent be these: Red Rose leaves, Bramble leaves, Wormwood, Plantain, Myrrh, Mastic, Stirax, and such like. Apostumes are to be ripened and voided. Ulcers must be cleansed, and scoured downward either by the belly or by Urine: and therefore the use of such simples as provoke urine in such case is necessary: The old writers of horseleech craft do say, that when a horse is grieved in his liver, he will forsake his meat, and his body will waste, his mouth will be dry, his tongue rough and harsh: yea, and it will smell, and he will refuse to lie on that side where his grief is. The cure whereof according to Absirtus is in this sort. Let him drink stamped Ireos with wine allayed with water. He praiseth also an herb much like unto Calamint: called of Pliny, Polymoria, or let him drink savoury with wine and oil. I think that Agrimony or liverwoort is as good as the best of them. Absirtus would have his body to be chafed with wine and oil mixed together: and to be well littered that he may lie soft: and his provender that should be given him to be steeped first in warm water: and now and then some Nitrum to be put in his drink.   

Of the consumption in the Liver.  
I Believe that no inward member of a horse doth suffer so much as the lungs and liver, and that not so much by continual as by unordinate, and untimely travail, labour, and exercise, whereby either the horses lungs, or his liver do most commonly perish, and is consumed: yea, and sometime both. Of the consumption of the lungs, we have talked sufficiently before: therefore let us show you here the causes whereof the consumption of the liver proceedeth. The Physicians say, that it may come of any humour, but chiefly and most commonly of choleric matter, shed throughout the substance of the liver, which putrifieng by little and little, and leisurely, doth at length corrupt and perish all the substance of the liver, which thing in man's body doth first proceed, as the physicians say, either by eating corrupt meats, or else by continual drinking of sweet wines.  
But methinks that the consumption of a horses liver, should come by some extreme heat, inflaming the blood, which afterward being putrefied, doth corrupt and exulcerate the substance of the liver. For after inflammation, as I said before, cometh Apostumation, and then exulceration, which is very hard to cure, because the substance of the liver is spongeous like unto the Lungs. And whilst the liver is so corrupted, there can be no good digestion, for lack whereof the body receiveth no good nutriment, and therefore must needs also languish and consume. The signs according to Martin be these.  
The horse will forsake his meat, and will stand stretching himself in length, and never covet to lie down, and his breath will be so strong, as no man can abide it, and he will continually cast yellowish matter at the one nostril, or else at both, according as one or both sides of the liver is corrupted, and on that side that he casteth most, he will have under his jaw, even about the midst thereof a knob or kernel as much as a Walnut, which when Martin findeth, he committeth his carcase to the Crows, taking him to be past cure. But if he were let blood in time, and had such drinks given him, as are good to comfort and strength the liver, he thinketh that the horse might be recovered. I never read any medicine for the wasting of the liver, as I remember, but this only diet, which I found in an old English book. Let him drink for the space of three days no other thing but warm wort, and let him eat no other meat but Oats baked in an oven, and let him stand meatlesse the first night before you give him the wort: But I think it were not amiss to put into the wort that he drinketh every morning some good confection or powder made of Agrimony, red Rose leaves, Saccharum, Rosaceum, Diarchadon, Abbatis, Diasantalon, Liquorice and of the liver of a Wolf, and such other simples as do comfort and strengthen the liver, or else to give him the same things with goats milk lukewarm.   

Of the diseases in the Gall.  
IN my opinion the gall of a horse is subject to divers diseases, as well as the gall of a man, as to obstruction, whereof cometh the fullness and emptiness of the bladder and likewise the stone in the gall. But obstruction may chance two manner of ways: First, when the way, whereby the choler should proceed from the liver unto the bladder of the gall as unto his receptacle, is stopped, and thereby the bladder remaineth empty, whereof may spring divers evil accidents: as vomiting, the lax or bloody flix. Secondly, when the way whereby such choler should issue forth of the bladder of the Gall down into the guts is shut up, whereby the bladder is over full and aboundeth with too much choler, which causeth heaviness, suffocation, belching, heat, thirst, and disposition to angriness. The signs of both kinds of obstruction in the gall is costiveness and yellowishnes of skin infected with the yellow jaundice. The stone in the gall which is somewhat blackish proceedeth of the obstruction of the conduits of the bladder, whereby the choler being long kept in, waxeth dry and turneth at length to hard gravel or stones, whereof because there is neither signs nor any grievous accident known to the Physicians, I leave to talk any farther thereof, and the rather for that none of mine Authors do make any mention of the gall at all. Notwithstanding to give some light unto the learned Ferrer, and that they may the better understand the inward parts of a horse, I thought good to write thus much, thinking it no time lost while I may profit them any way.   

Of the diseases in the Spleen.  
THe Spleen, as I have said before in many places, is the receptacle of melancholy, and of the dregs of blood, and is subject to the like diseases that the liver is, that is to say, to swelling, obstruction, hard knobs, and inflammation: for the substance of the spleen is spongeous, and there sort apt to suck in all filth and to dilate itself, wherefore being full it must needs swell, which will appear in the left side under the short ribs, and such swelling causeth also shortness of breath, and especially when the body doth labour or travel. It is painful also to lie on the right side, because the spleen being swollen so oppresseth the midriff, and especially when the stomach is full of meat, and the patiented hath worse digestion than appetite, and is troubled with much wind, both upward and downward. Moreover the vapour of the humour doth offend the hart, making it faint and causeth all the body to be heavy and dull, and if such swelling be suffered to go uncured, then if it be a melancholy humour, and abounding overmuch, it waxeth every day thicker and thicker, causing obstruction not only in the veins and arteries, which is to be perceived by heaviness and grief on the left side, but also in the spleen itself, whereas by virtue of the heat it is hardened every day more and more, and so by little and little waxeth to a hard knob, which doth not only occupy all the substance of the spleen, but also many times all the left side of the womb, and thereby maketh the evil accidents or griefs before recited much more than they were.  
Now as touching the inflammation of the spleen which chanceth very seldom, for so much as every inflammation proceedeth of pure blood, which seldom entereth into the spleen: I shall not need to make many words, but refer you over to the chapter of the Liver, for in such case they differ not, but proceeding of like cause, have also like signs, and do require like cure. The old writers say, that horses be often▪ grieved with grief in the spleen, and specially in Summer season with greedy eating of sweet green meats, and they call those horses Lienosos, that is to say splenetike. The signs whereof (say they) are these, hard swelling on the left side, short breath, often groaning, and greedy appetite to meat. The remedy whereof according to Absirtus is to make a horse to sweat once a day during a certain time, by riding him or otherwise traveling him, and to pour into his left nostril every day the juice of mirabolans mingled with wine and water, amounting in alto the quantity of a pint. But methinks it would do him more good, if he drank it as Hierocles would have him to do. Eumelius praiseth this drink: take of Cummin seed and of honey, of each six ounces, and of Lacerpitium as much as a bean, of Vinegar a pint, and put all these into three quarts of water, and let it stand so all night, and the next morning give the horse thereof to drink, being kept over night fasting. Theomnestus praiseth the decoction of Capers, especially if the bark of the root thereof may be gotten sodden in water to a syrup. Or else make him a drink of Garlic, Nitrum, horehound, and wormwood, sodden in harsh wine: and he would have the left side to be bathed in warm water and to be hard rubbed. And if all this will not help, then to give him the fire which Absirtus doth not allow saying the spleen lieth so, as it cannot easily be fired, to do him any good. But for so much as the liver and spleen are members much occupied in the engendering and separating of humours, many evil accidents and griefs do take their first beginning of them, as the jandis, called in a horse, the yellows, dryness of body, and consumption of the flesh, without any apparent cause why, which the Physicians call Atrophis also evil habit of the body, called of them Chachexia, and the Dropsy. But first we will speak of the jaundice or Yellows.   

Of the Yellows.  
THe Physicians in a man's body do make two kinds of jandis: that is to say, the Yellow proceeding of choler dispersed throughout the whole body, and dying the skin yellow, and the black proceeding of melancholy, dispersed likewise throughout the whole body, and making all the skin black. And as the yellow jaundice cometh for the most part, either by obstruction or stopping of the conduits belonging to the bladder of the gall, which (as I said before) is the receptable of Choler, or by some inflammation of the liver, whereby the blood is converted into choler, & so spreadeth throughout the body: even so the black jandis cometh by mean of some obstruction in the liver-vain, that goeth to the spleen, not suffering the spleen to do his office, in receiving the dregs of the blood from the liver, wherein they abound too much, or else for that the spleen is already too full of dregs, and so sheddeth them back again into the veins. But as for the black jandis they have not been observed to be in horses as in men, by any of our Ferrer in these days that I can learn. And yet the old writers of horseleachcraft, do seem to make two kinds of jandis, called of them Cholera, that is to say, the dry Choler, and also the moist choler. The signs of the dry choler, as Absirtus saith, is great heat in the body, and costiveness of the belly, whereof it is said to be dry. Moreover, the horse will not covet to lie down, because he is so pained in his body, and his mouth will be hot and dry.  
It cometh, as he saith, by obstruction of the conduit, whereby the choler should resort into the bladder of the gall, and by obstruction also of the urine vessels, so as he cannot stolen. The cure according to his experience, is to give him a glister made of oil, water and Nitrum, & to give him no provender, before that you have raked his fundament, and to power the decoction of Mallows mingled with sweet wine into his nostrils and let his meat be grass, or else sweet hay sprinkled with Nitre and water, and he must rest from labour, & be often rubbed. Hierocles would have him to drink the decoction of wild coleworts sodden in wine. Again of the moist choler of jandis, these are the signs. The horses eyes will look yellow, and his nostrils will open wide, his ears and his flanks will sweat, and his stale will be yellow and choleric, and he will groan when he lieth down, which disease the said Absirtus was wont to heal, as he saith, by giving the Horse a drink made of Time and Cumin, of each like quantity stamped together, and mingled with wine, honey, and water, and also by letting him blood in the pasterns. This last disease seemeth to differ nothing at all from that which our Ferrer call the yellows. The signs whereof, according to Martin, be these. The Horse will be faint, and sweat as he standeth in the stable, and forsake his meat: and his eyes, and the inside of his lips and all his mouth within will be yellow. The cure whereof according to him is in this sort. Let him blood in the Neck vain, a good quantity, and then give him this drink: take of white wine, of Ale a quart, and put thereunto of Saffron, turmeric, of each half an ounce, and the juice that is wrong out of a handful of Celendine, and being lukewarm, give it the Horse to drink, and keep him warm the space of three or four days, giving him warm water with a little bran in it.   

Of the Yellows  
THe yellows is a general disease in horses, and differ nothing from the yellow-iandise in men: it is mortal, and many horses die thereof: the signs to know it is thus: 
Markham.  pull down the lids of the horses eyes, and the white of the eye will be yellow, the inside of his lips will be yellow, and gums, the cure followeth. First let him blood in the palate of the mouth, that he may suck up the same, then give him this drink: take of strong Ale a quart, of the green ordure of Geese strained, three or four spoonfuls: of the juice of Salendine as much, of saffron half an ounce, mix these together, and being warm, give it the horse to drink.   

Of the evil habit of the body, and of the dropsy.  
AS touching the dryness and consumption of the flesh, without any apparent cause why, 
Blundevile  called of the Physicians as I said before Atrophia, I know not what to say more than I have already before in the chap. of consumption of the flesh, and therefore resort thither. And as for the evil habit of the body, which is to be evil coloured, heavy, dull, & of no force, strength, nor liveliness, cometh not for lack of nutriment, but for lack of good nutriment, for that the blood is corrupted with phlegm, choler, or melancholy, proceeding either fro the spleen, or else through weakness of the stomach or Liver, causing evil digestion, or it may come by foul feeding: yea, & also for lack of moderate exercise. The evil habit of the body, is next cousin to the dropsy, whereof though our Ferrer have had no experience, yet because mine old Authors writing of horselcach-craft do speak much thereof: I think it good here briefly to show you their experience therein, that is to say, how to know it, and also how to cure it. But sith none of them do show the cause whereof it proceeds, I think it meet first therefore to declare unto you the causes thereof, according to the doctrine of the learned Physicians, which in man's body do make three kinds of dropsies, calling the first Anasarca, the second Ascites, and the third Timpanias. Anasarca, is an universal swelling of the body through the abundance of water, lying betwixt the skin and the flesh, and differeth not from the disease last mentioned, called Cachexia, that is to say, evil habit of the blood, saving that the body is more swollen in this then in Cachexia, albeit they proceed both of like causes as of coldness and weakness of the liver, or by means that the hart, spleen, stomach, and other members serving to digestion, by grieved or diseased. Ascites is a swelling in the covering of the belly, called of the Physicians, Abdomen comprehending both the skin, the fat, eight muscles, and the film or pannicle called Peritoneum, through the abundance of some whayish humour entered into the same, which besides the causes before alleged, proceedeth most chiefly by means that some of the vessels within be broken or rather cracked, out of the which, though the blood being somewhat gross cannot issue forth▪ yet the whayish humour being subtle, may run out into the belly, like water distilling through a cracked pot.  
Timpanias' called of us commonly the Timpany, is a swelling of the aforesaid covering of the belly, through the abundance of wind entered into the same, which wind is engendered of crudity and evil digestion, and whilst it aboundeth in the stomach, or other entrails finding no issue out, it breaketh in violently through the small conduits among the panicles of the aforesaid covering, not without great pain to the patiented, and so by tossing to and fro, windeth at length into the space of the covering itself. But surely such wind cannot be altogether void of moisture.  
Notwithstanding, the body swelleth not so much with this kind of dropsy as with the other kind called Ascites. The signs of the dropsy is shortness of breath, swelling of the body, evil colour, loathing of meat, and great desire to drink, especially in the dropsy called Ascites, in which also the belly will sound like a bottle half full of water: but in the Tympany it will sound like a Tabar. But now though mine authors make not so many kinds of dropsies, yet they say all generally, that a horse is much subject to the dropsy. The signs according to Absirtus and Hierocles, be these. His belly, legs, and stones, will be swollen, but his back, buttocks, and flanks, will be dried and shrunk up to the very bones.  
Moreover, the veins of his face and temples, and also the veins under his tongue will be so hidden, as you cannot see them, and if you thrust your finger hard against his body, you shall leave the print thereof behind, for the flesh lacking natural heat will not return again to his place, and when the horselyeth down he spreadeth himself abroad, not being able to he round together on his belly, and the hair of his back by rubbing will fall away. Pelagonius in showing the signs of the dropsy, not much differing from the Physicians first recited, seemeth to make two kinds thereof, calling the one the Timpany, which for difference sake may be called in English the wind dropsy, and the other the water dropsy. Notwithstanding both have one cure, so far as I can perceive, which is in this sort. Let him be warm covered, and walked a good while together in the sun to provoke sweat, and let all his body be well and often rubbed alongst the hair, & let him seed upon coleworts, smallage, and Elming boughs, and of all other things that may loosen the belly, or provoke urine, and let his common meat be grass if it may be gotten, if not, than hay sprinkled with water and Nytrum. It is good also to give him a kind of pulse called Cich, steeped a day and a night in water, and then taken out, and laid so as the water may drop away from it. Pelagonius would have him to drink Parsley stamped with wine, or the root of the herb called 〈◊〉 Latin Panax, with wine. But if the swelling of the belly will not decrease for all this, then slit a little hole under his belly a handful behind the navel, & put into that hole a hollow reed or ●ome other pipe, that the water or wind may go out, not all at once, but by little and little at divers times, and beware that you make not the hole over wide, lest the call of the belly fall down thereunto, and when all the water is clean run out, then heal up the wound as you do all other wounds, and let the horse drink as little as is possible.   

Of the evil habit of the stomach.  
IF your horse either by inward sickness, or by present surfeit, grow to a loath of his meat, 
Markham.  or by weakness of his stomach cast up his meat and drink, this shall be the cure for the same: first, in all the drink he drinks, let him have the powder of hot spices, as namely of Ginger Annisseeds, Lycoras, Cinnamon, and Pepper, then blow up into his Nostrils the powder of Tobacco to occasion him to neese, instantly after he hath eaten any meat, for an hour together after, let one stand by him, and hold at his Nose a piece of sour leaven steeped in vinegar, then anoint all his breast over with the Oil of Ginnuper and Pepper mixed together.   

Of the diseases of the guts of a Horse, and first of the colic.  
THe guts of a Horse may be diseased with divers griefs as with the Colic, 
Blundevile  with costiveness, with the Lax, with the bloody-flixe and worms. The colic is a grievous pain in the great gut, called of the physicians Colon, whereof this disease taketh his name, which gut, because it is very large and ample, and full of corners, it is apt to receive divers matters, and so becometh subject to divers griefs. For sometime it is tormented with the abundance of gross humours gotten betwixt the pannicle of the said gut, and sometime with wind having no issue out, sometime with inflammation, and sometime with sharp fretting humours. But so far as I can learn, a horse is most commonly troubled with the colic that cometh of wind, and therefore our Ferrer do term it the wind colic. The signs whereof be these. The Horse will forsake his meat, and lie down and wallow and walter upon the ground, and standing on his feet he will stamp for very pain with his forefeet, and strike on his belly with his hinder foot and look often towards his belly, which also towards the flanks will swell, and seem greater to the eye than it was wont to be. The cure whereof according to Martin, is in this sort: take a quart of malmsey, of cloves, pepper, Cinnamon, of each half an ounce, of Sugar half a quartern, and give it the horse lukewarm, and anoint his flanks with oil of Bay, and then bridle him and troth him immediately up and down the space of an hour, until he dung, and if he will not dung then rake him, and if need be provoke him to dung, by putting into his fundament an onion peeled and jagged with a knife cross-wise, so as the juice thereof may tickle his fundament, and for the space of three or four days let him drink no cold water, and let him be kept warm. Russius was wont to use this kind of cure: take a good big reed a span long or more, and being anointed with oil, thrust it into the horse's fundament, fastening the outward end thereof unto his tail, so as it cannot slip out, and then having first anointed & chafed all the horses belly with some hot oil, cause him to be ridden hastily up & down some hilly ground, and that will make him to void the wind out of his belly through the reed: which done, let him be kept warm and fed with good provender, and warm mashes made of wheat meal, and fennel seed, and let him drink no cold water until he be whole. Absirtus would have you to give him a glister made of wild Cucumber, or else of hen's dung, Nitrum, and strong wine.   

Of Costivenesse, or belly-bound.  
Costivenesse is when a horse is bound in the belly and cannot dung, which may come by glut of provender, or overmuch feeding and rest, whereof we have talked sufficient before, also by wind, gross humours, or cold causing obstruction, and stopping in the guts. The cure whereof, according to Martin, is in this sort. Take of the decoction of Mallows a quart, and put thereunto half a pint of Oil, or in stead thereof, half a pint of fresh Butter, and one ounce of benedict laxative, and pour that into his fundament with a little Horn meet for the purpose, that done, clap his tail to his fundament, holding it still with your hand, whilst another doth lead him in his hand, and troth him up and down, 
Blundevile  that the medicine may work the better, and having voided all that in his belly, bring him unto the stable, and there let him stand a while on the bit well covered, and warm littered, and then give him a little hay, and let his drink be warmed, it shall not be amiss also to give him that night a warm mash.   

Of the Laxe.  
THe Italians call this disease Ragiatura, and the Horse that hath this disease Cavallo Arragiato, or Sforato. It may come through the abundance of choleric humours descending from the Liver or gall, down to the guts. But Russius saith, that it cometh most commonly by drinking overmuch cold water immediately after provender, or by sudden traveling upon a full stomach, before his meat be digested, or by hasty running, or galloping immediately after water. If this disease continue long, it will make the Horse very weak and feeble, so as he shall not be able to stand on his legs. Notwithstanding, sith nature feeling herself oppressed, endeavoureth thus to ease herself by expelling those humours that grieve her, I would not wish you suddenly to stop it, lest some worse inconvenience grow thereof. But if you see that the Horse looseth his flesh, and waxeth more dull and feeble than he was wont to be, then give him this drink often experimented by Martin, and that shall stop him: take of beane-flower, and of bowl Armony of each a quartern, mingle these things together in a quart of red wine, and give it him lukwarm, and let him rest and be kept warm, and let him drink no cold drink but lukewarm, and put therein a little bean flower, and let him not drink but once a day, and then not over much for the spece of three or four days.   

Of the bloody-flixe.  
IT seemeth by the old writers, that a horse is also subject to the bloody Flixe. For Absirtus, Hierocles, and Democritus, say all with one voice, that the guts of a horse may be so exulcerated, that he will void bloody matter at his fundament: yea, and his fundament therewith will fall out, which disease they call Disenteria, which is is as much to say, as a painful exulceration of the guts, under the which, the old men as it seemeth by the words of Hierocles, and Absirtus, would comprehend the disease called of the Physicians Tenasmus, that is to say, a desire to dung often, and to do but little, and that with great pain: And also another disease called Procidentia ani, that is to say, the falling out of the fundament, which the Physicians do account as several diseases. Notwithstanding, for somuch as Dysenteria, and Tenasmus, do spring both of like causes: yea, and also for that the falling out of the fundament hath some affinity with them, I will follow mine Authors, in joining them altogether in this one chapter.  
The Physicians make divers kinds of bloody-flixe, for sometime the fat of the slimy filth which is voided, is sprinkled with a little blood, sometime the matter that voideth is mixed with the scraping of the guts, and sometime it is waterish blood, like water wherein flesh hath been washed, and sometime blood mixed with melancholy, and sometime pure blood, and by the mixture of the matter you shall know in man's body, whether the ulceration be in the inner small guts or no, if it be the matter and blood will be perfectly mixed together, but if it be in the outward guts, than they be not mingled together, but come out several, the blood most commonly following the matter. Of this kind is that disease called before Tenasmus, for that is an ulcer in the right gut serving the fundament and doth proceed even as the Flix doth of some sharp humours, which being violently driven, and having to pass through many crooked and narrow ways, do cleave to the guts, and with their sharpness fret them, causing exulceration and grievous pain. The flux also may come of some extreme cold, heat or moistness, or by mean of receiving some violent purgation, having therein over much Scamony, or such like violent simple, or through weakness of the Liver, or other members serving to digestion. Now as touching the falling out of the fundament, the Physicians say, that it cometh through the resolution or weakness of the muscles, serving to draw up the fundament, which resolution may come partly by overmuch straining, and partly they may be loosened by overmuch moisture, for which cause children being full of moisture are more subject to this disease then men. And for the self same cause I think that Horses having very moist bodies be subject thereunto. Thus having showed you the causes of the diseases before recited, I will show you the cure prescribed by the old writers. Absirtus would have the fundament on the outside to be cut round about, but so as the inward ring thereof be not touched, for that were dangerous and would kill the horse, for so much as his fundament would never abide within his body, and that done, he would have you to give him to drink the powder of unripe Pomegranate shells, called in Latin Malicorium, together with wine and water, which indeed because it is astringent is not to be misliked: but as for cutting of the fundament, I assure you I cannot judge what he should mean thereby, unless it be to widen the fundament, by giving it long slits or cuts on the outside, but well I know that it may cause more pain, and greater inflammation. And therefore methinks it were better in this case to follow the physicians precepts, which is first to consider whether the fundament being fallen out be inflamed or not, for if it be not inflamed, than it shall be good to anoint it first with Oil of Roses somewhat warmed, or else to wash it with warm red wine.  
But if it be inflamed, then to bathe it well, first with a sponge dipped in the decoction of Mallows, Camomile, linseed and Fenegreek, and also to anoint it well with oil of Camomile and Dill mingled together, to assuage the swelling, and then to thrust it in again fair and softly, with a soft linen cloth. That done, it shall be good to bathe all the place about with red wine wherein hath been sodden Acatium, Galls, A corn cups, parings of Quinces, and such like simples as be astringent, and then to throw on some astringent powder made of bowl Armony, Frankincens, Sanguis Draconis, Myrrh, Acatium, and such like: yea, and also to give the Horse this drink much praised of all the old writers. Take of Saffron one ounce, of Myrrh two ounces, of the herb called in Latin Abrotonum, named in some of our English herbals Sothernwood, three ounces, of Parsley one ounce, of garden Rue, otherwise called herb Grace three ounces, of Piritheum, otherwise called of some people spittlewort, and of Isope of each two ounces, of Cassia which is like Cinnamon, one ounce. Let all these things be beaten in fine powder & then mingled with chalk and strong vinegar wrought into past, of which past make little cakes, and dry them in the shadow, and being dried, dissolve some of them in a sufficient quantity of barley milk, or juice called of the old writers, and also of the Physicians, Cremor Ptisane, and give to the Horse to drink thereof with a horn, for the medicine, as the Authors write, doth not only heal the bloody-flixe and the other two diseases before recited, but also if it be given with a quart of warm water it will heal all grief and pain in the belly, and also of the bladder, that cometh for lack of stalling. And being given with sweet wine it will heal the biting of any Serpent or mad dog.   

Of the Worms.  
IN a horses guts do breed three kinds of worms, even as there doth in man's body, 
Blundevile  though they be not altogether like in shape. The first long and round, even like to those that children do most commonly void, and are called by the general name worms. The second little worms having great heads and small long tails like a needle, and be called Bots. The 3. be short and thick like the end of a man's little finger, and therefore be called Troncheons: and though they have divers shapes according to the diversity of the place perhaps where they breed, or else according to the figure of the putrefied matter whereby they breed: yet no doubt they proceed all of one cause, that is to say, of a raw, gross and phlegmatic matter apt to putryfaction, engendered most commonly by foul feeding, and as they proceed of one self cause, so also have they like signs, and like cure. The usignes be these. The Horse will forsake his meat, for the Troncheons and the Bots will covet always to the maw and pain him sore. He will also lie down and wallow, and standing he will stamp and strike at his belly with his hinder foot, and look often toward his belly.  
The cure according to Martin is thus: take of sweet milk a quart, of honey a quartern, and give it him lukewarm, and walk him up and down for the space of an hour, and so let him rest for that day, with as little meat or drink as may be, and suffer him not to lie down. Then the next day give him this drink: take of berbe Grace a handful, of Savin as much, and being well stamped, put thereunto a little Brimstone, and a little foot of a Chimney, beaten into fine powder, and put all these things together in a quart of wort or Ale, and there let them lie in steep the space of an hour or two, then strain it well through a fair cloth, and give it the Horse to drink lukewarm, then bridle him and walk him up and down the space of an hour: that done bring him into the stable, and let him stand on the bit two or three hours, and then give him a little Hay. Laurentius Russius saith, that it is good to give the Horse the warm guts of a young hen with a salt three days together in the morning, and not to let him drink until it be noon. Some say that it is good to ride him having his bit first anointed with dung coming hot from the man: some again use to give him a quantity of Brimstone, and half as much resin beaten into powder and mingled together with his provender, which he must eat a good while before he drinketh.  
I have found by often trial, that if you give the horse with a horn a good pretty dishfull of salt brine, be it flesh brine or cheese brine, it will kill any of the three kinds of worms, and make the horse to avoid them dead in short time after.   

Of Worms in general.  
BEsides the Bottes, there are other Worms, which lie in the great paunch or belly of a Horse, and they be shining, of colour like a Snake, six inches in length, 
Markham.  great in the midst and sharp at both ends, and as much as a spindle: they cause great pain in a horses belly, as you shall perceive by his continual striking of himself on the belly with his foot, the cure is thus: Give him two or three mornings together new Milk and Garlic boiled together, or chopped hay in his provender either of both will serve: it killeth the worms and maketh them to void.   

Of the pain in the kidneynes.  
Methinks that the Kidneys of a Horse should be subject to as many griefs as the kidneys of a man, as to inflammation, obstruction, Apostumes and Ulcers, 
Blundevile  and specially to obstruction that cometh by means of some stone or gravel gathered together in the kidneys, whereby the Horse cannot stolen but with pain, for I have seen divers horses myself that have voided much gravel in their stale, which without doubt did come from the kidneys, but my Authors do refer such griefs to the bladder and urine, and write of no disease but only of the inflammation of the kidneys, which is called of them Nephritis, and so it is called of the Physicians. It cometh as they say by some great strain over some ditch, or else by bearing some great burden. The signs whereof be these. The Horse will go rolling behind and staggering, his stones will shrink up, and his stale will be blackish and thick. I think this disease differeth not from that which we called before the swaying of the back when we talked of the griefs in the back and loins, and therefore resort thither. The cure of this disease, according to the best of the old writers is in this sort. Bathe his back and loins with wine, Oil, and Nitrum warmed together, after that you have so bathed him, let him be covered with warm clothes, and stand littered up to the belly with straw, so as he may lie soft, and give him such drinks as may provoke Urine, as those that be made with Dill, Fennell, Annis, Smallage, Parsley, Spikenard, Myrrh and Cassia. Some say it is good to give him a kind of pulse called Cich with Wine. Some again do praise Ewes Milk or else Oil and Deeres suet molten together and given him to drink, or the root of the herb called Asphodelus, Englished by some Daffodil, sodden in wine.   

Of the diseases belonging to the bladder and urine of a Horse.  
HIerocles saith, that a horse is subject to three kinds of diseases incident to the bladder or urine, the first is called Stranguria, the second Dysuria, the third Iscuria. Stranguria, otherwise called in Latin Stillicidium, and of our old Ferrer, according to the French name Chowdepis, is when the horse is provoked to stolen often, and voideth nothing but a few drops, which cometh as the physicians say, either through the sharpness of the urine, or by some exulceration of the bladder, or else by means of some Apostume in the liver or kidneys, which Apostume being broken, the matter resorteth down into the bladder, and with the sharpness thereof causeth a continual provocation of pissing.  
Dysuria is when a horse cannot piss but with great labour and pain, which for difference sake I will call from hence forth the paine-pisse. It may come sometime through the weakness of the bladder and cold intemperature thereof, and sometime through the abundance of phlegmatic and gross humours, stopping the neck of the bladder. Ischuria, is when the horse cannot piss at all, and therefore may be called the pissupprest, or suppresseion of urine, whether you will: methinks always that the shorter and the more proper the name is, the better and more easy it is to pronounce.  
It may come as the Physicians say, by weakness of the bladder, or for that the Water conduit is stopped with gross humours, or with matter descending from the liver or kidneys, or with the stone: yea and sometimes by means of some inflammation or hard knob growing at the mouth of the conduit, or for that the sinews of the bladder is numbed, so as the bladder is without feeling: or it may come by retention, and long holding of the water, most of which causes Hierocles also reciteth, adding thereunto that it may chance to a horse through overmuch rest and idleness, and also by means of some extreme cold, and especially in winter season, for the which warmth of the fire is a present remedy. But now mine Authors do not show for every one of these three kinds of diseases several signs, but only say, that when a horse cannot stolen, he will stand as though he would stolen, and thrust out his yard a little, and also for very pain, stand beating his tail betwixt his thighs.  
Neither do they seem to appoint several cures, but do make a hochpoch, mingling them altogether, some of them praising one thing and some another: For some say it is good to mingle the juice of leeks with sweet smelling wine and oil together, and to his right nostril, and then to walk him up and down upon it, and that will make him to stolen. Some say it is good to give him Swallage seed, or else the root of wild Fennel sodden with wine to drink, or to put fine sharp Onions, clean peeled, and somewhat bruised into his fundament, and to chafe him immediately upon it, either by riding him or otherwise, and that shall cause him to stolen presently. It is good also to bathe all his back and loins with warm water.  
The scraping of the inward parts of his own hooves beaten into powder and mingled with wine and powered into his right nostril will make him to stolen, if you chafe him upon it, and the rather as Hierocles saith, if you carry him to some sheeps coat or other place where sheep are wont to stand, the smell of whose dung and piss, without any other medicine as he saith, will provoke him to stolen,  
Some will give the horse white Dogs dung dried and mingled with salt, wine, and Amoniacum to drink, some hogs dung only with Wine, and some the dregs of horsepisse with wine, and many other medicines which I leave to rehearse for fear of being too tedious, and especially, sith Martin's experience doth follow here at hand, agreeing in all points with Laurentius Russius cure, which is in this sort. First draw out his yard and wash it well in white wine, and scour it well, because it will be many times stopped with dirt and other baggage together, and hardened like a stone, and then put a little oil of Cammomile into the conduit with a wax candle and a bruised clove of Garlic, and that will provoke him to stolen. And if that will not help. Take of Parsley two handfuls, of Coriander one handful, stamp them and strain them with a quart of white wine, and dissolve therein one ounce of cake-Sope, and give it luke warm unto the horse to drink and keep him as warm as may be, and let him drink no cold water for the space of five or six days, and when you would have him to stolen, let it be either upon plenty of straw, or upon some green plot, or else in a sheep's coat, the savour whereof will greatly provoke him to stolen, as hath been aforesaid.   

Of pissing blood.  
PElagonius saith, that if a horse be overmuch laboured, or overcharged with heavy burden, or over fat, he will many times piss blood, and the rather as I think, for that some vain is broken within the horse's body, and then clear blood will come forth many times, as the Physicians say, without any piss at all. But if the blood be perfectly mingled together with his stale, than it is a sign that it cometh from the kidneys having some stone therein, which through vehement labour, doth fret the kidneys and veins thereof, and so cause them to bleed, through which while the urine passeth, must needs be infected and died with the blood. It may come also by some stripe, or from the muscle that encloseth the neck of the bladder. The cure, according to Pelagonius, Absirtus, Hierocles, and the rest, is thus. Let the horse blood in the palate of the mouth, to convert the blood the contrary way, then take of Tragagant that hath been steeped in wine, half an ounce, and of Poppy seed one dram and once scruple, and of Stirax as much, and twelve Pineaple kernels: let all these things be beaten and mingled well together, and give the horse thereof every morning, the space of seven days, the quantity of a hasel-nut distempered in a quart of wine: methinks that the quantity of a Walnut were too little for so much wine. Some writ that it is good to make him a drink with the root of the herb Asphopelus, which some call Daffadil mingled with wheat flower and Sumach sodden long in water, and so to be given the horse with some wine added thereunto, or make him a drink of Goat's milk and oil, straining thereunto a little Fromenty. Anatolius saith that it good to give the horse three days together, sodden beans clean peeled whereunto would be added some Deeres suet and a little wine.   

Of the Colt evil.  

Blundevile  THis name Colt evil, in my judgement, doth properly signify that disease, which the physicians call Priapismus, which is a continual standing together, with an unnatural swelling of the yard proceeding of some wind, filling the arteries and hollow sinew or pipe of the yard, or else through the abundance of seed, which do chance oftentimes to man, and I think sometime to stoned horses. Notwithstanding Martin saith that the colt evil is a swelling of the sheath of the yard and part of the belly thereabout, caused of corrupt seed, coming out of the yard, and remaining within the sheath where it putrefieth. And geldings most commonly are subject to this disease, not being able for lack of natural heat, to expel their seed any further. For horses, as Martin saith, are sieldome troubled with this disease because of their heat, unless it be when they have been over travailed, or otherwise weakened. The cure, according to him, is thus. Wash the sheath clean within with Lukewarm Vinegar, then draw out his yard and wash that also: that done ride him into some running stream up to the belly; tossing him therein too and fro to allay the heat of the members, and use him thus two or three days and he shall be whole.   

Another of the Colt evil.  
THe Colt evil is a disease that cometh to stoned horses, through rankness of nature and want of vent, it appeareth in his cod and sheath, which will swell exceedingly, 
Markham.  the cure is nothing, for if you will but every day, twice or thrice drive him to the mid-side in some Pond or running river, the swelling will fall and the horse will do well. If the horse be of years, and troubled with this grief, if you put him to a Mare it is not amiss, for standing still in a stable without exercise, is a great occasion of this disease.   

Of the mattering of the yard.  
IT cometh at covering time, when the horse and mare both are overhot and so perhaps burn themselves. The cure according to Martin is thus. Take a pint of white wine, and boil therein a quartern of roche Alum, and squirt thereof into his yard three or four squirtfuls, one after another, and thrust the squirt so far as the liquor may pierce to the bottom, to scour away the bloody matter, continuing thus to do once a day until he be whole.   

Of the shedding of seed.  
THis disease is called of the physicians Gonorrhoea, 
Blundevile  which may come sometime through abundance and rankness of seed, and sometime by the weakness of the stones and seed vessels not able to retain the seed until it be digested and thickened. Vegetius saith, that this disease will make the horse very faint and weak, and especially in Summer season, For cure whereof, the said Vegetius would have the horse to be ridden into some cold water, even up to the belly, so as his stones may be covered in water, and then his fundament being first bathed with warm water and oil, he would have you to thrust in your hand and arm even to the very bladder, and softly to rub and claw the same, and the parts thereabouts, which be the seed vessels: that done to cover him warm that he take no cold, and every day he would have you to give the horse hogs dung to drink with red wine until he be whole. I for my part, if I thought it came of weakness, as is aforesaid, which I would judge by the waterishness of the seed and unlustines of the horse, would give him red wine to drink, and put therein a little Acatium, the juice of Plantain, and a little Mastic, and bathe his back with red Wine and oil of Roses mingled together.   

Of the falling of the yard.  
IT cometh as I take it, through the weakness of the member, by means of some resolution in the muscles and sinews serving the same, caused at the first (perhaps) by some great strain or stripe on the back. It may come also by weariness and tiring. For remedy whereof, Absirtus was wont to wash the yard with salt water from the sea if it may be gotten, and if not with water and salt, and if that prevailed not, he would all to prick the outmost skin of the yard with a sharp needle but not deep, and then wash all the pricks with strong Vinegar, and that did make the horse as he saith, to draw up his yard again immediately: yea, and this also will remedy the falling out of the fundament. Pelagonius would have you to put into the pipe of his yard, honey and salt boiled together and made liquid, or else a quick fly, or a grain of Frankincense or a clove of Garlic clean peeled, and somewhat bruised, and also to power on his back oil, wine, Nitre made warm and mingled together. But Martin's experience is in this sort. First wash the yard with warm white wine, and then anoint it with oil of Roses and honey mingled together, and put it up into the sheath, and make him a codpiece of Canvas to keep it still up, and dress him thus every day once until it be whole. And in any case let his back be kept warm, either with a double cloth, or else with a charge made of bowl Armonie, Eggs, wheate-flower, Sanguis Draconis, Turpentine, and Vinegar, or else lay on a wet sack, which being covered with another dry cloth will keep his back very warm.   

Of the swelling of the Cod and stones.  
ABsirtus saith, that the inflammation and swelling of the cod and stones, cometh by means of some wound, or by the stinging of some Serpent, or by fight one horse with another. For remedy whereof, he was wont to bathe the cod with water wherein hath been sodden the roots of wild Cucumber and salt, and then to anoint it with an ointment made of Cerusa oil, goats grease, and the white of an Egg. Some again would have the cod to be bathed in warm Water, Nitrum and Vinegar together, and also to be anointed with an ointment made of chalk, or of potter's earth, Ox dung, cumin, Water and Vinegar, or else to be anointed with the juice of the herb Solanum, called of some nightshade, or with the juice of Hemblocke growing on dunghills: yea and also to be let blood in the flanks. But Martin saith, that the swelling of the cod cometh for the most part after some sickness or surfeiting with cold, and then it is a sign of amendment. The cure according to his experience is in this sort. First let him blood on both sides the flank veins. Then take of oil of Roses, of Vinegar of each half a pint, and half a quartern of Bole Armony beaten to powder. Mingle them together in a cruse, and being lukewarm, anoint the cod therewith with two or three feathers bound together, and the next day ride him into the water so as his cods may be within the water, giving him two or three turns therein, and so return fair and softly to the stable, and when he is dry anoint him again as before, continuing thus to do every day once until they be whole. The said Martin saith also, the cod may be swollen by means of some hurt or evil humours resorting into the Cod, and then he would have you cover the cod with a charge made of Bole Armony and Vinegar wrought together, renewing it every day once until the swelling go away, or that it break of itself, and if it break then taint it with Mel Rosatum, and make him a breech of Canvas to keep it in, renewing the taint every day once until it be whole.   

Of incording and bruising.  
THis term incording is borrowed of the Italian word Incordato, which in plain English is as much to say as bursten, 
Blundevile  and might be more rightly termed of us uncodded. For when a horse is bursten, his guts falleth down into the cod making it to swell. The Italians as I take it did call it Incordato because the gut follows the string of the stone called of them Ilcordone, or Lachorda, whereof Incordato seems to be derived with some reason. According to which reason we should call it rather instringhed than inchorded, for Chorda doth signify a string or chord. Notwithstanding, sith that incording is already received in the stable, I for my part am very well content therewith, minding not to contend against it. But now you have to note, that either man or beast may be bursten diversly, and according to the names of the parts grieved, the Physicians do give it divers names: for you shall understand, that next unto the thick outward skin of the belly, there is also another inward thin skin covering all the muscles, the Caule, and the guts of the belly, called of the Anatomists Peritoneum, which skin cometh from both parts and sides of the back, and is fastened to the midriff above, and also to the bottom of the belly beneath, to keep in all the contents of the neither belly. And therefore if the skin be broken, or over sore strained or stretched, then either some part of the call or guts slippeth down, sometime into the cod, sometime not so far.  
If the gut slip down into the cod, than it is called of the Physicians by the Greek name Enterocele, that is to say, gut-bursten. But if the call fall down into the cod, than it is called of the Physicians Epiplocele, that is to say, Caule-bursten. But either of the diseases is most properly incident to the male kind, for the female kind hath no cod. Notwithstanding they may be so bursten, as either gut or call may fall down into their natures, hanging there like a bag: But if it fall not down so low, but remaineth above nigh unto the privy members or flanks, which place is called of the Latins Inguen, then of that place the bursting is called of the physicians Bubonocele, whereunto I know not what English name to give, unless I should call it flanke-bursten: Moreover the cod or flank may be sometime swollen, by means of some waterish humour gathered together in the same, which is called of the physicians Hydrocele, that is to say, water-bursten, and sometime the cod may be swollen by means of some hard piece of flesh cleaving to the thin skins or panicles of the stones, and then it is called of the physicians Sarcocele, that is to say, flesh-bursten.  
But forasmuch as none of mine Authors, Martin nor any other Ferrer in these days that I know, have intermeddled with any kind of bursting, but only with that wherein the gut falleth down into the cod: leaving all the rest apart, I will only talk of this; and that according to Martin's experience, which I assure you differeth not much from the precepts of the old writers: But first you shall understand, that the gut bursten, and flank bursten, doth proceed both of one cause, that is to say, by means that the skin, called before Peritoneum, is either sore strained, or else broken, either by some stripe of another horse, or else by some strain in leaping over an hedge, ditch, or pale, or otherwise: yea and many times in passing a carrier, through the carelessness of the rider stopping the horse suddenly without giving warning, whereby the horse is forced to cast his hinder legs abroad, so straineth or bursteth the skin aforesaid, by means whereof the gut falleth down into the cod. The signs be these. The horse will forsake his meat, and stand shoring and leanning always on that side that he is hurt: and on that side, if you search with your hand, betwixt the stone and the thigh upward to the body, and somewhat above the stone you shall find the gut itself big and hard in the feeling, whereas on the other side you shall find no such thing. The cure according to Martin is thus. Bring the horse into some house or place that hath over head a strong balk or beam going overthwart, and strew that place thick with straw: then put on four pasterns with four rings on his feet, and then fasten the one end of a long rope to one of those Rings, than thread all the other rings with the lose end of the Rope, and so draw all his four feet together, and cast him on the straw.  
That done, cast the rope over the balk, and hoist the horse so as he may lie flat on his back, with his legs upward without struggling. Then bathe his stones well with warm Water and Butter melted together, and the stones being somewhat warm, and well mollified, raise them up from the body with both your hands being closed by the fingers fast together, and holding the stones in your hands in such manner, work down the gut into the body of the horse, by striking it downward continually with your two thumbs, one labouring immediately after another, until you perceive that side of the stone to be so so small as the other, and having so discorded, that is to say, returned the gut into his right place; take a list of two fingers broad thoroughly anointed with fresh butter, and tie his stones both together with the same so nigh as may be, not over hard, but so as you may put your finger betwixt. That done, take the horse quietly down, and lead him fair and softly into the stable, whereas he must stand warm, and not be stirred for the space of 3. weeks. But forget not the next day after his discording to unloosen the list and to take it away, and as well at that time as every day once or twice after, to cast a dish or two of cold water up into his cod and that will cause him to shrink up his stones and thereby restrain the gut from falling down, and at the three weeks end be sure, it were not amiss to geld the stone on that side away, so shall he never be encorded again on that side. But let him not eat much nor drink much, and let his drink be always warm.   

Of the botch in the grains of a horse▪  
IF a horse be full of humours and then suddenly laboured, the humours will resort into the weakest parts, and there gather together and breed a botch, and especially in the hinder parts betwixt the thighs, not far from the cod. The signs be these. The hinder legs will be all swollen, and especially from the houghes upward, and if you feel with your hand you shall find a great kind of swelling, and if it be round and hard it will gather to a head. The cure according to Martin is thus. First ripe it with a plaster: take of Wheat-flower, of Turpentine, and of honey, of each like quantity, stirring it together to make a stiff plaster, and with a cloth lay it unto the sore, renewing it every day once until it break or wax soft, and then lance it as the matter may run downward: Then taint it with Turpentine and Hogs grease molten together, renewing it every day once, until it be whole.   

Of the diseases incident to the womb of a Mare, and specially of barrenness.  
IT seemeth by some writers, that the womb of a Mare is subject to certain diseases, though not so many as the womb of a Woman, as to ascent, descent, falling out, convulsion, barrenness, aborsment, yea Aristotle and others do not let to write, that menstrual blood doth naturally void from the Mare, as from the Woman, though it be so little in quantity, as it cannot be well perceived. But sith none of mine Authors have written thereof to any purpose, nor any Ferrer of this time that I know, have had any experience in such matters I will pass them all over with silence, saving barrenness, whereof I promised before in his due place, to declare unto you the causes and such kind of cure for the same, as the old writers have taught. A Mare then may be barren through the untemperateness of the womb or matrix, aswell for that it is too hot and fiery, or else to cold and moist, or too dry, or else too short, or too narrow, or having the neck thereof turned awry, or by means of some obstruction or stopping in the matrix, or for that the mare is too fat or too lean, and many times mares go barren, for that they be not well horsed. Well, the cure of barrenness that cometh through the fault of the matrixe or womb according to the old writers is thus. Take a good handful of Leeks, stamp them in a mortar with half a glasseful of wine, than put thereunto twelve Flies, called of the Apothecary's Cantharideses, of divers colours, if they may be gotten, then strain altogether with a sufficient quantity of water to serve the mare therewith two days together, by pouring the same into her nature with a horn or glister-pipe made of purpose, and at the end of three days next following offer the horse unto her that should cover her, and immediately after that she is covered, wash her nature twice together with cold water.   

Another receipt for the same purpose.  
TAke of Nitrum, of sparrows dung, and Turpentine, of each a like quantity well wrought together and made like a suppository, and put that into her nature, and it will cause her to desire the horse and also to conceive. Hypocrates saith, that it is good also to put a nettle into the horse's mouth that should cover her.   

Of the Itch, Scab, and manginess in the tail, and falling of the tail.  

Blundevile  IN spring-time horses many times are troubled with the troncheons in their fundament, and then they will rub their tail, and break the hair thereof, and yet in his tail perhaps, shall be neither itch, scurf nor scab: wherefore if you rake the horse well with your hand anointed with Soap, and search for those tronchens and pull them clean out, you shall cause him to leave rubbing: and if you see that the hair do fall away it self, than it is a sign, that it is either eaten with worms, or that there is some scurf or scab fretting the hair, and causing such an itch in his tail as the horse is always rubbing the same. As touching the worms, scurf or scab, it shallbe good to anoint all the tail with soap, and then to wash it clean even to the ground with strong lie, and that will kill the worms, and make the hair to grow again. And if much of the tail be worn away, it shall be needful to keep the tail continually wet, with a sponge dipped in fair water, and that will make the hair to grow very fast. But if the horses tail be mangy, then heal that like as you do the manginess of the main before rehearsed. Again, if there breed any Canker in the tail (which will consume both flesh and bone, and as Laurentius Russius saith, make the joints to fall away one by one) it shall be good as Martin saith, to wash all his tail with Aquafortis, or strong water made in this sort: take of green Coporas, of Alum, of each one pound, of white coporas, a quartern. Boil all these things together in three quarts of running water in a strong earthen pot, until one half be consumed, and then with a little of this water being made lukewarm, wash his tail with a little clout, or Flax bound to the end of a stick, continuing so to do every day once until it be whole.   

Of the Scab.  
THe Scab is a foul scurf in divers parts of a horses body, & cometh of poverty or ill keeping, or many times by going amongst woods wherein they are infected with water boughs: it is most incident to old horses, which will die thereof, and chiefly in the spring time when the new blood appears: the cure whereof I have spoken before.   

How to know when a horse halteth before in what part his grief is.  
Being now come to talk of the griefs in the shoulders, legs, hips, houghes, joints, and hooves, causing the horse most commonly to halt: I think it good first to show you the way how to find in what part of his legs the horse is grieved when he halteth either before or behind. And first you have to consider that if a horse halteth before, it must be either in his shoulders, in his legs, or in his feet. If it be in his shoulders and new hurt, the horse will not lift that leg, but trail it nigh the ground. If it be old hurt, he will cast that Leg further from him in his going then the other, and if he be turned on the foreside, than he will halt so much the more. If a horse halteth in the leg, it is either in the knee, in the shank, or else in the pastern joint, if it be either in the knee, or pastern joint, he will not bow that leg in his going like the other, but go very stiffly upon it. If he halteth in the shank, than it is by means of some splent, wind-gal, or such apparent grief, apt to be seen or felt. If he halt in the foot, it is either in the cronet, heel, in the toe, in the quarters, or sole of the foot. If it be in the cronet the grief will be apparent, the skin being broken or swollen some manner of way: if in the heel, as by overreach or otherwise, than he will tread most on the toe: if upon any of the quarters, then going on the edge of a bank or hilly ground, he will halt more than on the plain ground, and by the horses coming toward you, and going from you upon such edge or bank, you shall easily perceive whether his grief be in the inward quarter or in the outward quarter: the quarter is to be understood, from the mid-hoove to the heel.  
If he halt in the toe, which is not commonly seen, than he will tread more upon the heel. If the grief be in the sole of his foot, than he will halt all after one sort upon any ground, unless it be upon the stones. And to be sure in what part of the foot the grief is, it shall be good first to make him go upon the plain ground, and then upon a hard & stony ground: yea, and also a banky ground. Thus having declared unto you in general, how to know in what part a horse is grieved when he halteth before: I think it meet first to show you orderly all the particular griefs and sorances, whereunto the foreparts of a horse is subject, together with the causes, signs and cure thereof. That done, I will speak of halting behind, and show you first generally where the grief is, and then particulary declare unto you every grief incident to the hinder parts of a horse. And lastly, I will speak of such griefs and sorances as are commonly in both parts, that is to say, as well to the forelegs and forefeet, as to the hinder legs and hinder feet.   

Of the grief and pinching in the shoulder.  
THis cometh either by labouring and straining the Horse too young, or else by some great burden; you shall perceive it by the narrowness of the breast, and by consuming flesh of the shoulders, insomuch as the forepart of the shoulder bone will stick out, and be a great deal higher than the flesh. And if it be of long continuance, he will be very hollow in the brisket towards the armholes, and he will go wider beneath at the feet, than above at the knees. The cure according to Martin is thus. Give him a slit of an inch long with a sharp knife or razor upon both sides an inch under the shoulder bones: then with a Swans quill put into the slit, blow up first the one shoulder and then the other, as big as can possible, even up to the withers, & with your hand strike the wind equally into every place of the shoulders. And when they be both full, then beat all the windy places with a good hazel wand or with both your hands, clapping upon the places puffed up with wind, so fast as they can walk one after another over all the shoulder: then with a flat slice of iron, loosen the skin within from the flesh: that done, rowel the two slits or cuts with two round rowels made of the upper leather of an old shoe, with a hole in the midst that the matter may issue forth, and let such rolls be 3. inches broad, and so put in as they may lie plain and flat within the cut: then make a charge to lay upon the same in this sort.  
Take of Pitch, and rosin, of each one pound, of tar half a pint, boil these things altogether in a pot, and when it is somewhat cooled, take a stick with a woollen clout bound fast to the end thereof, and dip it into this charge, and cover or daub all the shoulder therewith. That done, clap thereunto a pound of Floxe of such colour as the Horse is, or as nigh unto the same as may be, every other day cleanse both the wounds and rowels, and put them in again, continuing thus to do the space of fifteen days.  
Then take them out, and heal up the wounds with two taints of Flax dipped in Turpentine, and hog's grease melted together, renewing the same every day once, until the wounds be whole. But let the charge lie still, until it fall away of itself, and let the horse run to grass, until he hath had a frost or two.   

Of the wrinching of the shoulder.  
THis cometh sometime by a fall, and sometime by turning too suddenly in some in even ground, or by rash running out of some door, or by some stripe of another horse, or by some sudden stop in passing a Career: you shall perceive it in his going by trailing his legs upon the ground, so close unto himself as he can possible. The cure, according to Martin is thus. Let him blood the quantity of three pints, on the breast in the palate vain, receiving the blood in a pot, and thereunto put first a quart of strong vinegar, and half a dozen broken eggs, shells and all, and so much wheat-flower as will thicken all that liquor. That done, put thereunto bowl Armony beaten into fine powder one pound, Sanguis Draconis two ounces, and mingle them altogether, so as the flower may not be perceived, and if it be too stiff, you may make it more liquid or soft, with a little vinegar. Then with your hand daub all the shoulder from the mane downward, and betwixt the forebowels all against the hair, and let not the horse depart out of that place, until the charge be surely fastened unto the skin.  
That done, carry him into the stable, and tie him up to the rack, and suffer him not to lie down all that day, and give him a little meat, dieting him moderately the space of fifteen days: during which time, he may not stir out of his place, but only to lie down, and every day once refresh the shoulder point with this charge, laying still new upon the old, and at the fifteen days end, lead him abroad to see how he goeth, and if he be somewhat amended, then let him rest without traveling, the space of one month, and that shall bring his shoulder to perfection. But if he be never the better for this that is done, than it shall be needful to rowell him with a leather rowel upon the shoulder point, and to keep him rowelled the space of fifteen days, renewing the rowel, and cleansing the wound every other day, and then walk him up and down fair and softly, and turn him always on the contrary side to the sore, and when he goeth upright, pull out the rowel and heal the wound with a taint of flax dipped in Turpentine, and hog's grease melted together. And if all this will not serve, than it shall be needful to draw him chequer wise with a hot iron over all the shoulder point, and also make him to draw in a plough every day two hours at the least, to settle his joints for the space of three weeks or a month, and if any thing will help him, these two last remedies will help him, and make him to go upright again.   

Of splaiting in the shoulder.  
THis cometh by some dangerous sliding or slipping, whereby the shoulder parteth from the breast, and so leaves an open rift, not in the skin, but in the flesh and film next under the skin, and so he halteth & is not able to go, you shall perceive it by trailing his leg after him in his going. The cure according to Martin is thus. First put a pair of straight pasterns on his forefeet, keeping him still in the stable without disquieting him. Then take of Dialthea one pound, of salad-oil one pint, of oil de bays half a pound, of fresh butter half a pound, melt all these things together in a pipkin, and anoint the grieved place therewith, and also round about the inside of the shoulder, and within two or three days after, both that place and all the shoulder beside will swell.  
Then either prick him with a lancet or phlegm, in all the swelling places, or else with some other sharp hot iron, the head whereof would be an inch long, to the intent that the corruption may run out, and use to anoint it still with the same ointment. But if you see that it will not go away but swell still, and gather to a head, then launce it where the swelling doth gather most, and is soft under the finger, & then taint it with flax dipped in this ointment: take of Turpentine and of hog's grease of each two ounces, and melt them together, renewing the taint twice a day until it be whole.   

Of the shoulder pight.  
THis is when the shoulder point or pitch of the shoulder is displased, 
Blundevile  which grief is called of the Italians Spalleto, and it cometh by reason of some great fall forward rush or strain. The signs be these. That shoulder point will stick out further than his fellow, and the Horse will halt right down. The cure according to Martin is thus. First make him to swim in a deep water up and down a dozen turns, and that shall make the joint to return in his place. Then make two tough pins of ashen wood as much as your little finger, sharp at the points, each one five inches long: that done, slit the skin an inch above the point, and an inch beneath the point of the shoulder, and thrust in one of the pins from above downward, so as both ends may equally stick without the skin. And if the pin of wood wilnot easily pass through, you may make it way first with an iron pin. That done, make other two holes cross to the first holes, so as the other pin may cross the first pin right in the midst with a right cross, and the first pin would be somewhat flat in the midst, to the intent that the other being round, may pass the better without stop and close the juster together.  
Then take a piece of a little line somewhat bigger than a whipcord, and at one end make a loop, which being put over one of the pins ends, wind the rest of the line good & strait about the pins ends, so as it may lie betwixt the pin's ends and the skin, and fasten the last end with a pack needle and a pack thread, unto the rest of the cord, so as it may not slip: and to do well, both the pricks and the cord would be first anointed with a little hog's grease. Then bring him into the stable, and let him rest the space of 9 days, but let him lie down as little as may be, and put on a pastern on the sore leg, so as it may be bound with a cord unto the foot of the manger, to keep that leg always whilst he standeth in the stable more forward than the other. And at the nine days end take out the pricks, and anoint the sore places with a little Dialthea, or with hog's grease, and then turn him out to grass.   

Of the swelling of the forelegs after great labour.  
GReat labour and heat causeth humours to resort down into the legs making them swell, The cure whereof, according to Martin is thus. Bathe them with buttered beer or else with this bath here following: take of Mallows 3. handfuls, a rose cake, Sage one handful: boil them together in a sufficient quantity of water, and when the Mallows be soft, put in half a pound of butter, and half a pint of Sallet-oile, and then being somewhat warm, wash the swelling therewith every day once, the space of three or 4. days. And if the swelling will not go away with this, then take Wine lees, and Cumin, and boil them together, and put thereunto a little wheate-flower, and charge all the swelling therewith, and walk him often: and if it will not serve, then take up the great vein above the knee on the inside, suffering him not to bleed from above, but all from beneath.   

Of the Foundering in the forelegs.  
THe cause of this grief is declared before in the Chapter of foundering in the body, whereas I showed you, that if a horse be foundered in the body, the humours will immediately resort down into his legs, as Martin saith within the space of 24. hours, and then the horse will go crouching all upon the hinder legs, his forelegs being so stiff, as he is not able to bow them. The cure whereof, according to Martin, is in this sort. Garter each leg immediately one handful above the knee, with a list good and hard, and then walk him or chafe him, and so put him in a heat, and being somewhat warmed, let him blood in both the breast veins, reserving the blood to make a charge withal in this manner.  
Take of that blood two quarts, and of Wheate-flower half a peck, and six Eggs, shells and all, of bowl Armony half a pound, of Sanguis Draconis half a quartern, and a quart of strong Vinegar: mingle them altogether, and charge all his shoulders, Breast, Back, Loins, and Forelegges therewith, and then walk him upon some hard ground, suffering him not to stand still, and when the charge is dry, refresh it again. And having walked him three or 4. hours together, lead him into the stable, and give him a little warm water with ground malt in it, and then a little hay and provender, and then walk him again, either in the house, or else abroad, and continue thus the space of four days: and when all the charge is spent, cover him well with a housing cloth, and let him both stand & lie warm, and eat but little meat during the four days. But if you see that at the four days end he mendeth not a whit, than it is a sign that the humour lies in the foot, for the which you must search with your butter, paring all the soles of the forefeet so thin as you shall see the water issue through the sole. That done, with your butter, let him blood at both the toes, and let him bleed well. The stop the vein with a little hogsgrease, and then tack on the shoes, and Turpentine melted together, and laid upon a little Flax, and cram the place where you did let him blood hard with tow, to the intent it may be surely stopped. Then fill both his feet with hog's grease, and bran fried together in a stopping Pan, so hot as is possible. And upon the stopping clap a piece of leather, or else two splents to keep the stopping. And immediately after this, take two Eggs, beat them in a dish, and put thereto bowl Armony, and bean-flower somuch as will thicken the same, and mingle them well together, & make thereof two plasters, such as may close each foot round about, somewhat above the cronet, and bind it fast with a list or roler, that it may not fall away, nor be removed for the space of three days, but let the sole be cleansed, and new stopped every day once, and the cronets to be removed every two days, continuing so to do until it be whole. During which time, let him rest unwalked, for fear of loosening his hooves. But if you see that he begin to amend, you may walk him fair and softly once a day upon some soft ground, to exercise his legs and feet, and let him not eat much, nor drink cold water. But if this fundering break out above the hoove, which you shall perceive by the looseness of the coffin, above by the cronet, then when you pair the sole, you must take all the forepart of the sole clean away, leaving the heels whole, to the intent the humours may have the freer passage downward, and then stop him, and dress him about the cronet as is before said.   

Of Foundering.  
OF all other sorances, Foundering is soon got, and hardlyest cured: yet if it may be perceived in twenty and four hours, 
Markham.  and taken in hand by this means hereafter prescribed, it shall be cured in other twenty and four hours: notwithstanding, the same receipt, hath cured a horse that hath been foundered a year & more, but than it was longer in bringing it to pass. Foundering cometh when a horse is heated, being in his grease and very fat, and taketh thereon a sudden cold which striketh down into his legs, and taking away the use and feeling thereof. The sign to know it is, the horse cannot go, but will stand cripling with all his four legs together: if you offer to turn him, he will couch his buttocks to the ground, and some Horses have I seen sit on their buttocks to feed.  
The cure is thus: Let him blood of his two breast veins, of his two shackle veins, and of his two veins above the cronets of his hinder hooves: if the veins will bleed, take from them 3. pints at least, if they will not bleed, then open his neck vain and take so much from thence. Save the blood, and let one stand by and stir it as he bleeds lest it grow into lumps, when he hath done bleeding, take as much wheat-flower as will thicken the blood, the whits of 20. Eggs, and three or four yolks, then take a good quantity of Bolea● minacke, and a pint of strong vinegar, incorporate all these well together, and withal charge his back, neck, head, and ears: then take two long rags of cloth and dip in the same charge, and withal garter him so strait as may be above both his knees of his forelegs, then let his keeper take him out to some stony causey, or highway paved with stone, and there one following him with a cudgel, let him troth up and down for the space of an hour or two or more that done, set him up and give him some meat and for his drink let him have a warm mash: some three or four hours after this, take off his garters, and set him in some pond of water up to the mid-side, and so let him stand for two hours, then take him out and set him up, the next day pull off his shoes, and pair his feet very thin, and let him blood both of his heels and toes, then set on his shoes again and stop them with hog's grease and bran boiling hot, and splint them up, and so turn him out to run, and he shall be sound.   

Of the splent as well in the inside or outside of the knee, as other where in the Legs.  
THis sorance to any man's feeling is a very gristle sometime as big as a Walnut, and sometime no more than a Hazel nut, which is called of the Italians, Spinella, 
Blundevile  and it cometh, as Laurentius Russius saith, by traveling the horse too young, or by oppressing him with heavy burdens offending his tender sinews, and so causeth him to halt. It is easy to know because it is apparent to the eye, and if you pinch it with your thumb and finger, the horse will shrink up his leg. The cure whereof according to Martin, is in this sort.  
Wash it well with warm water, and shave off the hair, and lightly scarify all the sore places with the point of a razor, so as the blood may issue forth. Then take of Cantharideses half a spoonful, and of Euforbium as much, beaten into fine powder, and mingle them together with a spoonful of oil de bay, and then melt them in a little pan, stirring them well together, so as they may not boil over, and being so boiling hot, take two or 3. feathers, and anoint all the sore place therewith. That done, let not the Horse stir from the place where you so dress him for one hour after, to the intent he shake not off the ointment. Then carry him fair and softly into the stable, and tie him as he may not reach with his head beneath the manger, for otherwise he will covet to bite away the smarting and pricking medicine, which if it should touch his lips, would quickly fetch of the skin. And also let him stand without litter all that day and night.  
The next day anoint the sore place with fresh butter, continuing so to do every day once for the space of 9 days, for this shall allay the heat of the medicine, and cause both that, and the crust to fall away of itself, and therewith either clean take away the splent, or at the least remove it out of the knee into the leg, and so much diminish it, as the Horse shall go right up, and halt no more through occasion thereof. Laurentius Russius would have the splent to be cured by firing it longest wise and overthwart. I have seen the splent to be clean taken away thus, first having clipped away the hair growing upon the hard place, you must beat it with a good big stick of hasill almost a foot long, in which stick somewhat distant from the one end thereof would be set fast a sharp prick of a little piece of steel, to prick the sore place therewith, once or twice to make the blood issue out, never leaving to beat it first softly, and then harder and harder until it waxeth soft in every place to the feeling, and to thrust out the blood, partly with the stick, leaning on it with both your hands, and partly with your thumbs: that done, wind about the sore place with a piece of double red woollen cloth, holding it so as it may lie close thereunto, then fear it upon the cloth with the flat side of your fearing iron, made hot, and not red-hot, but so as it may not burn through the cloth, that done, take away the cloth, and lay upon the sore a piece of shoemakers wax, made like a little cake, so broad as is the sore place, and then sear that into his Legs with your searing iron, until the wax be thoroughly melted, dried, and sunken into the sore: that done, sear another piece of wax in like manner into the sore, until it be dried up, and then you may travel your horse immediately upon it if you will, for he will not halt no more.   

Of the splent.  
A Splent is a sorance of the least moment, unless it be on the knee, or else a through Splent, both which cannot be cured: A Splent is a spongy hard grissel or bone, 
Markham.  growing fast on the inside of the shinbone of a Horse, where a little making stark the sinews compels a Horse somewhat to stumble: the cures are divers and thus they be. If the splent be young, tender, and but new in breeding, then cast the horse, and take a spoonful of that Oil called Petrolium, and with that Oil rub the Splent till you make it soft, then take a phlegm, such as you let a horse blood withal, and strike the splent in two or three places, then with your two thumbs thrust it hard, and you shall see crushed matter & blood come out, which is the very Splent, then set him up and let him rest, or run at grass for a week or more: others for a young Spleent do thus: take a hazel stick and cut it square, and therewithal beat the splint till it be soft, then take a blue cloth and lay upon the splent, and take a tailors pressing iron made hot and rub it up and down upon the cloth over the splent and it shall take it clean away. But if the splent be old & great and grown to the perfection of hardness, than you must cast the Horse and with a sharp knife slit down the splent, then take Cantharideses and Euforbium, of each like quantity, and boil them in Oil debay, and with that fill up the slit, and renew it for three days together, then take it away, & anoint the place with Oil debay, Oil of Roses or Tar, until it be whole.   

Of a Malander.  

Blundevile  A Malander is a kind of scab growing in the form of lines, or strokes, overthwart the bent of the knee, and hath long hairs with stubborn roots, like the bristles of a Boar which corrupteth and cankereth the flesh, like the roots of a child as scabbed head: and if it be great it will make the Horse to go stiff at the setting forth, and also to halt. This disease proceedeth sometime of corrupt blood, but most commonly for lack of clean keeping, and good rubbing. The cure according to Martin, is thus. First wash it well with warm water, then shave both hair and scab clean away, leaving nothing but the bare flesh, whereunto lay this plaster. Take a spoonful of Soap, and as much of lime: mingle them together, that it may be like past, and spread as much on a clout as will cover the sore, and bind it fast on with a list, renewing it every day once the space of two or three days, and at the three days end, take away the plaster and anoint the sore with oil of Roses made lukewarm, and that shall fetch away the crust▪ scurf, bred by means of the plaster, which being taken away, wash the sore place well every day once with his own stolen, or else with man's urine, and then immediately straw upon it the powder of burnt oystershels, continuing thus to do every day once, until it be whole.   

Another of the Mallander.  
A Mallander is a peevish sorance and cometh of ill keeping, it is on the forelegs, just on the inside, 
Markham.  at the bending of the knee, it will make a horse go stark, & stumble much the cure is in this sort. Cast the Horse, and with some instrument pluck off the dry scab that will stick thereon, and rub it till it bleed, then take and bind it thereto for three days, in which space you shall see a white asker on the sore, then take that off, and anoint it with oil of Roses or fresh butter, until it be thoroughly cured.   

Of an upper attaint or overreach upon the back sinew of the shank, somewhat above the joint.  
THe Italians call this sorance Atrincto, which is a painful swelling of the master sinew, by means that the Horse doth sometime overreach, and strike that sinew with the toe of his hinder foot, which causeth him to halt. The signs be apparent by the swelling of the place, and by the horses halting. The cure, according to Martin, is thus: wash the place with warm water, and shave all the hair so far as the swelling goeth, and scarify every part of the sore place lightly with the point of a razor, that the blood may issue forth. Then take of Cantharideses and of Euforbium, of each half an ounce, mingle them together with half a quartern of Soap, and with a slice spread some of this oyntmentover all the sore, suffering him to rest there as you dress him for one half hour after, and then you may carry him into the stable, and there let him stand without litter, and tied as hath been said before in the Chapter of the spleen, and the next day dress him with the same ointment once again, even as you did before. And the third day anoint the place with fresh Butter, continuing so to do the space of nine days, and at the nine days end make him this bath. Take of Mallows three handfuls, a Rosecake, of Sage an handful. Boil them together in a sufficient quantity of water. And when the Mallows be soft, put in half a pound of Butter, and half a pint of Salad oil, and then being somewhat warm, wash the sore place therewith every day once, the space of three or four days.   

Of a neither taint.  
THis is a little bladder full of jelly, much like unto a wind-gal, not apparent to the eye, 
Blundevile  but to the feeling, growing in the midst of the pastern, somewhat above the frush. It cometh by a strain, or else by some wrench, or by any overreach, and maketh the horse to halt. The signs be these. The neathet-joint toward the Fewterlocke will be hot in feeling, and somewhat swollen. The cure, according to Martin is in this sort. Tie him above the joint with a list somewhat hard, and that will cause the bladder to appear to the eye. Then launce it with a sharp pointed knife, and thrust out all the jelly. That done, lay unto it the white of an Egg, and a little salt beaten together, and laid upon Flax or Tow, and bind it fast unto the sore, renewing it once a day the space of four or five days, during which time let him rest, and then you may boldly labour him.   

Of an Ataint.  
AN Attaint is a grief that cometh by an overreach, 
Markham.  as clapping one leg upon another, or by some other horses treading upon his heels, the cure is: take a sharp knife and cut out the overreach, that is, if it be never so deep like a hole, cut it plain and smooth, how broad soever you make it, then wash it with Beer and Salt, and lay to it Hogs grease, Wax, Turpentine, and resin, of each like quantity boiled and mingled together, and this will in few days heal him, be it never so sore.   

Of an overreach upon the heel.  
THis is a cut, so as the skin hangs down at the heel, made with the toe of the hinder foot, and is apparent to the eye, and it will cause the horse somewhat to halt. The cure whereof according to Martin is thus. Cut away the skin that hangeth down, and bind a little Flax dipped in the white of an Egg, mingled with a little bowl Armony, renewing it every day once the space of three or four days, and that will heal it.   

Of false quarters.  
THis is a rifte sometime in the outside, but most commonly in the inside of the hoove, because the inside is ever the weaker part, which sides are commonly called quarters, and thereof this sorance taketh his name, and is called a false quarter, that is to say, a crazed or unsound quarter, which name indeed is borrowed of the Italians, calling it in their tongue Falso quarto. It cometh by evil shoeing, and partly by evil paring. The signs be these. The horse will for the most part halt, and the rift will bleed, and is apparent to the eye. The cure according to Martin is thus. If the horse halt, then pull off the shoe, and cut so much away on that side of the shoe where the grief is, as the shoe being immediately put on again, the rift may be uncovered. Then open the rift with a Rosenet or drawer, and fill the rift with a role of Tow dipped in Turpentine, Wax, and sheeps suet melted, renewing it every day once, until it be whole: And the rift being closed in the top, draw him betwixt the hair and the hoove with a hot iron overthwart that place, to the intent that the hoove may shoot all whole downward, and when the horse goeth upright, ride him with no other shoe, until his hoove be thoroughly hardened again.   

Of halting behind, and where the grief is.  

Blundevile  IF a horse halt behind, the grief must either be in the hip, in the stifle, in the hough, in the ham, in the leg, in the neither joint, pastern or foot. If he halt in the hip of a new hurt, the horse will go sideling, and not follow so well with that leg as with the other. But if it be old hurt, the sore hip will shrink and be lower than the other. And is best seen, when he goeth up a hill, or upon the edge of some bank, so as the worst leg may go on the higher side, for than he will halt so much more, because it is painful unto him to go so unevenly wrinching his leg. If the grief be in the stifle, than the horse in his going will cast the stifle joint outward, and the bone on the inside will be far bigger than the other.  
If the grief be in the hough, than it is by means of some Spaven, or some other hurt apparent to the eye. And the like may be said of the ham, wherein may be seen the Selander, or such like apparent sorance, causing the horse to halt: If the grief be either in the leg, pastern or foot, than you shall find it by such signs as have been taught you before. And therefore let us now speak of those sorances, that are properly incident to the hinder legs.   

Of the String-halt.  
THe String-hault is a disease that maketh a horse twitch up his leg suddenly, and so haut much, it cometh sometimes naturally, and sometimes causually, by means of some great cold whereby the sinews are strained: the best cure thereof, is to dig a pit in some dunghill, 
Markham.  as deep as the horse is high, and set the horse in, & cover him with warm dung, and so let him stand the space of two hours, then take him out and make him clean, and then bathe him all over with Traine-oile made warm, and it will help him.   

Of a horse that is hipped, or hurt in the hips.  
THe horse is said to be hipt, when the hipbone is removed out of his right place, which grief is called of the Italians Malipiero del ancha. It cometh most commonly by some great stripe or strain, slipping, sliding, or falling. The signs be these. The horse will halt, and in his going he will go sideling, and the sore hip will fall lower than the other, and the flesh in process of time will consume clean away. And if it be suffered to run so long, it will never be restored unto his prestine estate. The best way as Martin saith to make him go upright, is to charge his hip and back with Pitch and resin melted together, and laid on warm, and then some flox of his own colour to be clapped upon the same, and so let him run to grass, until he go upright. But the sore hip will never rise again so high as the other. If the horse be not hipped, but only hurt in the hip, and that newly, than first take of oil de Bay, of Dialthea, of Nerual, of Swines-greace, melt them altogether, stirring them continually until they be thoroughly mingled together, and anoint the sore place against the hair with this ointment every day once, the space of a fortnight, and make the ointment to sink well into the flesh, by holding a hot broad bar over the place anointed, weaving your hand too and fro, until the ointment be entered into the skin. And if at the fortnight's end, you see that the horse amendeth no whit for this, then slit a hole downward in his skin, and an inch beneath the hipbone, making the hole so wide, as you may easily thrust in a rowel with your finger, and then with a little broad slice or iron, losen the skin from the flesh above the bone, and round about the same, so broad as the rowel may lie flat and plain betwixt the skin and the flesh, which rowel would be made of soft Calues-leather, with a hole in the midst like a ring, having a thread tied unto it, to pull it out when you would cleanse the hole, and if the rowel be rolled about with flax fasttied on, & anointed with thointment under written, it will draw so much the more: and thrust in the rowel first double, and then spread it abroad with your finger. That done, tainr it with a good long taint of flax or tow dipped in a little Turpentine and hogs-greace melted together and made warm, and cleanse the hole and the rowel every day once, and also renew the taint every day for the space of a fortnight.  
And before you dress him, cause him every day to be led up and down a foot place a quarter of an hour, to make the humours come down, and at the fortnight's end pull out the rowel, and heal up the wound with the same salve, making the taint every day lesser, and lesser until it be whole. And so soon as it is whole, draw with a hot iron cross lines, of eight or nine inches long, right over the hipbone, so as the rowelled place may be in the very midst thereof, and burn him no deeper, but so as the skin may look yellow and then charge all that place, and over all his buttocks with this charge. Take of pitch one pound, of resin half a pound, of Tar half a pint: Boil them together, and then being good and warm, spread it on with a clout tied in a riven stick: and then clap on a few flocks of the horses colour. And if it be in Summer, let the horse run to grass a while, for the more he traveleth at his own will, the better it is for him.   

Of stifling, and hurts in the stifle.  
THe horse is said to be stifled, when the stifling bone is removed from the place: but if it be not removed nor loosened, and yet the horse halteth by means of some grief there, than we say that the horse is hurt in the stifle, and not stifled. The stifle cometh by means of some blow, or some great strain, slipping or sliding. The signs be these. If he be stifled, the one bone will stick out farther than the other, and is apparent to the eye. Martin would have you to cure the stifle in all points like unto the shoulder-pight, saving that the pins need not be so long, because the stifling place is not so broad as the shoulder, and standing in the stable, let him have a pastern with a Ring on his forelegge, and thereunto fasten a cord, which cord must go about his neck, and let it be so much strained, as it may bring his forelegge more forward than the other to keep the bone from starting out. But if the horse be but hurt in the stifle with some stripe or strain, than the bone will not stand out, but perhaps the place may be swollen. The cure according to Martin is thus. First anoint the place with the ointment mentioned before, every day once the space of a fortnight, and if the horse amend not with this, than rowel him with a hearen rowel, or else with a quill, and let the neither hole be somewhat before the sore place, and cleanse the hole every day, by turning the rowel, continuing still to anoint the place with the ointment aforesaid, and that will make him whole.   

Of foundering behind.  
THis haps most commonly when a horse is very fat, and hath his grease molten within him, which is soon done with every little heat. You shall perceive it by his going, for he will be afraid to set his hinder feet to the ground, and he will be so weak behind, as he will stand quivering and shaking and covet always to lie down. The cure, according to Martin is thus. First garter him above the houghes, and then force him to go awhile to put him in a heat, and being somewhat warm, let him blood in the thigh veins, reserving of that blood a pottle, to make him a charge in this sort. Put unto that blood, of Wheat-flower and of Beane-flower, of each a quarter of a peck, of Bole Armony one pound, of Sanguis Draconis two ounces, six Eggs, shells and all, of Turpentine half a pound, of Vinegar a quart. Mingle all these things together, and therewith charge both his hinder Legs, his reins, and Flanks, all against the hair. And if the horse cannot dung, let him be raked, and give him this glister: take of Mallows three handfuls, and boil them well in fair Water from a pottle to a quart. Then strain it and put thereunto half a pound of Butter, and of Salad Oil a quarter of a pint, and having emptied his belly, give him also this drink to comfort him; take of malmsey a quart, and put thereunto a little Cinnamon, Mace, and Pepper, beaten into fine powder and of Oil a quarter of a pint, and give the horse to drink of that Lukewarm with a horn.  
That done, let him be walked up and down a good while together if he be able to go: if not, then tie him up to the rack, and let him be hanged with Canvas and ropes, so as he may stand upon the ground with his feet: For the less he lieth the better, and pair his hinder feet thin, until the dew come out, and tacking on the shoes again, stop the hooves with bran and hog's grease boiled together, and let both his feet having this gear in it, be wrapped up in a cloth even to his pasterns, and there tie the clout fast. Let his diet be thin and let him drink no cold water, and give him in winter wet hay, and in Summer grass.   

Of the dry Spaven.  

Blundevile  THe dry Spavin called of the Italians Spavano or Sparavagno, is a great hard knob as big as a Walnut growing in the inside of the hough, hard under the joint, nigh unto the master vain, and causeth the horse to halt, which sorance cometh by kind because the horses parents perhaps had the like disease at the time of his generation, and sometime by extreme labour and heat dissolving humours which do descend through the master vain, continually feeding that place with evil nutriment, and causeth that place to swell. Which swelling in continuance of time becometh so hard as a bone, and therefore is called of some the bone-spaven. It needeth no signs or tokens to know it because it is very much apparent to the eye, and therefore most Ferrer do take it to be incurable.  
Notwithstanding, Martin saith, that it may be made less with these remedies here following. Wash it with warm water, and shave off the hair so far as the swelling extendeth and scarify the place, so as it may bleed. Then take of Cantharideses one dozen, of Euforbium half a spoonful, break them into powder, and boil them together with a little oil de Bay, and with two or three feathers bound together, put it boiling hot upon the sore, and let his tail be tied up for wiping away the medicine; and then within half an hour after, set him up in the stable, and tie him so as he may not lie down all the night for fear of rubbing off the medicine, and the next day anoint it with fresh butter, continuing thus to do every day once the space of five or six days, and when the hair is grown again, draw the sore place with a hot iron. Then take another hot sharp iron like a Bodkin, somewhat bowing at the point, and thrust it in at the neither end of the middle-line, and so uppeward betwixt the skin and the flesh to the compass of an inch and a half.  
And then taint it with a little Turpentine and Hogges-greace molten together and made warm, renewing it every day once the space of nine days. But remember first immediately after his burning to take up the master vain, suffering him to bleed a little from above, and tie up the uper end of the vain, and leave the neither end open, to the intent that he may bleed from beneath until it cease itself, and that shall diminish the Spaven, or else nothing will do it.   

Of the Spaven, both bone and blood.  
Doubtless a Spaven is an evil sorance, and causeth a horse to haut principally in the beginning of his grief, 
Markham.  it appeareth on the hinder Legs within, and against the joint, and it will be a little swollen, and some horses have a thorough Spaven, which appeareth both within and without. Of the Spaven there are two kinds, the one hard the other soft: That is: a bone-spaven, and a blood-spaven, for the bone-spaven I hold it hard to cure, and therefore the less necessary to be dealt withal, except very great occasion urge, and thus it may be helped.  
Cast the horse and with a hot iron slit the flesh that covereth the Spaven, and then lay upon the Spaven, Cantharideses and Euforbium boiled together in oil de Bay, and anoint his legs round about, either with the oil of Roses, and with Vngue●tum album camphiratum. Dress him thus for three days together, then afterward take it away and for three days more lay unto it only upon Flax and unsleact lime, than afterward dress it with Tar until it be whole.  
The Cantharideses and Euforbium, will eat & kill the spongy bone, the lime will bring it clean away, and the Tar will suck out the poison, and heal all up sound: but this cure is dangerous, for if the incision be done by an unskilful man, and he either by ignorance or by the swerving of his hand, burn in twain the great vain that runs cross the Spaven, than the horse is spoiled.  
Now for the blood Spaven that is easily helped, for I have known divers which have been but newly beginning, helped only by taking up the Spaven vain, and letting it bleed well beneath, and then stop the wound with Sage, and Salt, but if it be a great blood Spaven, then with a sharp knife, cut it as you burned the bone Spaven, and take the Spaven away, then heal it up with Hogges-greace and Turpentine only.   

Of the wet Spaven, or through Spaven.  
THis is a soft swelling growing on both sides of the hough and seems to go clean through the hough, and therefore may be called a through Spaven. But for the most part the swelling is on the inside, because it is continually fed of the master vain, & is greater than the swelling on the outside. The Italians call this sorance Laierda, or Gierdone, which seemeth to come of a more fluxible humour, and not so viscous or slimy as the other Spaven doth, and therefore this waxeth not so hard, nor groweth to the nature of a bone as the other doth, and this is more curable than the other. It needs no signs, because it is apparent to the eye, and easy to know by the description thereof before made: The cure according to Martin is thus. first wash, shave, and scarify the place as before. Then take of Cantharideses half an ounce, of Euforbium an ounce broken to powder, & Oil de Bay one ounce, mingle them well together cold, without boiling them, and dress the sore therewith two days together, and every day after, until the hair be grown again, anoint it with fresh Butter. Then fire him both without and within, as before, without tainting him, and immediately take up the master vein, as before: and then for the space of nine days, anoint him every day once with Butter, until the fired place begin to scale, and then wash it with this bath. Take of Mallows three handfuls, of Sage one handful, and as much of red nettles, boil them in water until they be soft, and put thereunto a little fresh butter, and bathe the place every day once for the space of three or four days, and until the burning be whole, let the horse come in no wet.   

Of the Selander.  
THis is a kind of scab breeding in the ham, which is the bend of the hough, and is like in all points, to the Malander, proceeding of like causes, and requireth like cure, and therefore resort to the Malander.   

Of the hough boonie, or hard knob.  
THis is a round swelling boony, like a Paris bal, growing upon the tip or elbow of the hough, and therefore I thought good to call it the hough-boonie. This sorance cometh of some stripe or bruise, and as Martin saith, is cured thus. Take a round hot iron somewhat sharp at the end like a good big bodkin, and let it be somewhat bending at the point. Then holding the sore with your left hand, pulling it somewhat from the sinews, pierce it with the iron, being first made red hot, thrusting it beneath in the bottom, and so upward into the belly, to the intent that the same jelly may issue downward out at the hole, and having thrust out all the jelly, taint the hole with a taint of Flax dipped in Turpentine, and Hogs grease molten together, and also anoint the outside with Hogs grease made warm, renewing it every day once until the hole be ready to shut up, making the taint every day lesser and lesser, to the intent it may heal up.   

Of the Curb.  

Blundevile  THis is a long swelling beneath the Elbow of the hough, in the great sinnewe behind, and causeth the horse to halt, after that he hath been a while laboured and thereby somewhat heated. For the more the sinew is strained, the greater grief, which again by his rest is eased. This cometh by bearing some great weight when the horse is young, or else by some strain or wrinch, whereby the tender sinews are grieved, or rather bowed (as Russsius saith (whereof it is, called in Italian Curba a Curuando, that is to say, of bowing, for anguish whereof it doth swell, which swelling is apparent to the eye, and maketh that leg to show bigger than the other. The cure according to Martin is thus: Take of wine-Leeze a pint, a porringer full of Wheat flower, of Cumin half an ounce, and stir them well together, and being made warm charge the sore 3. or 4. days, and when the swelling is almost gone, then draw it with a hot iron, and cover the burning with Pitch and resin molten together, and lay it on good and warm, and clap thereon some flocks of his own colour, or so nigh as may be gotten, and remove them not, until they fall away of themselves. And for the space of nine days let the horse rest, and come in no wet.   

Another of the Curb.  

Markham.  A Curb is a sorance that maketh a horse to halt much, and it appears upon his hinder legs, strait behind upon the cambrel place, and a little beneath the Spaven, and it will be swollen as big as half a Walnut, the cure followeth: Take a small cord and bind his legs hard above it, and beneath it, then beat it, and rub it with a heavy stick till it grow soft, then with a phlegm strike it in three or four places, and with your thumbs crush out the filthy bruised matter, then lose the cord, and anoint it with Butter until it be whole.   

Of the pains.  

Blundevile  THis is a kind of scab, called in Italian, Crappe, which is full of fretting matterish water, and it breede●h in the pasterns for lack of clean keeping and good rubbing after the horse hath been journeyed, by means whereof the sand & dirt remaining in the hair, fretteth the skin and flesh, and so breedeth a scab. And therefore those horses that have long hair, and are rough about the feet, are soon troubled with this disease, if they be not the cleanlier kept. The signs be these. His legs will be swollen and hot, and water will issue out of the scab, which water his hot and fretting, as it will scaled off the hair and breed scabs, so far as it goeth. The cure, according to Martin is thus. First wash well all the pasterns with Beer and Butter warmed together, and his legs being somewhat dried with a cloth: clip away all the hair, saving the feature locks. Then take of Turpentine, of Hogges-greace, of honey of each like quantity, mingle them together in a pot, and put thereunto a little Bole Armony, the yolks of two Eggs, and as much Wheat-flower as will thicken the things aforesaid, and make it plaisterlike, and for that cause it had need to be very well wrought and stirred together. Then with a slice strike some of the plaster upon such a piece of linen cloth as will serve to go round about the pastern, and bind it fast on with a rowler, renewing it once a day, until it be whole, and let not the horse be traveled nor stand wet.   

Another of the pains.  
Pains is a sorance that cometh of hot ill humours of ill keeping: it appeareth in the Fetlocks, 
Markham.  and will swell in the Winter time, and will send forth a sharp water: the hair will stare, and the cure is thus: Wash them every day twice or thrice with gunpowder and Vinegar, and they will be whole in one week at the most.   

Of Mules or kibed heels, called of the Italians Mule.  
THis is a kind of scab breeding behind, somewhat above the neither joint, growing overthwat the fewterlock, which cometh most commonly for being bred in cold ground, or else for lack of good dressing, after that he hath been laboured in foul mire and dirty ways, which dirt lying still in his legs, fretteth the skin, and maketh scabby rifts, which are soon bred, but not so soon gotten away. The anguish whereof maketh his legs sometime to swell, and specially in winter and spring time, and then the horse goeth very stiffly, and with great pain. The sorance is apparent to the eye, and is cured according to Martin in this sort. Take a piece of linen cloth, and with the salve recited in the last chap. make such a plaster as may cover all the sore place, and bind it fast on that it may not fall off, renewing it every day once until the sore leave running, and beginneth to wax dry, then wash it every day once with strong water, until it be clean dried up, but if this sorance be but in breeding, & there is no raw flesh, than it shall suffice to anoint it with Soap two or three days, and at the three days end to wash them with a little Beef broth or dish water.   

Of Frettishing.  
FRettishing is a sorance that cometh of riding a horse, till he sweat, and then to set him up without litter, where he taketh suddenly cold in his feet, & chiefly before: 
Markham.  it appears under the heel in the hart of the foot: for it will grow dun, and wax white and crumbly like a Pomys, & also in time it will show, by the wrinkles on his hoof, and the hoof will grow thick and brickle, he will not be able to tread, on stones or hard ground, nor well to travel but stumble and fall: the cure is thus: Take and pair his feet so thin as may be, then roast two or three Eggs, in the Embers very hard, & being extreme hot taken out of fire, crush them in his foot, and then clap a piece of leather thereon, and splint it that the Eggs may not fall out, and so let him run and he will be sound.   

Of sorances or griefs that be common to all four feet.  
HItherto we have declared unto you the causes, signs and cure of all such griefs as are properly incident, either to the forelegs, or hinder legs: now therefore we speak of those griefs that be common to them both, and first of windgals.   

Of Windgalles.  
THe windgall called of the Italians Galla, is a bladder full of corrupt jelly, 
Blundevile  whereof some be great and some be small, and do grow on each side of the joint, and is so painful, and especially in summer season when the wether is hot and the ways hard, as the horse is not able to travel but halteth down right. They come for the most part through extreme labour and heat, whereby the humours being dissolved, do flow and resort into the hollow places about the neither joints, and there be congealed and covered with a thin skin like a bladder. They be apparent to the eye and therefore need no other signs to know them. The cure whereof according to Martin is thus. Wash them with water and shave off the hair, scarify them with the point of a razor, and dress them with Cantharideses in the selfsame manner as the splent in the knee was taught before, and anoint them afterward with butter until the skin be whole. And if this will not heal it, then draw them with a hot iron like a ragged staff. That done slit the middle line which passeth right down through the windgall with a sharp knife, beginning beneath and so upward the length of half an inch, to the intent you may thrust the jelly out at that hole, then lay unto it a little pitch and resin melted together, and made lukewarm, and put a few floxe on it, and that will heal him. And you may dry up the windgall in such manner as here followeth. First chop off the hair so far as the windgall extendeth, and having stricken it with a phlegm, thrust out the jelly with your finger. Then take a piece of red woollen cloth and clap it to the place, and with a hot broad searing iron sear it, so as the iron may not burn through the cloth, which is done to dry up the humours.  
Then having taken away the cloth, lay unto the place a piece of shoemakers wax made like a flat cake, about the breadth of a testorn, and with your iron not made over hot, streek softly upon it too and fro, until the said wax be thoroughly melted into the sore. Whereupon lay a few flox, and let him go. Which flocks will afterward fall away of their own accord.   

Of Windgals.  
WIngals are easy to cure, they be little swellings like blebs or bladders, on either side the joint next unto the feuter-locks, as well before as behind, and they come through the occasion of great travel, 
Markham.  in hard, gravelly, or sandy ways. The cure is. Take Pitch, resin, and Mastic, of each like quantity, melt them together, and with a stick lay it round about the horses legs, and whilst it is hot lay flocks thereon: the nature of this plaster, is never to come away whilst there is any windgall on the Horse's legs, but when they are dried up, than it will fall away of itself.   

Of wrinching the neither joint.  
THis cometh many times by treading awry in some cart root or otherwise. The signs be these. The joint will be swollen and sore, and the horse will halt. The cure whereof according to Martin is thus: take of Dialthea half a pound, and as much of Neruall. Mingle them together and anoint the sore place therewith, chafing it well with both your hands that the ointment may enter, continuing so to do every day once, until the ointment be all spent, and let the horse rest. But if this will not prevail, then wash it with warm water and shave away all the hair saving the fewter-lock. Scarify it and lay to it Cantharideses, and heal it as you do each splent in the knee.   

Of interfering.  
Because interfering is to be helped by shoeing, we purpose not to speak of it, until we come to talk of the order of paring and shoeing all manner of hooves.   

Another of interfering.  
interfering is a grief that cometh sometimes by ill shoeing, and sometimes naturally, when a horse trots so narrow that he hews on leg upon another, it appeareth both before and behind, between the feet against the fetlocks, and there is no remedy but shoeing him with shoes made thin and flat on the outside, and narrow and thick within.   

Of the shekel gall.  
IF a horse be galled in the pasterns, with shakell, lock pastern, or halter, anoint the sore place with a little Honey and verdigris boiled together, until it look red which is a good ointment for all gallings on the withers and immediately strew upon the ointment, being first laid upon the leg, a little chopped flax or tow and that will stick fast, continuing so to do every day once until it be whole.   

Of hurts in the legs, that cometh by casting in the halter or collar.  

●●undevile  IT chanceth many times, that a Horse having some itch under his ears, is desirous to scratch the same with his hinder foot which whilst he reacheth too and fro, doth fasten in the collar or halter, wherewith the more that he striveth the more he galleth his Legs, and many times it chanceth for that he is tied so long, by means whereof being laid, and the halter slack about his feet, rising perhaps or turning he snarleth himself so as he is not able to get up, but hangeth either by the neck or Legs, which sometimes are galled even to the hard bone.  
Russius calleth such kind of galling Capistratura, which he was wont to heal with this ointment here following, praising it to be excellent good for the cratches, or any scab, bruise, or wound: take of oil Olive one ounce, of Turpentine two or three ounces, melt them together over the fire, and then put thereunto a little wax, and work them well together, and anoint the sore place therewith. Martin saith it is good to anoint the sore place with the white of an egg and sallet-oile beaten together, and when it cometh to a scab, anoint it with butter being melted, until it look brown.   

Of the Cratches or Rats tails, called of the Italians Crepaccie.  
THis is a kind of long scabby rifts growing right up and down in the hinder part, from the fewterlock up to the Curb, and cometh for lack of clean keeping, and is easily seen if you take up the horse's foot, and lift up the hair. The cure according to Martin is thus. Take of Turpentine half a pound, of honey a pint, of hogsgrease a quartern, and 3. yolks of Eggs, and of bowl Armony a quartern, beaten into fine powder, of bean flower half a pint, mingle all these well together, and make a salve thereof, and with your finger anoint all the sore places, shedding the hair as you go, to the intent you may the easier find them, and also to make the salve enter into the skin, and let the horse come in no wet, until he be whole.   

Of the Scratches.  
SCratches will cause a horse to halt sore, and they come only by naughty keeping, and they appear in the pasterns under the Fetlocks, as if the skin were cut overthwart, 
Markham  that a man may lay in a wheat-straw: the cure is thus: bind unto them (the hair being cut clean away) black Soap and Lime kned together, for three days, then lay that by, and anoint the place with butter, and heal the sore with Boar's grease and Tar mixed well together.   

Of the Ring-bone.  
THis is a hard gristle growing upon the cronet, and sometime goeth round about the cronet, and is called in Italian Soprosso. Laurentius Russius saith, that it may grow in any other place of the Leg, but then we call it not a Ring-bone, but a knot or knob. It cometh at the first either by some blow of another Horse, or by striking his own foot against some stub, or stone, or such like casualty. The pain whereof breederh a viscous and slimy humour, which resorting to the bones, that are of their own nature cold and dry, waxeth hard, cleaveth to some bone, and in process of time becometh a bone. The signs be these.  
The Horse will halt, and the hard swelling is apparent to the eye, being higher than any place of the cronet. The cure according to Martin is thus. First wash it well with warm water, and shave away all the hair, so as the sore place may be all discovered. Then scarify it lightly with the point of a razor, so as the blood may issue forth. Then if the sore be broad, take of Euforbium one ounce, of Cantharideses half an ounce, broken into fine powder, and of Oil de Bay one ounce, and if the sore be but little, the one half of this may serve. Boil these things together, stirring them continually lest it run over, and with two or three feathers, lay it boiling hot unto the sore, & let not the horse stir from that place for half an hour after, then carry him into the stable, both using and curing him for the space of nine days, in such order as hath been said before in the chapter of the splent. But when the hair beginneth to grow again, then fire the sore place with right lines from the pastern down to the coffin of the hoove, and let the edge of the drawing iron be as thick as the back of a meat knife, and burn him so deep as the skin may look yellow: that done, cover the burning with pitch and resin melted together, and clap thereon flox of the Horses own colour, or somewhat nigh the same, and about three days after, lay again some of the last mentioned plaster, or ointment, and also new floxe upon the old, and there let them remain, until they fall away of themselves.  
But if these ringbones, or knobs, breed in any other place, then in the cronet, you shall cure them, as is before said, without firing them.   

Of the Ring-bone.  
THe Ring-bone is an ill disease, and appeareth before on the foot above the hoof, aswell before as behind, 
Markham.  and will be swollen 3. inches broad, and a quarter of an inch or more of height, and the hair will stare and wax thin, and will make a Horse halt much, the cure is. Cast the Horse, and with an iron made flat and thin, burn away that gristle which annoys him, then take wax, Turpentine, resin, Tar, and hogsgrease, of each like quantity, mingle them together plasterwise, and with it cure the sore: this plaster will also cure any other wound or ulcer whatsoever.   

Of the Crowne-scab.  
THis is a kind of filthy and stinking scab, breeding round about the feet upon the cronets, 
Blundevile  and is an elvish and painful disease, called in Italian Crisaria. It seemeth to come by means that the Horse hath been bred in some cold wet soil, striking corrupt humours up to his feet, and therefore the horse that hath this grief is worse troubled in winter then in summer. The signs be these. The hair of the cronets will be thin and staring like bristles, and the cronets will be always mattering, and run on a water. The cure according to Martin is thus. Take of soap, of hogsgrease, of each half a pound, of bowl Armony a little, of Turpentine a quartern, and mingle them all together, and make a plaster and bind it fast on renewing it every day once, until it leave running, and then wash it with strong vinegar being lukewarm every day once until ●he sore be clean dried up, and let him come in no wet, until it be whole.   

Of hurts upon the cronet crossing one foot over another, which the Italians call Supraposte.  
MArt▪ saith wash it well with white wine, or with a little stolen, & then lay unto it the white of an Egg mingled with a little chimney soot and salt, and that will dry it up in three or four days, if it be renewed every day once.   

Of the quitterbone.  
THis is a hard round swelling upon the cronet, betwixt the heel and the quarter, and groweth most commonly on the inside of the foot, and is commonly called of the Italians Setula, or Seta. It cometh by means of gravel gathered underneath the shoe, which frerteth the heel, or else by the cloying or pricking of some nail evil driven, the anguish whereof looseneth the gristle, and so breedeth evil humours, whereof the quitterbone springeth. The signs be these. The horse will halt, and the swelling is apparent to the eye, which in four or five days coming to a head, will break out with matter at a little deep hole like a Fistula. The cure according to Martin is thus. First burn about the quitterbone with a hot iron, in manner of half a circle, and then with the same iron draw another right strike through the midst thereof. Then take of Arsenic the quantity of a Bean beaten into fine powder, and put it into the hole, thrusting it down to the bottom with a quill, and stop the mouth of the hole with a littletowe, and bind it so fast with a cloth, and cord, as the Horse may not come at it with his mouth, and so let it rest for that day. And the next day, if you see that the sore looketh black within, than it is a sign that the Arsenic hath wrought well and done his part.  
Then to allay the burning thereof, taint the hole with flax dipped in hog's grease, and turpentine, molten and mingled together, and cover the taint with a bolster of tow dipped also in the ointment aforesaid, continuing so to do every day once, until you have gotten out the core. Then shall you see whether the lose gristle in the bottom be uncovered or not, and if it be uncovered, then feel with your finger, or with a quill, whether you be nigh it or not. And if you be, then raise the gristle with a little crooked instrument, & pull it clean out with a pair of small nippers, meet for the purpose. That done, taint it again with a full taint dipped it the aforesaid ointment, to assuage the anguish of the last dressing, and stop it hard, to the intent that the hole may not shrink together or close up, and the next day take out that taint, and taint it anew with the salve or ointment taught in the chap. of the shekel gall, renewing it every day once until it be whole keeping always the mouth of the sore as open as you may, to the intent that it heal not up too fast, and let not the horse in any wet, nor travel, until he be perfectly whole.   

Of the Quitterbone.  
QVitter-bone is a round hard swelling upon the cronet of the hoof, betwixt the hoof and the quarter, and for the most part, groweth on the inside of the foot: the original effect thereof is the fretting of gravel underneath the shoe, which bruiseth the heel, 
Markham.  or else by means of some stub, or the pricking of some nail, through the pain whereof the grissel is loosened, breeding evil humours, which be indeed the ground of the Quitterbone: it is to be known by the horses halting, and by the apparent swelling to the eye of that part, which in 3. or 4. days will grow unto a head and break, evacuating great abundance of filthy matter at a little hole, the cure is thus. Take a hot iron, made in fashion of a knife, and with it burn out the flesh, in compass of a Moon till you come to feel the grissel, then burn it out too: then take Vardigrease, fresh Butter, and Tar melted together, and dip fine Tow therein, stop up the hole, then lay thereon a Cerecloth of Deere-sewet and wax, and so let him rest for the first day: the next day, take of Melrosarum, oil of roses, wax, and Turpentine, of each like quantity, infuse them all on the fire together, and with the salve dress the sore morning and evening, till it be whole. But if you find any proud flesh to grow, then forget not to lay thereon some red lead, or Vardigrease: and withal, have an especial regard, that the upper part of the wound, heal not faster than the bottom, for fear of fistulating.   

Of the Gravelling.  
THis is a fretting under the foot, most commonly in the inside, 
Blundevile  and sometime in the outside, and sometime in both sides together of the heel. It cometh by means of little gravel stones getting betwixt the hoove, or calking, or sponge of the shoe, which by continual labour and treading of the Horse, doth eat into the quick, and the rather, if his heel be soft and weak, or that the shoe do lie flat to his foot, so as the gravel being once gotten in, cannot get out. The signs be these. The horse will halt, and covet to tread all upon the toe, to favour his heel. The cure according to Martin is thus. First pair the hoove, and get out the gravel with a cornet, or drawer, leaving none behind for if you do, it will breed to a quitterbone. That done, stop him with Turpentine and hogsgrease melted together, and laid on with a Tow or flax, and then clap on the shoe to keep in the stopping, renewing it every day once until it be whole. And suffer the horse to come in no wet, until he be thoroughly whole. If a gravelling be not well stopped to keep down the flesh, it will rise higher than the hoove, and not only require more business in bolstering it, but also put the horse to more pain.   

Of gravelling.  
GRavelling is a hurt will make a horse to halt, and cometh of gravel and little stones, 
Markham.  that goeth between the shoe and the heart of the foot, the cure is: take off the shoe, and let him be well pared, then set on the shoe again, and stop it with Pitch, resin, and Tallow, and this shall help.   

Of Surbating.  
THis is a beating of the Hoove against the ground, called of the Italians Sobatitura, it cometh sometime by means of evil shoeing, lying too flat to his foot, or by going barefoot, and sometime by the hardness of the ground, and high lifting of the Horse. And those Horses that be flat footed, the coffins whereof are tender and weak, are most commonly subject to this sorance. The signs be these: the Horse will halt on both his forelegs, and go stifely and creeping, as though he were half foundered. The cure, according to Martin is thus: take off his shoes, pair him as little as may be, and if the shoes be not easy, that is to say, long, large, and hollow enough, then make them so, and then tack them on again with four or five Nails. That done, stop his feet with bran, and Hogs-greace boiled together, so hot as may be, and also cover all the coffin round about with the same, binding all in together with a cloth, and a list fastened about the joint, renewing it every day once, until it be whole, and give the Horse during that while warm water, and let him stand dry and warm, and not be traveled, until he be whole.   

Of a prick in the sole of the foot, by treading on a nail, or any other sharp thing that doth enter into the foot.  
THe signs be these. If a man be on his back when he treadeth on any such thing, he shall feel that the Horse will lift up his foot, and covet to stand still to have help. And if it chance at any other time, 
Blundevile  the halting of the Horse, and the hurt itself will show. The cure according to Martin is thus. Pull off the shoe, and pair the foot, and with a drawer uncover the hole, making the mouth so broad as a two penny piece, than tack on the shoe again. That done, stop it, by pouring into the hole Turpentine and Hogs-greace melted together, and lay some flax, or Tow upon it, and then stop all the horses foot with Horse-dung, or rather with Cowdung, if you can get it, and splent it either with sticks, or else with an old shoe sole, so as the stopping may abide in, renewing it every day once until it be whole, and let the Horse come in no wet. If this be not well cured, or looked to in time it will cause the hoove to break above, and to loosen round about, and perhaps to fall clean away. But if you see that it gins to break above, then make a greater issue beneath by opening the hole wider, and taking more of the sole away, that the flesh may have the more liberty. Then take of bowl Armony half a quartern, Beane-flower, and two Eggs. Beat them, and mingle them well together, and make a plaster thereof upon Tow, and lay it round about the cronet, bind it fast on, and so let it remain the space of two days, and then renew it again, not failing so to do every two days until you see it wax hard and firm above. For this plaster being restrictive, will force the humours to resort all downward, which must be drawn out with Turpentin and Hog's grease as before, until it leave mattering, and then dry it up with burnt Alum, beaten to powder, and strewed upon it, with a little Flax laid again upon that, continuing so to do every day once, until it be hardened, and let not the Horse come in any wet, until he be whole.   

Of accloyd or pricked.  
ACcloyd is a hurt that cometh of shoeing, when a Smith driveth a Nail in the quick, 
●●rkham.  which will make him to halt, and the cure is, to take off the shoe, and to cut the hoof away, to lay the sore bare: then lay to it wax, Turpentine, and Deere-sewet which will heal it.   

Of the Fig.  
IF a Horse having received any hurt, as before is said by nail, bone, splent, or stone, or otherwise in the sole of his foot, and not be well dressed and perfectly cured, there will grow in that place a certain superfluous piece of flesh, like a Fig: and it will have little grains in it like a fig, and therefore is rightly called of the Italians un fico, that is to say a fig. The cure whereof according to Martin is thus. Cut it clean away with a hot iron, and keep the flesh down with Turpentine, hog's grease, and a little wax laid on with Tow or flax, and stop the hole hard, that the flesh rise not, renewing it once a day, until it be whole.   

Of a Retreat.  
THis is the pricking of a nail, not well driven in the shoeing, and therefore pulled out again by the Smith, and is called of the Italians, Tratta messa. The cause of the pricking may be partly, the rash driving of the Smith, and partly the weakness of the nail, or the hollowness of the nail in the shank. For if it be too weak, the point many times bendethawry into the quick when it should go right forth. It slatteth and shivereth in the driving into two parts, whereof one part raceth the quick in pulling out, or else perhaps breaketh clean asunder, and so remaineth still behind, and this kind of pricking is worse than the cloyeng because it will rankle worse, by reason of the flaw of iron remaining in the flesh. The signs be these. If the Smith that driveth such a nail be so lewd, as he will not look unto it before the horse departed, than there is no way to know it, but by the halting of the horse, and searching the hoove first with a hammer by knocking upon every clinging. For when you knock upon that nail, where the grief is. The horse will shrink up his foot. And if that will not seru, then pinch or gripe the hoove with a pair of pinsons round about until you have found the place grieved. The cure according to Martin is thus. First pull off the shoe, and then open the place grieved with a butter or drawer, so as you may perceive by feeling or seeing, whether there be any piece of nail or not, if there be, to pull it out, and to stop the hole with Turpentine, Waxy and sheeps suet molten together, and so poured hot into the hole, and then lay a little Tow upon it, and clap on the shoe again, renewing it thus every day, until it be whole, during which time, let not the horse come in any wet, and it must be so stopped, though it be but pricked without any piece of nail remaining. And if for lack of looking to it in time, this retreat cause the hove to break above, then cure it with the plaster restrictive in such order as is mentioned in the last place saving one before this,   

Of Cloying.  
CLoying is the pricking of a whole nail called of the Italians Inchiodatura, passing through the quick, and remaining still in the same, and is clenched as other nails be, and so causeth the horse to halt. The grieved place is known, by searching with the hammer and pinsons, as is before said: If the horse halt immediately, then pull off his shoe, and open the hole, until it begin to bleed, and stop it with the ointment aforesaid, in the same page of the Retreat, and clap on the shoe again, and the hoove may be so good, and the harm so little, as you may travel him immediately upon it: but if it be rankled, then renew the stopping every day once, let him come in no wet, until it be whole.   

Of loosening the hoove.  
THis is a parting of the hoove from the cronet, called of the Italians, Dissolatura del unghia, which if it be round about, it cometh by means of foundering, if in part, then by the anguish caused by the pricking of the canel nail, piercing the sole of the foot, or by some quitterbone, Retreat, Gravelling, or Cloying, or such like thing: The signs be these. When it is loosened by foundering, than it will break first in the forepart of the Cronet, right against the toes, because the humour doth covet always to descend towards the toe. Again when the pricking of a canel nail or such like cankered thing is the cause, than the hoove will loosen round about, equally even at the first. But when it proceedeth of any of the other hurts last mentioned: then the hoove will break right above the place that is offended, and most commonly will proceed no further. The cure, according to Martin, is thus. First, of which soever of these causes it proceeds, be sure to open the hoof in the sole of the foot, so as the humour may have free passage downward, and then restrain it above with the plaster restrictive before mentioned, and in such order as is there written, and also heal up the wound, as is before taught in the chap. of a prick in the sole of the foot.   

Of casting the hoove.  
THis is when the coffin falleth clean away from the foot, which cometh by such causes as were last rehearsed, and is so apparent to the eye, as it needeth no signs to know it. The cure, according to Martin is thus. Take of Turpentine one pound, of Tar half a pint, of unwrought Wax half a pint. Boil all these things together, and stir them continually until they be thoroughly mingled, and compact together. Then make a boot of leather with a good strong sole meet for the horses feet, to be laced or buckled about the pastern, and dress his foot with the salve aforesaid laid upon flax or Tow, and bolster or stuff his foot with soft flax, so as the boot may grieve him no manner of way, renewing it every day once until it be whole, and then put him to grass.   

Of the hoove bound.  
THis is a shrinking of all the whole hoove. It cometh by drought, for the hoous perhaps are kept to dry, when the horse standeth in the stable, and sometime by means of heat, 
Blundevile  or of overstraight shoeing. The Italians call the horse thus grieved Incastellado. The signs be these, The horse will haut, and the hooves 〈◊〉 be hot, and if you knock on them with a hammer, they will sound hollow like an empty bottle, and if both the feet be not hoovebound, the sore foot will be lesser than the other indeed, and appear so to the eye. The cure according to Martin is thus. Pull off the shoes, and shoe him with half moone-shooes called Lunette, the order and shape whereof you shall find among the Ferrer, and raze both the quarters of the hoove with a drawer, from the coronet unto the sole of the foot, so deep as you shall see the dew itself come forth. And if you make two races on each side, it shall be so much the better, and enlarge the hooue the more. That done, anoint all the hoove about, next unto the coronet round about, with the ointment prescribed before in the chapter of casting the hoove continuing so to do every day once until he begin to amend for the space of a month, and if he goeth not well at the month's end, then take off the half shoes and pair all the soles, and frushes, and all so thin as you may see the dew come forth, and tack on a whole shoe, and stop all the foot within with hog's grease and bran boiled together, and laid hot to the foot, renewing it daily once the space of nine days, to the intent the sole may rise. But if this will do no good then take away the sole clean and clap on a whole shoe, and stop the foot with nettles and salt brayed together, renewing it once a day but not over hard, to the intent the sole may have liberty to rise, and being grown again, let him be shod with the lunets, and sent to grass.   

Of the running Frush.  
THe Frush is the tenderest part of the hoove towards the heel, called of the Italians Fettone, and because it is fashioned like a forked head, the French men call it Furchette, which word our Ferrer, either for not knowing rightly how to pronounce it, or else perhaps for easiness sake of pronunciation, do make it a monasillable, & pronounce it the Frush, in which Frush breedeth many times a rotennesse or corruption proceeding of humours that cometh out of the leg, whereby the leg is kept clean from the windgals and all other humours and swellings by means that the humours have passage that way. Notwithstanding the discommodity of the sorance is greater than the commodity, because it maketh the horses feet so weak and tender▪ as he is not able to tread upon any hard ground The signs be these.  
The horse will hauls, and specially when the passage of the humour is stopped with any gravel gathered in the Frush, and not being stopped it will continually run, the savour whereof will be so strong as a man is not able to abide it, and in some places it will look raw. The cure according to Martin is thus. First take off the shoe and pair away all the corrupt places and make them raw, so as you may see the water issue out of the raw places, then tack on the shoe again, being first made wide and large enough. That done, take of foot one handful, of salt as much, bruise them well together in a dish, and put thereunto the white of three Eggs, and temper them together, and with a little Tow dipped therein, stop all the foot and especially the Frush, and splent is so as it may not fall out, renewing it once a day the space of seven days, and then he will be whole. During which time let the horse rest, and come in no wet, at the seven days end leave stopping him, and ride him abroad, and always when he cometh in, let his sore foot be clean washed, that no gravel remain therein, without doing any more unto him.   

Of the Frush.  
THe Frush is the tenderest part of the sole of the foot, which by humours distilling many times down from the legs, occasion inflammations in that part, 
Markham.  which may easily be perceived by the impostumation of the same: the cure is, first having taken off the shoe, pair away all the corrupted and naughty matter, until the sore look raw, than nail on a hollow shoe made for the same purpose, and take of soot a handeful, of the juice of Houselicke and of Cream with the white of an Egg or two, as much as will thicken the same: with this stop up the sore, and splint it, so as it may not fall out, renewing it until it be whole: but during the cure, have regard that the sore foot touch not any wet, for that is very much hurtful.   

Of diseases or griefs indifferently incident to any part of the body, but first of the Leprosy or universal manginess, called of the old writers Elephantia.  
THis is a cankered manginess, spreading over all the body, which cometh of abundance of melancholy, corrupt and filthy blood. The signs be these, The horse will be all mangy and scurvy, full of scabs, and raw plots about the neck, and evil favoured to look on, and always rubbing and scratching. The cure according to Martin is thus. Let him blood the first day in the one side of the neck, and within 2. days after that, in the flank veins, and last of all, in the vain under the tail. Then wash all the sore places with salt brine, and rubbing them hard with a wisp of straw hard twisted, so as they may bleed well, and be all raw. That dove, anoint the place with this ointment: take of Quicksilver one ounce, of Hogges-greace one pound, of Brimstone beaten into powder a quartern, of Rape oil a pint. Mingle these things well together, until the Quicksilver be thoroughly incorporated with the rest, and having anointed all the raw places with this ointment, make it to sink into the flesh, by holding and weaving up and down over it, a hot broad bar of iron, and then touch him no more again, the space of two or three days, during which time, if you see that he rubbeth still in any place, then rub that place again with an old horse-combe, to make it raw, and anoint it with fresh ointment. But if all this will not help, then with a hot iron and blunt at the point, so big as a man's little finger, burn all the mangy places, making round holes, passing only through the skin, and no further. For which intent it shall be needful to pull the skin first from the flesh, with your left hand, holding it still until you have thrust the hot iron through it, and let every hole be a span off one from another, and if need be, you may anoint those holes with a little soap, and let the horse be thin dieted, during his curing time.   

Of the Farcin, called in Italian of some, Il verme, and of some Farcina.  
THis is a kind of creeping ulcer growing in knots, following along some vein, and it proceedeth of corrupt blood engendered in the body, or else of some outward hurt, as of spurgalling, or the biting of some other horse, or of biting of ticks, or of hog's louse, or such like causualties: Or if it be in the legs, it may come by interferring. It is easily known, partly by the former description, and also it is apparent to the eye. The cure, according to Martin is thus. Let him blood in that vain where it cometh, as nigh the sore place as may be, and let him bleed well, than fire every knot one by one, taking the knot in your left hand, and pulling it so hard as you can from his body to the intent you may the better pierce the knot, with a blunt hot iron, of the bigness of a man's forefinger, without doing the body any hurt, & let out the matter, leaving none unburnd, be it little or much. That done, anoint every knot so burned with Hogges-greace warmed every day once, until the coares be ready to fall away, and in the mean time prepare a good quantity of old Urine, and when you see the coares ready to fall, boil the urine, and put therein a little Coporas and salt, and a few strong nettles, and with that water being warm, wash out all the coares and the corruption.  
That done, fill every hole immediately with the powder of slect lime, continuing thus to do every day once, until the holes be closed up, and if any be more ranker than other, fill those with verdigris, and during this cure, let the horse be thinly dieted, that is to say with straw and water only, unless it be now and then to give him a loaf or bread. For the lower he be kept, the sooner he will be whole. And in any wise let his neck be yoked in an old bottomless pail, or else with short staves to keep him from licking the sores, and the less rest he hath the better. Or do thus. Take a good great Dock-root clean scraped, and cut thereof five little rundels or cakes to be used as followeth. First with a knife make a slit right down in the horse's forehead three inches long, then with a Cornet loosen the skin within the flesh, so as you may easily put therein five rundels of Dock, that is to say, two on each side of the slit one above another, and put the fift rundle in the very midst betwixt the other four: that done, fasten to each of the slits two short shoemakers ends, to serve as laces to tie in the foresaid rundles, so as they may not fall out, and cleanse the sore every day once, for the virtue of the root is such, as it will draw all the filthy matter from any part of the body: yea, though the Farcin be in the hinder Legs, which matter is to be wiped away from time to time, and new roots to be thrust into the the slit according as you see it needful.   

Of the Fartion.  
THe Fartion is a wild disease, engendered of ill blood, phlegmatic matter, and unkindly feeding, it appeareth in a horse like unto little knots in the flesh, as big as a Hasell Nut, 
Markham.  the knots will increase daily and inflame, imposthume, and break and when the knots amount to threescore, they will every night after breed so many more till they have overrun the horse's body, and with the poison, which is mighty and also strong, soon bring gim to his death: This disease is very infectious and dangerous for some horses, yet if it be taken in any time it is easy to be helped: the cure thereof is in this manner. Take a sharp Bodkin and thrust it through the neither part of his nose, that he may bleed: or if you will to let him blood in the necke-vaine shall not be amiss: then feel the knots, and as many as are soft lance them and let them run, then take strong Lie, Lime, and Alum, and with the same bath all his sores, and it shall in short space cure him. There is also another manner of curing this disease, and that is thus: Take a sharp launce-knife, and in the top of the horses forehead, just between his eyes, make a long slit even to the skull: then with a blunt instrument for the purpose lose the flesh from the scalp a pretty compass: then take Carret-rootes cut into little thin round pieces, and put them between the skin and the skull, as many as you can, then close up the wound, and once a day anoint it with fresh Butter: This is a most sure and approved way to cure the Fartion, for look how this wound thus made, shall rot, waste, and grow sound, so shall the Fartion break, dry up, and be healed, because all the poison that feedeth the disease shall be altogether drawn into the forehead, where it shall die and waste away. The only fault of this cure is, it will be somewhat long, and it is a foul eyesore until it be whole. Some use to burn this sorance, but that is nought and dangerous, as who so proves it shall find.   

A most approved medicine to cure the Fartion.  
TAke of Aquavitae two spoonfuls, of the juice of herb of grace as much, 
Markham.  mingle them together, then take of plegants or Balls of Flax or Toe and steep them therein, and stop them hard into the Horse's ears, then take a needle and a thread, and stitch the tips of his two ears together, by means whereof he cannot shake out the medicine, and use him thus but three several mornings, and it will kill any Fartion whatsoever, for it hath been often approved.   

Another medicine of the same.  
SLit every hard kernel with a sharp knife, and fill the hole with an ointment made of old Lard, Soap, and grey Salt, for that will eat out the core, and cause it to rot, and so fall out of the one accord.   

Of the Canker, called of the Italian Il Canero.  
A Canker is a filthy creeping ulcer, fretting and gnawing the flesh in great breadth. In the beginning it is knotty, much like a Farcine, 
Blundevile  and spreadeth itself into divers places, and being exulcerated, gathereth together in length into a wound or sore. This proceedeth of a melancholy and filthy blood engendered in the body, which if it be mixed with Salt humours, it causeth the more painful and grievous exulceration, and sometime it cometh of some filthy wound that is not cleanly kept, the corrupt matter whereof cankereth other clean parts of the body. It is easy to be known by the description before. The cure whereof, according to Martin is thus. Frst let him blood in those veins that be next the sore, and take enough of him. Then take of Alum half a pound of green Coporas and of white Coporas of each one quartern, and a good handful of Salt: boil all these things together in fair running water, from a pottle to a quart. And this water being warm, wash the sore with a cloth, and then sprinkle thereon the powder of unslecked lime, continuing so to do every day once the space of fifteen days: and if you see that the lime do not mortify the rank flesh, and keep it from spreading any further than take of black Soap half a pound, of Quicksilver half an ounce, and beat them together in a pot, until the Quicksilver be so well mingled with the Soap, as you can perceive none of the Quicksilver in it. And with an iron slice, after that you have washed the sore with the strong water aforesaid, cover the wound with this ointment, continuing thus to do every day once, until the Canker leave spreading abroad. And if it leave spreading, and that you see the rank flesh is mortified, and that the edges begin to gather a skin, then after the washing, dress it with the lime as before, continuing so to until it be whole. And in the dressing, suffer no filth that cometh out of the sore, to remain upon any whole place about, but wipe it clean away, or else wash it away with warm water. And let the horse during this cure, be as thinly dieted as may be, and thoroughly exercised.   

Of the Fistula called of the Italians Fistula.  
A Fistula is a deep hollow crooking ulcer, and for the most part springs of malign humours, engendered in some wound, sore, or canker, not thoroughly healed. It is easy to know by the description before. The cure according to Martin is thus. first, search the depth of it with a quill, or with some other instrument of lead, that may be bowed every way, meet for the purpose. For unless you find the bottom of it, it will be very hard to cure: And having found the bottom, if it be in such a place as you may boldly cut and make the way open with a lancet or razor, then make a slit right against the bottom, so as you may thrust in your finger, to feel whether there be any bone or gristle perished, or spongy or lose flesh, which must be gotten out, and then taint it with a taint of flax dipped in this ointment. Take of honey a quartern, and of verdigris one ounce beaten into powder. Boil them together, until it look red, stirring it continually, lest it run over, and being luke warm, dress the taint wherewith, and bolster the taint with a bolster of flax. And if it be in such a place, as the taint cannot conveniently be kept in with a band, then fasten on each side of the hole, two ends of shoemakers thread right over the bolster to keep in the taint, which ends may hang there as two laces, to tie and untie at your pleasure, renewing the taint every day once until the sore leave mattering. And then make the taint every day lesser and lesser, until it be whole. And close it up in the end, by sprinkling thereon a little slect lime. But if the Fistula be in such a place as a man can neither cut right against the bottom, or nigh the same: then there is no remedy, but to pour in some strong water, through some quill, or such like thing, so as it may go to the very bottom, and dry up all the filthy matter, dressing him so twice a day, until the horse be whole.   

Of an Aubury.  
THis is a great spongy Wart full of blood, called of the Italians, Moro, or Selfo, which may grow in any place of the body, and it hath a root like a Cock's stone. The cure according to Martin is thus. Tie it with a thread, so hard as you can pull it, the thread will eat by little and little in such sort, as within seven or eight days, it will fall away by itself. And if it be so flat as you can bind nothing about it, then take it away with a sharp hot iron, cutting it round about, and so deep as you may leave none of the root behind, and dry it with Verdigreace. Russius saith, that if it grow in a place full of sinews, so as it cannot be conveniently cut away with a hot iron, than it is good to eat out the core with the powder of Resalgar, and then to stop the hole with flax dipped in the white of an Egg for a day or two, and lastly, to dry it up with the powder of unslect lime and honey, as before is taught.   

Of Wounds.  
WOunds cometh by means of some stripe or prick, and they are properly called wounds, when some whole part is cut or broken. For a wound according to the Physicians, is defined to be a solution division, or parting, of the whole; For if there be no solution or parting, then methinks it ought rather to be called a bruise then a wound. And therefore wounds are most commonly made with sharp or piercing weapons, and bruises with blunt weapons. Notwithstanding, if by such blunt weapons, any part of the whole be evidently broken, than it ought to be called a wound as well as the other: Of wounds some be shallow, and some be deep and hollow: Again, some chance in the fleshy parts, and some in the bonye and sinnewie places: And those that chance in the fleshy parts, though they be very deep, yet they be not so dangerous as the other, and therefore we will speak first of the most dangerous: If a horse have a wound newly made, either in his head, or in any other place that is full of sinews, bones, or gristles: first Martin would have you to wash the wound well with white wine warmed: That done to search the bottom of the wound with some instrument meet for the purpose, suffering it to take as little wind in the mean while as may be.  
Then having found the depth, stop the hole close with a clout, until your salve be ready: Then take of Turpentine of Mel Rosatum, of Oil of Roses, of each a quartern, and a little unwrought Wax, and melt them together, and if it be a cut, make a handsome rol of clean picked Tow, so long and so big as may fill the bottom of the wound, which for the most part is not so wide as the mouth of the wound: then make another role greater than that to fill up the rest of the wound, even to the hard mouth, and let both these rolls be anointed with the ointment aforesaid Lukewarm. But if the hurt be like a hole made with some prick, then make a stiff taint, such a one as may reach the bottom, anointed with the aforesaid ointment, and bolster the same with a little Tow: And if the mouth be not wide enough, so as the matter may easily run forth, if it be in such place you may do it without hurting any sinew, then give it a pretty slit from the mouth downward, that the matter may have the freer passage, and in any wise have a special regard, that the taint may be continually kept in by one means or other, as by binding or staying the seine with the ends of shoemakers thread as is aforesaid. And if the hole be deep, & in such place as you may not cut it, then make your taint of a sponge, and so long as it may reach to the bottom, and the taint being made somewhat full, with continual turning and wrying of it, you shall easily get it down, and then dress the wound with this twice a day, cleansing the wound every time with a little white wine lukewarm. For this sponge, anointed with the ointment aforesaid, will both draw and suck up all the filthy matter, and make it so fair within as is possible: and as it beginneth to heal, so make your taint every day lesser and lesser, until it be ready to close up, and never leave tainting it, so long as it will receive a taint, be it never so short. For hasty healing of wounds breedeth Fistulas, which properly be old wounds, and therefore must be cured like Fistulas.   

Of wounds in the fleshy parts.  
Use the same ointment and manner of proceeding as before. And if the wound be large then to keep in the taint or rolls, you shall be fain to put two or 3. shoemakers ends on each side of the sore, leaving them so long as you may tie them together, and loosen them when you will like laces.   

Of old Ulcers or wounds.  
TO cure an old Ulcer, as Fistula, Gall, or Botch or any new received wound, these are the best salves and most approved in mine experience: take of honey half a pint, of Deeresewet two ounces, of Vardigrease beaten into powder as much, boil all these exceeding well upon the fire, then with the same lukewarm, taint or plaster any venomous sore, and it will recure it. If you take of wax, Turpentine, oil of Roses, of hogsgrease, of each like quantity, and half so much Tar as any one of the other simples, melt all these together, and being well incorporated together, either taint or plaster any wound, and it will heal it. Also, if you take the green leaves of Tobacco bruised, and put them into a green wound, they will heal it: the ashes of Tobacco burnt, if they be strewed upon any sore that is near skinning, it will also skin it perfectly, and it will incarnate well, if the ulcer be not too deep and dangerous. There be many other salves, plasters, and unguents which I could set down, but since I have experienced these for most effectual I omit the others as superfluous.   

Of an hurt with an arrow.  
IF the horse be hurt with an arrow, taint the hole with hog's grease and Turpentine melted together, renewing it every day once until it be whole.   

Of pulling out shivers or thorns.  
MArtin saith, that if it be not very deep, soap being laid unto it all night will make it to appear, so as you may pull it out with a pair of nippers. But if it be very deep than you must open the place with a knife or lancet, and get it out, and afterward heal up the wound as hath been taught you before. Russius saith, that the roots of reed being stamped and mingled with honey will draw out any thorn, or shiver: and so will snails, as he saith, being stamped and wrought with fresh butter, and if the place be swollen, he saith it is good to mollify it with Hogs-grease and honey, which will assuage any new swelling, that cometh by stripe or otherwise.   

Of bruisings or swellings.  
MArtin saith▪ First prick it with a phlegm. Then take of wine lees a pint, as much wheat-flower as will thicken it, and an ounce of cumin. Boil them together, and lay this somewhat warm unto it renewing it every day once until the swelling either depart or else come to a head. And if it do, then launce it, and heal it up as a wound.   

Of sinews cut, pricked, or bruised.  

Blu●●evile  TAke of Tar, and Bean-flower, and a little oil of Roses, and lay it hot unto the place. And if this do no good, then take Worms and sallet-oile fried together, or else the ointment of worms, which you shall have at the Apothecaries, and one of these will knit it again, if it be not clean asunder.   

How to cure a wound made with harquebush-shot.  
MArtin saith. First seek with an instrument whether the pellet remain within or not, and if it do, you must get it out with an instrument meet for the purpose. Then to kill the fire. Take a little varnish, and thrust it into the wound with a feather, anointing it well within with the feather, and after that, stop the mouth fair and softly with a little soft flax, to keep the wind out, and on the outside, charge all the swelling with this charge: take of bowl Armony a quartern, of linseed beaten into fine powder half a pound, of bean flower as much, and three or 4. broken eggs, shells and all, and of Turpentine a quartern, and a quart of vinegar, and mingle them well together over the fire, and being somewhat warm, charge all the sore place with part thereof, and immediately clap a cloth, or a piece of leather upon it, to keep the wound from the cold air, continuing both to anoint the hole within with varnish, and also to charge the swelling without, the space of four or five days, and at the five days end, leave anointing of it, and taint it with a taint reaching to the bottom of the wound, and dipped in Turpentine and hogsgrease melted together, renewing it every day twice until it be thoroughly killed, which you shall perceive by the mattering of the wound, and by falling of the swelling: for so long as the fire hath the upper hand, no thick matter will issue out, but only a thin yellowish water, neither will the swelling assuage. And then take of Turpentine, washed in nine several waters, half a pound, and put thereon three yolks of eggs, and a little Saffron, and taint it with that ointment, renewing it every day once until the wound be whole.   

Of burning with Lime, or any other fiery thing.  
MArtin saith. First wash away the Lime, if there be any, with warm water. Then kill the fire with oil and Water beaten together, dressing him so every day until it be all raw, and then anoint it with hog's grease, and strew thereupon the powder of slecked lime, dressing him so every day once until it be whole.   

Of the biting of a mad Dog.  
IF a Horse be bitten with a mad dog, the venom of his teeth will not only pain him extremely, but also infect all his blood, and make him to die mad. The cure according to the old writers is thus. Take of Goat's dung, of flesh that hath laid long in salt, and of the herb Ebulus, called of some Danewort, of each half a pound, and xl. walnuts. Stamp all these things together, and lay thereof unto the sore, and this will suck out the venom, and heal the wound. It is good also to give the Horse Treacle, and Wine to drink: yea, and some would have the sore place to be fired with a hot iron.   

Of hurts by tusks of a Boar.  
IF a horse be hurt with the tusk of a Boar, lay Vitriol, and Coporas thereunto, and the powder of a dog's head being burned, but let the tongue be first pulled out and cast away.   

To heal the biting or stinging of Serpents.  
LAurentius Russius saith. Take a good quantity of the herb called Sanicula, stamp it, and distemper it with the milk of a Cow, that is all of one colour, and give him that to drink, and that will heal him.   

Another medicine for the same purpose.  
MAke a plaster of Onions, honey and salt, stamped and mingled together, and lay that to the sore place, and give the horse wine, and treacle to drink. Absirtus would have you to give him white Pepper, Rue, and Time, to drink with wine.   

Of drinking of horseleeches.  
IF a Horse chance to drink horseleeches, they will continually suck his blood, and kill him. The remedy, according to Absirtus, is to pour oil into the Horse's mouth which will make them to fall away and kill them.   

Of swallowing down hen's dung.  
IF a horse swallow down hen's dung in his hay, it will fret his guts, and make him to void filthy matter at the fundament. For remedy whereof, Absirtus would have you to give him drink made of smallage seed, wine, and honey, and to walk him thoroughly upon it, that he may empty his belly.   

Of Lice, and how to kill them  
THey be like Geese Lice, but somewhat bigger, they will breed most about the ears, neck, and tail, and over all the body. They come of poverty, 
Blundevile  and the horse will be always rubbing, and scratching, and will eat his meat, and not prosper withal, and with rubbing he will break all his mane, and tail. The cure according to Martin is thus. Anoint the place with soap and quicksilver, well mingled together, and to a pound of soap, put half an ounce of quicksilver.   

Of Lousinesse  
THere be Horses that will be Lousy, and it cometh of poverty, cold, and ill keeping, 
Markham.  and it is oftenest amongst young horses, and most men take little heed unto it, and yet they will die thereon, the cure is, to wash them three mornings together in Stau-aker and warm water.   

How to save horses from the stinging of flies in Summer.  
Anoint the horses coat with oil, and Bay berries, mingled together, or tie to the headstall of his collar, a sponge dipped in strong vinegar, or sprinkle the stable with water, wherein herb Grace hath been laid in steep, or perfume the stable with ivy, or with Calomint, or with Gith burned in a pan of coals.   

Of bones being broken out of joint.  
FEw or none of our Ferrer do intermeddle with any such griefs, but do refer it over to the bone setter, whose practised hand, I must needs confess, to be needful in such business. Notwithstanding, for that it belongeth to the Ferrer art, and also for that the old writers do make some mention thereof, I thought good not to pass it over altogether with silence. Albeit, they speak odlye of fractures in the legs beneath the knee. For they make little mention or none of bones above the knee, taking them to be incurable, unless it be a rib, or such like. If a bone then be broken in the leg, it is easy to perceive, by feeling the roughness and inequality of the place grieved, one part being higher than another: the cure whereof, according to Absirtus, and Hierocles, is in this sort.  
First, put the bone again into his right place. That done, wrap it about with unwashed wool, binding it fast to the leg with a small linen roller, soaked before in Oil and vinegar mingled together And let that roller be laid on, as even as is possible, and upon that lay again more wool, dipped in oil and vinegar, and then splent it with three splents, binding them fast at both ends with a thong, and let the horses leg be kept strait, and right out, the space of forty days and let not the bonds be loosened above 3. times in twenty days, unless it shrink, and so require to be new dressed, and bound again. But fail not every day once, to pour on the sore place, through the splentes, oil and vinegar, mingled together. And at the forty days end, if you perceive that the broken place be sowdered together again with some hard knob or gristle: then loosen the bonds, so as the horse may go fair and softly, using from that time forth to anoint the place with some soft grease or ointment.   

Of broken bones.  
I Have not for mine own part had any great experience in broken bones of a Horse, because it chanceth seldom, 
Markham.  and when it doth chance, what through the horses brutish unruliness, and the immoderate manner of the act, it is almost held incurable, yet for the little experience I have, I have not found for this purpose any thing so sovereign or absolute good, as oil of Mandrag, which applied, conglutinateth and bindeth together any thing especially bones being either shivered, or broken.   

Of bones out of joint.  
IF a Horse's knee or shoulder be clean out of joint, and no bone broken, Martin saith the readiest way is, 
Blundevile  to bind all the four legs together, in such sort as hath been taught before in the chap. of incording, and then to hoist the Horse somewhat from the ground, with his heels upward, so shall the weight and poise of his body, cause the joint to shoot in again into the right place: for by this means he pleasured not long since a friend and neighbour of his, who going with his cart from S. Albo●s▪ towards his own house, his Thiller fell and put his shoulder clean out of joint, so as he was neither able to rise, nor being helped up, could stand on his Legs: to which mischance Martin being called, made no more ado, but taking his friends Cart-rope, bound the horses legs all 4. together, and with a lever being stayed upon the Cartwheel, they putting their shoulders to the other end, hoist up the horse clean from the ground, the poise of whose body made the bone to return into his right place, with such a loud k●ack or crack, as it might he heard a great way off, and the Horse immediately had the use of his leg, so as he drew in the cart, and went also safe home without complaining thereof ever after.   

Certain receipts of plasters, very good for broken bones, taken out of the old Authors, writing of horse-leach-craft.  
TAke of Spuma argenti, of vinegar, of each one pound, of salad-oil half a pound, of Amoniacum, and Turpentine, of each 3. three ounces, of wax, of resin, of each two ounces of Bitumen, of Pitch, of Vardigrease, of each half a pound. Boil the vinegar, oil and Spuma argenti together, until it wax thick, than put thereunto the Pitch, which being melted, take the pot from the fire, and put in the Bitumen, without stirring it at all, and that being also melted, then put in all the rest, & set the pot again to the fire, and let them boil all together, until they be all united in one. That done, strain it, and make it in a plaster form, and this is called Hierocles plaster.   

Another receipt for broken bones.  
TAke of liquid Pitch one pound, of wax two ounces, of the purest & finest part of Frankincense one ounce, of Amoniacum four ounces, of dry Roses, and of Galbanum, of each one ounce, of vinegar two pints. Boil first the vinegar and Pitch together, then put in the Amoniacum, dissolved first in vinegar, and after that all the rest of the aforesaid drugs and after they have boiled together, and be united in one, strain it, and make it plasterwise, and this is called Emplastrum flawm, that is to say, the yellow plaster.   

An ointment for broken bones.  
TAke of old Sallet-oile a quart, and put thereunto of hogsgrease of Spuma nitri, of each one pound, and let them boil together, until it begin to bubble above, & let this ointment be very warm when you use it. Hitherto of all the diseases belonging to a horse. Now therefore my promise was made unto you to speak of those things wherein the cure of all diseases do consist, that is to say, in letting blood, in taking up of veins, in purging, and in giving the fire: yea, and also order itself bindeth me to treat of the said things presently, and first of letting blood.   

In how many veins a horse may be let blood, and to what end.  
AS touching the order, time of the year, Moon, and day, and other circumstances belonging to letting of blood, we have sufficiently spoken already in the keeper's office, in the 22. chap. It resteth therefore here to show you what veins should be opened when the horse is sick of any disease, according to Vegetius opinion. But first I will rehearse unto you once again, in how many veins a horse may be let blood, and the rather for that I follow Vegetius. A Horse than may be let blood in the two Temple veins. Item, in the two eye veins, which are easy to find in the face of the horse, somewhat beneath the eyes.  
Item, in the two palate veins of the mouth. In the two neck veins. Item in the two plat veins which be in the breast. Item, in the two forethigh veins. Item, in the four shekel veins before. Item, in the two toe veins before. Item in the two side veins, which may be otherwise called flank veins. Item in the tail vein. Item in the two haunch veins. Item in the two hough veins. Item, in the four shekel veins behind. Item, in the two toe veins behind, so that by this accout, a horse may be let blood in 3●, veins. All which veins are easy enough to know, because that every one lieth in a little gutter, which by feeling softly with your finger, you shall find immediately. And Vegetius saith, that if a Horse be pained with any grief in his head, as with ache, heaviness, frenzy, falling evil, or such like, than it is good to let him blood in the temple veins with a phlegm. If his eyes be waterish, blodshotten, or grieved with pin, web, or hawe, than it is good to strike the eye vein with a phlegm. If he have any heaviness or weariness of body, or be diseased in the throat with the strangullion, quinzy, or swelling of the arteries, either within or without, than it is good to let him blood in the mouth, in the palate veins with a Cornet. If he be vexed with an Ague, or with any other disease, universally hurting his body, then let him blood in the neck veins. If his grief be in the lungs, liver, or in any other inward member, then let him blood in the breast veins, which we called before the palate veins. If he be grieved in the shoulder, then let him blood in the forethigh veins, above the knee with a lancet, and that very warily, because that place is full of sinews, and if he be grieved in his joints, then let him blood in the shekel veins, and that warily, because that place is also full of sinews.  
And if he be foiled on his forefeet by foundering or otherwise, then let him blood in the toe veins, making way first with your drawer, or cornet in the hoof to come to the vein. If he be diseased in the kidneys, reins, back, or belly, then let him blood in the flank veins, and in his tail, if he hath any grief in his hips, or houghs, then let him blood in the hip or hough veins, and if his hinder legs, joints, or feet, be grieved, then let him blood in the shekel veins, and toe veins, as is aforesaid.   

The order of taking up veins, and wherefore it is good.  

●●●ndevile  THe order observed by Martin is in this sort. First, if the Horse be very cursed and shrewd, then cast him upon a dunghill, or some straw, then having found the vein that you would take up, mark well that part of the skin which covereth the vein, and pull that somewhat a side from the vein with your left thumb, to the intent you may slit it with a Razor, without touching the vein. And cut not no deeper than only through the skin, and that longste wise, as the vein goeth, and not above an inch long. That done, take away your Thumb, and the skin will return again into his place, right over the vein, as it was before.  
Then with a cornet uncover the vain and make it up, and being bare, thrust the cornet underneath it, and raise it up, so as you may put a shoemakers thread underneath, somewhat higher than the cornet, to knit the vain when time is. And if your cornet had a hole in the small end to put in the thread, it should be the easilier done.  
Then the cornet standing so still, slit the vain longest wise that it may bleed, and having bled somewhat from above, then knit it up with a sure knot, somewhat above the slit, suffering it to bleed only from beneath, and having bled sufficiently, then knit up the vein also beneath the slit with a sure knot, and fill the hole of the vein with Salt, and then heal up the wound of the skin with Turpentine, and Hogs-grease melted together, and laid on with a little Flax. The taking up of veins is very necessary, and doth ease many griefs in the Legs: for the taking up of the forethigh veins easeth Farcins, and swellings of the Legs, the taking up of the shekel veins before, easeth the Quitterbone and swelling of the joints, scabs, and cratches. The taking up of the hinder veins helpeth the Farcin, swellings, and both the spavens, the taking up of the shakel veins behind, helpeth swelling of the joints, the pains, and kibed heels, and such like diseases.   

Of purging with Purgation, or Glister.  
PVrgations is defined by the Physicians, to be the emptiing or voiding of superfluous humours, annoying the body with their evil quality. For such humours bring evil juice and nutriment, called of the Physicians Cacochimia, which when it will not be corrected or helped with good diet, alteration, nor by the benefit of nature and kindly heat, than it must needs be taken away by purgation, vomit or Glister. But forasmuch as Horses are not wont to be purged by Vomit, as men be, I will speak here only of Glisters and purgations. And first because a Horse is grieved with many diseases in his guts, and that nothing can purge the guts so well as a glister, and especially the thick guts, I wish that our Ferrer would learn to know the diversity of Glisters to what end they▪ serve, and with what drugs or simples they should be made, for as the disease requireth, so must the Glister be made, some to allay griefs and sharpness of humours, some to bind, some to loosen, some to purge evil humours, some to cleanse Ulcers: but our Ferrer use Glisters, only to loosen the belly and for no other purpose: yea, few or none do that unless it be Martin, and such as he hath taught, who is not ignorant that a Glister is the beginning of purgation. For a Glister, by cleansing the guts, refresheth the vital parts and prepareth, the way before. And therefore whensoever a Horse is surfeited and full of evil humours, needing to be purged and specially being pained in the guts, I would wish you to begin first with a Glister, least by purging him by medicine upon the sudden, you stir up a multitude of evil humours, which finding no passage downward because the guts be stopped with wind and dregs, do strike upwards, and so perhaps put the horse in great danger.  
But now you shall understand that Glisters be made of four things, that is to say, of decoctions, of Drugs, of Oils, or such like unctuous matters, as butter and soft grease, and four of divers kinds of salt to provoke the virtue expulsive. A decoction is as much to say as the broth of certain herbs or simples boiled together in water till the third part be consumed.  
And sometime instead of such decoction, it shallbe needful perhaps to use some fat broth as the broth of Beef or of Sheep's heads, or Milk, or Whey, or some other such like liquor, and that perhaps mingled with Hony, or Sugar, according as the disease shall require, the Glister to be either Lenitive, that is to say, easing pain: or Glutinative, that is, joining together: or else Abstersive, that is to say, cleansing or wiping away filthy matter, of which decoction of broth being strained, you shall need to take three pints or a quart at the least. And then into that you may put such drugs as shall be needful to the weight of three or four ounces, according as the simples shall be more or less violent. Of Oil at the least half a pint, and of Salt two or three drams, and then to be ministered Lukewarm with a horn or pipe made of purpose, when the horse is not altogether full panched, but rather empty, be it either in forenoon or afternoon. And as touching the time of keeping glisters in the body, you shall understand, that to glisters abstersive half an hour or less may suffice: to glisters Lenitive a longer time if it may be and to glisters Glutinative, the longest time of all is most needful.   

Of Purgations.  
PVrgations for men may be made in divers sorts and forms, but horses are wont to be purged only with pills, or else with purging powders put into Ale, 
Blundevile  wine or some other liquor. But the simples whereof such pills or powders be made, would be chosen with judgement and aptly applied, so as you may purge away the hurtful humours, and not the good. Learn first therefore to know with what humour or humours the horse is grieved, be it Choler, Phlegm, or Melancholy, and in what part of the body such humours do abound: then what simples are best to purge such humours, & with what property, quality, and temperament they be endued. For some be violent and next cousins to poison, as Scamony, or Coloquintida. Some again are gentle, and rather meat than medicines, as Manna, Cassia, Whey, Prunes, and such like. And some again be neither too violent, nor too gentle, but in a mean, as Rhewbarbe, Agaricke, Seine, Aloes. The old men did use much to purge horses with the pulp of Coloquintida, and sometime with the roots of wild cucumber, and sometime with the broth of a sodden Whelp mingled with Nitrum, and divers other things whereof I am sure I have made mention before in the curing of horses diseases.  
Notwithstanding I would not wish you to be rash in purging a horse after the old men's example. For as their simples many times be very violent, so the quantities thereof by them prescribed are very much, and dangerous for any horse to take in these days, in the which neither man nor beast, as it seemeth, is of such force or strength as they were in times past. And therefore whensoever you would purge him with such like kinds of Purgations as Martin useth, whereof you have example before in divers places, and whensoever you list for knowledge sake to deal with other simples, to prove them first upon such jades as may well be spared. For whosoever mindeth to purge a horse well, that is, to do him good and no hurt, had need to consider many things: as the nature of the horses disease, and the horses strength: also the nature, strength and quantity of the medicine that he ministereth: the Region, or Country the time of the disease, the time of the year and day. For as the diseases and evil humours causing such diseases are divers, so do they require to be purged with divers medicines, diversly compounded, wherein consisteth a point of Art to be learned at the physicians hands, and not at mine.  
Again, weak, delicate, and tender Horses, may not be purged in such sort, as those that be of a strong sturdy nature. And therefore in such cases the quality and quantity of the simples is not a little to be considered, neither is the hotness or coldness of the Region to be neglected, nor the time of the disease. For some require to be purged in the very beginning some, not until the matter be throughly digested: and though the disease proceed perhaps of cold and cold humours, yet a man may not Minister such hot things in Summer, as he would do in Winter, nor in the contrary ease, such cold things in Winter as he would in Summer. And therefore the time and season of the year is also to be observed: yea the day and time of the day. For the more temperate the day is the better, not in an extreme hot day, for making the horse to faint, nor yet when the wind bloweth in the cold North, for that will stop and hinder the working of the medicine, but rather in a temperate moist day, when the wind is in the South, if it may be, for that will further and help the working of the medicine, and make the body lose and soluble.  
Again for a horse, whether you purge him with pills or drink, it is best for him (as Martin saith) to take them in the morning, after that he hath fasted from meat and drink all the night before. And having received his medicine, let him be walked up and down, one hour at the least, and then set him up, and suffered to stand on the bit two or three hours without any meat, but in the mean time see that he be well littered, and warm covered: and at three hours end, offer him a little of a warm mash made with Wheat meal, or with bran, or else with ground malt. Give him little meat or none until he be purged: all which things have been showed you before in divers places, and therefore I think it not good to be tedious unto you with often recital thereof.   

Of Cauterization, or giving the fire, aswell actual as potential.  
FOrasmuch as the fire is judged of all the old writers to be the chiefest remedy, and as it were the last refuge in all diseases almost whereunto a horse is subject, I thought good therefore to talk of it in this place, and the rather, for that few or none of our Ferrer unless it be Martin, or such as have been taught, do know how to give the fire, or to what end it serveth. But first you shall understand, that according to the learned Chirurgeons, yea, also according to my old Authors, there be two kinds of Cautery, the one actual, and the other potential. The Cautery actual is that which is done only by firing of the grieved place with a hot iron. The potential Cautery is done by applying unto the grieved place, some medicine corrosive, putrifactive, or caustic. But we will speak first of the actual cautery, showing you wherefore it is good, then of what metal and fashion your instrument should be made, and finally how and when to use them.  
Avicen saith, that an actual cautery moderately used, is a noble remedy to stop corruption of members, to rectify the complexion of the same, and also to staunch blood. How be it you must beware (saith he) that you touch not the sinews, chords, or ligaments, lest the member be weakened, or that the cramp ensueth. Vegetius also writing of horse-leach-craft, praiseth the actual cautery very much, speaking in this sort. The actual cautery saith he, bindeth together parts losened, it doth attinuate parts blown and puffed up, it drieth up superfluous moisture, it looseneth, and divideth evil matter gathered together into knots, it assuageth old griefs, it rectifieth those parts of the body that are corrupted by any manner of way, reducing them to their pristine estate, and suffereth no superfluity to grow or increase, for the skin being opened with a hot iron, all kind of corruption by virtue of the fire is first digested and ripened, and then dissolved, so as the matter doth issue out at the holes, whereby the member or part before offended is now healed, and eased of all pain and grief: yea the holes being once closed and clean shut up, that place is stronger and better knit, and covered with a tougher skin that ever it was before. Now as touching the instruments whereof, and of what fashion they should be made you shall understand, that Vegetius and the other old writers would have them to be made of copper, praising that metal to be far better to burn with, that iron. The chirurgeons for man's body do praise gold and silver, but as for the fashion of the irons, it is to be referred to the kind of sore place and grieved, wherewith you have to deal, according to the diversity whereof, the instruments are to be made of divers fashions, as some with searing irons with sharp edges, and some with blunt and broad edges, some like right, and some like crooked Bodkins, and some like hooks and sickles, and some with a great button, and some with a small Button at the one end, in making whereof, the Ferrer judgement is most needful, who ought to be so skilful as he may be able to make all manner of irons that he should occupy, and to alter them according as need shall require. And therefore I thought good only here to speak of the common drawing iron, and of the button iron, like in form to those that Martin useth, referring all the rest to your own judgement, and specially sith you have been fully instructed before of what sort they should be made meet to serve your turn in any disease: Now, as touching the use of the instruments, two things are specially to be considered, that is the heating of the iron, and the bearing of the hand. For the back of the iron may not be red hot, but only the edge, for fear of yielding too much heat. And therefore though it be made red hot at the first, yet it shall be good before you occupy it, to cool the back of the instrument in water, and as touching the bearing of the hand more evenly and lightly it is done the better, and that according as the fineness and thinness of the skin shall require, which is to be judged by the hair. For if the hair be short and fine, than it is a sign of a fine skin, if long and rough, than it betokeneth a thick skin. The fine skin requireth the lighter hand, and not to be burned so deep as the thick skin, yet both must be burned until they look yellow.  
But the fine skin will look yellow with lesser burning, than the thick skin. For the thick skin with his long hair doth choke the fire, and therefore requireth a more heavy hand: yea, and more often heating of the instrument than the thin skin doth, and be sure to draw always with the hair, and not against the hair, in what form and in what manner of lines hath been taught you before: for those must be made either long, short, deep, shallow, right-crooked, or overthwart, according as the disease doth require: you have learned also how to allay the heat of the fire, after such drawing. And therefore I have no more to say here, but only to admonish you according to Vegetius precepts, not to fire any sinnewie place, nor bone that is broken or out of joint, for fear of weakening the whole member, nor to bear so heavy or uneven hand, as you should thereby deform or misfashion any part of the horse, nor be too hasty in giving the fire, but to attempt first all other convenient remedies, and when nothing else will help to make the fire your last refuge, and yet not so much to neglect it and abhor it, like the ignorant sort, as you will not use it when need requireth, for lack whereof many horses go lame, and uncured of divers diseases. Practice your selves therefore in giving the fire at needful times with judgement and discretion, so shall you do it to the horses benefit, and to your own great praise and profit.   

Of Cauteries potential.  
CAuteries potential, as johannes Vigo saith, are medicines corrosive, Putrifactive and caustic. This word corrosive, is derived of the Latin word Corrodo, which is as much to say, as to gnaw and fret, and of such Corosives, some be simple and some compound. The simple as Vigo saith, be such as these be, Roche Alum, as well burnt as not burnt, sponge of the Sea somewhat burnt, Lime, red coral powder of Mercury. Compound corrosives be these, unguentum Apostolorum, unguentum aegyptiacum, unguentum Ceraceum. Medicines putrifactive, called of the learned sort, Septica according to Avicen, be those that have strength to corrupt the complexion of the member, and to induce any scar like dead flesh, causing great pain: yea and Fevers, & therefore ought not to be ministered, but to strong bodies and in strong diseases, as in Carbuncles, Cankers, Ulcers, and such like, and they be these, Arsenic sublimat resalgar, and other medicines compound therewith. silvius also addeth thereunto Sandaraca, Chrysocolla, and Aconitum, but he doth not agree with Avicen in the description of the putrifactive medicines: For he saith, that they have little pain or none, neither be they so hot and dry as those that are called Escharotica: that is to say crustive: which be hot in the forth degree and do breed a crust and scar, and cause great pain, as unslect lime, and the burned dregs of wine: wherefore it seemeth that Auicens' description belongeth rather to the crustive than to the putrifactive medicines.  
Notwithstanding, I must needs say that our chirurgeons and also Ferrer, do find both Arsenic and Resalgar, to be so sharp, hot, and burning things, as when they minister the same to any part of the body, they are forced to allay the sharpness thereof: the chirurgeons with the juice of Plantain or Daffodil, or else of Houseleek, the Ferrer with Hogges-greace. Medicines caustic: that is to say burning, are those whose operation are most strong and inclineth to the natute of the fire, and yet more easily allayed as Vigo writeth, than the medicines putrifactive, and therefore may be more safely used. They be made as he saith of strong lie, called Capitellum, or Magistra, of Vitriolae Romanae, Sal Nitri, Aqua fortis, of this sort be all those which Vigo calleth the blistering medicines, as Apium, Cantharideses, Ciclamine, Onions, strong Garlic, Melanacardinum, the stones or grains of Vitis alba, otherwise called Brione. Moreover, Vigo maketh every one of these cauteries potential to excel one another, as it were by certain degrees, saying, that corrosives be weaker than putrifactives, and putrifactives be weaker than caustic, and therefore corrosives work in the upper part and in soft flesh, Putrifactives in hard flesh and deep. But caustics have power to break the skin in hard flesh and do enter most deeply. The use of the most part of which things have been taught you before in sundry places, according to Martin's experience.  
And therefore I leave to trouble you any further, wishing you that are desirous to know any more of those matters, to read Taugantius writing De piroticis. And silvius de medicamentorum compositione. And john Vigo writing of surgery, Englished but few years since. But the old writers so far as I can judge by the words of Absirtus, and others, that writ or horseleachcraft, do apply this word caustic, to such medicines as are astrictive and binding, called of Martin and other Ferrer in these days, binding charges, as may well appear by the composition and use here following, recited by Vegetius in this sort.   

The receipt of a caustic used by Chiron, to dry up the superfluous moisture and to bind parts loosened, and to strengthen parts weakened.  
TAke of Bitumen judaicum two pound, of Bitumen Apolonij two pound, of the purest part of Frankincense six ounce, of Bdellium Arabicum two ounces, of dears suet 2. pound, of Populeum two ounces, of Galbanum two ounces, of the drops of Storax two ounces, of common wax two pound, of Resin Gabial one pound, of Viscus Italicus three ounces, of Apoxima two ounces, of the juice of hipsop two ounces, of the drops of Armoniake two ounces, of pitch one pound.   

Another caustic used by Pelagonius, to dry up swellings, Bladders, Windgals, and splents in the Legs and joints.  
TAke virgin wax one pound, of resin two pound and a half, of Galbanum three ounces, of Asphaltum judaicum two pound, of Myrrh secondary two pound, of Bitumen one pound, of armoniac six ounces, of Costus six ounces. Boil all these things together in an earthen pot, saving the Asphaltum, Armoninack & Costum: which being first ground like fine flower, must be added unto the other things, and after that they have been boiled and cooled, and then boiled all together again, and well stirred, so as they may be incorporated together, and made all one substance. These kinds of emplasters or ointmentes ought in my judgement to be so called, as I said before, rather binding charges, than causlike medicines, because there be no such extreme corrosive or burning simples in these, as are before recited. Notwithstanding I refer my judgement to those that be better learned, and so end for being over tedious. For if I would, I could take very good occasion here to speak of divers others other medicines, whereof some are called Anodina, easing pain and grief. Martin calleth them Linoges, which are made of linseed, Cammomile, soft grease and such like things, as are hot in the first degree, some again are called Narcotica, that is to say, astonying or bringing to sleep, as those that are made of Opium, Mandragora, Popie, and such like cold and gross things. And some are called Sarcotica, that is, breeding flesh, as Barley flower and Frankincense. And many other kinds of emplasters, ointments, waters and salves, which would occupy a book of no small volume, to be written hereafter by some other perhaps, if not by myself. And in the mean time, let this that I have already written suffice.   

Of the Anticor.  
AN Anticor, cometh of superfluity, of evil blood or spirit in the arteries, and also of inflammation in the liver, which is engendered by means of too choice keeping, 
Markham.  and overmuch rest, which choketh the vital power, and occasion unnatural swellings in the breast, which if they ascend upward and come into the neck, they are instantly death: the cure thereof is in this sort. Let him bleed so as he may bleed abundantly, then with a sharp knife in divers places cut the swelling: which done, set a cupping-glass thereon, and cup it till the glass filled with foul water fall away itself: then give the Horse to drink three mornings together a pint of malmsey well stirred with Cinnamon, Lycoras, and a little Bezoar stone, and during his sickness, let his drink be warmed, and mingled with either Bran or Malt.   

Of the Cords.  
THe Cords is a disease that maketh a horse stumble, and many times fall, and they appear in a horses forelegs, this is the cure thereof. Take a sharp knife, and cut a slit even at the tip of his nose, just with the point of the gristle, open the slit being made, and you shall perceive a white string, take it up with a Boar's tooth, or some crooked bodkin, and cut it insunder, then stitch up the slit and anoint it with Butter, and the horse doubtless shall be recovered.   

Of the Millets.  
THe Millets is a grief that appeareth in the Fetlocks behind, and causeth the hair to shed three or four inches long, and a quarter of an inch in breadth, like as it were bare and ill to cure, but thus is the cure: First wash it well with strong lie, and rub it till it bleed, then bind unto it Honey, unslect lime, and dears suet, boiled and mingled together, this do for the space of a week, and it shall be whole.   

Of the Serew.  
A Serew is a foul sorance, it is like a Splent, but it is a little longer, and is most commonly on the outside of the fore leg, as the splint is on the inside, the cure is thus. Take two spoonfuls of strong Wine-Vinegar, and one spoonful of good salad-oil, mingle them together, and every morning bestow one hour in rubbing the sorance with it altogether downward till it be gone, which will not be long in going.    

The medicines arising out of Horses.  
THe Grecians have written nothing at all concerning wild horses, 
Pliny.  because in their country there was none of them usually bred or gotten: yet notwithstanding the same we ought to think that all medicines or any other things, which do proceed from them, are more strong in operation, and have in them greater force and power then any common horses have, as it falleth out in all sorts of other beasts.  
The blood of a horse (as Pliny affirmeth) doth gnaw into dead flesh with a putrifactive force, the same virtue hath the blood of Mares, which have been covered by horses: Also the blood of a horse (but especially of one which is a breeder) doth very much make and help against impostumes, and small bunches which do arise in the flesh. Moreover it is said that the blood of a young Ass is very good against the jaundice, and the overflowing of the gall, as also the same force and effect is in the blood of a young horse. The horseleeches do use the blood of horses for divers diseases which are incident unto them, both by anointing or rubbing the outward parts, as also within their bodies.  
Furthermore if one do cut the veins of the pallet of a horses mouth, and let it run down into his belly, 
Theomnestus  it will presently destroy and consume the maw or belly-worms, which are within him. When a horse is sick of the pestilence, they draw blood out of the veins in his spurring place, and mingling the same upon a stone with salt, make him to lick it up. The blood of a horse is also mingled with other medicines, and being anointed upon the arms and shoulders of men or beasts, 
Veg●tius  which are broken or out of joint, doth very much help them. But a horse which is weary or tired, you must cure after this manner. first, draw some blood out of his matrixe or womb, and mingle it with Oil and Wine, and then put it on the fire till it be lukewarm, and then rub the horse all over against the hairs.  
If the sinews of horses do wax stiff or shrink in together, it is very necessary that the sick parts should be anointed with the hot blood which doth proceed from him, 
Pliny.  for horses also which are fed in the field use their flesh and dung, against the biting and stinging of Serpents.  
We do also find that the flesh of horses being well boiled is very medicinable for divers diseases. 
Furnerius.  Moreover it is very usual and common with the women of Occitania to take the fat or grease of horses to anoint their heads to make the hair of their heads multiply and increase, and certain later Physicians do mingle the marrow of a horse with other ointments for a remedy against the cramp.  
The marrow of a horse is also very good to loosen the sinews which are knit and fastened together, but first let it be boiled in wine, and afterwards made cold, and then anointed warmly either by the fire or Sun. If a horse do labour in what kind of imposthume which they vulgarly call the worm, either any where as well as in the nose, they do open the skin with a searirg iron, and do sprinkle Verdigreace within the horse's mouth being brent, there being added thereunto sometimes the seed of Hen-bane.  
The teeth of a male horse not gelded or by any labour made feeble, being put under the head or over the head of him that is troubled or starteth in his dream, doth withstand and resist all unquietness which in the time of his rest might happen unto him. 
Albertus  Pliny also doth assent that flower doth heal the soreness of a horses teeth and gums, and the clefts and chinks of a horses feet.  
The teeth also of a horse is very profitable for the curing of the Chilblains which are rotten and full of corruption when they are swollen full ripe. 
Marcellus.  Marcellus saith that the tooth of a horse being beaten and crushed into very small powder, and being sprinkled upon a man's genital doth much profit, and very effectually help him: but the teeth which were first engendered in a horse have this virtue in them, that if they should touch the teeth of man or woman who are molested and grieved with the toothache, they shall presently find a final end of their pain: if in the like manner a child do kiss the nose or snout of a horse he shall never feel pain in his teeth, neither at any time shall the child be bitten by the horse. 
Sextus.   
The teeth which do first of all fall from horses, being bound or fastened upon children in their infancy, do very easily procure the breeding of the teeth, but with more speed and more effectually if they have never touched the ground, wherefore the poet doth very well apply these verses, saying; 
Collo igitur molli dentes nectentur equini  
Qui prima fuerint pullo crescente caduci.  It is also said that if the hair of a horse be fastened unto the house of a man's enemy, it will be a means that neither little flies or small gnats shall fly by his dwelling place or abode. The tongue of a horse being never accustomed unto wine, 
Pliny  is a most present and expedient medicide to allay or cure the milt of a man or Woman (as Caecilius Bion reporteth unto us, that he learned it of the Barbarians.) But Marcellus saith, that the horse tongue ought to be dried and beaten into small powder, and put into any drink except Wine only, and forthwith it will show the commodity which riseth thereupon, by easing either man or Woman, of the pain of the spleen or milt: divers also do think that a horses tongue used after this manner, is a good means or preservative against the biting of Serpents or any other venomous creatures.  
But for the curing of any sores or griefs in the inward parts, the genital of a horse is most of all commended: for as Pliny supposeth, this genital of a horse is very medicinable for the losing of the belly, as also the blood, marrow, or liver of a Goat, but these things do rather dry up and close the belly (as before we have taught) concerning the Goat. 
Plinius   
In the heart of Horses there is found a bone, most like unto a dog's tooth, it is said that this doth drive away all grief or sorrow from a man's heart, and that a tooth being pulled from the cheeks or jaw bones of a dead horse doth show the full and right number of the sorrows of the party so grieved. The dust of a horse hoof anointed with oil and water, 
Plinius  doth drive away impostumes and little bunches which rise in the flesh in what part of the body soever they be; and the dust of the hoof of an ass anointed with oil, water, and hot urine, doth utterly expel all wens and kernels which do rise in the neck, armholes, or any other part of the body, of either man or woman.  
The genital of a gelded horse dried in an oven, beaten to powder, and given twice or thrice in a little hot broth to drink unto the party grieved, is by Pliny accounted an excellent and approved remedy for the secunds of a woman. The foam of a horse, or the dust of a horse hoof dried, is very good to drive away shamefastness, being anointed with a certain titulation. 
Marcellus.  The scrape of the horses hooves being put in wine and poured into the horses nostrils, do greatly provoke his urine. The ashes also of a horses hoof, being mingled with wine and water doth greatly ease and help the disease called the colic or stone: as also by a perfume which may be made by the hooves of Horses being dried, a child which is still borne is cast out.  
The milk of Mares is of such an excellent virtue, that it doth quite expel the poison of the Sea-hare, & all other poison whatsoever, drink also mingled with Mare's milk, doth make the body lose and laxative. It is also counted an excellent remedy against the falling sickness, to drink the stones of a Boar out of Mare's milk or water. 
Hypocrates  If there be any filth or matter lying in the matrice of a woman, leather take Mares milk boiled and thoroughly strained, and presently the filth and excrements will void clean away. If so be that a Woman be barren and cannot conceive, let her then take Mares milk (not knowing what it is) and let her presently accompany with a man and she will conceive. The milk of a Mare being drunk doth assuage the labour of the matrice, and doth cause a still child to be cast forth. If the seed of hen-bane be beaten small and mingled with Mare's milk, and bound with a Heart's skin, so that it may not touch the ground, and fastened or bound to a woman they will hinder her conception.  
The thinnest or latest part of the milk of a Mare doth very easily, gently, and without any danger purge the belly. Mare's milk being daily anointed with a little honey doth without any pain or punishennt take away the wounds of the eyes being new made. Cheese made of Mare's milk doth repress and take away all wring or aches in the belly whatsoever. If you anoint a comb with the foam of a horse wherewith a young man or youth doth use to comb his head it is of such force as it will cause the hair of his head neither to increase or any whit to appear. The foam of a horse is also very much commended for them which have either pain or difficulty of hearing in their ears, or else the dust of horse-dung being new made and dried, and mingled with oil of Roses. The grief or soreness of a man's mouth or throat, being washed or anointed with the foam of a Horse which hath been fed with Oats or barley, doth presently expel the pain of the soreness, if so be that it be 2. or 3. times washed over with the juice of young or green Sea-crabs beaten small together: but if you cannot get the Sea-crabs which are green, sprinkle upon the grief the small powder which doth come from dried Crabs which are baked in an Oven made of brass, and afterward wash the mouth where the pain is and you shall find present remedy. The foam of a horse, 
Rasis  being 3. or 4. times taken in drink doth quiet expel and drive away the cough. But Marcellus doth affirm that whosoever is troubled with the cough, or consumption of the lungs, and doth drink the foam of a Horse by itself alone without any drink shall find present help and remedy: but as Sextus saith the horse will presently die after it. The same also being mingled with hot water and given to one who is troubled with the same diseases, 
Marcellus  being in manner past all cure, doth presently procure health, 
Rasis  but the death of the horse doth instantly ensue. The sweat of a horse being mingled with wine and so drunk, doth cause a woman which is very big and in great labour, to cast a still child. 
Albertus.   
The sweat of any beast, (but as Albertus saith) only of a horse, doth breed wind in a man or woman's face being put thereupon, 
Rasis  and besides that, doth bring the squince or squincy, as also a filthy stinking sweat. If swords, knives, or the points of spears when they are red fire hot, be anointed with the sweat of a horse, they will be so venomous and full of poison, that if a man or woman be smitten or pricked therewith, 
Rasius  they will never cease from bleeding as long as life doth last If a horse be wounded with an arrow, and have the sweat of another horse, and bread which hath been brent, being mingled in man's Urine, given him to drink, and afterwards some of the same, being mingled with horse-grease put into the wound, it will in short time procure him ease and help. There are some which will assure us, that if a man be troubled with the belly worms, or have a Serpent crept into his belly, if he take but the sweat of a horse being mingled with his urine and drink it, it will presently cause the worms or the Serpent to issue forth.  

Dioscorides. Pliny  The dung of a horse or Ass which is fed with grass, being dried and afterward dipped in wine, and so drunk, is a very good remedy against the bitings and blows of Scorpions. The same medicines they do also use, being mingled with the genital of a Hare in Vinegar, both against the Scorpion, and against the shrew-mouse. The force is so great in the poison of a mad Dog or Bitch that his pargeted Urine doth much hurt, especially unto them that have a sore bile upon them, the chiefest remedy▪ therefore against the same is the dung of a horse mingled with Vinegar, and being warmed put into the scab or sore. The dung aswell of Asses as of horses either raw, cold, or burned, is excellent good against the breaking forth or issues of the blood. 
Marcellus   
The dung of Horses or Asses being new made or warm, and so clapped and put to a green wound doth very easily and speedily stanch the bleeding. If the vain of a horse be cut and the blood do issue out in too great abundance, apply the dung of the same horse unto the place where the vein is cut, 
Russius.  and the bleeding will presently cease, wherefore the poet doth very well express it in these verses following; 
Pell●ganius.  
Sine fimus manni cum testis uritur ovi  
Et reprimit fluidos miro medicamine cursus. 
Albertus.   The same doth also very well drive away the corruption in men's body which doth cause the blood to stink if it be well and justly applied unto the corrupt place: The same also being mingled with oil of Roses, 
Aes●ulapius.  and new made, and so applied unto the ears, doth not only drive away the pain, but also doth very much help for hearing; There is another remedy also for the hearing, which is this, to take the dung of a horse which is new made, and to make it hot in a furnace, 
Marcellus.  and then to pour it on the middle of the head against the V●●la, and afterward to tie the aforesaid dung, in a linen or woollen cloth unto the top of the head in the night time. 
Pliny   
The dung of a young Ass when he is first foaled, given in Wine to the quantity or magnitude of a Bean, is a present remedy for either man or Woman who is troubled with the jaundice or the overflowing of the gall: and the same property hath the dung of a young horse or Colt when he is new foaled. But the dung of an old horse, being boiled in fair water, 
Sextus  and afterward strained and so given to the party to drink, who is troubled with Water in his belly or stomach, doth presently make vent for the same.  
There is also an excellent remedy against the Colic and stone, which is this, to take a handful of the dung of a horse which hath been fed with Oats and Barley, and not with grass, 
Empirics.  and mingle very well it with half a pint of Wine, all which I do guess will amount unto the weight of eighteen ounces, and then boil them altogether until half of them be boiled or consumed away, and then drink the same by little and little until it be all drunk up, but it will be much better for the party that is troubled to drink it up altogether if he be able.  
There is moreover a very good and easy way by horse-dung to cure the Ague or quartern fever, which is thus, to burn the aforesaid dung, 
Marcellus  and to mingle the very dust itself thereof in old wine, and then beat it unto small powder, and so give it unto the party who is troubled therewith, to drink or suck without any water in it, and this will very speedily procure ease and help. If that a woman supposeth her child which is in her womb to be dead, 
Pliny  let her drink the milt or spleen of a horse in some sweet water, not to the smell, but to the taste, and she will presently cast the child. The same virtue is in the perfume which is made of a horses hoof, as also in the dry dung of a horse: There are some which do use this means against the falling sickness, or the sickness called Saint john's evil, 
Plinyus  that is to mingle the water or urine which a horse doth make with the water which cometh from the Smith's trough, and so to give it the party in a potion: There is a very good help for cattle which do void blood through their Nostrils or secret parts which is this, 
Empiricus.  to make a past of Wheat-flower and beat it and mingle it together with Butter and Eggs in the urine of a horse which hath lately drunk, and afterward to give that past or poultes baked even into ashes to the beast so grieved. To provoke urine when a man's yard is stopped, there is nothing so excellent as the dung or filth which proceedeth from the urine which a horse hath made, being mingled with wine, and then strained, and afterwards poured into the nostrils of the party so vexed. There are certain Tetters or Ringworms in the knees of horses, and a little above the hooves in the bending of these parts, there are indurate and hardened thick skins, 
Dioscorides  which being beaten into small powder and mingled with Vinegar, and so drunk, are an exceeding good preservative against the falling sickness: 
Galen.  the same is also a very good remedy for them which are bitten with any wild Beast whatsoever. By the Tetter or Ringworm which groweth in a horses knees or above the hooves beaten and mingled with oil, and so poured in the ears, the teeth of either man or woman which were weak and lose, will be made very strong and fast. The aforesaid Tetter without any mingling with oil, 
pliny.  doth also heal and cure the headache and falling sickness, in either man or woman. The same also being drunk out of Claret Wine or Muscadel for forty days together, doth quite expel and drive away the colic and stone. If that any man do get and put up the shoe of a horse being stroke from his hoof as he travaileth in his pace which doth many times happen, 
Magis,  it will be an excellent remedy for him against the sobbing in the stomach called the hicket.    

OF THE HYAENA, AND THE divers kinds thereof.  
WE are now to discourse of a Beast whereof it is doubtful whether the names or the kinds thereof be more in number, and therefore to begin with the names, it seemeth to me in general, that it is, 
The names and other general accidents.  the same Beast which is spoken of in holy scripture, and called Zeeb-ereb, and Araboth. Zepham. 3. Principes urbis Hierosolymae velut Leones rugientes, judices eius similes sunt lupis Vespertinis qui ossa non relinqunt ad diluculum: Their Princes are roaring Lions, and their judges are like to night-wolues which leave not the bones till the morning, as it is vulgarly translated. In like sort jer. Cap, 5, calleth them Zeeb-Araboath, Wolves of the wilderness, and the Prophet Habbakuk. Cap. 1. useth the word Zeeb-ereb, Wolves of the evening. By which it is made easy to consider and discuss what kind of Beast this Hyaena may be deemed: for the Hyaena as I shall show you afterward, is a Greek word. And first of all I utterly seclude all their opinions, which translate this word Arabian wolves, for the Haebrew notes cannot admit such a version or exposition: But seeing we read in Oppianus and Tzetzes, that there are kinds of Wolves which are called Harpages, more hungry than the residue, living in Mountains, very swift of foot & in the Winter time, coming to the gates of Cities, and devouring both flesh and bones of every living creature they can lay hold on, especially Dogs and men, and in the morning go away again from their prey, I take them to be the same beasts which the Grecians call Hyaenae, which is also the name of a fish much like in nature hereunto. It is also called Glanos, and the Phrygians, and Bythinians Ganos', & from one of these came the Illirian or Sclavonian word San, and it seemeth that the Grecians have given it a name from Swine, because of the gristles growing on the back, for an Hyaena can have no better derivation then from Hus or Hyn. julius Capitolinus calleth it Belbus in Latin, in the same place where he recordeth that there were decem Belbi sub Gordiano ten Hyaenaes' in the days of Gordianus: And the reason of this name is not improbably derived from Belba a city of Egypt. Pincianus a learned man calleth it Grabthier, because it hunteth the sepulchres of the dead. Albertus' in stead of Hyaena, calleth it jona. The Arabians call it Kabo, & Zabo, or Ziba, and Azaro. I take it also to be the same beast which is called Lacta, and Ana, and Zilio, because that which is reported of these is true in the Hyaena, 
Albertus.  they frequent graves, having sharp teeth, & long nails, being very fierce, living together in herds and flocks, and loving their own kind most tenderly, but most pernicious and hateful to all other, being very crafty to set upon a fit prey defending itself from the rage of stronger beasts by their teeth & nails, or else by flight or running away. Wherefore we having thus expressed the name we will handle the kinds which I find to be three, the first Hyaena, the second Papio or Dabuh, the third Crocuta and Leucrocuta, whereunto by conjecture we may add a forth, called Mantychora.  

THE FIGURE OF THE FIRST HYAENA.  
THis first and vulgar kind of Hyaena is bred in Africa and Arabia, being in quantity of body like a wolf, 
Hieronimus Aristotle.  but much rougher haired, for it hath bristles like a horses mane all along his back, & in the middle of his back it is a little crooked or dented, the colour yellowish, but bespeckled on the sides with blue spots, which make him look more terrible▪ as if it had so many eyes. The eyes change their colour at the pleasure of the beast, 
Oppianus The several parts.  a thousand times a day, for which cause many ignorant writers have affirmed the same of the whole body, yet can he not see one quarter so perfectly in the day as in the night; & therefore he is called Lupus vespertinus a wolf of the night. The skilful Lapidarists of Germany affirm that this beast hath a stone in his eyes (or rather in his head) called Hyaena or Hyaenius; but the ancients say that the apple or pupil of the eye is turned into such a stone, & that it is endued with this admirable quality, 
Pliny  that if a man lay it under his tongue, he shall be able to foretell and prophesy of things to come, the truth hereof I leave to the reporters. Their backbone stretcheth itself out to the head, so as the neck cannot bend except the whole body be turned about, and therefore whensoever he hath occasion to wry his neck, 
S●lmus Albertus.  he must supply that quality by removing of his whole body.  
This Beast hath a very great hart as all other Beasts have which are hurtful, by reason of their fear. The genital member is like a dogs or wolves; and I marvel upon what occasion the writers have been so possessed with opinion that they change sexes, 
Aristotle Whether they change sexes yearly  and are sometime male and another female, that is to say male one year, and female another, according to these verses; 
Si tamen est aliquid mirae novitatis in istis  
Alternare vices & quae modo foemina tergo.  
Passa marem est nunc esse marem miremur Hyaenam. 
ovid.   Both kinds have under their tails a double note of passage, in the male there is a scissure like the secrets of a female, & in the female abunch like the stones of the male, but neither on nor other inward, but only outward; and except this hath given cause of this opinion, I cannot learn the ground thereof: only Orus writeth, that there is a fish of this name which turneth sex, and peraduentute some men hearing so much of the fish, 
Aelianus  might mistake it more easily for the foure-footed-beast, and apply it thereunto. 
Their procreation.  These engender not only among themselves, but also with Dogs, Lions, Tigers, and Wolves, for the Aetheopian Lion being covered with an Hyaena beareth the Crocuta. The Thoes of whom we shall speak more afterward, are generated betwixt this beast and a Wolf: and indeed it is not without reason that God himself in holy scripture calleth it by the name of a Vespertine Wolf, seeing it resembleth a Wolf in the quantity, colour, in voracity and gluttoning in of flesh, in subtlety to overcome dogs and men, even as a Wolf doth silly sheep. Their teeth are in both beasts like saws, their genitals alike, 
The disposition and natural properties of this beast. Pliny. Solinus  and both of them being hungry range & prey in the night season.  
This is accounted a most subtle and crafty beast according to the allusive saying of Mantuan.  Est in eye Pietas Crocodili astutia Hyaenae. 
And the female is far more subtle than the male, and therefore more seldom taken, for they are afraid of their own company. It was constantly affirmed that among eleven Hyaenes, there was found but one female, it hath been believed in ancient time that there is in this beast a magical or enchanting power, for they writ, that about what creature soever he goeth round three times, it shall stand stone-still and not be able to move out of the place: and if Dogs do but come within the compass of their shadow and touch it, they presently lose their voice: and that this she doth most naturally in the full moon; 
Aelianus philes.  for although the swiftness or other opportunity of the Dogs helpeth them to fly away from her, yet if she can but cast her shadow upon them, she easily obtaineth her prey. She can also counterfeit a man's voice, vomit, cough, and whistle, by which means in the night time she cometh to houses or folds where Dogs are lodged, and so making as though she vomited, or else whistling, draweth the Dogs out of doors to her and devoureth them. 
Solinus. Aelianus.  Likewise her nature is, if she find a man or a Dog on sleep, she considereth whether she or he have the greater body, if she, than she falleth on him, and either with her weight, or some secret work of nature by stretching her body upon him killeth him, or maketh him senseless; whereby without resistance she eateth off his hands: but if she find her body to be shorter or lesser than his, than she taketh her heels and flieth away.  
If a man meet with this beast he must not set upon it on the right hand, but on the left, for it hath been often seen, that when in hast it did run by the Hunter on the right hand, he presently fell off from his horse senseless; and therefore they that secure themselves from this beast, must be careful to receive him on the left side, that so he may with more facility be taken, especially (saith Pliny) if the cords wherein he is to be ensnared be fastened with seven knots. Aelianus reporteth of them, that one of these coming to a man asleep in a sheep-coat, by laying her left hand or forefoote to his mouth made or cast him into a dead-sleep, and afterward digged about him such a hole like a grave, as she covered all his body over with the earth, except his throat and head, whereupon she sat until she suffocated and stifled him: yet Philes attributeth this to her right foot. The like is attributed to a Sea-calf, and the fish Hyaena, and therefore the old Magicians by reason of this exanimating property, did not a little glory in these beasts, as if they had been taught by them to exercise diabolical and praestigious incantations, whereby they deprived men of sense, motion, and reason. They are great enemies to men, and for this cause Solinus reporteth of them, that by secret accustoming themselves to houses or yards, where Carpenters or such mechanics work, they learn to call their names, and so will come being an hungered and call one of them with a distinct and articulate voice, whereby he causeth the man many times to forsake his work and go to see the person calling him; but the subtle Hyaena goeth farther off, and so by calling allureth him from help of company, 
Textor.  and afterward when she seethe time devoureth him, and for this cause her proper Epithet is Aemula vocis, Voice counterfayter.  

Aelinaus' Their enmity with other beasts. Orus  There is also great hatred betwixt a Pardall and this beast, for if after death their skins be mingled together the hair falleth off from the Pardals skin, but not from the Hyaenaes'; and therefore when the Egyptians describe a superior man overcome by an inferior, they picture these two skins, and so greatly are they afraid of Hyaenaes', that they run from all beasts, creatures and places, whereon any part of their skin is fastened. And Aelianus saith, that the Ibis' bird which liveth upon serpents is killed by the gall of an Hyaena.  
He that will go safely through the mountains or places of this beasts abode, Rasis & Albertus say, 
The natural use of their skins. Palladius Rasis Plutarch  that he must carry in his hand a root of Coloquintida. It is also believed that if a man compass his ground about with the skin of a Crocodile, an Hyaena, or a sea-calf, and hang it up in the gates or gaps thereof, the fruits enclosed shall not be molested with hail or lightning. And for this cause Mariners were wont to cover the tops of their sails with the skins of this beast or of the Sea-calf; and Horus saith, that a man clothed with this skin may pass without fear or danger through the midst of his enemies: for which occasion the Egyptians do picture the skin of an Hyaena to signify fearless audacity. Neither have the Magicians any reason to ascribe this to any praestigious enchantment, seeing that a fig tree also is never oppressed with hail nor lightning.  
And the true cause thereof is assigned by the Philosophers to be the bitterness of it, for the influence of the heavens hath no destructive operation upon bitter but upon sweet things, 
Coelius  and there is nothing sweet in a fig three but only the fruit. Also Collumella writeth, that if a man put three bushels of seed grain into the skin of this beast and afterward sow the same, without all controversy it will arise with much increase. Gentian worn in an Hyaenaes' skin seven days in steed of an amulet is very sovereign against the biting of mad dogs. And likewise if a man hold the tongue of an Hyaena in his hand, there is no dog that dareth to seize upon him. The skin of the forehead, or the blood of this beast, resisteth all kind of witchcraft and incantation. Likewise Pliny writeth, that the hairs laid to women's lips, maketh them amorous. And so great is the vanity of the Magicians, that they are not ashamed to affirm that by the tooth of the upper jaw of this beast on the right side bound unto a man's arm or any part thereof, he shall never be molested with dart or arrow.  
Likewise they say, that by the genital of this beast, and the article of the backebone which is called Atlantios, with the skin cleaving unto it preserved in a house, keepeth the family in continual concord, and above all other, if a man carry about him the smallest and extreme gut of his entrails, he shall not only be delivered from the Tyranny of the higher powers, 
Actuarius Zoroastres  but also foreknow the success and event of his petitions and suits in Law.  
If his left foot and nails be bound up together in a Linen bag, and so fastened unto the right arm of a man, he shall never forget whatsoever he hath heard or knoweth. And if he cut off the right foot with the left hand and wear the same, whosoever seethe him shall fall in love with him, besides the Beast. Also the marrow of the right foot is profitable for a Woman that loveth not her husband, if it be put into her nostrils; And with the powder of the left claw, they which are anointed therewith, it being first of all decocted in the blood of a weasil, do fall into the hatred of all men. And if the nails of any beast be found in his maw after he is slain, it signifieth the death of some of his hunters: And to conclude, such is the folly of the Magicians, that they believe the transmigration of souls, not only out of one man into another, but also of man into Beasts. And therefore they affirm, that their men Symis and religious votaries departing life send their souls into Lions, 
Pa●phirius  and their religious women into Hyaenaes'.  
The excrements or bones coming out of the excrements when it is killed, are thought to have virtue in them against magical incantations. And Democritus writeth, that in Cappadocia and Mesia, by the eating of the herb Therionarcha, all wild beasts fall into a deadly sleep, and cannot be recovered but by the aspersion of the urine of this beast. And thus much for the first kind, now followeth the second.   

THE SECOND KIND OF HYAENA called Papio or Dabuh.  
THis beast aboundeth near Caesaria in quantity resembling a Fox, but in wit and disposition a Wolf; the fashion is, 
The region and quantity  being gathered together, for one of them to go before the flock singing or howling, and all the rest, answering him with correspondent tune; In hair it resembleth a Fox, & their voices are so shrill and sounding, that although they be very remote and far off, yet do men hear them as if they were hard by: And when one of them is slain, 

The lamentation for the dead.  
Albertus. Bellunensis. The several names.   the residue flock about his carcase, howling like as they made funeral lamentation for the dead.  
When they grow to be very hungry by the constraint of famine they enter into the Graves of men and eat their dead bodies, yet is their flesh in Syria, Damascus, and Berutus, eaten by men. It is called also Randelos, Abenaum, Aldabha, Dabha, Dahab, and Dhoboha, which are derived from the Hebrew word Deeb or Deeba: Dabuh is the Arabian name, 
The parts & natural disposition.  and the Africans call him Leseph, his feet and legs are like to a man's, neither is it hurtful to other beasts being a base and simple creature. The colour of it is like a Bear, and therefore I judge it to be Arctocyon which is engendered of a bear and a dog, and they bark only in the night time. They are exceedingly delighted with Music, such as is used by pipes and timbrels, 
The manner of their taking.  wherefore when the hunters have found out their caves, they spread their nets and snares at the mouth thereof, and afterwards striking up their instruments, the silly beast inconsiderate of all fraud cometh out and is taken, the picture hereof is formerly expressed. And there was one of these in Germany in the year of our Lord 1551. at the City Auspurg to be seen publicly. It was brought out of the wilderness of India, it did eat apples, pears, and other fruits of trees, and also bread, but especially it delighted in drinking of wine: when it was an hungry, it climbed up into trees, and did shake the boughs to make the fruit fall, and it is reported, that when it is in the tree, it feareth not an Elephant, but yet avoideth all other beasts which it is not able to resist. It was of a cheerful nature, but then especially when it saw a woman, whereby it was gathered that it was a lustful beast. His four feet were divided like a man's fingers, and the female ever bringeth forth twins a male and a female together.  
It continually holdeth up his tail showing the hole behind, for at every motion it turneth that, as other beasts do their head. It hath a short tail, and but for that, I should judge it to be a kind of Ape, I know not whether it be that kind of little Wolf which Bellonius saith aboundeth in Cilicia and Asia, which in the night time raveneth and cometh to the bodies of sleeping men, taking away from them their boots, shoes, caps, or bridles: when they are shut up in the night time they bark like dogs, but being at liberty they live two hundred in a company, so that there is no beast so frequent as these in all Cilicia.  
As for the golden Wolf spoken of by Oppianus I defer the description of it to his due place, for they are not all of one colour, and thus much shall suffice for the second kind of Hyaena.   

OF THE CROCUTA.  

The region proportion and other qualities.  THe third kind of the Hyaena is called Crocuta not the Gulon aforesaid but another different from that, which is said to be an Aethiopian four-footed beast, because it is engendered betwixt a lioness and an Hyaena. His teeth are all of one bone, being very sharp on both sides of his mouth, and included in fleshlike as in a case, that they may not be dulled: with their teeth they break any thing. It is said also by Solinus that it never winketh, & that their nature seemeth to be tempered betwixt a dog and a Wolf, yet is it more fierce then either of both, more admirable in strength, and especially of the teeth and belly, having power to break and digest any bone: it imitateth also the voice of a man to devour them, as is said before in the Hyaena.  
In the Region Dachinabades, which is a mediterranean Country in the East, containing great and high mountains. Amongst other wild Beasts, are abundance of these Crocut●●s, and at the marriage of Antonius the son of Severus the Emperor, to Plautilla the daughter of Plautianus, amongst the spectacles set forth for the delight of the beholders, was a combat betwixt an Elephant and this beast, which before that time was never to be seen at Rome (as Dion reporteth) and thus much for the third kind of Hyaena, except I may add thereunto that Beast which the Italians call Loupchatt, that is Lupus Catus, a Wolfe-cat, resembling in face a cat with sharp and harmful claws, being betwixt a black and spotted colour, and was called an Indian wolf, and this was to be publicly seen, in the bishops castle at Trent.   

OF THE MANTICHORA.  
THis beast or rather Monster (as Ctesias writeth) is bred among the Indians, having a triple row of teeth beneath and above, whose greatness, roughness, and feet are like a Lions, his face and ears like unto a man's, his eyes grey, and colour red, his tail like the tail of a Scorpion of the earth, armed with a sting, casting forth sharp pointed quills, his voice like the voice of a small trumpet or pipe, being in course as swift as a Hart; His wildness such as can never be tamed, and his appetite is especially to the flesh of man. His body like the body of a Lion, being very apt both to leap and to run, 
Philes  so as no distance or space doth hinder him, and I take it to be the same Beast which Avicen calleth Marion, and Maricomorion, with her tail she woundeth her Hunters whether they come before her or behind her, and presently when the quills are cast forth, new ones grow up in their room, wherewithal she overcometh all the hunters: and although India be full of divers ravening beasts, yet none of them are styled with a title of Andropophagis, that is to say, Men-eaters; except only this Mantichora. When the Indians take a Whelp of this beast, they all to bruise the buttocks and tail thereof, that so it may never be fit to bring sharp quills, afterwards it is tamed without peril. This also is the same beast which is called Leucrocuta about the bigness of a wild Ass, being in legs and hooves like a Hart, having his mouth reaching on both sides to his ears, and the head & face of a female like unto a Badgers. It is called also Martiora, which in the Persian tongue signifieth a devourer of men, and thus we conclude the story of the Hyaena for her description, and her several kinds now followeth the medicines arising out of her several parts.   

The Medicines of the Hyaena.  
The Oil in which a Fox is baked either alive or dead, doth either altogether cure and make whole those which are troubled with the gout, 
The medicinal propertis  if so be that the disease or sickness be green or new, or at the least not of to long continuance, it doth so cure them, that although it may happen to return again: yet it will be much more mild and gentle then before it had been. But the oil which proceedeth from Foxes doth nothing more drive away the forenamed disease, 
Galen  then that which likewise is got or prepared out of the Hyaena; for that hath an excellent and eminent quality of dissolving & dispersing. The flesh of the Alzabo is both what and cold, 
Rasis  and being baked with oil, doth very much help either men or women which have their feet gouty, or have any pain in their joints, which may happen or come by the occasion of cold: for it is of a slender and dissolute substance.  

Pliny  The vanity of the Magis or Wisemen which is witty in nothing but in circumstance of words, doth say that the best time to take Hyaenaes' is when the Moon passeth over the sign called Gemini, and that for the most part the hairs be all kept and preserved. The Magis do also affirm that the skin of an Hyaena being spread upon a sore which was bitten by a mad Dog, 
Pliny  doth presently and without any pain cure the same. The same also being bound to that part of the head, which doth ache, will immediately drive away the pain and grief thereof.  
The same doth very effectually and speedily help them which are troubled with the gout, 
Albertus  or swelling in the joints. The flower of Barley being mingled with the blood of an Hyaena, and fried or baked over the fire and so taken, doth very much assuage the wring and wrinching either in the guts or belly of a man or woman. If the blood of an Hyaena being hot be anointed on them which are infected with the Leprosy, it will without delay very effectually cure them. 
Rasis   
The Hyaenes flesh being eaten doth much avail against the bitings of ravenous Dogs: but some are of opinion that the liver only being earen is of more force and power to cure or heal them. The Nerves or sinews of an Hyaena being beaten to small powder and dried and mingled with and Frankincense, together and so drunk, 
Plinius  doth restore fertility and plenty of seed in that woman which before was barren.  
There is also for the biting of a ravenous dog another excellent remedy, which is this, first to anoint the place so bitten with the fat or grease of a Sea-calf, or else to give it in drink, and then to make the operation more effectual mingle the marrow of an Hyaena, 
Pliny.  and oil that cometh from the Mastic tree and wax together, and being so applied and anointed upon the sore it will presently cure the same. The same marrow of the Hyaena is very good and effectual against the pain and grief in the sinews, as also for the looseness and weakness of the rains.  
The marrow which proceedeth from the Chine-bone of an Hyaena, being mixed with his gall and old Oil altogether, and so boiled until they come unto a soft temperance, 
Democritus  and mollifiing medicine, being anointed upon the sinews, doth expel and force away all pain of grief thereof whatsoever. The same marrow being bound unto the back of either man or woman who are troubled with vain fantasies or dreams in their sleep, doth very speedily and very effectually help them. The fat or grease of an Hyaena being burnt, doth drive away all venomous Serpents from the place where it is so used.  
The same being mingled with leaven and so being wrought into a plaster is a very good cure or remedy for the falling of the hair, or the disease called the Foxes evil. 
Myrepsus  The left part of the brain of an Hyaena being anointed upon the nostrils of either men or beasts is of such virtue that it will cure diseases upon them which are in manner mortal. For the sterility or barrenness of women, the eye of an Hyaena being mixed with Lycoras, and the herb called Dill, and so taken in drink, is of such force and power, that in three days it will make them fit for conception.  
The teeth of an Hyaena either touched or bound in order unto the teeth of any man or woman who are troubled with the toothache, will presently ease the pain and vexation thereof. One of the great teeth of an Hyaena being bound with a string unto any that are troubled in the night tims with shadows and fantasies, and which are frayed out of their sleep with fearful visions, doth very speedily and effectually procure them ease and rest. The tooth of an Hyaena (called Alzabo) being bound upon the right arm of any one which is either oblivous or forgetful, and hanging down from the arm unto the middle finger or wrist, doth renew and refresh their decayed memory. 
Albertus   
The palate of an Hyaena being dried and beaten to powder, and then mingled with Egyptian Alum, and so made hot and mixed altogether, being three times turned in any one's mouth which hath either fore or ulcer in it, will in small time procure them remedy and help of their vexation and trouble. The flesh which groweth upon the hinder part of the neck being burned and then eaten or taken in drink, doth very speedily help and cure the grief and aches of the loins.  
The shoulders likewise being used in the aforesaid manner, doth profit much for the healing of any who are vexed with any anguish or pain in their shoulders or sides. The lungs being dried and taken in drink, do ease any either man or woman which is troubled with the Colic or stone. But being dried into powder and mingled with Oil and so anointed upon the belly, it killeth the worms and expelleth all aches away from the belly. The Hart being used in the aforesaid manner and taken in drink, doth ease and help all aches, pains, or grief in the body whatsoever. The white flesh being taken from the breast of an Hyaena, and seven hairs, and the genital of a Hart, being bound altogether in the skin or hide of a buck or a Do, and afterwards hanged about the neck of a woman which is in travel, will greatly hinder her for bringing forth her child.  
If there shall be any flesh or bones of men found in the body of a dead Hyaena, being dried and beaten to powder, and then mixed with a certain perfume, they will be very excellent to help the gout, or drive away the convulsion of the sinews. The kell or call wherein the bowels are contained, being used in the aforesaid manner and also mixed with oil will be a present remedy against the burnings and inflammations of sores, botches, and ulcers.  
The chine bone of an Hyaena being bruised and beaten into small powder, and so dried, and then mingled with the tongue and the right foot of a Sea-calf, the gall of an Ox being added thereunto, 
Pliny.  and all of them boiled or baked together, and anointed upon the hide or skin of an Hyaena, and so lapped about the legs or joints of them which are troubled with the gout, will in short time ease the pain, and rid them altogether of the grief thereof.  
The chine-bone being also beaten to powder and given in wine to drink, is very profitable and necessary for those which are in sore travail or pain of childbirth. The first or eighth rib of the same beast, being beaten and mingled with a certain perfume, is very good and medicinable for sores and botches which do break through the flesh.  
Their flesh also being eaten, doth quickly cure and heal the bitings or tearings of a ravenous Dog, but the liver being so used is more effectual and speedy, for the curing thereof. The liver of the aforesaid beast is also very curable for Agues or Quartern fevers being beaten to powder and drunk in Wine, before the augmentation or second assaults thereof. The fame also is an excellent and speedy remedy for the wring & aches of the belly, 
Dioscorides.  as also for that grievous and painful disease called the colic and stone. For the same diseases, the gall of a Sea Scorpion, and of a fish called Haelops, and of a sea crab and of an Hyaena, being beaten to powder, and mixed together, and so drunk in Wine, is a very good and effectual cure and help. 
Marcellus  The gall of an Hyaena, by itself alone being rubbed or anointed upon the head of either man or woman whose hairs are fallen off, doth presently procure the hair to renew and grow again, it will also bring hair upon the eyelids, being rubbed thereupon.  
The gall of an Hyaena being mingled with honey, and anointed upon the eyes; doth sharpen and clear the eye sight, and expel and drive away all blemishes and small skins which cover the sight of the eye, as also the pain in the eyes called the pin and the web. But Apollonius Pitanaus doth say, 
Galen  that the gall of a Dog, being used in the aforesaid manner is better to cure the sight of the eyes then the gall of an Hyaena. But Pliny whom I think best to follow, and worthiest to be believed, doth best allow of the Hyaenaes' gall for the aforesaid purpose, and also for the expelling of certain white spots in the eye which do hinder the sight thereof. 
Marcellus.   
The gall of a Bear and of a Hyaena, being dried and beaten to powder, and so mixed with the best honey which is possible to be had, and then stirred up and down a long time together, doth help them unto their eyesight which are stark blind, if that it be daily anointed and spread upon the eyes for a reasonable space together: The gall of a Hyaena being baked in a cruse of Athenian honey, and mingled with the crooked herb Crocis, and so anointed upon the brows or forehead of them which are purblind doth speedily help them; 
Pliny.  it doth also ease them which are troubled with the water or rheum which falleth in the eyes. Democritus doth also affirm that if the brow of either man or woman be anointed with the gall of an Hyaena only, it will drive away all darkeninges, and blemishes, in the eyes, and expel the Water or rheum thereof, and also assuage the pain or grief which may come or happen in them whatsoever it be.  
The marrow which proceedeth from the chine-bone of an Hyaena, being mixed with his own gall, 
Marcellus  and with old oil, and then baked or boiled in a cruse until it come unto a temperate and mollifying medicine, and then being laid or anointed upon the sinews or Nerves who is in those parts troubled, will thoroughly heal and cure any default or pain which may happen thereunto. The gall of a male Hyaena being pounded or beaten and bound about the left thigh of any woman that is barren, doth help for conception. The gall of the same beast being drunk in wine to the value of a dram, with the decoction or liquor which cometh from Spike-lavender called oil of spike, is a very good remedy and help against the timpany or swelling of the belly. The gall also being beaten and mixed with the stone called Eat-flesh, is very good & profitable for them which are troubled with the gout. The milt of an Hyaena is very effectual to cure and heal any pain or grief in the milt of either man or woman. 
pliny.  The lungs being dried and beaten to powder, and mingled with oil, and anointed upon the loins of any one who is grieved or troubled in those places, will speedily cure the Aches or griefs thereof.  
The bladder of an Hyaena being drunk in wine, is a very good and effectual remedy against the incontinency of man or woman's urine, or the running of the rains. 
Marcellus  But if there be any urine in the bladder of the Hyaena found when he is taken, let it be poured forth into some clean vessel, and mixed with oil which proceedeth from the pulse or corn of India, and so drunk up, and it will much ease and help them who are troubled in mind, and are full of care and grief. The secret parts of a female Hyaena beat and mixed with the ●nd or skin of a pomegranate and taken in drink is very profitable to cure the inconveniences or pain of a woman's secret parts.  
The genital of a male Hyaena dried and beaten to powder, being mingled with a certain perfume, doth cure and help those which are troubled with the cramp, and convulsion of the sinews. 
Dioscorides  The feet of an Hyaena being taken doth heal and cure those which are sandblind, and such as have botches and sores breaking through the skin and flesh, and also such as are troubled with inflammations or breed of wind in their bodies, only by touching and rubbing them over.  
The dirt or dung which is found in the interior parts of an Hyaena, being burned, and dried into powder and so taken in drink is very medicinable and curable for those which are grieved with painful excoriatious and wring of the belly, and also for those which are troubled with the bloody-flixe. And the same being mingled with Goose-grease and anointed over all the body of either man or woman, will ease them of any pain or grief which they have upon their body whatsoever. The dung or filth of an Hyaena also being mingled with certain other medicines, is very excellent to cure and heal the bites and stingings of crocodiles and other venomous Serpents. The dung itself is also very good to purge and heal rotten wounds and sores which are full of matter, and filthy corruption.    

OF THE IBEX.  
To return therefore unto the Ibex, although I do not dislike the opinion of them, which take it to be a wilde-goat, 
Their Countries of breed and parts of their body.  yet I have reserved it into this place, because of many eminent difference as may appear by the story. First these are bred in the alpes, and are of an admirable celerity, although their heads be loaded with such horns, as no other beasts of their stature beareth. For I do read in Eustathius, that their horns are sixteen palms long, or five spans, and one palm, and sometimes seven spans, such was the horn consecrated at Delos, being two cubits and a span long, and six and twenty pounds in weight. This beast (saith Polybius) in his neck and hair is like a Bucke-goat, beating a beard under his chin of a span long, as thick as a colts tail, and in other parts of his body resembleth a Hart.  
It seemeth that his Haebrew name jaall, 
The places of their abode.  is derived of climbing, and (Isidorus saith) that Ibices are quasi Auices, that is like Birds, because like Fowls of the air, they inhabit the tops of cliffs, Rocks, and Mountains, far from the view and sight of men. Their horns reach to their Buttocks or Hips, so that if at any time he do chance to fall, he cowcheth his whole body betwixt his horns, to break the strong force and violence of his own weight, and also he is able to receive upon his horns the strokes of great stones which are shot or cast at him; they are knotty and sharp, and as they increase in age so do their horns in strongness and other qualities until they be twenty years old.  
These beasts inhabit and keep their abode in the tops of those Mountains, 
Stumptius.  where the ye never thaweth or dissolveth, for it loveth cold by nature, otherwise it would be blind, 
The benefit of cold.  for cold is agreeable to the eyesight and beauty. It is a Noble beast and very fat. In the small head, and lean Legs, it resembleth a Hart, the eyes are very fair and bright, 
Their several members.  the colour yellowish, his hoof cloven and sharp like wild Goats. It far excelleth a wild Goat in leaping, for no man will believe how far off, or what long space it will leap except he saw it. For there is no place so steep or cragged that if it afford him but so much space as his foot may stand on but he will pass over it with a very few jumps or leaps, 
Their taking  The Hunters drive them to the smooth and high rocks, and there they by enclosing them take them in ropes or toils, if they cannot come near him with shot or Swords. When the beast seethe his Hunter which descendeth to him by some Rock, he observeth very diligently and watcheth if he can see any distance or space betwixt him and the rock; yea, but so much as his eyesight can pierce through: and if he can, than he leapeth up and getteth betwixt the Hunter and the rock, and so casteth him down headlong and if he can espy no distance at all, then doth he keep his standing until he be killed in that place.  
The hunting of this beast were very pleasant, but that it is encumbered with much labour and many perils, and therefore in these days they kill them with Guns. The inhabitants of Valois (near the river Sedunus) take them in their infancy when they are young and tame them, and until they be old they are contented to go and come with the tame Goats to pasture, but in their older and riper age they return to their former Wild nature.  
Aristotle affirmeth that they couple or engender together (not by leaping upon each other) but standing upright, upon their hinder Legs, whereunto I cannot consent, 
Their copulation.  because the joints and Nerves of their hinder Legs will not be stretched to such a copulation; and it may be that he or his relator had seen them playing together as Goats do, standing upright, and so took that gesture in their pastime for carnal copulation. The female hath less horns than the male, but a greater body, and her horns are very like to a Wild Goats.  
When this beast feeleth infallible tokens of her death, 
Their behaviour at their death.  and perceiveth that her end by some wound or course of nature approacheth, and is at hand, it is reported by the hunters, that she ascendeth to the top of some Mountain or high rock, and there fasteneth one of her horns in the same steep place, going round continually and never standing still, until she have worn that horn asunder, whereby she stayeth herself, and so at length at the instant or point of death, breaking her horn, falleth down and perisheth. And because they die among the rocks, it falleth out seldom that their bodies are found, but many times when the snow falleth from the Mountains in great and huge Masses, it meeteth with a living Ibex and other wild beasts, and so oppressing them driveth them down to the foot of the hills or Mountains, as it doth trees and small houses, which are built upon the sides of them. 
Pelagonius.   
In Crete they make bows of the horns of these beasts. 
the use of their horns.  And concerning their taking it is not to be forgotten how the hunter which pursueth her from one rock to another, is forced many times for the safeguard of his own life, to forsake his standing, and to observe the beast when it maketh force at him, and to rid himself from danger of death by leaping upon his back, and taking fast hold on his horns, whereby he escapeth. In the house of Pompey where the memorable forest of Gordianus was painted, there were among other beasts, two hundred Ibices, which Pompey gave unto the people at the day of his triumph, for to make spoil thereof at their own pleasure.  

The medicines of the Ibex.  
Some do commend the blood of the Ibex to be a very good remedy against the stone of the bladder, being used in this manner: first, they divide it in parts, and put one part of the blood, and about some six parts of wine Apiat and Honey mixed together, and do boil them both together lukewarm, and afterwards they reserve it in a clean vessel, and the third day in the morning they give it unto the party to drink who is grieved, and then they put him into a Bath about noon time, and in the evening, and this order is to observed for three days together, for it will come to pass that in that space the stone will be dissolved and turned into sand or gravel, and so by that means will have vent together with the urine.  
There is also by the dung of the aforesaid beast, an excellent remedy against the Sciatica or hippegout, by which that most excellent Physician Ausonius himself was healed, and many other lying desperate of remedy, which is this; to gather the dung of this beast in the seventeeneth day of the Moon, neither is it any great matter whether you gather it in some part of the old Moon, for it will have the same operation: you shall therefore take as much of this dung as you can hold in your hand or fist at one time: so that the quantity of the dung be unlike, and you shall put it in a mortar and beat it to powder, & cast twenty grains of pepper into the same fime, being very diligently pounded or bruised, and then you shall add nine ounces of the best honey unto the aforesaid mixture, and four pounds of the best wine, and mix the potion in the manner of a compound wine, and the dung or dirt being dried and beaten first, you shall mingle all the rest and put them together in a vessel made of glass, that when you have any need you may have the medicine ready prepared, to comfort him or her which is so afflicted.    

OF THE ICHNEUMON  
MArcellus and Solinus, do make question of this beast (Ichneumon) to be a kind of Otter, 
The kinds and names with the reason thereof.  or the Otter a kind of this Ichneumon, which I find to be otherwise called Enydros or Enhydrus, because it liveth in water, & the reason of this name I take to be fetched ab infestigando, because like a dog or hunting-hound, it diligently searcheth out the seats of wild beasts, especially the Crocodile and the Asp, whose eggs it destroyeth. And for the enmity unto Serpents, it is called Ophiomachus. Isidorus is of opinion, that the name of this beast in the Greek is given unto it, because by the savour thereof, the venom and wholesomeness of meats is descried. Whereof Dracontius writeth in this manner: Predicit suillus, vim cuiuscunque veneni. The Ichneumon foretelleth the power, and presence of all poison. And it is called Suillas, in Latin, because like a hog, it hath bristles in stead of hair; Albertus also doth call it Ne●m●n, mistaking it for Ichneumon.  

Hermolaus. Gyllius.  There be some that call it an Indian Mouse, because there is some proportion for similitude in the outward form between this beast and a mouse. But it is certain, that it is bred in no other Nation but only in Egypt, about the river Nilus, and of some it is called Must Pharonis, Pharaoh's Mouse. For Pharo was a common name to all the Egyptian kings.  
There be some that call it Thyamon, 
Albertus. Vincentius.  and Anschycomon, and also Damula, mistaking it for that Weasel which is an enemy to Serpents, called by the Italians Donola: yet I know no learned man but taketh these two names, to signify two defferent Beasts. The quantity of it or ●●●ture is sometimes as great as a small Cat or Ferret, and the hairs of it like the hairs of a Hog; 
The quantity and several parts.  the eyes small and narrow, which signify a malignant and crafty disposition; the tail of it very long like a Serpents, the end turning up a little, having no hairs but scales, not much unlike the tail of a Mouse. Aelianus affirmeth, 
Their procreation and fights one with another.  that both sexes bear young, having seed in themselves, whereby they conceive. For those that are overcome in combats one with another, are branded with a warlike mark of villeinage, or subjection to their Conquerors, and on the contrary side they which are conquered and overcome in fight, do not only make vassals of them whom they overcome, but in token thereof for further punishment, fill them with their seed by carnal copulation, so puttnig off from themselves to them, the dolours and Torments of bearing young.  
This first picture of the Ichneumon was taken by Bellonius, except the back be too much elevated.  
The second picture taken out of Oppianus poems, as it was found in an old manuscript.  

The taming of Ichneumons.  And because it is a great enemy and devourer of Serpents, the common people of that Country do tame them, and keep them familiarly in their houses like Cats, for they eat Mice, and likewise bewray all venomous beasts: for which cause as is said before, they call it Pharaoh's Mouse by way of excellency. At Alexandria they sell their young ones in the Market, and nourish them for profit: It is a little beast, and marvelously studious of purity and cleanliness.  
Bellonius affirmeth that he saw one of them at Alexandria, amongst the ruins of an old castle, which suddenly took a Hen and eat it up, for it loveth all manner of fowls, especially Hens and chickens, 
Their food.  being very wary and crafty about his prey, oftentimes standing upright upon his hinder Legs, looking about for a fit booty, and when it espieth his prey near him, 
Their subtlety in obtaining their prey.  it slideth so close to the ground, as is very admirable until it be within the reach, & then leapeth upon it with incredible celerity, dying to the throat, & like a Lion killeth all by strangling. It eateth indifferently every living thing, as Snales, Lizardes', chameleons, all kinds of Serpents, Frogs, Mice, and Asps. For Strabo saith, when he findeth an Asp by the water side, it ketcheth hold on the tail, and so draweth the beast into the Water, & receiveth help from the floods to devour her enemy, and whereas we have said already, that the Ichneumon entereth into the belly of the crocodil, Ammianus, Marcelinus, Strabo, Pliny, and Oppianus, maketh thereof this discourse following. When the crocodile hath filled his belly, and overglutted himself with meat, he cometh to the land to sleep.  
Now there is in Egypt, a certain Bird called Crochillus, whose nature is to wait upon the crocodile, and with her breath and claws gently and with a kind of delight, to pull out the remnants of the meat sticking in the crocodiles teeth, wherewithal the crocodile being pleased, openeth his mouth wide, to be thus cleansed by this Bird, and so falling fast a sleep gaping, watched all the while by the vigilant eye of the Ichnumon, perceiving him, to be deeply plunged, in a senseless security, goeth presently and walloweth in sand and dirt, & with a singular confidence entereth into the gate of death, that is the crocodiles mouth, and suddenly pierceth like an arrow through the monsters wide throat down into his belly.  
The CROCODILE feeling this unlooked for evil, awaketh out of sleep, 
The Crocodiles behaviour feeling the Ichneumon in her belly.  and in a rage or madness, void of counsel, runneth too and fro, far and wide, plunging himself into the bottom of the river, where finding no ease, returneth to land again, and there breatheth out his untolerable poison, beating himself with all his power, striving to be delivered from this unsufferable evil. But the Ichneumon careth not for all this, sitting close upon the liver of the CROCODILE, and feeding full sweetly upon his entrails, until at last being satisfied, eateth out her own passage through the belly of her host. The self same thing is related by Plutarch: but I wonder for what cause the beast should roll herself in sand and dirt, to enter into the CROCODILES belly; For first of all, if after her rolling in the dirt, she dry herself in the Sun, yet will not that hard crust be any sufficient armour of proof to defend her small body from the violence of the Crocodiles teeth, and beside, it increaseth the quantity of her body, making her more unfit to slide down through the Crocodiles narrow throat: and therefore, the Authors cannot be but deceived in ascribing this quality to her, when she is to enter into the crocodile, but rather I believe, she useth this defence against the Asp, as Aristotle saith, and therefore the Author seeing her so covered with mud, might easily be mistaken in her purpose. 
Their combats with Asps.  For it is true indeed that when she seethe the Asp upon the land, she calleth her fellows, who arm themselves as beforesaid before the combat, by which means they are safely preserved, from the bitings of their enemies; or if it be true that they wallow themselves in the mud, they do not dry themselves in the Sun, but while their bodies are moist, slide down more easily into the Crocodiles belly.  
Concerning their fight with Asps, and the arming of themselves as aforesaid, the Egyptians make this hyrogliphicke of the Ichnumon, to signify a weak man, that wanteth and craveth help of others; Pliny also saith that when the Asp fighteth with this beast, the Ichnumon turneth to her, her tail, which the Asp taking for defiance, presently maketh force at it, whereby she is overtaken and destroyed by the Ichnumon, but in my opinion this combat is better expressed by Oppianus.  
For saith he, the Ichnumon covereth her body in the sand as it were in a grave, leaving nothing uncovered but her long Serpentine tail, and her eyes, and so expecteth her enemy. When the Asp espieth her threatening rage, presently turning about her tail, provoketh the Ichnumon to combat, and with an open mouth and lofty head doth enter the list, to her own perdition. For the Ichnumon being nothing afraid of this great bravado, receiveth the encounter, and taking the head of the Asp in his mouth, biteth that off, to prevent the casting out of her poison: afterwards tearing her whole body in pieces, although gathered together wound in a circle, for the success of these two combatants, lieth in the first blow. If the Asp first bite the Ichnumon, then doth her poison destroy her adversary; and so on the contrary, if the Ichnumon first bite the Asp, then is the Ichnumon conqueror, and for this cause she covereth her body as aforesaid.  
Furthermore, this Beast is not only enemy to the crocodile and Asp, but also to their Eggs, which she hunteth out by the sagacity of her nose, and so destroyeth them, 
Their enmity to all kinds of Serpents, and their eggs  yet doth she not eat them: whereby the merciful providence of God doth notably appear, for the safeguard of mankind, which in those countries where these noisome beasts are bred, hath provided such an enemy to destroy them, both eggs, & birds, as is friendly and tameable by the hand and wit of man.  
For which cause the blind Pagans, consecrated this beast to Lat●na, and Lugina, and the Heracleopolites did think that they possessed all religion; the Egyptians themselves did worship them, because as their country is above all other plagued with serpents, so they are much eased by the help of this little beast. And when they die, they do not only lament them, but also bury them religiously. And thus much for the description of the Ichnumon. Now followeth their medicinal virtues.  

The medicines of the Ichneumon.  
The skin of the Ichneumon, being dried and beaten into small powder, afterwards mingled with wine vinegar, and anointed upon those which are grieved with the venomous or poison some bites of the same beast, doth very effectually and speedily cure them of the same. 
Pliny  The precious stone called by the name of Iris, which is very hard, as Horus saith, being burned and afterward beaten or pounded into powder, is an excellent remedy against the venomous biting of the Ichneumon. It is also said that all beasts (but especially the Crocodile) do for the most part hate and detest the society of this beast. There is moreover a very rank and venomous poison, which proceedeth from the genital or groin of this beast.  
The hairs of the Ichneumon, 
Auicenna  being taken in a certain perfume, doth very much help and cure those which are troubled or grieved with the Maw-wormes. The dung of a Cat, or the dung of this beast▪ is very medicinable to be put in any salve, or potion, for the strenghthening, and confirming of the body. The urine or tail of an Ichneumon, being mixed with the milk of a black Cow, & given unto those which are troubled with that grievous disease, 
Marcellus  called the colic and stone for the space of three days together in any kind of drink will easily and speedily cure them of their pain. The stones of an Ichneumon, being either beaten in powder, or taken raw, either in wine or any other drink, is very medicinable, and curable for the easing of all such as are troubled or grieved with any ache, 
Herodotus  pain, or disease in their belly; And thus much shall suffice concerning the cures, and medicines, of the Ichneumon.    

OF THE LAMIA.  

The signification of the word Lamia.  THis word Lamia hath many significations, being taken sometimes for a beast of Lybia, sometimes for a fish, and sometimes for a Spectre or apparition of women called Phairies. And from hence some have ignorantly affirmed, that either there were no such beasts at all, or else that it was a compounded monster of a beast and a fish, whose opinions I will briefly set down. Aristophanes affirmeth, that he heard one say, that he saw a great wild beast having several parts resembling outwardly an Ox, and inwardly a Mule, and a beautiful woman, which he called afterwards Empusa.  
When Appollonius and his companions travailed in a bright Moon shine night, they saw a certain apparition of Phairies, 
Visions o● Phairie●.  in latin called Lamiaes, and in Greek Empusa, changing themselves from one shape into another, being also sometimes visible, and presently vanishing out of sight again: as soon as he perceived it, he knew what it was and did rate it with very contumelious and despiteful words, exhorting his fellows to do the like, 
Philostratus.  for that is the best remedy against the invasion of Phairies. And when his companions did likewise rail at them, presently the vision departed away.  
The Poets say, 
The poetical Lamia.  that Lamia was a beautiful woman, the daughter of belus and Lybia, which jupiter-loved, bringing her out of Lybia into Italy, where he begot upon her many sons, but juno jealous of her husband, destroyed them as soon as they were horn, punishing Lamia also with a restless estate, that she should never be able to sleep, but live night and day in continual mourning, 
Varinus  for which occasion she also stealeth away and killeth the children of others, whereupon came the fable of changing of children▪ jupiter having pity upon her, gave exemptile eyes that might be taken in and out at her own pleasure, & likewise power to be tranformed into what shape she would: And from hence also came the feigned names of Acho, and Alphito, wherewithal women were wont to make their children afeard, according to these verses of Lucilius.  
Terricolas Lamia's, fauni quas Pompilijque  
Instituere numae tremit has, etc.  
The true picture of the Lamia.  
Of these, Angelus Policianus relateth this old wives story, 
Old Wives tales of Phairies.  in his preface upon Aristotle's first book of Analitickes, that his grandmother told him when he was a child, there were certain Lamiaes in the wilderness, which like bugbeares would eat up crying boys, and that there was a little Well near to Fesulanum, being very bright, yet in continual shadow, never seeing Sun, where these Phairy women have their habitation, which are to be seen of them which come thither for water.  
Plutarch also affirmeth, that they have exemptile eyes as aforesaid, and that as often as they go from home, they put in their eyes, wandering abroad by habitations, streets, and cross ways, entering into the assemblies of men, and prying so perfectly into every thing, that nothing can escape them, be it never so well covered: you will think (saith he) that they have the eyes of Kites, for there is no small mote but they espy it, nor any hole so secret but they find it out, and when they come home again, at the very entrance of their house they pull out their eyes, and cast them aside, so being blind at home, but seeing abroad. If you ask me (saith he) what they do at home, they sit singing and making of wool, and then turning his speech to the Florentines speaketh in this manner: Vidisti sue obsecro Lamia's be't as utri Florentini, quae se & sua nesciunt, alios & aliena speculantur, negati atqui tamen sunt in urbibus frequentes verum personalae incaedunt homines credas, lamias sunt: that is to say: O ye Florentines, did you ever see such Phairies, which were busy in prying into the affairs of other men, but yet ignorant of their own? Do you deny it, yet do there commonly walk up and down the City, phairies in the shapes of men.  
There were two women called Macho, and Lamo, which were both foolish and mad, and from the strange behaviours of them, came the first opinion of the Pharies: there was also an ancient Lybian woman called Lamia, and the opinion was, that if these Pharies had not whatsoever they demanded, presently they would take away live children, according to these verses of Horace.  
Nec quodcunque volet, poscat, sibi fabula credi  
Neu pransae Lamiae viwm puerum extrahat aluo.  
It is reported of Menippus the Lycian, 
A story of a fairy woman.  that he fell in love with a strange woman, who at that time seemed both beautiful, tender, and rich, but in truth there was no such thing, and all was but a fantastical ostentation; she was said to insinuate herself into his familiarity, after this manner, as he went upon a day alone from Corinth to Cenchrea he met with a certain phantasm or spectre like a beautiful woman, who took him by the hand, and told him that she was a Phoenicean woman, and of long time had loved him dearly, having sought many occasions to manifest the same, but could never find opportunity until that day, wherefore she entreated him to take knowledge of her house which was in the Suburbs of Corinth, therewith all pointing unto it with her finger, and so desired his presence: The young man seeing himself thus wooed by a beautiful woman was easily overcome by her allurements, and did oftentimes frequent her company.  
There was a certain wise man and a Philosopher which espied the same, and spoke unto Moenippus in this manner. O formose, & aformosis, expetitie mulieribus, ophin thalpies, cai se ophis? that is to say, O fair Menippus beloved of beautiful women, art thou a serpent and dost nourish a serpent? by which words he gave him his first admonition, or incling of a mischief; but not prevailing, Menippus purposed to marry with this spectre, her house to the outward show being richly furnished with all manner of household goods, than said the wise man again unto Menippus, this gold, silver, and ornaments of house, are like to Tantalus Apples, who are said by Homer to make a fair show, but to contain in them no substance at all: even so whatsoever you conceive of this riches, there is no matter or substance in the things which you see, for they are only enchanted images and shadows, which that you may believe, this your neat bride is one of the Empuse, called Lamioe or Mormolicioe wonderful desirous of copulation with men, and loving their flesh above measure, but those whom they do entice, with their venerial marts, afterwards they devour without love or pity, feeding upon their flesh: at which words the wise man caused the gold and silver plate and household stuff, Cooks and servants, to vanish all away; Then did the spectre like unto one that wept, entreat the wise man that he would not torment her, nor yet cause her to confess what manner of person she was, 
Coelius  but he on the other side being inexorable, compelletd her to declare the whole truth, which was, that she was a Phairy, and that she purposed to use the company of Menippus, and feed him fat with all manner of pleasures, to the intent that afterward she might eat up and devour his body, for all their kind love was but only to feed upon beautiful young men.  
These and such like stories and opinions there are of Phairies, which in my judgement arise from the praestigious apparitions of Devils, whose delight is to deceive and beguile the minds of men with error, 
The true definition of Phairies.  contrary to the truth of holy Scripture, which doth no where make mention of such enchanting creatures; and therefore if any such be, we will hold them the works of the Devil, and not of God, or rather I believe, that as Poets call Harlots by the name of Charybdis, which devoureth and swalloweth whole ships and Navies, alluding to the insatiable gulf of the Sea, so the Lamiaes are but poetical alligories of beautiful harlots, who after they have had their lust by men, do many times devour and make them away, as we read of Diomedes daughters, and for this cause also Harlots are called Lupae, shee-Wolues, and Lepores, Hares.  
To leave therefore these fables, 
Their names and description.  and come to the true description of the Lamia, we have in hand. In the four and thirty chapter of Esay, we do find this beast called Lilith in the Haebrew, and translated by the ancients ' Lamia, which is there threatened to possess Babel. Likewise in the fourth chapter of the Lamentations, where it is said in our English translation, that the Dragons lay forth their breasts, in Haebrew they are called Eiha●●●, which by the confession of the best interpreters, cannot signify Dragons, but rather sea-calues, being a general word for strange wild beasts. Howbeit the matter being well examined, it shall appear that it must needs be this Lamia, because of her great breasts, which are not compatible, either to the Dragon or Sea-calues; so than we will take it for granted, by the testimony of holy Scripture, that there is such a beast as this Crisostomus. Dion also writeth that there are such beasts in some part of Libya, having a Woman's face, and very beautiful, also very large and comely shapes on their breasts, such as cannot be counterfeited by the art of any painter, having a very excellent colour in their fore parts without wings, and no other voice but hissing like Dragons: they are the swiftest of foot of all earthly beasts, so as none can escape them by running, for by their celerity they compass their prey of beasts, and by their fraud they overthrow men. For when as they see a man, they lay open their breasts, and by the beauty thereof, entice them to come near to conference, and so having them within their compass, they devour and kill them: unto the same things subscribe Coelius and Giraldus, adding also, that there is a certain crooked place in Libya near the Seashore, full of sand like to a sandy Sea, and all the neighbour places thereunto are deserts.  
If it fortune at any time, that through shipwreck men come there on shore, these beasts watch upon them, devouring them all, which either endeavour to travel on the land, or else to return back again to Sea, adding also that when they see a man they stand stone still, and stir not till he come unto them, looking down upon their breasts or to the ground, whereupon some have thought, they seeing them at the first sight, have such a desire to come near them, that they are drawn into their compass, by a certain natural magical witchcraft: but I cannot approve their opinions, either in this or in that, wherein they describe him with horses feet, and hinder parts of a serpent, but yet I grant that he doth not only kill by biting, but also by poisoning, feeding upon the carcase which he hath devoured: His stones are very filthy and great, and smell like a Sea-calues, for so Aristophnies writing of Cleon a Corior, and lustful man, compareth him to a Lamia, in the greatness and filthiness of his stones, the hinder parts of this beast are like unto a Goat, his fore legs like a Bears, his upper parts to a woman, the body scaled all over like a Dragon as some have affirmed by the observation of their bodies, when Probus the Emperor brought them forth into public spectacle: also it is reported of them, that they devour their own young ones, and therefore they derive their name Lamia of Laniando, and thus much for this beast.   

OF THE LYON.  
BEing now come to the discourse of the Lion (justly styled by all writers the King of beasts,) I cannot choose but remember that pretty fable of Esope, concerning the society and honour due unto this beast. For (saith he) the Lion, Ass, and the Fox entered league and friendship together, and foraged abroad to seek convenient booties, at last, having found one and taken the same, the Lion commanded the Ass to make division thereof, the silly Ass regarding nothing but society and friendship, and not honour and dignity, parted the same into three equal shares; one for the Lion, an other for the Fox, and the third for himself: Whereat the Lion disdaining, because he had made him equal unto the residue, presently fell upon him and toare him in pieces; then bidding the Fox to make the division, the crafty Fox divided the prey into two parts, assigning unto the Lion almost the whole booty, and reserving to himself a very small portion; which being allowed by the Lion, he asked him, who taught him to make such a partition, marry (quoth the Fox) the calamity of the Ass, whom you lately toare in pieces.  
In like manner I would be loath to be so simple, in sharing out the discourse of the Lion, as to make it equal with the treatise of the beasts lately handled, but rather according to the dignity thereof, to express the whole nature, in a large and copious tractate. For such is the rage of illiterate or else envious men, that they would censure me with as great severity, if I should herein like an Ass forget myself (if I were in their power) as the Lion did his colleague for one foolish partition.  
And therefore as when Lysimachus, the son of Agathocles, being cast by Alexander to a Lion to be destroyed, because he had given poison to Calistines the Philosopher, that was for the ending of his misery, who was included by the said Alexander in a cave to be famished to death; upon some sleight displeasure the said Lysimachus, being so cast unto the Lion, did not like a cowardly person offer himself to his teeth, but when the Lion came gaping at him to devour him, having wrapped his arm in his linen garment, held him fast by the tongue, until he stopped his breath, and slew him; for which cause, he was ever afterwards the more loved and honoured of Alexander, having at the time of his death, the command of all his treasure.  
In like sort I will not be afraid, to handle this Lion, and to look into him both dead and alive, for the expressing of so much of his nature, as I can probably gather out of any good writer.  
In the next place we are to consider the kinds of Lions, and those are according to Aristotle two, the first of a less and well compacted body, which have curled manes, being therefore called Acro leontes, and this is more sluggish and fearful than the other. The second kind of Lion hath a longer body, and a deeper lose hanging mane, these are more noble, generous, and courageous against all kind of wounds. And when I speak of manes it must be remembered, that all the male Lions are maned, but the females are not so; neither the Leopards which are begotten by the adultery of the lioness: for from the lion there are many beasts which receive procreation, as the Leopard or Panther.  
There is a beast called Leontophonus, a little creature in Syria, and is bred no where else but where lions are generated. Of whose flesh if the lion taste, he looseth that princely power which beareth rule among four footed-beasts, and presently dieth; for which cause they that lie in wait to kill lions, 
Varinus. Hesychius  take the body of this Leontophonus, which may well be englished Lion-queller, and burneth it to ashes, afterwards casting those ashes upon flesh, whereof if the lion taste she presently dieth, so great is the poison taken out of this beast for the destruction of lions; for which cause, the lion doth not undeservedly hate it, and when she findeth it, although she dare not touch it with her teeth, yet she teareth it in pieces with her claws. The urine also of this beast sprinkled upon a lion doth wonderfully harm him, if it doth not destroy him; They are deceived that take this Lion-queller to be a kind of Worm, or reptile creature, for there is none of them that render urine; but this excrement is merely proper to foure-footed-living-beastes: And thus much I thought good to say of this beast in this place, which I have collected out of Aristotle, Pliny, Solinus, 
Aelianus.  and other Authors aforesaid, although his proper place be afterward among the lion's enemies.  
The Chimaera is also feigned to be compounded of a lion, a Goat, and a Dragon, according to this verse: Prima lo, postrema Draco, media ipsa Chimaera.  
There be also many Fishes in the great Sea, about the I'll Taprabones, having the heads of Lions, Panthers, Rams, and other beasts. The Tigers of Prasia are also engendered of Lions, and are twice so big as they. There are also Lions in India, (called Formicae) about the bigness of Egyptian Wolves. Camalopardales' have their hinder parts like Lions. The Mantichora hath the body of a Lion: The Leucrocuta, the neck, tail, and breast like a lion, and there is an allogorical thing called (Demonium Leoninum) a lyon-divel, which by Bellunensis, is interpreted to be an allegory, signifying the mingling together reasonable understanding with malicious hurtful actions. 
Monsters breed like Lions.  It is reported also by Aelianus, that in the Island of choose, a sheep of the flock of Nicippus, contrary to the nature of those beasts, in stead of a lamb brought forth a lion, which monstrous prodigy was seen and considered of many, whereof divers gave their opinions what it did pretend, namely that Nicippus, of a private man should effect superiority and become a tyrant, which shortly after came to pass, for he ruled all by force and violence, 
Coelins.  not with fraud or mercy; for Fraus (saith Cicero) quasi vulpeculae, vis leonis esse videtur, that is: Fraud is the property of a Fox, and violence of a Lion. 
Heroditus.   
It is reported that Meles the first King of Sardis did beget of his concubine a lion, & the Soothsayers told him that on what side soever of the city he should lead that lion, it should remain inexpugnable, and never be taken by any man; whereupon Meles led him about every tower and rampire of the city, which he thought was weakest, except only one Tower, standing towards the river Tmolus, because he thought that side was invincible, and could never by any force be entered, scaled, or ruinated. Afterwards in the reign of Crasus, the City was taken in that place by Darius.  
There are no lions bred in Europe, except in one part of Thracia, for the Nemaeon, 
Countries without Lions.  or Cleonaean lion is but a fable; yet in Aristotle's time, there were more famous & valiant lions in that part of Europe, lying betwixt the Rivers Achelous and Nessus, then in all Africa and Asia. For when Xerxes led his Army through Paeonia over the River Chidorus, the lions came and devoured his Camels in the night time; but beyond Nessus towards the East, or Achelous towards the West, there was never man saw a lion in Europe: but in the region betwixt them which was once called the country of the Abderites, there were such store, that they wandered into Olympus, Macedonia, and Thessalia, but yet of purpose Princes in castles and Towers for their pleasure's sake, do nourish and keep Lions in Europe, where sometimes also they breed, as hath been seen both in England and Florence; Pelloponesus also hath no lions, and therefore when Homer maketh mention of Diana's hunting in the mountains of Frimanthus and Taygetus, he speaketh not of lions, but of Hearts and Boars.  
All the countries in the East and South, lying under the heat of the Sun, do plentifully breed lions, and except in hot countries they breed seldom, and therefore the lions of Fez, Temesna, Angad, Hippo, and Tunis, are accounted the most noble and audacious lions of Africa, because they are hot countries. 
Countries of their breed.  But the lions of colder countries have not half so much strength, stomach, and courage. These Libyan lions have not half so bright hair as others, their face and neck, are very horrible rough, making them to look fearfully, and the whole colour of their bodies betwixt brown and black; Apolonius saw lions also beyond Nilus, Hiphasis, and Ganges: and Strabo affirmeth that there are lions about Meroe, Astapae, and Astabore, which lions are very gentle, tame, and fearful, and when the dog star called (Canis Sirius) doth appear, whereof cometh the dog days, that then they are drove away by the bitings of great gnats.  
Aethiopia also breedeth Lions, being black coloured, having great heads, long hair, rough feet, fiery eyes, and their mouth betwixt red and yellow. Silicia, Armenia, and Parthia, about the mouth of Ister, breed many fearful Lions, having great heads, thick and rough necks and cheeks, bright eyes, and eyelids hanging down to their noses. There are also plenty of lions in Arabia, so that a man cannot travel near the city Aden over the mountains, with any security of life, except he have a hundred men in his company. The Lions also of Hyrcania are very bold and hurtful, and India the mother of all kind of beasts, hath most black, fierce, and cruel Lions. In Tartary also, and the kingdom of Narsinga, and the Province of Abasia, are many Lions, greater than those of Babylon and Syria; of divers and sunrdy intermingled colours, both white, black and red. 
Vartomanus  There be many Lions also in the province of Gingui, so that for fear of them, men dare not sleep out of their own houses in the night time. For whomsoever they find they devour and tear in pieces. The ships also which go up and down the river, are not tied to the bankside for fear of these lions, because in the night time they come down to the Waterside, and if they can find any passage into the barks, they enter in, and destroy every living creature, wherefore they ride at Anchor in the middle of the river.  
The colour of Lions is generally yellow, for these before spoken of, black, white, 
The colour of Lions.  and red are exorbitant: Their hair some of them is curled, and some of them long, shaggy, and thin, not standing upright, but falling flat, longer before, and shorter behind, 
cardanus  and although the curling of his hair be a token of sluggish timidity, yet if the hair be long and curled at the top only, it pretendeth generous animosity. So also if the hair be hard: (for beasts that have soft hair, as the Hart, the Hare, & the Sheep), are timorous, but they which are harder haired, as the Boar and the Lion, are more audacious and fearless.  
There is no four-footed beast, that hath hairs on his neither eyelids like a man, but in steed thereof, either their face is rough all over as in a Dog, or else they have a foretop as a horse and an Ass, or a mane like a lion. The Lioness hath no mane at all, for it is proper to the male, and as long hairs are an ornament to a horses mane, so are they to the neck and shoulders of a Lion; neither are they eminent but in their full age, and therefore Pliny said: Turrigeros elephantorum miramur humeros, leonum iubas. We wonder at the Tower-bearing shoulders of Elephants, and the long hanging manes of Lions. And Aelianus in orationis expertibus maripraestantiam quandam natura largita est, iuba leo antaecellit foeminam, serpens Christa. Nature hath honoured the Male, even in creatures without reason, to be distinguished from the female, as the mane of the male Lion, and the comb of the male Serpent do from their females. martial writeth thus of the lion's mane: 
O quantum per colla decus, quem sparsit honorem,  
Aurea lunatae cum stetit unda iubae?  A Lion hath a most valiant and strong head, 
The several parts.  and for this occasion, when the Nymphs were terrified by the Lions and fled into Carystus, the promontory wherein they dwelled was called Co leon, that is the Lyons-head, where afterwards was built a goodly City. It fortuned as Themistocles went thither to manage the affairs of the Grecians, Epiries the Persian, precedent of Phrygia intended his destruction, and therefore committed the business unto one Pisis, with charge that he should behead Themistocles, who came thither to execute that murder, but it happened as Themistocles slept at the noon day, he heard a voice crying out unto him, O Themistocles effuge leonum caput ne ipse in leonem incurras: that is to say, 
Plutarch.  O Themistocles get thee out of the lions head, lest thou fall into the lions teeth: whereupon he arose and saved his life.  
The face of a Lion is not round as some have imagined, and therefore compared it unto the Sun, because in the compass thereof the hairs stand out eminent like Sunbeams, but rather it is square figured like as his forehead, which Aristotle saith, you may choose whether you will call it a forehead or Epipedon frontis: that is, the superficies of a forehead: for like a cloud it seemeth to hang over his eyes and nose, and therefore the Germans call a man that looketh with such a countenance, Niblen of Nubilare, to be cloudy, and it betokeneth either anger or sorrow: also it is called Scithicus aspectus, because the Scythians were always wont to look as though they were ready to fight. The eyes of a Lion are red, fiery, and hollow, not very round nor long, looking for the most part awry; wherefore the Poets style the Lioness Tocua leaena. The pupils or apples of the eye shine exceedingly, in somuch as beholding of them, a man would think he looked upon fire.  
His upper eyelid is exceeding great, his Nose thick, and his upper chap doth not hang over the neither, but meet it just: his mouth very great, gaping wide, his lips thin, so that the upper parts fall in the neither, which is a token of his fortitude: his teeth like a Wolves and a Dogs, like saws, losing or changing only his canine teeth, the tongue like a Cats or leopards, as sharp as a file, wearing through the skin of a man by licking; his Neck very stiff because it consisteth but of one bone without joints, like as in a Wolf and an Hyaena, the flesh is so hard as if it were all a sinew: There are no knucles or turning joints in it called Spondyli, and therefore he cannot look backward.  
The greatness and roughness of his Neck betokeneth a magnanimous and liberal mind, nature hath given a short Neck unto the Lion, as unto Bears and Tigers, because they have no need to put it down to the earth to feed like an Ox, but to lift it up to catch their prey. His shoulders and breasts are very strong, as also the forepart of his body, but the members of the hinder part do degenerate. For as Pliny saith, Leoni vis summa in pectore, the chiefest force of a Lion is in his breast.  
The part about his throate-bole is lose and soft, and his Metaphrenon or part of his back against his hart (so called) betwixt his shoulderblades, is very broad. The backbone and ribs are very strong, his ventricle narrow, and not much larger than his maw. He is most subject to wounds in his flank, because that part is weakest, in all other parts of his body he can endure many blows.  
About his loins and hipbone he hath but little flesh. The lioness hath two udders in the midst of her belie, not because she bringeth forth but two at a time, (for sometimes she bringeth more, but because she aboundeth in Milk, and her meat which she getteth seldom,) and is for the most part flesh turneth all into milk. The tail of a Lion is very long, which they shake oftentimes, and by beating their sides therewith, they provoke themselves to fight. The Grecians call it Alcaea: and Alciatus maketh this excellent emblem thereof upon wrath.  
Alcaum veteres candam dixere Leonis  
Qua stimulante iras concipit ille graves.  
Lutea quam surgit bilis crudescit & atro,  
fell dolour, furias excitat indomitas.  
The neither part of his tail is full of hairs and gristles, and some are of opinion, that there is therein a little sting where withal the Lion pricketh itself; but of this more afterwards.  
The bones of Lions have no marrow in them, or else it is so small, that it seemeth nothing: therefore they are the more strong, solid, and greater, than any other beast of their stature, and the Males have ever more harder bones than the female, 
Aelianus Aristotle  for by striking them together you may beget fire, as by the percussion of Flints; and the like may be said of other beasts that live upon flesh, yet are some of the bones hollow. The legs of a Lion are very strong and full of Nerves, and instead of an ancklebone it hath a crooked thing in his pastern, such as children use to make for sport, and so also hath the Lynx.  
His forefeet have five distinct toes or claws on each foot, and the hinderfeets but four. 
pliny. cardanus  His claws are crooked, and exceeding hard, and this seemeth a little miracle in nature, that leodards, Tigers, Panthers, and lions, do hid their claws within their skin when they go or run, that so they might not be dusted, and never pull them forth except when they are to take or devour their prey: also when they are hunted, 
Solinus.  with their tails they cover their footsteps with earth, that so they may not be bewrayed.  
The Epithets of this beast are many, whereby the authors have expressed their several natures, such are these, the cursed kind of lions, full of stomach, sharp, bold, greedy, blunket, flesh-eater, Caspian, Claeonian, the lord and King of the beasts, and woods, fierce, wild, hairy, yellow, strong, fretting, teeth-gnashing, Naemean, thundering, raging, Getulian, rough, lowering, or wry-faced, Impatient, quick, untamed, free, and mad, according to this saying of the Poet; 
Fertur prometheus insani Leonis  
Vim stomacho opposuisse nostro.  Foras the Eagle is feigned to feed upon the heart of Prometheus, so also is the lion the ruler of the heart of man, according to the Astrologians. And from hence it cometh that a man is said to bear a stomach when he is angry, and that he should be more subject to anger when he is hungry, then when he is full of meat.  
These also are the Epethets of lions, wrathful, maned, Libyan, deadly, stout, great, Masilian, Mauritanian, Parthian, Phrygian, Molorchaean, Carthaginian, preying, ravening, 
The epithets of Lions.  stubborn, snatching, wrinkled, cruel, bloody, terrible, swelling, vast, violent, Marmaruan. These also are the Epithets of the Lioness, African, bold, stony-hearted, vengible▪ cavelodging, fierce, yellow, Getulian, Hercanian, vegentle, Libyan, cruel, frowning, and terrible. By all which the nature of this Beast, and several properties thereof, are compendiously expressed in one word. The voice of the lion is called Rugitus, 
The voice of Lions.  that is roaring, or bellowing; according to this verse of the Poet. Tigrides indomita rancant rugiuntque leones. And therefore cometh Rugitus leonis the roaring of the Lyon. It is called also Gemitus, and Fremitus as Virgil, fremit leo ore cruento. And again: 
Hinc exaudiret gemitus iraeque leonum  
Vincla recusantum, & sera sub nocte rudentum.  And when the young lions have gotten a prey, in token whereof they roar like the bleating of a calf, thereby calling their elders to participate with them. The places of their abode are in the mountains, according to this saying: Leo cacumina montium amat. Their sight and their smelling are most excellent, for they sleep with their eyes open, and because of the brightness of their eyes, they cannot endure the light of fire; for fire & fire cannot agree: also their smelling (for which cause they are called Odorati) is very eminent, for if the lioness have committed adultery with the leopard, the male discovereth it by the sense of his Nose, and for this cause also they are tamed in Tartary, and are used for hunting Boars, 
Pa. Venetus.  Bears, Hearts, Roebucks, wild Asses, as also for wild and utlandish Oxen, and they were wont to be carried to hunting two Lions in a cart together, & either of them had a little dog following them.  
There is no Beast more vehement than a she or Female-lyon, for which cause Semiramis the Babylonian tyranness, 
Aelianus  esteemed not the slaughter of a Male Lion or a Libbard, but having gotten a Lioness, 
The estimation o● a Lioness, and the ●●uerall rage Lions.  above all other she rejoiced therein. A Lion while he eateth is most fierce and also when he is hungry, but when he is satisfied and filled, he layeth aside that savage quality, and showeth himself of a more meek and gentle nature, so that it is less danger to meet with him filled then hungry, for he never devoureth any till famine constraineth him.  

Aristotle  I have heard a story of an Englishman in Barbary which turned Moor, and lived in the King's Court, on a day it was said in his presence that there was a Lion within a little space of the Court, and the place was named where it lodged. The Englishman being more than half drunk, offered to go and kill the lion hand to hand, and therewithal armed himself with a Musket, Sword and Dagger, and other compliments, and he had also about him a long Knife; so forth went this renegade English Moor, more like a mad man then an advised Champion to kill this Lion, and when he came to it, he found it a sleep, so that with no peril he might have killed her with his Musket before she saw him: but he like a foole-hardy-fellow, thought it as little honour; to kill a lion sleeping, as a stout champion doth to strike his enemy behind the back.  
Therefore with his Musket top he smote the lion to awake it, whereat the beast suddenly mounted up, and without any thanks or warning, set his forefeet on this Squire's breast, and with the force of her body overthrew the Champion, and so stood upon him, keeping him down, holding her grim face and bloody teeth over his face and eyes; a sight no doubt that made him wish himself a thousand miles from her, because to all likelihood they should be the grinders of his flesh and bones, and his first executioner to send his cursed soul to the Devil for denying jesus Christ his saviour.  
Yet it fell out otherwise, for the lion having been lately filled with some liberal prey did not presently fall to eat him, but stood upon him for her own safeguard, and meant so to stand till she was an hungry; during which time, the poor wretch had liberty to gather his wits together, and so at the last, seeing he could have no benefit by his Musket, Sword, or Dagger, and perceiving nothing before him but unavoidable death, thought for the saving of his credit, that he might not die in foolish infamy, to do some exploit upon the Lion whatsoever did betide him; and thereupon seeing the lion did bestride him, standing over his upper parts, his hands being at some liberty, drew out his long Barbarian knife, and thrust the same twice or thrice into the lion's flank; which the lion endured, never hurting the man, but supposing the wounds came some other way, and would not forsake her booty to look about for the means whereby she was harmed. At last, finding herself sick, her bowels being cut asunder within her (for in all hot bodies wounds work presently) she departed away from the man about some two yard's distance and there lay down and died; The wretch being thus delivered from the jaws of death, you must think made no small brags thereof in the court, notwithstanding, he was more beholding to the good nature of the lion, which doth not kill to eat except he be hungry, then to his own wit, strength, or valour.  
The Male Lion doth not feed with the Female, but either of them apart, by themselves. 
Their food and eating.  They eat raw flesh, for which cause the Grecians call them Omesteres, Omoboroi, and Omophagois: the young ones themselves cannot long be fed with Milk, 
Albertus  because they are hot and dry; being at liberty they never want meat, and yet they eat nothing but that which they take in hunting, and they hunt not but once a day at the most, 
Avicen.  and eat every second day: whatsoever they leave of their meat, they return not to it again to eat it afterwards, whereof some assigned the cause to be in the meat, because they can endure nothing which is unsweet, stolen, or stinking; but in my opinion they do it through the pride of their natures, resembling in all things a Princely majesty, and therefore scorn to have one dish twice presented to their own table. But tame Lions being constrained through hunger, will eat dead bodies, and also cakes made of meal and honey, as may appear by that tame Lion which came to Appollonius, and was said to have the soul in it of Amasis' King of Egypt, which story is related by Philostratus in this manner.  
There was (saith he) a certain man which in a leame led up and down a tame Lion like a Dog, whethersoever he would, and the Lion was not only gentle to his leader, but to all other persons that met him; by which means the man got much gains, and therefore visited many Regions and Cities, not sparing to enter into the temples, at the time of sacrificing, because he had never shed blood but was clear from slaughter, neither licked up the blood of the beasts, nor once touched the flesh cut in pieces for the holy altar, but did eat upon Cakes made with meal and honey; also bread, Gourds, and sod flesh, and now and then at customary times did drink wine. As Appollonius sat in a Temple, he came unto him in more humble manner, lying down at his feet, and looking up into his face, than ever he did to any, as if he had some special supplication unto him, and the people thought he did it for hope of some reward, at the command and for the gain of his master: At last Appolonius looked upon the lion, and told the people that the lion did entreat him to signify unto them what he was, and wherewithal he was possessed; namely, that he had in him the soul of a man, that is to say, of Amasis' a King of Egypt, who reigned in the province of Sai. At which words, the Lion sighed deeply, and mourned forth a lamentable roaring, and gnashing his teeth together, and crying with abundance of tears; whereat Appollonius stroked the beast, and made much of him, telling the people, that his opinion was, forasmuch as the soul of a K. had entered into such a kingly beast, he judged it altogether unfit that the beast should go about, and beg his living, and therefore they should do well to send him to Leontopolis, there to be nourished in the Temple. The Egyptians agreed thereunto, and made sacrifice to Amasis, adorning the beast with Chains, Bracelets, and branches, so sending him to the inner Egypt, the priests singing before him all the way, their idolatrous, Hymns, & Anthems; but of the transfiguration of men into Lions, we shall say more afterwards, only this story I rehearsed in this place to show the food of tame and enclosed lions.  
The substance of such transfigurations, I hold to be either poetical or else diabolical. The food therefore of lions is most commonly of meek and gentle beasts, for they will not eat Wolves or Bears, or such beasts as live upon ravening, because they beget in them melancholy: they eat their meat very greedily, and devour many things whole without chewing, but then they fast afterwards two or three days together, never eating until the former be digested; but when they fast, that day they drink, and the next day they eat, for they seldom eat and drink both in one day: 
Aelianus. philes  and if any stick in his stomach which he cannot digest because it is overcharged, then doth he thrust down his Nails into his throat, and by straining his stomach pulleth it out again: The self same thing he doth when he is hunted upon a full belly: and also it must not be forgotten that althought he come not twice to one carcase, yet having eaten his belly full, at his departure by a wilful breathing upon the residue, he so corrupteth it, 
Solinus.  that never after any beast will taste thereof: for so great is the poison of his breath, that it putrefieth the flesh, and also in his own body after it is suddenly ripped up, the entrails stink abominably. 
Pliny Aristotle  The reasons whereof I take to be their great voracity which cannot but corrupt in their stomach, and also the seldom emptying of their belly, for they utter their excrements not above once in three days, and then also it is exceeding dry like a dogs stinking abominably, and sending forth much wind: and because their urine smelleth strongly, which also they render like a dog holding up one of their legs: They never make water, but first of all they smell to the tree, I mean the male Lion: They fall upon some creatures for desire of meat, and especially when they are old, and not able to hunt they go to towns and villages, to the stables of Oxen, and folds of sheep, and sometimes to men and devour them, wherefore they never eat herbs but when they are sick.  
Polybius affirmeth that he saw them besiege and compass about many Cities of Africa, and therefore the people took and hanged them up upon crosses and gallows by the high ways to the terror of others. Wherefore as they excel in strength and courage, so also they do in cruelty, 
The cruelty of Lions. Leo Afer Philes Herodotus.  devouring both men and beasts, setting upon troops of horsemen, depopulating the flocks, and herds of cattle, carrying some alive to their yoonge ones, killing five or six at one time, and whatsoever they lay hold on, they carry it away in their mouth, although it be as big as a Camel: for they love Camels flesh exceedingly.  
And therefore the Lions that set upon the Camels of Xerxes, neither meddled with the men, 
The hatred of Lions and their several enemies.  Oxen, nor victuales, but only the Camels: so that it seemeth no meat is so acceptable unto them. They hate above measure the wild Asses, and hunt and kill them, according to the saying of the wise man. Leonum venatio onagers the wild Ass is the game of Lions, Ecclus 13. They hate also the Thoes, and fight with them for their meat, because both of them live upon flesh, of whom Gratius writeth, 
Thoes commisses (clarissima fama) leones  
Et subiere asto, & parvis domuere lacertis.  They eat also Apes, but more for Physic then for nourishment: they set upon Oxen, using their own strength very prudently, for when they come to a stall or heard, they terrify all, 
Aelianus  that they may take one. They eat also young Elephants as we have showed before in the story of Elephants; and so terrible is the roaring of the lion, that he terrifieth all other beasts, but being at his prey, it is said he maketh a circle with his tail, either in the snow, or in the dust, and that all beasts included within the compass of that circle, when they come into it presently know it, & dare not for their lives pass over it, (believe this who that list.)  
It is also said, 
Ambrose  that when the beasts do hear his voice, all of them do keep their standing and dare not stir a foot, which assertion wanteth not good reason, for by terror and dread they stand amazed. And the writer of the Gloss upon the Prophet Amos, upon these words of the Prophet, Nunquid rugiet leo in saltu, nisi habuerit praedam: Will the lion roar, except he have a prey? Leo (saith he) Tum famem patitur, si videt praedam dat rugitum quo audito ferae stant fixo gradu stupefactae: that is to say, the lion when he is hungry and seethe his prey roareth, and then all the wild beasts stand still amazed.  

The drink of Lions.  They drink but little, and also seldom as we have said already, and therefore Cyrus praising good soldiers in Xenophon, useth these words: Vos famem habetis pro obsonio, & hydroposian de raon toon Leontoon pherete, that is to say, hunger is your shambles, and you are more patiented of thirst then lions, 
The terrors of Lions and means whereby they perish.  although you drink water: Notwithstanding this great valiancy of lions yet have they their terrors, enemies, and calamities, not only by men, but also by beasts, over whom they claim a sovereignty. We have showed already in the story of dogs, that the great dogs in India and Hyrcania do kill lions, and forsake other beasts to combat with them. There is a Tiger also called Lauzani which in many places is twice as big as a lion, that killeth them, and despiseth the huge quantity of Elephants. Martial also writeth, that he saw a tame Tiger devour a wild lion. A serpent or snake doth easily kill a lion, whereof Ambrose writeth very elegantly. Eximia leonis pulchritudo per comantes ceruicis toros excutitur, cum subito a serpent os pectore tenus attollitur, itaque Coluber ceruum fugit sed leonem interficit. The splendent beauty of a lion in his long curled mane is quickly abated and allayed when the Serpent doth but lift up his head to his breast; for such is the ordinance of God that the snake which runneth from a fearful Hart, should without all fear kill a courageous lion: and the writer of Saint Marcellus life, Alla O men dracon▪ etc. How much more will he fear a great Dragon, against whom he hath not power to lift up his tail: and Aristotle writeth that the lion is afraid of the Swine, and Rasis affirmeth as much of the Mouse.  

Plinius Ambrose  The Cock also both seen and heard for his voice and comb, is a terror to the lion and Basilisk, and the lion runneth from him when he seethe him, especially from a white cock and the reason hereof, is because they are both partakers of the suns qualities in a high degree and therefore the greater body feareth the lesser, because there is a more eminent and predominant sunny property in the Cock, then in the Lion. 
Animalia solaria.   
Lucretius describeth this terror notably, affirming that in the morning when the Cock croweth the Lions betake themselves to flight, because there are certain seeds in the body of Cocks, which when they are sent and appear to the eyes of Lions, they vex their pupils and apples, and make them against nature become gentle and quiet, the verses are these: 
Quinetiam gallum nocte explaudentibus alis  
Auroram clara consuetam voce vocare  
Quem nequeunt rapidi contra constare leones  
Inque tueri: ita continuo meminere fugari  
Nimirum quia sunt gallorum in corpore quaed am  
Semina: quae quum sint oculis immissa leonum  
Pupillas intersodiunt acremque dolorem,  
Praebent, ut nequeant contra durare feroces.  We have spoken already of the Leontophonus how she rendereth a urine which poisoneth the Lion; the noises of wheels and chariots do also terrify them, according to the saying of Seneca, Leonipavida sunt ad levissimos strepitus pectora. The high stomach of a Lion is afraid of a little strange noise. Anthologius hath an excellent Epigram of one of Cybel's Priests, who travailing in the mountains by reason of frost, cold, and snow, was driven into a Lion's den, and at night when the Lion returned, he scared him away by the sound of a bell: The like also shall be afterward declared of Wolves in their story.  
They are also afraid of fire, Ardentesque faces, quas quamuis saeviat horret; For as they are inwardly filled with natural fire (for which cause by the Egyptians they were dedicated to Vulcan) so are they the more afraid of all outward fire, 
Aelianus  and so suspicious is he of his welfare, that if he tread upon the rind or bark of Oak or the leaves of Osyer, he trembleth and standeth amazed: And Democritus affirmeth that there is a certain herb growing no where but in Armenia and Cappadocia, which being laid to a Lion, 
Plinius  maketh him to fall presently upon his back and lie upward without stirring, and gaping with the whole breadth of his mouth, the reason whereof (Pliny saith) is because it cannot be bruised.  
There is no beast more desirous of copulation than a lioness, 
Leo Afer Their lust of copulation.  and for this cause the males oftentimes fall forth, for sometimes eight, ten, or twelve males follow one lioness like so many dogs one fault bitch: for indeed their natural constitution is so hot, that at all times of the year both sex's desire copulation, although Aristotle seemeth to be against it because they bring forth only in the spring.  
The lioness (as we have showed already) committeth adultery by lying with the Libbard, 
The adultery of lionesses. Pliny Apollonius  for which thing she is punished by her male if she wash not herself before she come at him, but when she is ready to be delivered, she flieth to the lodgings of the Leopard's, and there among them hideth her young ones, (which for the most part are males) for if the male Lion find them, he knoweth them and destroyeth them, as a bastard and adulterous issue, and when she goeth to give them suck, she feigneth as though she went to hunting.  
By the copulation of a lioness and an Hyaena is the Aenthiopian Crocuta brought forth. 
Pollux Coelius  The Arcadian dogs called Leontomiges were also generated betwixt dogs and Lions: In all her life long she beareth but once, and that but one at a time, as Aesop seemeth to set down in that fable, where he expresseth that contention between the lioness and the Fox, about the generosity of their young ones: the Fox objecteth to the lioness, that she bringeth forth but one whelp at a time, but he on the contrary begetteth many Cubs, wherein he taketh great delight; unto whom the lionsse maketh this answer: Parere se quidem unum sed Leonem: That is to say, she bringeth forth indeed but one, yet that one is a Lion: for one Lion is better than a thousand Foxes, and true generosity consisteth not in popularity, or multitude, but in the gifts of the mind joined with honourable descent: The lionesses of Syria bear five times in their life; at the first time five, afterwards but one, and lastly they remain barren. Herodotus speaking of other lions, saith they never bear but one, and that only once, whereof he giveth this reason, that when the whelp beginneth to stir in his dams belly, the length of his claws pierce through her matrix, and so growing greater and greater, by often turning leaveth nothing whole; so that when the time of littering cometh she casteth forth her whelp and her womb both together, after which time she can never bear more: but I hold this for a fable, because Homer, Pliny, Oppianus, Solinus, Philes, and Aelianus affirm otherwise contrary, and besides experience showeth the contrary.  
When Apollonius traveled from Babylon, by the way they saw a lioness that was killed by hunters, the beast was of a wonderful bigness, such a one as was never seen: about her was a great cry of the hunters, and of other neighbours which had flocked thither to see the monster, not wondering so much at her quantity, as that by opening of her belly, they found within her eight whelps, whereat Appolonius wondering a little, told his companions that they travailing now into India should be a year and eight months in their journey: 
Philestratus  For the one lion signified by his skill, one year, and the eight young ones eight months. The truth is, that a lion beareth never above thrice, that is to say, six at the first, and at the most afterwards, two at a time, and lastly but one, because that one proveth greater, and fuller of stomach, than the other before him; wherefore nature having in that accomplished her perfection, giveth over to bring forth any more. Within two months after the lioness hath conceived, the whelps are perfected in her womb, and at six months are brought forth blind, weak, and (some are of opinion) without life, which so do remain three days together, 
Physiologus  until by the roaring of the male their father, and by breathing in their face they be quickened, which also he goeth about to establish by reason: but they are not worth the relating. Isidorus on the other side declareth that for three days and three nights after their littering, they do nothing but sleep, and at last are awaked by the roaring of their father: so that it should seem without controversy, they are senseless for a certain space after their whelping: At two months old they begin to run and walk. They say also that the fortitude, wrath, and boldness of lions, is conspicuous by their heat, the young one containeth much humidity contrived unto him by the temprament of his kind, which afterwards by the dryness and calidity of his complectiom groweth viscus and slimy like birdlime, and through the help of the animal spirits prevaileth especially about his brain, whereby the nerves are so stopped, and the spirits excluded, that all his power is not able to move him, until his parents partly by breathing into his face, and partly by bellowing, drive away from his brain that viscus humour: these are the words of Physiologus whereby he goeth about to establish his opinion: but herein I leave every man to his own judgement, in the mean season admiring the wonderful wisdom of God, which hath so ordered the several natures of his creatures, that whereas the little Partridge can run so soon as it is out of the shell; & the duckling the first day swim in the water with his dam, yet the harmful lions, Bears, Tigers, and their whelps are not able to see, stand, or go, for many months; whereby they are exposed to destruction when they are young, which live upon destruction when they are old: so that in infancy, God clotheth the weaker with more honour.  
There is no creature that loveth her young ones better then the lioness, for both shepherds, and hunters, frequenting the mountains, do oftentimes see how irefully she fighteth in their defence, receiving the wounds of many darts, & the strokes of many stones, the one opening her bleeding body, & the other pressing the blood out of the wounds, standing invincible never yielding till death, yea death itself were nothing unto her, 
Aelianus Endemus  so that her young ones might never be taken out of her den: for which cause Homer compareth ajax to a lioness, fight in the defence of the carcase of Patroclus. It is also reported, that the male will lead abroad the young ones, but it is not likely, that the lion which refuseth to accompany his female in hunting will so much abase his noble spirit, as to undergo the lionesses duty in leading abroad the young ones. In Pangius a mountain of Thracia, there was a lioness which had whelps in her den, the which den was observed by a Bear, 
Gillius  the which Bear on a day finding the den unfortified both by the absence of the Lion and the lioness, entered into the same and slew the Lion's whelps, afterward went away, and fearing a revenge, for her better security against the lion's rage, climbed up into a tree, and there sat, as in a sure castle of defence: at length the lion and lioness returned both home, and finding their little ones dead in their own blood, according to natural affection fell both exceeding sorrowful, to see them so slaughtered whom they both loved; but smelling out by the foot the murderer, followed with rage up and down until they came to the tree whereinto the Bear was ascended, and seeing her, looked both of them ghastly upon her, oftentimes assaying to get into the tree, but all in vain, for nature which adorned them with singular strength and nimbleness, yet had not endued them with power of climbing, so that the tree hindering them from revenge, gave unto them further occasion of mourning, and unto the Bear to rejoice at her own cruelty, and deride their sorrow.  
Then the male forsook the female, leaving her to watch the tree, and he like a mournful father for the loss of his children, wandered up and down the mountain making great moan and sorrow, till at the last he saw a Carpenter hewing wood, who seeing the lion coming towards him let fall his Axe for fear, but the lion came very lovingly towards him, fawning gently upon his breast with his forefeet, and licking his face with his tongue; which gentleness of the lion the man perceiving, he was much astonished, and being more and more embraced, and fawned one by the lion, he followed him, leaving his Axe behind him which he had let fall, which the lion perceiving went back, and made signs with his foot to the Carpenter that he should take it up: but the lion perceiving that the man did not understand his signs, he brought it himself in his mouth and delivered it unto him, and so led him into his Cave, where his yongue whelps lay all imbrued in their own blood, and then led him where the lioness did watch the Bear, she therefore seeing them both coming, as one that knew her husband's purpose, did signify unto the man he should consider of the miserable slaughter of her yongue whelps, and showing him by signs, that he should look up into the tree where the Bear was, which when the man saw he conjectured that the Bear had done some grievous injury unto them; he therefore, took his Axe and hewed down the tree by the roots, which being so cut, the Bear tumbled down headlong, 
AElianus  which the two furious beasts seeing they tore her all to pieces: And afterwards the lion conducted the man unto the place and work where he first met him, and there left him, without doing the least violence or harm unto him.  
Neither do the old lions love their yongue ones in vain and without thanks or recompense, for in their old age they require it again, 
The recompense of young Lions to the old. Tzetzes  then do the yongue ones both defend them from the annoyances of enemies and also maintain and feed them by their own labour: for they take them forth to hunting, and when as their decrepit and withered estate is not able to follow the game, the younger pursueth and taketh it for him: having obtained it, roareth mightily like the voice of some warning piece; to signify unto his elder that he should come on to dinner, and if he delay, he goeth to seek him where he left him, or else carrieth the prey unto him: at the sight whereof in gratulation of natural kindness and also for joy of good success, the old one first licketh and kisseth the younger, and afterward enjoy the booty in common▪ betwixt them.  
Admirable is the disposition of lions, both in their courage, society, and love, 
Aristotle Albertus The love of lions to their benefactors.  for they love their nourishers and other men with whom they are conversant: they are neither fraudulent nor suspicious, they never look awry or squint, and by their good wills they would never be looked upon.  
Their clemency in that fierce and angry nature is also worthy commendation, 
The nature of their revenge. Pliny Solinus  and to be wondered at in such beasts, for if one prostrate himself unto them as it were in petition for his life, they often spare except in extremity of famine; and likewise they seldom destroy women or children: and if they see women, children, and men together, they take the men which are strongest and refuse the other as weaklings and unworthy their honour; and if they fortune to be harmed by a dart or stone by any man, according to the quality of the hurt, they frame their revenge; for if it wound not, they only terrify the hunter, but if it pinch them further, and draw blood, they increase their punishment.  
There is an excellent story of a Soldier in Arabia, who among other his colleagues road abroad on geldings to see some wild Lions: now geldings are so fearful by nature, that where they conceive any fear, no wit or force of man is able by spur and rod to make him to come near the thing it feareth, but those which are not gelded are more bold and courageous, and are not at all afraid of Lions, but will fight and combat with them. As they road they saw three Lions together, one of the soldiers seeing one of them stray and run away from his fellows, cast a Dart at him, which fell on the ground near the lions head, whereat the beast stood still a little, and paused, and afterward went forward to his fellows. At last the Soldier road betwixt him and his fellows which were gone before, and ran at his head with his spear, but miss it, and fell from his horse to the earth, than the Lion came unto him and took his head in his mouth, which was armed with a Helmet, and pressing it a little did wound him, but not kill him, taking of him no more revenge, than might requite the wrong received, but not the wrong intended; for generally they hurt no more than they are harmed.  
There is an obscure Author that attributeth such mercy and clemency to a Beast which he calleth Melosus, for he persecuteth with violence and open mouth stout men, and all whom he is able to resist, but yet is afraid of the crying of children. It is probable that he mistaketh it for the Lion, for besides him, I have not read of any Beast that spareth young children. Solinus affirmeth that many Captives having been set at liberty, have met with Lions as they returned home, weak, ragged, sick, and disarmed, safely without receiving any harm or violence.  
And in Lybia the people believe that they understand the petitions and entreat of them that speak to them for their lives: for there was a certain captive woman coming home again into Getulia her native country through many woods, was set upon by many Lions, against whom she used no other weapon but only threatenings and fair words, falling down on her knees unto them, beseeching them to spare her life, telling them that she was a stranger, a captive, a wanderer, a weak, a lean and lost woman, and therefore not worthy to be devoured by such courageous and generous beasts as they: at which words they spared her, 
Pliny. Solinus.  which thing she confessed after her safe return: the name of this woman was called juba. Although about this matter there be sundry opinions of men, some making question whether it be true, that the Lion will spare a prostrate suppliant, making confession unto him that he is overcome; yet the Romans did so generally believe it, that they caused to be inscribed so much upon the gates of the great Roman palace in these two verses; 
Iratus recolas, 
Textor.  quam nobilis ira leonis  
In sibi prostratos, se negat esse feram.  It is reported also, that if a man and another beast be offered at one time to a lion to take his choice, 
Albertus.  whether of both he will devour, he spareth the man and killeth the other beast. These lions are not only thus naturally affected, but are enforced thereunto by chance and accidental harms. As may appear by these examples following, Mentor the Syracusan as he travailed in Syria met with a Lion, that at his first sight fell prostrate unto him, rolling himself upon the earth like some distressed creature, whereat the man was much amazed, and not understanding the meaning of this beast, he endeavoured to run away; the beast still overtook him, and met him in the face, licking his footstepes like a flatterer, showed him his heel, wherein he did perceive a certain swelling, whereat he took a good heart, going unto the Lion, took him by the leg, and seeing a splint sticking therein, he pulled it forth, so delivering the Beast from pain; for the memory of this fact, the picture of the man and the Lion were both pictured together in Syracusis, until Plynies' time, as he reporteth. The like story is reported of Elpis the Samian, who coming into Africa by ship, and there going a shore, had not walked very far on the land, but he met with a gaping lion, at which being greatly amazed, he climbed up into a tree, forasmuch as there was no hope of any other flight, and prayed unto Bacchus (who in that Country is esteemed as chief of the Gods) to defend him, as he thought from the jaws of death: but the lion seeing him to climb into the tree stood still, and laid himself down at the root thereof, desiring him in a manner, by his heavy roaring to take pity upon him, gaping with his mouth and showing him a bone sticking in his teeth, which through greediness he swallowed, which did so pain him, that he could eat nothing: at the last the man perceiving his mind, (moved by a miracle) laid aside all fear, and came down to the dumbe-speaking distressed Lion, and eased him of that misery: which being performed he not only showed himself thankful for the present time, but like the best natured honest man, never forsook shore, 
Pliny.  but once a day came to show himself to the man his helper, during the time that they abode in those quarters; & therefore Elpis did afterward dedicate a temple unto Bacchus in remembrance thereof. And this seemeth to me most wonderful, that Lions should know the virtue of men's curing hands above other creatures, & also come unto them against nature & kind, but so much is the force of evil & pain, that it altereth all courses of savage minds and creatures.  
When Androcles a servant ran away from a Senator of Rome, 
Aelianus Gellius.  because he had committed some offence, (but what his offence was I know not) and came into Africa, leaving the Cities and places inhabited to come into a desert region: Afterward when Androcles had obtained a master being Consul of that province of Africa, 
A notable story of a Lion.  he was compelled by daily stripes to run away, that his sides might be free from the blows of his master, and went into the solitary places of the fields, and the sands of the wilderness: and if he should happen to stand in need of meat, he did purpose to end his life by some means or other: and there he was so scorched with the heat of the sun, that at last finding out a cave, he did cover himself from the heat of it therein: and this cave was a lions den. But after that the lion had returned from hunting, (being very much pained by reason of a Thorn which was fastened in the bottom of his foot) uttered forth such great lamentation and pitiful roaringes, by reason of his wound, as that it should seem, he did want some body to make his moan unto for remedy; at last coming to his cave, and finding a young man hid therein, he gently looked upon him, and began as it were to flatter him, and offered him his foot, and did as well as he could pray him to pull out the piece of splint which was there fastened.  
But the man at the first was very sore afraid of him, and made no other reckoning but of death: but after that he saw such a huge savage beast so meek and gentle, began to think with himself, that surely there was some sore on the bottom of the foot of the beast, because he lifted up his foot so unto him, and then taking courage unto him, 
Gellius.  lifted up the lions foot, and found in the bottom of it a great piece of splint, which he plucked forth, and so by that means eased the lion of her pain, and pressed forth the matter which was in the wound, and did very curiously without any great fear thoroughly dry it, and wipe away the blood: the lion being eased of his pain, laid himself down to rest, putting his foot into the hands of Androcles.  
With the which cure the lion being very well pleased, because he handled him so curtiously and friendly, not only gave him for a recompense his life, but also went daily abroad to forage and brought home the fattest of his prey. Androcles whom all this while (even for the space of three years) he kept familiarly, without any note of cruelty or evil nature in his den, and there the man and the beast lived mutually at one commons, the man roasting his meat in the hot sun, and the lion eating his part raw, according to kind. When he had thus lived by the space of three years, and grew weary of such a habitation, life, and society, he bethought himself of some means to departed; and therefore on a day when the lion was gone abroad to hunting, the man took his journey away from that hospitality, and after he had travailed three days (wandering up and down) he was apprehended by the legionary soldiers: to whom he told his long life and habitation with the lion, and how he ran away from his master a senator of Rome, which when they understood, they also sent him home again to Rome to the Senator.  
And being received by his master, he was guilty of so great and foul faults, that he was condemned to death, and the manner of his death was, to be torn in pieces of Wild beasts. Now there were at Rome in those days many great, fearful, cruel, and ravening beasts, and among them many Lions, it fortuned also that shortly after the taking of the man, the aforesaid Libyan Lion with whom he lived long, seeking abroad for his companion and man-friend, was taken and brought to Rome, and there put among the residue, who was the most fierce, grim, fearful, and Savage, above all other in the company, and the eyes of men were more fastened upon him then all other beside. When Androcles was brought forth to his execution, and cast in among these Savage beasts, this Lion at the first sight looking steadfastly upon him, stood still a little, and then came toward him softly, and gently, smelling to him like a Dog, and wagging his tail: the poor exanimat and forlorn man not looking for any thing but present death, trembled and was scarce able to stand upright in the presence of such a beast; not once thinking upon the Lion that had nourished him so long, but the Beast Accepti beneficij memore, mindful of former friendship, licked gently his hands and legs, and so went round about him touching his body, and so the man began to know him, and both of them to congratulate each other in that their imprisoned occurrence; and to signify to all the beholders their former acquaintance and conversation, the man by stroking and kissing the Lion, and the Lion by falling down prostrate at the man's feet. In the mean time a Pardall came with open mouth to devour the man, but the lion rose up against her and defended his old friend, and she being instant, the lion tore her in pieces to the great admiration of the beholders, 
Gillius.  as it could not otherwise choose. Then Caesar which had caused those spectacles, sent for the man, and asked him the cause of that so rare and prodigious an event, who incontinently told him the story before expressed. The rumour whereof was quickly spread abroad among the people, and tables of writing were made of the whole matter, and finally all men agreed that it was fit that both the man and the lion should be pardoned and restored to liberty: 
Appion.  and afterward (saith Appion) all the people (and beholders of that comedy) were suitors to the Senate for the accomplishment thereof, and so the man was pardoned, and the lion was given unto him for a reward or fuffrage, who led him up and down the streets in a leame or slip, Androcles receiving money, and the lion adorned with flowers and garlands, and all men that saw or met them, said: Hic est leo hospes hominis, hic est homo medicus leonis, Here goeth the lion which was this man's Host, and here is the man which was this lion's Physician. Seneca also in his book de beneficijs, out of Gellius writeth so much of another lion: and indeed there is no man or other beast more fixed and constant in their love and friendship, 
A story of the justice of Lions.  or more ready to revenge the breach of amity and kindness, then is a lion; as appeareth by this story of Eudemus, who writeth of a certain young man, that he nourished together many years, a dog, a bear, and a lion, who lived in perfect peace and concord without breach, snarling, or appearance of anger. On a day as the bear and dog played together and biting one another gently, it happened that the dog fastened his teeth (in sport) deeper than the bear could digest, and therefore presently he fell upon him, and with his claws tore out the soft part of his belly, whereof he presently dried: The lion sitting by, and seeing this cruelty and breach of love, amity, and concord, among them that had so long lived together, fell to be inflamed to revenge that perfidy; and like a true king of beasts, 
Aelianus.  measured the same measure to the bear as he had done to the dog, and served him with the same sauce, tearing him instantly in pieces. There is also in the life of S. Jerome, a story of a lion, that was cured by him, as you have read before the lion was by Elpis, and that the beast in gratitutde of that good turn, did ever afterward follow the ass which borough him home his carriage and provision through the woods; Till at last the lion being a sleep, the Ass was stolen away, for sorrow whereof the lion put himself in the Ass' stead, 
T●xtor.  to bear burdens as he did ● within short time after he found out the Ass in the thiefs stable, and brought him home again: but I am of Erasmus mind concerning this story, 
Diodorus.  that the Author thereof took upon him to write wonders and not truth. The Kings of Egypt and Syria did keep tame lions, to accompany them into their wars, which were led about their own bodies for their guard and costody, 
The clemency of Lions in sparing men.  against all peril and invasion.  
It is also very pertinent to this place, to express the clemency of these beasts towards the martyrs and servants of jesus Christ, both men and women, that so we may observe the performance and accomplishment of that prophesy Psal. 91. That they should walk upon the Asp and the Cockatrice, and sofely tread upon the lion and the Dragon; This we are not to attribute to the nature of lions, but rather to the overruling hand of ours and their Creator who in remembrance of his own promise, and advancement of his own glory, stopeth the mouth of lions, and restraineth all violence both of living creatures and elements, yet I will not impose any necessity of believing these stories upon the reader, 
Textor.  for I myself report them not for truth, but because they are written. When S. Anthony went about to make a grave for the interring of the carcase of Paul the first Anachorite, and wanted a shovel or spade to turn up the earth, there came two lions, and with their claws opened the earth so wide and deep, that they performed therein the office of a good grave-maker. The prophet Daniel was cast into the lions, to whom (according to the Babylonian story) was given for their diet every day, two condemned men, and two sheep, and yet by power of the almighty whom be served, the Angel of the Lord came down and stopped the lions mouths, so that in extremity of hunger, they never so much as made force as him, but sat quietly at his feet like so many little dogs; by which means he escaped all peril and torments of death. Eleutherius being cast to the lions at the command of Adrian the Emperor, and Prisca a noble Virgin, at the command of Claudius Caesar, both of them in their several times, tamed the untamed beasts and escaped death.  
Macarius being in the wilderness or Mountains, it fortuned that a Lioness had a den near unto his cell, wherein she had long nourished blind whelps, to whom the holy man (as it is reported) gave the use of their eye and sight; the Lioness requited the same with such gratification as lay in her power, for she brought him very many sheepskins to cloth & cover him. Primus, and Foelicianus, Thracus, Vitus, Modestus, and Crescentia, all martyrs, being cast unto lions, received no harm by them at all, but the beasts lay down at their feet and became tame, gentle, and meek, not like themselves, but rather like Doves. When a bear and a lion fell upon Tecla the virgin, a Martyr, a Lioness came and fought eagarly in her defence against them both. When Martina the Daughter of a Consul could not be terrified or drawn from the Christian faith by any imprisonment, chains or stripes, nor allued by any fair words to sacrifice to Apollo, there was a lion brought forth to her, at the commandment of Alexander the Emperor, to destroy her; who assoon as he saw her, he lay down at her feet wagging his tail, and fawning in a loving and fearful manner, as if he had been more in love with her presence, then desirous to lift up one of his hairs against her. The like may be said of Daria a virgin in the days of Numerian the Emperor, who was defended by a Lioness, but I spare to blot much paper with the recital of those things (which if they be true) yet the Author's purpose in their allegation is most prophain, unlawful and wicked, because he thereby goeth about to establish miracles in saints, which are long agone ceased in the church of God.  
Some Martyrs also have been devoured by lions, as Ignatius Bishop of Antioch, Satyrus and Perpetua, he under trajan the Emperor, and they under Valerian and Galienus. 
Men devoured by Lions.  In holy scripture there is mention made of many men killed by lions. First of all it is memorable of a prophet 1 King 13. that was sent by the almighty unto jeroboam, to cry out against the altar at bethel, and him that erected that altar, with charge, that he should neither eat nor drink in that place.  
Afterward an old prophet which dwelled in that place hearing thereof, came unto the Prophet, and told him that God had commanded him to go after him, and fetch him back again to his house to eat and drink; wherewithal being deceived, he came back with him contrary to the commandment of the lord given to himself: whereupon as they sat at meat, the prophet that beguiled him, had a charge from God to prophesy against him, and so he did: afterward as he went homeward a lion met him and killed him, and stood by the corpse, and his Ass not eating of them till the old prophet came and took him away to bury him.  
In the twentieth chap. of the same book of Kings, there is another story of a prophet, which as he went by the way he met with a man, and bade in the name of the lord to wound and smite him, but he would not, preferring pity before the service of the Lord: well (said the Prophet unto him) seeing thou refusest to obey the voice of the Lord, Behold as soon as thou art departed, a lion shall meet thee and destroy thee: and so it came to pass; for being out of the presence of the Prophet, a lion met him and tore him in pieces.  
The idolatrous people that were placed at jerusalem by the King of Babel were destroyed by lions, and unto these examples of God his judgements, I will add other out of human stories. Paphages a King of Ambracia, meeting a lioness leading her whelps, was suddenly set upon by her and torn in pieces, upon whom Ovid made these verses: 
Foeta tibi occurrat patrio popularis in aruo,  
Sitque paphageae causa leaena necis.  Hyas the brother of Hyadeses, was also slain by a lioness. The people called Ampraciota in Africa, 
Aelianus  do most religiously worship a lioness, because a notable tyrant which did oppress them was slain by such an one. There is a mountain near the river Indus (called Litaeus) of a shepherd so named, 
Plutarch  which in that mountain did most superstitiously worship the Moon and contemned all other Gods, his sacrifices were performed in the night season; at length (saith the Author) the Gods being angry with him, sent unto him a couple of lions who tore him in pieces, leaving no monument behind but the name of the mountain for the accident of his cruel death.  
The inhabitants of that mountain wear in their ears a certain rich stone (called Clitoris) which is very black, and bred no where else but in that place. There is a known story of the two Babylonian lovers, Pyramus and Thisbe, who in the night time had covenanted to meet at a fountain near the sepulchre of Ninus, and Thysbe coming thither first, as she sat by the fountain, a lioness being thirsty, came thither to drink water (after the slaughter of an Ox:) at the sight whereof, Thysbe ran away and let fall her mantel, which the lioness finding tore i● in pieces with her bloody teeth.  
Afterward came Pyramus, and seeing her mantel all bloody and torn asunder, suspecting that she that loved him, being before him at the appointed place had been killed by some wild beast, very inconsiderately drew forth his sword, and thrust the same through his own body; and being scarce dead, Thysbe came again, and seeing her lover lie in that distress, as one love, one cause, one affection had drawn them into one place, and there one fear had wrought one of their destructions, she also sacrificed herself upon the point of one and the same sword.  
There was also in Scythia a cruel tyrant (called Therodomas) who was wont to cast men to lions to be devoured of them, and for that cause did nourish privately many lions: unto this cruelty did Ovid allude, saying: Therodomantaeos ut qui sensere leones. And again: Non tibi Therodomas crudusque vocabitur Atreus. Unto this discourse of the blood-thirsty cruelty of lions, you may add the puissant glory of them, who both in sacred and profane stories are said to have destroyed lions. 
Men that have overcome lions.  When Samson went down to Thimnath, it is said, that a young lion met him roaring to destroy him, but the spirit of the Lord came upon him, and he tore it in pieces like a Kid; wherein he was a type of jesus Christ, who in like sort being set upon by the roaring of the devil and his members, did with facility (through his divine nature) utterly overthrow the malice of the devil. Afterward Samson went down to the Philistine woman whom he loved, and returning, found that Bees had entered into the lion's carcase and there builded, whereupon he propounded this riddle, A voraci exiunt cibus, & ex forti egressa est dulcedo: Out of the devourer came meat, and out of the strong came sweetness.  
Benaia the son of jehoiada one of David's worthies, did in the Winter time in the snow kill a Lion in a ditch: David himself feeding his father's flock, slew a Lion and a Bear which had rob him of a Lamb.  
It is reported of Perdiccas (one of the Captains of Alexander) a valiant man, that he went alone into the den of a lioness, but not finding her therein, took away her whelps and brought them forth to the admiration of all men; for the lioness both among the Barbarians and Grecians is accounted the strongest and most unresistible beast. In the Northern parts of the world (saith Pausanias') near the monuments of Alcmea and Hyllus, the sons of Hercules, there was a Lion which slew many people, and at last also Euippus the only son of King Megareus; whereat the King grew so sorrowful and angry, thirsting after revenge, that he promised to the man that could overcome him his daughter and the succession of his kingdom: There was a noble and valiant young man called Alcathus, who undertook the action and killed the Lion, for which thing he obtained both the wife and the kingdom according to the promise of Negareus, and therefore in thankfulness of so good fortune, he builded there a famous Temple dedicating it to Diana, Agrotera, and Apollo Agraeus.  
We have spoken before of Lysimachus, unto whom we may add Polydamas the Scotus●an, who in all things hetooke in hand, propounded unto himself the example of Hercules, and did kill a Lion of monstrous stature and bigness, being unarmed, in the mountain Olympus, as at another time he held a bulls leg so fast in his hand, that while the beast strove to lose himself he left the hoof of his foot behind him. When Hercules was a boy or stripling, he slew the Teumessian Lion in Teumessus a mountain of Becotia, and pulled off his skin which ever after he wore instead of a cloak. This Lion is also called a Naemean Lion, yet some are of opinion that the Maemean Lion, was another called also the Moloschaean because having killed the son of Notorchus', he persuaded Hercules which did sworn with him, to take revenge in his stead.  
From whence the Nemaean sacrifices is performed by the Grecians in remembrance of Hercules, and Lucan maketh mention of this Nemaean Lion in this verse: Si saenum premaeres Nemaeum saena leonem. And upon the den of the lion was a Temple builded and dedicated to jupiter Nemaeus. Varinus speaking of the Nemaean lion telleth this story thereupon, whereas saith he, the said lion could not be killed with any sword, dart, or other sharp instrument, Hercules tore him in pieces with his hands without all weapons, and afterward wore his skin in remembrance of that victory: It happened on a day, that as he travailed he met with his friend Telamonius who wanted children, of whom he was entreated that he would make sacrifice to jupiter for him in that weed or garment, and also entreat for a son. Hercules yielded, and taking the golden censer in his hand, made the sacrifice and supplication to jupiter, that Telamonius might have a son, and as he sacrificed, an Eagle flew over them, which in Greek is called Aetoes, wherefore when Hercules saw the same, he charged Telamonius that his son should be called Aetoes; that is, an Eagle: and so he was, but afterward he was called ajax, and wore continually that lions skin which was given him by Hercules: and therefore he could not be wounded: But I take this to be but a fable: rather this was the truth.  
ajax was a valiant soldier, and so warily carried himself in many battles, that he never received wound, but at last he slew himself with his own sword thrusting it through his neck; and for this cause it was fabled, that he never could be wounded by a virtue, as was imagined conferred on him from Hercules. Ovid hath a witty fiction of one Phyllius, who fell so deeply in love with a little boy, that at his pleasure he took many wild beasts, birds, and Lions, and tamed them to the delight of his Amasius: at length the infatiable boy required him to do the like by a Bull, which he had overcome, but Phyllius denying that request, the boy presently cast himself down from a rock, and was afterward turned into a Swan; by which the Poet declareth, the unmerfull regard which reckless and childish minds bear towards the greatest labours and deserts of the best men, and that in such society a man is no longer beloved, than he giveth, also the denial of one small request cannot be endured although a thousand good turns have gone before it, wherefore such minds may well be transfused into Swans, which forsake their owners and breeders, going and swimming far from their first and proper habitation.  
Having but mentioned such a story, it is not exorbitant to add in one word other fictions of metamorphosing, 
Men transfigured into Lions according to poets and fictions  and transfiguring men into Lions, which we promised in the former discourse of Amasis & Apollonius when I discoursed of the food of Lions.  
And first of all, it is not unproper to remember the caution of Timaeus the Pythagoraean who affirmeth, that the mutation of men into beasts is but a fiction brought in for the terror of wicked men, who seeing they cannot be restrained from vice for the love of well doing, they may be deterred for the fear of punishment, which is meant by such beastly transmigrations.  

Olympiodorus.  And this thing is thought to be most consonant to the opinion of Plato, for in consideration of the habit and not of the kind, a good house-keeperr and charitable nourishing man is said to be transmuted into a tree: he which liveth by catching and snatching, to serve his own concupiscence into a Kite, he which for love of military discipline and martial affairs into a lion, he that was a tyrant and a devourer of men into a dragon: & Empedortes also said, that if a man departed this natural life and be transmuted into a bruit beast, it is most happiest for him if his soul go into a lion: but if he lose his kind and senses and be transmuted into a plant, then is it best to be metamorphosed into a Laurel or Bay tree. And for these causes we read of Hippo changed into a lion, and Atlas into a lioness, and the like I might say of Proteus, of the Curetes, and others: and generally all the Eastern wise men believed the transmigration of spirits from one into another, and insinuated so much to their symmists and disciples, making little or no difference betwixts the natures of men and bruit beasts.  
Therefore they taught that all their Priests after death were turned into lions, their religious Vestals or women into Hyaenaes', 
Porphyrius  their servants or ministers in the temples about the service of their vain Gods into Crows and Ravens, the fathers of families into Eagles and Hawks, but those which served the Leonticke altars, meaning Namaeasacra instituted for the honour of Hercules, were transformed diversly: but of all these we have already expressed our opinion, namely to believe and think so basely of mankind, created after the image as once to conceive or entertain one thought of such passing of one from another, were most lewd and diabolical; but to conceive them as allegories by which the minds of the wise may be instructed in divine things, and God his judgements, as it is poetical, so is it not against any point of learning or good religion.  
As that which hath been already expressed most notably describeth the nature of the lion, 
The understanding of Lions.  so that succeed hath the same use for the manifestation of the dignity and honour of this beast. First of all therefore to begin with his understanding, and to show how near he cometh to the nature of man. It is reported by Elianus, that in Lybia they retain great friendship with men, enjoying many things in common with them, and drinking at the same well or fountain.  
And if at any time he being deceived in his hunting, and cannot get to satisfy hunger, then goeth he to the houses of men, and there if he find the man at home, he will enter in and destroy, except by wit, policy, and strength, he be resisted; but if he find no man but only women, they by railing on him and rebukes drive him away, which thing argueth his understanding of the Lybian tongue; The sum and manner of those speeches and words which she useth to affright and turn them away from entering houses, are these:  
Art not thou ashamed being a Lion the King of beasts to come to my poor cottage to beg meat at the hands of a woman? and like a sick man distressed with the weakness of body to fall into the hands of a woman, that by her mercy thou mayest attain those things which are requisite for thy own maintenance and sustentation? yea rather thou shouldest keep in the mountains and live in them, by hunting the Hart and other beasts provided in nature for the lion's food, and not after the fashion of little base dogs, come and live in houses to take meat at the hands of men and women.  
By such like words she enchanteth the mind of the Lion, so that like a reasonable person overcome with strong arguments, notwithstanding his own want, hunger, and extremity, he casteth his eyes to the ground ashamed and afflicted, and departeth away without any enterprise: Neither aught any judicious or Wiseman think this thing to be incredible, for we see that Horses and Dogs which live among men, and hear their continual voices, do discern also their terms of threatening, chiding, & rating, and so stand in awe of them; and therefore the Lions of Libya, whereof many are brought up like Dogs in houses, with whom the little children play, may well come to the knowledge and understanding of the Maurysian tongue.  
It is also said they have understanding of the parts of men and Women, 
Leo Afer.  and discern sexes, and are indeed with a natural modesty, declining the sight of women's privy parts. And unto this may be added the notable story of a Lion in England (declared by Crantzius) which by evident tokens was able to distinguish betwixt the King, nobles, 
The anger of Lions, and the signs thereof.  and vulgar sort of people.  
As the ears of Horses, are a note of their generosity, so is the tail of lions, when it standeth immovable, it showeth that he is pleasant, gentle, meek, unmoved, and apt to endure any thing, which falleth out very seldom, for in the sight of men he is seldom found without rage. In his anger, he first of all beateth the earth with his tail, 
Adamantiu. Albertus.  afterwards his own sides, and lastly leapeth upon his prey or adversary. Some creatures use to wag their tails, when they see suddenly those which are of their acquaintance, as Dogs; but lions and Bulls, do it for anger and wrath. The reason both of one and other, is thus rendered by Aphroditius.  
The backbone of such beasts is hollow, and containeth in it marrow, which reacheth to the tail, and therefore there is in the tail a kind of animal motion, and power. For which cause when the beast seethe one of his acquaintance, he waggeth his tail by way of salutation for the same reason that men shake hands, for that part is the readiest and nimblest member of his body, but Bulls and lions, are constrained to the wagging of their tails for the same reason that angry men are light fingered, and apt to strike: for when they cannot have sufficient power to revenge, they either speak if they be men, or else bark if they be Dogs, or smite their sides with their tail if they be lions; by that means uttering the fury of their rage to the ease of nature, which they cannot to the full desire of revenge.  
But we have showed before that the lion striketh his sides with his tail, for the stirring up of himself against dangerous perils, for which cause Lucan compareth Caesar in his warlike expedition, at Pharsalia against his own Country, before his passage over Rubicon, whilst he exhorted his soldiers, to a lion beating himself with his own tail, in these verses; 
Ind mora sol●it belli, tumidumque per amnem,  
Signa tulit propere: sicut sqallentibus armis,  
Aestifer ae Lybies, viso leo cominus host▪  
Subsedit dubius, totam dum colligit iram,  
Mox ubi se saevae stimulavit verbere caudae,  
Erexitque iubas, vasto & grave murmur hiatu.  
Infremuit: tum torta levis si lancea Mauri.  
Haereat, aut latum subeant venabula pectus,  
Per ferrum tanti securus vulneris exit  There are many Epigrams, both Greek, and latin, concerning the rage, force, friendship, and society of lions with other beasts, whereof these are most memorable: the first of a Hare which through sport crept through the mouth of a tame lion, whereof martial writeth in this sort, teaching her to fly to the lions teeth against the rage of Dogs, in these verses: 
Rictibus his tauros, non eripuere magistri,  
Per quos praeda fugax, itaque reditque lepus,  
Quodque magis mirum, velotior exit ab hostae.  
Nec nihil à tanta, nobilitate refert.  
Tutior in sola, non est cum currit arena.  
Nec caviae tanta, conditur ille fide,  
Si vitare canum morsus, lepus improbe guaeriis  
Ad quae confugias, or a leonis habes.  There is another of the same Poets, about the society of a Rame and a Lion, wherein hewondereth, that so different natures should live together, both because the Lion forgetteth his prey in the woods, and also the Ram, the eating of green grass, and through hunger, both of them constrained to taste of the same dishes, and yet this is no other, then that which was foretold in holy scripture, the lion and the lamb should play together, the Epigram is this; 
Maessyli lo fama iugi, peicorisque martitus,  
Lanigeri, mirum qui posuere fide,  
Ipse licet videas, cavea stabulantur in una,  
Et pariter socias, carpit uterque dapes  
Nec faetu nemorum gaudent, nec mittibus herbis,  
Concordem saciat, sed rudis agna famem.  For we have showed before, that a Lion in his hunger, will endure nothing, but fiercely falleth upon every prey, according to these verses of Mannilius. 
Quis dubitet, vasti quae sit natura leonis?  
Quasque suo dietet, signo nassentibus arts?  
Ille novas semper pugnas, nova bella ferarum,  
Apparat, & pecorum, vivit spolio, atque rapinis.  
Hoc habet, hoc studium posts, ornare superbos  
Pellibus, & captas domibus configere predas,  
Atque parare metum syluis, & vivere rapto.  Concerning the hunting and taking of lions, 
The hunting and taking of Lions.  the Indian dogs, and some other strong hunters do set upon Bulls, Boars, and Lions, as we have said before in the History of dogs: but dogs, which are begotten of Tigers, amongst the Indians, and those of Hyrcania, especially do this thing, as it is noted by Mantuan concerning the fortitude and courage of a dog, saying: Et truculentus Helor certare leonibus audens. In the province of Ginezui which is subject to the great Cham king of Tartary, there are very many lions which are very great and cruel: and in that region the dogs are accounted so bold and strong, as they will not fear to invade or set upon those lions; And it oftentimes cometh to pass, that two dogs and a hunting Archer sitting on horseback do kill and destroy a lion, for when the Dogs perceive the lion to be near them, they set upon him with great barking, but especially when they know themselves backed with the help of a man, they do not cease to bite the lion in his hinder parts and tail: and although the lion doth oftentimes threaten them with his frowning and terrible countenance, turning himself this way and that way, that he might tear them in pieces, notwithstanding the dogs looking warily unto themselves, are not easily hurt by him, especially when the hunting Horseman following them, doth seek the best means to fasten his Dart in the lion, when he is bitten of the Dogs, for they are wise enough to consider their own help. But the Lion than flieth away, fearing least the barking and howling of the dogs, may bring more company both of men and dogs unto him.  
And if he can, he betaketh himself rightly unto some tree, that he may enjoy the same for a place of defence for his back, then turning himself, with a scornful grinning he fighteth withal his force against the Dogs. 
Paulus. Venetus.  But the Hunter coming nearer upon his Horse ceaseth, not to throw Darts at the lion until he kill him: neither doth the lion feel the force of the Darts until he be slain, the Dogs do unto him so great hurt and trouble.  
If a lion be seen in the time of hunting, being ashamed to turn his back, he doth a little turn away himself if be oppressed with a multitude: being removed from the sight of the Hunters, he doth hastily prepare for flight, thinking that his shame is cleared by concealing himself; and therefore knoweth that the woods cannot give testimony of this fear.  
He doth want in his flight the leaping which he useth in pursuing other beasts. He doth craftily dissemble and abolish his footsteps to deceive the Hunters: Pollux affirmeth that if a Hunter do fight against any wild Beasts, as a Boar, he must not straddle with his Legs wide abroad, but keep them together within the compass of a foot, that he may keep his ground steadfast and sure, even as the manner is in Wrestling: for there are some wild Beasts as Panthers and Lions, when they are hunted, and are hindered in their course by their Hunters, if they be any thing near them do presently leap upon them.  
But the stroke which is given aught to be directed or leveled right against the breast, and the hart, for that being once stricken is incurable. (Xenophon saith) in his book concerning Hunting, that Lions, Leopards, Bears, Pardals, Lynxes, and all other wild Beasts of this sort which inhabit desert places (without Greece,) are taken about the Pangaean Mountain, and the Mountain called Cyrtus above Macedony: some in Olympus, Mysius, and Pindus: some in Mysa above Syria, and in other Mountains which are fit for the breeding and nourishing Beasts of this kind. But they are taken partly in the Mountains by poison of Wolfe-bane, for the sharpness of the Region (because that can admit no other kind of hunting as by Nets and Dogs) but mingling this with that thing in which every wild beast delighteth, the Hunters do cast it unto them near the Waters. There are some also which do descend down in the night time, who are taken in regard that all the ways by which they should ascend unto the Mountains are stopped with Huntsmen, and weapons, neither being so excluded, are they taken without great peril unto the Huntsmen.  
There are some also which make pitfalls or great ditches in the ground to catch Lions, in the midst whereof, they leave a profound stony pillar, upon which in the night time they tie a Goat, and do hedge the pitfalls round about with boughs, lest that it might be seen, leaving no entrance into the same. The lions hearing the voice of the goat in the night, do come unto the place and walk round about the hedge, but finding no place where they may enter, they leap over and are taken. Oppianus doth describe three manner of ways of hunting Lions, which also Bellasarius doth, but he doth describe them in my mind very unskilfully.  
The first of them is rehearsed out of Xenophon, 
Three ways to take Lions.  we will notwithstanding also add thereunto Oppianus: for he doth vary in both of them. The second is made by fire, the third by Whips or scourges. The first manner of way is therefore as Gillius for the most part translateth out of Oppianus, in this sort. Where the Hunters of Lybia do observe the beaten path or way of the Lion going out of his den unto the Water, they make a broad and round ditch near unto it, in the midst whereof they raise up a great pillar, upon this they hang a sucking Lamb, they compass the Ditch round about with a Wall of stones heaped together, lest that when the wild beast cometh near he perceiveth the deceit. The Lamb being fastened upon the top of the pillar, doth incitate the hunger-starven hart of the Lion by his bleating, therefore coming near, and not being able to stay longer about the Wall, he doth presently leap over and is received into the unlooked for ditch, in which being now included, he vexeth himself in all the parts of his body, lifting himself up rather at the lamb then to go forth, and being again overthrown, he maketh force again. These things Gillius affirmeth. 
The second.   
The other manner of hunting by fire, is the devise of the people which inhabit about the river Euphrates, who hunt lions after this manner. The Hunters some upon strong Horses, and some upon grey Horses with glasen eyes which are more swift, & which dare only meet lions, when other Horses dare not abide the sight of lions: other being on foot do set the Nets. Three of them being placed in the snares remain to underprop the Nets, with stays and stakes: one in the middle, all the rest in both the bendinge or turnings of the same, so that he which is in the middle can hear both the other at the farther ends: some setting round about in warlike manner, holding pitchy firebrands in their right hands, and bucklers in their left: for with those they make a very great noise and clamour, and with showing their firebrands, put the wild beasts in an incredible fear: Therefore when all the Horsemen being spread abroad invade the beasts, and and the footmen likewise do follow with a great noise: the lions being terrified with the crying out of the hunters, not daring to resist, give place: and aswell for fear of fire, as of the men they run into the nets and are taken: like as fishes in the night time, by fire are compelled and driven into the nets of the fishers.  

The third.  The third manner of hunting is done with lesser labour: that is, four strong men armed with shields, and fortified all over with thongs of leather, and having helmets upon their heads, that only their eyes, noses, and lips may appear, with the brandishing of their firebrands rustle in upon the lion lying in his den: he not bearing this indignation, with a gaping and open-wide mouth, the lightning, or burning of his eyes being inflamed, breaketh forth into a great roaring, and with such celerity rustleth upon them, as if it were some storm and tempest: they with a firm and constant courage abide that brunt: and in the mean while that he coveteth to catch any of them in his teeth or claws, another of them, provoking him behind doth smite him, and with a loud noise or clamour doth vex him: then the lion in haste leaving the first which he had taken in his mouth, turneth back his mouth unto the hinder: each of them in several parts do vex him: but he breathing forth warlike strength, runneth here and there, this man he leaveth, that he snatcheth up on high: at the length being broken with long labour, and wearied, foaming in his mouth, he lieth down strait upon the ground, and now being very quiet they bind him▪ and take him from the earth as if he were a Ram. I do also find that lions are intricated in snares or traps, bound unto some post or pile, nigh unto some narrow place, by which they were wont to pass.  
But Pliny saith, that in times past it was a very hard and difficult manner to catch lions, and that the chiefest catching of them was in ditches.  
In the mountain Zaronius in Africa, the strongest men do continual hunt lions, the best of which being taken they send them unto the King of Fez: and the King ordereth his hunting in this manner: in a very spacious field there are little hutches built of that height as a man may stand upright in them: every one of these is shut with a little gate, and within standeth an armed man, the lion being raised and forced to that place the doors being open, than the lion seeing the doors open, runneth with great force, which being shut again, he is provoked to anger: Afterward they bring a Bull to combat with him, where beginneth a cruel fight, in which, if the Bull shall kill the Lion, the honour of that day is finished, but if the Lion overcome him, all the armed men which in number are almost twelve, come forth to fight against the lion; Some of them having boar▪ spears of six cubits long: but if the armed men shall seem to overcome the Lion, the King commandeth the number to be diminished, and if on the contrary, 
Leo Afer  the armed men be overcome: the King with his Nobles sitting in an high place to see the hunting kill the Lion with Crossbows, but it cometh often times to pass, that every one of them is slain before the lion.  
The reward of those which combat with the lion is ten golden Crowns, together with a new garment: neither are any admitted unto this fight, except they are of a most pregnant and vailorous strength, and borne in the mountain Zalag, but those which do first of all provoke and give onset to the lions, are borne in the mountain Zaronius.  
To conclude this discourse of the hunting of lions. If it fortune that he be followed with men and dogs, 
Pliny  yet in the plain fields he never mendeth his pace, as some writers affirm, oftentimes turning about and looking upon his pursuers, as it were to dare their approachment, and to give defiance unto all their pretences: yet having gotten the thickets, he looketh to his safety with his best celerity and speed, so wisely tempeering his fear before his foes, that it may seem a boldness, and so politicly when he thinketh no eye seethe him, no longer dissembleth with himself, but runneth away like a fearful Hart, 
Aristotle Albertus  or Hare, laying down his ears, and striking his tail betwixt his legs, like a curre-dogge, seldom times looking behind him, but most irefully upon those that come before him, especially if he receive from them any wound, whereunto Horace alluded saying: Quid ut noverca me intueris, aut ut petita ferro bellua? In his course he spareth no beast that he meeteth, but falleth upon it like a mad-dogge, (except swine) for he is afraid of their bristles; and if a man do not attempt to wound him, he will snatch at him, and overthrow him, but do him little harm; according to these verses of Ovid: 
Corpora magnanima satis est prostrasse leoni  
Pugna suum finem, cum jacet hostis, habet.  He observeth most vigilantly the hand that woundeth him, and laboureth to take revenge for the evil turn, and so it remaineth in his mind, till opportunity send him his adversaries head▪ as may appear by this story following.  
When juba King of Moors, (the father of him which when he was a child was brought in triumph) travailed through the wilderness with an army of soldiers, to repress certain rebels in one part of his dominion, which had shaken off his government, and to settle them again in their first allegiance. There was a noble young soldier in his train, of the race of the nobility, and not only very strong, but also well experienced in hunting, and by the way he with other of his fellows met with a Lion, at whom he presently cast a dart, and gave him a sore wound, but not mortal; after the wound received, the lion went away guilty of his hurt, and the young men did not prosecute him, but went forward on their journey: After a whole year, the King returned homeward the same way, and his company that he carried with him, among whom was this young gallant that wounded the lion: The lion having recovered his hurt, and having his den near the way and place of his harm, perceiving a return of the army, went furiously among them and found out the man whose hand had wounded him, and could not by any help of his associates be stayed from a revenge, but tore the young soldier in pieces, and departed away safe, for the residue seeing his rage, ran all away, thinking him to be some devil in the likeness of a Lyon.  
After the taking of Lions, it followeth that we should entreat of their taming, 
Of the taming of lions.  and first of all, they which are tamed in their infancy while they are whelps, are most meek and gentle, full of sport and play, especially being filled with meat; so that without danger, a stranger may meet with them: but being hungry, they return again to their own nature, for as it is true (which Seneca saith) Leonibus manus magister inserit osculatur Tigrim suos custos, that is to say. The master of a Lion may put his hand in his mouth, and the keeper of a Tiger may kiss him, yet is it also to be feared, Tigers leonesque nunquam feritatem exuunt, aliquando submittunt, & cum minime expectaveris, toruitas maligna redibit. Lions & Tigers do never leave off their wildness, although sometimes they yield, and seem to be submiss, yet upon a sudden when a man expecteth not, their malignant wrath breaketh forth, and they are exasperated.  
Wherefore after they grow to be old, it is impossible to make them utterly tame, yet we read in divers stories of tame Lions, whether made so from their littering, or else constrained by the Art of man, such are these which follow; Hanno, had a certain Lion, which in his expeditions of war carried his baggage, and for that cause the Carthagenians condemned him to be banishment, for said they, Male credi libertus ei, cui in tantum c●cissit etiam feritas, It is not safe to trust such a man with the government of the common wealth, who by wit, policy, or strength, was able to overcome, 
Coelius  and utterly to alter the wild nature of a Lion: for they thought he would prove a Tyrant that could bring the Lion to such meekness, as to wait on him at Table, to lick his face with his toongue, to smooth his hand on his back, and to live in his presence like a little dog.  
The Indians tame lions and Elephants, and set them to plough, Onomarcus, 
Aelianus  the tyrant of Cattana, had lions with whom he did ordinarily converse. In the country of Elymis there was a Temple of Adonis, wherein were kept many tame lions which were so far from wildness, and fierceness, that they would embrace and salute the people that came in there to offer: Also if any one called them to give them meat, they would take it gently, and departed from them with quietness: Likewise in the kingdom of Fes, in a plain called Adecsen, there are certain forests wherein live tame and gentle Lions, which if a man meet, he may drive away with a small stick, or wand, without receiving any harm; And in an other region of Africa, the lions are so tame, 
Leo Afer  that they come daily into Cities, and go from one street to another, gathering, and eating bones; from whose presence, neither women nor children run away. Likewise in many parts of India, they have lions so tame, 
A●lianus  that they lead them up and down in leams, and accustom them to the hunting of Boars, Bulls, and wild Asses like dogs, for their noses are as well fitted for that purpose, as the best hounds, as we have showed before of the King of Tartary.  

The best means to tame Lions.  And the best means of taming them is the rule of Apolonius, which he said was the precept of Pharaotes, which is, that they be neither handled too roughly, nor too mildly, for if they be beaten with stripes, they grow over stubborn, and if they be kept in continual flatteries, and used over kindly, they grow over proud: For they held opinion, that by an equal commixtion, of threatening, and fair speaking, or gentle usage, by which means they are more easily brought to good desired conditions, and this wisdom the ancients did not only use in the taming of Lions, but also in restraining of tyrants, putting it as a bridle in their mouths, and a hook in their nostrils, to restrain them from fury, and madness.  
Albertus saith, that the best way to tame lions is to bring up with them a little dog, and oftentimes to beat the same dog in their presence, by which discipline, the lion is made more tractable to the will of his keeper. It is said of Heliogabalus, that he nourished many tame lions, and Tigers, and other such noisome beasts, calling himself their great mother; and when he had made any of his friends drunk in the night time, he shut them up together (who quickly fell asleep) through the heaviness of their heads, who being so asleep, he turned in amongst them some of his foresaid children, both lions, Bears, Tigers, and such like: at whose presence in the morning, his drunken friends grew so amazed, that oft times, some of them fell dead for fear: and to conclude, there is a story in a certain Epigram, of a lion wandering abroad in the night time, for the avoiding of frost, & cold, came into a fold of Goats: at the sight whereof the Goatherds were much afraid, calling in question not only the lives of the flock, but also their own, because every one of them, thought himself bound to fight unto death in defence hereof: whereupon according to the manner of men in extremity, they all made their prayers, desiring God to be delivered from the Lion, and according to their wishes so it came to pass; for after the Lion had lodged in the warm fold of Goats a whole night, he departed in the morning, without doing any harm to man or beast; wherefore I take this Lion to be of the tame kind, and as in all beasts there are differences both of natures, and inclinations, as we may see in dogs, some of them being more apt after the manners of men, and to be ruled by them than others, so also I see no reason, but that in the fierce, and royal nature of Lions, some of them should be more inclinable, to obedience, subjection, and submission; whereunto being once won they never afterwards utterly shake off their vassalage and yoke of them which overcome them.  
From hence it came, that there were so many spectacles, at Rome, as first of all Lucius Scylla, 
The triumphs, games and combats with Lions.  in the office of his aedilitie, or oversight of the Temple, brought into the Roman circle, or ring, one hundred great maned Lions lose, which always before that time, were turned in bound, or muffled. And King Bochus sent so many valiant Archers, and dart-casters, to fight with them and destroy them. After him Pompey the great, in the same place brought in a combat, consisting of six hundred great Lions, & among them there were three hundred fifty maned Lions: Also he instituted hunting of Lions at Rome, 
Plutarcke  wherein were slain five hundred. Caesar when he was Dictator, presented in spectacle four hundred Lions. Quintus Scaevola caused Lions to fight one with an other. But Marcus Antonius, 
Pliny  in the civil war, after the battle of Pharsalia, did first of all cause Lions to be yoked, and draw the Chariot of triumphs; wherein he himself sat, with one Citheris a jester, which thing was not done, without show and observations, of a prodigious and monstruous action, and especially in those times, wherein it was interpreted, that as the noble spirits of those Lions were so much abased, and vassalaged, instead of horses to draw a chariot, they being in nature the King of beasts, so it was feared that the ancient nobility of Rome, the grave Senators, and gallant Gentlemen, commanders of the whole commonwealth, should in time to come, through civil wars, and pride of the people, be deprived of all honour, and brought down to the basest offices, of the whole state, Antoninus Pius, nourished a hundred lions. Domician the Emperor, called for Acillius Gabrio the consul, into Albania, about the time that the games were celebrated, for the prosperity of youth and young men which were called Iwenalia, to fight with a great lion, and Acillius coming wisely into the combat did easily kill him. In ancient time when lions could not be tamed, they did discern them by their teeth, and nails, and so taking as it were the sting and poison from the serpent, and the Weapons wherein consisteth all their strength, they were without all peril, sent into the public assemblies, at the time of their general meetings, and great feasts. martial hath an excellent Epigram, of the great lion before exhibited in public spectacle by Domitian, wondering that the Masilian and Ausonian shepherds were so afraid of this lion, & made as great a noise, and murmur about his presence as if he had been a heard of lions, and therefore he commendeth the Libyan country for breeding such a beast, and withal expresseth the joy of the shepherds for his death, as are shown in these verses following; 
Auditur quantum Massyla per avia murmur,  
Innumero quoties sylua leo ne furit:  
Pallidus attonitos ad plena mapalia pastor  
Cum revocat tauros: & sine mente pecus  
Tantus in Ausonia fremuit modo terror arena  
Quis non esse gregem crederet? unus erat,  
Sed cuius tremerent ipsi quodque iura leones,  
Cui diadema daret marmore picta Nomas.  
O quantum per colla decus, quem sparsit honorem,  
Aurea lunatae cum stetit unda iubae.  
Grandia quam decuit latum venabula pectus  
Quantaque de magna gaudia morte tulit?  
unde tuis Libie tam felix gloria syluis  
A Cybeles' nunquid venerat ille iugis  
An magis Herculeo Germanice misit ab astro  
Hanc tibi vel frater, vel pater ipse feram.  We have showed already that Lions although never so well tamed become wild again, 
Tame Lions become wild again.  and that through hunger, which breaketh through stone Walls, according to the common proverb, and therefore maketh them to destroy whatsoever cometh in their way, according to these verses of Virgil; 
Impastus ceu, plena leu, per ovilia turbans  
Suadet enim vesana fames, manditque trahitque  
Molle pecus, mutumque metu, fremet ore crevento.  Such a one was the Lion of Borsius Duke of Ferrara, who being in his cave would devore Bulls, Bears, and Boars, but with a Hare or little whelp he would play, and do them no harm; at last leaving all his tamable nature, he destroyed a young wench, who oftentimes came unto him to comb and struck his mane, and also to bring him meat and flowers, upon who Stroza made these two verses; 
Sustulit ingratus cui quondam plurima debens  
Pectendasque iubas, & fera colla dabat.  The like unto this also, was that tame lion that martial speaketh of, who returning to his first nature, destroyed two young children, and therefore he saith justly, that his cruelty exceedeth the cruelty of war, the Epigram is this: 
Verbera securi, solitus lo far magistri  
Insertamque pati, blandus in ora manum,  
Dedidicit pacem, subito, feritate reversa,  
Quanta ne● in libicis, debuit esse iugis  
Nam duo de tenera, puerilia corpora turba  
Sanguineam, rastris que renovabat humum,  
Sews & infoelix, furiali dente peremit,  
Martia non vidit, maius arena nefas.  Having thus spoken of the taming and taking lions, it also now followeth to entreat of the length of their life, 
The length of a lions life, and their diseases.  and the diseases that are incident unto them, with their several cures: first therefore, it is held that they live very long, as threescore, or fourscore years: for it hath been seen, that when a lion hath been taken alive, and in his taking received some wound whereby he became lame, or lost some of his teeth, yet did he live many years, & also it is found that some have been taken without teeth, which were all fallen out of their head through age, and Aelianus saith, that a lion and a Dolphin, do both consume away through multitude of years. The sicknesses wherewithal they are avoid, are not very many, but those which they have are continual: for the most part their entrails or inward parts, are never sound but subject to corruption, as may appear by their spittle, & also by their biting, 
Albertus  and scratching of their nails, for a man lightly touched by them at sometimes is as much poisoned, as by the biting of a mad dog, also by reason of his extreme hot nature every each other day he suffereth one sickness or other, at which time he lieth prostrate upon the earth, roaring not all the day long, but at certain hours, and in his wrath he is consumed through the heat enclosed in his own body. 
Cardan  And in his best estate he is afflicted with a quartan Ague, even then when he seemeth to be in health, and except this disease, did restrain his violence and malice by weakening of his body, he would be far more hurtful to mankind than he is: and this is to be understood, in the summer time he falleth into this disease sometimes at the sight of a man, & is cured by the blood of dogs, according to Albertus and Physioligus, when he feeleth himself sick, through abundance of meat, he fale a vomiting, either by the strength of nature, or else helpeth himself by eating a kind of grass, or green corn in the blade, or else rapes, and if none of these prevail, than he fasteth, and eateth no more till he find ease, or else if he can meet with an Ape, he devoureth and eateth his flesh, and this is the principal remedy and medicine, which he receiveth against all his diseases, both in youth and age, and when he groweth old, being no more able to hunt Hearts, Boars, and such beasts, he exerciseth his whole strength in the hunting, and taking of Apes, whereupon he liveth totally; and for these causes, there is a comparison betwixt the lion and the Dolphin, in Aelianus. Leoni, & delphino multa sunt communia, uterque imparat, ille terrenis, hic aquatilibus beslijs, senectute ambo tabescunt, & cum sunt in aegritudine, illa terrestris, simia medetur, huic marina, quodque simia remedio est: that is, the lion and the Dolphin do agree in many things, both of them are kings, this ruleth over the beasts of the earth, and that over the beasts of the sea, both of them consume through age, and long life, and as the lion recovereth, by eating an Ape of the earth, so is the Dolphin cured by eating an Ape of the Sea, and thus much for the diseases and cure of lions.  

The use of a lions seural parts.  Unto this natural discourse of lions belongeth the use of their parts, both outward and inward, & also the several pictures and statues erected for their singular monuments. First therefore with the skins of lions were the ancient Moors and Barbarians, enhabyting betwixt the mountain Caucasus and the river Cophena, and so they appeared to Apollonius and his companions, as also in the skins of Panthers, with both which, they did not only cloth themselves in the day time, but also slept upon them in the night, and therefore Hercules is pictured wearing a lion's skin, that the world might be admonished what was the ancient attire of their forefathers. Virgil describeth aventinus covered with a lion's skin in this sort: 
— Quem fulua leonis  
Pellis obit totum praefulgens unguibus aures,  And again: 
Ipse pedes tegmen torquens immane leonis,  
Terribili impexum caeta cum dentibus albis,  
Indutus capiti, etc.  And Aeneas sleeping upon a lion's skin, saying: 
Fuluique in sternor pelle leonis, Aeneas  
Praecipiumque toro, & villosi pelle leonis  
Accipit Aeneam.  Adrastus was commanded by the Oracleto marry his daughters to a boar and a lion, when they came a wooing unto them. Whereupon Tydaeus came in a Boars skin, and Polynices in a lions skin, unto whom he gave his Daughters in marriage, taking it to be the meaning of the Oracle, that men clothed in those skins should be the husbands of his Daughters. From hence came the common proverb. Induitis me leonis exwium, you put upon me a lions skin to signify a man that taketh upon him more than he is able to perform, and spend more than their condition will afford, and the beginning of the proverb was taken from Hercules, who clothed in a lions skin as we have said before, and bearing in one hand a Club, and in the other a bow, in which attire he went down to hell to fetch out Cerberus.  
Afterwards there was one Bacchus which clothed with the same weed, and armed with the same weapons, in like sort in the imitation of Hercules, went down to hell, 
Ridiculous imitation.  to hear the feigned disputation betwixt the two Poets, Euripedes, and Aeschylus, at the sight whereof Hercules laughed, telling him, that such apparel did nothing at all become him, because he was wanton, tender, and effeminate. For it is not available to have a rich ceremony, and want the true substance; a glorious outside, and a shameful inside, the Armour of a Champion, and the heart of a base coward, the outward shows of holiness, and the inward love of profanes. Others do think that the proverb was taken from that Ass called Asinus cumanus, who being weary of his servitude and bondage, slipped colour, and ran away into the wild woods, where finding by chance a lions skin, he crept into it, and wore it upon his body, under colour whereof, he ruffled up and down the woods, to the terror of all the beasts, both with his tail and his fearful voice: and the Cumanes themselves which had never seen a Lion, were not a little afraid of this counterfeit beast. In this fashion he domineered a good time, until at last there came a stranger to Cumae, who seeing the counterfeit personate Asse-lyon by the way, having oftentimes seen both lions and Asses, knew it for an Ass, in a lions skin, for if all other conjectures failed, yet this proved true, namely the length of his ears, wherefore he beat him well, and brought him home to his master, before whom he pulled off the lions skin, and then his master knew him to be his Ass. From which Socrates concludeth wisely, that no man ought to be afraid of outward greatness, because though the Ass was clothed with a lion's skin, yet he was but an Ass. And that the skins of lions was used in garments, the saying of Lysander the Lacedaemonian doth sufficiently prove; for when he was blamed for his outward pomp, whereby he beguiled others, therefore condemned for foolish hipocricy, he made this answer, Quo leonis pervenire pellis non potest, vulpinam assuisse, de decuerit, every man ought to have two shutes of apparel, one of a Fox, and another of the lion. For whether the lion's skin cannot come the Fox will creep, and where the fox cannot come the lion can. 
Coelius.  Clothes wrapped in a lion's skin, killeth moths: also a man's body anointed with the fat of a lion mingled with garlic, so as the savour of the garlic may overcome the lion's grease, 
The fat of lions Rasis. Albertus.  he shall never be molested with wolus. Also if the folds of sheep be compassed about with the melted grease of lions, there is no wolves, nor ravening beasts will annoy the flock. And so great is the fear of lions to wolves, that if any part of a lion's grease be cast into a fountain, the wolves never dare to drink thereof, or to come near unto it. Also Pliny affirmeth, that if an Ammulet be made of lion's grease, no man shall be harmed, wounded, or killed, by treachery or deceit: but you must understand, 
Marcellus. Sextus.  that this was an invention of the Magicians or wisemen, that by such pretences and promises of great matters, they might insinuate themselves, into the favour of princes and noble men, and so make fools of the world, and therefore they prescribe, the fat which is taken from betwixt the eyelids or from the right part of their mouth or teeth, and the hairs from the neither chap. It is likewise affirmed, that a man anointed all over with the blood of a lion, shall never be destroyed by any wild beast.  
There is an herb which Democritus calleth Helianthe, growing in the Maritime Mountains of Cilicia, and Themiscira, wherewithal the fat of lions, decocted with Saffron, and palm wine with which all the kings of Persia were anointed, to make them beautiful bodies to look upon. And above all other things, the Magicians prescribed this composition, 
Magical physic for to be invincible  to make a man invincible, the tail and head of a Dragon, the hairs of a lions forehead, and the marrow of his bones, the spume or white mouth of a conquering Horse, bound up together with a dogs claws in a Heart's skin, with the nerves of a Hart or Roe. The dung of a Lion drunk in wine, maketh a man for ever more to abhor wine.  
It was also wont to be observed, that when Lions forsook the Mountains and woods, to come and live in fruitful and fertile soils, it did foreshow some great drought; and the like divination did Agarista the mother of Pericles make upon her dream, when she was with child, 
Alex. ab alex  for she thought she brought forth a lion, & so in short time after, she brought forth Pericles, who was a valiant man, and a great conqueror in Graecia. The sight also of a lion as a man travaileth by the high ways, is very ominous, and taken for an evil sign. There was also a prophesy given out by Pythias, concerning Cypselus the Son of Eti●● which said in this manner; 
Concipit in petris aquila enixura leonem  
Robustum, soewm, genua, & qui multa resoluet.  
Haec bene nunc animis, versate, Corinthia proles,  
Qui colitis pallenem, altamque Corinthium.  In the year of our lord 1274. there was a certain Noble Woman in the Bishopric of Kostnizer, 
A monster like a lion.  which brought forth a child like to a Lioness in all parts but it had the skin of a man; 
The Images and several statues of Lions.  unto this discourse I may add the Images of lions, both in Temples, and also upon shields, and first of all in the temple where the shield of Agamemnon hung up, (as Paucennius writeth) there was the picture (Fear,) drawn with a lions head, because as the lion sleepeth little, and in his sleep his eyes be open, so is the condition of Fear, for we have showed already, that the lion when he sleepeth hath his eyes open, and when he waketh he shutteth them, 
Coelius  and therefore the ancients did simbolically picture a lion upon the doors of their temples, and upon the ships also, in the forepart of them, they engraved the figure of lions, 
Anthologius  according to this saying of Virgil: 
— Aenaeia puppis  
Prima tenet rostro, phrigios subiecta leones.  It was also a usual custom to picture lions about fountains and Conduits, especially amongst the Egyptians, that the water might spring forth of their mouths, Quomam ●ilus, aruis Egipti, novam aquam invehit, sole transeunte leonem, because that Nilus, did overflow the fields of Egypt, at what time the sun passed through the sign Leo. Therefore also the River Alpheus was called Leontios poros, the lion's fountain, because at the heads thereof, there were dedicated the pictures of many lions. There was a noble Harlot called Leena, which was acquainted with the tiranies of Harmodius and Aristogiton; for which cause, she was apprehended, 
Varrinus  and put to grievous torments, to the intent she should disclose them, but she endured all unto death, never bewraying any part of their counsel: After her death, the Athenians devising how to honour that virtue, and because she was a Harlot or common courtesan, 
Pausanias' Atheneus  they were not willing to make a statue for her in the likeness of a woman, but as her name was Leena, that signifieth a lioness, so they erected for her the picture of a lioness, and that they might express the virtue of her secrecy, they caused it to be framed without a tongue: Upon the grave of Layis there was a covering containing the picture of a lion, holding a Ram in his forefeet by the buttocks, with an inscription, that as the lion held the Ram, so do Harlots hold their lovers, which Alciatus turned into this Epigram: 
Quia scalptus sibi vult aries quem part leaena,  
unguibus apprensum posteriore tenet?  
Non aliter captos quod & ipsa teneret amantes  
Vir gregis est aries cluni tenetur amans.  There was also a lion at Delphos which weighed ten talents of gold, and at the entrance of Thermopilae upon the tomb of Leonides the Captain of the Spartans', there stood a Lion of stone. Upon the steps of the capital of Rome, there were two lions of black Marble touchstone. 
Agricolae  And the Cyziceni engraved upon one side of their money the picture of a Lion, and on the other side the face of a woman. King Solomon built his ivory throne upon two Lions of Brass, and upon the steps or stairs ascending up to that throne were placed twelve Lions, here and there. And from hence it came that many kings and states gave in their arms the Lion, Rampant, Passant, and regardant, distinguished in divers colours in the fields of Or, Argent, Azure, and Sables, with such other terms of Art. The earth itself was wont to be expressed by the figure of a Lion, and therefore the image of Atergas was supported with Lions. Sybale the feigned Goddess of the Mountains was carried upon Lions. And it is feigned that the Curetes, which nourished jupiter in Crete, who was committed to them by his mother Rhea by the anger of Saturn, 
Oppianus. Varinus.  were turned into lions, who afterwards by jupiter when he reigned were made the kings of beasts, and by him enjoined to draw the chariot of his mother Rhea, according to this verse; Et iunctae currum, dominae subiere leones. There is a constellation in heaven called the Lion, 
The constellation of the Lyon.  of whom Germanitus writeth in this sort, that he is the greatest and most notable amongst the signs of the Zodiac, containing three stars in his head, and one clear one in his breast, and that when the Sun cometh to that sign which happeneth in the month of july, at which time the vehement heat of summer burneth the earth, and drieth up the rivers. And therefore because the Lion is also of a hot nature, and seemeth to partake of the substance and quantity of the Sun, he hath that place in the heavens. For in heat and force he excelleth all other beasts as the sun doth all other stars.  
In his breasts and forepart he is most strong, and in his hinder part more weak, so is the sun, increasing until the noon or forepart of the year, until the summer, and afterwards seemeth to languish towards the setting, or latter part of the year called the Winter. And the Lion also seemeth always to look up with a fiery eye, even as the Sun which is patent with the perpetual and infatigall sight upon the earth. 
Macrobius.  The Lion also is a signification of the sun, for the hairs of his mane do resemble the streaming beams of the sun, and therefore this constellation is styled with the same epithets that the Lion and the Sun are, as heate-bearing, aestive, ardent, arent, calent hot, flammant, burning, Herculean, mad, horrible, dreadful, cruel, and terrible. It is feigned of the Poets that this Lion was the Naemaean Lion slain by Hercules, which at the commandment of juno was fostered in Arcadia, and● that in anger against Hercules after his death, she placed him in the heavens.  
To conclude this story of the Lions: it is reported of the Devils called Onosceli, that they slew themselves sometimes in the shapes of Lions and Dogs, and the Dog of Serapis which was feigned to have three heads, on the left side a Wolves, on the right side a Dogs, and in the middle a Lions. We have showed already, that the people called Ampraciotae did worship a Lioness because she killed a Tyrant. And the Egyptians builded a City to the honour of Lions, calling it Leont●polis, 
Lions nourished in Temples, and worshipped.  and dedicating Temples to Vulcan for their honour. And in the porches of Heliopolis, there were common stipends for the nourishing of lions.  
As in other places where they are fed daily with Beef, and have also windows in their lodgings, with great Parks and spaces allotted unto them for their recreation and exercises: with an opinion that the people that came unto them to offer and worship them, should see a speedy revenge through divine judgement upon all those that had wronged them by perjury, or broken the oath of fidelity. To conclude, in holy Scripture, we find that our Saviour Christ is called the Lion of the tribe of judah; for as he is a lamb in his innocency, so is he a Lion in his fortitude. The Devil also is called a roaring Lion, because Lions in their hunger are most of all full of fury and wrath. And so I will conclude and end this story of Lions, with that Emblem of Alciatus, describing how little Hares did rejoice and leap upon dead Lions; 
Qui toties hostes vicerat ante suos,  
Dum curru et pedibus nectere vincla parant.  
Conuellant barba●● vel timidi Lepores.   

The medicines of the Lyon.  
The blood of a Lion being rubbed or spread upon a Canker, or upon a sore which is swelled about the veins, will presently and without any pain cure and ease the grief thereof. 
Albertus Sextus.  Whosoever doth anoint his body all over with the blood of a Lion, may safely and without any danger travail amongst any wild Beasts whatsoever. The flesh of a Lion being eaten either by a man or Woman which is troubled with dreams and fantasies in the night time, 
Aescul●pius.  will very speedily and effectually work him ease and quietness. The ●ame also being boiled or baked, and given to them which are distraught of their wits to eat doth bring them ease and comfort, and renew their wits again: it is also very good for the pains or deafness of the ears. And being taken in drink, it helpeth those which are troubled with the shaking of the joints or the Palsy. Whosoever shall have shoes made of the hide or skin of a Lion or Wolf and wear them upon his feet, he shall never have any pain or ache in them. 
Galen.   
They will also defend him that useth them from the gout, or swelling in the feet or Legs. The skin or hide of a Lion is also very good for either man or Woman which are troubled with the piles or swelling of the veins, if they shall but at some several times set upon it.  
The fat of a Lion is reported to be contrary to poison and venomous drinks, and being taken in Wine it will by the sent expel all wild Beasts from any one: and it doth also resist and 〈◊〉 ●way the scent or smell of Serpents, by which they follow men to destroy them. Whomsoever doth anoint his body all over with the tallow or suet of the rains or kidny of a Lion, shall by the scent and savour thereof expel and drive away from him all Wolves, how greedy and ravenous soever they be. A man being thoroughly anointed with the grease of a Lion being melted▪ doth drive away from him and put to flight any living creature whatsoever, and also venomous and poisonous Serpents themselves. 
Rasis.  If any wild beast be anointed with the tallow or suet of a Lion which is dissolved and clarified, he shall nei●her be troubled with the stinging of Flies or Bees. The fat or grease of a lion being mingled with Oil of Roses, doth keep the skin of the face free from all blast and blemishes, being anointed thereupon, and doth also preserve the whiteness thereof, and being mingled with Snow Water, doth heal any flesh which is burnt or scorched upon a man, and doth also cure the swelling of the joints. The suet or fa● of a lion being mingled with other ointments, and anointed upon the places of either man or woman who have any blemishes in any part of their bodies, doth presently expel the same. The same virtue hath the dung or dirt of a lion being mixed with the aforesaid unguent.  
The grease of a lion being dissolved and presently again conglutinated together and so being anointed upon the body of those who are heavy and sad, it will speedily exte●pate all sorrow and grief from their hearts. The same also being mixed with the marrow of an Hart and with lettuce, and so beaten and bruised, and afterwards mingled altogether, is an excellent remedy against the shrinking of the Nerves and sinews, and the aches of the bones and knuckels about the legs being anointed thereon. The grease of a lion by itself only, mixed with a certain ointment is also very profitable to expel the gout.  
The same being mingled with Oil of Roses, doth ease and help those which are troubled daily with Agues and quartan Fevers. The same also being dissolved and poured into the ears of any one which is troubled with any pain in them, will presently free him from the same. There is also in this lions Grease, another excellent virtue which is this, that if the ●aw-bone of any one be swelled and anointed over with this grease being melte●, it will very speedily avoid the pain thereof.  
The fat or suet of a Lion being melted and mixed with certain other things, and so ministered unto any one that is troubled with the wring of the bowels, and bloody flix, in the same manner as a glister is used, is commended for an excellent remedy for the same. The same also being mingled with a certain oil and warmed together, and anointed upon the head of any one, whose hair doth s●ed, or is troubled with the Foxes evil, 
Galen  doth immediately help and cure the same. The seed of a Hare being mixed with the fat of a Lion, and anointed upon the privy members of any one, will stir and incitate them up to lust, how chaste soever they shall be.  
The fat of a Lion mingled with the fat of a Bear, and melted together, 
Myrepsus  being anointed upon the belly, doth allay and assuage the hardness thereof, as also any other pain or grief in the same. The brains of a Lion, as also of a Cat, being taken in drink, doth make him mad unto whom it is given. The same being mingled with some small quantity of oil of spike, 
Albertus  and powered or distilled into the ears of any one which is deaf or thick of hearing, will very effectually cure the deafness.  
If the eye teeth of a Lion be hung about the neck of a young child before that he cast his teeth, and the beginning of his second or new teeth, 
Rasis  they will keep him for ever from having any ache or pain in them. The hart of a Lion being beaten into small powder, and taken in drink, doth very speedily cure and heal those which are troubled with Agues and quartain fevers. The liver of the Lion being dried, 
Pliny  and beaten to powder, and put in the purest wine which is possible to be gotten, and so drunk, doth take away the pain and grief from any one which is troubled with his liver. The gall of a lion being taken in drink by any one, doth kill or poison him out of hand. 
Betrutius  But some do impute this venom, to be in the gall of a leopard. The gall of a lion being mixed with pure water, and anointed upon the eyes of any one, will take away the blemishes thereof, and cause them to see clearly: and the fat of the lion being added thereunto, is an excellent remedy against the falling sickness. 
Albertus  A very little part or dram of the gall of a lion being put in wine and so drunk, will speedily help and cure those which are troubled with the yellow jaundice. The same disease is also cured by yellow carats being stamped and put in wine, and so given in drink.  
For the sores or blemishes in the eyes, the gall of a lion being mingled with honey, 
Galen  and so anointed upon them, is commended for a very special and effectual cure or healing. The gall of a lion, a Bear, or an Ox be mixed with certain other unguents, is very much used for the extending or moving forward of conception. The right stone of a lion being beaten together with roses, and so strained hard, 
Rasis  until some liquid juice or water doth proceed from them, and so taken in drink, doth make that party barren, unto whom it is given: it hath the like effect in it, if it be eaten, either roasted or broiled, or raw and bloody. The fat which proceedeth from the privity or secret parts of a she lion being put in a vessel made of ivory, and so being temperately mollified, 
Aetius  is commended for a very effectual and speedy means to hinder conception. The dung, or dirt of a lion being dried into powder, and mixed with some certain soft and easy ointment, with which any one may be easily anointed over all his body, 
Albertus  doth drive away the blemishes and spots in the skin.  
The hurts or sores which are bitten either by a male or female lion, are so full of matter and filthy corruption, that the running thereof can be stayed and repressed neither by lapping of clothes about them, nor by washing them with sponges: 
Aristotle  they are cured by the same means as the sores which are bitten by ravenous dogs are, as I have before declared in the cures of the Hyaena. The wounds which are made by the teeth of a lion are very hurtful: for as much as the venom of their interior parts doth go into the wounds, and when the wounds are tied, the venom issueth from them into the things with which they are tied, and the same bindings being again bound upon the wound, doth so infect it, that it can be cured by no other means but by the aforesaid medicine. The bitings of lions and such like beasts are so dangerous, in regard of their strength and fierceness, for they do not only bite, but also wreath and tear the wounds which they make with their teeth, or nails: and thus much shall suffice for the cures of the Lyon.    

OF THE LYNX.  
The picture of a Linx, once in the Tower of London, which was first described by Doctor Cay.  

The names of the Linx.  THe wild beast which amongst the Germans is named Luchss, by making a name from the Lynx, or as others writ Lux, or Luxs': amongst the Italians is at this day called Lupo ceruero, or Ceruerio, being engendered betwix a Hind and a wolf; and likewise amongst the Rhaetians which speak Italian; and the Sabandians, and the Dalmatians or Illiriaus Ceruiro. But there was certain Bohemian of late, which declared that the Linx as he conjectured, was called amongst the Illyrians Rys (and that it was called Luchss among the Germans) but that amongst the Illirians was lesser than the other, yet very like.  
The Spaniards do as yet call him by the Latin name Lince, even as certain Italian writers in their vulgar tongue, as Alunnus doth testify. In certain places in Helvetia, and about Sedu●us, they call him Thierwolfe. Amongst the barbarous writers he is called by the name of an Ounce: which I do suppose to be a Panther. Fr. Alunnus doth say, that this beast was called of certain Italian writers in the vulgar tongue, Lonza, some interpreting it to be a Lioness, some a Pardall, a Panther, or a Wolf, engendered of a Hind and a Wolf.  
Ounces do commonly seem to be called rather Lynxes, than Panthers: but although some late writers do attribute the name to a Leopard or a lesser Panther, 
Bellonius.  it seemeth notwithstanding corrupt from the Linx: for he is a creature very like him both in his craft and shape of his body, but a Linx hath his tail shorter, and his longer. 
Auicenna  Libards-bane doth kill Leopards and Lynxes.  

THESE FIGURES WERE TAKEN by Olaus Magnus, wherein the Linx pursueth a wild Cat.  
The Latins call this beast Lupus Ceruarius, and Linx of the Greek word Lugx, from whence the Germane ein luches: and it hath been believed, 
The reason of the Latin names.  that the Latin name was given unto it, because they were engendered betwixt a Wolf and Hind, but there is no wise man that will suppose or be easily induced to believe, that beasts of such hostility, and adverse dispositions in nature, should ever engender or suffer copulation together▪ and therefore I rather suppose that it is called Ceruarius, either because it hunteth Hearts and Hinds, or else because it imitateth their young ones in the outward colour and spots in the skins. There was a beast (saith Pliny) which was called Chaus, and by the French Raphlus, brought in public spectacle by Pompey the great out of France, which in shape resembleth a wolf, and in spots a leopard; and therefore I think that Chaus, Raphlus, and lupus ceruarius, are diverse names of one and the same wild Beast, and yet by divers writers it is confounded with the Thoes, or with the Panther, or with the Ounce.  
But I cannot agree thereunto, seeing it is written by Pliny, that about the River Padus in Italy, there are certain beasts called Lynxes, from whence cometh the Lyncurion, which by Zenothomis are called Langae, and by others Languriae. And Solinus also agreeth thereunto, taking Lupus Ceruarius, for a kind of Linx.  
Some have fabled that there is a Beast called Lynceus, 
Two kinds of Lynxes.  which Suidas and Varinus call Oxuderches: and they say, that the eyes of it are the best sighted of all the beasts in the world. Oppianus maketh two kind of Lynxes, one, a greater, and hunteth Hearts and great Beasts, 
A story of a Lynx by D. Cay, taken in England by the sight of this beast in the Tower.  the other a smaller and hunteth wild cats and Hares. And first of all I will set down the description of this beast, according as it was taken in England by that learned Physician D. Cay, whose words I do here express. There is in the Tower of London (saith john Cay) a beast which eateth flesh, his whole body being of the greatness of a lamb of two months old, having his head, mouth, feet, and nails, like to a cat. But concerning his beard, & tail, his beard hangeth down on both sides, divided in the middle with sundry colours, the former being white, and the latter black: his tail is short and thick, being from the middle to the uppermost part red, and to the lower part black: his eyes being yellow, the hair of the eyelids obscurely waxing white. His ears erected upright, as the ears of a cat, being replenished within with white hair, without covered with white and black, but so that the upper part is black, the middle, (for it is divided into three parts) be white, and the lowest black again. Neither is it content to be ended in his own course, except also that his former parts, or the farthest brinks or edges, and also his latter may be bended on the other side, in like manner as the edges of the priests hat of the Grecian church are folded amongst the Venetians.  
In the top of his ears there are placed some black hairs, as it were a foretop or tuft. The colour of this beast in the outmost parts is red, in the innermost white, but sprinkled here with black spots, and almost by rows, and there with spots somewhat lighter than the other, all his hair being for the most part white all over: all his body except the aforesaid spots, as it is in certain black skins of young Coneys. And on both the sides of his nose there are four spots set in order. In both his lips, as now we will declare: in his uppermost lip there are five orders or rows, being of a very equal distance.  
In the first row, and the upper, four: in the second, five: in the third, eight: in the fourth, five; in the fift, there are four, and these also every one in his order, having an equal distance. In the lower lip there are only seven more manifest and evident, being placed in two rows. In the first, four, to the very mouth of the lip, in the second after them three others: after these, other lesser but not placed with so certain and true order as the uppermost.  
In the upper lip on both sides there are certain white hairs being rougher than those in Cats and Lions. His nose, is somewhat of a pale red colour, being somewhat distinct or apart from the rest of his face on every side with a black line. Another line also doth divide the outermost part of his nose by length (as in an Ounce) but only being lightly lead by the top or highest parts, not impressed higher by the lower-most.  
The skin of his feet is exceeding hard, and his nails are hid in his feet (as the nails of an Ounce and a cats are) neither doth he put them forth at any time, unless in taking of his prey as they do.  
He doth climb wonderfully, so, that what he may be able to do in that thing (either in his cave or den) nature herself doth teach. He is a quicke-mooving-creature, and cannot stand still in a place, so that except (by mere chance) the voice of a wood-pecker in the basket of a certain country man (who came then only to see the Lions) had made him quiet and attentive, there had been no hope of the portraiting out the picture of his body. He being present he was most quiet: but he going away, he would never stand still: wherefore I was constrained to send my man after the Country man to buy the bird, which being present, he stood very still until the business was dispatched and the work absolutely perfected.  
Our Country men call it Luzarne, it is doubtful whether we should call it Leunce, or Lynx, in the affinity of the words. His skin is used by Noblemen, and is sold for a great price. He is angry at none but them which offer him injury, his voice is like a cats, when he would snatch away the food from his fellow. He is loving and gentle unto his keeper, and not cruel unto any man, so far Doctor Cay.  
Unto this description of Doctor Caius, I may add another description that was taken by the sight of the skin of this beast. 
Another description taken by the ●ight of a skin  The length whereof from the tip of the nose unto the very tail, was four spans, and five fingers, and the length of the tail seven fingers, the breadth of the shoulderblades of his back, and the top of his neck was two palms, six fingers, and a span; the length of his forelegges a span and five fingers, and the length of his hinder-legges, a span and three fingers, the hair was very soft, but yet thick and deep, the tips of the hair upon his back were white, but in the neither most parts they were red, and they are most white which fall downwards on both sides from the middle of his back.  
In the middle they are more red and dusky, the middle of the belly, and especially the lower part is white, but both sides of it are white and red, and every where upon his belly there are black spots, but most plentiful in the bottom of the belly, and on both sides. The uppermost part of his neck, right over against his ears, hath great black spots, his ears are small, and not bigger than a little Triangle, in the edges they are black, although with the black hairs there are mingled some white. His beard is mixed with black, and white hair, which hair is great like to bristles. The teeth are most white and the upper canine teeth hang over the neither, the breadth of a finger, whereof six are small, and of those six two are the greatest, and all the residue are very small on the neither chop, and to conclude, all the teeth were like a common Weasils' or Martill: his feet were very rough, being five distinct claws upon the forefeet, and four upon the hinder, which claws were very white and sharp.  
The tail was of equal bigness and thickness, but in the tip thereof it is black. 
The price of a Lynx's skin  These skins are sold for three Nobles a piece, and sometime for six, and sometimes for less, according to the quantity of the skin and country wherein it is sold. And unto this description do Bellonius and Bonarus agree. For Bellonius at Constantinople saw two Lynxes, 
Countries of Lynxes.  much like unto cats, and Bonarus had oftentimes seen them hunted in Moschovia, Littuania, Pollonia, Hungaria, and Germany: But he commendeth above all other the Lynxes of Scotland and Swesia, as most beautiful, having Triangular spots upon their skins. But the Indian and African Lynxes, he saith have round spots, sharpe-bristly-short-haire, and full of spots on all parts of their body, and therefore they are not so delicate as the Lynxes of Europe, which with good cause he conjectureth to be the Lynx that Pliny speaketh of, and not unlike to that which is bred in Italy. There are Lynxes in divers countries, as in the for named Russia, Littuania, Pollonia, Hungary, Germany, Scotland, so also they are most abundant in Scandinavia, in Swesia, so also about▪ Hyelsus, and Helsyngia: likewise in all the Regions upon the Alps, and in Sylva Martia, they are also very plentiful in Aethiopia, in France and Italy, about the river Padus, and in the Island Carpathus: and thus having discoursed of their country and proportion, whereby their differences and kinds may be discerned, we will leave every one of them to their particular, and proceed to the treatise and description of their general natures.  
There is no great difference betwixt their outward shapes and proportion, for both the smaller and the greater have bright eyes, divers coloured skins, a little head, 
Their outward shape and several parts  a nimble and cheerful face, and (Albertus saith) that their body is longer than the body of a Wolf, but their legs shorter, mistaking the Lynx for the Thoes. Their eyes stand forth of their heads very far, their tongue like the tongue of a Serpent, (and Textor affirmeth) that they have paps or udders in their Breasts, but surely he taketh Lynx for Sphinx.  
Their meat goeth into the belly strait through the maw, without staying, and therein is a note of their insatiable voracity, for none but insatiable beasts or birds are so affected, as in birds, the Cormorant. It hath no ankle bone, but a thing like unto it, the nails are very long, as you may see in two of the former pictures, but he hideth them within his skin till he be angry, ready to fight or climb, or otherwise affected, as you may see by the picture of the Linx taken in the Tower of London.  
The inward proportion and anatomy of their bodies is like unto a man's, and therefore Galen giveth this lesson to students in Physic, Praestat simiarum homini, quam similimarum artus dessicare, cum te in exemplo, exercere institues, sin ea non detuo, aliquam ei proximam delegito, aut si nulla omnino Simia reperiatur, Cynocephalum, vel Satyrum, vel Lincem, summatim ea omnia, quibus artuum extrema, indigitos quinque discreta sunt. That is to say. It is good to discect those bodies which are likest to a man, when one would instruct himself in anatomy, and if he cannot find an Ape, let him take a Baboon, a Satire, or a Linx, and generally any creature, the extremity of whose sinews and joints are divided into five fingers or toes.  
There be some that have thought, that Panthers, Pardals, Lynxes, or Tigers, had been all of the kind of cats, because of a mutual resemblance in the greatness and strength of their nails, in the distinction of their skins, which are party coloured and fair, having also a round head, a short face, a long tail, a nimble body, a wild mind, and get their meat by hunting: but herein I leave every man to his own best liking and opinion: for when we have done our best to express their natures and several properties, it shallbe idle to spend time about disputation to what rank or order, every beast ought to be referred. For every one that readeth our story and seethe our pictures may either be satisfied, 
The 〈…〉  or else amend our labour.  
The Linx therefore biteth most cruelly and deep, and therefore is accounted, Rap a● animal, instar lupi sed callidius, a Beast as ravening as a wolf, but more crafty, they get up into trees, and from them leap down upon very great beasts, and destroy them, being enemies both to men and beasts, and at their pleasure, according to necessity, set upon both. 
the 〈◊〉 of 〈…〉   
They are taken sometimes in Germany, in the duchy of Wertinberg, and that it was once credibly affirmed, one of them leapt down from a tree upon a country man, as he passed under the same tree, but being weary, and having an axe on his neck, he received her on the sharp edge thereof, and so killed her, otherwise she would soon have killed him.  

〈◊〉 meat or food.  They live in the mountains also, where they are killed by poison, or else hunted by armed men on horseback, and included with multitudes, for their hunting is perilous, and therefore they must be enclosed with great company. Some take them with ditches as we heard before Lions were taken, others in snares or gins laid upon the rocks, and stones, and whensoever they are hunted with Dogs, they run directly to the woods or to the next trees, wherein they are killed by gunshot.  
In the Summer time they are very weak and live among the Rocks, never straying far from their own lodging, hurting no man until the autumn. They hunt wild goats, whom they follow from Rock to rock, leaping as fast, or faster than the Goats. They hunt also wild cats and Hares, and some other little beasts, but the greatest Lynxes hunt Hearts and Asses, 
Ola●● mag.  and their manner is as we have said already, to get up into trees, and there to lie in wait for their prey, until they espy it under the boughs, and then suddenly leap into the neck thereof, whether it be a man or a great Beast, wherein they fix their claws so fast, that no violence can shake them off, but with the sharpness of their teeth, bite into the skull, and eat out the brains to the utter destruction of the man or beast, whomsoever they light upon, but if it be a small beast, they eat the whole body thereof, and not only the brains.  

A singular note of forgetfulness,  Yet this is a wonderful secret in their nature, that although they belong afflicted with hunger, yet when they eat their meat, if they hear any noise, or any other chance cause them to turn about from their meat, out of the sight of it, they forget their prey, notwithstanding their hunger, 
Pliny.  and go to seek another bootey, never remembering that which they had before them, 
Solinus.  nor yet return back again to eat thereof. The voice of this beast is called by a special word in Latin, Orcare, or Corcare, which I may English croaking, or whining, for the voice thereof is not great, and therefore the Author of Philomela saith, dumb lynxes orcando fraemunt, ursus ferus Vncat, while the Lynx croaketh, the wild bear whineth. And Arlunus saith, Corcare vox lupae Ceruarij, to croak is the voice of a Linx. 
the voice of Lynxes. 〈◊〉 sight of Lynxes.   
It is thought that of all beasts they seem most brightly, for the poets feign, that their eyesight pierceth through every solid body, although it be as thick as a wall; yet if you offer unto it any thing which is transparent, it is much offended, and sometimes blinded, but I cannot tell, whether the sight be attributed to the Lynx truly according to nature, or fabulously in imitation of the poetical fiction of Lynceus, of whom it was said in ancient time, that he saw through stone Walls, of whom Horace writeth thus: 
Non possis oculo, quantum contendere lynceus  
Non tamen id circo, contemnas lippus in ungi.  Marcus Tullius also saith in this manner, 
O●pheus.  in the admiration of Lynceus eyesight, as though darkness did not hinder it, quis est tam lynceus qui in tantis tenebris nihil offendat. Apollonius saith, that so great was the perfection of this man's eyesight, as he was believed to see perfectly down into the earth and what was done in Hell. Plutarch saith, that he could see through trees & rocks. Pausanias writeth, that he was a king, and reigned after Danaovita. Pyndarus writeth that Ida and Lynceus were the sons of Aphaneus, and that a contention growing betwixt Ida and Castor and Pollux at the marriage of Helena because they twain would have ravished Phoebe and Ilayra, the wives of Ida, 
The Fables of the Poets about Lynceus.  and Lynceus did therefore slay Castor, and afterwards Lynceus slew Pollux when he spied him lie under an Oak, from the mountain Taygetus.  
Wherefore jupiter slew Ida with lightning, and placed Castor and Pollux in heaven among the stars. There was another Lynceus husband of Hypermnestra, 
Theocritus  Daughter of Danaus, which Danaus having commanded all his daughters in the night time to kill their husbands, she only spared her husband Lynceus. But the truth is, that Lynceus of whom there is so many fables of his eyesight, was the first that found out the mines of gold, 
Coelius.  silver and Brass in the earth, and therefore simple people seeing him bring gold and silver out of the earth, and coming now and then upon him while he was a digging deep for it, using the light of Candles, which he never brought out of the pits, they foolishly imagined, that by the sight of his eyes he was first of all led to seek for those treasures, 
Palaephatus  and from hence came the common proverb. Lynceo perspicacior, for a man of excellent eyesight; and to conclude others say, that Lynceus could see the new Moon the same day or night that she changed, and that therefore the fame of his eyesight came so to be celebrated, because never any mortal man saw that sight himself excepted. And from these fables of Lynceus came the opinion of the singular perspicacity of the beast Linx: of whom as I said before, as the sight is very excellent, and so far excelling men, (as Galen saith) like as is also the sight of Eagles, so I do not hold any such extraordinary and miraculous sense to be in this beast, after any other manner, than the Poets did feign it to be in Lynceus, except as before said, Omnes imbeciliore sumus cernendi potestate, si aquilarum et Lyncis, acuminibus conferamur. And therefore the proverb before spoken of, may as well be applied metaphecically to the beast Lynx, as poetically to the man Lynceus, and so much may suffice for the sight. It is reported also that when they see themselves to be taken they do send forth tears and weep very plentifully. Their urine they render all backwards, 
N. Spreng: Their urine and tears or weeping Urine congealed into a medicinal sto●e  not only the female but the male also, wherein they differ from all other beasts: and it is said of them, that they knowing a certain virtue in their urine, do hide it in the sand, and that thereof cometh a certain precious stone called Lyncurium, which for brightness resembleth the Amber, and yet is so congealed and hardened in the sand that no carbuncle is harder, shining like fire, wherewithal they make sealing rings, which caused Ovid to write thus: 
Victa, racemifero Lyncas dedit India Baccho  
Equibus ut memorant quicquid vesicaremisit  
Vertitur in lapides, & congelat aere tacto.  But they say that of the male cometh the fiery, and yellow Amber, and of the female cometh the white and pale Amber. In Italy they call it Langurium, and the beast Languria, and Lange. This Lyncurium is called of some Electrum, Pterygophoron, and they say it is the same which will draw unto it leaves, straw, and plates of Brass and iron, according to the opinions of Diocles, and Theophrastus, and that being drunk out of Water is good for the stomach, and very convenient for the flux of the belly, according to Dioscorides, and that it cureth the pains of the reins, and healeth the king's evil, according to Solinus; And Theophrastus goeth about to establish this opinion by reason, and laboureth to persuade it as probable, that the urine of a Linx, should congeal into a stone among sand, as well as the urine of a man, to engender a stone in the rains or in the bladder.  
And of this opinion is Pliny, Theophrastus, Hesychius, Varinus, Zenothimis, Plutarch, and Aristotle. But in my opinion it is but a fable: For Theophrast himself confesseth that Lyncurium, which he caleth Lyngurion, and Amber Hualos, is digged out of the earth in Lyguria. Sudines, & Metradorus say that there is a certain tree in Lyguria, out of which amber is taken, & this tree is the black Poplar, & it is also very probable, that seeing this Amber was first of all brought into Greece out of Lyguria, according to the denomination of all strange things, they called it Lyngurium after the name of the country, whereupon the ignorant Latins did feign an etymology of the word Lyncurium, quasi Lynxis urinam, and upon this weak foundation have they raised that vain building; and for further demonstration of this truth, (Dioscorides saith) in his discourse of the Poplar, that it growing about the river Euridanus, sendeth forth a certain humour like tears which groweth hard, whereof they make that which is called Electrum, being rubbed, it smelleth sweet, and for that it hath not only power to draw unto it, Brass, Iron, and such things, but also gold; It is also called Chrysophoton; unto this Lucianus subscribeth, and whereas it was said that in Italy this Amber▪ stone is begotten, near the river Padus, where stand many white Poplers, my conjecture is, that some such like humour may issue out of them, & not only by accident, but through affinity of nature, and condensate into a stone, which the people finding, covered in the sand under the trees, and through their former persuasion, might easily take it for the stone engendered by the urine of the Linx.  
Hermolaus also writeth this of the Lycurium, that it groweth in a certain stone, and that it is a kind of Mushroom, 
〈…〉 out of 〈◊〉.  or Padstoole which is cut off yearly, and that another groweth in the room of it, a part of the root or foot being left in the stone, groweth as hard as a flint, and thus doth the stone increase, with a natural fecundity: which admirable thing (saith he) I could never be brought to believe, until I did eat thereof in mine own house.  
Evax (as is recited by Syluaticus saith) that the urine of the Linx, domi seruatus, generat optimos sungos supra se quotaniss, reserved at home in ones house, bringeth forth every year the best Mushrooms. This is also called lapis Litzi, and lapis prasius, which is divided into three kinds, that is jaspis, Armeni●cus, and lapis phrigius, called also Belemintes; wherewithal the Chirurgeons of Prussia and Pomerania, cure green wounds, and the Physicians break the stone in the bladder. But the true Lyncurium which is extant at this day, and currant among the Apothecaries, is as light as the Pummis-stone, and as big as filleth a man's fist, being of a blackish colour, or of a russet; the russet is more solid, sandy, and fat, and being bruised or eaten, tasteth like earth: both kinds are covered with little white skins, and there is apparent in them, a spongy tenatious substance, and this I take to be the Mushroom, whereof Hermolaus speaketh. And by the little stones and small skins, it may be conjectured to be corpus heterogones, interracoalescens: A Hetrogenian body, increasing in the earth, wherewithal it hath no affinity.  
There was another stone of the urine of a Linx to be seen in Savoy, the substance whereof was clearly crystal, the form of it was triangular, the hardness so, as you might strike fire with it, and the colour partly white, and partly like wine mingled with water, so that I will conclude, that the urine of a Linx may engender a stone, though not in such manner as is before said. For the Arabian jorath affirmeth, that with in seven days after the rendering, it turneth into a stone; but it is not the Lyncurius property so called, for that is the Amber or gum before spoken of, although catacrestically so called.  
And if it be true, that there be certain Mushrooms near the red-sea, which by the heat of the sun are hardened into stones, than also it may follow very naturally, that those stones may produce Mushrooms again, for both the dissolution and the constitution of things are thought to be grounded upon the same principles. And thus much shall suffice for the urine of the Linx, and the stone made thereof.  
The skins of Lynxes are most precious, & used in the garments of the greatest estates, both Lords, 
Uses of their seue●●● parts. P●●rus.  Kings, and Emperors, as we have showed before, and for that cause are sold very dear; The claws of this beast, especially of the right foot, which he useth instead of a hand, are excluded in silver, and sold for nobles a piece, and for Annulets to be worn against the falling sickness. The love of these beasts to their young ones is very great, like as the Pardals Lions, and Tigers. The king of Tartary hath tame Lynxes which he useth in hunting instead of dogs. The ancient Pagans dedicated this beast to Bacchus, feigning that when he triumphed in his chariot of vine branches, he was drawn by Tigers, and Lynxes. 
Lynxes tamed.  And therefore Virgil saith, Quid Lynces Bacchi variae, And Ovid: Dicta racemifero, Lyncas dedit India Baccho. All the nails of a Linx being burned with the skin, beaten into powder, and given in drink will very much cohibite and restrain abominable lechery in men: 
the medicines of the Lynx.  it will also restrain the lust in women being sprinkled upon them: and also very effectually and speedily take away either itch or scurf in man or woman's body. The urine of this beast is accounted very medicinable for those which are troubled with the strangury, or running of the rains.  
The same is also very good and wholesome for the curing of any pain or grief in the windpipe or throat, 
Pliny.  Bonarus Baro doth affirm that the nails of Lynxes which are in their country, are had in great estimation and price amongst their piers or noble men: for there is a very certain opinion amongst them, that those nails being put upon the yard of either horse or beast whose urine is kept back or restrained, will in very short space cause them to void it without any grief at al. He reporteth also that their nails do there wax white, and that they include them all in silver, and do commend them for an excellent remedy against the cramp, if they be worn (peradventure because they are bending and crooked) by which persuasion there are some superstitious men which hang certain roots which are crooked and knotty about them, against the cramp. There are likewise some which do ascertain that these nails are good and ready helps for the soreness of the unula which is in Horses mouths: and for that cause there are many horsemen which carry them continually about them.  
The Lynx or wolf, which is begotten of a wolf and a Hind, the Musk-cat, 
Arnoldus.  the weasel and all such other like beasts, do more hurt men by their biting teeth-wounds then by poison. There was a certain hunter as Collinus reporteth, which told him that the flesh of a Linx being sod in some hot pottage or broth, and afterwards eaten, would be a very good and wholesome medicine for the expelling of the Ague, or quartan fever: and that the bones of the same beast being brent and pounded into powder, would be a very excellent remedy for the curing of wounds which are old and stolen, and full of putrefaction, as also the Fistulas which grow in the thighs or hips of men.    

Of the Marder, Martell, or Marten.  
THis beast is called in the Hebrew Oach, or as some say Zijm, amongst the Arabians Eastoz, or rather Kacheobeon, 
The several names  or Kachineon, in Latin Martes: the Germans Marder, or Martyr like the english, the Italians Marta, Martore, or Martorello, the French Mardre or Foin, the Spaniards Marta, the Illirians and Polonians Kuna, and some later Latins use these words Marta, Martarus, Marturus, and Marturellus, & the reason, or etimoligy of this Latin word is taken from Martia, which signifieth Martial, because this beast in warlike & hostile manner, destroyeth her adversaries, 
two kinds of Martens  and liveth upon the prey, of hens, birds, and Mice. The Germans divide these into two kinds, which they call by the names of Tachmarder, Hussmarder, Steinmarder, Buochmarder, Feldmarder, Wildmarder, Thanmarder, Fiechtmarder, that is to say, The fir-Martin, the rock-Martin, the tame-martin, the beech-martin, the field-martin, the wild-martin, and the wall-martin. For they live either in houses, walls, and temples, or else in rocks, fields, and woods: And yet is not their distinction, taken only from the places of their abode, but also from the goodness of their skins. 
Places of their abode.   
The picture of the Marten.  
There are also of both kinds in Helvetia, 
Eras. Stella  and the most excellent are in the veils towards the Alps. In France there are no martin's of the wall, but the beach martin's live in hollow beaches. There are also woods full of these beasts in Brussia, which the people there call Gayni. Lanzaerucca a wood of Scandenavia fourscore mile long, is full of Martin's. Also Muscovey, and Littuania have store of these beasts, and Sabels'. But they of Littuania, 
Odious. Mag.  are the whitest in the world.  
The people of Surmasia in Europe, wear garments of these in sables; and the inhabitants of Scythia, Hungaria, near Tanayois, do pay yearly unto the Emperor of Rushia, 
Io. Bohemus  once called the Duke of Muscovia, a certain number of Sabels', and Martin's skins. There are also store of Martin's near Bragansa, and generally in all parts of Europe except in England.  
They are in quantity about the bigness of a Cat, having longer bodies, but shorter legs, with heads and tails like a Fox, their skins ordinarily brown, white on the throat, 
their quantity and seural parts.  & more yellow on the back. Their teeth are exceeding white, and unequal, one longer than another, being above measure sharp, and the canine teeth both above and beneath hang out very long. Amongst which on the neither chap, stand six small cutting teeth in a right line over against one another, which I think happeneth not in any other beast of the world. The grinding teeth are like a saw, being triangular in fashion, eight above, & eight beneath. Whereof the furthermost upon the uppermost side of the mouth, are more deep, and inward in the palate; then all the residue, the whole number is thirty two.  
The long hairs upon their upper lip do bend clean backwards. Notwithstanding that there be two kinds of this beast as already we have said, yet do the Wood-martins', or beach-martins', greatly desire copulation with the other, wherefore Albertus saith miscentur inter se haec genera, & Martes thagis, fere sequitur, Martem abietum, tanquam nobiliorem, 
their copulation  ut foetum ex ea nobiliorem acquirat. The beech-Martin followeth the fir Martin, and desireth her copulation as the nobler kind, that he may thereby dignify his own issue. It should seem that they breed in March, and make their nests, like the draies of squirrels, and bring forth many at a time; For it was constantly affirmed, by a country man of Germany, that he found a nest of these Martin's builded like a Squirrelles, having four young ones in it, in the beginning of April.  
If they be taken when they be young, both one and other kind grow wonderful tame and familiar with men and dogs. And Gesner had one of these, 
the taming of Martin's  which loved a little Dog wonderfully, and would follow him abroad whether soever he went, far or near. It would also play with dogs and men, with teeth and nails, lying flat upon the back like a Cat, and never give any little hurt. But losened from his chain it would wander abroad into the neighbours houses, and many times far off, but always return home again. They which tame them because that they are easily exasperated, and bite deeply when they are angry, do break off the tops of their canine teeth with a pair of pinsons, for the preventing of that mischief. Ruellius affirmeth, that the excrement of this beast smelleth like a musk-cat, 
their Food.  and saith the reason of it is, because they feed upon sweet fruits; but we have heard that they eat pullen birds, eags, and mice, but that they eat of fruits it cannot be proved. I rather attribute it unto their own nature. For as the Martin ape smelleth sweetly after her meat, so may this Martin-weasel render a sweet excrement, to conclude, the skins of these beasts is applied to gouty legs, and the white hairs of the throat made into a cap, is very sovereign for the headache. They may be taken with dogs, or in traps, but commonly they are taken in ditches or pitfalls, according to this verse of Calentius, wherewithal I will conclude. Et laqueo vulpes, & decipe, casse, foinas.   

OF THE MOLE OR WANT.  
I Do utterly dissent from all them that hold opinion that the Mole or Want is of the kind of mice, for that all of them in general, both one and other have two long crooked foreteeth which is not in Moles, 
The several names.  and therefore wanting those as the inseparable propriety of kind; we will take it for granted that it pertaineth not to that rank or order of four-footed-beasts. But concerning the Haebrew name thereof, there is much variance, and little certainty amongst writers. Some of them calling it Tinschemet, which word is found Deut. 14. which is also translated by the Chaldees Bota or Baveta a swan, and the Septuagints and jerom, Ibis, & Rabbi Solomon in another place of the same Chapter translate it a Bat, which the French call Chaulue-souris. But in that place of Levit. 11. where the Stellio, the Lizard, and Tinschemet are reckoned unclean beasts, Rabbi Solomon interpret it Talpam the Mole. The Septuagints Aspalax, the Chaldee Aschuta, the Arabian Lambaraz. The Persian Angurbah-Dedach. There is a sentence Esay. 2. in Haebrew thus. Lachepor perot velatalephim, which by Munster is thus translated. In die proijciet homo aureos & argenteos deos, infossur as taiparum & vispertilionum. In that day shall a man cast away his goods of silver and gold into the holes of Moles and Bats. By S. jerom it is translated thus: Proijciet homo Idola, usque ut adoraret talpas & verspertiliones. A man shall cast away his Idols to worship Moles and Bats. Some again make but one word of Lacheporperot, and translate it a beast digging ditches: and the Septuagints, idols or abominations, and think that they were so called because their outward form representeth some such reptile creature, and Symmochus, unprofitable things: but Aquila Orugas, digging-beasts: and therefore at this day all the learned take Perot for Moles, so called by reason of their digging. Avicen calleth it Pelagoz, a blind Mouse. In Greek it is called sometimes Spalax, but more often Aspalax: yet Albertus calleth it by a strange Grecian name Colty and Koky, which he took from Avicen.  
The Italians retain the latin word Talpa, the Spaniards Topo, by which word the Italians at this day call a Mouse. The French call it Taulpe, the Germans Mulwerf, and in Saxon, Molwurffe, from whence is derived the English Mole and Molewarpe. The Heluetitians Schaer and Schaermouse, and the Molehill they call Schaerufen of digging. The Hollanders and the Flemings call it Moll and Molmuss, in imitation of the Germane word: the Illyrians Krtize. And generally the name is taken from digging and turning up the earth with her nose & back, according to the saying of Virgil: Aut oculis capti fodere cubilia Talpae. Some are of opinion, that it is called Talpa, because it is appointed to an everlasting darkness in the earth; of which sort Isidorus writeth thus: Talpa dicta est eò quòd perpetua caecitate tenebris damnata, est enim absque oculis.  
It is called also in Greek Indouros, and Siphneus, of Siphnon the earth, because it liveth in the earth, and turneth it upward to make it hollow for passage. The like I might say of his other names, Ixliocha, and Orthoponticos, but this shall suffice for his name. 
Countries of Moles Aristotle. Aelianus.   
In Boeotia about the Champaigns called Orchomenius ager, there are the greatest store of Moles in the world, for by digging they undermyne all the fields, and yet in Lebadia another country of Boeotia, there are none at all, and if they be brought thither from any other place they will never dig but die. Rodolphus, Oppianus, and Albertus affirm, 
Pliny. Generation of Moles  that they are created of themselves of wet earth and rain▪ water, for when the earth beginneth to putrify, the Mole beginneth to take life.  
They are all for the most part of a black dusky colour, with rough, short, and smooth soft hair as wool, and those hairs which were whitest when they are young, are most glistering and perfect black when they are old: and Gesner affirmeth, that he saw in the end of October, a Mole taken, which was very white, mixed with a little red, and the red was most of all upon her belly, betwixt her forelegs and the neck, and that it could not be a young one, because it was two palms in length betwixt his head and tail.  
These beasts are all blind and want eyes, 
Blindness of Moles.  and therefore came the proverb Talpa caecior Tuphloteros aspalacoes, blinder than a Mole; to signify, a man without all judgement, wit, or foresight: for it is most elegantly applied to the mind. Yet if any man look earnestly upon the places where the eyes should grow, he shall perceive a little passage, by drawing up the membrane or little skin which is black, and therefore (Aristotle saith) of them in this manner probably.  
All kinds of Moles want their sight, because they have not their eyes open and naked as other beasts, but if a man pull up the skin of their brows about the place of their eyes, which is thick and shawdoweth their sight, he shall perceive in them inward covered eyes, for they have the black circle, and the apple, which is contained therein, and another part of the white circle or skin, but not apparently eminent; neither indeed can they, because nature at the time of generation is hindered, for from the brains there belong to the eyes two strong neruy passages, which are ended at the upper teeth, and therefore their nature being hindered, it leaveth an imperfect work of sight behind her.  
Yet there is in this Beast a plain and bald place of the skin where the eyes should stand, having outwardly a little black spot like a Millet or Poppey-seede, fastened to a Nerve inwardly, by pressing it, there followeth a black humour or moistness, and by dissection of a Mole great with young, it is apparent (as hath been proved) that the young ones before birth have eyes, but after birth, living continually in the dark earth without light, 
Albertus  they cease to grow to any perfection; for indeed they need them not, because being out of the earth they cannot live above an hour or two. Esope hath a pretty fable of the Ass, Ape, and Mole, each once complaining of others natural wants: the Ass, that he had no Horns, and was therefore unarmed: the Ape, that he had no tail like other beasts of his stature and quantity, and therefore was unhandsome; to both which the Mole maketh answer, that they may well be silent, for that she wanteth eyes, and so insinuateth, that they which complain shall find by consideration and comparison of their own wants to others, that they are happy and want nothing that were profitable for them.  
Oppianus saith, that there was one Phineus which was first deprived of his eyesight, and afterward turned into a Mole: It should seem he was condemned first to lose his eyes, and afterward his life. 
Their seural parts & members.   
These Moles have no ears, and yet they hear in the earth more nimbly and perfectly than men can above the same, for at every step or small noise and almost breathing, they are terrified and run away, & therefore (Pliny saith) that they understand all speeches spoken of themselves, & they hear much better under the earth then being above & out of the earth And for this cause they dig about their lodging long passages, which bringeth noises and voices to them, being spoken never so low and softly, like as the voice of a man carried in a trunk, reed, or hollow thing.  
Their snout is not like a Weasils' (as Suidas saith) but rather like a shrewe-mouses, or (if it be lawful to compare small with great) like to a Hogs. Their teeth are like a shrews and a Dogs, like a shrews in the neither teeth and furthermost inner teeth, which are sharp pointed and low inwardly; and like a dogs, because they are long at the sides, although only upon the upper-iaw, and therefore they are worthily called by the Grecians Marootatous; that is, daungerous-biting-teeths, for as in swine the underteeth stand out above the upper, and in Elephants and moulds, the upper hang over the neither, for which cause they are called Hyperphereis.  
The tongue is no greater than the space or hollow in the neither chap, and they have in a manner as little voice as sight, and yet I marvel how the proverb came of Loquax Talpa, a prattling mould, in a popular reproach against woordy and talkative persons, which Ammianus saith, was first of all applied to one julianus Capella, after he had so behaved himself, that he had lost the good opinion of all men.  
The neck seemeth to be nothing, it is so short, standing equal with the forlegges. The lights are nothing else but distinguished and separated Fibres, and hang not together upon any common root or beginning, and they are placed or seated with the hart, which they enclose, much lower toward the belly then in any other beast. Their gall is yellowish, their feet like a bears, and short legs, wherefore they move and run but slowly: their fingers or toes wherewithal they dig the earth, are armed with sharp nails, and when she feeleth any harm upon her back, presently she turneth upward and defendeth herself with her snout and feet: 
Cardanus.  with her feet she diggeth, and with her nose casteth away the earth, and therefore such earth is called in Germany mal werff, and in England Molehill: and she loveth the fields, especially meadows and Gardens, where the ground is soft, for it is admirable with what celerity she casteth up the earth.  
They have five toes with claws upon each forefoot, and four upon each foot beehind, according to Albertus, but by diligent inspection you shall find five behind also, for there is one very little and recurued backward, which a man slightly and negligently looking upon, would take to be nothing. The palm of the forefeet is broad like a man's hand, and hath a hollow in it if it be put together like a fist, and the toes or fingers with the nails are greater than any other beast of that quantity. And to the end that he might be well armed to dig, the forepart of her forelegges consist of two solid and sound bones which are fastened to her shoulders, and her claws spread abroad, not bending downward, and this is peculiar to this beast not compatible to any other, but in her hinder legs both before and behind they are like a mouse's, except in the part beneath the knee, which consisteth but of one bone which is also forked and twisted. The tail is short and hairy: And thus much for the anatomy and several parts. 
the places of their abode   
They live as we have said in the earth, and therefore Cardan saith, that there is no creature which hath blood and breath that liveth so long togitherunder the earth, and that the earth doth not hinder their expiration and inspiration; for which cause they keep it hollow above them, that at no time they may want breath, although they do not heave in two or three days; but I rather believe when they heave, they do it more for meat then for breath, for by digging and removing the earth they take Worms, and hunt after victuals.  
When the worms are followed by Moulds, (for by digging and heaving, they foreknow their own perdition) they fly to the superficies and very top of the earth, the silly beast knowing that the Mould their adversary, dare not follow them into the light, so that their wit in flying their enemy is greater, then in turning again when they are trod upon. They love also to eat Toads and Frogs (for Albertus saith) he saw a great Toad whose leg a Mole held fast in the earth, and that the Toad made an exceeding great noise, crying out for her life, during the time that the Mould did bite her. And therefore Toads and frogs do eat dead Moles. They eat also the root of herbs and plants, for which cause they are called by Oppianus, poiophagis Herbivorae, herbe-eaters.  
In the month of july they come abroad out of the earth, 
Enemies to Moles.  I think to seek meat at that time when worms be scanty. They are hunted by Weasels, and wild Cats, for they will follow them into their holes and take them, but the Cats do not eat them: whereas we have said already, that they have an understanding of men's speech when they hear them talk of them. 
Understanding of Moles   
I may add thereunto a story of their understanding, thus related by Gillius in his own experience and knowledge. When I had (saith he) put down into the earth an earthen pot made of purpose with a narrow mouth to take Moles, it fortuned that within short space as a blind Mole came along she fell into it and could not get forth again, but lay therein whining; one of her fellows which followed her seeing his mate taken, heaved up the earth above the pot, & with her nose cast in so much, till she had raised up her companion to the brim and was ready to come forth: by which in that blind creature confined to darkness, doth not only appear a wonderful work of almighty God, that endoweth them with skill to defend, and wisely to provide for their own safety, but also planted in them such a natural and mutual love one to another, which is so much the more admirable, considering their beginning or creation as we have showed already.  
Because by their continual heaving and labouring for meat, they do much harm to Gardens and other places of their abode, and therefore in the husbandman's and housewifes' commonwealth it is an acceptable labour to take and destroy them. 
Taking of Moles  For which cause it is good to observe their passages, and mark the times of their coming to labour, which being perceived they are easily turned out of the earth with a spade, and this was the first and most common way.  
Some have placed a board full of pikes which they fasten upon a small stick in the molehill or passage, and when the mole cometh to heave up the earth, by touching the stick she bringeth down the pikes and sharp nailed board upon her own body and back. Other take a Wyar or iron, and make it to have a very sharp point, which being fastened to a staff and put into the earth where the Moles passage is, they bend and so set up that when the Mole cometh along, the pike runneth into her and killeth her.  
The Grecians (saith Palladius) did destroy and drive away their Moles by this invention, they took a great Nut, or any other kind of fruit of that quantity, receit, and solidity, wherein they included chaff, Brimstone, and Wax, than did they stop all the breathing places of the Moles, except one at the mouth, wherein they set this devise on fire, so as the smoke was driven inward, wherewithal they filled the hole and the place of their walks, and so stopping it, the Moles were either killed or driven away.  
Also Paxamus showeth another means to drive away and take Molles: If you take white Hellebor, and the rinds of wild Mercury instead of Hemlock, and dry them and beat them to powder, afterward sift them and mix them with meal and with Milk beaten with the white of an Egg, and so make it into little morsels or balls, 
Paramus.  and lay them in the Mole-hole and passages, it will kill them if they eat thereof, as they will certainly do.  
Many use to kill both Moles and Emmets with the froth of new Oil, And to conclude, by setting an earthen pot in the earth and Brimstone burning therein, it will certainly drive them for ever from that place. Unto which I may add a superstitious conceit of an obscure Author, who writeth, that if you whet a mowing sith in a field or meadow upon the feast day of Christ's nativity, (commonly called Christmas day) all the molles that are within the hearing thereof, will certainly for ever forsake that field, meadow or Garden.  
With the skins of moles are purses made, for the rough and soft hair, 
Use 〈◊〉 their several parts.  and also black russet colour is very delectable. Pliny hath a strange saying, which is this; Epellibus talparum cubicularia vidimus stragula; adeò ne religio quidem a portentis summouet delicias, that is, we have seen the hang of chambers made of mole skins, so that no conscience of religion cannot avert the monstrous love of delights from the afectation of men.  
For all the ancient Wisemen and magicians did hold, that this beast was capable of Religion, Nullis aeque credunt extis; nullum Religionis capacius judicant animal, ut si quis cor eius recens palpitansque devorarit divinationis & rerum efficiendarum eventus promittat, they give not so much credit to any entrails as to theirs, for they judge that no beast is so capable of Religion, because if a man eat the heart of a Mole newly taken out of her belly and panting, he shall be able to divine and foretell infallible events. Another saith, Veteribus monumentis traditur Gallinaceorum fibris maximè dijs gratas videri: sicut Talparum viscera Magi verissima dicunt, 
Alex. ab alex  illisque haud secus quam solenni victima litari, haec enim sunt exta argutissima, in quibus divina mens in esse creditur: that is. The Fibres of Cocks were wont among ancient monuments to be accounted most acceptable to the Gods, even as the bowels of Moles (as the wise men say) and to offer these as a most solemn sacrifice grateful to the Gods, and that in those entrails it was believed that the mind and pleasure of God was seated and engraven; and a little after he saith, that the bowels of Moles and frogs do foretell many great and fortunate events.  
But I will leave this paganism, and let it never enter into the hart of a reasonable man that such beasts can love religion, or that God hath planted in their bowels and corrupt parts, such letters of his wisdom and foreknowledge which he hath not granted to the immortal and incorruptible soul of man. Only this I find by experience, that before any rain and change of weather, these silly beasts heave up the earth more abundantly then at other times, and that in Thessaly (as Varro saith) a whole Town was once undermined by Moles. They were wont to sacrifice this beast to Neptune, because of the affinity betwixt their names, for in Greek Asphaloos' signifieth Neptune, and Asphalax a mole. Alunnus also writeth that they were sacred and dedicated to hell, because they kept continually within the bosom and bowels of the earth, and to conclude, because that moles would not live in Coronea a part of Boeotia before spoken of, and thereof came the common proverb Asphalaca eye Coronean, a mole is brought to Coronea, to signify the hatred of a gift or guest to him that is forced to receive him. Thus much for his natural and moral story, now followeth his medicinal.  

The medicines of the Mole.  
There is nothing which is more profitable or medicinable for the curing of the bites of a shrew, than a mole being flayed and clapped thereunto. The same doth also very effectually cure and heal the blows or bitings of a Scorpion. Pills being made with that which proceedeth from moles and with Honey, 
Pliny  eaten nine days together, doth preserve the body of any one from swellings or bunches in the flesh who shall so eat them. For the avoiding or driving away the hairs which grow in any part of man's body, that they may never return or be renewed again: take a mole and lay her in water to be steeped or soaked, 
Arnoldus  so long as she shall not have any hairs left upon her, with this water anoint the place which is full of hairs, and afterwards wash it with lie made of ashes, and then rub it with a linen cloth; then if you shall see the hairs to return again, wash it twice or thrice in the aforesaid manner, and they willbe quite expelled away, and by no means can be made either to renew or come again. For the renewing, and bringing again of those hairs which are fallen or decayed, take a mole and burn her whole in the skin, and mingle the dust or powder which cometh from the same with honey unto the thickness or fashion of an ointment, 
Furnerius  and this being rubbed or anointed upon the bare or bald place will without doubt in some short time or space procure the hair to grow thick. For the renewing of hairs which fall from horses. 
Rus●ius.  Take a mole and boil her in Oil, until all the flesh be consumed and quite dissolved into a liquid juice, with this oil anoint the place which is bare or destitute of hairs twice every day for some short space, and it will make the hairs to grow in great abundance.  
For the changing of the hairs of horses from black to white, take a mole and boil her in salt Water, or lie made of ashes three days together, and when the Water or lie shall be quite consumed, put new water or lie thereunto: this being done, wash or bathe the place with the water or lie somewhat hot; presently the black hairs will fall and slide away, and in some short time there will come white. Whosoever shall take a mole and hold her in his right hand until she die, shall have such an excellent virtue therein, that she shall ease the pain of a woman's breasts only by touching them.  
The dust of a mole being brent, mingled with the white of an Egg, and anointed upon a sneepe, is an excellent and medicinable remedy against the lepry which cometh oftentimes upon them. The dust of a mole mixed with oil or honey, 
Pliny.  and anointed upon the skin of either man or woman which is full of Lepry, will very speedily and effectually cure and heal the same. The same being used in the aforesaid manner, is very good for the curing of those which are troubled with the disease called the kings evil, as also for those which have hard bunches or kernels arising in their Armholes, 
Marcellus  and in other parts of their body.  
The whole body of a mole being taken and burned in the skin into dry dust, or pouper, is an excellent remedy against the disease called the Fistula, as also for the purging of the corruption in them and healing of them, being once taking by any man. The same being also mixed with honey, and rubbed upon the teeth of any one who hath pain in them doth not only ease the pain and grief thereof, but also doth strengthen and make them fast. The blood of a mole being killed, 
Vincentius  spread or anointed upon the head of any one which is bald, will very speedily renew and bring the hairs again. The head of a mole being cut off and beaten together with the earth which is stirred up by moles, and wrought into a past, and rolled together like a little loaf, is very much used for the healing of all swellings, and for those things which they call impostumes, 
Sextus  as also for all swellings or kernels which arise in the neck, so that in the time of the curing of these things, the party which is pained and grieved, be not suffered to eat any swine's flesh.  
The tooth of a living mole taken out and tied or bound to the teeth of any who is grieved therein, 
Obscurus  is commended by the Magis or wisemen to be an excellent remedy and cure for the same. The hart of a mole being eaten nine days together, doth very speedily and effectually cure either him or her which shall so eat it, of that pestiferous disease called the King's evil, if it be so that it hath not been of too long continuance with them. 
Pliny. Arnoldus  The same is also very good and profitable for the assuaging of Wens, being used in the aforesaid manner. The liver of a mole being beaten between the hands of him that is troubled with bunches or swellings in his back, and afterwards put upon the same, is a present help and cure. The same effect hath the right foot of a mole for the assuaging of bunches and swellings arising in the flesh.   

Of the vulgar little Mouse.  
AS we have handled the natures, and delivered the figures of the great Beasts, so also must we not disdain in a perfect History to touch the smallest: For Almighty God which hath made them all, hath disseminated in every kind both of great and small beasts, seeds of his wisdom, majesty, and glory. 
Definition of a Mouse  The little mouse therefore is justly termed Incola domus nostrae, an inhabitant in our own houses, Et rosor omnium rerum, and a knawer of all things. And therefore from the sound of her teeth which she maketh in gnawing, she is called Serex. Although we shall show you afterwards, that Sorex is a special kind, and not the name of the general. Wherefore seeing there be many kinds of Miso, and every one of them desireth a particular tractate, I thought good to begin with the vulgar little mouse, and so to descend to the several species and kinds of all, 
The several names.  according to the method of the Philosopher, A notioribus minus ad nota, from things that are most known to them that are less known. In Haebrew it is called Achar, Levit xi. where the Septuagintes translate it muys, the Chaldee Acbera, the Arabians Fer, or Phar., from whence cometh the Sarasan word Fara. The Persians An Must, the Latins muss, the Italians Tapo, or Sorice, Alsorgio, O Rato, Di-Casa, although Rato signifieth a Rat, both among the Germans, French, and English. The Spaniards call the little Mouse, Rat; and the great Rat Ratz, the French the little Mouse Souris, which word seems to be derived from the Latin Sorex, and the great mouse they call Rat. The Germans the great ones Ratz, and the little one Muss, the Illyrians, and Pollonians, Myss, which is the Greek word, and the great one they call Sczurcz, the Venetians call the Rat Pantegana, of Pontis, the vulgar greekename, and the Romans Sourco.  

Denomination of sundry creatures from the Mouse.  Now the dignity of this little beast, may appear by the name, which hath spread itself both to beasts, fishes, men, herbs and Cities. To beasts as we have showed before in the Ichneumon, which is vulgarly called the Indian-mouse, or Pharoes-mouse. And to fishes, for there is a little fish called Musculus, and in Greek Mystocetoes, the Whale-mouse, because it leadeth the way, and showeth the Whale whether so ever she swimmeth, for the avoiding of rocks, (according to Pliny) although Rondoletius affirmeth otherwise, namely, that that guide of the Whale is called Egemon, and Egetur, and Mystocetus (he saith) is a shell fish. Generally most kind of Oysters are also called Myss, because sometimes they gape and make a noise like a mouse, and close their shells again. The purple Fishes be also called Myss, there is likewise a kind of precious stone called Mya, about Bosphoras, Thrasius, and many such other dignities, hath the name of this beast attained.  

Pausanias.  There was one Mys, the servant of that famous Philosopher Epicurus, likewise the name of a champion or challenger, is Suidas and Varinus, and there was another called Must, of excellent skill, for engraving in Silver, and therefore did draw upon the shield of Minerva, the fight betwixt the Lapithae, and the Centauris, and many other things. Whereupon martial made this verse: Quis labour in Phyala? docti myos? anne myronis. There was a Consul of Rome, whose name was Must, and therefore Camerarius made this riddle of the mouse; parva mihi domus est, sedianua semper aperta, acciduo sumptu, furti●● vivo sagina, quod mihi nomen in est, Romae quoque Consul habebat. The Thracians called Argilus a mouse, and the city which he builded Argelus. Myes was a city of jonia, and a citizen of that city was called Myetius. Myon a city of Locri in Epirus, and the people thereof are called Myones. Myonesus a little region betwixt Teon and Lebedon, and according to Stephanus, an Island near Ephesus, the first port or haven of Egypt opening to the red sea, is called Muos armos, the mouse's haven, and Mysia also seemeth to be derived from their stem. There is an Island under the Equinoctial line, called Insula murium, the mouse-Ilande, because of the abundance of mice therein: and to conclude, even the herbs and plants of the earth, 
Thevetus.  have received names from this little beast, as Hordeum Murinum, Myacantha, Sperrage, Myopteton, Myvoos, Myortocon Mouse-eare, Mouse-foot, and such like. There have been also comedies made of Myss, as that of Carsinus, called Myes, wherein the Weasill strangleth the night-wandering Myss. And another Greek comedy called Galeomyomachia, that is a fight betwixt cats and mice, wherein the poet doth most pleasantly feign names of mice, as their king he called Creillus, that is a flesh-eater, and his eldest son Psicarpax, 
Fictions learned & witty of the proper nams' of Miso  a corne-eater; and his second son Psitodarpes' Bread-eater, and his eldest daughter, Lycnogluphe, candle-eater, and all his ancestors Carpodaptai, that is Fruit-eaters. And then he bringeth other mice in, as Turolicos, Psicolices, Cholecoclophos. Homer in his Batracomiomachia, that is, a fight betwixt Frogs and mice, doth very elegantly describe divers proper names of mice. As Piscarpax, whose father was Tuoxartes, and his mother Lychomile, daughter of Plernotrocta the king, and then other mice, as Lychopinax, Terogliphus, Embaschitrus, Lychenor, Troglodytes, Artophagus, Ptermogliphus, Pternophagus, Cnissodioctes, Sidophogus, Artepibulus, Meridarpax, and Thulacotrox, all which are not only out of the abundance of the Author's wit, but invented for the expressing of the mouse's nature.  
The mouse's place of conception have many holes in it, during the time s●e birth her young ones. There is no creature that heareth more perfectly than a Mouse, they dwell in houses of men, especially near supping and dining rooms, kitchens or larders, 
Albertus,  where any meat is stirring. And they make themselves places of abode by gnawing with their teeth, if they find not convenient lodgings prepared to their hand, 
Orus. Aelianus.  and they love the hollow places of walls, or the roofs of houses, and therefore the Wasps which in Aristophanes are called Drophae, that is gnawers of roofs, are to be understood to be Mice, because Myss Drophia is a Mouse in the house top. In the day time they lie still, so long as they either see or hear a man, or any other beast harmful unto them, for they discern their enemies, not fearing an Ox, though they run away from a Cat.  
They are very desirous of bread, and delight in all those meats which are made of fruit, for the nourishment of men. It is a creature very diligent & exquisite, both to compass, seek out and choose the same, so that therefore it doth often endanger and lose his own life: and finding any cubbards, wood, or such like hard matter, to withstand his purpose, and hinder his passage, it ceaseth not to weary itself with gnawing, until it obtain the purpose. All kinds of Mice love grain and corn, and prefer the hard before the soft, they love also cheese, and if they come to many cheeses together they taste all, but they eat of the best. And therefore the Egyptians in their Hyrogliphicks do picture a mouse, to signify a sound judgement and good choice. Buckmast is very acceptable to Mice, and the Mice in the I'll Parus, in Teredos, in the Island Giaros, which is one of the islands of the Sporads in Cyprus, and in Calcis, they did eat iron, as appeareth by Aristotle, Aelianus, and Heraclides. And it was also found, that in a certain Island near Calybes, Mice eat and devour gold, and therefore the Goldsmiths did cut them in pieces among their mettles. Plutarch, in the life of Marcellus saith, that there were many prodigies and fearful signs that did proceed the war of Marius, amongst other he saith that mice did eat the Gold hanging in the temple, and that one of the temple keepers in a certain trap took a female mouse alive, who littered five little mice in that place, and devoured three of them. Anthologius rehearseth a witty exasticon of Antiphilus, upon a mouse which was slit asunder alive, for certain gold-dust, which she had devoured, whereby was signified how men procure unto themselves exquisite torments, 
Pliny. Albertus.  and unavoidable mortal harms by stealing, and increasing of riches signified by Gold. Vulgar Mice do ruminate or chew the cud as well as the Pontix, and they drink by licking or lapping, although their teeth be not sawed. It is reported that the mice of Africa, 
Mice cannot drink without danger.  and especially of Libya die assoon as they drink. And the reason whereof we will show afterwards in the taking of mice, when we come to discourse of their poisons. And for the present it should seem their temperament, or constitution is so moist that nature can endure no addition. Yet in the plains of Arcadia there are Mice which drink of a certain fountains without any harm.  

Theophrastus' Generation of mice and their carnal copulation.  The generation or procreation of Mice, is not only by copulation, but also nature worketh wonderfully in engendering them by earth and small showers, as we will show in the discourse of wild Mice.  
But the house-Mouse whereof we now entreat, is engendered by copulation betwixt male and female, and they are in general most libidenous, as may appear by that saying of Crattinus against Xenophon, Fear nun ex aithrias Katapuposunen muos astrapso Xenophontos, go to now, for from the skies I will strike by lightning the Murin wantonness of Xenophon, and the female is much more venereous than the male, as appeareth by that fable of Ipicrates describing the rage of a lustful Woman. Postremo subijt me, detestabilis lena deierans, per dianam, per puellam, per persephattam, se esse vittulam, esse virginem, esse pullam indomitam, at illa myonia erat. Then followed me that detestable band, swearing by Diana and Persephatta that she was a Heighfar never touched, a Virgin never stained, and a Colt never covered, but the truth is she was as good a maid as a Mouse. Politianus instead of, at illa myonia erat, hath, at illa canus erat Murinus: that is, she was a mouse's hole, signifying that her virginnity was lost, and that she suffered any lovers as a Mousehole doth any Mice. And from hence came that verse of martial, describing the speech of a lover to his love, calling him her Mouse and her joy; Nam cum me Murim tu cum mea lumina dicis. So that in general all mice, 
Albertus. Copulation of mice.  and not only the white Mouse are most desirous of copulation. And when they are in copulation, they embrace with their tails, filling one another without all delay. By tasting of salt, they are made very fruitful, and therefore Aristotle, and the soldiers of Alexander the great do report, that mice by licking one another, and by the licking of salt do engender and conceive with young without any other copulation. But what reasons they have to lead them to that opinion, I know not, beside that wonder reported by Pliny and Aristotle, that in a certain part of Persia, a female mouse being slit asunder alive, all the young females within her belly are also found pregnant conceived with young. 
Two miracles in their procreation and multiplication.   
It is very certain, that for the time they go with young, and for the number they bring forth, they exceed all other beasts, conceiving every fourteen or sixteen days, so that it hath been found by good experience, that a female mouse having free liberty to litter, in a vessel of millet-seede, within less compass then half a year, she hath brought forth one hundred and twenty young ones.  
They live very long, if they be not prevented of their natural course, and dying naturally, 
Volateranus Gillius. whether mice be docible.  they perish not all at once, but by little, and little, first one member, and then another, (Pliny saith) Euolucribus, hirundines sunt indociles, è terrestribus Mures, among the Fowls of the air, the swallows are undocible, and among the creatures of the earth a mouse; yet Albertus writeth, that he saw in upper Germany, a mouse hold a burning candle in her feet, at the commandment of her master all the time his guests were at Supper.  
Now the only cause why they grow not tame is, their natural fear, such as is in Coneys, Hares, and Dear. For how can any man or beast love or hearken unto him, who they are persuaded lieth in weight for their life, and such is the peswasion of all them that fear, which persuasion being once removed by continual familiarity, there is no cause in nature but that a Mouse may be docible as well as a Hare or Coney, which we have showed heretofore in their stories.  
It is also very certain that Mice which live in a house, if they perceive by the age of it, 
Presages and for knowledge of mice.  it be ready to fall down or subject to any other ruin, they foreknow it and departed out of it, as may appear by this notable story which happened in a town called Helice in Greece, wherein the inhabitants committed this abominable act against their neighbours the Greeks'. For they slew them and sacrificed them upon their altars. Whereupon followed the ruin of the city, which was premonstrated by this prodigious event. For 5. days before the destruction thereof, all the Mice, Weasels, and Serpents, and other reptile creatures, went out of the same in the presence of the inhabitants, every one assembling to his own rank and company, where at the people wondered much, for they could not conceive any true cause of their departure, and no marvel. For God which had appointed to take vengeance on them for their wickedness, did not give them so much knowledge nor make them so wise as the beasts to avoid his judgement, and their own destruction; and therefore mark what followed. For these beasts were no sooner out of the city, but suddenly in the night time, came such a lamentable earthquake and strong tempest, that all the houses did not only fall down, and not one of them stood upright, to the slaughter of men, women, and children, contained in them, but least any of them should escape the strokes of the timber and house tops, God sent also such a great flood of waters, by reason of the tempestuous wind which drove the Waters out of the sea upon the Town, that swept them all away, leaving no more behind then naked and bare significations of former buildings.  
And not only the city and Citizens perished, 
Aelianus.  but also there was ten ships of the Lacedæmonians in their port all drowned at that instant. The wisdom of the Mouse appeareth in the prepararion of her house, for considering she hath many enemies, 
Their natural wisdom.  and therefore many means to be hunted from place to place, she committeth not herself to one lodging alone, but provideth many holes; so that when she is hunted in one place she may more safely repose herself in another. Which thing Plautus expresseth in these words. Sed tamem cogitato, Must pusillus, quam sapiens sit bestia, aetatem qui uni cubili, nunquam committit suam: cum unum obsidetor, aliunde perfugium quaerit, that is to say, it is good to consider the little mouse, how wise a beast she is, for she will not commit her life to one lodging but provideth many harbours, that being molested in one place she may have another refuge to fly unto.  
And as their wisdom is admirable in this provision, so also is their love to be commended one to another, for falling into a vessel of Water or other deep thing, 
Their natural love to one another.  out of which they cannot ascend again of themselves, they help one another, by letting down their tails, and if their tails be to short, than they lengthen them by this means, they take one another's tail in their mouth, and so hang two or 3. in length until the Mouse which was fallen down take hold on the nethermost, which being performed, they all of them draw her out. Even so Wolves holding one another by their tails, do swim over great rivers, and thus hath nature granted that to them which is denied to many men, 
Aelianus. Their disposition and their flesh. Proc●p●●s. Aristeas.  namely to love, and to be wise both together. But concerning their manners, they are evil, apt to steal, incideous, and deceitful, and men also which are of the same disposition with these beasts fearing to do any thing publicly, & yet privately enterprise many deceits are justly reproved in imitation of such beasts. For this cause was it forbidden in god's law unto the jews, not only to eat, but to touch mice, & the prophet Esa. ch. 66 saith, Comedentes carnem suillan, & abominationem, atque murem simul consumentur inquit Dominus, that is they which eat swins flesh, abomination, & the Mous shallbe destroyed together saith the Lord: wherein the prophet threateneth a curse unto the people, 
Arnaldus.  that broke the first law of God, in eating flesh forbidden, and the Physicians also say, that the eating of the flesh of Mice engendereth forgetfulness, abomination, and corruption in the stomach.  
The eating of bread or other meat which is bitten by Mice doth increase in men and children a certain disease in their face, 
hu●t by mice to the bodies of mankind.  and in the flesh, at the roots of the nails of their fingers certain hard bunches, called by the Venetians Spelli, and by the Germans Leidspyssen, and by the Latins Dentes Muris: yet it is affirmed, that the flesh of Mice is good for Hawks, to be given them every day, or every each other day together with the skin, for it helpeth their entrails, purgeth phlegm, and choler, restraineth the fluctions of the belly, 
Medicine of Hawks. Demetrius.  driveth out stones and gravel, stayeth the distillation of the head to the eyes, and final corroborateth the stomach. Yet we have hard that in the kingdom of Calechut, they do eat Mice and Fishes roasted in the sun. And it is said by some Physicians and Magicians, that the flesh is good against melancholy, and the pain of the teeth, but the medicinal virtues we reserve to his proper place. Pliny affirmeth a strange wonder, worthy to be remembered and recorded, 
Eating of Mice.  that when Hannibal besieged Casselinum, there was a man that sold a Mouse for two hundred pieces of quoin, so great was the extremity of famine, that the man which sold it died for hunger, and as it should seem through the want of it, but he which bought it lived by eating thereof, the which thing argueth that necessity, hunger, and famine, maketh men for the safeguard of life, to make more reckoning in extremity of the basest creatures, then in prosperity they do of the best. For that person which gave so much money for a Mouse, at another time would have scorned to have given so much for four Oxen.  
And on the other side the wretched love of gain, which causeth a man to endanger his own life for love of silver. But I rather think that it was the hand of God himself taking vengeance of such a covetous disposition which would not suffer him to live, that like Midas had gotten so much gold.  

Enemies of Mice.  The enemies of Mice are many, not only men which by sundry artificial devices kill them because of harm, but also beasts and wild foul do eat their flesh, and live upon them. And first of all Cats & Weasels, do principally hunt to catch Mice, and have been therefore by the late writers called Murilegi, for their taking of Mice. And the nature of the Weasel is not only more inclined to hunt after them, than the cat, but is more terrible also unto them, 
Pliny.  for if the brains of a Weasel, the hair or rennet be sprinkled upon Cheese or any other meat whereto Mice resort, they not only forbear to eat thereof, but also to come in that place.  
They are also driven away by the sprinkling of the ashes of Weasels, and as all noises make them afraid, so none so much as the skreetching or crying of a weasel, for at the hearing thereof they fall astonished. And beside they have more opportunity to follow and take them then cats, because their bodies are lesser, and their noses and snouts longer, and therefore they follow them many times into their holes, and very nimbly pull them forth when they think they are most secure. Fox's also kill Mice, and in Italy there is a black Snake called Carbonario from his colour resembling coals, which I think to be the same that the Grecians call Myagros, from his hunting of Mice: This snake doth also eat and devour Mice. Hawks eat Mice, and all the night-birds, especially the night-crow's and Owls. How hateful a Mouse is to the Elephant, we have showed already in that story, how in the presence thereof he will not touch his meat, nor eat any thing over which a Mouse doth run. Nor yet eat in the cratch or manger wherein a Mouse hath been. Ponzettus affirmeth, that there is great love between Mice and Serpents, for sometimes they play together.  
Their is a hatred betwixt Bats, Frogs, and Mice, as may appear by Anthologius, Museus, and others. It is said also that they are hateful to Oysters, whereof I know no reason, except it be because they love their fish. And Alciatus hath a pretty emblem, which he entitleth Captinus ob gulam, wherein he showeth, that a Mouse watcheth an Oyster when he gapeth, and seeing it open thrust in his head to eat the fish, assoon as ever the Oyster felt his teeth, presently he closeth his shell again, and so crusheth the mouse's head in pieces, whereby he disciphereth the condition of those men which destroy themselves to serve their belies, And thus much for the love and enmity betwixt Mice and other beasts. Now concerning the actions of men, they hunt Mice to be rid from their anoyances, because they do not only destroy the things they eat, and live upon other men's cost, and therefore Parasites are compared unto them whom the Germans call Schmorotzer, and Tellerlecker, that is smell-feasts, and lick-spickets, are compared to Mice, because they live at other men's tables. But also Mice do defile, corrupt, and make unprofitable whatsoever they taste, and therefore the Egyptians, when they would describe corruption, do picture a Mouse  
For these causes have men invented many devices, snars, and gins, the general whereof is called by the Latins Muscipula, and by the Grecians Muspala, and Miagra, the divers and several forms whereof I will not disdain to set down. For the wise reader must consider that it is as necessary or rather more necessary for most men to know how to take mice, then how to take Elephants.  
And although every woman, and silly Ratketcher can give instruction enough therein, yet their knowledge cannot excuse my negligence if I should omit the inventions and devices of the ancient, whereby they delivered themselves from the annoyances of these beasts. And therefore first of all to declare the manner of catching them in places where corn is kept: Let your moustrap be placed to catch mice, right against the door, but let them have room to come in, and in short time it will so fear them, that they will trouble you no more. But if mice breed in the ground under creaveses, except you fill all the creavises with mousetrap, you will never catch them, which the inhabitants of the Island Pandatharia are feign to do.  
There are other kind of mousetrap which do catch mice alive: 
Varrus.  and othersome which do kill them, either being pressed down with the weight of it, or stifeld with water, or otherwise, as with a strong piece of iron being small, and hung right against the button of the trap, on the which piece of iron they hang meat, and so by that means the mouse is ketched by putting her head through the hole to snatch at the meat, for she by stirring the iron doth losen the button, and so her head is shut fast in the hole. And there are other kind of mousetrap which are covered all over, into the which the mouse may run, & if you have put any water therein they are presently stifled. Of all which kind of traps shall be severally tracted: And first of all of those which do catch mice alive.  
The common kind of this moustrap is made of wood, long and four cornerwise, and is framed of four boards, but the hinder part is strengthened with strong wires of iron, that she may without any danger look in to see what she may get there, and that the smell of the which she findeth there, may allure her to come to it. And the former part hath a hole in the top, through which there is put a small piece of iron, and also there is made a trap-door in form of a portcullis, to the which the iron is very slightly hung, that when the mous cometh to catch at the meat she is suddenly taken by falling of the same; but the meat which you fasten to the neither end of this iron hook must be fat, or the crust of cheese or bread, which if it be a little toasted at the fire it will not be amiss, that the mouse may smell it far off. Some do make these kind of traps double, with one door at one end, and another door at another end. These kind of mousetrap Peterus Crescent: doth call traps belonging to houses, which shall be spoken of hereafter.  
The other kind of moustrap is made with iron hooks hung in the round circle. In the midst of the which brim is put a great many of the same wires, which being made sharp at every end are after the form of the top of a crest, or helmet, or as it is made in a bownet to catch fishes, and upon the hook let their be hung meat, by the which means the mouse coming to the meat, sticketh herself upon the hooks. The manner of making lesser mousetrap is with Walnut tree, and that the middle part of it be not covered, and that there be put to the mouth or brim thereof some kind of mettle, so that the open part may bend inward, and that the mouse may not gnaw that which is within except she creepeth under: which if she shall do, she shall presently be shut in by stirring the trap.  
Also there is another kind of moustrap which is covered with the bark of a tree, which is cut into equal pieces, and laid cross one over another, 
Crescentient  but there is tied a swine's skin in the middle, and also an earthen pot covered with the same bark being first sprinkled with corn that the Mice may custom to come to it, and being dried with lying they break in pieces, but you must lay them together again, and fill your pot with Water, by the which means assoon as ever they are upon the same they fall into the pit, and so are stifled.  
And also it is reported of those which have tried the same, that if Mice fall into a vessel without water, and remain there a long time without meat, that then they devour one another, but if they remain there so long until one among them all be left alone, that is to say the strongest of them all, and that he be suffered to go out, wheresoever he shall find any mice he will eat them up, and they shall have much ado to escape him, because he hath been so long accustomed unto them. I was told also of a certain friend of mine, that a man of Senensis did set a purse in a hollow place, and made it to open and shut by some devise, so that at length he took a mouse, which mouse he fed only with the flesh of Mice, and after he had fed it so a long time, he let it go, who killed all the Mice that he did meet, and was not satisfied with them, but went into every hole that he could find, and eat them up also. Also Mice are taken in vessels, from whence they cannot escape, upon the which vessel let there be put a small staff, which is so cut in the middle, that she may only hold herself by the meat, and when you have so done, put the kernel of a Nut upon the middle of the staff, to the which the Mouse coming, doth fall into the vessel with the staff, 
Crescentien.  and they will be stifled if their be any Water: but if there be none she will be killed.  
And again he telleth of another manner of catching of mice, which is as great as the first, and it is after this manner. Take two smooth boards about the length of thy arm, and in breadth half thy Arm, but join it so together that they may be distant from the lower part in length some four fingers or little less, with two small spindle's or clefts, which must be at every end one, and fasten Paper under them, and put a piece of past therein, being cut overthwart in the middle, but you must not fasten it nigh the middle, & let it be so bound that it may easily be lifted up betwixt the spindle's, that if by slipping it should be altered, it might be brought again to the same form. But the two spindle's spoken of before, aught to be joined together in the ends above, & beyond them another small spindle to be made, which may hold in the middle a crooked wedge or button, upon the which may be hanged a piece of Hogs skin, so that one of them may easily be turned upsided down with the skin, and put thereunto a little piece of earth or stick, that the mice may easily come to it: So that how many mice soever shall come thereto, and to the meat, shall be taken, always by rolling the Paper into his wont place.  
There is another manner also, which is to make a round piece of Wood fastened on both sides with Needles, and made so that the hinder part of it way heavier than the former, and that it stand an inch higher than the other, and then when you have so placed it, throw some corn thereon, that the mice may be alluted thereto, and tie also a piece of flesh upon the former end of it; and so the Mouse going into the middle, by the rolling off the same, slippeth into the kettle which standeth under it, which must be half full of Water, the circle presently being as it was before, that very often many mice are ketched in one night by this work, 
Crescentien.  all falling into the kettle. Also there are many kinds of mice-traps where mice do perish by the weight thereof, and they are made of a smal-piece of wood made hollow, into the which shall fall down another small piece of Wood, but it must be made so that it may fall weighty to press down the mice going to the meat, and let the meat be tied to another little small piece of wood, which being touched, the heavy piece doth presently fall down, and so by that means the mouse is taken.  
Our country men do make a trap which is somewhat like to this, let two pieces of boards be joined together one foot broad, and two foot long, and afterwards let there be put in them a wooden pin, which you must fasten to the lower board, so that it may not touch the uppermost; and you must set it so that the former part may easily move backward and forward, but moreover the former board must be fastened to the hinder, like the fashion of a Gibbet or Gallows, with two pieces of wood standing upright, one being put overthwart, or after the fashion of the Greek letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it must stand some nine inches high, & as broad as the board will suffer you, & let the meat be hung in the middle of it, but that board which is uppermost, must touch both the ends of the other, and notched according to the breadth, the notch being made after the form of a wedge divided into two parts, and an other small piece of wood must be put to that which is upermost, almost two fingers long, and one finger broad, and let there be put into the lower notch, a piece of wood with meat at it, so that it may be slightly fastened to the brim of the uppermost, that the meat being presently touched, the other may the easiler fall.  
And you may lay a stone upon the uppermost board that it may fall the heavier. And there are some also which to the lower board, do fasten iron pings, made very sharp, against the which the Mice are driven by the weight of the fall. Furthermore, there is another kind of trap made to cover them alive, one part of it cut out of a small piece of wood, the length of the palm of thy hand, and the breadth of one finger, and let the other part of it be cut after the form of a wedge: and let this piece of wood be erected like a little pillar, and let the wedge be put into the notch of an other piece of wood, which must be made equal with the other, or very little shorter: and this pillar must be so made, that the mouse may not perish before she come to the meat: The wood where the meat must stand, aught to be a span long, and you must fasten the meat about the middle of it, but the former part of it must have a cleft, which must begin a little from the brim, and shall be made almost the length of two fingers, and you must make it with two strait corners, and take away half the breadth of the wood. These three pieces of wood being thus made ready, thou shalt erect a little pillar, so that the wedge may be downward, whereby the mouse may see the meat every where: and let the meat be hung in the former corner of the pillar, so if the mouse shall touch the meat, he shall be pressed down with the fall of the board. Mice also by the fall of a cloven board are taken, which is held up with a pillar, and having a little spattular of wood, whereon the meat shall lie, so made that the pillar doth not open being parted, except when the mouse cometh to touch the meat, and so by that means she is taken.  
There is also another manner of mousetrap used among us, which is, let there be a hole made and compassed about with a board of a foot long, and five or six fingers broad, the compass whereof must be four fingers, into this hole let there be put a vessel made of wood the length of ones fist, but round and very deep: and in the middle of each side of this vessel let there be made a hole, wherein there is put in a thread made of iron with meat, and let it be compassed about with a small thread which must be fastened overthwart the hole: and the part of the thread which hangeth down must be crooked, that the meat may be fastened thereto, and there must be a piece of the thread without, to the which may be tied a stronger piece of wood, which is the thread whereon the meat is hanged, by the which the mouse is taken, by putting her head into the vessel to catch at the meat. And also mice are taken otherwise, with a great Cane wherein there is a knot, and in the top of it let there be made a little bow with a lute string, and there stick a great needle in the middle of the pole of the Cane, and let the pole be made just in the middle, and let there be bound a piece of flesh beneath, so prepared that when the mouse shall bite, and move the skin, that then the string slippeth down, and so the needle pierceth through his head, and holdeth him that he cannot run away. But among all the rest there is an excellent piece of workmanship to catch mice, which I will here set down. Take a piece of wood, the length of both thy fists, one fistbroad, and two fingers thick, and let there be cut off about some two fingers, a little beyond the middle of half the breadth. And that breadth where it was cut, aught to be more declining and lower, after the manner of this letter A. And you must put to the side of this a piece of wood, half a circle long, bending, and in the middle part of each side holes pierced through, so that the half circle may be straight and plainly placed to the foundation of the wood, that the trap being made, it may rest upon the same half circle, and upon this half circle let there be placed iron nails very sharp, so that the instrument by falling down may cover the irons of the half circle as soon as ever they touch the same,  
Furthermore there is another manner of trap, when a vessel out of which they cannot escape, is filled half up with water, and upon the top thereof Otmell is put, which will swim, and not sink, making the uppermost face of the water to seem white, and solid, whereunto when the mouse cometh, she leapeth into the oatemell, and so is drowned: And the like may be done with chaff mingled with oatmell: and this in all traps must be observed, wherein mice are taken alive, that they be presently taken forth, for if they make water in the place, their fellows will for ever suspect the trap, and never come nearest, till the savour of the urine be aholished.  
Palladius saith, that the thick froth of oil, being infused into a dish or brazen cauldron, and set in the middle of the house in the night time, will draw all the mice unto it, wherein they shall stick fast, and not be able to escape.  

Anatolius  Pliny saith, that if a mouse be gelded alive and so let go, she will drive away all the residue; but this is to be understood of the Sorex. If the head of a mouse be flaied, or if a male mouse be flaied all over, or her tail cut off, or if her leg be bound to a post in the house, or a bell be hung about her neck, and so turned going, she will drive away all her fellows. And (Pliny saith) that the smoke of the leaves of the Yew-tree, because they are poison, will kill mice, so also will libbards-baine, and henbaine-seede, and Wolf bane, for which cause they are severally called Myoctonos, and the roots of Wolf bane, are commonly sold in Savoy unto the Country people for that purpose.  
In Germany they mingle it with oatmell, and so lay it in balls to kill mice. The fume of walwort, calcauth, parsley, origanum, and deaths-hearb, do also kill mice: you may also drive them away with the fume of the stone Haematites, and with green tamarisk, with the hoof of a mule, or of nitre, or the ashes of a Weasel, or a cat in water, or the gall of an Ox put into bread.  
The seed of Cucumbers being sod, and sprinkled upon any thing, mice will never touch it, likewise wild cucumber and coloquintida, kill mice. To keep mice from corn, make mortar of the froth of oil mingled together with chaff, and let them well dry, and afterwards be wrought thoroughly, then plaster the walls of your garnery therewith, and when they are dry cast more froth of oil upon them, and afterwards carry in your corn and the mice will never annoy it.  

Cato  Wormwood laid among clothes, and skins, defend them from mice,: And also the water of wormwood sod, sprinkled upon clothes hath the same operation.  

Tragus  Ink tempered with water, wherein Wormwood hath been washed, or sod, causeth that the Parchment and Paper written therewith, shall never be eaten, or touched with mice.  

Avicen  Anatolius and Tarentinus, in the discourse of the gravery or barm do write, that milk-thistle mingled with honey, water, and fine flower, or mil-dust, made into little balls, and laid where mice my eat of it, doth make them blind if they taste thereof. White Hellebore mixed with pottage, 
Paxausus  or the seeds of wild cucumber, Coloquintida, and meal, mingled with black Hellebore, and put into Cheese or bread, or any kind of fat meat, killeth both Rats and mice. So likewise a white chameleon sod in broth, mingled with water and oil, killeth Dogs, swine, and mice.  
The juice of the root of the herb chameleon, mixed with water and oil, draweth mice unto it, and killeth them by tasting thereof, if they drink not presently: so also doth Henbane. The roots of the bramble Tree, mingled with Butter, Bread, or Honey, Elecampaine, and sea Onions, Scamoney, willed Sparradge, Arsenic, Mug-wort, otherwise called mouse-wort, mingled with Lard in small pieces, with Auri pigment, killeth Wolves and mice. 
Croscentiensis.  and in some countries, for the better dispersing of the poison, set drink beside the same, whereof as soon as they taste they swell and die, but I have seen them die without drinking at all. Mice and wolves if they taste of the wild Rose, and drink after it, do not not only die, but also fall into madness and bite their fellows, communicating the quality of the disease to every one they bite. Flesh cut into little pieces & fried with butter in a frying pan, 
Cardon  and afterwards when it is cold, add half so much soft pitch thereto, and mingle t together, rolling up the flesh in the pitch, then distribute it upon little boards, and set it in the place, and places whereunto the mice do much resort, and water beside it, and when that they have tasted of it a little, they are so eagerly a thirst, that they drink and die.  
The like I may say of Ratsbane, Quicksilver, Sublimate, and Precipitate, and divers other things, and thus much may suffice, for the catching, taking, and killing of mice, whereunto I may add the use of their members and parts, not medicinal, but natural, although I have touched it heeretoforein part.  
The Scythians were wont to be clad with the skins of mice and Wolves, and it is observed, that when mice cry and screeketh above their ordinary custom, it presageth an alteration and change of the Wether, and thus much shall suffice for their natural discourse.  
Having thus discoursed of the nature of the vulgar mouse, 
The moral story of mice  I may also add the moral use thereof, as I find it recorded among learned writers; delivered either in History or in proverb. It is reported of Glaucus the son of Minos and Pasiphae, that while he followed a mouse to take her, he fell into a vessel of honey, but after Polyades the prophet, by laying an herb on him raised him again to life. Hatto an Arch▪ Bysh. of Metz in the frontiers of Germany, was destroyed by mice, or as other say by Rats, 
Tzetzes.  but the words of Textor are: Hatto Archiepiscopus Moguntinus à muribus fertur devoratus. And the error may proceed, because that Must is a general word for the Rat and mouse, and therefore they which have thought it an unreasonable thing, that so small beasts should destroy so mighty a prince, have rather attributed it to the Rats then to the mice; but they ought to have remembered, that it was an extraordinary judgement of God to punish a cruel covetous wretch, and that therefore it was as easy for him to make the little mouse his instrument, as the great Rat: for we read, that Herod was devoured by worms, and other have been eaten up with lice. Adrian the Pope was strangled by a fly, and therefore Hatto an Archbishop might aswell perish through the afflicting hand of God by a multitude of mice.  
Heliogabalus that wretch, among other his monstrous desires, and Tyrannical commands, Lampridius affirmeth, that upon a time he commanded that there should be brought unto him ten thousand mice alive, a thousand weasils, and a thousand Sorices or wild fielde-mices, so base were his thoughts, that while he should have attended his Imperial calling, and harkened to the suits and complaints of poor distressed subjects, he was busied in killing of mice, and therefore in ancient time, a mouse-killer was taken for an opprobrious speech, for a base, sluggish, and idle companion.  
The like is reported of a Moscovian Emperor, who to afflict his people and to gather money from them, commanded the Citizens of Musco to bring him a peck full of fleas, whereunto the people answered, that if they could take so many, yet could not they keep them together from leaping away. And mice have been brought into public spectacle, because at Lavinium they gnawed asunder the shields of silver; and it was afterward judged a prodigy, for there followed the Marsicke war. When the Scythians understood that Darius with his great army stood in need of victuals, they sent unto him a Provant-master with these presents or gifts, a bird, a mouse, a frog, and five darts. At the receit whereof the Persians wondered what should be meant thereby; and demanded of the messenger the meaning of the mystery. But the Ambassador answered, he knew not any signification of his presents, but only received charge to deliver them, and make hast back again, and to bid the Persians if they were wise to lay their wits together to know and understand the meaning thereof. When the Persians heard him say so, they fell to consultation. Darius gave his opinion that the mouse, signified the earth, 
Herodotus.  the frog, the waters, the bird, horses, and the darts warlike furniture and strength of forces, and that the Scythians by sending all these unto them, yielded that the Persians should be Lords of their land, sea, horses and themselves, and that therefore they ought to be of good courage.  
But one Gobrias a grave Councillor who was one of the seven that slew the Magis or Wizards answered otherwise, for his conjecture was more true, for said he, O persae, nisi effecti ut aves subvoletis in coelum, aut ut mures subeatis terram, aut ut ranae insiliatis in paludes, non remeabitis unde venistis his sagittis confecti: O ye Persians, except ye become like birds to fly up into heaven, or like mice to creep into the earth, or like frogs to leap into the waters, you shall not return back again unto the place from whence you came, and so indeed it came to pass. We read 1. Sam. 5. that when the Ark of God was taken by the Philistimes, and they kept it in their Temple at Hazzah, the hand of the Lord fell upon their Princes, and he smote them with emrod's, in the bottom of their belly, that is, God punished them with mice, for he afflicted their bodies, and the fruits of the earth, for which cause Cap. 6. they advise with themselves; to send back again the Ark of the Lord with a present of Golden Mice. Ovid, Homer, and Orpheus call Apollo Smyntheus, for the Cretians in ancient time called Mice Smynthae: Now the feigned cause thereof is thus related by Aelianus.  
There was one Crinis which was a Priest of Apollo: who neglected his daily sacrifice, for the which through abundance of mice he was deprived of the fruits of the earth, for they devoured all. At which loss Apollo himself was moved; and taking pity of the misery, appeared to one Horda a Neate-heard, commanding him to tell Crinis that all the cause of that penury was for that he had omitted his accustomed sacrifice, and that it was his duty to offer them again diligently, or else it would be far worse afterward. Crinis upon the admonition amended the fault, and immediately Apollo killed all the devouring Mice with his darts, whereupon he was called Smyntheus. Other again say, that among the Aeolians, at Troas & Hamaxitus, they worshipped mice and Apollo both together, and that under his Altar they had meat and nourishment, and also holes to live in safely, and the reason was, because once many thousands of mice invaded the corn fields of Aeolia and Troy, cutting down the same before it was ripe, and also frustrating the husbandman of fruit and hope: this evil caused them to go to Delphos to ask counsel at the Oracle what they should do to be delivered from that extremity, where the Oracle gave answer that they should go sacrifice to Apollo Smyntheus, and afterward they had sacrificed, they were delivered from the mice, and that therefore they placed a statue or figure of a mouse in the Temple of Apollo.  
When the Trojans came out of Crete, to seek a habitation for themselves, they received an Oracle, that they should there dwell, where the inhabitants that were borne of the earth should set upon them, the accomplishing whereof fell out about Hamaxitus, for in the night time, a great company of wild mice, set upon their bows, quivers, and strings, leathers of their bucklers, and all such soft instruments, whereby the people knew, that that was the place, wherein the Oracle had assigned them to build the City; & therefore there they builded Ida, so called after the name of Ida in Crete: and to conclude we do read that mice have been sacrificed, 
Sacrificing of Mice. Scoliast●●yco.  for the Arcadians are said first of all to have sacrificed to their Gods a mouse, and secondly a white horse, and lastly the leaves of an Oak.  
And to conclude, Aelianus telleth one strange story of mice in Heraclea, that there is not one of them which toucheth any thing that is consecrated to Religion, or to the service of their Gods. Insomuch that they touch not their vines which are sacred to religious uses, but suffer them to come to their natural maturity, but depart out of theysland, to the intent that neither hunger nor folly cause them to touch that which is dedicated to divine uses. And thus much for the natural and moral story of the mice, now followeth the medicinal.   

The medicines of the Mouse.  

Albertus  The flesh of a mouse is hot and and soft, and very little or nothing fat, and doth expel black and melancholy choler. A mouse being flayed or having his skin pulled off, and afterwards cut through the middle, and put unto a wound or sore wherein there is the head of a Dart or arrow, 
Marcellus  or any other thing whatsoever within the wound, will presently and very easily exhale and draw them out of the same. Mice being cut and placed unto wounds which have been bitten by Serpents, or put to places which are stinged by them, do very effectually and in short space of time cure and perfectly heal them. Mice which do lurk and inhabit in houses, being cut in twain and put unto the wounds which are new made by Scorpions, 
Dioscorides  doth very speedily heal them.  
A young mouse being mingled with salt is an excellent remedy against the biting of the mouse called a shrew, which biting horses and labouring cattle, it doth venom until it come unto the hart, and then they die, except the aforesaid remedy be used. 
Pliny  The shrew also himself being bruised and laid unto the place which was bitten, is an excellent and very profitable remedy against the same.  
A mouse being divided and put or laid upon warts, will heal them and quite abolish them, of what kind soever they shall be. The fat which is distilled from mice, 
Marcellus  being mixed with a little goosegrease and boiled together, is an excellent and medicinable cure for the assuaging and mollifying of swellings and hard lumps or knots which do usually arise in the flesh. Young mice being beaten into small bits or pieces, 
Pliny  and mixed with old wine, and so boiled or baked, until they come unto a temperate and mollifying medicine, if it be anointed upon the eye lids, it will very easily procure hair to grow thereon. The same being unbeaten and roasted, and so given to little children to eat, will quickly dry up the froth or spittle which aboundeth in their mouth. 
Dioscorides  There are certain of the wise men or Magis who think it good that a mouse should be flayed and given to those which are troubled with the toothache twice in a month to be eaten. The water wherein a mouse hath been sod or boiled, is very wholesome and profitable for those to drink who a●e troubled with the inflammation of the jaws or the disease called the squinsy. Mice, but especially those of Africa, having their skin pulled off and well steeped in oil and rubbed with salt, and so boiled, and afterwards taken in drink, are very medicinable for those which have any pain or trouble in their lights & lungs. The same medicine used in the aforesaid manner is very profitable for those which are troubled with a filthy, mattery, and bloody spitting out with retching. 
Pliny   
Sodden mice are exceeding good to restrain and hold in the urine of infants or children being too abundant, if they be given in some pleasant or delightsome drink. Mice being also cut in twain, and laid unto the feet or legs of those which are gouty is an excellent remedy and cure for them. Mice being dried and beaten to powder, doth very effectually heal and cure those which are scalded or burned with hot water, or fire. Cypress nuts being burned and pounded, or beaten into dust, 
Marcellus  and mixed with the dust of the hoof of a male or female mule, being dried or stamped small, and the oil of myrtle added unto the same, with the dirt or dung of mice being also beaten, and with the dung of a hedgehog new made, and with red arsenic: and all mingled together with vinegar and moist or liquid pitch and put unto the head of any one who is troubled with the abundance and lose hanging down or overgrowing of his hair, it will very speedily and without any difficulty ease him of the same.  
The dust of a mouse pounded and beaten to powder, and mingled with a certain oil, is very good and wholesome, for those which are grieved with a Tetter or scab which may overrun their whole body. 
Pliny  The brains or tail of a mouse being dried and beaten to powder is very medicinable for those which are troubled with the casting and shedding of their hair, as also for the disease called the Foxes evil, but this operation will work more effectually if the shedding of the hair doth happen by any venom or poison. The same in operation hath the whole body of the mouse being used in the aforesaid manner.  
There is also another excellent remedy to cure and heal the aforesaid disease which is this, to take mice which inhabit in houses, and to burn or dry them in a pot, 
Galen  and then beat them: and being so used, to mix them with oil of Laurel, and to rub the hairs which are like to fall or shed with garlic, and to put them altogether into a Frontlet or forehead cloth, and daily to keep the same medicine or plaster unto them, until the hair do grow fast, and they be rid of that disease. There is also another remedy for the same disease, which is this: To burn a mouse, and beat him into powder and then to mingle the same with honey and the grease of a Bear, and so to anoint the head, 
Galen  and this is accounted for a very speedy and effectual cure.  
The dust or powder of mice being mixed with honey and oil of Roses, and so baked, or boiled together, and afterward distilled into a clear water and so powered into the ears of any one which is deaf or troubled with any pain in his ears, 
Pliny  and it will quickly bring him help and remedy. The dust of a dried mouse being also mingled with honey and rubbed upon the teeth of any one which is troubled with a stinking breath, will presently take away the savour thereof. 
Marcellus  If the urine of a man or woman be too fluent and abundant, let them take the dust or powder of a dried mouse, being beaten and stamped, and mix it with wine or with goats milk, and so drink it up, and he shall speedily have remedy. 
Galen  The grievous and violent inflammation or turning of the eyelids, is cured after this manner. First, they take the flesh of the mice, as soon as ever it is beaten small, and mingle it with the yolk of an egg, and mollify it into a salve or plaster like unto wax, and then put it into a linen cloth, and so wrap it upon the eye lides in the time of sleep, and it will easily bring help and remedy.  
There is an excellent remedy for the overspreding of the eyes, or to cure the disease in them, called the pin and the web, or to help them which are altogether blind, which is this: To take the blood of a mouse, the gall of a Cock, and some part or quantity of woman's milk, and to take of each of them alike, and then to mingle or mix them together, & being well wrought or kneaded until it come to an ointment to rub or spread it upon the eyes: and this will in very short space help them unto their sight; For it hath been tried, and hath helped many.  

Galenus Paral. 3.16  The skin of a mouse being burned or dried, and beaten into powder, and so mingled with vinegar, and then anointed upon the head of any one who is pained or troubled with the headeache, it will presently ease and help him. The head of a mouse being also born or carried in a linen cloth, doth cure the same disease. The heads of mice being burned, 
Pliny Galenus  and beaten into small powder, and then mixed or mingled with honey, and so anointed upon the legs or feet of them which are troubled with the gout, are excellent good and wholesome for the curing of that grievous disease. The same virtue hath the tails or bodies of Mice, being used in the aforesaid manner in them. Some do think that the aforesaid disease is more speedily and effectually cured after this manner: First, 
Pliny  to take a Beetle or horseflye, and stamp it all to pieces, and then to mingle it with soft and liquid pitch, the skin being prepared or made ready with nitre: but there must be great care taken that it eat not too far in the flesh: then to take the head of a mouse, and the gall and dung of a mouse and mingle them together with ling-worte and pepper, and so to anoint them, and spread them upon the aforesaid eaten or lanced wounds: and this is very much commended for a very good and medicinable cure for the aforesaid disease.  

Sextus  The heads of Mice dried and beaten into powder or dust, and then mixed with honey, and so anointed upon the eyes for the space of ten days together, will clarify the eyes, and expel all pain or blemishes from them. Of the heads of Mice being burned is made that excellent powder, 
Pliny  for the scouring and cleansing of the teeth called tooth-soape: unto which if spikenard be added or mingled, it will take away any filthy sent or strong savour in the mouth. The brains of a Mouse being taken and put or steeped in wine and stamped, 
Marcellus  and beaten small and anointed upon the brow or forehead of any one who is troubled with a pain or ache in the head, and he shall soon find ease and remedy. If any man shall but touch or kiss with his mouth the snout or nostrils of a Mouse, and be troubled with the disease called the rheum which falleth down and stuffeth the nostrils, he shall in very short space be eased of the same. The Magis or wise men do very much commend this medicine for the expelling of a quartain Ague or fever, which is thus, To take the nose or snout of a Mouse, as also the very tops of the ears, and bruise them together, and afterward tie them in a linen cloth, which hath had Roses or Rose leaves in the same, 
Myrepsus  and then bind them unto the arms or wrists of him which is so troubled, and they will very effectually and speedily cure and heal him. For the rottenness and diminishing of the teeth, the best remedy is to take a living mouse and to take out one of her teeth whether the greatest or the least it is no great matter, and hang it by the teeth of the party grieved: but first kill the mouse from whom you had the tooth, and he shall presently have ease and help of his pain. The hart of a living mouse being taken out, and hanged upon the left arm of any woman, 
●●xtus  is of such force and power, as it will cause her never to conceive. The laps or fillets of the liver of a Mouse, being beaten small and mingled with four drams of sour and unpleasant wine is an excellent remedy for those which are troubled with quakings in their joints, as also for fevers and shaking agues. 
Galenus  A mouse being cut or parted in the conjunction of the sun and the Moon, and the liver pulled out and roasted or boiled, and given to one which is troubled with the aforesaid disease to eat, will very speedily and without any difficulty or pain cure and heal him of the same. The gall of a Mouse being beaten very small, and steeped or washed in Vinegar, 
Pliny  and so poured or distilled into the ears of any one who is deaf or thick of hearing, or hath any ache or pain in the same, is counted for the chiefest, and most singular and chiefest remedy or cure which is used for the same. 
Varro.   
The dung or dirt of a mouse being new made, is very profitable for those which are troubled with the disease called the sciatica or hipgout, anointed or rubbed upon the same. Mouse-dung being also mingled with vinegar and oil of roses, and so anointed or spread upon the forehead or temples of any one who is troubled with the headache, 
Archigenes.  will presently ease and help him of the same. The gum called Benzoine being mixed with wine and Saffron, and pepper, as also with the dirt or dung of Mice being new made, and mixed with vinegar, and mingled all in one medicine, and so strained and given to one to drink which is spare and lean, in some short space or time it will make him grow very fat. 
Pliny   
The dung or dirt of a mouse being mingled with certain other medicines, is very good and wholesome for those which are troubled with tetters, and dry scabs which ooverrun the whole body.  
The dung of mice being mingled with the dust or powder of Frankincense, wtih a little red arsenic added thereunto, is a very profitable and wholesome medicine for those to use which are troubled with little hand red bunches and swellings arising in divers and several parts of the body. 
Marcellus.  Seven pills being taken out of the dung of a mouse and mingled with vinegar and anointed upon the forehead and temples, of those which are grieved therein, will very speedily help and cure them.  
The inward parts of earth mixed with mouse-dung, white Pepper, and Myrrh, being of each of them half an ounce, & afterwards mingled with Vinegar altogether, and so anointed upon the head of any one which is troubled with the megrim, will very effectually and speedily ease and rid him of the same. 
Myrepsus  The Herb called Strumus beat together with Mouse-dung, and afterwards mixed with vinegar is an excellent remedy against the swellings in the head, or little bunches which arising therein become sores, and are full of matter and filthy corruption. The dung or dirt of mice being melted, dissolved, and mingled with vinegar, 
Marcellus.  and then rubbed upon the head of any one who is troubled with the scurf or skaules thereon in a bath or stone, will presently expel and drive them quite away. The dung of mice being mingled with Frankincense, and so beaten or tempered together until they come unto the likeness or thickness of honey, and then anointed upon the legs or feet of any one that is troubled with the gout, he shall find present help and remedy.  
The same disease is also very effectually cured by the dung of a mouse, & burned or scorched barley mingled together, of each being the same weight or quantity, 
Galenus  & afterwards mixed with vinegar altogether, and so spread or anointed upon the diseased parts. There is also another excellent remedy for curing of the aforesaid disease which is thus: to take Cantharideses and bruise them all to pieces, and mingle them with soft or liquid Pitch, and also with Nitre, and so anoint or rub them upon the skin being prepared for the purpose, 
Pliny.  but there must be great care had that the skin be not rubbed or lanced too far. Afterwards unto the wounds so made, there must be taken the heads, gales, and dung of mice, being mixed with the herb Lingwort, and pepper, and so beaten altogether until they come unto a temperate salve or medicine, and then anointed upon the said wounds, and they will in very short space cure the same.  
The hairs and dung of a Mouse, parched or dried by the fire, and anointed upon the eyelids of any one which are pield or bare, will presently procure hair to grow thereon. Mouse-dung being dried in the shade is an excellent remedy against voiding of spitting of blood which floweth from some parts of the body, but especially from the belly. 
Alexius Pedemontanas.  The same is also very good to staunch the blood which issueth from wounds being new made. White Sceny-seede, and the dung of a Mouse or Hare being put into broth with the stem or stalk of Fennell, and so boiled together, and afterwards given unto a Woman to drink who is destitute of milk in her breasts, will presently and very speedily procure her milk in great abundance.  

〈◊〉  The dung of Mice being steeped or washed in rain water, doth ease and refresh the swelling of women's dugs in their time of delivery. The dung of a Mouse being given in any drink or liquor to one that is troubled with the disease called the colic and stone to drink, will in very short space or time cure him of the same. Mouse dung being also taken in drink doth lose the body of either man or woman how fast soever they be bound. There is an excellent remedy arising from Mouse-dung against the Sciatica or hipgout which is this: to take nine grains of a mouse's dung mixed or mingled with half a pint of wine, 
Marcellus  and given to the party grieved upon a bench or footstool to drink, so that he drink it standing upon that foot only which paineth him, even at the sun rising, and having so drunk it, let him leap down, and afterwards let him leap three times, and let him do this but three days together, and he shall have present help and remedy of his disease. 
Dioscorides   

Avicen  Mouse-dung mixed with Frankincense and sweet Wine, and so drunk by any one which is troubled with the colic and stone, will presently ease him of the same. But the dung of mice mingled with Frankincense, water, and Honey, and so boiled together, and drunk, doth not only drive away the pain of the aforesaid disease, but also doth break and quite dissolve the stone. 
Pliny  Mouse-dung also being taken in drink by itself alone, doth dissolve and melt the stone in the bladder. The same being also boiled in water is very good and profitable for those which cannot make Water. The same being new made and anointed upon the belly of any one who is troubled with the colic or stone, shall find present ease and remedy thereby.  
There is yet moreover another excellent medicine proceeding from this dung, whereby the fruit in a Woman's womb may be brought forth either dead or putryfied without any hurt or prejudice unto the Woman, which is thus; first to take Egyptian salt, mouse-dung, 
Hypocrates  and Gourds which are sown in woods, and afterwards to pour in half a pint of Honey, being half boiled, and to cast one dram of resin into the Honey, the Gourds, and the mouse-dung, and beat them well and thoroughly together, and then roll them up, and fashion them in the manner of acorns, and put them to the belly of the party so grieved as often as you shall think it meet and convenient, and in using this some short space or time you shalsee the aforesaid putryfied fruit to proceed and issue forth.  
Mouse-dung being parched or burned and mingled with Hony, is very good and medicinable aswell for those which are troubled with the swellings in their legs and feet, as also for those whose eyelids are peeled and bald, 
Avicen  to make hair to grow again upon them, being spread or anointed thereupon. The dung of mice being dried and beaten into small dust or powder, and put into the teeth of any one which are hollow, will presently expel away all pain from them, 
Marcellus  and also confirm and make the teeth strong. The dust or powder which proceedeth from mouse-dung is also very good to cure any disease in the fundament of either man or woman.  
The urine of a mouse is of such strong force that if it shall but touch any part of a man's body, it will eat unto the very bones. The bitings of mice are healed by no other means but by green figes and Garlic being mixed or mingled together, and so anointed thereupon.   

OF THE RAT.  
THere is no doubt that this beast belongeth also to the rank of mice, 
The vulgar Rat, or great domestical Mouse.  & the name thereof we have showed already, is common both to the French, Spanish, Italian, and English, & it may seem to be derived from the Greek word Rastes, or Heurex, or Riscos, for the Grecians use all those words. And this beast is 4. times so big as the common Mouse, 
The quantity of Rats & their parts.  being of a blackish dusky colour, more whit on the belly, having along head, not much unlike the head of the Martin, short and round ears, a reasonable rough skin, short legs, and long claws, & exceeding great eyes, such as can see very perfectly in the dark night, and more perfectly then by candle light, with their nails they climb up steep and hard walls, their tail is very long, & almost naked void of hair, by reason whereof it is not unworthily counted venomous, for it seemeth to partake with the nature of Serpents. The quantity of their body is much like a weasels, & sometimes you shall see a Rat exceeding the common stature, which the Germans call Ratzen Kunig, the king of Rats, because of his larger & greater body, and they say that the lesser bring him meat and helieth idle. But my opinion is that as we read of the Dormous she nourisheth her parent when she is old, so likewile the younger Rats bring food unto the elder, because through their age, they are not able to hunt for themselves, & are also grown to a great and unweeldy stature of body. Sometimes you shall see white Rats, as was once seen in Germany, taken in the middle of April, having very red eyes standing forth of their head, and a rough and long beard. And at Auspurg in Germany, about the Temple called the Church of S. Hulduic they abound in greater number than in other places. They do not lie in the earth like Mice, except in the valley of joachim, where for the summer time they forsake houses, and go into coney holes, but in the winter time they return to the houses again. They are more noisome than the little Mouse, for they live by stealth, and feed upon the same meat that they feed upon, and therefore as they exceed in quantity, so they devour more, and do far more harm. They are killed by the same poisons and meats that the common Mice are killed, except wolfe-baine, for if they eat thereof, they vomit it up again and are safe. They are also taken in the same traps, but 3. or four times so big; Their flesh is far more hot and sharp than the flesh of the vulgar Mouse, as we have gathered by the dissection of it, and therefore in operation it is very like that it expelleth and drieth more than the other.  

Medicines by Rats. Poison of Rats.  The excrements are also of the same virtue, and with the dung of Rats the Physicians cure the falling off of the hair. And it is said also that when they rage in lust, and follow their copulation, they are more venomous and dangerous then at other times. For if the urine do fall upon the bare place of a man, it maketh the flesh rot unto the bones, neither will it suffer any scar to be made upon the ulcer, and thus much of the vulgar Rat.   

OF THE WATER RAT.  
SEeing there are two kinds of Rats, one of the earth called Rattus terrestris, 
Names of Water-Rats.  and the other of the water called Rattus Flwiatilis, of which we are now to entreat, being also called of the Latins Must aquaticus by the Germans Twassermaus, and Wafferrat, by the Italians Sorgomogange, 
Meat of Water-Rats.  by the French Rat d, eau. This beast hunteth fishes in the winter, and have certain caves in the water sides, and banks of the rivers or ponds: For which occasion it being seen in the waters, deceiveth their expectation which look for the return of it to the land. And this beast hath been forgotten by the ancients, for they have left of it no description nor story, because it liveth partly in the water, and partly on the land, and therefore he said true that spoke of the habitation and place of abode of this beast, in this sort, Ego non in flwijs, 
Places of water rats abode  nec alijs aquis magnis, sed parvis tantum rivis atque herbosis omnium ●ipis, hoc animal frequentissimum versari audio. That is to say, That this beast doth not keep in great waters or rivers, but in small and little currents and ponds, where abundance of grass and other weeds do grow on the sides and banks; Pliny attributeth that to the warer-rat, 
A wonder in the parts of a female Rat  which is proper to the tortoise, for indeed there is some similitude of natures betwixt these beasts, with this exception, that the females in this kind have three visible passages for their excrements, one for their urine, another for the dung, and the third for the young ones, that is a peculiar place for the littering of their young ones, and this water-rat over and beside her common nature with other Rats, doth swim over rivers, and feed upon herbs, and if at any time she be hunted from her native biding & accustomed lodging, then also she goeth among vulgar & common Rats and mice, and feedeth upon such as they eat: and (Bellonius saith) that there are great store of these in Nilus and Strym●n, and that in calm nights when there are no winds, they walk to the shores, & get up upon the banks, eating and gnawing such plants as grow near the waters, and if they hear any noise, they suddenly leap into the Waters again. He expresseth also the figure of this Rat, which we have omitted because it resembleth in all parts the common Rat, excepting the snout or beak which is rounder & blunter. Among some of the ancients also, there is mention made of this beast, and no more. Therefore Aristotle saith in the Arcadian Lusae, which is a city so called, (as Stephanus writeth,) where Malampus did wash the daughters of Proetus, and delivered them from their madness. There is a certain fountain wherein do live Rats of the earth, (they should say Rats of the water) for hereunto agree both Pliny and Theophrastus. Likewise in a river of Cassinus; the ancient wisemen, which were followers of Zoroastres, made great account of the Hedgehog, but hated deadly the water-rats, and said, that he that could kill most of them, was most dear and acceptable to God. And furthermore they said, that dogs, hens, and hedgehogs, did proceed, and were attended from and by good angels, and water-rats by evil. And thus much shall suffice for the discourse of the Rat. The story which ensueth is of strange and less known Mice, and therefore I will disttibure them after an alphabiticall order; according to their several names.   

Of the Alpine-Mouse  
These Alpin Mice are in the tops of the Apennine hills, and none of the ancients except Pliny make mention thereof, and it is doubtful whether he doth describe it or no. For his words are, Sunt his Muribus Alpinis, pares & in Egypto similiterque residunt in clunibus & binis pedibus gradiuntur, prioribusque, ut manibus utuntur, that is to say, there are mice in Egypt like to the Alpin Mice, for they sit upon their Buttocks, and go with their foremost two feet, which also they use instead of hands, by which we collect, that they are not the same, but like the Alpine mice.  

The quantity of this beast, and the several parts.  The Alpine mouse is in quantity like a Hare, or at the least betwixt a Hare and a Coney, being more fat, and of a thicker body than a Cat, but shorter legs in outward appearance most like a mouse, and therefore it is called an Alpine mouse. The back of it is very broad, and the hair harder and harsher than a Coneys. The colour for the most part is yellow, 
Mathaeolus.  which in some is more clear, and in others more obscure and brown. Their eyes of a reasonable quantity, standing far out of their heads. Their ears very short like cropped ears. The head like a Hares, and their feet with long nails, his foreteeth like a squirrels, two above, and two beneath, but long and sharp like a Bevers, in colour yellow, about the nose and upper-lippes, he hath long-blacke-bristle-haires like a cat. The tail, is half a cubit long, according to Stumpsius, but two palms according to Agricola. His legs very short and thick, covered with long deep thick hair, like to the bottom of his belly.  
The toes of his feet are like a Bears, and his claws long and black, wherewithal be diggeth the earth to make his den, he goeth upon his hinder feet like a Bear, or like an Ape, by jumps, and with his forefeet he taketh his meat like a squirrel & an Ape, sitting in the mean time upon his buttocks. His back is also very fat, although all the other parts of his body be lean, and yet that on his back cannot be said to be fat, but rather like a cows udder, neither fat nor flesh, and they increase or grow more in breadth, then in length.  

The description of the great Alpine mouse.  Scaliger describeth them in this manner, a Marmot (saith he, for so he termeth an Alpine mouse in French) is a Beast about the bigness of a Badger, having hair and tail much like it, and after the same manner short legs, and little or no ears, long, sharp, firm, crooked, strong, and black claws, which is numbered amongst the kinds of mice, with whom it holdeth little correspondence, except that like a squirrel it taketh his meat in the forefeet as with hands, and eateth sitting upon his tail. They agree also with the Dormouse in their sleep, for they pass over winter sleeping.  
Their teeth are like to the teeth of hares and mice, after that they are made tame, they are not hurtful to men or children, except they be provoked. Being kept in houses, they will eat and gnaw all linen and woollen cloth, Thus far Scaliger. But we have showed already that the outward appearance of it is like a mouse, and that therefore it is safer to follow Pliny, Albertus, Mathaeolus, Stumpsius, and others, than his sole and singular opinion; they keep as we have said already in the tops of the mountains wherein they make their cave with wonderful art and circumspection, 
The places of their abode and then singular art in making their cave.  making two different passages into their den, one above another a poles length, which meet in the middle like a fork, or the conjunction of two rivers or patheways, making the seat of their rest to be very deep in the Mountain, and therein they remain, five, seven, nine, or eleven of them together.  
They play many times before the mouth of their den together, and in their sport or pastime, 
Their observation of watch.  bark like little Dogs. When they go out of their cave into the mountains to gather food, or to play, or to fetch in grass, always one of them remaineth like a Watchman near the mouth of the cave upon some high place, looking most diligently and vigilantly, both far and near; and if he see either a man or wild beast coming towards them, than he suddenly crieth out, and with his voice giveth the warning word, whining like the whistling of a pipe, if his fellows be far off, or else barking like a Dog if they be near at hand. When the residue hear it, they presently repair home, and he which kept the watch, entereth into the den last of all. And it is reported by a certain Greek writer, that if their speculator do not give them the watchword, but that they are endangered by any man or Beast through his negligence, they tear him in pieces with their teeth. There is no beast which is so strong as this, 
Stumsius  considering the quantity, for it hath been seen that when a lusty young man took one of them by the hinder leg as it ran into the den, he could not withal his might pluck it back again. 
The strength of this beast.  The claws of it are exceeding sharp, and fit to dig, so that it is thought if a man find them in the earth, and seek to take them by digging unto them, he shall labour in vain, because the beast diggeth faster from him than he can follow her; they cannot run very fast in the plain ground, but are easily killed by a man, except they get into the earth: with their teeth they bite deep, for they can shear asunder wood with them like Beavers, 
Their usual food.  they eat or live upon fruits & especially being tamed when they are young, they refuse not bread, flesh, fish, or pottage, and above all they desire milk, Butter, and cheese, for in the Alps they will break into the little cottages where milk is kept, and are oftentimes taken in the manner sucking up the milk, for they make a noise in sucking of milk like a pig. In the month of May they are much delighted to eat hornets, or horseflies, also they feed upon wild Sagapen of the meadow, and seeded Cabbages, and while they are wild in the Mountains they never drink, the reason is as I suppose because in the summer time they eat moist green herbs, and in all the winter time they sleep.  
Towards the feast of Saint Michael the Archangel, and of Gallus, they enter into their caves, and as Pliny saith, they first of all carry provision of Hay, 
Entrance into their caves  and green Herbs into their den to rest upon, wherein their wit and understanding is to be admired, for like Beavers one of them falleth on the back, and the residue load his belly with the carriage, and when they have laid upon him sufficient, he girteth it fast by taking his tail in his mouth, and so the residue draw him to the cave, but I cannot affirm certainly, whether this be a truth or a falsehood.  
For there is no reason that leadeth the Author thereunto, but that some of them have been found bald on the back. But this is certain, when the Snow gins to cover the Mountains, then do they enter into their dens, and shut up close the passages, with Sticks, Grass, and earth, both so hard and so thick, that it is easier to break the solid ground, than the mouths of their Caves, and so being safely included both from the fear of the Hunters, from Rain, Snow, and cold, there they live until the Spring without all manner of meat and drink, gathered round together like a hedgehog, sleeping continually, and therefore the people inhabiting the Alps have a common proverb, 
Their continual sleep all the winter time.  to express a drowsy and sleepy fellow in the Germane tongue thus. Ere musse synzyt geschlaffen haben wie ein murmelthier, in Latin thus, Necesse habet certum, dormiendo, tempus consumere, instar muris Alpini, He must needs sleep a little like the Mouse of the Alps. They sleep also when they be tamed, but it hath been found by experience, that when a tame one hath been taken asleep and laid in a warm barrel upon Hay, the mouth being shut and closed to keep out Rain and Snow, at the opening thereof it was found dead; and the reason was, because it lacked breath, and therefore this is most wonderful that in the Mountains, notwithstanding the close stopping of the mouth of their caves, yet they should not be deprived of refrigeration, that is fresh air, for expiration, and respiration.  
But this is to be considered, that after they have been long tamed, they sleep not so much as when they are wild, for I think that their continual eating of raw and green Herbs, engendereth in them so many humours as cannot be dispersed without along continuing sleep, but afterwards when they are dieted with such meat as is provided for the nourishment of man, they are eased of the cause, and so the effect ceaseth. During the time that they sleep, they grow very fat, and they are not awaked very easily, 
Growing fat with sleep.  except with the heat of the sun or fire, or a hothouse. Now the manner of their taking while they are wild is thus.  
In the summer time when they go in and out of their caves, they are taken with snares set at the mouth thereof, but in the Winter time when they go not abroad, 
The taking of these beasts.  then also are the inhabitants forced to another devise, for then in the summer time, they set up certain pillars or perches near the mouth of their den, whereby they may be directed, when the snow doth cover the mountains.  
For the Pillars or poles stand up above the snow, although the snow be very deep. Then come the inhabitants upon round pieces of wood in the midst of the winter, fastened to their shoe-soles over the deep snow with their pioneers and diggers, and cast away the snow from the den, and so dig up the earth, and not only take the beasts, but carry them away sleeping, and while they dig, they diligently observe the frame and manner of the stopping of the mouse's den. For if it be long and deep, it is a sign of a long and a hard winter, but if it be shallow and thin, of the contrary: so coming upon them as we have said, they take them and carry them away asleep, finding always an odd number among them, and they diligently observe, that whilst they dig, there be no great noise, or that they bring not their fire too near them. For as Stumpsius saith, Experrecti enim capinon possunt, nam ut cunque strenue fodiat venator, ipsi fodiendo simul & retrocedunt & pedibus quam effoderint, terram reijciendo fossorem impediunt. That is to say, If they be once awaked, they can never be taken, for howsoever the Hunter dig never so manfully, yet they together with him, dig inward into the mountains, and cast the earth backward with their feet to hinder his work.  
Being taken as we have said, they grow very tame, and especially in the presence of their keepers, 
Their taming & conditions in the house.  before whom they will play and sport, and take Lice out of their heads with their forefeet like an Ape. Insomuch as there is no beast that was ever wild in this part of the world, that becometh so tame and familiar to man as they, yet do they always live in the hatred of dogs, and oftentimes bite them deeply, having them at any advantage, especially in the presence of men, where the dogs dare not resist nor defend themselves. When they are wild they are also killed asleep, by putting of a knife into their throat, whereat their forefeet stir a little, but they die before they can be awaked.  
Their blood is saved in a vessel, and afterwards the Mouse itself is dressed in hot scalding water like a pig, 
The saving & use of their flesh.  and the hair thereof plucked off, and then do they appear bald and white; next to that they bowel them, and take out their entrails: afterwards put in the blood again into their bellies, and so seethe them or else salted them, and hang them up in smoke, and being dressed after they are dried, they are commonly eaten in the Alpine regions with Rapes and Cabiges, and their flesh is very fat, not a fluxible or lose fat like the fat of Lambs, but a solid fat, like the fat of Hogs and Oxen. And the flesh hereof is commended to be profitable for women with child, and also for all windiness and gripings in the belly, not only the flesh to be eaten in meat, but also the fat to be anointed upon the belly or Navel: And for this cause it is used to procure sleep, and to strengthen decayed and weak sinews: the flesh is always better salted then fresh, because the salt drieth up the overmuch humidity, and also amendeth the gravity and rankness of the savour: but whether it be salt, or whether it fresh, it is always hard to be digested, oppressing the stomach, and heating the body overmuch.  
The ventricle or maw of the Mouse Alpine, is prescribed to be laid upon the belly against the colic. 
the medicines of this beast.  If the hands of a man be anointed with the fat of this beast, it is said he shall be the better able to endure cold all that day after: Also the same fat being drunk up in warm broth by a woman in travail, are believed to accelerate and hasten her delivery.  
Certain Horseleeches, in the cure of that disease which they call the worms, which are certain ulcers rising in the body, do mingle this fat with other medicines which are very drying or sceptic. And Mathaeolus doth prescribe it for the softening and mollifying of contracted nerves and joints in the body.  
By the discourse aforesaid, it doth appear that of these Alpine-mices, there are two kinds, 
The descripon of the Emp●●a or little Alpine Mouse.  one great like a Badger, and the other in stature of a Hare or coney: This lesser seemeth to be proper to Germany, which there they call Embdor, of the Latin word Emp●ra, a mouse of the mountain.  
The story whereof I thought good to express being short out of Stumpsius and Agricol●. The male and females say they of this kind, do gather together wild corn which groweth among the rocks in the summer time against the winter, and carry the same into the holes of the earth where their lodging is.  
Now the female in this kind is crafty, and more apt to devour; the male on the otherside more thirsty and sparing, wherefore he driveth his female out of the den in the winter time, and stopeth the mouth of his cave, to forbid her entrance, but she getteth behind the same, and diggeth a secret hole, whilst the male lieth at the mouth asleep, 
Albertus.  she consumeth the whole store behind him, wherefore in the spring time she cometh forth very fat and comely, and he very lean. And therefore in my opinion, the makers of Emblems may very well describe an unthrifty wise, that consumeth her husband's wealth, by the picture of this female, as by the picture of the Ass behind Ocnus, biting asunder the cord that he weaveth, as we have showed before in the history of the Ass. These beasts give themselves much to sleep, and when they are awake they are never idle, but always carrying into their den, straw, hay, sticks, rags, or pieces of cloth, wherewith they full theirmouth so full, that it may receive no more, and if they meet with any thing which ● to big for their mouth, by the help of their feet, they draw and roll it to their own den.  
Whereas they are nourished tame in houses, it is observed, that they are a neat and cleanly kind of beast, for they never defile their lodgings with their excrements, but seek out some secret corner, wherein they both render urine, and empty their bellies. With their teeth they gnaw wood, and make holes in boards, so large as their bodies may pass through, and while they live, they have a very rank and strong savour like a mouse, especially in the Summer time while they are lean, and before they grow fat; for such is the nature of this beast, that in the Summer time they labour and grow lean, but in the winter time they sleep, and grow fat. And thus much for the Alpine mouse.   

OF THE DORMOUSE.  
THe Dormouse is called in Latin Glis, and in Greek Myoxos, the reason of the Latin name Glis, 
The names and reasons thereof.  is taken from gliscere which signifieth to grow fat, according to the saying of Columella. Paleis vero quibus fere omnes regiones abundant, ●ssinus gliscit, That is to say, an Ass groweth fat by eating chaff which aboundeth in all countries. This word glis, signifieth not only a beast, but a piece of fat earth and and also a Thistle, whereupon Syluaticus made this verse.  Glis animal, glis terra tenax, glis lappa vocatur. 
The Italians call it, Lo, galero, Lo, gliero, or giero, the Spaniards Liron, the French likewise Liron, and Rat: Liron, and Vngloyer, and Vngratveul, the Germans, Ein greul, the Heluetians, ein rell, or Relmus, or Gros haselmus but our English Dormouse, seemeth to be a compounded word of Dormiens mus, that is, a sleeping mouse. The Polonians call him Scurez. But concerning his name Myoxus, there is some question among the Authors. For Saint jerom writing upon the eleventh chapter of Leviticus, and the 66. Chapter of Esay, translateth Akbar the Hebrew word for a mouse, glirem a Dormouse, and he giveth this reason, because all the countries of the East, meaning Graetia, do say, that Myoxus is a Dormouse. And this Myoxus by Epiphanius in his Ankerot is alleged to prove the resurrection. Myoxus saith he, animal semestre moritur, & rursus post tempore sua revivisset. The Dormouse at half a year old dieth, and after her full time reviveth again: And in his book against heresies, he speaketh thus to Origen. 
The description of the Dormouse out of Epiphanius.  Tradunt naturae rerum experti, Myoxum latitare, & foetus suos sinaul in eodem loco, multos parere: quinque, & amplius, viperus autem hos venari, & si invenerit totum latibulum ipsa vipera, quum non posset omnes devorare, pro una vice ad satietatem cdit unum aut duos, reliquorum vero oculos expungit, & cibos affert, excaecatosque enutrit, donec volverit unumquemque eorum devorare. Si vero contigerit, ut aliqui inexperti in hos incidant, ipsosque in cibum sumant, venenum sibi ipsis sumunt, eos qui à viperae veneno sunt enutriti. Sic etiam ô tu Origines à Groeca doctrina mente excaecatus, venenum his qui tibi crediderunt, e●omuisti, & factus es ipsis in edulium venenatum, ita ut per quae ipse iviuria affectus es, per es plus iniurta afficeris.  
The Philosophers which are cunning in the nature of things do write that the Dormouse doth lie hid, and bring forth many young ones in the same place where he lieth, five or more at a time, and the vipers do hunt these to destroy them: now if the viper find their nest, because she cannot eat them all at one time at the first, she filleth herself with one or two, and putteth out the eyes of the residue, and afterwards bringeth them meat and nourisheth them being blind, until the time that her stomach serveth her to eat them every one. But if it happen that in the mean time, any man chance to light upon these Vipers-nourished blind Dormice, and to kill & eat them, they poison themselves through the venom which the viper hath left in them, so fareth it with thee O Origem, for thou art blinded with the Grecians doctrine, & dost vomit out that poison into their hearts which do believe thee, that thou art made unto them a venomous meat, whereby thou dost wrong others, as thou hast been wronged thyself.  
By which it is manifest, that Myoxus is neither a Toad nor a Frog, but the Dormous. And the charm which is made for the Ass' urine, as we have showed already in his story, Gallus bibit, & non meijet, Myoxus meijet, & non bibit. 
whether they render urine & drink not  The cock drinketh and maketh not water, the Dormous maketh water and never drinketh. But whether it be true or no that she never drinketh, I dare not affirm: But this is certain, that she drinketh but very seldom, and it ought to be no wonder that she should make water, for tame Coneys, as long as they can feed upon green herbs, do render abundance of urine, and yet never drink. The Grecians also do call this beast Elayos, although that word do likewise signify a Squirel. In Maesia a wood of Italy, there is never found Dormous, except at the time of their littering.  
They are bigger in quantity then a squirrel, the colour variable, sometimes black, 
The quantity colour and several parts.  sometimes grisled, sometimes yellow on the back, but always a white belly, having a short hair, and a thinner skin than the pontic mouse. They are also to be found in Helvetia, about Clarona. It is a biting and an angry beast, and therefore seldom taken alive. The beak or snout is long, the ears short and pricked, the tail short, and not very hairy at the end. The middle of the belly swelleth down betwixt the breast and the loins, which are more narrow and trussed up together, they are always very fat, and for that cause they are called Lardironi.  
Bucke-mast is very acceptable meat unto them, and doth greatly fatten them, 
Their food.  they are much delighted with walnuts, they climb trees, and eat Apples, according to some, (but Albertus saith more truly,) that they are more delighted with the juice then with the Apple. For it hath been oftentimes sound, that under Apple trees, they have opened much fruit, and taken out of it nothing but the kernels, for such is their wit and policy, that having gathered an Apple, they presently put it in the twist of a tree betwixt bows, and so by sitting upon the uppermost bough press it asunder. They also grow fat by this means.  
In ancient time they were wont to keep them in coops or tons, and also in Gardens paled about with board, where there are beech's or Wal-nut trees growing, 
Nourishers & nourishing of Dormice.  and in some places they have a kind of earthen pot, wherein they put them with Walnuttes, Buckmast, and Chesnets. And furthermore it must be observed, that they must be placed in rooms convenient for them to breed young ones, their water must be very thin, because they use not to drink much, and they also love dry places.  
Titus Pompeius (as Varro saith) did nourish a great many of them enclosed, and so also Herpinus in his park in Gallia. It is a beast well said to be Animal Semiferum, a creature half wild, for if you set for them hutches, and nourish them in warrens together, it is observed, that they never assemble, but such as are breed in those places: And if strangers come among them which are separated from them, either by a mountain, or by a river, 
Society and charity in them. Pliny.  they descry them, and fight with them to death.  
They nourish their parents in their old age, with singular piety. We have showed already, how they are destroyed by the Viper, and it is certain, that all serpents lie in wait for them. Their old age doth end every winter. They are exceeding sleepy, and therefore Martial saith: Somniculosos illi porrigit glires. They grow fat by sleeping, and therefore Ausonius hath an elegant verse; Dic, cessant cibo, somno quis opimior est? glis? Because it draweth the hinder legs after it like a Hare, it is called Animal tractile, for it goeth by jumps and little leaps. In the winter time they are taken in deep ditches that are made in the woods, covered over with small sticks, straw, and earth, which the cuntrymen devise to take them when they are asleep. 
The meane● to take these Dormice.  At other times they leap from tree to tree like Squirrelles, and that they are killed with arrows as they go from bough to bough, especially in hollow trees: for when the hunters find their haunt wherein they lodge, they stop the hole in the absence of the Dormouse, and watch her turn back again: the silly beast finding her passage closed, is busied hand and foot to open it for entrance, and in the mean season cometh the hunter behind her and killeth her. In Tellina they are taken by this means: The countrymen going into the fields, carrieth in their hands burning torches in the night time, which when the silly beast perceiveth, with admiration thereof flocketh to the lights, whereunto when they were come, they were so dazzled with the brightness that they were stark blind, and might so be taken with men's hands.  

The use of the flesh of these mice.  The use of them being taken was, to eat their flesh, for in Rhetia at this day they salted it and eat it, because it is sweet and fat like swine's flesh. Ammianus Marcellinus wondereth at the delicacy of his age, because when they were at their tables, they called for balances to weigh their fish, and the members of the Dormouse, which was not done (saith he) without any dislike of some present, and things not heretofore used, are now commended daily. Appitius also prescribeth the muscles and flesh enclosed of them, taken out of every member of a Dormous, beaten with pepper, Nut-kernels, Parcenippes', and Butter, stuffed altogether into the belly of a Dormous, and sewed up with thread, and so baked in an Oven, or sod in a kettle, to be an excellent and delicate dish. And in Italy at this day they eat Dormice (saith Coelius,) yet there were ancient laws among the Romans, called Leges censoriae, whereby they were forbidden to eat Dormice, strange birds, shellfish, the necks of beasts, and divers such other things. And thus much shall suffice for the description of the Dormouse.  

The medicines of the Dormouse.  
Dormyse being taken in meat, do much profit against the Bulimon; The powder of Dormyse mixed with oil, 
Pliny  doth heal those which are scalded with any hot licker. A live Dormouse doth presently take away all warts being bound thereupon. Dormyse, and field-mices being burnt, and their dust mingled with honey, will profit those which desire the clearness of the eyes, if they do take thereof some small quantity every morning. 
Marcellus  The powder of a Dormouse, or field mouse rubbed upon the eyes helpeth the aforesaid disease. A Dormouse being flayed, roasted and anointed with oil, and salt, being given in meat, is an excellent cure for those that are short wound. The same also doth very effectually heal those that spit out filthy matter or corruption. Powder of Dormice, or fielde-mices, or young worms, being mixed with oil doth heal those that have kibes on their heels, or chilblains on their hands. The fat of a Dormouse, the fat of a hen, and the marrow of an Ox melted together, and being hot, infused into the ears, doth very much profit both the pains and deafness thereof.  

Sextus  The fat of Dormice being boiled, as also of field-mices, are delivered to be most profitable for the eschewing of the palsy. That fat of a Dormouse is also very excellent for those which are troubled with a palsy or shaking of the joints. The skin and inward parts of a Dormouse being taken forth, and boiled with honey in a new vessel, and afterwards powered into an other vessel, 
Pliny  will very effectually heal all diseases which are incident to the ears, being anointed thereupon. The skin of a Dormouse or a silk worm being pulled off, and the inward parts thereof being boiled in a new brazen vessel with honey, 
Marcellus  from the quantity of 27. ounces even to three, and so kept, that when there is need of a certain bathing vessel, the medicine being made warm and powered into the ears, doth help all pains, deafness, or inflammation of the ears. The fat of a Dormouse is commended to be very medicinable for the aforenamed diseases. The same is profitable for all pains, aches, or griefs in the belly. The urine of a Dormouse is an excellent remedy against the palsy, And thus much shall suffice concerning the medicinal virtues of the Dormouse.  
Of the Hamester, or Cryetus, the first figure taken by Mychaell Horus.  
The second picture taken by john Kentmant, and it is her fashion and portraiture to lie thus when she is angry, for so doth her colour appear both on the back and belly.  
THis beast is called in Latin Crycetus, and in the German tongue Hamester, Traner, and Kornfaerle, 
The names  that is pigs of the corn. It is a little beast, not much bigger than a Rat, dwelling in the earth of the roots of corn, she is not drawn against her will out of her cave at any time, 
The description.  but by pouring hot water or some other lickor. The head of it is of divers colours, the back red, the belly white, and the hair sticketh so fast to the skin, that it is easier to pull the skin from the flesh, than any part of the hair from the skin. It is but a little Beast as we have said, but very ap● to bite and fight, and full of courage, and therefore hath received from nature this ornament and defence, that it hath a bonny helmet, covering the head and the brain when it standeth up, upon the hinder legs: It resembleth both in colour and proportion a Bear. 
of the Arctomys●  And for this cause some writers have interpreted it to be the beast called Arctomys, thus described by Saint jerom. It is a creature (saith he) abounding in the regions of Palastina, dwelling always in the holes of rocks and caves of the earth, not exceeding the quantity of a Hedgehog, and of a compounded fashion, betwixt a mouse and a Bear.  
But we have showed already, that this is the Alpine mous, and therefore we will not stand to confute it here. The name Crycetus seems to be derived from the Illirian word, which we read in Gelenig to be Skuzecziek: this beast saith he, is common in the Northern parts of the world, and also in other places, in figure, and shape, it resembleth a Bear, in quantity it never exceedeth a great Sorex. It hath a short tail, almost like no tail, it goeth upon two legs, especially when it is moved to wrath. It useth the forefeet in stead of hands, 
The voracity of the Cricetus.  and if it had as much strength, as it hath courage, it would be as fiercefull as any Bear. For this little beast is not afraid to leap into the hunter's face, although it can do no great harm, either with teeth or nails. It is an argument that it is exceeding hot, because it is so bold and eager. In the uppermost chap, it hath long and sharp teeth, growing two by two. It hath large and wide cheeks, which they always fill, both carrying in, and carrying out, they eat with both, whereupon a devouring fellow such a one as Stasimus a servant to Plautus was, is called Crycetus, a Hamster, because he filleth his mouth well, and is no pingler at his meat.  
The forefeet are like a Moulds, so short, but not altogether so broad, with them he digeth the earth, 
The making of his den.  and maketh his holes to his den, but when he diggeth so far as he cannot cast the earth out of the hole with them, than he carrieth it forth in his mouth. His den within he maketh large, to receive corn, and provision of fruit for his sustentation, whereinto he diggeth many holes, winding and turning every way, that so he may be safe both against beasts that hunt him, and never be killed in his den: And also if a man dig the earth he may find his lodging with more difficulty. In the harvest time he carrieth in grain of all sorts, and my Author saith, Neque minus in colligendo industrius, quam in eligendo, conseruandoque est astutus, optima enim reponit. He is no less industrious in the gathering of his provision, then crafty and politic in the choice, and keeping it, for it lays up the best; and lest that it should rot under the earth, it biteth off the fibres and tail of the grain, laying up the residue amongst grass and stubble.  
It lies gaping over his gathered grain, even as the covetous man is described in the Satire sleeping upon his money bags. It groweth fat with sleep like Dormice, and Coneys. The holes into the cave are very narrow so that with sliding out and in, they wear their hair. The earth which cometh out of their holes doth not lie on heaps like molehills, but is dispersed abroad, and that it fittest for the multitude of the holes, and all the holes and passages are covered with earth: but that hole which for the most part she goeth out at, is known by a footepathe, and hath no hindrance in it, the other places at which she goeth out are more obscure and hid, and she goeth out of them backwards. The male and female do both inhabit in one cave, and their young ones being brought forth, they leave their old den and seek them out some new habitation. In the male there is this perfidity, that when they have prepared all their sustenance and brought it in, he doth shut out the female, and suffereth her not to approach nigh it, who revengeth his perfidiousness by deccipt. For going into some adjoining cave, she doth likewise partake of the fruits which were laid up in store by some other secret hole in the cave, the male never perceiving it.  
So that nature hath wonderfully foreseen the poverty of all creatures: neither is it otherwise amongst men, for that which they cannot do by equity, they perform by fraud. This also cometh in the speech of the common people, against one that will thrive. The young country wenches concerning this matter, do chant out a verse not unpleasant, which I am contented to express in jambickes, consisting of four feet: 
Hamester ipse cum sua  
Prudens catusque coniuge  
Stipat profundum pluribus  
Per tempus antrum frugibus  
Possitque solus ut frui,  
Lectis aceruis hordei  
avarus antro credulam  
Extrudit arte comugem  
serva, inquit, exiens, foras,  
Coeli serena & plwias,  
Sed foeminis quis insitam?  
Vincant dolis astutiam?  
Nowm parans cuniculum.  
Furatur omne triticum.  
Egens maritus perfidam  
Quaerit per antra coniugem,  
Nec se repellat blandulis  
Demulcit inventam sunis,  
Ille esse iam communiae  
Seruata dum sinit bona.  
At perfidus multiplices  
Opponit intus obices.  
Rursus fruuntur mutuis  
Antris, cibis, amplexibus.   
This beast doth devour all kind of fruit, 
His meat and food.  and if he be nourished in a house he eateth bread and flesh: he also hunteth the field mice. When he taketh his meat, he raiseth himself upon his fore feet: he is also wont with his forefeet to stroke his head, ears, and mouth, which thing the Squirrel and the Cat do also, and as the Beaver amongst those creatures which live as well by water, as by land: but although in his body he seemeth but small, notwithstanding he is by nature apt to fight and very furious being provoked, with his carriage in his mouth: he beateth away with both his feet that which resisteth him, directly invading his enemy: 
The anger & fury o● this beast.  In the spirit and assaulting of his mouth he is wayward and threatening, from whence our countrymen were accustomed to say of any one which was angry, he breatheth his wrath out of his mouth like a Hamster: This spruest vuie ein hamster: neither is he easily affrighted although he be far unequal unto those in strength with whom he is in combat.  
Wherefore some do give it in the place of a Proverb, that our Countrymen do call a man which is madly rash Ein toll hamster, as foolehardy, as a hamster. He flieth from any one that doth sharply resist him, and doth greedily follow after them that fly from him. I myself saw one of these who by assaulting a horse got him by the nose, and would never leave his hold until he was killed with a sword: He is taken by divers means, 
Of the taking of this beast.  for he is expelled either by hot water powered into his den, or is choked within, or being diged up with a mattock or spade he is killed; or by dogs. He is sometimes pulled out by the Fox, or hurt: or oppressed by some snare a great weight being put about it, or to conclude he is taken by Art alive, and that in the night time, when he goeth to seek his prey, for in the day time for the most part he lieth hid.  
Before his usual cave (as I have said) he is taken by the path which is worn, by a pot which is put into the earth, and afterward made plain about it like other places of the field: there is earth cast into the bottom of the pot to the deepness of two fingers, above every where covering the pot there is placed a stone, which is held up by a piece of wood, to which there is bound below a fragment of bread: In the space between the cave and the pot there are crumbs of bread scattered, which he following and leaping into the pot, the wood falling he is taken. Being taken after the manner of other beasts, he toucheth no food. If a broad stone, such an one with which they cover pavements, or of which they make roofe-tiles shall be joined unto the pot, and the beast be taken, he will be very hardly known in the morning, for the spirit of the beast being shut in, and waxing wrath, piercing for thinnessthinness doth moisten the stone. The skins of Hamsters are very durable, of which there are certain long coats which come down unto the heels and divers coloured cloaks made, which the woman of Misena and Silesia do use, 
The use of their skins.  and account them very honourable, of a black and red colour, with broad guards or edges of the skins of Otters: the same coats are for the most part valued at the price of fifteen or twenty Renensian crowns: for it doth outwear in length three or four garments made either of linen, or woollen cloth.  
In Turingia and Misena this beast is frequent, notwithstanding not in all places, for in Turingia his chiefest abode is about Efurdanus, and Salcensis in Misena, about Lipsia, and the field Pegensis, the plentifullest and most fertilest places of both those regions. In Lusatia about Radeburge he is diged out of the places where painick groweth. At Mulberge and Albis, he is found in the Vineyards, for he is also fed with ripe grapes. Our countrymen are wont to burn a living Hamster in a pot being shut for the medicines of horses. It hath been seen that one of these hath leapt up and caught a horse by the nose, never letting go his hold until she was cut off with a sword. The skin is of three or four different colours, besides the spotted sides, and therefore the skin is very precious. They abound in Turingia where the soil is good, and there is also great store of grain.    

OF THE NORICIAN MOUSE.  
THe Morician mouse is called in Latin Citellus, and it keepeth like the wild mice in the caves and dens of the earth. 
The name, description and disposition.  The body is like to a Domestical Weasils', long & slender, the tail very short, the colour of the hair like to a grey Coneys, 
Agricola.  but more bright. It wanteth ears like a mole, but it hath open passages instead of ears, wherewithal it heareth the sound, as you shall see in many birds. The teeth are like the teeth of mice, and of their skins (although they be not very precious) they use to make garments. In Germany they call it Pile and Zisel, and of this German word was the Latin Citellus feigned; and it appeareth by Agricola, that there are two kinds of these; one greater, which are called Zysell and Zeiseile, and another lesser (called Pile) which may be the same that is also called Bilchmuss, 
Genelius.  and differeth from other, because it is used for meat. These are bred in Croatia, and in the country about Vennice. They have a strange smell or savour which is said to be hurtful to the head: They eat both salted and hung in the smoke, and also fresh and new killed. With their skins they edge the skirts of garments, for it is as soft as the skin of a Hare: and beside the common nature of mice they are tamed. They also have very large cheeks, whereinto they gather an innumerable quantity of grain, and carry it into their den, as it were in bags against the Winter. They live thirty and forty together in a cave, and are not driven forth but by infusion of hot water. They gather great store of Nuts into their caves, and therefore aswell as for their flesh do men hunt and seek after them.   

OF THE MOUSE PONTIQVE  

Olaus' mag: Agricola  THe name of this mouse is given unto it from the Island out of which it was first brought, named Pontus, and for this cause it is also called Fenicus, because it was first of all brought into Germany from Venice. It is called also Varius by Idorus, from whence cometh the Germane word Vutrck, from the diversity of the colour Graeu vuerck. It is called also Pundtmuss, as it were Ponticus mus, or rather, of Bundt, because they were wont to be brought in bundles to be sold fifty together, and they were sold for twenty Groats, Volaterranns, and Hermol●us are of this opinion, that the white ones in this kind, be called of the Italians Armellines, and by the Germans Hermelin, but we have promised already to prove that Hermelin is a kind of Weasel, which in the winter time is white, by reason of extremity of cold, and in the summer returneth into her colour again, like as do the Hares of the Alps. This Pontic Mouse differeth from others only in colour, for the white is mingled with ash colour, or else it is sandy and black, and in Pollonia at this day they are found red and ash-colour. Their two lower most teeth before are very long, & when it goeth, it draweth the tail after it like mice, when it eateth it useth the forefeet instead of hands, and feedeth upon Walnuts, Chestnuts, Filbeards, small Nuts, Apples, and such like fruits. In the winter time they take sleep instead of meat: And it is to be remembered, that the Polonians have four kinds of precious skins of Mice which they use in their Garments, distinguished by four several names. The first of grisell colour called Popieliza. The second is called Gronosthaij, a very white beast all over, except the tip of the tail which is all black, and this is the Hermelin.  
The third is called Novogrodela from the name of a Town, and this is white mingled with grisell, and this is also a kind of Pontic Mouse. The 4. Vuieworka, of a bright chestnut colour, and this is the Squirrel, for they call Squirrels, Weasels, and Hermelin all by the name of mice. These Pontic Mice have teeth on both sides, and chew the end. In the winter time as we have said they lie and sleep, especially the white ones, and their sense of taste doth excel all other (as Pliny writeth,) they build their nests and breed like common Squirrels.  
Their skins are sold by ten together, the two best are called Litzschna. the 3. a little worse are called Crasna, the 4 next to them Pocrasna, and the last and vilest of all Moloischna: with these skins they hem and edge garments, and in some places they make canonical Garments of them for priests, unto which they few their tails to hang down on the skirts of their garments; of which custom Hermolaus writeth very excellently in these words. Instruxit, & ex muribus, luxuriam suam vita, alios magnis frigoribus, alios medio anni tempore, a septentrionibus petendo, armannus corpora, & de bellamus animos. That is to say, The life of man hath learned to be prodigal even out of the skins of Mice, for some they use against extremity of cold, and they fetch others out of the farthest Northern parts, for the middle part of the year: Thus do we arm and adorn our bodies, but put down and spoil our minds.  
I send unto thee a little skin, the upper place of the hairs thereof being of a white ash-colour, but the root of the hair or inner part thereof, is a black brown. They call it Popyelycza Latayacza, that is, A Pontique-flying-Mouse: It is always so moist, that it can never be dressed by the Skinner, or Lether-dresser.  
The people use it to wipe sore running eyes, having a persuasion that there is in it a sigular virtue for the easing and mitigating of those pains: but I think that the softness was the first cause which brought in the first use thereof, but if the hairs do not cleave hard to the skin, it cannot be done without danger. Also the hairs hanging as it were in a round circle against or above the two former feet, they call wings, wherewithal they are thought to fly from tree to tree. Thus far Antonius▪ Gesner after the receit of these skins, being willing to preserve them from moths, because they were raw, for experience sake gave them to a leather dresser, who presently dressed them with Vinegar and the Leese of Wine, so that it appeareth the Skinners of Littuania had not the skill how to dress it.  
After they were dressed they were so soft that they stretched above measure, so that every one of them were square, that is to say, their length and breadth were equal, for they were two palms or eight fingers broad: and no more in length, the head and tail excepted, wherefore it may well be called a square Mouse, or Sciurus quadratus, because we are sure of the former, but not of the flying; the tail was as long as four or five fingers are broad, being rough like the tail of other Squirrels, but beset with black and white hairs, the whole colour both of the belly and upper part was whitish as we have said, but black underneath, the hair is so soft as any silk, and therefore fit for the use of the eyes.  
The ears shorter and rounder than a Squirrels, the feet did not appear by the skin: the neither part was distinguished from the upper part, by a certain visible line, wherein did hang certain long hairs which by their roughness and solidity under the thin and broad frame of their body, might much help them to fly, even as broad fishes swim by the breadth of their bodies, rather than by the help of their sins. The Heluetians wear these skins in their garments. It is reported by Aelianus, that the inhabitants of Pontus by making supplication to their Gods, did avert and turn away the rage of Mice from their cornfieldes, as the Egyptians did, as we have said before in the story of the vulgar Mouse.   

OF THE MOUSE CALLED the Shrew, or the erd-Shrew.  
THe word Hanaka of the Hebrews remembered in the II. chap. of Levitticus, is diversely interpreted by the translators, some call it a reptile beast which always crieth: some a reptile-flying-beast, some a Horseleech, or bloodsucker, some a Hedgehog, and some a Beaver, as we have showed before in the Hedgehog. But the Septuagints translate it Mygale, and S. jerom Must araneus, that is, a Shrew. Dioscorides calleth it Miogale. The Germans and Heluetians call it Mutzer, in some parts of Germany, from the figure of the snout it is called Spitzmus, by some Zissmuss, from the fiction of his voice, and some Gross Zissmuss.  
The Hollanders call it Moll musse, because it resembleth a Mole. Mathaeolus for the Italians call it Toporagno, that is a Mole-Shrew. The Heluetians call it Bisem-muss, that is a Muskemouse, because it being dried in a furnace smelleth like musk. The skin pulled from the flesh, smelleth best by itself, and yet the flesh smelleth well also, and so do the excrements. But to return to the Greek name why it should be called Mygale, there is not one opinion amongst the learned: but I do most willingly condescend to the opinion of Aetius, who writeth that it is called Mygale, because in quantity it exceedeth not a Mouse, and yet in colour it resembleth a Weasel, and therefore it is compounded of two words Miss, a Mouse, and Galen, a weasel. Amyntas is of opinion that it is so called, because it is begot betwixt a Mouse and a Weasel, but this is neither true nor probable.  
For it is likely that Weasels and Mice will couple together in carnal copulation, whose natures are so contrary, the one living upon the death of an other, that is the weasel upon the Mouse? And beside the difference of quantity betwixt them, maketh it impossible to have such a generation. The other derivation of Migale, which is made by Rodolphus writing upon Leviticus, fetching Mygale from Must gulosus, that is, a devouring Mouse, it is against the order of all good Linguists, to derive Greek words from Latin, but rather consonant to learning, to fetch the Latin from the Greek.  
There is no less inquiry about the Latin name, why it should be called Must araneus, seeing aranea signifieth Spider. This Mouse saith Albertus, is a red kind of Mouse having a small tail, a sharp voice, and is full of poison, or venom. For which cause Cats do kill them, but do not eat them. Sipontinus writeth thus, of this Shrew. Must araneus, exiguum animal, atque levissimum est, quod arane modo tenuissimum fiium, & gladij aciem concendit. That is to say, this Shrew mouse is a little and light creature, which like a Spider climbeth up upon any small thread, or upon the edge of a sword: and therefore you see, they derive the Latin name, from his climbing like a Spider.  
But in my opinion it is more reasonable, to derive it from the venom and poison which it containeth in it like a spider. For which cause Syluaticus writeth thus, Mugali id est, draco marinus, & animal venenosum, pusillum muri simile: nam & araneum piscem, propter venenum pungentibus insitum spinis, veteres ophim, id est, serpentem nominarunt, & hody quam vulgo draconem vel dracenam. That is to say, there is a fish of the Sea, and a little beast on the earth like a Mouse, which by a general word are called Mugale, and the spider fish called at this day a Dragon, or Dragonist, was in ancient time called a Serpent, because by his prickly fins, he did poison those which were strucken by him. And concerning the description of this beast, it may be taken from the words of an ancient English Physician, called Doctor William Turner.  
I have seen (saith he) in England, the Shrew-Mouse of colour black, having a tail very short, and her snout very long and sharp, and from the venomous biting of this beast, we have an english proverb or imprecation, I be shrew thee, when we curse or wish harm unto any man, that is, that some such evil as the biting of this Mouse may come upon him. The Spaniards call this beast Raton Pequenno, the Illirians Viemed kamys, and the Polonias' Kerit. They were wont to abound in Britain, as Hermolaus writeth.  
They are also plentiful in Italy beyond the mountains Apennine, but not on this side (as Pliny writeth) yet in the hither parts of Italy and Germany, there are many found, especially in the country near Trent, in the valley Anania, where this is admirable, that by reason of the coldness of that country their bitings are not venomous. 
Samonicus.  For the Scorpions there are not venomous, although in other places of Italy they poison deeply. This beast is much less than a Weasel, and of an ash colour, 
Vegetius. Aetius  in most places like a mouse, although the colour be not always constant.  
The eyes are so small, and beneath the proportion of her body, that it hath not been unjustly doubted of the ancients whether they were blind or no, but in their best estate their sight is very dull. And for this cause the ancient Egyptians did worship it: for as they held opinion that darkness was before light, so they deemed that the blind creatures were better than the seeing. And they also believed that in the wain of the moon the liver of this beast consumed. It hath a long and sharp snout like a Mole, that so it may be apt to dig. The teeth are very small, but so as they stand double in their mouth, for they have four rues of teeth, two beneath, and two above, which are not only apparent by their desection or anatomy, but also by their bitings, for their wounds are Quadruple, wheresoever they fasten their teeth. Their tail is slender and short. But the description of this beast was better apprehended by Gesner at the sight of one of them, which he relateth on this manner.  
The colour (saith he) was partly red, and partly yellow, mingled both together, but the belly white. The hinder feet seemeth to clean to the body or loins. It smelleth strongly, and the savour did bewray or signify some secret poison.  
The tail about three fingers long, beset with little short hairs. The residue of the body was three fingers long. The eyes very small and black, not much greater than Moles, so that next to the Mole they may justly be called, the least sighted creature among all four-footed-beasts, so that in old age they are utterly blind by the providence of God, abridging their malice, that when their teeth are grown to be most sharp, and they most full of poison, than they should not see whom nor where to vent it.  
They differ as we have said in place and number, from all foure-footed-beasts, so that they seem to be compounded and framed of the teeth of Serpents and mice: The two foreteeth are very long, and they do not grow single as in vulgar mice, but have within them two other small and sharp teeth. And also those two long teeth grow not by themselves as they do in other mice, but are conjoined in the residue, in one continued rank. They are sharp like a saw, having sharp points like needles, such as could not be seen by man, except the tips of them were yellow. Of either side they have eight teeth, whereas the vulgar mice have but four, beside the two long foreteeth, which also seem divided into two or three, which except one mark diligently, he would think them to be all one. 
2. Arnoldus.   
It is a ravening beast, feygning itself to be gentle and tame, but being touched it biteth deep, 
A●ia●us.  and poisoneth deadly. It beareth a cruel mind, desiring to hurt any thing, neither is there any creature that it loveth, or it loveth him, because it is feared of al. The cats as we have said do hunt it and kill it, but they eat not them, for if they do, they consume away in time. They annoy Vines, and are seldom taken except in cold, they frequent Oxe-dung, and in the winter time repair to houses, gardens and stables, where they are taken and killed.  
If they fall into a cart-road, they die and cannot get forth again, as Marcellus, Nicander, and Pliny affirm And the reason is given by Philes, for being in the same, it is so amazed, and trembleth, as if it were in bands. And for this cause some of the ancients have prescribd the earth of a cart-road, to be laid to the biting of this mouse for a remedy thereof. They go very slowly, they are fraudulent, and take their prey by deceit. Many times they gnaw the Ox's hooves in the stable. They love the rotten flesh of Ravens, and therefore in France when they have killed a Raven, they keep it till it stinketh, and then cast it in the places where the Shrew-mices hanteth, whereunto they gather in so great number, that you may kill them with shovels. The Egyptians upon the former opinion of holiness, do bury them when they die And thus much for the description of this beast. The succeeding discourse toucheth the medicines arising out of this beast, also the cure of her venomous bitings.  


Marcellus  The medicines of the Shrew.  
The Shrew, which falling by chance into a Cart-roade or track doth die upon the same, being burned, and afterwards beaten or dissolved into dust, and mingled with goose grease, being rubbed or anointed upon those which are troubled with the swelling in the fundament coming by the cause of some inflammation, doth bring unto them a wonderful and most admirable cure and remedy. The Shrew being slain or killed, hanging so that neither then nor afterwards she may touch the ground, doth help those which are grieved and pained in their bodies, 
Pliny  with sores called felons, or biles, which doth pain them with a great inflammation, so that it be three times environed or compassed about the party so troubled. The Shrew which dieth in the furrow of a cartwheel, being found and rolled in potter's clay or a linen cloth, or in Crimson, or scarlet-wollen-cloth, and three times marked about the impostumes, 
Pliny  which will suddenly swell in any man's body, will very speedily and effectually help and cure the same.  
The tail of a Shrew being cut off and burned, and afterwards beaten into dust, and applied or anointed upon the sore of any man, which came by the biting of a greedy and ravenous dog, will in very short space make them both whole and sound, so that the tail be cut from the shrew when she is alive, not when she is dead, for than it hath neither good operation, nor efficacy in it. The former hooves of a horse being scraped, 
Hypocrates.  and the same fragments or scantlinges thereof being beaten in the dust or earth▪ which hath been digged up by a Shrew, in four measures of water, powered down the mouth of a horse which is troubled with any pain or wring in his bowls, will soon give him both help and remedy. The Shrew being either applied in drink, or put in the manner and form of a plaster, or hanged upon the sore which he hath bitten, is the most excellentest, and most medicinable cure for the helping and healing thereof. A preservative against poison, would be an excellent remedy, that neither man nor any other living creature, should be bitten if they should leave or would want that superstition called an enchantment against poison, being hanged about the neck, whereof we will speak more in the curing of the bites of this beast.   

That the biting of a Shrew is venomous, and of the reason of healing in this kind.  
In Italy the biting of a Shrew is accounted for a very strong poison, and that except there be some medicine very speedily applied for the curing and healing thereof, 
Pliny  the party so bitten will die. These Shrews are truly so venomous and full of poison, that being slain or killed by Cats, whose nature is to kill whatsoever Mice they take, they will not offer to touch or eat the least part of them.  
But the biting of a female Shrew is most obnoxious and hurtful when she is great with young, but most dangerous of all when she biteth any one which is great with young, either a woman, or any other beast whatsoever, herself being also with young, 
Marcellus.  for than it will hardly be cured.  
If a Shrew shall bite any creature while she is great with young, the bushes or biles will in time be broke which they make, and will come unto a very great and malignant wound and sore. If the Shrew do also bite any creature during the time she is with young, 
Dioscorides  she will presently leap off, notwithstanding she biteth more dangerous. There is nothing which doth more apparently explain and show the biting of a Shrew then a certain vehement pain and grief in the creature which is so bitten, as also a pricking over the whole body, with an inflammation or burning heat going round about the place, 
Auicenna  and a fiery redness therein, in which a black push or like swelling with a watery matter, and filthy corruption doth arise, and all the parts of the body which do join unto it seem black and blue with the marvelous great pain, anguish, and grief, which ariseth and proceedeth from the same.  
When the push or bile which cometh by the occasion of a Shrew cleaveth or is broken, their proceedeth and issueth forth a kind of white flesh, having a certain rind or skin upon it, and sometime there appeareth in them a certain burning, and sometimes the same is eaten in and falleth out, but in the beginning there is a most filthy green corruption and matter which floweth in the same, afterward it is putryfied, 
Dioscorides  and eaten in, and then the flesh falleth forth: the wring also of the inward parts, the difficulty of voiding of the urine, and a cold corrupted sweat, doth follow and accompany the same.  
But Auicenna affirmeth, that in what place soever this beast shall bite, the sores thereof, with great anguish will pant or beat, and that in every hole wherein his venomous teeth have entered, there will a certain fiery redness appear, the skin whereof being broken, there will come a very white and matery sore, which will breed much pain and trouble in all the parts of the body for the most part. The sores or wounds which are made also by this beast are very manifestly known by the marks of the foreteeth standing all in a row together, as also by the blood which issueth from the wound, 
Aeginetta  being at the first pure, clear, and exceeding red, but afterwards corrupt, blackish, and full of putrefaction.  
There do also divers bunches arise in the flesh usually after the biting of this beast, which if any man shall break, he shall see the flesh which lieth under them corrupted, and divided with certain clefts or rifts in the same. Moreover the nature of this beast is such, that for the most part he doth covet to bite those whom he can come unto by the stones or genital, 
Auicenna.  not only men, but also all other brute beasts whatsoever: and thus much shall suffice concerning the biting of this beast.  
Wormwood being beaten or bruised small, strained in a fine linen cloth, and mingled in Wine, 
Dioscorides.  given to the party either man or Woman in Wine to drink who is bitten by a Shrew, will procure him present ease and remedy. The same also is an excellent remedy for the bitings or stingings of a Sea-Dragon. Vinegar is very medicinable for the bitings of the Shrew and of Dogs, as also for the Fish called by the Latines Scolopendra, 
Pliny.  (which voideth all her bowels out until the hook come forth, wherewith she is taken, and then sucketh them up again) the Scorpion and all other venomous Serpents.  
But the Grecian Physicians affirm, that the same aught to be mingled with other Medicines for the helping of the aforesaid diseases, as to take the ashes of the Shrew being burnt, the Gum or liquor of the Herb called Fennell-giant, dried barley beaten into small powder, mustard-seed pounded small with the Herb called Purple, or Mothmullein, and mingle them altogether with Vinegar, and being so applied they will presently cure the aforesaid stings or bitings.  
Garlic being bruised, and the juice thereof anointed upon the place which was bitten by a Shrew, 
Auicenna.  will presently expel the pain, and wholly cure the sore. For the expelling of the superfluities of the pairings of the dead flesh, growing round about the sore, being not cast away but remaining thereon. Take Cummin and cover the wound or biting therewith, 
Aetius.  then apply Garlic being beaten into Oil thereunto, and anoint the places about the sore, as also the sore itself very diligently, and in very short space of time it will cause the same to fall away of it own accord. For the healing also of the bites of this beast. Take Garlic, the leaves of a fig tree, and Cummin, mingle them very well altogether, 
Dioscorides.  till they come to a mollifiing or temperate substance, then take the same, and fashion it in the form or manner of a plaster, and it will very speedily and effectually curethe sore.  
The seed or leaves of Coleworts, being beaten together with vinegar, and the herb called Assafoetida, 
Geoponica.  is very good and profitable to be applied either to the bites of this beast or a ravening Dog. The dung of a Dog being taken and anointed upon either man or Horse which hath been bitten by a Shrew, will be an excellent remedy both for the curing and healing them of the same. The Hoof of a Ram being dried, beaten into powder, and afterwards mixed with Hony, will be likewise very good for those which are bitten with the same beast, so that they be first tempered and fashioned in the manner of a plaster, and then applied thereunto. The little white stalks which proceed from a black Fig being beaten with the leaves of the Herb called Mothmullein, Wax, and Vinegar, until they come unto a mollifying juice or salve, will be an excellent remedy against the biting of the Shrew, being anointed thereupon.  
The young or tender stalks of a wild Fig tree, be they never so few or small, being first steeped in Wine, then lapped in a leaf of the same Tree, and so applied unto the stings and bites of Scorpions, and the Shrew, will in very short time cure and heal the same. 
Pliny  Provided always that the wound be well and diligently bathed or washed, before any thing be put or applied thereunto.  
Dioscorides, Auicenna, and Actuarus do affirm, that the excellentest, and medicinablest cure for the bites of a Shrew is this, to take the Spleen of the same beast, and beat it together with Vinegar, and the Gum called Galbanum, then to anoint it or rub it upon the sore, and it will presently expel away all pain, and in some short space altogether heal it. 
Aetius.  If the red bunches or Ulcers which do usually grow about the bites of a Shrew do fortune to break, take very sharp and strong brine or pickle, and rub it both about, and within the sore, and afterwards apply barley being burned and beaten into small dust or powder thereunto, which medicine although it seem somewhat grievous and painful, yet it is very good and profitable for the expelling either of the stings of Scorpions, or the bites of the Shrew or ravenous dog.  
The genital of a Hare being beaten into powder mingled with Vinegar, 
Pliny  and anointed upon the bites of a Shrew, doth speedily cure them. Wild meadows being mingled with those Mallows that grow in the Garden, have in them a very effectual force and power to cure all stings or venomous bitings, especially of Scorpions, Shrews, Wasps, and such like stinging creatures.  
The Shrew being cut and applied in the manner of a plaster, doth effectually cure her own bites. The Shrew being killed and anointed all over with Oil, and dirt, or mire, applied unto the Ulcers or red swellings which come by her venomous teeth, will very speedily procure them to break. The Shrew being cut or beaten into small pieces, dried into powder, mixed with Vinegar, and fashioned in the form of a plaster, will very speedily and effectually cure the bites of a Shrew, whether she be great with young or not, so that they be well applied thereunto.  
But there are some which do think it nothing convenient to mingle the Shrew with any other thing whatsoever, but that it is only after this manner to be applied by itself as to take it barned or dry it, and then to pound it in powder, and so to sprinkle it in the wound or sore, which in very short time will easily heal it. The Shrew falling into the furrow of a Cart wheel doth presently die: 
Aelianus  the dust thereof in the passage by which she went being taken, and sprinkled into the wounds which were made by her poison some teeth, is a very excellent and present remedy for the curing of the same. Mathaeolus allegeth out of Nicander, that the dirt which cleaveth unto the Wheels of a Chariot being scraped off and sprinkled into the bites of a Shrew, 
Aetius  will be very medicinable for the healing of them, which thing he himself thinketh a mere fable, and not to be believed. If the pimples or bladders which arise in the bites of a Shrew shall be thought convenient to be broken, for the performing of the same, take the skin of a baked or roasted pomegranate, and spread it upon the aforesaid red pimples, as hot as possible may be suffered for some small time, and it will cause the ulcers to break, and all the corruption to issue forth.  
If it grow unto an Impostume, 
Auicenna  take the little berries or pellets which are within the pomegranate, being very well baked, and apply them unto the sore some short time, 
Aeginetta  and they will very easily cure the same. mustard-seed being mingled with Vinegar, anointed upon the bites of a Show, doth very effectually heal them. A Moule being bruised into small pieces, and applied unto the bites of a Shrew in the form of a plaster, is a very excellent remedy for the curing of them. Pitch and trifoly being baked, and rubbed very hot upon the bites of a Shrew, is accounted a very medicinable cure: but it is requisite that this fomentation be given unto none but such as are of a strong and powerful body, and are also able to endure pain. The liquor of the Herb called Southernwood being given in Wine to drink doth very much profit those which are troubled, 
Dioscorides  and pained in their limbs with the bites of Shrews. Wormwood being used in the like manner, will cure those which are bitten by a Shrew.  
The genital of a Lamb or Kid being mingled with four drams of the Herb called Aristologia or Hart-wort, and six drams of the sweetest Mirth, is very good and medicinable for curing of those which are bitten or stung with Shrews, Scorpions, and such like unemous Beasts. The leaves of Coleworts being dried, mingled with flower, and tempered together, until they come into the form of a plaster, will very much help against the venomous bites of the Shrew. The seed of Coleworts, and the leaves of the same Herb being mingled with Vinegar, and the Herb called Assa foetida beat or pounded together, do very well and speedily cure the bites of the Shrews, 
Ruellius  as also of a ravenous Dog, if the same in due time be applied thereunto. The liquor also of the leaves of Coleworts being given in any kind of drink, is good and wholesome for the curing of the aforesaid bites or wounds. 
Dioscorides  The Nuts of a young Cypress Tree being mixed with a certain sirrep or potion made of Hony, Water, and Vinegar, and afterwards drunk, doth very speedily procure ease and help for those which are bitten by a Shrew.  
The root of a white or black Thistle, being beaten or bruised and given in drink, doth very effectually help or cure those which are bitten by a Shrew. The like virtue hath the Herb called Rocket in it, and also the seed thereof being given in any kind of drink. 
Aegenetta  The gum or liquor which proceedeth from a kind of Ferula being given in wine to drink, doth very much help and cure those which are bitten by a Shrew. The same virtue also in it hath the root of the herb called Gentian or bitterwort, being given in wine to drink. One or two drams of the youngest or tenderest leaves of the Laurel tree, being beaten small and given in wine to drink, doth speedily cure the sores or wounds which are bitten by a Shrew: 
Ae●ius  the same being also used in the said manner, and given in some certain potion unto horses to drink, doth quickly help and heal them. But there are some which before all other medicines do commend this for the best, and chiefest, that is, 
Auicenna  to take the juice which proceedeth from the leaves of the laurel tree, & the leaves themselves, being moist and new growing and to boil them in wine, and being once cooled to give it to any which is bitten by a Shrew, and this will in very short space altogether help them. A yoonge Weasel being given in wine to drink, is accounted very medicinable for those which are bitten by a Shrew, 
Pliny  or stung by a Scorpion, or any other venomous creature. The herb called Baltsamint or Costmary, the herb called Bartram, 
Aegmetta  or wild Pellito, the herb called betony, the herb called water-minte, or water Cresses, the sweet and delicious gum called Storax, as also the herb called Vervin being each of them severally by themselves either given in wine to drink, or applied in the manner of a plaster or anointed upon the bits, or wounds which come by the venomous teeth of a Shrew, 
Auicenna  will very effectually cure the pain thereof. The biting of a field mouse or Shrew, is very troublesome, and grievous to all labouring beasts, for instantly after her bitings there do little red pimples arise, and there is most danger of death in those beasts which she biteth when she is great with yonog, for the aforesaid pimples will then presently break, after which the beast so bitten will instantly die. The Shrew doth also kill some labouring beasts with poison, 
Albertus  as chief horses & mules but especially & for the most part mares, which are great with young. There are some which do affirm that if horses, or any other labouring creature do feed in that pasture or grass in which a Shrew shall put forth her venom or poison in, 
Absyrtus  they will presently die. In what place soever a Shrew shall bite in any creature it will be compassed with an exceeding hard swelling, the beast also being so bitten, doth express his grief or sorrow with much pain, & straining his body doth likewise swell all over, his eyes do in a manner weep, the swelling in his body doth squize out matter, 
Hierocles  or filthy putrefaction, he voideth poison out of his belly, and doth vomit all sustenance up as soon as ever he receiveth it. If an Ass being great with young be bitten by this beast, it is a very great chance if she scape death.  
But if the Shrew do bite any beast when she is great with young it is known by these signs, or marks, there will certain red pimples compass the sore round about, and also spread themselves over all the body of the bitten beast, and will in short space destroy him, except there be procured some present remedy. The Normans in France do suppose the Shrew to be a beast so full of venom, and poison, that if he shall but pass over either an Ox, 
V●getius  or a horse lying down along upon the ground, it will bring such a dangerous disease upon them, that the beast over which she shall pass shall be lame about the loins, or shall seem as if he were immovable, and that he can be cured by no other means, but by the same Shrew, who either of his own accord, or by compulsion must pass over the contrary side of the beast, and that then he will be cured, which thing I do hold to be very vain and not to be believed.  
For the curing of beasts which are bitten by a Srew, thou shalt boil the seed of Parsley together with Wine and Oil, and thou shalt cut the place which swelleth with a Penknife, by which the poison may issue forth, and the wound being pointingly pulled or torn may wax raw: 
Hypocrates  if by these the inflammation do wax more fervent and hot, thou shalt eat the sore with iron instruments burning with fire, taking away some part of that which is whole and sound: then shalt thou renew the wound with the iron instruments being governed rightly, by which the corruption may issue forth: but if that part do chance to swell by the exulceration, thou shalt sprinkle Barley being burned and dried therein, but before you do this, it is meet to join the old fat.  
There is also another excellent medicine for the curing of the Shrew, which Startonicus himself doth much commend, which is this: to lance or scarify the wound assoon as it is bitten, but especially if it be compassed with an inflammation, afterwards to sprinkle salt and Vinegar up on it, then to encourage or provoke the beasts the next day following by some sweet water or liquor to run or go some little journey, first having anointed the sore with fullers-earth being beaten small and mixed with vinegar, and then daily to nourish or bathe it with water which cometh from baths where some have washed themselves, 
Hierocles  and this in very short time being so used will very well and altogether cure the beast. Against the biting of a Shrew Garlic is accounted for an excellent remedy being mingled with Nitre, but if there shall be no Nitre to be had, mix it with salt and Cummin, then to dry and beat them altogether into powder, & with the same to rub the places which are infected with the biting: but if the venomous wounds do chance to break, then to take barley being scorched or burned, and pound it into small powder, and steep it in vinegar, and afterwards to sprinkle it into the wound: this medicine Pelagon affirmeth, will only heal the bites of a Shrew, and that the grief of the sore, by the use of any other medicines doth rather increase then decrease.  
The flower which is made of red Wet, the Herb called Dill, 
Vegetius  the liquor or resin which runneth out of the great Cedar, and two pound of the best Wine being mingled altogether, given in a potion and poured down the throat of any labouring beast which is bitten by a Shrew, will presently ease and cure him of his pain.  
There is also another potion for the curing of the bites of this beast which is this, to take cloves of Garlic being bruised small, salt, Cummin, and Wine, of each the like quantity, these being given to any beast to drink, doth presently cure him, as also any man being anointed upon the wound, but not given to drink. 
Hypocrates  The herb called Narde or Pepper-wort being beaten to the quantity of two ounces and a half, and mingled with some sweet smelling Wine, will presently help any beast which is bitten by the Shrew, being poured through his Nose, and his sore being at that instant time anointed with Dog's dung: the same is also very medicinable or wholesome for men which are troubled with the said biting.  
The bites of a Shrew being pricked with an Awl and anointed with dust which is found in the furrows of Cartes under the marks or signs of the Wheel, being mingled with sharp vinegar, doth presently assuage the pain, and heal the sore. The earth-of the tract of a Cart also mingled with stolen or urine, being applied unto the bites of a Shrew, will very speedily cure them either upon men or beasts. A Shrew being new killed and rubbed over with salt, applied unto the wounds which she shall bite in any beasts, will instantly cure them: this virtue also hath the gall of a rearmouse or Bat, being mixed with vinegar. 
Pliny   
There is a very good remedy against the bitings of Shrews, or to preserve Cattle from them, which is this, to compass the hole wherein she lieth round about, and get her out a live, and keep her so till she die, and wax stiff, then hang her about the neck of the beast which you would preserve, and there will not any Shrew come near them, and this is accounted to be most certain. And thus much shall suffice concerning the bitings of the Shrews, and of the cures thereof.    

OF WILD FIELD-MICES.  

The Epithits of wild mice describing their kinds,  THis wild Mouse called by the Latines Must agrestis, Must Syluestris, Syluaticus, Subteraneus, and some say 〈◊〉, (although I rather take that word to signify a glare worm.) It is called also Exignus Must, and Rusticus. The Grecians call it Myss Arourayos, the Germans fieldmouse, and erdmouse, that is a mouse of the earth, Nualmuss, and Nu●lmuss, Schorrmuss, Schoermowss, Stossmuss, and L●ckmuss, by reason of her digging in the earth like a mole. The French call it Mullott. There is of these mice two kinds, a greater and a lesser. The picture of the greater we have described hear, forbearing the lesser, because in all parts it resembleth this, except in the quantity.  

Their several parts.  This greater kind is not much lesser than a Rat, having a long broad tail like it. The ears of it are round. The head round and great, and the snout or chaps do not stand out long. They are of two colours in both kinds, some red and some black. They have a beard betwixt their mouth and their eyes, and the lesser mice have a short tail. A Physician taking occasion of the writings of Bassianus Landus to disect one of these mice, found it to be true which he saith, that their maw and guts lie all strait and upright. We have showed already, 
Whether Mice engendered of the earth, can procreate other. Aelianus Pliny  that all kind of mice are generated out of the earth, although also they suffer copulation. And in Egypt it is very common about the Thebaijs, and the places where Nilus over floweth, that in the decrease and falling away of the Waters, the sun engendereth many mice upon the slime of the earth, so that it is ordinary to see one time their foreparts to have life, flesh, and motion, and the hinder parts deformed, and nothing but earth.  
And about this matter there is some disputation among the Authors, for there be Philosophers which affirm, that every creature as well perfect as unperfect, may be made both by seed and of putrefied matter; and from hence came the opinion in the Poets, of the sons and daughters of the earth, and so they say, that things grow by generation in infinitum: Some say that perfect creatures cannot be generated in that manner, but the imperfect ones such as mice are, may be engendered by seed and putrefied matter, and afterwards beget more of his own kind.  
But Aristotle confesseth the first generation, and denieth the second, and saith although they do generate by copulation, yet it is not Idem sed animal spece diversum, à quo nihil amplius gigni possit; And therefore jeronimus Gabucinus endeth this controversy, saying. Mures ex putredine nati, generant quidem & ipsi, sed quod ex eis generatur, nec mus, est nec foemina: nec amplius generat, that is; Mice engendered of putrefied matter do also engender, but that which is begotten of them is neither male nor female, neither can it engender any more, that it may not proceed in Infinitum, like a mouse engendered by copulation. But concerning the beginning of these wild field-mices, and their increase, 
The damage done by wild field-mices  Aristotle speaketh in this manner: we have received (saith he) the wonderful generation of wild fielde-mices, abounding in every place, and especially in corn fields, which by their multitude, do instantly eat up and devour a great deal of grain, insomuch as it hath been seen, that divers poor husbandmen, which have determined to day, to reap their corn on the morrow, in the mean season it was so destroyed by mice, that when the reapers came in the morning, they found no corn at all.  
And as the increase of these mice was extraordinary, so also was the destruction, for men could not drive them away, as in former times by smoking them, or else by turning in swine to root out their nests from the earth, or by sending Foxes, or wild-cats among them, but their multitude did always prevail, and yet after a few days, the showers of the clouds destroyed them. And Pliny saith, that this aught to be no marvel, that there should be so great a harvest and store of these mice, seeing that men yet never knew how to hinder their generation, or to kill them being engendered, and yet for all that they are seldom found in the winter time either alive or dead. And seeing that we have entered into the mention of the damage of these wild field-mices, it is profitable to set down some stories out of Authors, recording the place and persons, whom they have very much annoyed.  
Pliny writeth, as we have showed in our former discourse, that the inhabitants of Troas, were driven from their habitation by these field-mices, because they devoured all their fruits, & when they died there was a worm engendered in their heads. Diodorus Siculus in his fourth book of ancient Monuments recordeth, that there were certain people of Italy, which by incursion of fielde-mices were driven to flight, and to forsake their patrimonies, for they destroyed the roots of the corn, like some horrible drought, or some unresistible cold frost. Cossa a Town of Vmbria in the days of Pliny, which at this day is called Orbi tellus, was destroyed by fielde-mices, (as Volatteranus writeth.) Niphus also saith, that he saw in one night, all the cornfields at Calenum destroyed by these mice.  
There are such a number of these mice in Spain, that many times their destruction caused pestilent diseases, and this thing happened amongst the Romans' when they were in Cantabria, for they were constrained to higher men by stipends to kill the mice, 
Strabo.  and those which did kill them, scarce escaped with life. The inhabitants of Gyarus, an Island of the Cycladeses, after they had long resisted the violence of these mice, yet at length they were feign to yield unto them, and forsake their territory; and the mice after their departure, through hunger did gnaw the iron. We have showed already how the Plilistines were punished with mice, before they sent away the Ark of the Lord, and how the Aeolians and Trojans were annoyed with them, until they had sacrificed to Apollo Smintheus, and how the mice of Heraclea, at the time of Grape-gathering, do go out of the country and return again in the Autumn. When Sanacharib, king of the Arabians and Egyptians, invaded Egypt, it is said by Herodotus, that Vulcan in the night time sent upon his armey such an innumerable swarm of wilde-mices, that before morning they had eaten asunder their Quivers, Arrows, Bows, and all warlike instrmentes, so that the next day, for the want of weapons, and fear of their enemies, they were constrained to take their heels and run away. And to conclude, by the same means the Calcidensians were driven out of Elymnium, a city of the mountain Athos, and thus much shall suffice for the harms of these mice. They make their dwellings and habitation in the earth, 
Places of their abode.  according to this saying of Virgil: 
Sape exiguns mus  
Sub terra posuitque domos, atque horria fecit.  Yet now and then they come out of the earth, although it be but seldom. They heave up hills like Molls, and they eat and devour the roots of corn and Herbs. They make not very deep holes, but dig under the turfs, and upper face of the earth, so that when a man walketh upon it he may perceive it by the sinking in of his footsteps: if the hole be opened with a Spade, they close it again as a Mole doth, but not so speedily, for they defer it two or three days together, and therefore if it be watched they may kill her at her return by treading upon her; concerning the manner of taking them, these observations following may be put in practice.  

Driving away of these mice.  These kind of Mice are driven or chased away with the ashes of a Weasel, or of a cat mingled with water, and by sprinkling or scattering seed or corn abroad, or by some things well sodden in Water: but the poisoning of those Mice is in the scent or savour of bread: 
Plinius.  and therefore they think it more profitable to touch the seed or Corn lightly with the gall of an Ox. Apuleus doth affirm, that to soak the grain or corn in the gall of an Ox before you sprinkle it abroad, 
Paliadius  is very good against these fielde-mices: also (as it is read in Geopon Graec.) it doth very much commend the gall of Oxen, wherewith as he saith, if the seed or corn be touched, they shall be freed from the molestation or trouble of these field-mices.  
Notwithwanding in the dog-days Hemlock-seede i'th' the herb Hellebor is better, or with wild cucumber, or with Henne-bane, or being beaten with bitter Almonds, and Bears-foot, and to mingle with them just as much meal or corn, & beat and stamp them in oil, and when you have so done, put it into the hollow places of these field-mices: and they will die assoon as ever they shall taste of it. Avicen doth affirm also, that Hen-baneseede doth kill these kind of Mice, without the mixture of any other thing. Very many do stop the passages of them with the leaves of Rododaphne, who do perish in the time they are labouring to make their passage, by the gnawing of them.  
Apuleius also saith, that the people of Bythinia have had much experience of these things, who stopped the passages of these mice with these Rododaphne leaves, so that they desire to come forth by touching the same often with their teeth: which truly so soon as they shall touch or come unto, they shall presently die. But they use a kind of incantation which is this that followeth. I do adjure all ye mice which do remain or abide hear, that ye do not offer me wrong, or suffer me to be wronged of any other. For I do assign and appoint you this field, (than he nameth the field) in which if I should surprise you hereafter, I call Luno to witness, I will tear every one of you into seven pieces: when as thou hast write this charm, bind paper fast to the place wherein the Mice haunt, and that before the rising of the Sun: so that the characters or marks may appear on the outside cleaning to a natural stone of that place. I have written this (saith the Author) lest any thing should seem to be overskipped: neither do I allow or prove such things can be done, but I rather counsel all men that they do not set their mind to any of these which are more worthy of derision than imitation. If thou shalt fill the passages of these rustical or field-mices with the ashes of an Oak, he shall be possessed with a fervent desire to it, often touching it and so shall die.  

Marcellus. The medicines of field mice. Scholiastes.  These country Mice, that is to say those Mice which are found in the fields, being bruised and burned to ashes, and mingled with fresh honey, doth comfort or restore the sight of the eyes by diminishing the darkness or dimness thereof, in what field soever you shall find any thing, dig them up by the roots with a little stake or post.   

OF THE WOOD-MOUSE.  
PLiny doth oftentimes make mention of this woode-mouse or rather a Mouse belonging to the wood, 
The description.  but he doth it only in medicines; but that it doth differ from this country or fieldmouse we have shown in the Chap. going before, because it doth not habit or dwell in Countries or tilled places, as the Country or field-mices do, but doth inhabit in Woods and forests. The wood-Mouse is called in Greek as the Countrey-mouse: but I think it to be a kind of Dormouse, which proceedeth from the kind of wood-mouse. Pliny truly doth make the same remedy or medicines of a Dormouse, as he doth of a Wood-mouse, as I will a little after rehearse or recite unto you. Also I should have thought that a Sorex had been the same, because it is a wood-mouse, but that, that one place of Pliny did hinder me, where he commendeth the ashes of a Wood-mouse to be very good for the clearness of the eyes, and by and by after did show or declare that the ashes of the Sorex were good also in the same use, as I will recite or rehearse below in the medicines or remedies of the wood-mouse. Agricola a man of great learning, doth interpret or judge the wood-mouse to be that mouse, to the which they do appoint the name derived from Auellana: but he doth account that to be the Sorex, which I will show or declare beneath to be the Shrew. I do understand that there are properly two kinds of the wood-mouse spoken of before. The one of them that which Albertus doth write, saying that there is a certain kind of Mouse which doth build or make her habitation in trees, and of a brown or swart colour, and having also black spots in her face, which only is called by the universal name of a wood-Mouse. Of the same kind Pliny doth mean, (if I be not deceived) when he writeth, that the mast of a beech-tree is very acceptable to Mice, and therefore they have good success with their young ones. The other which is peculiarly named the Sorex, which (saith Pliny) doth sleep all the winter time, and hath a tail full of hair: whose shape or form we propose and set evidently before you. But that I may more distinctly handle those things which Pliny hath showed to us concerning the wood-Mouse, I will write her down separately, or by itself, and afterwards concerning the Mouse which hath her name derived from Filburds, which the Germans have left in writing, and which I myself have considered or observed, and last of all I will write concerning the Sorex peculiarly and severally from the ancient writers.  
The ashes of a wood-mouse being mingled with honey, doth cure all fractures of bones, the brains also spread upon a little piece of cloth, and covered with wool is good also, 
The medicines of the Woodmouse Pliny  but you must now and then spread it over the wound, and it doth almost make it whole and strong within the space of three or four days: neither must you mingle the ashes of the wood-mouse with honey to late: honey also being mingled with the ashes of earth-worms, doth draw forth broken bones. Also the fat of these beasts, being put to kibes is very good, but if the ulcers are corrupt and rotten, by adding wax to the former things doth bring them to cicatrising. The oil of a burned Locust is also very good, 
Marcellus  and also the oil of a wood-mouse with Honey, is as effectual as the other. They say also that the heads and tails of Mice mixed with the ashes of them and anointed with Hony, doth restore the clearness of the sight, but more effectually being mingled with the ashes of a Dormouse or a Wood-mouse.   

Of the Nut-Mouse, Hasell-Mouse, or Fildburd Mouse.  
THis beast is a kind of Sorex, and may be that which the Germans term Ein, gros haselmus, a great Hasell-mouse, so called because they feed upon hasell-Nuts, and Filburds. The Flemings call it Ein Slaperat, that is a sleeping Rat, and therefore the French call it by the name Lerot, whereby also we have showed already, they understand a Dormouse.  
For this sleepeth like that, and yet the flesh thereof is not good is to be eaten. The colour of this Mouse is red like the Hasell, and the quantity full as great as a Squirrel, or as a great Rat: upon the back and sides it is more like a Mouse, and upon the head more red. His ears very great, and peeled without hair. The belly white, so also are his legs. The neither most of his tail towards the tip white. His Nostrils and feet reddish. The tail wholly rough, but most at the end with white hairs.  
The eyes very great hanging out of his head, and all black, so that there is not in them any appearance of white. The beard partly white, and partly black, both above and beneath his ears, and about his eyes, and the upper part of his tail next his body all black. Upon his forefeet he hath four claws or distinct toes, for he wanteth a Thumb. But upon his hinderfeete he hath five, I mean upon each severally. The outside of his hinder Legs, from the bending to the tip of his nails is altogether bald without hair. And the savour of all this kind is like the smell of the vulgar Mice. They live not only in the earth, but also in trees which they climb like Squirrels, and therefore make provision of Nuts and meat against the Winter, which they lodge in the earth.  
The Countrymen finding in the Summer their caves and dens, do wisely forbear to destroy them, knowing that they will bring into them the best Nuts and Fill-herds can be gotten, and therefore at one side they stick up a certain long rod, by direction whereof in the Winter time they come and dig out the den, justly taking from them both their life and store, because they have unjustly gathered it together: Some have eaten it, but they were deceived, taking it for the Dormouse.   

OF THE LASCITT MOUSE.  
THis Mouse is called by the Germans Lascitts, and also Harneball, because of the similitude it holdeth with the Ermeline Weasel. The skin of it is very precious, being shorter than the Ermeline two fingers breadth. And for as much as else, there is no difference between the Lascitt Mouse and the Lascitt Weasel, except in the quantity. My opinion is that they are all one, and differ only in age.  
And I am rather led to affirm thus much, because there are skins, annually brought to the Mart of Frankford, out of Polonia (called Lascett,) which are no other than the weasels, of Novo grodela, whose white skins are intermixed with griffeld, and thus much shall suffice to have said of this Mouse.   

OF THE SOREX.  

Of the name and kind.  I Am of opinion that this kind of Mouse belongeth to the Hasell Mouse before spoken of, because it is wild, hath a hairy tail, and sleepeth in the Winter, all which things are by Pliny ascribed to the Sorex; only this hindereth, that he maketh the Sorex to have rough hairy ears, and the Sorex of Germany hath bald ears. For answer whereof this shall suffice, that the other 3. notes being so great & pregnant, there is no cause why the want of one and that so little as the hairs on the ears, should deprive it of his natural due and kind. The Italians and the French use this word Sorex, 
Alunnus.  for a domestical vulgar Mouse, and so peradventure did the ancients before them; but it is greater than the domestical mouse, although Plinyes Sorex be neither greater nor lesser. The Spaniards call a Sorex, Sorace, or Raton Pequenno. The Illirians Viemegka Myss, by which word also they understand a Shrew-mouse. The fibres of the entrails of this Sorex do increase and decrease with the Moon, so that the number of them do always answer the number of the days of her age.  
Her ears as we have said are full of hairs, but in the lowest part or tip thereof. The reason of her name is taken from the skreeching voice she maketh in gnawing. For it is a very harmful biting beast, cutting asunder with her teeth like a saw. Some do derive the Greek word from Huras, which anciently did signify a mouse, and therefore they call this Syrax, and Saurex, but I list not to stand any longer upon the name, seeing the beast itself affordeth little worthy matter to entreat of.  
It is reported by Varro, that in Arcadia there was a Hog so fat, that a Sorex did eat into her flesh, and made her nest and brought forth young ones therein, which may very well be; for such is the nature of a fat Swine, that he will hardly rise to eat his meat, or ease himself of his excrements: And beside, fatness stoppeth sense, burying both the Nerves and Arteries very deep: so that in the body of a man, his fattest part is least sensible. Lycinius the Emperor going about to restrain the insolency of the Eunuches and Courtiers, called them Ineas, Sorisesque palatinos, that is moths and Sorexes of the court.  
There was an ancient garment (as Pliny writeth) called Vestis soriculata, 
Egnatius.  and this was very precious in my opinion, because it was guarded or fringed with the skins of the Sorex. If this beast fall into any Wine or Oil, she corrupteth the same, and it is to be recovered by the same means, as we have formerly described in the vulgar Mouse. It should seem there was great store of them in the days of Heliogabalus, for he commanded (as jampridius writeth) to be brought unto him, not only a thousand of these beasts, but also a thousand Weasels, and ten thousand vulgar Mice, as we have showed before in the story of the vulgar Mouse.  
When the Soothsayers were about their divinatious, Pliny writeth, that if they heard the squeaking of a Sorex, they broke off, and gave over their labour, holding it unprofitable to go any further therein, and it is also reported, that the voice of this Mouse, gave occasion to Fabius Maximus, to give over his Dictatorship, and unto Caius Flaminnius, to give over the Mastership of the horsemen, such fear of silly beasts, was begotten in the minds of gallant and magnanimous spirits, by the unprofitable and foolish behaviour and doctrines of the Magicians.  
It is said by Nigidius, that these Sorises do sleep all the Winter & hide themselves like the Dormouse. They also when they eat any corn, do screetch and make a greater noise than other Mice, whereby they bewray themselves in the dark unto their enemies, and are killed, which was the occasion of that proverbial speech of Parmeno in Terrence, Ego me● meo judicio miser, quasi sorex perij. Saint Austin, and Saint Origine, do also make use of this proverb, the one in his book of order, the other in a Homily upon Genesis, which caused Erasmus to write in this manner, Sed videber ipse meis, judicijs captus, that is, I have overthrown myself with my own tale. These Sorices do make hollow the trees wherein Emmets or Aunts breed, and there is perpetual hatred betwixt the Bîttors, and these, one lying in wait to destroy the others young.  

The medicines of the Sorex.  
Serenus and Pliny, say that if a woman with child do eat the sinews of a Sorex if her eyes be black, so shall the infants be likewise; 
Si praegnans artus captivi Sorices edit  
Dicuntur foetus nigrantia lumina fingi.  The fat of these beasts or of Dormice is very ptofitable against the Palsy. The powder of the heads and tails, anointed with Honey upon the eyes, restoreth the clearness of sight, and with honey attic, the powder and fat of a Sorex burned, helpeth running eyes, and the same powder mingled with oil, cureth bunches in the flesh.  
There is another mouse called by Mathaeolus, Must Napelli, that is a Wolfe-bainemouse: so called, because it feedeth upon the roots of that Herb, 
Of the mous called Must Napelli.  although there be some of opinion, that it is not a creature, but another little Herb growing near unto it for a counter poison.  
And Marcellus also maketh mention of Napellus, and Antinapellus, whereunto I should easily condescend, but that the eyesight of Mathaeolus leadeth me to the contrary. For he writeth that he took one of them in the top of a high mountain in ITALY▪ And Sylnaticus calleth this mouse, Must Suring, or Sucsinus, and calleth it a counter poison to Wolfe-bane, and that God might show thus much unto men, he causeth it to live upon the roots, in testimony of his natural virtue, destroying poison and venomous hearb●.    

THE INDIAN MOUSE, AND DIVERS. other kinds of mice, according to their Countries.  
I Do find that divers times mice do take their names from regions wherein they inhabit, which happeneth two manner of ways: one, because the form of their bodies will somewhat vary: the other, because not only in shape, but also in wit they have some things in them common to mice, over and above the mice of our countries, 
Mice of the Last  therefore we will briefly comprehend all their surnames of whatsoever regions they are in one order or Alphabet. In the Oriental parts of the world, there are great mice, (as ALEXANDER writeth) of the quantity of Foxes who do harm both men and beasts, and although they cannot by their biting kill any man, yet do they much grieve and molest them.  
Americ●s Vespucius writeth, that he found in an ysland of the sea being distant from Vlisbona a thousand leagues, very great mice. 
Egyptian mice.  The hair of the EGYPTIAN mice is very hard, and for the most part like a Hedgehogges: and there are also some which walk bolt upright upon two feet, for they have the hinder legs longer, and their fore legs shorter, their procreation is also manifold; and they do likewise sit upon their buttocks, and they use their forefeet as hands. But Herodotus affirmeth these mice to be of AFRICA, and not of EGYPT; amongst the AFRICAN or CARTHAGINIAN pastures (saith he) in AFRICA towards the Orient, there are three kinds of mice, of the which some are called Bipedall or Twofooted, some in the CARTHAGINIAN language Zetzeries, which is as much in our language as hills, some Hedgehogs'.  

Cyrenean mice.  There are more kinds of mice in the CYRENAICAN region: some which have broad foreheads, some sharp, some which have pricking hair in the manner of Hedgehogs. It is reported that in CYRENE there are divers kinds of mice both in colour and shape, 
Pliny.  and that some of them have as broad a countenance as a Cat; some have sharp bristles, and bear the form and countenance of a viper, which the inhabitants call Echenetae, but improperly, as it appeareth by the words of Aristotle in his book of wonders.  
Herodotus also affirmeth the like of those Mice, to be in shape and colour like Vipers: but Pliny and Aristotle do both disallow it, and say that in those juice there is nothing common to vipers, but only to hedgehogs', as concerning their sharp bristles.  
There are also some Mice in Egypt which do violently rush upon pastures and corn: of which things Aelianus speaketh, saying in this manner; when it beginneth first to rain in Egypt, the Mice are wont to be borne in very small bubbles, which wandering far and near through all the fields do affect the corn with great calumitie, by gnawing and cutting a sunder with their teeth the blades thereof, and wasting the heaps of that which is made in bundles, do bring great pains and business unto the Egyptians: by which it comes to pass, that they endeavour all manner of ways to make snares for them, by setting of Mice-trapes, and to repel them from their enclosures, and by ditches, and burning fires to drive them quite away: but the Mice as they will not come unto the traps, for as much as they are apt to leap, they both go over the hedges, and leap over the ditches. But the Egyptians being frustrated of all hope by their labours, all subtle inventions and policies being left as it were of no efficacy, they betake themselves humbly to pray to their Gods to remove that calamity from them. Whereat the Mice by some fear of a divine anger, even as it were in battle array of observing a squadron order, 
A wonder in the Egyption Mice.  do departed into a certain mountain: The least of all these in age do stand in the first order, but the greatest and eldest do lead the last troops, compelling those which are weary to follow them.  
But if in their journey the least or youngest do chance through travail to wax weary, all those which follow (as the manner is in wars) do likewise stand still, 
Aelianus  and when the first begin to go forward, the rest do continually follow them. It is also reported that the Mice which inhabit the Sea do observe the same order and custom.  
The African Mice do usually die as soon as ever they take any drink: but this is commonly proper unto all mice, (as Ephesius affirmeth) where it is written, 
Medicine by african mice  above concercerning the poisoning of mice. Mice, (but especially those of Africa) having their skins pulled off, boiled with oil and salt, and then taken in meat, doth very effectually cure those which are troubled with any pains or diseases in the lungs or lights. The same doth also easily help those which are molested with corrupt and bloody spetting with retching.  
The kinds of African mice are divers, some are two footed, 
Pliny  some have hair like unto hedgehogs', some faces of the breadth of a Weasel▪ but some call these mice Cirenacian, some Egyptian, as I have before declared. 
The Arabian Mice.  In Arabia there are certain mice much bigger than Dormice, whose former legs are of the quantity of a hand breadth, and the hinder of the quantity of the joint to the end of the finger: I do understand them to be so short, that nothing thereof may seem to appear without the body except the space of the joints of the finger, as it is in Martinets.  
It is said that the garments of the Armenians are usually woven with mice which are bred in the same country, 
The armenian Mice.  or diversly docked with the shape of the same creature. The Author writeth, that Pliny maketh mention of the Armenian mouse, but I have read no such thing: therefore he doth perchance take the Armenian mouse for the Shrew. In Cappadocia there is a kind of mouse which some call a Squirrel. Aelianus writing of the Caspian mice, 
Of the Caspian mouse.  Amyntas (saith he) in his book entitled De mansionibus, which he doth so inscribe, saith that in Caspia, there do come an infinite multitude of mice, which without any fear do swim in the floods, which have great and violent currentes, and holding one another by their tails in their mouths (as it is likewise reported of Wolves) have a sure and stable passage over the water.  
But when they pass over any tillage of the earth they fell the corn, and climbing up into trees, do eat the fruit thereof, and break the boughs: which when the Caspians cannot resist, they do by this means endeavour to restrain their turbulent incursions, for they remove all things which may hurt birds having crooked talents, who come presently so flying in such great flocks, or companies, that they may seem to be clouds to expel the mice from their borders, and by a proper gif● incident unto them by nature, do drive away hunger from the Caspians, neither in quantity are these Mice inferior to the Egyptian Ichneumons: they are also ungentle, and they do no less devour with the strength of their teeth, than the Mice of Teredon in Babylon do iron, whose soft skins the Merchants carry to the Persians. The Indian mouse, or Pharaoh's mouse, (as some learned later writers do write) is no other than the Ichneumon. Antonius musa Brasavolus, took the before expressed figure of an Indian mouse, (for so he did call it) which before that time was shown by Bellonius, and I guessed it to be an Ichneumon; and truly in the snout (if you take away the beard) and in the ears it doth agree, but in the tail it doth differ, which doth rather resemble a cats: and in many other things, which by conferring them are easy to be marked, and as I conceived it, I have set it down.    

Of the Moschatte, or Mus-kat.  
Likewise there was a most odiferous musk cat at Venice, which a merchant there had to be seen, brought as he said out of Cathay, & for proof whereof he showed the way that he went, namely through the Euxine sea, Colchis, Iberia, and Albania, even to the entrance of Scythia. For the country Cathay is a part of Scythia, beyond Imaus, neither aught this to seem wonderful, for in that place there was a Region, called by Ptolomeus, Randa marcostra, wherein he placeth the eleventh table of Asia. This region is watered by the river Sotus, and therein aboundeth spicknard, and the inhabitants call the country wherein the best Muskats are bred, 
Brassavola  Ergimul, and the greatest city of that Country Singuy. The same Author writeth also, that Muskattes are brought out of Egypt, and out of many places of Africa. In Thebeth also there are many Cities, and beasts about those cities, called Gadery, which do bring forth the musk, and the Inhabitants hunt them with Dogs. The province of Canicluet, doth also yield many of these beasts, and likewise Syria. S. jerom also writeth thus: muscus & Oénanthe, & pegrigrini muris pellicula, by which skin of the strange mouse, 
Tame musk cats.  he meaneth the little bag, or skin wherein the musk of the Muskat is included. The princes of Europe do nourish these tame, being brought out of the new found world, and many other rich men especially in Italy, be delighted with the odorefirous savour which cometh from it. (Brassavolus saith) that he saw a Merchant offer one of these to be sold unto Alphonsus du. of Feraria, which had the Navel full of musk. And Catherinus Zenus, an ancient Noble man of Venice, had a Roe of this kind, which he left after his death unto his heirs; and by this it doth plainly appear, that the Muskcat, is neither like a Cat, nor a mouse, and that all those which have affirmed so much thereof, have been deceived by their own conjectural derivation of Moscus or Muscus, or by the error of some writer of the ancient books, which instead of Magnitudo Capreoli à Roe, have inserted Catti, a Cat. And thus much shall suffice for the description of this beast, and for the Regions where it is bred, except I may add the relation of Ludovicus Romanus, who affirmeth, 
Their strength nimbleness and quickness Alex. Benedictus  that the muskats of Calechut are brought out of the country Pegus. These Roes of the new found land are wonderful nimble and quick, and so swift, that they are seldom taken alive, but after they are taken by pulling out their longer teeth they wax tame. When they are prosecuted with the hunters, and with Dogs, they defend themselves with their teeth. In some places they take them in snares, and in ditches, also kill them with darts; and so having killed them, they cut off the little bag wherein the musk groweth, for that musk doth exceed in sweetness of Odour all the things that were ever made by the art of man, 
Of the Musk and the use thereof.  and therefore the use of it is more plentiful then of any other thing, for they carry it about in Gatmentes.  
They make perfume of it; they anoint beads whereupon they tell their prayers, they also make balls of it, and include it in Gold or Silver, carrying it about, either to be seen, or because they are delicate and wanton, or to show their riches and abundance, or to preserve themselves from putrefied and stinking airs, or else against cold and moist diseases of the brain. With this the luxurious women perfume themselves, to entrap the love of their wooers: for as the thing itself is a vice or sickness of the beast, so also by men it is used to vice and wickedness; yet the Venetian matrons will never use it, and he that beareth it about him shall never perceive it himself.  
We have showed already, that it groweth in the navel, 
The place where the Musk groweth.  or in a little bag near unto it, and it is true by Gyraldus and Varinus, that when the beast beginneth to be luxurious, and prone to the rage of venery & carnal copulation, than the blood floweth to the navel, and there putteth the beast to pain, because it swelleth above measure. The beast than abstaineth from all meat and drink, and rolleth himself upon the ground, & so by the weight of his body presseth forth the humour that troubled him, which after a certain time doth coagulate and congeal together, and then rendereth such an acceptable savour, as you see it hath.  
The relation whereof you shall hear out of the words of Serapion. In the wild Roes (saith he) which wander too and fro in the mountains freely, without the government of man, have in a little bag, certain putrefied matter or blood, which of itself groweth to be ripe, whereunto when it is come, the beast itcheth, and is pained as it were with lancing, therefore he rubbeth himself upon stones, rocks, and trees, 
The natural expression of Musk  a great while together, for it delighteth him, whereby the stones grow white through his rubbing & therefore in time he weareth the bag a sunder, making issue unto it for the corruptible matter to come forth, which presently runneth out upon the sores, no otherwise then if it had been lanced.  
Then the wound groweth to be whole again, and the beast departeth, until the like exsuperance of blood come into the same place again. For every year this happeneth them. The inhabitants of the country know all the hunters of these wild beasts, and therefore note them where they empty their bellies. For the humour so pressed out as before is declared through the heat of the sun congealeth and drieth upon the stone, growing more commendable and pleasant through the suns heat; Then come the inhabitants, and in little bottles made of the skins of these beasts, which before they have killed, and so put the musk into them.  
This they sell for a great price, because it is thought, (and that worthily) to be a gift fit for a king. But if this musk be taken out of the creature by violence, then will he bring forth no more, yet express it by his own natural art he beareth again, and again. The greatest cause of this humour, is the sweetness of his food, and the air wherein they are bred, therefore if one of them be brought into this part of the world, with musk in his cod, it will grow to ripeness in a temperate air, but if it be brought without musk in the cod, than it will never yield any among us: And besides that it liveth but a little while. And therefore my opinion is, that this excremental humour, is unto it like a menstruous purgation, for the want whereof it dieth speedily. Every part of this beast is called musk which cometh forth of his ulcerous issue, for although the other parts smell sweet, yet we will show afterwards, more at large, that it is not of themselves, but by reason of this humour.  
The preciousness of this thing deserveth a further treatise for thy better direction and instruction of the knowledge hereof, 
The best musk declared by these several countries.  both for the choice of that which is best, and for the avoiding and putting away of that which is adulterate. At Venice at this day it is sold in the cod, and the Indian musk is better than the African. The brown is always better than the black, except it be of Catha, for that of Catha is black, and best of all. There is some that is yellowish, or betwixt red and yellow, after the very same colour of Spicknard; this also is of the best sort, because the beasts that render it, do feed upon Spicknard.  

Silvius.  Therefore this is good to be chosen, because it cannot be adulterated, and besides the taste of it is bitter, and as soon as ever it is tasted, it presently ascendeth to the brain, where it remaineth very fragrant without resistance, and is not easily dissolved. It is not bright within, 
Avicen.  but muddy, having broad grains and equal throughout, like the wood of Balm. But according to the regions, they choose musk in this sort.  
Of the Indian musk, that of the Region of Sceni, (called Antebews,) they set in the first place, and next unto it, the beasts of the Sea side; The musk of Cubit is known by the thin bladder of the beast wherein it is contained, 
Elluchacem.  but that of Gergeri, is less Aromatical and more thick. The musk of Caram is in the middle place betwixt both, wherewithal they mingle powder of Gold and Silver, to increase the weight. The musk of Salmindy is worst of all, because it is taken out of his blather or cod, and put into a glass. There are some which prefer the Tumbascine musk, and they say, that the odor thereof cometh from the sweet herbs whereupon the beast feedeth: and the like is said of the Region of Sceni, but the odor is not equal to the other. And the Tumbascines, do not gather the musk after the fashions of others: For they draw not forth this matter out of the cod, nor yet gather it in calm weather. The Cenians, they press forth the matter out of the ventricle, and when they have it forth mingle it with other things, and that in cloudy and tempestuous weather: afterwards they put them up in glasses, and stop the mouth close, and so they send it to be sold, unto the Sarizines, and to Amanus, and to Parsis, and to Haharac, as if he were a Tumbescine, When this beast goeth furthest from the sea, and feedeth toward the desert upon Spikenard, then is his musk sweeter, but when they feed near the Sea, it is not so fragrant, because they feed upon myrrh. Avicen sayeth, there is some kind of musk like a Citron, but such hath not been seen in this part of the world, for our musk is most commonly like the colour of iron, and the savour of it, 
Serapto.  like a Cirenian Apple, but stronger; and consisteth of little pieces, but it is better that hangeth together and hath a savour of the wilderness, but if it be adulterated with Snakes or Byrds-dung, then will it be lesser pleasant in the savour, and also pinch and offend the nose.  
The hunters of Tebeth, and Seni, as we have showed already, do kill their sweet Rose, and afterwards take out from them their bladder of musk, which musk being exerped before it be ripe, smelleth strongly and unpleasantly. And then they hang it up a little while in the open and free air, wherein it ripeneth as it were by concoction in the sun, and thereby receiveth an admirable sweetness. And the like do divers Gardeners use towards Apples, and fruits of trees which are gathered before they be ripe. For by laying them up in a dry place, they wear away their sharpness and become pleasant. But it is to be remembered, that musk is the best which doth ripen in his own cod before it be taken out of the beast, for before it is ripe, it smelleth displeasantly.  
There is not much perfect musk brought into this part of the world, but the strength of it cometh from the virtue of the cod wherein it is put, and so it is brought to us, but the best is brought out of the East, where groweth Spicknard and sweet Herbs. Rodericus Lucitanus saith that our musk is compounded of divers things, the ground whereof is the blood of a little beast like a Coney, which is brought out of Pegun a provence of India. But the means whereby to try it may be this, after it is weighed, they put it into some moist or wet powder, and after a little while they weigh it the second time, 
The trial of Musk.  and if it exceed the former weight, then do they take it for sound, perfect, and good, but if it do not exceed, then do they judge it adulterate.  
Some Merchants when they are to buy musk stop it to their noses, 
Simion Sethi Silvius  and holding their breath run half a stones cast, afterwards they pull it from their Nose, and if they perceive the savour of the musk, then do they but it, and take it for good, but if not, they refuse it for corrupted. In some Churches they make perfumes with musk, and by mingling Stirax, Aloes, Amber, and juice of Roses, they make a perfume called Regium Suffimigium, the King's perfume; likewise unto sweet waters, drawn out of the furnaces of Chymis, whereunto they add simple Rose Water, and for the richer sort of people musk and Camphory.  
Andreus Furnerius in his French book of adorning man's nature, teacheth a composition to be made of certain Oils, Soap, and Musk, And also ointmentes and musked oils. He also showeth how to make little round balls of musk, and other confections, 
Platearius  and afterwards to draw a thread through the middle of them, and so wear them about one's neck.  
Some put it into silken wool, through which they first draw a thread, and so dissolve it in rose water, afterwards make it up in medicines, and use it as aforesaid. It may be preserved in a vessel of Lead, close stopped along time, for the lead which is cold and moist, 
The preserving of musk  agreeth well with the nature of the musk, & therefore if a leaden vessel be wanting, so as ye be forced to use glass and silver, then must you put two or three pieces of lead into it, for the better preservation, and covering the passage all over with wax, and above all things you must avoid all kind of spices, taking heed that no grain thereof come into it. If while it is in the vessel it lose the savour and be dead, than it is to be recovered by opening the mouth of the vial, and hanging it over a privy, For when the stink and evil saver cometh unto it, Contra foetorem eluctatur, & quasi luctando reviuisset, it striveth against the filthy stink, and as it were reviveth in that contention, saith Isidorus, Albertus, and Platearius.  
But concerning the adulterating of musk, I will say more in this place. 
Benedictus The adulterating of musk & the means to descry it.  First of all the mountibanks do corrupt it by mingling with it the liver of a calf. Also by a root called Makir, and an herb Salich. Many times the dung of Mice is sold for musk, and so great is the deceit herein, that a man may not trust the outward shape of an entire cod, for there be impostors which can counterfeit them, and make them in all parts for the outward appearance, and fill them with certain stuff, interposing some little true musk among it until it have a reasonable savour, and therewithal deceive simple people.  
It is also adulterated by mingling with it a little goats blood fried, or brown bread fried, so that three or four parts of these, will receive seasonable taste from one part of the musk. It is also adulterated in the skin by putting pieces of the skin into it, and it may be known from the true musk, because it will weigh twice so heavy. The Saracens use this shift above all others, and there is one principal way of making counterfeit musk, which is this, they take Nutmegs, Mace, Cinnamon, Cloves, gilly-flowers, and Spikenard, of every one a handful, all these being beat diligently together, and dried and sifted, they are mingled with the warm blood of a Dove, and afterwards dried in the Sun, then are they seven times sprinkled over, or moistened, with the Water of muske-Roases, and betwixt every sprinkling they are dried; At length they mingle therewithal a third or fourth part of true musk, and then sprinkle it over again with Muske-rose-water, so divide it into three or four lumps, and take the white hairs from under the tail of a Roe or Kid, and so put it in a vessel of glass.  
Benyvine, white-waxe taken out of a new Hive of Bees, the rotten part of Eue-tree, and a little Musk, are mingled altogether to make a counterfeit Amber, for it will smell like civet, or musk, or else Stirax, and the powder of Lygnum-aloes with Civet, and Rose water, but the fraud in one & other is easily deprehended, for both the odor and the colour are different from the true Amber, and also it will sooner wax soft in water, then that which is natural.  
Some do corrupt their Musk with the seed of Angelica, or rather with the root of it, because the root smelleth sweet like Musk, but the cozenage may be easily discovered, by putting it into water. For the Angelica will sink, and ●he Musk will swim. The true Musk is sold for forty shillings an ounce at the least. It is also observed by Arnoldus Villanovanus, that in the presence of Assafoetida or Castoreum, the best musk will have a horrible and intolerable savour, although they touch not one another which cannot be ascribed to any known reason, but to some secret in nature. The sweetness of the Arabian musk is described by A●ciatus in this verse; Et celebris suavi, est unguine muscus Arabs. There be divers Herbs which smell sweet like musk, as Angelica, Dorsis, Muske-Giliflowers, 
Herbs resembling musk.  Muske-Grapes, the leaves of a winter Cherry, and an Herb growing near Basill without a name, like wild Parsley, the Damasine-rose, and many other. Wild cats and Martin's do also render an excrement much like musk, and there are Hares called Moschiae, which leave such an intolerable smell in the impression of their footsteps, that the Dogs by touching them grow mad, as we have showed in the story of the Hare: And thus much for the description of this beast, now followeth the medicines.  

The medicines of the Musk-cat.  
A very little part or quantity of a Musk-cat is of great virtue and efficacy; wherefore it is very sparingly used in medicines or potions, neither is there any part thereof beaten or bruised as it is of all other beasts, but it is melted and dissolved in water which proceedeth from the sweetest Roses. It is also a beast which is very hot and dry, but rather mord dry then hot, yet notwithstanding the same his heat is assuaged and allayed by no other thing but only the Gum called Camphire, and his dryness is only moistened or mollified with Oils and very sweet, as oil of violets, and oil of Roses. Amongst sweet smells and savours the principallest and chiefest laud and commendation is attributed unto the smell which proceedeth from the musk cat: For he doth not only with his odoriferous and delightful savour please and content the scent of men, but also doth strengthen the spirits, and all the parts of man's body, yea and that in a moment, for the slenderness of his parts, which although it doth forthwith penetrate or enter into the scent of man, yet doth it endure longer, and is not so speedily or quickly dissolved as the scent or savour of any other sweet smell whatsoever.  
A musk-cat and the herb called Mercuries-fingers or Dogges-bane, being given in purging medicines to drink, do greatly renew and refresh the decayed strength or force of those which have been before times weakened with divers and continual medicines in their m●bers. The same is also very profitable for those which are effeminate or defective, and eclipsed in their mind or courage, as also for those which are weak and feeble in their joints, not by any hurt, or any other casuallity being enfeebled, 
simeon  but being always so even from their childhood. A musk-cat is an excellent remedy for those which are troubled with fear in their hart, and also for those which do quiver or shake either for fear or any other thing throughout all the parts of their body. The same is a very profitable and medicinable cure for those which are grieved with any ache or pain in their head or with any enormity or trouble in their liver, and is also being given simply by itself, 
Isidorus  without any thing mixed in it or compounded in wine, is very good and wholesome for the healing and curing of those who have any pain or grief in their stomach, which cometh by the occasion of any cold.  
A muske-catte being put unto the body of any man in the form or manner of a plaster, doth confirm and make strong both his hart▪ and all the rest of his bowels, 
Dioscorides  or interior parts: it doth moreover increase both strength and power in all his members, yea and in the very bones, the efficacy thereof is of such power and virtue. The same being laid or anointed upon the head, is very effectual for the expelling or driving away of the rheum which falleth from the head into the nostrils, and by that means procureth heaviness in the same, and for the amending and curing of the swimming dizzines or giddiness in the head through the abundant humours which remain and stay therein, and also for the bridling and restraining of lust and venery. 
Auicenna   
The same being used in the aforesaid manner doth temperate and confirm the brains of any man, besides it easeth and helpeth those which have pain about their heart, by the which they suppose their very heart to ache. The smell of this beast is both profitable and hurtful, for unto those which are cold of constitution, the scent is very pleasant in regard that is it hot of itself, and is very delightful in their savours: but unto those which are hot of nature it is very noisome, in regard that the heat and strong scent thereof overcometh their senses, and oftentimes causeth their heads to ache, and be full of pain, 
Rasis  and doth al-also stir up in them that pestiferous disease called the falling sickness: but unto women which are of a hot or fiery constitution it is more hurful & noisome, for it breedeth in them a very pestiferous disease which choketh their matrice or womb, 
Brasavolus  & causeth them oftentimes to swoon, it is called by some the mother. The sneezings of a musk-cat is an excellent remedy against the resolution of the sinews or the palsy. A musk-cat is very good & wholesome for the helping and curing of those which are troubled with any deafness or astonishment in any part of their bodies, as also for the driving away of melancholic and sorrowful passions out of men's minds, and for the incitating delightful mirth and pleasure in them.  
A musk-cat being mixed and mingled with dry plasters which are used for the healing of the eyes, jam an excellent remedy for the expelling and driving away of the white skin which doth usually cover the sight, and for the drying up of moist rheums and humours which in the night time do fall from the brains and the head, and by that means doth much hurt and damage the sight of the eyes, as also for the clarifieng and healing up of any pain or disease therein.  
A musk-cat is an excellent remedy for those which have a desire to vomit and cannot, it doth also renew an appetite or stomach in those until their victuals which do loath and abstain from all sustenance, and doth loosen and dissolve all thick puffinges or windiness in the interior parts or members of any one.  
A muske-catte being mingled with a caustic medicine, 
Platearius  is very profitable and wholesome for the bringing forth of those women's menses or fluxes which are stopped, and also for moving conception in those women which are hindered in it by the occasion of some great cold.  
A medicine or suppositary being made of ambergryse, and mingled with a sweet gum coming out of Syria and Styrax, and then mixed both together with a musk-cat and so bea●en, until they come unto a certain salve, and laid unto the secret parts of a woman is very good for the aforesaid disease. 
A●ice●na  There is a certain juice or moistness in a musk cat which being pressed forth or dissolved, and mixed with the Oil called Palma Christy, and anointed upon the yard of any man, doth stir him up to lust and venery. If the least part of a musk-cat be eaten by any one which is troubled with a stinking breath, i● will presently expel and take away the stink thereof. And thus much shall suffice concerning the cures and medicines of the musk-cat.    

OF THE MULE.  

〈◊〉 several 〈◊〉.  THe Mule is a beast, called by the Hebrews Pered, from whence comes the feminine Pirdah 3. of King. and there be some that say the reason of the Hebrew word is, from the separation and sterility of this beast, for it is Pered, quia non pareat. The Chaldey word is Cudana, the Arabian Beal, but Gen. 36. for the Hebrew word jemin, many translate Mules. The Arabians Kegal, but the Grecian Septuagints Hemionous. The Grecians also call a Mule Astrahe, from the strength of his body. The Latins call a Mule Mulus, and Semiasinus, that is half an Ass, because on the one side he is a Horse, and on the other side an Ass, and therefore in his conditions he more resembleth an Ass than a Horse, whereupon lieth this tale. A certain Lydian Mule ●eeing his Image in the water, grew to be afraid of the greatness thereof, and thereupon took his heels and ran away as fast as he could; neither could he be stayed by all the wit of his keepers: 
Plutarch  At length the mule remembering that he was the son of an Ass, he stayed his course and came back again neighing. The Italians call a mule Mulo, and the female Mula, like the Latins, and the Spaniards. The French mulet, and the female Mule, from whence cometh the English word Mule. The Germans multhire, or mulesel. The Illirians meseck, and the Flemings mul.  

〈◊〉 kinds o● Mules.  There is another kind of mules in Syria, divers from those which are procreated by the copulation of a mare and an ass, & they receive their names from the similitude of their faces. For there is no other cause, why wild Asses should be called Asses, but only their similitude and tame Asses. And as among wild Asses some of them are singularly swift, so also among these Syrian mules, there are some excellent speedy coursers. These mules procreate in their own kind, and admit no mixture, which Aristotle proved by nine of them which were brought into Phrygia, in the days of Pharnacas, the father of Pharnabazi. Theophrastrus also reporteth, that in Cappadocia, the mules engender among themselves, which Aristotle remembreth in his wonders, and he might well have spared it, for they are a kind of cattles among themselves. 
Aelianus.  There be flocks of Asses and mares in India, where the mares do willingly admit the Asses in copulation, and bring forth red mules, the best of all other for running.  

The generation of Burdens.  But among the Indian Phyllians, their Asses, mules, Oxen, and Horses, are no bigger than Rams. As the mule is begotten betwixt an Ass and a mare, so the Burdon is begotten betwixt a Horse, and a shee-Asse, wherefore the Italians call him Mulo Bastardo, that is, 
The p●ts of mu●●s & their ●●●our.  a bastard mule. For as the mule, more resembleth the Ass than the horse, so the Burdon more resembleth the horse than the Ass, the reason is, because all kinds follow the father. The mule hath some parts proper to the Ass, as long ears, a terrible voice, a cross upon the shoulders, small feet, a lean body, and in all other things it resembleth a horse. The length of their ears serveth instead of their foretop, their colour is somewhat brown, but it varieth, for the Roman Cardinals have mules of an ash-colour, and those very great ones with long tails.  
They change their teeth and have in number six and thirty, their Neck is like the Neck of an Asses, long, but not standing upright, their bellies simple and of one quantity. They want a gall like all foure-footed-beastes, and there is a thing in their heart like a bone, as we have showed before in the story of the Ass.  

The food of Asses.  They eat such food as Horses, and Asses do, but they grow fat by drinking, yet they drink not like a Horse by thrusting in their Noses into the water, but only touch it with their lips. 
Mizaldus Dioscorides   
They love Cucumbers above all other meats, but the flowers and leaves of Rododaphne are poison to Mules and Asses, 
The length of a Mules life.  and to many foure-footed-beastes. Both a Mule and a horse grow from the first coming forth of their teeth, (by which their age is discerned) and after all their teeth are come forth, it is hard to know their age. The females in this kind are greater, more lively, and live longer than the males. It hath been found that they have lived to fourscore years of age. Such a one was presented at Athens, at what time Pericles builded the Temple of Minerva, where by reason of his age, he was dismissed from all labour, yet afterwards he would not forsake his companions, but went with them, exhorting them with neighing to undergo the labour cheerfully; Whereupon there was a public decree, that the said Mule should have an ordinary of provender appointed him in Prytanium, 
Aristotle Aelianus  and that no body should drive him away from their Corn when he eat it, although it were in the Market place.  

The generation of Mules.  We have showed already that this Beast is engendered betwixt an Assea Mare, and therefore if a man would create unto himself a notable breed of Mules, he must look to the choice both of his Male and Female. First of all for the female, that she be of a great body, 
The election of a Mare to bear Mules.  of sound bones, and of singular good shape, wherein he must not so much expect her velosity or aptness to run, as her strength to endure labour, and especially to bear in her womb a discordant Foal, begotten by an Ass, and to confer upon it both the properties of his body, and the disposition. For when Mares do unwillingly receive the genital seed of the Ass, the fool doth not grow to perfection in the Mare's belly, 
Pliny  until she have borne it thirteen months, whereby it resembleth more the sluggish and dull nature of his father, than the vigour of his mother. But for the helping of their copulation, they pull certain hairs out of the tail of the female, and afterwards bind them together therewith.  

The choice of a mule.  There is no lesser regard to be had of the Stallion, lest the want of judgement in the choice of him do frustrate the experiment; Seeing therefore they are engendered betwixt a Mare and an Ass, or betwixt a Mare and a wilde-Asse, and the Mule, begotten betwixt the wild Ass and the Mare doth excel all others, both for swiftness of course, hardness of foot, and generosity of stomach: yet is the tame Ass better for this breed then the wild Ass, for he will be more beautiful in outward form, and more tractable in disposition; And the Mules engendered by wilde-Asses, may be compared to these; yet can they never be so tamed but they retain some qualities of their Wilde-Father; And therefore a Mule begotten betwixt them (I mean betwixt a wild male Ass and a tame female Ass) are fit for Nephews then for sons; that is, their Foales may beget good Mules, and such as are tamable and tractable, because descent breaketh the corruption of nature, but themselves do never prove profitable.  
And therefore it is most commodious and necessary to get such a Stallion Ass to the procreation of Mules, whose kind by experiment is excellent, and outward parts every way acceptable, such as these are; a long and great body, a strong Neck, strong and broad ribs, a wide breast full of muscles, loins full of sinews, strong compacted, legs of colour blackish or spotted, for the mouse colour is too vulgar, and is not fit in a Mule. For it is but folly in a man to allow and approve, every colour he looketh upon, and therefore (Collumella writeth) when there are spots upon the tongue and pallet of a Ram, such also are found in the wool of the Lamb he begetteth.  
And so also if an Ass have divers coloured hairs upon his eye brows, or upon his ears, the foal he bringeth forth hath such colours in his skin; And hereunto agree both Paladius, and Absirtus saying; He that will have a good breed of Mules, must get an Ass of Elegant form, a great stature, square members, a great head not like a horses, his face, cheeks, and lips not small, his eyes standing out of his head, and not little or hollow, broad Nostrils, great ears, not hanging down, but standing upright; a broad and long neck, a broad breast, rough with the plights of his muscles, and strong to endure the kickings of the mare: great breasts, plates and other parts under his shoulders, and so down to his legs, which ought to be strong, broad, and corpulent, and standing far asunder, so as he may easily cover the mare.  
A great back, and broad backebone, neither hollow nor standing up with bunches, bearing a direct line upon the middle. His shoulders not low but standing up, the hipbone full and long, not bending too narrowly nor pined buttockt, nor standing out sharp, and they are best which have the shortest tails.  
Furthermore let his stones be great, his knees great and round, standing both alike, his legs bony and without flesh, nothing appearing in them but nerves and skin; not standing awry, nor yet of divers colours, his pasterns not high, nor yet over-low: his feet not low nor bending inward, his hoof thick and hollow within, the inward part of it being clear, according to the saying of juvenal: Namque hic mundae, nitet ungula Mulae. His voice clear and not hoarse, for so the mare will be terrified from copulation. His colour ought to be likewise clear, as all black, having no white bely, or somewhat looking towards purple, and having one black spot upon his mouth, or rather a black tongue and such as have been brought up with horses.  
It is the fashion of some to take wild Asses to tame them, to make Stallions for generation, for they beget the best Mules, if they be liberally fed and not enclosed, and never wax wild again if they be put among tame Asses. And the young one so gotten by him, will be like the sire: and if any have a desire to make the Mules of strange colours, 
Absirtus  they must cover the female with a cloth of that colour wherewithal they desire the young one to be foaled, as we have showed already in the discourse of Horses, whereby there are raised many excellent kinds and races; or else they bring in their presence at the time of their copulation some great male Horse or Ass, by the fight whereof they are made more fruitful: or again, some base and dispisable beast being offered to their view, doth make them to conceive more noble Mules.  
If the wild Asses be at any time heavy, and not willing to cover the Mare, then let there be another female Ass brought into the presence, by the sight whereof his lust so burneth that he rageth almost to madness for copulation: And therefore being denied, the Ass doth more willingly leap upon the Mare, whom before he loathed. Again, it must be regarded, that the Stallion be tied and bound fast, so that he may not cover the Mare after she is with foal, nor yet have access unto her, lest by kicking and biting he cause abortment, for many times they break their bonds asunder, and greatly trouble the females with young, therefore they are accustomed to some labour, which taketh down the heat of their lust: yet at the time that they are to cover the Mares, you must use all diligence to awaken the drowsy nature of the beast, so that with greater spirit the seed of the male and female may meet together.  
The Asses of Lybia will not cover mares that have manes until they be shorn off, for it seemeth they disdain that their females should have more ornaments than themselves, which are their husbands.  
We have showed already in the discourse of the Ass, that mares do not willingly admit any Stallion Ass to cover them, except it be such a one as did suck a Mare, which we called a horse-suckling or Equimulgus. For this cause men that propound unto themselves to nourish races of Mules, take the colt of an Ass so soon as it is foald and put to it a mare giving milk in some dark place, wherein the mare not doubting any fraud, is deceived, and willingly yieldeth her udders to the Ass' foal; whereunto being accustomed for ten days together, at last she taketh it for her own, and such a Stallion Ass loveth mares exceedingly: and on the other side, the Mare refuseth not him. And some say, that although they suck their mother's milk, yet if from the time of their weaning they be brought up among Horsse-Colts, it is as good as if they had sucked mares.  
If the Ass be small which is a Stallion, he will quickly wax old, and his issue be the worse, therefore they must provide the largest and strongest Asses, and nourish them with the best hay and barley, that so his strength may abound before his copulation. He ought not to be under three years old, nor yet brought unto a Mare which never knew male, for such a one will beat him away with her heels and mouth, and bring him into perpetual hatred with that kind; wherefore they use to bring some vile and vulgar Ass into the presence of the Mare, as it were to woe her, and provoke her to copulation, that so if she beat him away it may be no hindrance to the Stallion, but if she seem to admit him, and desirous of copulation, than they take him away, and bring the appointed Stallion into his room, and so the Mule is engendered.  
For the effecting of their copulation, there must be a place appointed for the purpose, betwixt two walls, having a narrow passage, that so the Mare may not have liberty to fight with the Ass, and the Mare's head must be tied down to a Manger or rack, the ground being so fashioned, that her forefeet may stand much lower than her hinder, and so ascend backward, to the intent that the ass may more easily leap upon her back, and she receive the seed more deeply. When the Mare hath brought forth the Mule, she giveth it suck half a year, and then driveth it away, which ought to be brought up in some Mountains or hard places, that so the hooves may grow hard and endurable.  
Having thus discoursed of the generation of Mules, it now followeth that we should inquire whether Mules thus engendered betwixt an Ass and a Mare, doth likewise bring forth in their own kind. Obseruatumest (saith Pliny) è duobus diversis generibus tertij generis fieri, & neutri parentum esse similia, eaque ipsa qu● ita nata sunt, non gignere, in omni animalium genere, id circo mulas no parere. That is to say; It hath been observed, that out of two divers kinds, a third hath been engendered, and yet like to neither of the parents, and those so engendered did not procreate others in the universal kind of beasts, or among all creatures; And therefore Mules conceived betwixt Asses and Mares, do not bring forth young. Whereupon Camerarius made this pretty riddle of a mule. 
Dissimilis patri, matri diversa figura  
Confusi generis, generi non apta propago,  
Ex alijs nascor, nec quisquam nascitur ex me.  Democritus is of opinion also, that Mules cannot conceive, and that their secret places are not like other beasts, and the issue of confused kinds can never engender, but especially in a Mule, because it is made of divers seeds, (I mean divers in quantity, and almost contrary) for the seed of the Ass is cold, and the seed of the Mare is hot.  
Aristotle disputing of this matter concerning those kinds that are procreated of divers parents, writeth in this sort, those beasts join in copulation, whose kinds although they are divers, yet are not their natures very disagreeable. If the quantity and stature be alike, and the times of going with young be equal, yet they remain barren that are so begotten, of which cause Empedocles and Democritus yield reason: Empedocles obscurely, and Democritus more plainly, but neither of them both well; for they allege the same demonstration about all beasts out of their kind. Democritus saith, that the passages of the Mules are corrupted in their wombs, because their beginning doth not consist of one and the same kind; but this is no reason, for that it happeneth also to other beasts that do engender.  
Empedocles he yealds a reason out of Plutarch, about the joining together of the seeds, and therefore compareth it to a commixtion of tin and Brass together, but he saith he doth not understand their meaning, and therefore proceedeth to express his own opinion in these words. Frist (saith he) every one of the Males do beget one of their own kind, but the females cannot conceive, and this is no great wonder, because that Horses are not always fit for generation, nor Mares to bring forth Colts being covered: and therefore when asses and mares do couple together, their issve may be more barren because they receive the greater hindrance in the diversity of kind; for besides the coldness of the Ass' seed which may be one great cause of his barrenness, they have another property, if they do not breed and engender before the casting of their Colts Colts-teeths, they remain sterile and barren all their life long: for so doth the generative power of the Ass' body rest upon a tickle and Nice-point, apt to rise, or easy to fall away to nothing.  
And in like sort, is a horse prone to barrenness, for it wanteth nothing but cold substance to be mingled with his seed, which cometh then to pass when the seed of the Ass is mixed with it, for there wanteth but very little, but that the Ass' seed waxeth barren in his own kind, and therefore much more when it meeteth with that which is beside his nature and kind.  
This also happeneth to Mules, that their bodies grow exceeding great, especially because they have no menstruous purgation, and therefore where there is an annual breeding or procreation, by the help and refreshing of these flowers, they both conceive and nourish; now these being wanting unto mules, they are the more unfit to procreation.  
The excrements of their body in this kind they purge with their urine, which appeareth because the male-mules never smell to the secrets of the female, but to their urine, and the residue which is not voided in the urine, turneth to increase the quantity and greatness of the body, whereby it cometh to pass, that if the female mule do conceive with foal, yet is she not able to bring it forth to perfection, because those things are dispersed to the nourishment of her own body, which should be employed about the nourishment of the foal: and for this cause, when the Egyptians describe a barren woman, they picture a mule.  
Alexander Aphroditius writeth thus also of the sterility of mules. 
Orus. An Emblem.  Mules (saith he) seem to be barren because they consist of beasts divers in kind, for the commixtion of seeds, which differ both in habit and nature, do evermore work something contrary to nature, for the abolishing of generation; for as the mingling together of black and white colours do destroy both the black and white, and produce a swart and brown, and neither of both appear in the brown; so is it in the generation of the mules, whereby the habitual and generative power of nature is utterly destroyed in the created compound, which before was eminent in both kinds, simple and several. These things saith he.  
Alcmaeon as he is related by Plutarch, (saith) that the male mules are barren by reason of the thinness and coldness of their seed, and the females because their wombs are shut up, and the veins that should carry in the seed, and expel out the menstruous purgation, are utterly stopped. And Empedocles and Diocles say, that the womb is low, narrow, and the passages crooked that lead into it, and that therefore they cannot receive seed, or conceive with young▪ whereunto I do also willingly yield, b●cause it hath been often found that women have been barren for the same cause. To conclude therefore, mules bear very seldom, and that in some particular Nations if it be natural, or else their colts are prodigious, and accounted monsters.  
Concerning their natural birth, in hot regions where the exterior heat doth temper the coldness of the Ass' seed, there they may bring forth. And therefore Columella and Varro say, that in many parts of Africa, the Colts of Mules are as familiar & common, as the Colts of mares are in any part of Europe.  
So then by this reason it is probable unto me, 
Mules engender.  that mules may engender in all hot Countries, as there was a mule did engender often at Rome; or else there is some other cause why they do engender in Africa, and it may be that the African mules are like to the Syrian mules before spoken of, that is, they are a special kind by themselves and are called mules for resemblance, and not for nature. It hath been seen that a mule hath brought forth twins, but it was held a prodigy. Herodotus in his fourth book recordeth these two stories of a mules procreation, when Darius (saith he) besieged Babylon, the Babylonians scorned his army, and getting up to the top of their Towers, did pipe and dance in the presence of the Persians, and also utter very violent and oprobrius speeehes against Darius and the whole army, amongst whom one of the Babylonians said thus: Quid istic desidetis o Persae, quin potius absceditis, tunc ex pugnaturi nos cum peperint Mulae. O ye Persians why do you sit here, wisdom would teach you to departed away, for when mules bring forth young ones, then may you overcome the Babylonians. Thus spoke the Babylonian, believing that the Persians should never overcome them, because of the common proverb, Epean emionois tekosin, when a mule beareth young ones. But the poor man spoke truer than he was aware of, for this followed after a year and seven months: While the siege yet lasted, 
A history of Mules.  it happened that certain mules belonging to Zopyrus, the son of Megabiz●s brought forth young ones, whereat their master was much moved, while he remembered the aforesaid song of the Babylonian, and that therefore he might be made the Author of that fact, communicated the matter with Darius, who presently entertained the device, therefore Zopirus cut off his own nose and ears, and so ran away to the Babylonians, telling them that Darius had thus used him, because he persuaded him to departed with his whole army from Babylon, (which he said) was inexpugnable and invincible. The Babylonians seeing his wounds, and trusting to their own strength, did easily give credence unto him, for such is the nature of men, that the best way to beguile them is, to tell them of those things they most desire, for so are their hopes persuaded before they receive any assurances. But to proceed, Zopyrus insinuated himself further into the favour of the Babylonians, and did many valiant acts against the Persians, whereby he got so much credit, that at last he was made the general of the whole Army, and so betrayed the City unto the hands of Darius: thus was Babylon taken when Mules brought forth. Another mule brought forth a young one, at what time Xerxes passed over Hellespont, to go against Graecia with his innumerable troops of soldiers, and the said mule so brought forth, had the genitals both of the male and female.  
Unto this I may add another story out of Swetonius, in the life of Galba Caesar. As his father was procuring Augurismes or divinations, an Eagle came and took the bowels out of his hands, and carried them into a fruit-bearing-oake; he inquiring what the meaning of that should be, received answer, that his posterity should be Emperors, but it would be very long first, whereunto he merrily replied; Sanecum mula pepererit; I sir, when a mule brings forth young ones: which thing afterwards happened unto Galba, for by the birth of a mule, he was confirmed in his enterprises when he attempted the Empire, so that, that thing which was a prodigy and cause of sorrow and a wonder to all other people, was unto him an ominous confirmation of joy and gladness, when he remembered his grandfathers sacrifice and saying. Therefore it was not ill said of Democritus; Mula non naturae opus, sed humanae machinationis, adulterinum inventum, & furtum esse videntur. Mules are not the proper work of nature, but an adulterous invention of humane policy, robbing nature: for (saith he) when a certain Median found his Ass covering of his mare, 
The invention of mules Aelianus.  whereupon afterwards she fell to be with foal, and seeing the young one to communicate with both natures, they drew it into a custom to cover the Mares with their Asses for the engendering of such a breed.  
Some are of opinion that mules first began among the Paphlagonians, which before the Trojan war were called Eneti, and afterwards Veneti: but in Gen. 36. we find that Anna the father in law of Esau, keeping his father's Asses, did invent Gemim, that is, mules. as some interpret. But rather I believe, that while Asses and Horses ran wild in the wilderness among themselves, the wild Asses first began this race. The male at seven years old may engender, because he is of a hotter nature than the female, and also doth not in his generation confer any part of his bodily groat to the young one, and sometimes he engendereth when he hath lost his foremost teeth, and after the first copulation, he never engendereth more. 
Aristotle the quantity o● a mules ●oa●e.  The young one so generated, is called Ginnus and Pumilio, for it is a very dwarf, according to the observation of martial: 
His tibi de mulis non est metuenda ruina  
Altius in terris pene sedere soles.  Such as these were kept in the Court of the Duke of Ferraria, and although in all things they resemble the mother, yet are named after the father, and such also are the Burdones before spoken of in the story of the horse. Mules are begotten both by Mares, she-Asses, and Bulls, but yet those are the best that are begotten betwixt an Ass and a mare. And thus much for the generation of mules.  
They are nourished with the same meat that Horses and Asses are, annoyed with the same sicknesses, and cured with the same means, generally blood-letting is good for them, and for their diet Bullimunge. In Scythia they can ablde no cold, and therefore the horses are there used instead of Mules. In some countries the Horses can abide no cold, but the Asses and Mules bear it out (as Herodotus writeth,) and as we have showed before in the story of the Ass: when the Grecians were at Troy, and were destroyed by a consuming pestilence, the first of all their company that died were their Dogs and their Mules, and the reason of it was, because the pestilence arising out of the earth, they by the sense of smelling, which is very quick in both kinds, did first of all draw in that poison from the earth.  
Collumella saith, that the medicines for the Oxen do also cure mules, 
Sicknesses of Mules and their cures.  yet there are special medicines not to be neglected, which we will express in this place. For a mule that hath a Fever, give her raw Cabbadge, and for one that is short wound use blood letting, and for a drink give it a pint of wine and oil mixed with half an ounce of Frankincense, and half a pint of the juice of horehound. For the scratches or disease in the hooves, lay to it Barley meal, then make suppuration with a knife, and cure it by laying two linen clothes, or by a pint of the best Garum, and a pound of oil infused into the left Nostril of the Mule, whereunto you may add, the whites of three or four Eggs separated from the yolks.  
The female Mule may be burned in the feet, or let blood after the manner of Horses, and some Countrymen give in their food the herb Veretrum, or else the seed of Hyoscanus or Henne-bane beaten to powder and drunk in wine. For the languishing of the chine or leanness they make this drink, have an ounce of beaten brimstone, a raw Eglantine, a penny weight of the powder of Myrrh, mingled all three together in wine, and so poured down the Mules throat, is a present remedy to cure it. As also for the pain in the belly and all manner of coughs, the herb Medica is special good for the said languishing disease. So also to fat the mule if it be given green and not dried like hay a little at a time for fear the beast be suffocated with overmuch blood. When a mule is tired or heated, 
Collumella  let the load be taken off, and turn her forth to wallow in some convenient place. If that suffice not, take some fat, and put it into her chaps, that so she may suck it down, 
Rutius.  and pour wine after it.  
For to keep the necks of mules from wring and loosening their skin, use this medicine, take two pound of Hogges-greace sod three times, 
Pelagonius  or unto the third part two pints of Vinegar, and therewithal anoint the mules neck. As we have showed that the pains of a horses belly and guts are best of all cured by the sight of a Mallard, swimming in the water, whereby they are speedily delivered from all manner of torment, so the same hath as great or greater operation to cure the pains of the mules belly. It is reported by Avicen that mules fall into madness, and in that madness bite their master mortally. They are likewise subject to the gout, and especially to swellings about the crown of their pasterns, but they are cured as horses and Oxen.  
They live long, ordinarily to fifty years, and sometimes to fourscore, the reason thereof is given by Coelius: Animalia quae frequenter coeunt previoris sunt vitae, inde fit, ut muli equos superint, videndi diuturmitate; that is to say, Those beasts and creatures which often times join in copulation have but short lives, and from thence it cometh, that mules live longer than horses.  
The Epithets of a Mule are these; packe-bearer, dirty, Spanish, rough, 
The epithits & conditions of Mules.  and byformed. There is an Adage or proverb called Mulus Marianus, and by it is signified a man which is apt both for to obey and to rule; it was taken from Marius the great Roman Soldier and commander, whose fashion was, when he had commanded any of his Soldiers to fetch a burden, or do any wild service, he himself would put his hand unto it. It signifieth properly a bearing back, or coltstaff, as we say in English, whereupon poor men carry their burdens, and from thence it was translated into a proverb to signify all that do obey commands. There be some which give another reason of this proverb, for they say, that when Scipio did besiege Numantia, he did not only determine to look into the weapons of his Soldiers, but also to his horses, mules, and chariots. Then Marius brought forth an horse, nourished by himself very delicately: Besides the the horse a mule of a very comely body, far excelling all other mules both in gentleness and in strength. Therefore seeing the Emperor was delighted with the beasts of Marius, and would now and then make mention of the mule, at length it came to a common jest, to call a double diligent servant Mulus Marianus. The Italians do commonly call those men mules which are base borne, and not by lawful marriage.  
Concerning the disposition of mules, it is well observed by Aristotle, that mules are always tame, 
Alunnus The inward disposition of Mules.  and if at any time they be more wild, they abate their untamable nature by drinking of wine, because by the operation of the wine, their heels and hard parts do resolve and grow soft; by the same reason that Apes by drinking of wine lose their nails, and men accustomed to drunkenness fall into palsies: for there is such a dispersing and discussing nature in wine, that it dissolveth all nerves and hard things in the bodies of beasts, even as water dissolveth hard fruits and pease, & Vinegar maketh lead as soft as an Egg, that it may be drawn through a Ring: and such is the nature of mules, that after they have drunk wine, they feel themselves disarmed, and therefore give over to resist because by kicking backwardly, they receive more harm than they give, and thus the guiltiness of their own weakness, maketh them gentle against their wills, for otherwise they hate mankind, 
Pliny.  and are nothing so tractable as horses. For Varro saith, that they have so much confidence in their heels, that by them alone, they kill wolves when they come among them.  

Use of Mules in their several works Cardan  Mules were wont to be used for ploughing, and for carrying both of men and burdens, but now in most parts of Europe, judges and great Princes ride upon them until they be old, and then they sell them to the poor men, who turn them into the mountains where they suffer them to run wild till their hooves be hardened for long travails, and then they take them up again. They have been also accustomed to ploughing, according to these verses; 
Quantum mularum sulcus praecedit in aruo  
Tantumis praecurrit.  For the mules did plough more speedily, and come to the lands end more quickly then either the Ox or Horse. And martial saith, that they were used in carts to draw timber according to these verses: 
Vixque datur long as, mulorum vincere mandras  
Quaeque trahi multo, marmora fune vides.   
They were also used in race at the games of Olympus, as we have already showed in the story of the horse, but that custom died quickly, because that the Arcadians could not endure mules. The price of mules was great, for Crispin (saith juvenal) gave six thousand pieces of money for a mule, and yet he saith it was not well worth six pound, the verses of juvenal are these: 
Crispinus mulum, sex millibus emit aequantem  
Sane paribus sestertia libris  
Vt perhibent qui de magnis maiora loguutur.  The Cappaedocians paid to the Persians every year besides Silver and Gold, fifteen hundred horses, two thousand mules, and fifty thousand sheep; but the Medians paid twice so much. The dwarfish mules called Ginni were also much set by, not for use, but only for delight, as dwarves are kept in Noble men's houses. When Pysistratus the son of Hypocrates first of all affected Tyranny at Athens, and laboured to get the government to himself, as he came out of his country being drawn with a chariot by mules, he wounded himself and his mules very grievously, and so drove them into the market place, showing his wounded body and beasts unto the Athenians, telling them that so he was wounded by his enemies, and that he escaped death very narrowly, but if it pleased them to grant him a guard of soldiers to defend his body, he would take revenge upon their and his enemies: whereunto they yielded, and he having gotten a band of soldiers under that pretence, presently took upon him the government and sovereignty.  
To conclude this story of mules, I do read in Aelianus, that Serpents do love to feed on the flesh of dead mules, and two things are very eminent in the nature of mules, one of their understanding, and the other of their friendship. Concerning the first, Plutarch relateth this story of a mule that was accustomed to carry salt, who upon a season going through a water, fell down underneath his burden, so that the salt took wet, afterwards the beast perceived how by that means, his extreme load melted away, and so became lighter & lighter; afterward the Mule grew to this custom, that whensoever he came loaded with salt over that water, he fell down in it for the easing of his carriage, his Master perceiving his craft, on a day he loaded him with Wool, and sponges, and so the beast coming over the water fell down as he was wont to do with his salt, and coming out of the water, he felt his load to grow heavier than it was wont to do, in steed of lessening, whereat the beast much mused, and therefore never afterward durst lie down in the water, for fear of the like increase of his load. The other observation of their love and friendship, ariseth from the Proverb Mutuum muli scabunt, that is, Mules scratch one another, and help one another in their extremity; from whence cometh our proverb, one good turn asketh an other, and the Latin proverb, Senes mutuum frigate, old men rub one another; which did arise upon this occasion, as Adrian the Emperor so passed a long on a day by a bath, he saw an old soldier in the bath rubbing himself upon a marble stone for want of a man to help him, whereupon in pity of his case he gave him maintenance for himself and a man: afterwards other old soldiers seeing how well their fellow had sped, went likewise into the bath before the Emperor's eyes, and rubbed themselves upon the Marble, thinking to get as much favour and liberty as their fellow had gotten, but the Emperor seeing them, and perceiving their fetches, bid them rub one another, and thereupon came that proverb. And thus much for the natural discourse of Mules, now followeth the medicinal.  

The medicines of the Mule.  
The dust wherein a Mule shall turn or roll himself, 
Pliny.  being gathered up and spread or sprickled upon the body of any one who is ardently and fervently in love will presently assuage, and quench his inflaming desire. A man or woman being poisoned and put into the belly of a Mule or Camel which is new killed, will presently expel away the force of the venom or poison, and will confirm and make strong their decayed spirits, and all the rest of their members: 
Ponzettus  For as much as the very heat of those beasts is an Antidote or preservative against poison.  
The skin or hide of a Mule being put unto places in any one's body which are burned with fire, doth presently heal and cure the same: it doth also heal sores and grievous ulcers which are not come unto impostumes.  
The same is an excellent remedy for those whose feet are worn or wrung together through the pinching of their shoes, to help themselves withal, 
Auicenna  and for those which are lame, and those which are troubled with those grievous sores called Fistulas. If any man shall take either in meat or drink the marrow of a Mule, to the weight or quantity of three golden crowns, he shall presently become blockish and altogether unexpert of wisdom and understanding, and shall be void of all good nutriment, 
Albertus Aesculapius  and manners. The ear laps or ear lages of a Mule, and the stones of a mulet being borne and carried by any woman, are of such great force and efficacy, that they will make her not to conceive. The hart of a Mule being dried and mingled with wine, and so given to a woman to drink after that she is purged or cleansed thirty times, hath the same force, 
Sextus  and power that the aforesaid medicine hath for the making of a woman barren. The same effect against conception hath the bark of a white popular tree, being beaten together with the reins of a Mule, then mingled in wine and afterwards drunk up. If the herb called Heart's tongue, be tied upon any part of a woman, with the spleen of a mule, 
Auicenna  but as some have affirmed by itself only, and that in the day which hath a dark night, or without any Moon shine at all, it will make her altogether barren and notable to conceive. If the two stones of a mule be bound in a piece of the skin of the same beast and hanged upon any woman, 
Albertus  they will make that she shall not conceive so long as they shall be bound unto her. The left stone of a weasel being bound in the skin or hide of a mule, and steeped or soaked for a certain space or time in wine, or in any other drink, & the drink in which they are so steeped given to a woman to drink, doth surely make that she shall not conceive. The stones of a mulet being burned upon a barren and unfruitful tree, 
Aesculapius  and put out or quenched with the stolen or urine of either man or beast which is gelded, being bound and tied in the skin of a Mule, & hanged upon the arm of any woman after her menstrual fluxes, will altogether resist and hinder her conception. The right stone of a Mule being burned and fastened unto the arm of a woman which is in great pain and travail, 
Sextus.  will make that she shall never be delivered until the same be losened and taken away: but if it shall happen that a maid or young virgin shall take this in drink after her first purgation or menses, she shall never be able to conceive, but shall be always barren and unfruitful.  
The matrix or womb of a female Mule taken and boiled with the flesh of an Ass or any other flesh whatsoever, 
〈◊〉  and so eaten by a woman which doth not know what it is, will cause her never to conceive after the same. The worm which is called a glow-worm, or a Globird, being taken out of the womb or matrice of a female Mule and bound unto any part of a woman's body, 
Kirami●●s  will make that she shall never be able to conceive.  
The dust or powder which proceedeth from the hooves of a male or female Mule being mixed or mingled with oil which cometh from Mirtleberies, 
Pliny  doth very much help those which are troubled with the gout in their legs or feet. The dust of the hooves of a Mule being scorched or burned, and the Oil of Myrtle berries being mingled with Vinegar, and moist or liquid Pitch, 
Marcellus  and wrought or tempered in the form or fashion of a plaster, and opposed or put unto the head of any one whose hairs are too fluent and abundant, doth very speedily and effectually expel the same.  
The Liver of a Mule being burned or dried unto dust, and mixed with the same oil of Myrtle berries, and so anointed or spread upon the head, is an excellent and profitable remedy for the curing of the aforesaid enormity.  
The dust or powder of the hooves of a female Mule is very wholesome and medicinable for the healing and curing of all griefs and pains which do happen or come unto a man's yard, 
Sextus  being sprinkled thereupon. The hoof of a Mule being borne by a woman which is with child, doth hinder her conception. The filth or uncleanness which is in the ears of a Mule, being bound in the skin or hide of a little or young Hart, and bound or hanged upon the arm of a woman after her purgation, doth cause that she may not conceive. The same being in like manner mingled or mixed with oil which is made of Beavers stones, doth make any woman to whom it is given to drink, altogether barren. The dirt or dung Mule being mixed with a syrup made of honey, 
Marcellus.  vinegar, and water, and given to any one to drink that is troubled with the heart swelling, and it will very speedily and effectually cure the pain thereof.  
The dung of a Mule being burned or dried and beaten small, and afterwards sifted, or seirced and washed or steeped in wine, and given to any woman to drink, whose menstrual fluxes come forth before their time, will in very short space cause the same to stay. The stolen or urine of a male or female Mule being mingled with their dirt or dung, 
hippocrates.  is very good and medicinable for those to use which are troubled with corns and hard bunches of flesh which grow in their feet. Assafoetida being mingled with the urine of a Mule to the quantity of a bean and drunk, will altogether be an impediment and hindrance to the conception of any woman. 
R●s●●.  The stolen or urine of a mule being taken to the quantity of eight pounds, with two pounds of the scum or refuge of silver, and a pound of old and most clear oil, all these being beaten or pounded together until they come to the thickness of the fat or sweat which falleth from men's bodies, and boiled until they come unto so liquid and thin a juice, 
Aegi●eta  that they will speedily and effectually cure and help those which are troubled with the gout or swelling in the joints.  
If a woman shall take the sweat which proceedeth from a horse, and anoint it upon a woollen cloth and so apply it as a plaster or suppositary unto her secret parts, it will make her altogether baron. 
Ra●●●.  There is an excellent remedy for those which are pursy or shortwinded which cometh also by the mule: which is this, to take or gather the froth or foam of a mule, and to put it into a cup or goblet, and give it in warm water for a certain space or time to be drunk, either to the man or woman which is troubled with this enormity, 
Marcel●●s  and the party which doth so use it, shall in short space have remedy, but the mule will without any lingering of time, or consuming of time in pain and sorrow die.  
The milt of a male or female Mule being drunk in a potion or juice made of honey water and vinegar, to the value or quantity of three cruces or cups full, 
Pliny  is commended for an excellent cure and medicine for those which are troubled and grieved with that pestiferous and deadly disease called the falling sickness, otherwise Saint john's evil. There is an excellent remedy for those which are troubled in the voiding of their water, which is this, to take the ringworms or Tetters which do grow upon both the legs of a Mule above their knees, and which do stick thereupon in the manner of a dried thick skin, and to burn or parch them, 
Marcellus  and afterwards to put or place them upon him which is troubled with the strangury, or can not void his water but by dropsmeale, so that there be great care had to cover close with cloven or clefted clothes, or garments, the suffumigation thereof, lest that the smell or fume do fade, and void away, and this being so used will be very effectual for the curing and driving away of the aforesaid disease.  
The hairs of a Mule and an Ass being mingled together & dried, 
Trallianus  and put into some certain perfume, and so given to any one to drink which is troubled with the falling sickness, will presently expel and drive it quite away. In the place or part of man's body wherein a male or female mule shall bite, Ponzettus affirmeth, there will presently arise, and grow small bushes, or little blisters which are always full of red and pale humours, and filthy corruption, which can almost be healed and cured by no salve, potion, or medicine, by any means applied thereunto. There are some also which do suppose the biting of mules to be poison, for truly there doth not only follow those aforesaid bushes and biles, but also an extreme and almost indurable inflammation and burning, through all the parts of the body, which doth greatly distemperate and vex the same.  
But it is affirmed by others that the biting of mules is to be cured after the same manner as the biting of a Cat, which is thus: First, to wash and clarify the wound or bitings where the corruption is with vinegar mingled with oil of roses, and then to take pennyroyal, or the herb called Neppe and boil it, and stroke or rub the wound very softly with it, and it will in time wholly cure it. And thus much shall suffice at this time concerning the cures and medicines of mules.    

Of the Neades, Neides, or Naides.  
HEraclides, Coelius, Volateranus, and Euphorion, do all write that once the Isle of Samos was a desert place, and that there were in it certain beasts called Neades, whose voice was so terrible that they shook the earth therewith, and from those strange and great voices came the vulgar Greek proverb, Meizoon mia toon Neaedoon maius una Neadum. That is, One of the Neades was a great wonder, for it was used in ostentation to show that there was nothing in the whole World comparable to their vast and huge quantity. Of the parts of these beasts there is no memory but only in Suidas and Aelianus, who affirm that their bones were to be seen in their days. And this title I thought good to insert into this history, leaving the Reader to consider whither he will take them for Elephants or for any other greater beast; for my opinion if it be desired, I think them rather (if there ever were any such) that they were Elephants of greater stature than ever since were seen, and not any generation of beasts now lost and utterly perished.   

Of the Ounce, the description whereof was taken by Doctor Cay in England.  
THere is in Italy a beast called Alphec, which many in Italy, France, 
The name of this beast.  and Germany call Leunza, and some Vnzia, from whence Albertus and Isidorus make the Latin word Vnctia, and I take it to be the same beast which is called Lozanum, and for the description of it, I can follow no better author than Doctor Cay, 
The description of Doct. Cay.  who describeth it in this fashion.  
The Ounce (saith he) is a most cruel beast, of the quantity of a village or mastiff Dog, having his face and ears like to a lions, his body, tail, feet, and nails like a Cat, of a very terrible aspect, his teeth so strong and sharp, that he can even cut wood in sunder with them: he hath also in his nails so great strength, that he only fighteth with them, and useth them for his greatest defence: The colour of the upper parts of his body being like whitish Oak, the lower being of the colour of ashes, being every where mixed with a black and frequent spot, but the tail more black than the rest of his body, and as it were obscured with a greater spot than the residue. His ears within are pale without any blackness, without black, without any paleness, if you do but take away one dark & yellow spot in the midst thereof, which is made of a double skin rising, meeting in the top of the ear, that is to say, that which ariseth from the outward part of the jaw on the one side, and cometh from the uper part of the head on the other side, and the same may be easily seen and separated in the head being dried.  
The rest of the head is spotted all over with a most frequent and black spot (as the rest of the body) except in that part which is betwixt the nose and the eyes, wherein there are none, unless only two, and they very small: even as all the rest are lesser than the rest in the extreme and lowest parts: the spots which are in the upper parts of the thighs, and in the tail, are blacker and more singular, but framed in the sides with such an order, as if all the spots should seem to be made of four. There is no order in the spots, except in the upper lip, where there are five rows or orders.  
In the first and uppermost two which are severed; In the second, six, being joined in in that manner, as if they should seem to be in one line: These two orders are free, and not mingled amongst themselves. In the third order there are eight joined together, but with the fourth where it endeth they are mixed together. The fourth and fifth in their beginning (which they have to the nose) being separated with a very little difference, do forthwith join themselves, and run together through all the upper lip, and do not make a spot through all the same, but a broad line. In the beast being dead the spots do so stand, (as I suppose) for the contraction of the skin. In the beast being alive, those spots do seem separated every one in their own orders. In the very middle the lower lip although they do keep the quantity, do not observe the order. The nose is blackish, a line being softly led through the length, and only through the top of the outside thereof. The eyes are grey, the former teeth are only six, not very unlike to men's teeth, except those which are placed in the middle are lesser, and they in the uttermost part are greater, as also higher than those which are low.  
In this beast the teeth are both great, sharp, and long, being joined to the rest in the lower jaw, and in the upper severed with so great space, that the lower teeth may be received therein. These when the beast liveth are covered with his lips, but when he is dead they are otherwise, his lips being through dryness shrunk together. His foreteeth are very big, and as long as two Roman fingers, for at the very root thereof it cannot be comprehended in less than two Roman fingers and a half compass. In his tooth there is a certain small hollowness through all the length thereof, which notwithstanding doth not appear except the tooth be broken. The lower jaw is very hard and stiff, having 3. teeth unequal in quantity, as the upper 4. Between the great tooth and the first cheek tooth of the under jaw, there is a void space to the quantity of one finger, from which the first is presently placed, lesser than the other two: to this there is another greater close adjoining: and after this there is also a third greater than the second. In the upper jaw, in that middle space (which I said was of one Roman finger) between the great tooth and the first cheek tooth, there is a very little tooth and without any form, coming so smally out of the jaw, that there is no lower tooth which may answer to the same. After that, in the space of half a finger there is a second, to which there is joined a third, and after this a fourth, between themselves, the upper and the lower cheeke-teeths, and so are joined together as they agree in the manner of a comb, the two first teeth in the lower jaw, and the 2. and 3. in the upper jaw are of the same figure, as the compass of the tops of the crowns of the king of England & France. The 3. is of the same figure in the lower jaw, and the fourth of the upper jaw, except that the interior side of both the gums which is nearer to the throat, by nature is taken away. There was no other teeth joined to these in both the jaws. But I do not know whether there be any more teeth in the gum beyond the reach of ones finger, in the farthest row or behind the teeth. But this I know that to all appearance there was none remaining, and it may be that his lips were cut or slit down beyond nature to show his teeth. It liveth of flesh, and the female is more cruel than the male, 
The meat and nature.  though lesser, and one of either sex was brought out of Mauritania into England in a ship, for they are bred in Libya. If they have any appointed time of copulation, it is near the month of june, for in that month the male covereth the female. We have showed already that Lions may be tamed, and that also hath been manifest in London, both in the tower and in the city, for there the Lions did play with their keepers and kiss them without harm, (as Doctor Cay saith he saw them do) but these beasts were so fierce and wild as they could never be tamed, for when soever their keeper should change or remove them from place to place, he was constrained first of all to strike them so hard with a club upon the head that they should lie half dead, & so put them in a sack or wooden chest made of purpose with holes in it for respiration and expiration, to carry them too and fro from one lodging to another: after an hour they revived again like a Cat, but when they were to be taken out of the hutch or chest, he was constrained likewise to astonish them again with his club; but afterwards they grew to invent an engine to put the beast in, and take him out of the hutch with a rope or cord, and so do remove them from place to place. The keepers affirmed that they did seem much to disdain the Lions, and oftentimes endeavoured to fight with them, but they were kept asunder with grates: they would not hurt a little Dog when he was put to them but when they were hungry, but if a great dog were put unto them, they tore him in pieces although their bellies were never so full. When they are angry they uter a voice like an angry dog, but they double the (Arr) twice, and also bigger than any dogs, proceeding out of a large breast and wide arteries, much like to the howling of a great mastiff, that is shut up in a close room alone against his will. Some say it is longer than a dog, but it did not so appear in England, for we had many mastiff dogs as long as it, but yet was it every way greater than any other kind of dogs. It is but a vain report, that some have said when a man or beast is bitten with an Ounce, presently mice flock unto him and poison him with their urine.  
For it was seen in England that two of the keepers were wounded and shrewdly bitten by one of the Ounces, and there followed them no other harm then that which followweth the biting of an ordinary Dog, or like a small incision with a knife. He never fighteth but at the head, and that treacherously if he perceive his adversary to be to strong or to great for him, and that by counterfeiting quietness, benevolence and peace, as if he meant no harm: for so he served a great Mastiff Dog in England, at the first sight he seemed to applaud his coming, looking cheerfully upon him, and wagging his tail, presently he fell down on his belly as it were to invite the Dog to come near him by his submission, lastly he got close unto him, creeping as though he would play with him, putting out one of his feet as Cats do when they play, wherewithal the great Dog grew secure, and began nothing to mistrust the Beast, at length when the Ounce saw his opportunity, he suddenly leapt upon his Neck, and took him by the throat, and pulled it out, after he had killed him, with his Nails he opened the dogs breast, and taking out his heart, did eat it before all the people in most cruel manner, thus far Doctor Cay speaketh of the Ounce, and beside him no other Author that I know. The gall of this beast is deadly poison, it hateth all creatures, and destroyeth them, especially men, and therefore it may well be said to be possessed with some evil spirit. It loveth none but his own kind. And thus much for the Ounce.   

OF THE ORYX.  
THis Beast in Pliny and Oppianus is called Orynx and Oryx, and my conjecture is, that his name is derived from Oryssein which signifieth to dig. Saint jerom and the Septuagints for Theo. Deut. 14. & Isa. 51. translate Orix: but David Kimhi and the better learned men interpret it a wild Ox But the Haebrew Dischon may in my opinion be so translated, yet herein I refer it to the learned Reader.  
It is certain that it is of the kind of wild Goats by the description of it, differing in nothing but this, that the hair groweth averie not like other beasts, falling backward to his hinder parts, but forward toward his head, and so also it is affirmed of the Aethiopian Bul, which some say is the Rhinocerot. They are bred both in Lybia and Egypt, and either of both countries yedeth testimony of their rare and proper qualities. In quantity it resembleth a Roe, having a beard under his chin. His colour white or pale like milk, his mouth black, and some spots upon his cheeks, his backebone reaching to his head, being double, broad, and fat; his horn, standing upright, black, and so sharp, that they cannot be blunted against brass or iron, but pierce through it readily.  
Aristotle and Pliny were of opinion that this beast was Bisulcus and Vnicornis, that is, clovenfooted, and with one horn: The original of their opinion, came from the wilde-one-horned-goat, whereof Schnebergerus a late writer writeth thus: Certum est minineque dubium in Carpatho monte, versus Russiam Transyluaniamque reperirifer as similes omnino rupicapris, exc●pto quod unicum cornu ex media fronte enascitur, nigrum, dorso inflexum, simile omnino rupicaprarum cornibus: that is to say, It is without all controversy that there are wild beasts in the mountain Carpathus towards Russia and Transyluania, very like to wild goats, except that they have but one horn growing out of the middle of their heads, which is black and bending backward like the horns of wild goats. But the true Oryx is described before out of Oppianus, and it differeth from that of Pliny both in stature and horns. Aelianus saith, that the Orix hath four horns, but he speaketh of the Indian Orix whereof there are some yearly presented to their king, and it may be both there and elsewhere, diversity of regions do breed diversity of stature, colour, hair, and horns. Simion Cethi affirmeth of the Muskat that it hath one horn, and it is not unlikely that he hath seen such an one, and that the Orix may be of that kind.  
But concerning their horns, it is related by Herodotus, Pollux, and Laur: Valla, that there were made instruments of music out of them, such as are Citherns or Lutes, upon whose bellies the musicans played their music, by striking them with their hands, and that those beasts were as great as Oxen, and all this may be true, notwithstanding we have showed already that they are as big as Roes, for Pliny speaking that by relation or by sight, it is likely that he had seen a young one.  
There be also Sea-beasts called Oryges and Orcaes, and there is in Egypt an ORIX which at the rising of Canis Syrius or the little Dog is perpetually sorrowful, and for this cause the LYBIANS do mock the EGYPTIANS for that they fable; the same day that the little Dog-star riseth, their ORIX speaketh. But on the contrary themselves acknowledge, that as often as the said star ariseth with the sun, all their goats turn to the East, and look upon it, and this observation of the Goats, is as certain as any rule of the Astronomers. The LYBIANS affirm more, that they do presage great store of rain, 
Plutarch Elianus.  and change of weather.  
The Egyptians also say, that when the Moon cometh near to the East, they look very intentively upon her, as upon their sufferaign Goddess, and make a great noise, and yet they say they do it not for her love, but for her hate, which appeareth by knocking their Legs against the ground, and fastening their eyes upon the earth, like them which are angry at the moons appearance: And the self same thing they do at the rising of the Sun.  
For which cause the ancient Kings had an observer, or one to tell them the time of the day, sitting upon one of these beasts, whereby very accurately they perceived the sun rising; and this they did by turning their tail against it and emptying their bellies, for which cause by an Orix the Egyptians decipher an impure or Godless wretch: for seeing that all creatures are nourished by the Sun and Moon, and therefore aught to rejoice at their appearing, only this filthy wretch disdaineth and scorneth them.  
The reason why they rejoice at the little Dogge-starre is, because their bodies do perceive an evident alteration of the time of the year, that cold weather and rain are overpassed, and that the vapours of the warm Sun are now descending upon the earth, to clothe it withal manner of green and pleasant herbs and flowers.  
There is another kind of Orix which according to Columella, was wont to be impaled among Deer and Hearts, the flesh whereof was eaten, and used for the commodity of his Master: This was impatient of cold. It grew till it was four years old, and afterwards through age decreased, and lost all natural vigour.  
But to return to the Orix intended, from which we have digressed; their Horns whereof we late spoke, are not only strong and sharp like the Horn of the Unicorn and the Rhinocerot, but also solid, & not hollow like the horns of Hearts. The courage and inward disposition of this beast, is both fearful, cruel and valiant, I mean fearful to men and beasts, but fearless in itself: For saith my Author; Neque enim canis latratum timet, neque apri efferuescentem feritatem, neque tauri mugitum refugit, neque Pantherarum tristem vocem, neque ipsius Leonis vehementem rugitum horret, neque item hominum robore movetur, ac saepe robustum venatorem occidit: That is to say, He feareth not the barking of the Dog, nor the foaming wrath of the wild Boar, he flieth not the terrible voice of the Bull, nor yet the mournful cry of the Panthers, no, nor the vehement roaring of the Lion himself, and to conclude, he is not moved for all the strength of man, but many times killeth the valiantest hunter that pursueth him.  
When he seethe a Boar, a Lion, or a Bear, presently he bendeth his horns down to the earth, whereby he conformeth and establisheth his head to receive the brunt, standing in that manner till the assault be made: at which time he easily killeth his adversary, for by bending down his head, and setting his horns to receive the beast, he behaveth himself as skilfully as the hunter, that receiveth a Lion upon his spear. For his horns do easily run into the breasts of any wild beast, & so piercing them, causeth the blood to issue, whereat the beast being moved, forgetteth his combat and falleth to licking up his own blood, and so he is easily overthrown. When the fight is once begun, there is none of both that may run away, but standeth it out until one or both of them be to the ground, and so their dead bodies are many times found by wild and savage men. They fight with all, and kill one another, also they are annoyed with LYNXES, I mean the greater LYNXES: of the cruelty of this beast Martial made this distichon: 
Matutinarum non ultima praeda ferarum  
Saevus Oryx, constat qui mihi morte canum.  It is reported of this beast, 
Oppianus. Pliny. Albertus.  that it liveth in perpetual thirst, never drinking by reason that there is no water in those places where it is bred, and that there is in it a certain bladder of lickor, whereof whosoever tasteth, shall never need to drink. This beast liveth in the wilderness, and notwithstanding his magnanimous and unresistible strength, wrath, and cruelty, yet is he easily taken by snares and devices of men, for God which hath armed to take Elephants and tame Lions, hath likewise iudewed them with knowledge from above, to tame and destroy all other noisome beast.  
Concerning the picture of this beast, and the lively visage of his exterior or outward parts, I cannot express it, because neither my own sight, nor the the writings of any credible Author, doth give me sufficient direction to deliver the shape thereof unto the world, and succeeding Ages upon my credit: and therefore the Reader must pardon me herein. I do not also read of the use of the flesh or any other parts of this beast, but only of the horns as is already expressed, whereunto I may add the relation of Strabo who affirmeth the Aethiopians Silli do use the horns of these beasts in wars instead of swords and spears: for incredible is the hardness and sharpness of them, which caused juvenal to write thus: 
Et Getulus Oryx hebeti lautissima ferro  
Coeditur.  For although of the own length they are not able to match a pike, yet are they fit to be put upon the tops of pikes, as well as any other artifical thing made of steel or iron, and thus I will conclude the story of this beast.   

OF THE OTTER.  
THere is no doubt but this beast is of the kind of Bevers, because it liveth both on the Water and on the land, and the outward form of the parts beareth a similitude of that beast. The Italians do vulgarly call this beast Lodra, 
of the na●es 〈…〉 thereof.  and the Latins besides Lutra, Flwiatulis Canicula, A Dog of the Waters, and some call them cats of the waters. The Italians besides Lodra call it also Lodria, and Lontra. The French une Loutre, or Vnge Loutre. The Savoyans une Leure; the Spaniards Nutria, and the Ilyrians Widra▪ the Grecians Lytra, because it sheareth asunder the roots of the trees in the banks of the rivers. Some of the Grecians call it enhydris, although properly that be a snake living in the Waters, called by Theodorus and Hermolaus, Lutris. Albertus calleth it Luter, and Anadrz for Enydris. Also Boatus by Syluacicus, and the Grecians call filthy and thick waters Lutrai; for▪ which cause, when their Noble ancient Women went to bathe themselves in water, 
Stephanus  they were bound about with skins called Oan Loutrida, that is, a sheeps skin used to the water. The French men call the dung of an OTTER Espranite de loutres, 
Pliny.  the steps of an OTTER Leise Marches, the whelps of an OTTER Cheaux, by which word they call also the whelps of Wolves, Foxes, and badger's.  
Although it live in the waters, yet it doth no suck in water, but air; that is, 
The framing of their den.  it doth not breath like fishes through the benefit of water, and therefore it maketh his dens near the water, wherein also they are wont to bring forth their young ones: They make their dens so artificially even as the Beaver, with bows, and sprigs, or sticks, couching together in excellent order, wherein he sitteth to keep him from witness. It hunteth fishes, and although it breatheth like another foure-footed-beast, yet will it remain a great while under the water without respiration, for the greediness of fishes it runneth many time into nets which are set by men in waters to take fish, whereinto being entered, 
His prey and food.  it is suffocated for want of breath, before it can shear asunder the nets and make way for himself to come out.  
For in the hunting of fish it must often put his nose above the water to take breath: it is of a wonderful swiftness and nimbleness, in taking his prey, and filleth his den so full of fishes that he corrupteth the air, or men that take him in his den: and likewise infecteth himself with a pestilent and noisome savour, whereupon as the Latins say of a stinking fellow; he smells like a Goat, so the Germans say of the same; He smells like an Otter. 
Agricola.  In the winter time he comes out of the caves and waters to hunt upon the land, where finding no other food, he eateth fruits, and the bark of trees. Bellonius writeth thus of him, 
Albertus.  he keepeth in pools and quiet waters and rivers, terrifying the flocks of fish, and driving them to the bank-sides in great number, to the holes and creeks of the earth, where he taketh them more copiously, and more easy: but if he want prey in the waters, then doth he leap upon the land, and eat upon green herbs: he will swim two miles together against the stream, putting himself to great labour in his hunger, that so when his belly is full, the currant of stream may carry him down again to his designed lodging.  
The females nourish many whelps together at their udders, until they be almost as big as themselves, for whom the hunter's search, as for the dams among the leaves & boughs which the overflowings of waters in the winter time, have gathered together and laid on heaps It is a sharp-biting-beast, hurtful both to men and dogs, never ceasing or losing hold after he hath laid his mouth upon them, until he make the bones to crack betwixt his teeth, whereupon it was well said by Olaus Mag. Lutrae mordaces quadrato ore. Otters are most accomplished biters.  
Thereof also in Germany they make caps, or else line other caps with them, and also make stocking-soles; affirming that they be good and wholesome against the Palsy, 
Use of their Skins.  the megrim, and other pains of the head. The blood of an OTTER is prescribed against the swelling of the Nerves. The Liver dried in an Oven against the bloody-flixe, and against the colic being drunk in wine. The stones are also prescribed to be given against the falling sickness and all pains in the belly. And thus much for the OTTER.  
There be certain beasts which are kinds of OTTERS, which because they live in the Waters, and yet being unknown to us in England, I have thought good to express them in this place by their Greek and Latin names. In the first place that which the Grecians call Latax, broader and thicker than an Otter, and yet liveth in the Waters or else goeth to the waters for his food, yet breatheth air and not water like Otters. The hair of this beast is very harsh, betwixt the similitude of a Sea-calf and a Hart, and it hath also strong and sharp teeth, wherewithal in the night season they shear asunder small boughs and twigs: It is called also Fastoz, Lamyakyz, and Noertza.  
There is another called Satyrium, and Fassuron, and Chebalus, whose skin is black, and very precious and very much used for the edging of the best garments, these live also in ponds, lakes, and still waters.  
There is a third kind called Satherium, Kacheobeon, and Kachyneen, and Martarus, having a white throat, and being as big as a Cat; and finally unto these may be added Porcos, a foure-footed-beaste living in the Waters in the River Isther: And Maesolus another foure-footed-beast living in some Rivers of INDIA, being as big as a Calf.   

Of the Panther, commonly called a Pardall, a Leopard, and a Libbard.  
THere have been so many names devised for this one beast, that it is grown a difficult thing, either to make a good reconciliation of the authors which are wed to their several opinions, or else to define it perfectly and make of him a good methodical History: yet seeing the greatest variance hath arisen from words, 
The several names of Panthers.  and that which was devised at the first for the better explication and description of it hath turned to the obscuration and shadowing of the truth, I trust it shall be a good labour to collect out of every writer that which is most probable concerning this Beast, and in the end to express the best definition thereof we can learn out of all.  
In this controversy the Hebrew and Arabian names which are generally indifferently translated Panthers or Leopard's, do take up the strife and almost end the controversy, for Namer in Hebrew, and Alphec or Alfhed in Arabic, are so translated both in holy scripture, and also in Avicen, as may appear by these places following Esa. 11. Habitabit Lupus cum agno, & (Namer) Pardus, cum hedo a●cubabit. That is to say, The Wolf shall dwell with the Lamb, and the Pardall, Libbard, and Panther, shall lie with the Kid. So in the vision of Daniel chap. 7. among the four beasts coming out of the Sea, the prophet seethe Namer a Leopard. In the 13. Revela. of S. john, he seethe another beast rising out of the sea, having ten horns, and he saith it was like Pardalet, which Erasmus translateth Pardo, a Leopard. jeremy 5. Pardus (Namer) vigelat super civitatem corum, ut omnen inde egredientem discrepat. That is, a panther or Pardal watcheth at the gates of the City, that he may tear in pieces every one that cometh forth. Factus sum eis sicut Leo, & sicut Pardus (sicut Namer) directus ad viam suam. For Namer in that place the Grecians translate Pardalis, a Pardall. In the 13. jeremy Si mutare potest Aethiops pellem suam, aut Pardus maculas suas, & vos poteritis bene facere, cum didiceritis malum. If the Blackamoor can change his skin, or the Leopard his spots, then may you do well which have learned to do it. Canticles 4. Coronaberis de vetrice saner, & hermon, de cubilibus Leonem de montibus Pardorum. That is, Thou shalt be crowned from the top of Siner and Hermon, from the dens of the Lions, and the Mountains of the Leopards. Now according to Brocardus the Mountain of the Leopards is distant from Tripoli in the holy land two leagues. Rasis & Avicen, two Arabians do call the Panther and Leopard by one name, Alpheth, or Alphil, so that by comparing all these together the Panther, Pardall, Libbard, and Leopard, are but one beast, called by divers names. 
A more exa●t definition of Pa●d●l● and Leopard●.  For the farther manifesting hereof, it is good to examine, what is said of the Pardal and Leopard in particular, that so having expressed that, it may be clear by the discourse succeeding▪ that there is no difference betwixt them and the Panther, or very small. First of all therefore it said of the Pardus, that it differeth not from the Panther but only in sex, and that the skin hath received a natural tincture of divers spots. Aristotle writeth thus of it, Cutis chamaeliontis distincta maculis ut Pardalia. The skin of the Chameleon is spotted like a Pardals, and in the relation of Lampridius, where he showeth how Heliogabalus was wont to shut up his drunken friends: Cum Leonibus, Leopardus, & ursis, ita ut experge facti in cubiculo eodem Leones, ursos Pardoes come luce, vel quod est gravius nocte invenierent, ex quo plerique ex animati sunt, and so forth:  
By which words it is apparent that those which in the first place he calleth Leopards, in the last place he calleth Pardals, and the only difference betwixt the Leopard, Pardall, and Lion, is that the leopard or Pardal have no manes: and therefore they are called Ignobiles leones. Isidorus, and Solinus write in this manner: Pardus secundum post Panthera●est genus varium ac velocissimum, & praceps ad sanguinem, saltu enim ad mortem ruit, ex ad ulterio Pardi & Leenis, Leu pardus nascitur, & tertiam originem efficit. That is to say, the Pardal is the next kind to a Panther, being divers coloured & very swift, greedy after blood, and ketcheth his prey by leaping: the Leopard is bred betwixt the Pardal and the Lioness, and so that maketh a third kind, by which testimony it appeareth, that these names make three several kinds of beasts, not distinct in nature but in quantity, through commixture of generation.  
The greatest therefore they call Panthers, as Bellunensis writeth. The second they call Pardals, and the third lest of all they call Leopards, which for the same cause in England is called a Cat of the Mountain. And truly in my opinion, until some other can show me better reason I will subscribe hereunto, namely that they are all one kind of beast, and differ in quantity only through adulterous generation. For in Africa there is great want of waters, and therefore the lions, Panthers, and other beasts do assemble themselves in great numbers together at the running rivers, where the Pardals, and the lions do engender one with another: I mean the greater Panthers with the lionesses, 
Baytius.  and the greater lions with the Panthers; and so likewise the smaller with the smaller, & thereby it cometh to pass that some of them are spotted, and some of them without spots.  
The Pardal is a fierce and cruel beast very violent, 
Pliny.  having a body and mind like ravening birds, and some say they are engendered now and then betwixt dogs and Panthers, or betwixt leopards and dogs, even as the Lycopanthers are engendered betwixt wolves and panthers. It is the nature of these pardals in Africa to get up into the rough and thick trees, where they hide themselves amongst the boughs and leaves, and do not only take birds, but also from thence leap down upon beasts and men when they espy their advantage, and all these things do belong unto the panthers.  
Concerning the Leopard the word itself is new and lately invented, 
Of the Leopard.  for it is never found among any of the ancients before julius Capitolinus, or Sparsianus. Syluaticus, maketh no difference betwixt pardalis and Leopardus, and the Italians generally call a pardal Leopardo, and never pardo, except some of the Poets, for brevity sake in a verse. The leopard is like to a lion in the head and form of his members, but yet he is lesser and nothing so strong, by the sight of a leopards skin Gesner made this description of the beast.  
The length (saith he) from the head to the tail, was as much as a man's stature, and half a cubit. The tail of itself three spans and a half, the breadth in the middle three spans, the colour a bright yellow distinguished into divers spots, the hair short and mossy.  
The price of the skin was about five nobles or forty shillings, for they differ in price, according to the regions out of which they are brought, they which come furthest are sold dearest, and they which come less way are sold cheapest. It is a wrathful and an angry beast, and whensoever it is sick it thirsteth after the blood of a wild cat, and recovereth by sucking that blood, or else by eating the dung of a man. Above all other things it delighteth in the Camphorey tree, and therefore lieth under neath it, to keep it from spoil, and in like sort the panther delighteth in sweet gums and spices, and therefore no marvel if they cannot abide garlic, because it annoyeth their sense of smelling: And it is reported by S. Ambrose, that if the walls of one's house or sheep-coat be anointed with the juice of Garlic, both panthers and Leopards will run away from it, 
Albertus.  but of this matter we shall say more afterwards.  
The Leopard is sometimes tamed, and used in stead of a Dog for hunting, both among the TARTARIANS and other Princes, for they carry them behind them on Horseback, and when they see a Deer or Hart, or convenient prey, they turn them down upon them suddenly, who take them and destroy them; yet such is the nature of this beast, as also of the PARDALL, that if he do not take his prey at the fourth or fift jump, he falleth so angry and fierce, that he destroyeth whomsoever he meeteth, yea many times his hunter. Therefore the hunters have always a regard to carry with them a lamb or a kid, or some such live thing, wherewithal they pacify him after he he hath miss his game, for without blood he will never be appeased: and thus much shall suffice to have spoken of the difference betwixt Panthers, Pardals, and Leopards, and their several names in Greek and Latin, from whom almost all nations do derive their denomination, 
The names in other languages.  for the Italians call it Leonpardo, the French Leopard, and Lyopard, the Germans Leppard, and Lefarad, and Pantherthier, the Spaniards Leonpardal, & Leopardo. The Illyrians Leuhart, the Chaldeans Nimra, and some make no differenc betwixt this and the Arabian Wolf: The reason of the Greek word Pardalis, or Pordalis, (for they signify both one) seemeth to me in most probability to be derived from the Hebrew word pards, signifying a Garden, because as colours in a Garden make it spotted and render a fragrant smell, so the Panther is divers coloured like a Garden of sundry flowers, and also it is said to carry with him a most sweet savour whither soever he goeth, and therefore in ancient time they made their ivory tables standing upon pictures of Panthers, whereof juvenal writeth thus in one of his satires.  
Olim ex quavis arbore mensa fiebat  
At nunc divitibus caenandi nulla voluptas  
——— nisi sustinet orbs.  
grand ebur & magno sublimis Pardus biatu  
Dentibus ex illis quos mittit porta Hyenes  
jam nimios capitique graves, etc.  
For the same cause Pardalis was the name of a notable Harlot, for as the Panthers by their sweet smells draw the beasts unto them and then destroy them, so also do harlots deck and adorn themselves with all alluring provocations, as it were with enchanted odours, to draw men unto them, of whom they make spoil and rapine: There is a precious stone also called Lapis Pantherus brought out of India, 
Euax. Syluaticus Albertus Vartoman  whereupon if a man look before the Sun rising he shall see divers colours, namely, black, red, green, russet, purple, and rose colour, and they say it hath as many virtues as it hath colours, but I list not to follow the name any further.  

Countries of Panthers.  The Countries breeding Panthers are Abasia in the kingdom of Melacha, in the I'll Sumatra. Likewise in ASIA, especially Syria, for there are none in Europe, all Afric over they are plentiful, as in Lybia and Mauritania, where abound all store of wild beasts. Likewise beyond Catadupa, for Apollonius and his companions saw there many Lions & Panthers. In Arabia the furthest part, namely the promontory of Dyra towards the south, are the strongest Pardals of the world, as saith Strabo:) Likewise in the Mediterranean region beyond Barygaza toward the South, unto Dachinabades, and towards the East are all sorts of wild beasts, both Tigers and panthers: (and Diodorus writeth) that in that part of Arabia joining upon Syria, there Lions and pardals are both more in number and greater in quantity then in Lybia.  
Also it is said by Volateranus and Gyllius that the panther of Lycia and Caria are very long, but yet weak and without carriage, being not able to leap far, yet is their skin so hard as no iron can pierce. Betwixt the river Ganges and Hiphasis, Apollonius saw many panthers. 
Leo Affri●  The Indians also breed many and make them tame, and leopards do live in the woods of BARBARIA. 
The several parts of Panthers.   
It is apparent by that which is already said, that the Panther is the name of the greater pardall, and the Leopard of the lesser, which the Arabians call Alnemer, and Alfhead, Alnemer is bigger than a Linx, but like a Leopard, having greater and sharper nails and feet, black and terrible eyes, and therefore stronger, fiercer, and bolder than the leopard, for it setteth upon men, and destroyeth them. Oppianus describeth both kinds in this manner. There are (saith he) two kinds of pardals, a greater and a lesser, the greater are broader backed, and bigger in quantity, the lesser being less in quantity, but not inferior in strength: both of them have the same shape and colour of body, except in their tail: for the greater pardall hath the lesser tail and the lesser the greater: either of them have solid and sound thighs, a very long body, bright seeing eyes, the Apples whereof do glister under their eyelids, which are grey and red within like to burning coals, their teeth pale and venomous, their skin of divers colours, yet bright and pleasant, the spots standing like so many black eyes upon it, Thus far Oppianus. Such skins are oftentimes sold in the marts of Europe which are brought in bundles twenty or thirty together, and it is not to be forgotten, which Volateran citeth out of Aelianus, that there is in this kind of pardals a beast called Bitis, not unlike to the vulgar Leopards in all parts, except that it wanteth a tail; & they say that if this beast be seen by a woman, it will instantly make her to be sick; but to proceed to the residue of the parts of these beasts, we must remember that which Aristotle writeth in his physiognomy; as is recorded by Adamantius: Leo perfectissimam maris ideam praese fert Pardalis vero foemineam formum ex primit crucibus tantum exceptis, quibus ad invadendum fortiter utitur, that is to say: Among all beasts the lion doth most resemble the male, and the pardall the female, except in the legs which she useth to take her prey.  
It hath a little face, a little mouth, little eyes, somewhat white, plain, and not much hollow, a long forehead, ears rather round then smooth or broad, a neck very long and slender, the breast not well set out with ribs, because they are small, the back long, the buttocks and thighs very fleshy, the parts about the small of the belly or loins are more smooth, less hollow and bunchy; the colour divers, and the whole body in articulate, & not well compounded for the outward sight: and it is to be remembered (saith Carden) that all ravening beasts are like a Cat, as Lions, panthers, Lynx's, and pardals, for they have in common the length and strength of their claws, beautiful party coloured skins, alitle head and round face, a long tail, nimbleness of body, and wildness of nature, living upon the meat they get in hunting.  
The Persians call a pardall Barbact, and Scaliger describeth it thus. In his red or yellow hair he is like a Lioness, but set with divers black spots both in length and breadth, as if they were painted. It hath a brown face, aspersed with black and white, and it is to be remembered, that as other beasts are either all black, or all red, or all white, or all of one colour by nature, so also it is natural to peacocks and panthers, to have divers colours in them, for there are in Hyrcania panthers with little round spots like eyes, both black, 
Albertus. Pliny.  white, blue, and green, as both Solinus and Claudius testify, which caused Martial to write thus; Picto quod iuga delicata collo pardus sustinet. There is a land called Terra eremborum inhabited by the Troglodytes and Sarazens in Lybia, where the uper face of the earth is campared unto the panther's skin, because through the heat of the sun it is burned, and died as it were into divers colours, so that ye shall see divers spots of white, black, and green earth, as if it were done of purpose by the hand of man. The teeth of the panther are like saws, as are also a Dogs and a Lions: their tongue of such incredible sharpness, that in licking it grateth like a file.  
The females have four udders in the midst of their belly, the heart is great in proportion, because he is a violent beast, terifieng man. There are many fissures in their feet. 
Aristotle.  Their former feet have five distinct claws or fingers, and their hinder feet but four, for little ones among foure-footed-beasts have five fingers upon their hinder fret: when they go, they hide their nails within the skin of their feet, as it were in sheaths, never bringing them forth but when they are in their prey, to the intent they should never be broken nor dulled. Their tails have no long hairs at the end like a Lions or Ox's, and the Leopard hath a wider mouth than the pardall.  
The female is oftener times taken then the male, the reason is given by Volateran, because she is enforced to seek abroad for her own meat and her young ones. The place of their abode is among the mountains and woods, 
The food of Panthers.  and especially they delight in the tree Camphorie. They raven upon flesh both birds and beasts: for which cause they hide themselves in trees, especially in Mauritania, where they are not very swift of foot, & therefore they give themselves to take Apes, which they attain by this policy: when they see the apes, they make after them, who at their first approaching climb into the tops of trees, & there sit to avoid the Panther's teeth, for she is notable to follow them so hie, but yet she is more cunning than the Apes, and therefore diviseth more shifts to take them, that where nature hath denied her bodily power, there she might supply that want by the gifts of the mind. Forth therefore she goeth, and under the tree where the Apes are lodged, she lieth down as though she were dead, stretching out her limbs, and restraining her breath, shutting her eyes, and showing all other token of expiration. The Apes that sit on the tops of the Tree behold from on high the behaviour of their adversary, and because all of them wish her dead, they more easily believe that which so much they desire, & yet dare not descend to make trial. Then to end their doubts, they choose out one from among them all, whom they think to be of the best courage, and him they send down as it were for an espy, to certify all the residue: forth than he goeth with a thousand fears in his mind, and leapeth from bough to bough with no great haste, (for dread of an ill bargains) yet being come down, dareth not approach nigh, but having taken a view of the counterfeit, and repressed his own fear, returneth back again: After a little space he descendeth the second time, and cometh nearer the panther then before, yet returneth without touching him. Then he descendeth the third time, looking into his eyes, and makes trial whether he draweth breath or no, but the PANTHER keepeth both breath and limbs immovable, by that means imboldning the Apes to their own destruction; for the spy-Ape sitteth down beside the Panther and stirreth not: now when those which are above in the tree, see how their intelliger abideth constantly beside their adversary without harm, they gather their spirits together and descend down in great multitudes, running about the panther, first of all going upon him, and afterwards leaping with great joy and exultation, mocking this their adversary with all their apish toys, and testifying their joy for her supposed death: and in this sort the Panther suffereth them to continue a great reason, till he perceiveth they are thoroughly wearied, and then upon a sudden he leapeth up alive again, taking some of them in his claws, destroying and killing them with teeth and nails, till he have prepared for himself a rich dinner out of his adversaries flesh. And like as Ulysses endeavoured all the contumelies and reproaches, both of his maids and wives suitors, until he had a just occasion given him of revenge, so doth the Panther the disdainful dealing of the Apes: whereupon came the proverb, Pardi mortem assimulat, Thanaton pardaleos hypocrimetai, against a cunning dissembling fellow, such a one as Brutus was, who counterfatted madness that he might get the Empire.  
So great is the love of this beast to all spices and aromatical trees, that they come over all the mountain Taurus through Armenia and Silia, when the winds bring the savour of the sweet gum unto them, 
Their love 〈◊〉 apexes.  out of Pamphilia from the tree Storax: whereupon lieth this story. There was a certain panther which was taken by king Arsaces, and a Golden colour put upon his neck, with this inscription: Rex Arsaces deo Nisaeo, that is, King Arsaces to the God Bacchus: for Bacchus was called Nisaey of a city Nisa in India. This Beast grew very tame, and would suffer himself to be handled and stroked by the hands of men, until the spring time that he wound the savour of the Aromatical trees, and then he would run away from all his acquaintance, according to his kind, and so at last was taken in the neither part of the mountain Taurus, which was many hundred miles distant from the king's court of Armenia.  

The savour or ●mel of Panthers.  We have showed already how they love the gum of Camphorey, watching that tree, to the end to preserve it for their own use, and indeed as Aelianus saith: Admirabilem quantam odoris suavitatem olet pardalis, quam bene olendi praestatiam devino munere donatam, cum sibi propriam plane tenet, tum vero caetera animalia eius hanc uni praeclare sentiunt: that is to say, the Panther or Pardall smelleth most sweetly, which savour he hath received from a divine gift, and doth not only feel the benefit of it himself, but also bewray it unto other beasts: 
Aristotle. Vol●teranus.  for when he feeleth himself to be hungry and stand in need of meat, then doth he get up into some rough tree, and by his savour or sweet smell, draweth unto him an innumerable company of wild Goats, Hearts, Roes, and Hinds, and such other beasts, and so upon a sudden leapeth down upon them, when he espieth his convenient time.  
And Solinus saith, that the sweetness of his savour worketh the same effect upon them in the open fields, for they are so mightily delighted with his spotted skin and fragrant smell, that they will always come running unto him from all parts, striving who shall come nearest him to be satisfied with the sight, but when once they look upon his fierce and grim face, they all are terrified and turn away: for which cause the subtle beast, turneth away his head and keepeth that from their sight, offering the more beautiful parts of his body, as an alluring bait to a mouse and destroy them: and from hence there are some which are of opinion, that he receiveth his name Panthera, of congregating together all kind of beasts to look on him, for Pan signifieth all, and Therta signifieth beasts. 
Isidorus.  Albertus is of opinion that the report of the Panther's savour or sweet smell is but a fable, because (he saith) it is written as a Maximum among Philosophers, that Caetera animalia praeter hominem neque suaviter neque molest odoribus affici, that is: That no creatures (man excepted) can be said to smell either sweetly or sourly, and Theophrastus writeth: Animal nullum penetus odoratum est nisi quis dixerit pardalin, belluarum censui bene olere, that is: There is no creature that can be said to be so odorifirous, except the pardal seem to smell well to the scents of other beasts: for it is certain that there be some savours and smells which beasts do follow and refuse, being led thereunto only for the choice of their meat: for by their noses they choose that which is convenient & agreeable to their natures, but that they should be drawn by any smells or savours merely, and for no other cause but the pleasure of the scents, as it is a reasonable part in man, so it is unreasonable, to attribute the very same unto a beast.  
Yet herein by the favour of Albertus I descent from him, for it being granted which all men yield unto, that either the spots of his skin, which seem to be as many eyes as colours, or else the sweet savour which cometh from him as the occasion of the beasts assembling about him; than it followeth that when he is from the earth and lodged in a tree, and so not visible to the eyes of the beasts, if then I say they assemble about the tree wherein he is lodged, there is no cause to draw the beasts unto him, but the attractive power of his sweet savour: and what want of reason can it be justly deemed to say that beasts love sweet savours, seeing both Albertus, and all other learned men that I know do confidently affirm, that many wild beasts do forsake their meat to hear music, and also the Badger doth forsake his own den when he perceiveth the Fox hath emptied his belly therein.  
Therefore I will conclude this point with admiration of the work of the creator, to consider how wisely he hath disposed his goodness, and how powerfully he communicateth the affections of his divinity even unto brute beasts, who doth not distinguish them asunder only by their outsides and exterior parts, nor yet by their insides and qualities of their minds, but also by the air they draw in, and the savour they send forth.  
Among all kinds of Beasts the male is most courageous and fierce, except in Bears and panthers, for the female panther is more generous than the male. At the time of their lust, they have very peculiar voices, which caused the poet to write thus: 
Their time of lust.  Panther caurit amans, Pardus hiando felit. At the sound of those voices other beasts come about them, as both Lions, Lionesses, Wolves, and Thoes. They never bear above once, because when the young ones begin to stir in the dams belly, and gather strength for birth, they cannot tarry the just time of their delivery, but tear out the womb or bag wherein they lie with the sharpness of their nails and therefore their dam is forced for the avoiding of pain to cast them forth of the womb both blind and deformed, which yet she nourisheth tenderly, but afterwards can never conceive again, by reason that her womb is so torn with the claws of her first whelps, that it is not able to retain to perfection the received seed of the male.  
Panther's live together in flocks or herds, 
Their love and hatred, enemies and friends  and greatly delight in their own kind but in no other that I know, and therefore I wonder from what Author Isidorus wrote. Panther omnium animalium amicus est excepto Dracone; That the panther is friendly to all beasts except the Dragon. It was not in vain that the poets feigned the Nurses of Bacchus to be turned into panthers, and that they devoured Peutheus' because he railed upon Bacchus: for as a Lion doth in most things imitate and resemble the very nature of man, so after the very selfsame manner doth the panther of a Woman, for it is a fraudulent though a beautiful beast, or (as Adamantius writeth) Pantherae ingenium molle est, effoeminatum, iracundum, in sidiosum, & frandulentum, timidum simul & audax, his moribus corporis etiam forma respondit: that is, The disposition of the Panther is wanton, effeminate, 
The description of 〈…〉.  outrageous, treacherous, deceitful, fearful, and yet bold: and for this occasion, in holy scriptures it is joined with the Lion and the Wolf, to make up the triplicity of ravening beasts: and therefore also we read, that the wisest among the EGYPTIANS when they will signify a cunning man covering the secret corruption and evil disposition of his mind, pretending good, and yet intending evil, they picture a PANTHER, for we have showed already how he doth cover both his head and his body to take his prey.  

The ●aming of Panthers.  This beast is never so tamed but that he fale into his wild fits again. Their love to their young ones is exceeding great, for if at any time while they are abroad to forage, they meet with hunters that would take them away, they fight for them unto death, and to save them from blows, interpose their own bodies, receiving mortal wounds, but if they find their young ones taken out of their den in their absence, they bewail their loss with loud and miserable howling.  
Demetrius the Philosopher relateth this story of a Panther, that lay in the high way to meet with a man to help her young ones out of a ditch or deep pit wherein they were fallen, at length there appeared in her sight the father of Philinus a Philosopher, who presently began to run away as soon as he saw the beast, but the poor distressed Panther rolled after him in humble manner, as though she had some suit unto him, and took him lightly by the skirt of his garment with one of her claws: the man perceiving that she gave suck by the greatness of her Udders hanging under her belly, began to take pity upon her, and laid away fear, thinking that indeed which happened, that her young ones were taken from her by one means or other; therefore he followed her, she drawing him with one of her feet unto the cave whereinto her young ones were fallen, out of which he delivered them to the mother as ransom for his own life, and then both she and the young ones did follow him rejoicing, out of the danger of all beasts, and out of the wilderness, dismissing him without all manner of harm, which is a rare thing in a man to be so thankful, and much more in a beast: and unto this story of their love and kindness to their young ones, I may add another, worthy to be remembered out of Aelianus.  

A notable story of a Panthers ●●ue to his companion.  There was (saith he) a man which brought up a tame Panther from a whelp, and had made it so gentle, that it refused no society of men, and he himself loved it as if it had been his wife. There was also a little Kid in the house brought up tame, of purpose to be given unto the Panther when it was grown to some stature or quantity, yet in the mean season the Panther played with it every day: at last it being ripe, the master killed it and laid it before the Panther to be eaten, but he would not touch it, whereupon he fasted till the next day, and then it was brought unto him again, but he refused it as before, at last he fasted the third day, and making great moan for meat, according to his usual manner, had the Kid laid before him the third time, the poor beast seeing that nothing would serve the turn, but that he must either eat up his chamber fellow, or else his master would make him continually fast, he ran and killed another Kid, disdaining to meddle with that which was his former acquaintance, yea though it were dead; herein excelling many wicked men, who do not spare those that have lived with them in the greatest familiarity and friendship, to undo and overthrow them alive for the advancement of themselves.  
We have said already, that they most of all resemble Women, and indeed they are enemies to all creatures. The Leopards of BARBARY do little harm to men that they meet, 
The harms of Panthers.  except they meet them in some path way where the man cannot decline the beast, nor the beast the man, there they leap most fiercely into his face, and pull away as much flesh as they can lay hold upon, and many of them with their nails do pierce the brains of a man.  

Leo. Afer. Albertus.  They use not to invade or force upon flocks of sheep or Goats, yet wheresoever they see a Dog they instantly kill and devour him. The great Panther is a tetror to the dragon, and so soon as the Dragon seethe it, he flieth to his cave. 
Avicen.  The lesser Panthers or Leopards do overcome Wolves being single, and hand to hand as we say, but by multitude they overmaster and destroy him, for if he endeavour to run away, yet they are swifter and easily overcome it.  
There is also great hatred and enmity betwixt the Hyaena and the Panther, for in the presence of the Hyaena, the Pardall dareth not resist, and that which is more admirable, 
Pliny.  if there be a piece of an Hyaenaes' skin about either man or beast, 
Orus  the Panther will never touch it, & if their skins after they be dead be hung up in the presence of one another, the hair will fall of from the Panther, and therefore when the Egyptians would signify how a superior was overcome by a superior, they picture those: two skins. 
The ter●or of Panthers. Pliny Rasis Aesculapius.  If any thing be anointed with broth wherein a Cock hath been sodden, neither Panthers nor Lions will ever touch it, especially if there be mixed with it the juice of Garlic.  
Leopard's are afraid of a certain tree called Leopardi arbour, Leopards-tree. Panther's are also afraid of the skull of a dead man, and run from the sight thereof: yet it is reported that two year before the death of Francis King of France, two Leopards, a male and a female were let escape in France into the Woods, either by the negligence or the malice of their keepers, that is a male and a female, and about Orleans tore in pieces many men and Women; at last they came and killed a bride which was that day to have been married, and afterward there were found many carcases of Women destroyed by them, of which they had eaten nothing but only their breasts: Such like things I might express many in this place, whereby the vengeance of almighty God against mankind for many sins, might seem to be executed by the raging ministry of wild, savage, and ungentle beasts.  
For this cause we read in ancient time how the Senators of Rome gave laws of punishment against them that should bring any Panthers into Italy, 
Laws against Panthers  especially any African beasts: and the first that gave dispensation against those laws was Cneius Aufidius the people's Tribune, who permitted them for the sake of the Circensian games: and then Scaurus in the office of his aedility brought also in an hundred and fifty: After him Pompey the great four hundred and ten, and lastly Augustus that ever remembered and renowned Emperor, four hundred and twenty. Thus laws which were first made by great men and good Senators, for the safety of the commonwealth, became of no great value, because as great or greater than the lawmakers, had a purpose to advance themselves by the practice of those things which law had justly forbidden, for if those decrees had stood effectual, as the victorious Champions had lost that part of their vain triumphs, so many people had afterward been preserved alive, who by the cruelty of these beasts were either torn in pieces, or else received mortal wounds.  
It was not in vain that the blessed martyr of jesus Christ Ignatius, who was afterwards torn in pieces by wild beasts at Rome, did write thus in his epistle to the Roman christians concerning his handling by the Roman Soldiers, as he was brought prisoner out of Syria to Rome. A Syria Romam usque cum bestijs depugno per terram & mare die nocteque vinctus cum decem Leopardis, hoc est cum militari custodia, qui ex beneficijs deteriores fiunt. From Syria (saith he) to Rome I have fought with beasts, being night and day held in bondage by ten Leopards, I mean ten Souldious, who notwithstanding many benefits I bestowed upon them, yet do they use me worse and worse: and thus much for the cruelty of Panthers and Leopards.  
We have showed already how they become tame, and are used in hunting, 
The nature of tamed Panthers.  unto which discourse (somewhat out of the place) I will add a true narration of two Panthers or Leopards nourished in France for the king, whereof one was of the bigness of a great Calf, and the other of a great Dog, and that on a day the lesser was brought forth for the King to behold how tame and tractable he was, and that he would ride behind his keeper upon a cloth or pillow being tied in a chain: and if a Hare had been let lose in his presence and he turned down to her, within a few jumps or leaps he would attain and take her. When the keeper was to take up the Leopard again, he did come to him backward, lest if he should see his face, he should leap upon him and wound him, (for as we have said they are angry being chafed and are ready to fly into the Hunter's face) therefore he turneth his face away from him, and betwixt his Legs reacheth him a piece of bread or flesh, and so he gently taketh him into his chain and callar again, leading him away to his house, and assoon as the man was mounted the beast also knew his seat and leapt up after him.  
And the same party also related, that when as a Lion was turned forth to a Bull, the Lion very quietly without stirring lay down and did no harm, or offer any violence or combat with the Bull: but afterward when as the two Leopards were turned forth to the same Bull, they instantly ran and took the Bull by the throat, and without all doubt they had strangled and pulled out his throat, (had not their keepers which had long chains tied about their Necks in their hands) restrained and pulled them off again. By this may be conjectured how great is the rage of the wild and untamed Leopards and Panthers, seeing the tame and gentle are so cruel; and therefore the Lord in the prophets did most wisely compare the siege of the Assyrians about jerusalem to a Leopard, watching at the gates of the City to destroy all that came out thereat.  

The taking of Panthers.  Having thus discoursed of the nature, parts, kindness, love, and hatred of these beasts in general, it now followeth to express the best means to avoid and destroy them, that so we may not only know our enemy but also learn the way to overmatch and curb him.  
There is a kind of Henbane which is called Pardalianches or Libbard▪ bane which the inhabitants of Pharnacus, 
Dioscorides  and the mount Ida, were wont to lay in the Mountains for the destoying of Leopards, Pardals, and Panthers. This Herb is not much known at this day, yet I take it to be the same which groweth in many places of France and Savoy, and it is called Tora, by the root thereof beaten to powder and stopped up in flesh, not only beasts, but also Wolves and Swine, as wild Boars are destroyed if they taste thereof, when the beast perceiveth himself poisoned, presently he seeketh for man's dung, for without that he cannot be delivered; wherefore the Hunters do also place near unto it some vessel of it hanging in a tree, with the mouth or way open that leadeth into it, wherinto the greedy beast leapeth, and being in, cannot get forth again, but rather dieth with hunger, 
Pliny. Aristotle  or else is taken and killed, or else the vessel is hanged up so high that the beast by straining himself to leap into it and get his desired medicine, (but all in vain) spendeth out the time of his recovery till the poison hath thoroughly corrupted his body, and every part and member, for otherwise so great is the life, spirit, and stomach of this beast, that he will fight and not yield to his adversary, although his guts and entrails hang about his legs out of his belly.  
Therefore the Panthers of Hyrcania do more often perish by poison then by other violence of Swords, Spears, or Dogs: for by this poison the beast many times falleth to such a looseness of his belly, and withal such a weakness thereby, that he is taken alive. Likewise in Armenia there are certain Fishes which are poison to Lions, Bears, Wolves, Lynxes, and Panthers, the powder of this fish the inhabitants put into the sides and flesh of their Sheep, Goats, and kids, without all harm to these beasts, but if the Panthers or any ravening beast come and devour any of those sheep so dressed, presently they die by poison.  
When they are hunted and forced in the presence of the hunters, than they leap directly unto their heads, and therefore the hunter taketh great care both of his standing and also of holding his spear, for if he receive not the Panther in his leap and gore him to the heart, or else otherwise wound him mortally, he is gone, and his life is at an end. Oppianus also showeth that he is taken as Lions are, especially by these means following, for when the hunters perceive the way or path which he useth to his water, therein they make a deep ditch (but not so great as they make for a Lion) wherein they erect a wooden pillar or great post, unto that they tie certain engines, and withal a male little Dog whose stones or tender cods they bind with some string or cord, so as the young beast may whine and cry for pain, by which voice he inviteth and calleth the Panther to his destruction: For the greedy beast winding the voice of the Dog, bestirreth himself to meet with his desired prey or booty; at last finding the ditch and seeing the Dog down, he leapeth, where the engines take present hold upon him and destroy him, and so he describeth the same means to take great fishes by the sight of little Fishes swimming in a net.  
In hunting of wild beasts the wary Woodman must make good choice of his horse, 
Oppianus  not only for the metal and agility which are very necessary, but also for the colour, as we have already expressed in the story of the Horse: for the grey Horse is fittest for the Bear, and most terrible to him, the yellow or fire colour against the Boar, but the brown and reddish colour against the Panther.  
The Moors also use other devices to take Panthers and all such noisome beasts, they enclose in a house in a little house certain rotten flesh, which by the savour thereof when it stinketh, draweth the wild Beasts unto it: For they make a door, or a gate of reeds unto the said house, through which the filthy smell breaketh out and disperseth itself into the wide air; presently the wild beasts take it up, and follow it withal speed they can, for there is not any musk or other sweet thing wherewithal men are so much delighted, as ravening beasts are with the savour of carrion: therefore like an amorous cup it draweth them to the snare of perdition: for beside the rotten flesh, they erect many engines and unavoidable traps, to snare in the beast when he cometh to raven.  
The Christians of AFRICA did institute a general hunting of Leopards, enclosing the ends of the ways through which the beasts were to pass: The Leopard when he was stirred ran too and fro distracted, because in all his passages he found Horsemen ready to resist him, neither left they any way for him to escape: at length wearied with many windings, turnings, and provocations, the Horsemen might easily come unto him and pierce him with their spears, but if it fortuned that the Leopard escaped, and broke away from the Hunters; then he at whose corner he broke forth, was bound by ancient custom to make the residue a dinner or banquet.  
Among the Chaonians there was a certain young Noble man which loved a Virgin called Anthippe, the which two lovers were walking together a good season in a Wood; It happened while they were there, that Cichyrus the King's Son prosecuted a Pardall in hunting, which was fled into that Wood, and seeing him, bend his arm against him and cast his Dart: the which Dart miss the mark and killed the Virgin Anthippe, the young Prince thought that he had slain the beast, and therefore drew near on Horseback to rejoice over the fall of the game, according to the manner of hunters; but at his approach he found it far otherwise, for in stead of the effusion of the blood of a beast, (that which was more lamentable) his right hand had shed the blood of a Virgin: For when he came to them he saw her dying and drawing her last breath, and the young man held his hand in the wound to staunch the blood: for sorrow whereof he presently fell distracted in his mind, and ran his horse to the top of a sharp rock, from whence he cast down himself headlong and so perished.  
The Chaonians after they understood this fearful accident, and the reason of it, compassed in the place where he fell with a wall, and for the honour of their dead Prince builded a City where he lost his life, and called it Cichyrus after his own name. 
Their love of Wine.   
Leopards and Panthers do also love Wine above all other drink, and for this cause both Bacchus was resembled to them, and they dedicated to him: Bacchum tauro assimulant & Pardali, quod homines ebrij belluarum istarum ingenia referant, & omnia violenter agant, quidam enim iracunda fiunt Taurorum instar, & pugnaces ferique ut Pardales': saith Plato in his second book of laws; they resemble and compare Bacchus to a Bull, or Pardall, because drunken men in all their actions do imitate the disposition of these wild beasts, both in their folly and violence: For some of them are wrathful like Bulls, and some of them wild apt to fight, like Pardals: Bac●hus was also called Nebrides, because he wore the skin of a hindecalfe, which is spotted almost like a Panther: and therefore a fearful man, or a drunken, variable and in constant man, is said to wear a skin of divers colours: but the chief cause why Panthers were dedicated to Bacchus was for their love of Wine; for all writers do constantly and with one consent affirm, that they drink wine unto drunkenness: the manner and end thereof is eligantly described by Oppianus in this sort: When the inhabitants of Lybia do observe some little fountain arising out of the sand, and falling down again, (as in the manner of small springs which can not increase into great rivers) whereat the Panthers and Pardals use to drink early in a morning, before it be light. After they have been at their prey in the night time, the hunters come and pour twenty or thirty pitchers of old sweet wine into the said fountain, than a little way from it they lie down and cover themselves with clothes, or with straw, for their is no shelter either of tree or bushes in that Country.  
In the morning the Panthers ardently thirsting, and being almost dead for want of drink, come unto the same fountain, and tasting of the wine drink thereof great abundance, which presently falleth to work upon their brains, for they begin first of all to leap and sport themselves, until they be well wearied, and then they lie down and sleep most sound, at which time the hunters that lie in wait for them, come and take them without all fear or peril: Thus far Oppianus.  

Use of their parts.  Concerning the use of their several parts I find little among the ancients, except of their skins, for the footmen and ancient soldiers of the Moors, did not only wear them for garments, but also steeped upon them in the night time. The shepherds of Ethiopia called Agriophagi do eat the flesh of Lions and Panthers, although it be hot and dry.  

The medicines of the Panther, or Leopard.  

Auicenna  If the skin or hide of a Leopard being taken and flayed be covered or laid upon the ground, there is such force and virtue in the same that any venomous or poison some serpents dare not approach into the same place where it is so laid. The flesh of a Panther being roasted or boiled at the fire, and smelled by any one which is troubled with the palsy, 
Albertus  or shaking in the joints, as also by them which are troubled with the bearing and continual moving or turning of the heart, is a very profitable and excellent remedy for the same.  
The same fat or suet of a Leopard being mixed or mingled with the Oil which proceedeth from the Bay-tree, and then mollified both together, and so anointed upon any one which is troubled with the scurf or Mangy, the scabs whereof doth cut or pierce the skin, 
Rasis  doth presently and without any grief or pain cure the same. The twigs of a Vine-tree being dried and beaten into small dust or powder, and mingled together with the fat or grease of a Leopard, and so anointed upon the face of any one who is grieved with achings and swellings thereon, will not only cure and heal the same without any pain or sorrow, 
Arcteus Galen  but also preserve the same free from blemishes in the time of healing. The grease also of a Leopard by itself, being anointed upon the head of any one who doth shed or cast his hair or is troubled with the Foxes evil, doth immediately help and cure the same. The blood of a Panther being anointed upon the veins or sinews of either man or woman who is grieved with any swelling or achings therein, is very profitable and curable to expel the same away. The brains of a Leopard being mingled with a little quantity of the water which is called a Canker, and with a little jasmine, and so mixed together and then drunk, doth mitigate the pain or ache of the belly. The brains of the same beast being mixed with the juice of a canker & anointed upon the genital of any man, doth incitate and stir him up to lechery, but the marrow which cometh from this beast being drunk in wine doth ease the pain or wring of the guts and the belly. The gall of a Panther being received into the body either in meat or drink, doth instantly and out of hand kill or poison him which doth so receive it. The right stone of a Leopard being taken of a woman of a far spent age, doth restore unto her, her menstrual purgation being ceased, and doth make her to purge, if she do heartily receive her meat more often.    

OF THE POEPHAGUS.  
THere is a beast in India called Poephagus, because he feedeth upon herbs and grass like a Horse, whose quantity he doth exceed double, for he is twice so big, his tail is most thick and black, the hairs whereof are thinner than the hairs of a man's head: and therefore the Indian women make great account of them, for with them they bind up their own hair, plaiting it, and folding it in curious manner, every hair is two cubits in length, and upon one root twenty or thirty of them grow together: this great beast is one of the fearfullest creatures in the World; for if he perceive himself to be but looked at of any body he taketh him to his heels as fast as he can go, and yet although his heart be light his heels be heavy, for saith my Author, Magis studiose quam celeriter fugam peragit. That is, He hath a good will to run apace, but cannot perform it: but if he be followed upon good swift Horses, or with nimble Dogs, so as he perceiveth they are near to take him, and he by no means can avoid them, than doth he turn himself, hiding his tail, and looketh upon the face of the hunter with some confidence, gathering his wits together, (yet in fearful manner, as it were to face out his pursuer or hunter, that he had no tail, and that the residue of his body were not worth looking after: but while he standeth staring on his hunter, another cometh behind him and killeth him with a spear, so they take off the skin and the tail, and throw away the flesh as unprofitable, 
Aelianus.  for the other recompense their labour for their pains. Volateranus relateth this a little otherwise, and saith that the beast biteth off his own tail, and so delivereth himself from the hunter, knowing that he is not desired for any other cause.  
Nicolaus Venetus an Earl, writing of the furthest part or province of Asia, 
Aene. Silui.  which he calleth Macinum, and I think he meaneth Serica, because he saith it lieth betwixt the Mountains of India and Cathay, there are a generation of white and black Oxen which have Horses tails, but reaching down to their heels, and much rougher. The hairs whereof are as thin as the feathers of flying Birds, these he saith are in great estimation, for the Knights and Horsemen of that Country do wear them upon the top of their lances and spears for a badge or cognisance of honour, the which I thought fit to be remembered in this place, because I take them to be either the same with these Indian beasts, or very like unto them.   

The Porcuspine or Porcupine.  
I Can not learn any name for this beast among the Hebrews, and therefore by probability it was unknown to them: The Grecians call it Acanthocoiros and Hystrix, 
The several names. Bellonius.  that is, sus setosa, a hairy, or bristly, or thorny hog, for their quills which they bear upon their back, are called both Pili, setae, villi, pinnae, aculei, and spinae, that is, both hairs, bristles, rough-haire, pins, prickles, and thorns. The Arabians call it Aduldull, and Adualbul, adubul, adulbus, and some Aherha which by Avicen and his Glossographer, is defined to be Montanus Ericius habeus spinas sagittales, 
Bellonius  an hedgehog of the Mountain, having qvils or thorns upon his back which he shooteth off at his pleasure. The Grecians at this day call it Scan●●charos which is derived or rather corrupted of Acanthocoiros. The Italians call him Porco-spinoso and Histrice or Istrice, without an Aspiration, the Spaniards Puerco-espin, the French Porc espic, the Illirians Porcospino, the Illirians Morskaszwijnija, imitating therein the Germans which call a Sea-Hogge Ein Meerschwyn: The Germans in some places call it Taran, and in other places Dornschweyn, that is a Thorny-hogge, by a feigned name in imitation of other Nations, and also Porcopick following the Italians, Spaniards, French, English, and Illirians: I will not stand to confute them, who writ that this beast is a Sea-beast, and not a beast of the land, nor yet those that make question whether it be a kind of Hedgehog or not, for without all controversy as the Arabians, Pliny, Albertus, Bellunensis, and other do affirm, the vulgar Hedgehog is Ericius Syluestris, and the Porcupine Ericius Montanus.  
These are bred in INDIA and AFRICA, and brought up and down in Europe to be seen for money: Likewise about the City Cassem in TARTARY, by the sight of one of these it appeared that it was three foot long, the mouth not unlike to a Hares, but with a longer slit or opening: so also the head of the same similitude: the ears like to the ears of a man: The forefeet were like the feet of a Badger, and the hinderfeete like the feet of a Bear, it hath a mane standing up in the upper part right or direct, but hollow or bending before: Upon the bunches of his lips on either side of his mouth, their groweth forth long black bristles. 
The quills & spears.  The general proportion of his body is like a Swine's, and they never exceed the stature of a Swine of half a year old.  
The four for most teeth hang over his lips, and that which is most admirable in him, the quills or thorns growing upon his back in stead of hair, he useth for hands, arms, and weapons.  
They first grow out of his back and sides, which are of two colours, that is partly black and partly white, which whensoever he pleaseth, he moveth to and fro like as a Peacock doth his tail: they grow in length two, three, or four hands breadths, they stand not in any confused order of colours, but in well form and distinguished ranks, being sharp at the points like a knife: When they are hunted the beast stretcheth his skin, and casteth them off, one or two at a time, according to necessity upon the mouths of the Dogs, or Legs of the Hunters that follow her, with such violence that many times they stick into trees & woods wherefore Solinus writeth thus, and also Paulus Venetus: Cum capiuntur, spinis suis sape homines, & canes ledunt: nam canes in eos provocati adeo irritant far as illas ut simul concurrentes terga sua, quibus spinae innituntur vehe●enter commoveant, atque inviciniores homines, & canes vibrent. That is to say, When they are taken they many times hurt both Dogs and men, for when the Dogs being provoked by them, run upon the backs which bear the quills, they are so far stirred, that they cast them off upon all that stand near them, and therefore they sight flying.  
In my opinion for cold rather than for any other reason, although there be some that affirm it lieth hid in the Summer time, and cometh abroad in the Winter time, contrary to the course of all other beasts, and therefore such a paradox doth want the testimony of some credible writers, which should affirm it upon their own experience, or else it were requisite to bring sufficient reasons to lead their Readers to believe it, but neither of both is discharged by them and therefore it is safer for us to follow Aristotle and Pliny, who hold the first opinion, than Albertus and Agricola who incline to the later. In all other things both of their lying hid, of their procreation, of the coming out of their cave and nourishing their young ones, they imitate the manners and conditions of Bears.  
Concerning the use of their parts I find none but only of their quills, for with them it is said if men scrape their teeth they will never be lose, likewise women were wont in ancient time to use them for parting asunder their hair in the top of their crowns.  

The use of the flesh and other parts.  The flesh of this beast is like a hedgehogs, neither very natural for meat and nourishment, nor yet very medicinable: yet it is said to help a weak and ouerburthened stomach, to procure looseness of the belly, and to diminish all leprosies and scabbed exulcerations and pustles: Being salted it is good against the dropsy, and also very profitable as Platina writeth to be eaten by them, that cannot contain urine in their beds: yet the Grecians attribute no such quality unto this, but to help the stomach and loosen the belly they attribute to the sea-hogge, and against the leprosy scabs, and incontinency of urine to the hedgehog, but peradventure the saying of Pliny (Quae de Herniaceis dicuntur omnia tanto magis valebunt in Histrice) leadeth them to attribute these things to the Porcuspine. The powder of their quills burnt, drunk or eaten in meats or broth do promote and help conception: Thus saith Avicen, and herewithal I conclude this short discourse of the Hedgehog.   

Of the Raeyner, or Rainger.  
THis beast is called by the Latins Rangifer, by the Germans Rein, Reiner, Raineger, Reinssthier, by the French Raingier, and Ranglier, and the later Latins call it Reingus. It is a beast altogether unknown to the ancient Grecians and Latins, 
Of the several names.  except the Machlis that Pliny speaketh of be it: but we have showed already in the story of the Elk, that Alces and Machlis are all one. This beast was first of all discovered by Olaus Magnus in this Northern part of the world, towards the pole Arctic, as in Norwa●, Swetia, and Scandinavia, at the first sight whereof he called it Raingifer, quasi Ramifer because he beareth horns on his head like the boughs of a tree. The similitude of this beast is much like to a Hart, but it is much bigger, stronger, and swifter. It beareth 3. orders or rows of horns on the head, as by the direction of Valentinus Gravius, and Benedictus Martinus are here expressed.  
This beast changeth his colour, according to the time of the year, and also according to the quality of the place wherein he feedeth, which appeareth by this, because some of them are found to be of the colour of Asses, and shortly after to be like Hearts. Their breast is full of long bristles, 
The colour and several parts.  being rough and riged through the same. The legs hairy, and the hoofs hollow, cloven, and movable, which in his course he spreadeth abroad upon the deepest snows, without pressing his footsteps far into them: and by his admirable celerity he avoideth all the wild beasts which in the valleys lie in weight to destroy him. He beareth very high and lofty horns, which presently from the root branch forth into two stems or pikes, I mean both the horns severally into two, which again at the top disperse themselves into pikes like the fingers of one's hand; In the middle of the horns there is a little branch standeth out like a knob, or as a huckle in the hinder part of a beasts leg, from thence again they ascend upwards a great height, and do grow broad at the top, where they are divided like the palm of a hand.  
The horns are white, distinguished with long apparent veins, differing both from the horns of Elks, and the horns of Hearts, from Elks in height, and from Hearts in breadth and from them both in colour and multitude of branches: When he runneth he layeth them on his back, for when he stands still, the lowest branches coming forth of the roots of the horns, do almost cover his face with these lower branches.  
Their carts which they draw must be made with a sharp edge at the bottom like a boat or ship as we have said already, for they are not drawn upon wheels, but like drays and sleads upon the earth. There was a Laponian which brought one of these into Germany in December, and he professeth he never felt so much heat of the Sun in all his life as he did at that time, which is our coldest time in the year, and therefore how great is the cold which both men and beasts endure in that country.  
The horns of these beasts are to be seen both in BERNE and at AUSPURGE in GERMANY; the feet are somewhat white, being rounder than a Heart's feet, and more cloven or divided, wherefore at sometimes one part of his hoof may be seen upon a stone, while the other part resteth upon the earth, and in the uper part of the hoof where it beginneth to be cloven near the leg, there is a certain thick skin or membraine, by virtue whereof the foot may be stretched in the division without harm or pain to the beast.  
The king of SWETIA had ten of them nourished at LAPPA, which he caused every day to be driven unto the mountains into the cold air, for they were not able to endure the heat. The mouth of this beast is like the mouth of a cow, they many times come out of Laponia into Swetia, where they are wonderfuly annoyed with wolus, but they gather themselves together in a ring, and so fight against their enemies with their horns. They are also in their own natural country annoyed with Gulons, and generally all beasts that live upon the spoil of flesh, are enemies unto them, and desire to destroy and eat them. In their pace, both slow and speedy, the Articles of their legs make a noise like the craking of Nuts. Their was one of these beasts given unto the Duke of Saxony in the year of our Lord 1561. In Scandivania they use them for the carriage of mettles, drawing of Chariots and riding, and the nerves of them when they are dead make bows, and for want of nails, they do fasten planks and boards together.   

OF THE RHINOCEROS.  
WE are now to discourse of the second wonder in nature, namely of a beast every way admirable, both for the outward shape, quantity, and greatness, 
A preface to the succeeding story.  and also for the inward courage, disposition, and mildness. For as the Elephant was the first wonder, of whom we have already discoursed, so this beast next unto the Elephant filleth up the number, being every way as admirable as he, if he do not exceed him, except in quantity of height of stature; And being now come to the story of this beast, I am heartily sorry, that so strange an outside, as by the figure you may perceive, yielding no doubt through the omnipotent power of the creator, an answerable inside, and infinite testimonies of worthy and memorable virtues comprised in it, should through the ignorance of men, lie unfolded and obscured before the Readers eyes: for he that shall but see our stories of the Apes, of the Dogs, of the Mice, & of other small beasts, and consider how large a treatise we have collected together out of many writers, for the illustration of their natures and vulgar conditions, he cannot choose but expect some rare and strange matters, as much unknown to his mind about the story of this Rhinoceros, as the outward shape and picture of him, appeareth rare and admirable to his eyes: differing in every part from all other beasts, from the top of his nose to the tip of his tail, the ears and eyes excepted, which are like Bears. But gentle Reader as thou art a man, so thou must consider since Adam went out of Paradise, there was never any that was able perfectly to describe the universal conditions of all sorts of beasts, and it hath been the counsel of the almighty himself, for the instruction of man, concerning his fall and natural weakness, to keep him from the knowledge of many divine things, and also human, which is of birds and beasts, Fishes and foul, that so he might learn, the difference betwixt his generation, & his degeneration, and consider how great a loss unto him was his fall in Paradise; who before that time knew both God himself and all creatures, but since that time neither knoweth God as he should know him, nor himself as he shall know it, nor the creatures as he did know then.  
But for my part which writ the English story, I acknowledge that no man must look for that at my hands, which I have not received from some other: for I would be unwilling to write any thing untrue, or uncertain out of mine own invention; and truth on every part is so dear unto me, that I will not lie to bring any man in love and admiration with God and his works, for God needeth not the lies of men: To conclude therefore this preface, as the beast is strange and never seen in our country, so my eyesight cannot add any thing to the description: therefore hearken unto that which I have observed out of other writers.  
Concerning the name of this beast, the Grecians because of the horn in his Nose call him Rhinoceros, that is a Nose-horned-beast, and the Latins also have not altered that invention, 
.  for although there be many beasts that have but one horn, yet is there none that have that one horn growing out at their Nose but this alone: All the residue have the horn growing out at their foreheads. There be some that have taken this Rhinoceros, for the Monoceros the Unicorn, because of this one horn, but they are deceived, taking the general for the special which is a note of ignorance in them, and occasion of ●rr●ur unto others; yet it is better to take the Rhinoceros for the Monoceros, because there is nothing in the special which is not contained in the general, according to the maxim of Logic: Nihil est qui specie, quod non prius fuit in genere: And yet that is also absurd, considering that Monoceros is not only a word of generality for all one-horned-beastes, but of particularity a name for the Unicorn, whereby is meant the Indian-Asse, as we shall show in the story of the Unicorn.  
This beast in the Haebrew is thought to be called Reem, or and Karas, and therefore Munster so translateth it. Deutro. 33. Tauri decor eius, cornua Rhinocerotis, cornua eius in eyes ventilabit nationes ad summum usque terrae. His beauty is like the beauty of a Bull, and his horns like the horns of a Rhinocerot, with the which he shall winnow the nations to the tops of the hills.  
And Tertullian writing against the heretic Praxeas, doth so translate it. If a man compare together the Greek word Rhinoceros, and Reem, and Karas, or Rimna and Karas, he will easily think that either the Grecians have joined together the two Haebrew words, as Rhinoceros quasi Reem Karas, or Rimna Karas, or else the hebrews have parted asunder the Greek word, for Reem and Rimna may very well come of Rhino, and Karas of Keros, yet herein I leave the Readers to their own judgement. The Indians call this beast in their tongue, 
Oppianus. The quantity and several parts.  Scandabenamet, as Festus writeth, but we will leave the name and come to the description of it.  
In quantity it is not much bigger than an Orix: Pliny maketh it equal in length to an Elephant, and some make it longer than an Elephant, but withal they say it is lower, and hath shorter Legs. Strabo in his 16. book speaking of the Ethiopian Region, near India, calleth these Rhinocerots' Aethiopian Bulls, and saith that they are bred only in that Country, and by the relation of Artemidorus he writeth thus: Outoi de micron apoleypont●● ton elephantoon oi rinokerotes, osper Artemidoros' phesi, epi seirau, to mekei, kai per eorakenai phesas an Alexandria, alla schedon ti osoon to upsei apogetou aph'emoon oruthentoes, etc. That is to say, The Rhinocerotes are exceeded by the Elephants in length, but in height they almost equal them, (as Artemidorus said) he saw by one that was at Alexandria, and the colour thereof was not like a Boxtree, but rather like an Elephants, his quantity▪ greater than a Bulls, or as the greatest Bull, but his outward form and proportion like a wild Boars, especially in his mouth, except that out of his Nose groweth a horn, harder than any bones, which he useth in stead of arms, even as a Boar doth his teeth; he hath also two girdles upon his body like the wings of a Dragon, coming from his back down to his belly, one toward his neck or mane, and the other toward his loins and hinder parts. Thus far Strabo.  
Whereunto we may add the description of other parts out of Oppianus, Pliny, and Solinus. His colour like rind or bark of a boxe-tree, (which doth not differ much from and Elephant) and on his forehead there grow hairs which seem a little red, and his back i● distinguished with certain purple spots upon a yellow ground. The skin is so firm and hard, that no Dart is able to pierce it, and upon it appear many divisions, like the shells of a Tortaeise set over with scales, having no hair upon the back. In like manner, the Legs are scaled down to the hooves which are parted into four distinct claws, upon his nose their groweth a hard and sharp horn, crooking a little towards the crown of his head, but not so high: flat and not round, so sharp and strong, Vt quicquid impetieret, aut ve●●ilet, aut perforet, & ferrum etiam & saxa transigat: saith Oppianus & Aelianus▪ that is, whatsoever it is set to, either it casteth it up into the air, or else boreth it through though it be Iron or stones.  
Eucherius saith that the Rhinorerot hath two horns in his nose, but that is utterly false, as you may see by the picture: Although martial seem to express so much in these verses; 
Namque gravem cornu gemino sic extulit ursum  
jactat ut impositas Taurus in astra pilas.  The Rhinocerot cast up a Bear into the air, even as a Bull would do a ball which were laid upon his two horns: we shall not need to apply Gemino cornu to the Bull, as Politianus doth, but rather take it figuratively for a strong horn, and if it must needs be literal, it is apparent by the picture that there is another little horn, not upon the nose, but upon the whither of the beast, I mean the top of his shoulder next to his ●ecke, so that the error of Eucherius lieth not in the number, but in the place, and that it may appear that this horn is not a feigned thing, Pausanius above two thousand year ago writeth thus; Rhinoceroti in summo naso cornu singulare est, & aliud supra ipsum non magnum in capite nullum. I do marvel how it came to pass that men which can mock and deride others cunningly should be called proverbially Nasuti homines, except the proverb were taken from the Rhinoceros, who by reason of his crooked horn is said to have a crooked nose; for indeed a deformed nose is more subject to derision then any other part or member of the body, which caused Martial to write thus: 
Maiores nunquam rhonchi iuvenesque senesque,  
Et pueri nasum Rhinocerotis habent.  And thereupon Horace also saith thus: Naso suspendis adunco. Oppianus saith, that there was never yet any distinction of sexes in these Rhinocerotes: for all that ever were found were males and not females, but from hence let no body gather that there are no females, for it were impossible that the breed should continue without females, and therefore Plinius and Solinus say, that they engender or admit copulation like Elephants, Camels, and Lions.  
When they are to fight they whet their horn upon a stone, and there is not only a discord betwixt these beasts and Elephants for their food, but a natural description and enmity: for it is confidently affirmed, that when the Rhinocerot which was at Lisbon, was brought into the presence of an Elephant, the Elephant ran away from him. How and in what place he overcometh the Elephant we have showed already in his story, namely, how he fasteneth his horn in the soft part of the elephants belly. He is taken by the same means that the Unicorn is taken, for it is said by Albertus, Isidorus, and Alunnus, that above all other creatures they love Virgins, and that unto them they will come be they never so wild, and fall a sleep before them, so being asleep they are easily taken and carried away.  
All the later Physicians do attribute the virtue of the unicorns horn to the Rhinocerots' horn, but they are deceived by imitation of Isidorus and Albertus: for there is none of the ancient Grecians that have ever observed any medicines in the Rhinocerot. The Indians make bottles of their skins, wherein they put their Lytion, or succum medicatum, and therefore I will conclude this story, with the riddle of Fraunciscus niger made upon the excellency of the horn that groweth upon the nose.  
Dic mihi quae superis sint acceptissima dona, Whereunto the answer is made in the next verse: Principium nasi Rhinocerotis amant.   

OF THE SHEEP.  
THe hebrews have divers names, whereby they signify a sheep, & all that kind, as Zon, and Zoneth, for which the Septuagints do always render Probata, 
The several names.  sheep or little cattle. The Arabians Genas. The Chaldeans Ana. The Persians Gospand, also Rachel in Haebrew: the plural whereof is Rechelim which signifieth sheep: Kebesch, and Kabsa, or Kibsa, Esay 53. Tahel, Neelamah, that is a dumb sheep, where the Hebrews have Rachel, there the Chaldees translate Rachlak. The Arabians Akalak. The Persians Chomeschan thou. Kebes and Kibsa signify a Sheep, male and female under a year old, and Aijl, and Eel for a sheep above a year old male & female. In Leuit. 22. the Chalde translateth for Kebijs, Imar. The Arabians Egel: The Persians Bara, and Keseb in Haebrew is the same that Kebesch. Seh also signifieth a sheep, although it be sometime taken for a Lamb or Kid. Likewise Thalch and Theleh Esa. 40. signifieth a Lamb that sucketh. And Epiphanius writeth, that by the same word the Haebrew Astronomers signified the sign Aries in the Zodiac. The Saracens at this day call a sheep Ganeme, and cattle Garien, and the dung of cattle Hara Garien. The Grecians call a sheep Oijs, and Probaton, the Latins Ouis, and by excellency Pecus, the Italians Pecora, the French Brebis, the Spaniards Oueia, the Germans Schaff, the Illirians Owcze, or Skop. These and such like I might add more concerning the names of this beast, and the abundance of the names thereof in the Haebrew tongue, is a notable testimony of the singular account which God himself made of this beast. The Latins have so honoured it that after it they have named many of their children, & stories make mention of most noble and gallant men, so called. Such was Ouinius Camillus, Severus Ouinius, Fabius Maximus Ouiculus, Oilycus, Oileus ajax, Oie, the wife of Charhippus, and many such other, if it were necessary to this story to relate them, but I will not trouble the Reader with any such unnecessary circumstances. I will therefore first of all begin with a relation of the sheep of other countries, 
The description of divers kids of sheep according to their country Strabo.  & so in the end make a more particular discovery of our own at home. For the difference of regions do very much enlighten the description or history of sheep. It is reported that about Erythrea, one of the Islands of the Gades, there is such abundance of good pasture and herbs so grateful to sheep, that if they be not let blood once in thirty days, they perish by suffocation, and that the milk of those sheep yieldeth no whey, wherewithal they make abundance of cheese, although they pour water into it. The herbage of that Island is dry, & yet profitable to catle and milk beasts, and from thence came the original of the fat cattle of Geryon. The sheep of Graecia are lesser than the sheep of Egypt, and the Oues Pirrhicae, were like Boves Pirrhicae, namely, of exceeding stature, which name was derived from Pyrrhus their master and owner. Among the Psillians in India, their Rams are no greater than our Lambs, and Aechylides in his books of husbandry affirmeth, that the sheep of the Isle Chius, are very small, and yet their Milk maketh very laudable cheese. In Spain their best sheep have black fleeces: at Polentia near the Alps they are grey or hony-wolled in Asia and Boetica, called Erythrea, they are red like Foxes, and from thence came the term of Erythreae Oues. At Canusium the sheep are yellow, or Lion tawny, and so also at Tarentum. Istria and Liburnia, yield sheep having wool which is so course and rough, that it may rather seem to be hair then wool, and therefore never fit for fine garments, nor for any other use, except by the singular art of spinning in Portugal. And the like to this is the wool of the sheep of Piscenae, and in Egypt, of which latter it is said, that if it be died again after it is threadbare, it will endure almost for ever. For the ancients (as Homer writeth) had the use hereof (although the thread were rough) in their works of Tapestry, and this was dressed divers ways, for the French in Europe dress it one way, and the Parthians in Asia another way.  
The sheep of Apulia gave the name to Lana Italica, for excellent wool, and yet was it short and course, good for nothing but for cloaks to ride in, and wear in rainy wethers unto these I may add the Portuguese, Milesian, and Arentinean sheep, yet in the days of Varro they covered their sheep with other skins to keep the Wool both from loss, and other infection, so that it might be the better washed, died, and prepared, for these were nourished most of all in houses.  
The French Sheep about Altinas, and also those that are scabbed or folded in the plain and barren fields of Parma & Mutina. The sheep of Helvetia feed in the tops of the Mountains, whiles the Goats keep beneath among the trees and gather fruits on the sides of the hills. The Flemish sheep have a soft and curled hair.  
There be in general two kinds of Sheep, one called Tectum, the other Colonicum, as if you would say house-sheep, and field-sheep, for the Grecian sheep which before we have called Tarentinae, and were also called Terintinae, because of their soft wool lived in houses, and they were also called Pellitae, but the field-sheepe having by nature a greater, courser, and rougher hair, are suffered to lodge abroad in the fields.  
Likewise the sheep of Myletum and Attica, and the region Gadilonea, reaching to Armenia, have very soft and gentle wool, which thing seldom cometh to pass in Pontus or Capadocia. In Scotland also in a place thereof, called by Hector Boethius Buthuguhania are great store of sheep, bearing good wool, from whence almost all that country fetch their breed. The Sheep of Ethiopia bear no wool at all, but in stead thereof their hair is rough like Camel's hair. Amongst the Abidene, and the Beudianis, both Aelianus and Nicomachus the Son of Aristotle do testify, that all their sheep are black, and that there was never white sheep bred in those Countries. In Gortynis their Sheep are red and have four horns: In the fortunate Islands of the red-sea all their Sheep are white, and none of them have crooked horns. In Beotia there are four Rivers which work strange effects upon Sheep after they drink of them; namely, Melas, Cephisus, Penius, and Xanthus. The Sheep drinking of Melas and Penius grow black, of Cephisus white, and yet Pliny saith, that this River cometh forth from the same fountain that Melas doth. They which drink of Xanthus grow red: I might add hereunto another special observation of difference betwixt the Sheep of Pontus and Naxus, for in Pontus they have no gall, and in Naxus they have two galls.  
In some parts of India their Sheep and Goats are as big as Asses, and bring forth 4. Lambs at a time, but never less then three both Sheep and Goats. The length of their tails reacheth down to their hinder Legs, and therefore the shepherds cut them off by the secrets, to the intent that they may better suffer copulation, and out of them being so cut off, they express certain oil; also they cut asunder the tails of the Rams, the ends whereof do afterwards close so nearly and naturally together, that there appeareth not any scar or note of the section. In Syria and India, the tails of their Sheep are a cubit broad.  
There are two kind of sheep in Arabia, which are distinguished by the length and breadth of their tails: the one sort have tails three cubits long, by reason whereof they are not suffered to draw them on the ground for fear of wounding; and therefore the shepherds devise certain engines of wood to support them: the other kind of sheep have tails like the Syrian sheep. All sheep that live in hot and dry regions have larger tails, and harsher wool, but those that live in the moist regions and fault places, have softer wool and shorter tails. There were two of the Arabian Sheep brought into England about the year 1560. whose pictures were taken by Doctor Cay, and therefore I have expressed them in the page following with their description.  
The Arabian sheep with a broad tail.  
The Arabian sheep with a long tail.  

The description of the Arabian sheep.  THis Arabian sheep (said he) is a little bigger than our vulgar sheep in Enland, but of the same wool, figure of body, and colour, only the shins, & forepart of their face, are a little red: the broad tail in the top was one cubit, but lower it was narrower, and like the end of a vulgar sheeps tail. They being brought on shipboard into England, were taught through famine and hunger, to eat not only grass and hay, but flesh, fish, bread, cheese, and butter. Heroditus saith, that such kind of sheep are no where found but in Arabia: the longe-tailed sheep he calleth Macrokercos, and the broad tailed sheep Plateukercos: yet Leo Afer saith, that these are of the African sheep, for thus he writeth: His arietibus nullum ab alijs discrimien est, praeter quam in cauda quam latissimam circum ferunt quae cuique quo opinior est, crassior obtigit, ad eo ut nonnullis libras decem, aut vigintipendat, cum sua sponte impinguantur. There is no difference betwixt these Rams and other except in their broad tail, which evermore as it grows in fatness groweth in breadth, for if they fat of their own accord, it hath been found that the tail of one of these sheep have weighed ten or twenty pound, and not only there, but also in Egypt, where they cram and feed their sheep with Barley, Corn, and Bran: by which means they grow so fat, that they are notable to stir themselves, so that their keepers are forced to devise little engines like children's cares, whereupon they lay their tails when they remove their beasts: and the same Leo Afer affirmeth, that he saw in Egypt in a town called Asiota, standing upon Nilus, a hundred and fifty mile from Alcair, a tail of one of these sheep that weighed fourscore pound, and whilst he wondered at it, scarcely believing that which his eyes saw, there were some present; that affirmed it to be an ordinary thing, for they said according as he writeth; Se vidisse quae semi ducentes libras expendissent: That is, they had seen some of them weigh a hundred pounds, and except in the kingdom of Tunis in afric, and Egypt, there are none such to be found in all the world, and by it, it appeareth, that all the fat of their bodies goeth into their tails▪ Among the Garamants their sheep eat flesh and milk, and it is not to be forgotten which Aristotle, Dionysius, Afer, and Varro do write, namely that all sheep were once wild, and that the tame sheep which now we have, are derived from those wild sheep, as our tame goats, from wild goats; and therefore Varro saith, 
Flocks of wild sheep  that in his days in Phrigia there were flocks of wild sheep, whereof as out of afric & the Region of the Gadits, there were annually brought to Rome both males and females, of strange and admirable colours, and that his great Uncle bought divers of them and made them tame: But it appeareth that these wild sheep or Rams were Musmons, of which we shall discourse afterwards: For wild sheep are greater than the tame sheep, being swifter to run, stronger to fight, having more crooked and piked horns, & therefore many times fight with wild Boars and kill them.  
The Subus doth also appear to be a kind of wild sheep, 
Oppianus.  for after that Oppianus had discoursed of the sheep of Crete, he falleth to make mention of the Subus, which he saith is of a very bright yellow colour like the sheep of Crete, but the wool thereof is not so rough, it hath two large horns upon the forehead, living both on the water and on the land, eating fish, which in admiration of it in the water gather about it & are devoured, as we shall show afterwards in his due place. The Colus also spoken of before & called Snake, seemeth to be of this kind, for it is in quantity betwixt a sheep and a Hart. It hath no wool, and when it is hunted, the hunters use neither dogs nor other beasts to take it, but terrify it with ringing of little bells, at the sound whereof it runneth to and fro distracted, and so is taken: And thus much I thought good to express before the general nature of sheep, of the divers and strange kinds in other nations, that so the studious Reader, may admire the wonderful works of God, as in all beasts so in this, to whom in holy Scripture he hath compared both his Son & his Saints: and for as much as their story to be mingled with the others would have been exorbitant and far different from the common nature of vulgar sheep, and so to have been mixed amongst them, might have confounded the Reader: It was much better in my opinion to express them altogether, & so to proceed to the particular nature of vulgar sheep.  
And first of all the description of their outward parts: 
The several parts of sheep  the sheep ought to be of a large body, that so their wool may be the more, which ought to be soft, deep, and rough, especially about the neck, shoulders, and belly, and those that were not so the ancient Graetians called Apokoi, the Latins Apicae, that is, peild sheep, for want of wool, which always they did reject as unprofitable for their flocks: for there is no better sign as Pliny saith, of an acceptable breed of sheep, Quam crurium brevitas, & ventris vestitus. The shortness of the legs, and a belly well clothed with wool.  
The female is to be admitted to the male after two years old. Till they are five year old they are accounted young, and after seven unprofitable for breed. In your choice of sheep evermore take those which are rough with wool even to their eyes, without any baulde place upon them, and those females which bear not at two year old utterly refuse, avoid likewise party coloured or spotted sheep, but choose them that have great eyes, large tails, & strong legs: let them be young also, & of breed, Nam melior est ea aetas, quam sequitur spes, quam ea, quam sequitur, mors, & probata est progenies, si agnos solent procreare formosoes (saith Petrus Crescen:) that is, that age is better which hope followeth, then that which death followeth: and it is a good breed of sheep which bringeth forth beautiful Lambs. And concerning their wool, it is to be observed, that the soft wool is not always the best, except it be thick withal, for Hares have soft but thin wool, and in sheep it ought to be contrary, and therefore the most fearful have the softest hair, the sheep of Scythia in the cold countries have soft wool, but in Sauromatia they have hard wool. Florentinus prescribeth that the fine wool of a sheep is not curled but standeth upright, for he saith, that curled wool is easily corrupted or falsified.  
The head of the sheep is very weak, and his brain not fat; the horns of the female are weak if they have any at all, for in many places they have none, like Hinds, and in England there are both males and females that want horns: And again the Rams of England have greater horns than any other Rams in the world, and sometimes they have four or six horns on their head, as hath been often seen. In Africa their male-sheepe or Rams are yeaned with horns, and also their females: and in Pontus neither males nor females have ever any horns.  
Their eyes ought to be great, and of a waterish colour, and all beasts that want hands have their eyes standing far distant on their heads, especially sheep, because they had need to look on both sides, and because they are of a simple and harmless disposition, as we shall show afterwards: for the little eye, such as is in Lions and Panthers, betoken craft and cruelty, but the great eye simplicity and innocency. Their teeth stand in one continued row or bone, as in a horse, but in the uper chap there are no foreteeth: the male having more teeth than the female.  
There be some that writ, that Virgil calleth sheep Bidentes, because they have but two teeth, but they do it ignorantly, for we may read in Servius, Nigidius and Nonius, that Boars are called Bidentes, and all beasts of two years old, for they were first of all called Bidennes quasi Biennes, by interposition of the letter D. according to other words, as we do not say reire, but redire, nor reamare, but redamare, nor reargure, but redargure, and so Bidennis, for Biennis, because sacrifices were wont to be made of sheep when they were two years old. If ever it happen that a sheep hath but two teeth, it is held for a monster, and therefore a sheep is called Ambidens, and Bidens, because he hath teeth both above and beneath. The belly of a sheep is like the belly of a beast that chew the cud. The milk proceedeth from the ventricle or maw. The stones hang down to the hinder legs. The females have their udders betwixt their thighs, like to Goats and Cows: some of them have galls, according to the ordinary custom of nature, and some of them have none at all, for in Pontus where by reason they eat wormwood they have no gall. Likewise in Calsis: some we have showed have two galls, and the Scythian sheep have galls at one time and not at another, as (Aelianus writeth) for he saith in the very cold Countries, when snow and winter covereth the earth, there sheep have no galls, because they keep within doors and use no change of meat, but in the summer when they go abroad again to feed in the fields, they are replenished with galls.  
There is a Region in Asia called Scepsis, wherein they say their sheep have little or no melts. The rains of a sheep are equal, and there is no beast that hath them covered with fat like unto it. Sheep are also apt to grow exceeding fat, for in the year 1547. there was a fat sheep given to the king of France in Pickardy, whereof the inward hooves or cloves of his forefeet were grown to be as long as 8. fingers are broad, the tops whereof were recurued backward like the horns of a wild goat. Concerning their tails we have spoken already, for the vulgar sheep have hairy tails like Foxes and wolves. And thus much shall suffice to have spoken of their several parts.  
In the next place we are to consider the food and diet of sheep, and then their inclination, 
The food of sheep and institution of shepherds.  and the utility that ariseth by them, and lastly the several diseases with their medicines and cures. It is therefore to be remembered, that the ancients appointed shepherds to attend their flocks, and there was none of great account but they were called shepherds, or Neatheardes, or Goat-heardes, that is Bucolisi, Opiliones, and Aepoli, as we have showed already in the story of Goats; and the Gentiles do report, that the knowledge of feeding of Oxen and sheep came first of all from the Nymphs, who taught Aristaeus in the Island of Co. The Grecians therefore call a shepherd Poimem, that is a feeder, of Poimanaime to feed; and the poets also use Poimantor for a shepherd, and the shepherds Dogs that keep the flock from the wolf, Pominitay kunes, for the sheep being not kept well, be overcome by the Wolves, according to the saying of Virgil: Nam lupus insidias exptorat ovillia circum. And Ovid likewise saith: Incustoditum captat ouile Lupus.  
The whole care therefore of the shepherd must be, first for their food, secondly for their fold, and thirdly for their health, that so he may raise a profitable gain, either to himself or to him that oweth the sheep. To begin with the food. Their diet doth not much differ from Goats, and yet they have some things peculiar which must now be expressed. It is good therefore, that their pastures and feeding places look toward the sun setting, and that they be not driven over far or put to too much labour: for this cause the good shepherd, may safely feed his sheep late in the evening, but not suffer them to go early abroad in the morning. They eat all manner of herbs and plants, and sometimes kill them with their bitings, so as they never grow more. The best is to give them always green meat, and to feed them upon land fallowed or ploughed to be sown with corn: and although by feeding them in fat pastures they come to have a softer wool or hair, according to the nature of their food, yet because they are of a moist temperament, it is better to feed them upon the salt and short pasture: for by such a diet, they both better live in health, and also bear more precious wool.  
In dry pastures they are more healthy then in the fenny, and this is the cause why it is most wholesome for them to keep in ploughed grounds, wherein they meet with many sweet and pleasant herbs, or else in upland meadows, because all moisture breedeth in them rottenness: he must avoid the woods and shadowy places even as he doth the fens, for if the sun come not upon the sheeps food, it is as hurtful unto him as if he picked it out of the waters: and the shepherd must not think that there is any meat so grateful unto his cattle, but that use and continuance will make them to loathe it, wherefore he must provide this remedy, namely to give them salt oftentimes in the summer when they return from feeding, and if he do but lay it in certain troughs in the folds, of their own accord they will lick thereof, and it will increase in them great appetite.  
In the winter time when they are kept within doors, they must be fed with the softest hay such as is cut down in the autumn, for that which is riper is less nourishable to them: In some countries they lay up for them leaves, especially green Ewe leaus, or Elm, three-leaved-grasse, sowed-vines, and chaff or pease, when other things fail: where there are store of vines they gather their leaves for sheep to eat thereof without all danger and very greedily, and I may say as much of the Olive, both wild and planted, & divers such other plants, all which have more virtue in them to fat and raise your beasts if they be aspersed with any salt humour: and for this cause the sea wormwood excelleth all other herbs or food to make fat sheep. And Myndius writeth, that in Pontus the sheep grow exceeding fat by the most bitter and vulgar wormwood. Beans increase their milk, and also three-leaved-grasse, for that is most nourishable to the Ewes with young. And it is observed for the fault which in latin is called Luxuria segetum, and in English rankness of corn, there is no better remedy then to turn in your sheep in May when the ground is hard, if not before, for the sheep loveth well to crop such stalks, and also the corn will thrive never the worse, for in some places they eat it down twice, and in the country about Babylon thrice, by reason of the great fertility thereabouts, and if they should not do so, 
Pliny.  it would turn or run all into stalk and idle unprofitable leaves. The same ecstasy is reported to follow sheep when they have eaten Eryngia, that we have expressed already in the history of goats, namely, that they all stand still, and have no power to go out of their pastures, till their keeper come and take it out of their mouths It is reported that they are much delighted with the herb called Laserpitium which first purgeth them, and then doth fat them exceedingly: It is therefore reported that in S. Cyrene there hath been none of this found for many years, because the publicans that higher the pastures, are enemies to sheep. For at the first eating thereof the sheep will sleep, and the goat will fall a neezing. In India, and especially in the region of the Prasians, it raineth many times a dew like liquid honey falling upon the herbs and grass of the earth: wherefore the shepherds lead their flocks unto those places, wherewithal their cattle are much delighted, and such as is the food they eat, such also is the taste of the milk they render; neither need they to mingle honey with their milk as the Grecians are constrained to do, for the sweetness of that liquor saveth them of that charge. Such a kind of dew the hebrews call Manna, the Grecians Aeromelos, and Drosomelos: The Germans Himmelhung: and in English Honny-dew; but if this be eaten upon the herbs in the month of May, it is very hurtful unto them. We have showed already that in some parts of Africa and Ethiopia their sheep eat flesh and drink milk, and it is apparent by Philostratus, that when Apollonius travailed towards India, in the region Pegades, inhabited by the Orite, they fed their sheep with fishes, and so also they do among the Carmanian Indians, which do inhabit the Sea-coastes: and this is as ordinary with them, as in Caria to feed their sheep with figs, because they want grass in that country: and therefore the flesh of the sheep do taste of fish when it is eaten, even as the flesh of sea-soules. The people of that country are called Ichthyophagi, that is fish-eaters: Likewise the sheep of Lydia and Masidonia, their sheep grow fat with eating of fishes. Aenius also writeth of certain fishes about the bigness of Frogs which are given unto sheep to be eaten. 
A●eanus  In Arabia in the province of Ade● their Oxen, Camels, and sheep, eat fishes after they be dried, for they care not for them when they be green: the like I might say of many other places, generally it must be the care of the shepherd to avoid all thorny and stony places for the feeding of his sheep, according to the precept of Virgil; 
Si tibi lamitium curae, primum aspera sylua  
Lappaeque tribulique absint.  Because the same thing as he writeth maketh them bald, and oftentimes scratcheth their skin asunder, his words are these; 
Scabras oves reddit cum tonsis illotus,  
Ad hesit sudor, & her suti secuerunt corpora,  
Vepres.  Although a sheep be never so sound, and not much subject to the pestilence, yet must the shepherd regard to feed it in choice places: for the fat fields breed strait and tall sheep, the hills and short pastures broad and square sheep: the woods and Mountain places, small and slender sheep: but the best places of all are the new ploughed grounds. Although Virgil prescribeth his shepherd to feed his flock in the morning, according to the manner of the country wherein he lived, for the middle part of the day was over hot, and not fit for cattle to eat in: yet other nations, (especially Germany and England) and these Northern parts of the world may not do so. The whole cunning of shepherds is excellently described, 
The description of a sheapheardes' ear out of Virgil.  for the ordering of their sheep in these verses following; 
Ergo omni studio glaciem, ventosque nivales,  
Quo minus est illis curae mortalis egestas,  
Auertes: victumque feres, & virgea laetus  
Pabula: nec tota claudes foenilia bruma.  
At vero Zephyris cum laeta vocantibus aestas,  
In saltus utrumque gregem (oves & capras) atque in— pascua Mittes.  
Carpamus: dum mane novum, dum gramina canent:  
Luciferi primo came sydere frigida rura  
Ind ubi quarta, sitim cali collegerit hora:  
Et ros in tenera pecori gratissimus herba est.  
Ad puteos, aut alta greges ad stagna iubeto  
Et cantu querulae rumpent arbusta cicadae:  
Aestibus at medijs umbrosam exquirere vallem  
Currentem ilignis potare canalibus undam.  
Ingentes tendatramos: aut sicubi nigrum  
Sicubi magna iovis antiquo robore quercus  
Tum tenues dare rursus aquas: & pascere rursus  
Ilicibus crebris sacra nemus accubet umbra.  
Temperate: & saltus reficit iam roscida luna:  
Solis ad occasum: cum frigidus aera vesper  
Littoraque halcyonen resonant, & acanthida dumi.  When they return from their feeding, the shepherd must regard that he put them not into the folds hot, and if the time of the year be over hot, let them not be driven to pastures a far off, but feed them in those which are near and adjacent to their folds: that so they may easily have recourse unto the shadow: they ought not also to be turned out clustering altogether, but disperse abroad by little and little, neither must they be milked while they are hot, until they be cold a little, so likewise in the morning, let them be milked so soon as day appeareth, and the little Lambs be turned out unto them which were shut from them. But if their appear upon the grass Spiders-webs, or cobwebs which bear up little drops of water, than they must not be suffered to feed in those places for fear of poisoning, and in times of heat and rain, drive them to the highest hills or pastures, which do most of all lie open to the winds, for there shall the cattle feed most temperately: They must avoid all sandy places, and in the month of April, May, june, and july, they must not be suffered to feed overmuch, but in October, September, and November, let them have their full, that so they may grow the stronger against the winter time. The Romans had a special regard to choose some places for the summering of their sheep, and some place for their wintering, for if they summered them in Apulia, they wintered them in Samnius; and therefore (Varro saith) the flocks of Apulia betimes in the morning in the summer season are lead forth to feeding, because the dewy grass of the morning is much better than that which is dry in the middle of the day, and about noon when the season groweth hot, they lead them to shaddowey trees and rocks, until the cool air of the evening begin to return, at which time they drive them to their pasture again, and cause them to feed towards the sun rising, for this is a general rule among the shepehards: Quod mane ad solis occasum, & vespere ad solis ortum pascantur oves. That is, That in the morning they feed their sheep towards the sun setting, and in the evening towards the sun rising, and the reason of it is: Quia infermissimum peccori caput, averso sole pass cogendum. Because the head of sheep is most weak, therefore it ought to be fed turned from the sun. In the hot countries a little before the sun setting they water their sheep, and then lead them to their pasture again, for at that time the sweetness seemeth to be renewed in the grass, and this they do after the autumnal equinoctium. It is good to feed them in corn fields after harvest, and that for two causes. First, because they are exceedingly filled with such herbs as they find after the plough, and also they tread down the stubble, and dung the land whereby it becometh more fruitful against the next year. There is nothing that maketh a sheep grow more fat than drink, and therefore we read in holy scripture how jacob watered his Sheep, and the Daughters of jethro their sheep, at what time Moses came unto them, therefore it is best oftentimes to mingle their water with salt, according to these verses; 
At cui lactis amor, cytisum lotosque frequentes,  
Ipse manu salsasque ferat praesepibus herbas  
Hinc & amant fluvios magis: & magis ubera tendunt,  
Et salis occultum referunt in lact saporem.  There be many that trouble themselves about this question; namely, 
The reason why the sheep of England do not drink  for what cause the sheep of England do never thirst, except they see the water, and then also seldom drink, & yet have no more sheep in England then are in any other country of the world: Insomuch as we think it a prodigious thing that sheep should drink: but the true cause why our English sheep drink not is, for there is so much dew on the grass that they need no other water; and therefore Aristotle was deceived, who thinketh that the Northern sheep had mor need of water then the Southern. In Spain those sheep bear the best fleeces of wool that drink least. In the Island of Sephalene as we have showed in the story of the Goat, all their cattle for want of water do draw in the could air, but in the hotter countries every day once at the least about 9 or ten at clock in the morning they water their sheep; and so great is the operation of drink in sheep, that divers Authors do report wonders thereof, as Valerius Maximus, and Theophrastus, who affirm that in Macidonia when they will have their sheep bring forth white Lambs, they lead them to the river Aliatmon, and when they will have them to bring forth black Lambs, to the river Axius as we have showed already. It is also reported that the river Scamander doth make all the sheep to be yellow that drink thereof: Likewise there are two Rivers in Antandria which turn sheep from black to white, and white to black, and the like I might add of the River Thrases, of the two Rivers of Beotia, all which things do not come to pass by miracle, but also by the power of nature, as may appear by the History of jacob, when he served his father in law Laban.  
For after that he had covenanted with Laban to receive for his stipend all the spotted sheep, the Scripture saith in this manner: Then jacob took rods of green Poplar; and of Hayesell, and of the Chestnut tree, and peeled white strakes in them and made the white appear in the rods. Then he put the rods which he had peeled, into the gutters and watering troughs, when the sheep came to drink, before the sheep, and the sheep were in heat before the rods, and afterwards brought forth young of party colour, and with small and great spots. And jacob parted these Lambs, and turned the faces of the flock towards these particoloured Lambs, and all manner of black among the sheep of Laban, so he put his own flocks by themselves, and put them not with Laban's flock. And in every Ramming time of the stronger sheep, jacob laid the rods before the eyes of the sheep in the gutters, that they might conceive before the rods, but when the sheep were feeble he put them not in, and so the feebler were Laban's, and the stronger were jacobs'. Upon this action of the Patriarch jacob it is clear by testimony of holy Scripture, that divers colours laid before sheep at the time of their carnal copulation, do cause them to bring forth such colours, as they see with their eyes: for such is the force of a natural impression, as we read in stories, that fair women by the sight of Blackamoors, have conceived and brought forth black children, and on the contrary, black and deformed women, have conceived fair and beautiful children; whereof there could be no other reason given in nature, but their only cogitation of and upon fair beautiful men, or black and deformed Moors, at the time of their carnal copulation.  
So that I would not have it seem incredible to the wise and discrete Reader, to hear that the power of water should change the the colour of sheep: for it being once granted, that nature can bring forth divers coloured lambs, being helped by artificial means, I see no cause, but diversity of waters may wholly alter the colour of the elder, as well as whited sticks engender a colour in the younger: And thus much shall suffice to have spoken concerning the Summering of sheep. For their Wintering I will say more when I come to entreat of their stabling or housing.  

Of the copulation of sheep.  Now than it followeth in the next place to discourse of copulation or procreation; for there are divers good rules & necessary observations, whereby the skilful shepherd must be directed, & which he ought to observe for the better increase of his flock. First of all therefore it is clear, that Goats will engender at a year old, and sometime sheep also follow that season, but there is a difference betwixt the lambs so engendered, & the other that are begotten by the elder: therefore at two year old they may more safely be suffered to engender, and so continue till they be five year old, and all their lambs be preserved for breeding; but after five year old their strength and natural virtue decreaseth, so that then neither the dam nor the lamb is worthy the nourishing, except for the knife, for that which is borne and bred of an old decayed substance, will also resemble the qualities of his sires.  
There be some that allow not the lamb that is yeaned before the parents be four year old, and so they give them four years to engender and breed, namely till they be eight year old, but after eight years, they utterly cast them off: and this opinion may have some good reason, according to the quality of the region wherein they live, for the sooner they begin to bear young, the sooner they give over, and herein they differ not from cows, who if they breed not till they be four year old may continue the longer, and for this cause I will express the testimony of Albertus who writeth thus: Oues parere usque ad annum octawm possunt, & si bene curentur vel in undecimum facultas pariendi protrahitur, quod tempus est tota fere vita, oves in quibusdam tamen terris marinis ubi sicca & salsa habent pascua viwnt per vigintie annos & pariunt. That is to say, sheep may breed until they be eight year old, & if they be well kept until they be eleven, which time is for the most part the length of their days, although in some countries upon the Sea costs, they live till they be twenty year old, and all that time breed young ones, because they feed upon dry and salt pastures, and therefore Aristotle also saith, that they bring forth young ones all the time of their life.  
The time of their copulation as Pliny and Varro write, is from May till about the middle of August, and their meaning is, for the Sheep of those hot countries. For in England and other places the shepherds protract the time of their copulation, and keep the Rams and Ewes asunder till September or October, because they would not have their Lambs to fall in the cold Winter season, but in the spring and warm weather: and this is observed by the ancient Shepherds, that if the strongest Sheep do first of all begin to engender and couple one with another, 
Aristotle Albertus.  that it betokeneth a very happy and fortunate year to the flock, but on the contrary, if the younger and weaker Sheep be first of all stirred up to lust, and the elder be backward and slow, it presageth a pestilent and rotten year.  
They which drink salt Water are more prone to copulation than others, 
Helps for the copulation of sheep.  and commonly at the third or fourth time, the female is filled by the Male. There is a great similitude and likeness betwixt Sheep and Goats. First, for their copulation, because they couple together at the same time. Secondly, for the time they bear their young, which is five months, or a hundred and fifty days: also many times they bring forth twins like Goats, and the Rams must be alway so admitted as the Lambs may fall in the spring of the year, when all things grow sweet and green; and when all is performed, then must the Males be separated from the females again, that so all the time they go with young they may go quietly without harm.  
In their conception they are hindered if they be over fat, for it is with them as it is among Mares and Horses, some are barren by nature, and others by accident, as by over much leanness or overmuch fatness. Plutarch maketh mention of an ancient custom among the Grecians, that they were wont to drive their Sheep to the habitation of Agenor, to be covered by his Rams: And I know not whether he relate it as a story, or as a Proverb to signify a fruitful and happy Ramming time, I rather incline to the latter because he himself saith in the same place, that Agenor was a wise and skilful King, Master of many flocks, whose breed of Sheep was accounted the best of all that Nation, and therefore either they sent their females to be covered by his Rams, or else they signified a happy conjunction of the Rams and Ewes together. Pliny writeth that if the right stone of a Ram be tied or bound fast when he leapeth upon an Eew, 
Means to make the Rams get males or females.  he will engender a male, but if the left stone be tied he will beget a female.  
Near the City Patrae there are two Rivers, one of them called Milichus, and the other Charadrus, and the cattle that drink of this water in the spring time, do beget males, and therefore the shepherds when they bring their Sheep and Goats to that River, they drive them to the farther side of the River, because they would have more females then males: for that virtue lieth in one of the sides, but their Cows they suffer to drink on that side, because among their herds the male is best, for Bulls and Oxen serve them for sacrifice and to till the earth, and therefore the male in that kind, but in all other the female is more acceptable.  
Both males and females are begotten as well by the virtues of waters, as by the virtue of the Rams, and likewise by the virtue of the wind: for when the North wind bloweth for the most part males are conceived, but when the South wind females: and therefore (Aristotle saith:) In admissur ae tempore observare siccis diebus habitus septentrionales, ut contra ventum gregem pascamus, & eum spectans admittatur pecus, at sifeminae generandae sunt, austrinos flatus captare, ut eadem ratione matrices ineantur. That is to say, In the Ramming time you must observe the blowing of the Northern wind in dry days, and not only feed the flock against the wind, but also cause the Ram to leap the Eew with his face to the North: but if you would engender females, then must you in like manner observe the South wind. Unto this experiment do Palladius, Aelianus, and Col●umella, agree, and these things are necessary to be observed about the engendering of Lambs.  
Now after that the Ewe is filled by the Ram, the diligent shepherd must have as great regard to keep her from abortement, or casting of her Lamb: therefore Aristotle saith, if presently after copulation there fall a shower, or if when they are great with young they eat Walnuts, or Acorns, they will cast their Lambs: and likewise if in time of thunder the Ewe with young be alone in the field, the claps of thunder will cause abortment, 
Albertus.  and the remedy thereof, for the avoiding of that mischief, is prescribed by Pliny. Tonitrus (saith he) Solitarijs ovibus abortus inferunt remedium est congregare eas ut coetu inventur, that is to call them together in times of thunder, is a remedy against abortment. Therefore he requireth of a skilful shepherd a voice or whisell intelligable to the sheep, whereby to call them together if they be scattered abroad feeding, at the first appearance and note of thunder. It is also reported, that there are certain veins under the tongue of a Ram, the colour whereof do presage or foreshew, what will be the colour of the lamb begotten by them: for if they be all white, or all black, or all party coloured, such also will be the colour of it that they engender.  

The yeaning of lambs. Bathius  Ewes bring forth for the most part but one at a time, but sometimes two, sometimes three, and sometimes four, the reason whereof is to be attributed either to the quality of the food whereof they eat, or else to the kind from which they are derived: For there be certain sheep in the Orchades, which always bring forth two at one time, and many of them six. There are also sheep in Magnetia, and Africa, that bring forth twice in the year: And Aristotle in his wonders writeth, that the sheep of Vmbria bring forth thrice in a year, and among the Illirians there are sheep and Goats, that bring forth twice in the year, two at a time, yea sometimes three, or four, or five, and that they nourish them altogether, with their abundance of milk, and besides some of their milk is milked away from them. Egypt is so plentiful in grass that their sheep bring forth twice in a year, and are likewise twice lipped: so likewise in Mesapotamia, and in all moist and hot countries.  
Many times it falleth out that the Ewe dieth in the yeaning of her lamb, and many times they bring forth monsters: so also do all other beasts that are multipara, betwixt a Goat and a Ram, 
Albertus  is a Musmon begottten, and betwixt a Goat buck and an Ewe is the beast Cinirus engendered, and among the Rhaetians many times there are mixed monsters brought forth, for in the hinder parts they are Goats, and in the foreparts sheep: for Rams when they grow strong, old and wanton, leap upon the female Goats, upon which they beget such monsters, but they die for the most part immediately after the yeaning.  
Sometimes wild Rams come to tame sheep, and beget upon these Lambs, which in colour and wool do most of all resemble the father, but afterward when they bear yongue, their wool beginneth to be like to other vulgar sheep: when the Ewe is ready to be delivered, she travaileth and laboureth like a woman, and therefore if the Shepherd have not in him some midwives skill, that in cases of extremity, he may draw out the lamb when the members stick cross in the matrix, or else if that be unpossible because it is dead in the dams belly, yet to cut it out without peril and danger to the Ewe, in such cases the Grecians call a Shepherd Embruoulcos.  

Custody of Ewes and young lambs and means to increase their milk.  Having thus brought the sheep to their delivery for the multiplication of kind, it than resteth to provide that the new borne lamb may be secured from Dogs, Wolves, Foxes, Crows, Ravens, and and all enemies to this innocent beast, and also to provide that the Ewe may render to her yongue one sufficient food out of her udder; therefore they must be well and extraordinarily fed. We have showed already the use of Salt, and then also it is very profitable when the Ewe is newly delivered of her lamb, for it will make her eat and drink more liberally. In the Winter time for the increase of their milk in steed of green pastures, and such other things as we have expressed, it is requisite to give them corn, and especially plenty of beans.  
For this cause some prescribe to be given to their sheep the herb Lanaria, which they affirm to be profitable to be given to increase milk, some the stone Galacites to be beaten to powder, and anointed upon the Ewes udder, and some prescribe to sprinkle water and salt upon them every morning in the house or field, before the Sun rising.  
But herein I leave every man to his own judgement, hoping it will not be offensive to any, to relate those things before expressed, and resting in opinion that both the food that is received inwardly, and also the ointments that are applied outwardly, will be sufficient means to procure abundance of milk in the Summer and Winter seasons.  
Now therefore it followeth to entreat likewise of the Wintering of sheep, 
Of the Wintering and stabling of sheep.  for as there is more cost to keep them in cold weather then in warm, so it doth require at our hands some discourse thereof. Then it behoveth you to provide for them warm folds and stables whereof the Poet writeth in this manner: 
Incipiens, stabulis edico in mollibus herbam  
Carpere oveis, dum mox frondosa reducitur aestas:  
Et multa duram stipula filicumque maniplis  
Sternere subter humum, glacies ne frigida laedat,  
Molle pecus scabiemque ferat turpeisque podagras.   
Whereby it is evident that the cold Winters do beget in sheep divers and many diseases, and for that cause it was the counsel of a wise and learned man, that our sheep should not be turned out to feeding neither in cold or warm weather, until the frost were dissolved and thawed from off the grass and earth.  
The Tarentine, Grecian and Asian sheep, were wont to be altogether kept in stables within doors, lying continually upon planks and boards boared through, 
Palladius Pet. Crescent.  that so their precious fleeces might be the better safegarded from their own filth and urine, and three times in the year they let them out of their stables, to wash them and anoint them with oil and wine: and to save them free from serpents, they burned in their stables, and and under their cratches, Galbanum, Ceder-wood, woman's hair, and Hearts horns: and of these Tarentine and Grecian sheep, Columella writeth in this manner. It is in vain for any man to store himself with those Tarentine sheep, for they ask as much or more attendance and costly food than their bodies are worth; for as all beasts that bear wool are tender and not able to endure any hardness, so among all sheep, there are none so tender as the Tarentine or Grecian sheep, and therefore the keeper of them, must not look to have any playing days, nor times of negligence of sluggishness, and much less to regard his covetous mind, for they are cattle altogether impatient of cold, being seldom led abroad, and therefore the more at home to be fed by hand; and if by covetousness or negligence, one withdraw from them their ordinary food, he shall be penny wise, and pound foolish: that is, suffer a great loss in his cattle, for saving from them a little meat.  
Every one of them all the Winter long, were fed with three pints of Barley, or Pease, or Beans, three times a day, beside dried Ewe leaves, or vine leaves, or hay late mown, or fitches', or chaff. Besides, there cannot be any milk taken from the dams, for at the first yeaning there is no more than to serve the little or least lambs, and after a few days, even while they smell and taste of their dams belly, they were to be killed for want of suck, that every lamb which was to be preserved for breed might have two dams or Ewes to suck, and so the poor Ewe was forced to a double misery; first to lose her young one, and afterward to lend her paps and milk to a stranger. And moreover, they were forced to nourish more males then females, for that at two year old they were either gelded, or killed, to sell their beautiful skins to the Merchants, for their wool was most precious, by reason that never or seldom they went abroad to the fields: Their custody in the house from serpents and other annoyances, is thus described by the Poets: 
Disce & odoratam stabulis incendere cedrum  
Galbaneoque agitare graves nidore chelydros.  
Saepe sub immotis praesepibus, aut malat actu  
Vipera delituit; coelumque exterrita fugit  
Aut tecto assuetus coluber.   
In consideration whereof, and of all the pains about the housing of these tender sheep, the Poet teacheth the Shepherd or sheepe-master to kill the serpents, and dash out the brains of snakes, saying: 
Cape saxa manu, cape robora pastor  
Tollentemque minas, & sibila colla tumentem.  
Deijce.   
Concerning the ancient forms of their sheep stables, 
The fashion of sheep coats or stables.  I find this to be recorded by the ancients. First, they made them low and not of any high or lofty building, so stretching them out in length and not in height, that it may be warm in the Winter time, for although there be no creature better clothed by nature then a sheep, yet is there not any more impatient of cold, nor more apt to take harm thereby. It must not be over-broad yet so as the Ewe and her lamb may lie both together, and the breathing place not left open at the top of the house or the sides, for that will let in too much air, but at the door or porch of their entrance, and that very low, that so the fresh air may quickly & easily come to their low heads & bodies, & also their breath the better avoid out of the stable.  
They also had a care to cover all the flower with straw or dry boared boards, or some such other matter, whereby they might stand continually dry and warm, and also clean and sweet, to the end they might not be annoyed in their own standings; and therefore the floor was made shelving or falling low on the one side, or else of hurdles like baskets to let out their urine, for they often make water: and these were often changed, cleansed, and turned. In this stable there ought to be divisions or partitions wherein in time of necessity or sickness, they may easily abide alone and be parted from the residue, & feed without annoyance of one another, and especially that one may not ride another, and during the time of Winter, they did not let their cattle drink above once a day.  

The manner how in old time they bought and sold sheep.  And these were the cures of the ancients about their flocks of sheep. For upon them they lived, they bought and sold, and herein also it is profitable to observe the ancient manner of their bargains about these creatures: for when a man came and bought sheep, he made this protestation to the seller: Tanti sunt mihi emptae? To whom the seller answereth, sunt: Then the buyer draweth his money with these words; Sic illasce o●es, qua de re agitur sanas recte esse, uti pecus ovillum, quod recte sanum est, extra luscam minam ●. ventre glabro, neque de pecore morboso esse, habereque recte licere, haec si recte fieri respondes? etc.  
First, the Buyer saith, shall I buy these sheep for thus much money: and so draweth his money, to whom the Merchant or seller answereth, you shall: Then saith the chapman or buyer again to him, do you promise me then that these sheep are as sound as sheep should be, without fault of wind or limb, without blindness, without deafness, without peild bellies, not coming out of any infected flock; and so as it shall be lawful for me to enjoy them without all men's contradiction, If these things be true, than I will strike up the bargain: and yet doth not the seller change the property of his sheep, nor lose his lordship over them until the money be paid. And hereupon it cometh to pass that the buyer may condemn the seller if the cattle be not so good as his bargain, or if he do not deliver them; even as the buyer is subject to the same judgement, if he do not deliver the price. And concerning Shepherds and the custody of flocks I may add a word or two more: First of all for the number of the sheep, how many may safely be kept in every flock.  
There is no need that I should give any rules about this business, for the ancients were wont to set one Shepherd over a hundred rough or course wolled sheep, and two Shepherds over a hundred fine wolled sheep: the common flocks were seventy, or fourscore, and the Shepherd that followed them, was charged to be both vigilant and gentle, 
The general discipline of Shepherds.  and therefore his discipline was: Duci propior esse quam domino, & incogendis, recipiendisque ovibus, ad clamatione, ac baculo minetur nec unquam telum emittat neque ab his longius recedat, nec aut recubet, aut concidat, nam nisi procedit, stare debet quoniam grex quidem custodis officium sublimem celsissimamque oculorum, veluti speculam, desiderat, ut neque tardiores, & gravidas dum cunctantur neque agiles & foetas dum procurrunt seperari à cateris sinat, ne fur aut bestia hallucinantem pastorem decipiat: saith Columella, He must rather be a guide unto them then a Lord or master over them, and in driving them forward, or receiving them home after they have straggled, he must rather use his chiding voice and shake his staff at them, than cast either stone or dart at them: neither must he go far from them at any time, nor sit down but stand still, except when he driveth them, because the flock desireth the direction of their keeper, & his eye like a lofty watchtower, that so he suffer not to be separated asunder either the heavy Ewes great with young because of their slow pace, nor yet the light & nimble ones which give suck, & are delivered of their young, which are apt to run away lest that some ravening beast or thief deceive the loitering shepherd by taking away from him the hindmost or the foremost. There may also be more in a flock of sheep then in a flock of goats, because the goats are wanton & so disperse themselves abroad, but the sheep are meek and gentle, and for the most part keep round together: Yet it is better to make many flocks then one great one, for fear of the pestilence.  
In the story of the Dogs we have showed already how necessary a shepherds Dog is to the flock, to defend them both from Wolves and Foxes, and therefore every shepherd must observe those rules there expressed, for the provision, choice, and institution of his Dog: and to conclude this discourse of the shepherd, when the Lambs are young he must not drive their dams far to pasture, but feed them near the Town, village or house, and his second care must be to pick and cull out the aged and sick Sheep every year, and that in the Autumn or Winter time, lest they die and infect their fellows, or least that the whole flock do go to decay for want of renewing and substitution of others, and therefore he must still regard that when one is dead, he supply the place with one or two at the least, and if he chance to kill one at any time for the household, the counsel of Antiphanes is profitable to be followed; Illar tantum mactare debes oves ex quibus nullus amplius fructus, vel casij vel veleris, vel lactis, vel agnorum perniet. That is to kill those sheep from whom you can never expect any more profit by their Lambs, milk, Cheeses, or fleeces.  

Of the diseases of Sheep, and their causes in general.  
IN the next place it is necessary for the wise and discreet shepherd to avoid all the means whereby the health of his flock should be endangered, and those are either by reason of their meat and food that they eat, 
Of the diseases of sheep.  or else by reason of natural sicknesses arising through the corruption of blood, and a third way is by the biting of venomous beasts, as Serpents, and Wolves, and such like; and a fourth way, Scabs, gouts, swellings, and such like outward diseases.   

Of venomous meats or Herbs unto Sheep.  
THere is an herb which the Latins call Herba Sanguinaria, pilosella, numularia, and by the Germans & English called Faenegreek, and by the French because of the hurt it doth unto sheep, they use this circumscription of it: L'herbe qui tue les brebis. The Herb that destroyeth Sheep. It is called also Serpentine, because when Snakes and Adders are hurt therewith, they recover their wounds by eating thereof; when a Sheep hath eaten of this Herb, the belly thereof swelleth abundantly, and is also drawn together, and the Sheep casteth out of his mouth a certain filthy spume or froth, which smelleth unsavourly, neither is the poor beast able to eseape death, except presently he be let blood in the vain under his tail next to the rump, and also in the upper lip, yet is this Herb wholesome to all other cattle exeept Sheep alone, wherefore the Shepherds must diligently avoid it. It is a little low Herb, creeping upon the ground with two round leaves, not much unlike to Parsley, it hath no savour with it, or smelleth not at all, the flower of it is pale and smelleth strong, and the stalk not much unlike the flower. It groweth in moist places, and near hedges and woods.  
If in the spring time Sheeepe do eat of the dew called the Honeydew, it is poison unto them and they die thereof: Likewise canes in the Autumn do make their belly swell unto death, if they drink presently after they have eaten thereof, for that meat breaketh their guts asunder. The like may be said of Savine, Tamariske, Rhododendron, or Rose-tree, and all kinds of Hen-bane.  
The female Pimpernell doth likewise destroy Sheep, except assoon they have eaten of it they meet with the Herb called Ferus oculus Wilde-eye, but herein lieth a wonder, that whereas there are two kinds of this Herb, a male and a female, they should earnestly desire a male, and eagerly avoid a Female, seeing that both of them have the same taste in the palate of a man, for they taste like the raw roots of Beets.  
There is an Herb in Normandy called Dwa, not much unlike Rhubarb, or great Gentian, but narrower leaves and standing upright, the Nearue whereof in the middle is red, and it groweth about the waters, and therefore I conjecture it may be Water-Sorrell, or Water-planton, whereof when Sheep have eaten, they fall into a disease called also Dwa, for there is bred in their liver certain little black Worms or Leeches, growing in small bags or skins, being in length half a finger, and so much in breadth, wherewithal when the beast is infected, it is uncurable; and therefore there is no remedy but to take from it the life: and that this is true, the Butchers themseles affirm, how many times they do find such little Worms in the sheeps liver, and they say, they come by drinking of Fenny or marshy-water. And to conclude, there is a kind of Panic also whereof when Sheep have eaten it destroyeth them, and there be other Herbs which every common Shepherd knoweh are hurtful unto Sheep, and the beast itself though in nature it be very simple, yet is wise enough to choose his own food, except the vehement necessity of famine and hunger causeth him to eat poisoned herbs.  
In cases when their bellies swell, or when they have Worms in their belly which they have devoured with the Herbs they eat, than they pour into their bellies the urine of men, and because their bellies presently swell and are puffed out with wind, the Shepherds cut off the tops of their ears, and make them bleed, and likewise beat their sides with their Staff, and so most commonly they are recovered. If Sheep chance to drink in their heat, so as their grease be cooled in their belly, which Butchers do find many times to be true, than the Shepherd must cut off half the sheeps ear, and if it bleed the beast shall be well, but if it bleed not, he must be killed and eaten, or else he will starve of his own accord. If at any time a Sheep chance to devour a leech, by pouring in oil into his throat he shall be safe from danger.   

Of the colds of Sheep.  
SHeep are known to be subject to cold, not only by coughing after they have taken it, but also by their strength before they take it, for the Shepherds do diligently observe that when any frost or ice falleth upon a Sheep, if he endure it and not shake it off, it is a great hazard but the same Sheep will die of cold, but if he shake it off and not endure it, it is a sign of a strong, sound, and healthy constitution: Likewise for to know the health of their Sheep, they open their eyes, and if the veins appear red and small, they know they are sound, but if they appear white, or else red and full, they know they are weak, and will hardly live out Winter or cold weather: also when they are taken in their hands, they press their back bone near the hips, and if it bend not they are sound and strong, but if they feel it bend under their hand, they hold them weak and feeble: Likewise if a man take them by the head or by the skin of the Neck, if he follow him easily when he draweth him, it is a sign of weakness and imbicility, but if it doth strive, and follow with great difficulty, than it is a token of health and soundness.   

Of Scabs, and the causes of them.  

The original cause of Scabs.  THe true original of Scabs is either as we have said already leanness, or else cold, or wet, or wounds in the flesh by clipping, or to conclude by the heat of the beast in summer not washed off, by thorns and prickings of bushes, or by sitting upon the dung of Mules, Horses, or Asses. Now when this first of all beginneth, it is easy for the shepherd to observe by these signs and tokens, for the tickling or itching humour, lying betwixt the skin and the flesh, causeth the poor sheep either to bite the place with his teeth, or to scratch it with his horn, or to rub it upon a tree or wall, or if he can do none of these stamp hard upon the ground with his forefeet, for which it is good presently to separate the sheep so affected from the flock.  
The description and cure whereof is thus expressed by Virgil: 
Turpis oves, tentat scabies, ubi frigidus hymber,  
Altius ad vivum persedit, & horrida cano  
Bruma gelu: vel cum tonsis illotus ad haesit  
Sud●r, & her suti secuerunt corpora vepres.  
Dulcibus id circo flwijs pecus omne magistri  
Per fundunt, udisque aries in gurgite villis  
Mersatur, missusque secundo, defluit amni.  
Aut tonsum tristi, contingunt corpus amurca:  
Et spumas miscent argenti, vivaque sulphura,  
Idaasque pices, & pingues unguine ceras,  
Scillamque helleborosque graves, nigrumque bitumen.  
Non tamen ulla magis praesens fortuna laborum est,  
Quam si qui● ferro potuit rescindere summum  
Vlceris os: alitur vitium, vivitque tegendo,  
Dum medicas adhibere manus ad vulnera pastor  
Abnegat.  which may be englished in this manner: When the poor sheep through wet showers, cold winter, summer's sweat, or prickings of thorns, doth incur the filthy disease of scabs, than it concerneth his master to wash him in sweet rivers over head and ears, yea to cast him in to swim for his own life, or else to anoint his body after it is clipped with the spume or froth of oil, and of silver with Brimstone, and soft Idean Pitch, with wax, Hellibor, black-earth, or the flesh of shrimps, or if it be possible to cut off the top of the wound with a knife.   

Of the Scabs of Sheep, the first remedy.  
THis disease the Frenchmen call Letac, and of all other it is one of the most contagious, for our english proverb justifieth, one scabbed sheep infecteth a whole flock, and Textor writeth thus of it. Oues frequentius quam ullum aliud animal infestantur scabie, quam facit macies ut maciem exiguitas cibi, huic morbo nisi occurratur unica totum pecus coinquinabit, nam oves contagione vexantur. That is to say, Sheep are more oftentimes infected with scabs then any other creature, whereinto they through for leans, as they fall into leanness through want of food; and therefore if a remedy be not provided for this evil, one of them infected will defile all the residue, for sheep are subject to contagion: for remedy whereof in France they use this medicine. First of all they shear the sheep, and then they mingle together the pure froth of oil and water, wherein Hops have been sod, and the leeze of the best wine, and so let it soak in two or three days together: afterwards they wash them in sea-water, and for want of sea water in salt water, and this medicine is approved, whereby both scabs and tikes are removed from the sheep, and also the wool groweth better afterwards then ever it did before, but it is better if a man can cure them without shearing then by shearing (as Varro writeth,) and furthermore to wash sheep oftentimes with this medicine doth preserve them from scabs before they be infected: and others add unto this medicine little sticks of Cypress wood soaked in water, and so wash them therewith, some again make another medicine of Sulphur or Brimstone, Cypress, white lead, and Butter, mingled altogether, and so anoint their sheep therewith. Some again take earth which is as soft as dirt, being so softened with the stolen of an Ass, but evermore they shave the scabbed place first of all, and wash it with cold or stolen urine, and generally in Arabia they were never wont to use other medicine than the gum of Cedar, wherewithal they purged away by ointment all scabs from sheep, Camels, and Elephants: but to conclude, there is no better medicine for this evil than urine, Brimstone, and oil, as Diophones writeth.   

Another medicine for the Scabs.  
TAke the leeze of wine, the froth of Oil, white Hellibor mingled with the liquor of sod hops, also the juice of green Hemlock which is expressed out of the stalk before it hath seed, after it is cut down and put into an earthen vessel with any other liquor mingled with scorched salt, so the mouth of the vessel being made up close, set it in a dunghill a whole year together, that so it may be concocted with the vapour of the dung, then take it forth, and when you will use it, warm it, first of all scraping the ulcerous or scabbed part with an Oyster shell, or else with a sharp pumise stone, until it be ready to bleed, and so anoint it therewith.   

Another medicine for the same.  
TAke the froth of oil sod away to two parts, I mean 3. parts into two, put thereinto the stolen urine of a man, which hath been heated by casting into it hot burning Oyster-shels, and mingle a like quantity of the juice of Hemlock, then beat an earthen pot to powder, and infuse a pint of liquid Pitch and a pint of fried or scorched salt, all which being preserved together, do cure the scabs of sheep so often as they are used.   

Another medicine.  
A Drink being made of the juice of hops, and the herb Camaelion, and given unto them cureth them. Likewise the same being sod with the roots of black Camaelion, & anointed warm upon the place, according to Dioscorides have the same operation. Likewise Pliny writeth, that the scabs of sheep may be cured by salt water alone, either taken out of the sea or made by art, & forasmuch as there is great danger in the decoction thereof, lest that the water overcome the salt, of the salt overcome the water, he prescribeth a mean how to know it, namely the equal and just temperament thereof, for (saith he) if it will bear up an Egg than is it well tempered, so that the Egg will swim and net sink, which you shall find by addition of equal and just quantity of water and salt, that is, two pints of water, a pint of salt, and so less to less, and more to more. But if there be any bunch or great scab which covereth any part of the skin, then open the scab and bunch and pour into it liquid pitch and scorched salt: and thus much for the disease of the scabs.   

Of the holy fire which the Shepherds call the Pox, or the Blisters, or Saint Anthony's fire.  
THis evil is uncurable, for it neither admitteth medicine nor resication by knife, and therefore whensoever a beast is infected therewith, it ought presently to be separated from the residue of the flock, for there is nothing that spreadeth itself more speedily: whensoever you adventure to apply any thing unto it, it presently waxeth angry, and perplexeth the whole body except it be the milk of Goats, and yet my Author speaketh thus of it: Quod infusum tantum velet, ut & blandiatur igneam saevitiam differens magis occisionem gregis, quam prohibens. That is, It seemeth to close with raging fire, as it were to flatter it a little, rarher deferring the death of the beast, then doing away the disease. It is therefore prescribed by the most memorable Author of all the Egyptians, that men do oftentimes look upon the backs of their sheep to see the beginning of this sickness, and when they find a sheep affected herewith, they dig a ditch or hole fit for him at the entering in of the sheepcoat or stable, wherein they put the sheep alive with his face upward, and back downward, and cause all the residue of the flock to come and piss upon him, by which action it hath been often found (as Columella writeth) that this evil hath been driven away, and by no other means.   

Of the warts, and cratches of Sheep.  
THis disease is called by the vulgar shepherds the Hedgehog, and it doth annoy the sheep two manner of ways; first when some galling or matter ariseth upon the paring of the hoof, or else a bunch arise in the same place having a hayre-growing in the middle like the hair of a dog, and under that a little worm, the worm is best drawn out with a knife, by cutting the top of the wound, wherein must be used great wariness and circumspection, because if the worm be cut asunder in the wound, there issueth out of her such a venomous pustulate matter, that poisoneth the wound, and then there is no remedy but the foot must be cut off. But the wound being opened and the worm taken out alive, presently with a wax-candle you must melt into it hot burning suet, and if there be no bunch but only scabs, take Alum, liquid Pitch, Brimstone, and Vinegar, mingled all together, and apply it unto the wound, or else take a young pomegranate before the grains grow in it, and bake it with Alum, casting upon it vinegar, sharp wine, and the rust of iron fried altogether.   

Of the falling sickness.  
IT cometh to pass sometimes that sheep are infected with the falling sickness, but the cure hereof can never be known, nor yet the sickness well till the beast be dead, and then (as Hippocratus writeth) by opening of the brain it will evidently appear, by the over great moistness thereof.   

Of the pains in the eyes.  
IT is reported by Theophrastus and Pliny, that for clouds and other pains in the eye of a sheep, horned-poppy and Chamaelia are very wholesome.   

Of phlegm in Sheep.  
FOr the remedy of this disease take Peniroial, or Margerum, or wild Nep made up together in wool, and thrust into the nose of the sheep, there turned round until the beast begin to sneeze, also a stalk of black Hellibor boared through the ear of the sheep, and there tied fast for the space of four and twenty hours, and then taken out at the same time of the day that it was put in, by Pliny and Collumella is affirmed to be an excellent remedy against the Phlegm.   

Of the swelling in the jaws.  
THere is sometimes an inflammation or swelling in the jaws of sheep, which the Latins call tonsillae, coming by reason of a great flux of humours from the head unto that place, which may be cured two manner of ways, first, by incision or opening the skin where the bunch lieth, whereby all the watery tumours are evacuated, and the beast cured, or else if through the coldness of the weather or some other accident you list not to cut the skin, then anoint it with liquid pitch, prepared in such manner as is before expressed for the scabes, by operation whereof, it will be dissolved and dispersed: When this evil ariseth in the beginning of the spring, many times it is cured without all remedy, because the beast for the greediness of the sweet grass stoopeth down her head, and stretcheth her neck, by which the straining and soreness of her jaws and throat departeth, and this sickness in a sheep is like the King's evil in a man. There be some that cure it by putting salt among the meat of these beasts, or by Guniper berries, and Harts-toong leaves beaten to powder.   

For the cough, and pain in the lungs.  
Shepherds for these diseases do take the powder of the root of Foale-foot, and mingle it with salt, so give it unto the sheep to lick, whereby they are persuaded, that the lungs of the beast are much comforted and strengthened, and furthermore against the cough, they take blanched Almonds, and beat them to powder, and so tempering them in two or 3. cups of wine, do infuse it in at the sheep's nostrils, and likewise veruine which is called a kind of Germander, but falsely, because it hath no good smell, is given by shepherds at this day unto their sheep against the cough.   

Of sighing, and shortness of breath.  
FOr sheep that are affected with much sighing, they use to boar a hole with an iron through their ears, and remove the sheep out of the place where they feed to some other place, and if it come from the sickness of the lungs, than the herb called Lungwort or Creswort, is the most present remedy in the world: If the root thereof be drunk in water, or a piece thereof tied under the sheeps tongue, or (as Celsus saith) give unto it as much sharp vinegar as the beast can endure, or half a pint of a man's stolen urine warmed at the fire, and infused into the nostril with a little horn, this also is a remedy against phlegm in the summer time.   

Of the loathing of Sheep, and increasing of their stomach.  
IF at any time the sheep forsake his meat, then take his tail and pull off from it all the wool▪ afterwards bind it as hard as ever you can, and so he will fall hard to his meat again: and Pliny affirmeth, that the same part of his tail which is beneath the knot will die after such binding, and never have any sense in it again.   

Of the fluxes of sheep, and looseness of the belly.  
FOr this disease the shepherds take no other thing but the Herb Tormentia, or Setfoyle wherewithal they stop all manner of laxes, but if they cannot get the same Herb, than they take salt and give it unto them, and so having increased their thirst, they give unto them black wine, whereby they are cured.   

Of the melt of Sheep.  
IN April and May through the abundance of thick gross blood, the melt of sheep is stopped and filled, than the sheaphards' will take two of their fingers, and thrust them within the nostrils of the sheep, there rubbing them until they make them bleed, and so draw from them as much blood as they can.   

Of the sickness of the Spleen.  
FOr as much as a Horse, a Man, and a Sheep, are troubled with the same diseases, they are also to be cured with the same remedies, and therefore Spleen-wort given unto sheep, as to a man and a Horse (as we have already expressed) is the best remedy for this Malady.   

Of the Fevers of Sheep.  
SOmetimes a shaking rage through an incensed and an unnatural heat of the blood in the sheep begetteth in him a Fever, the best remedy whereof is to let him blood, according to these verses; 
Quin etiam iam dolor balantum lapsus ad ossa,  
Cum furit, atque artus depascitur arida febris:  
Profuit incensos aestus avertere: & inter  
Ima ferire pedes salientem sanguine venam,  
Quam procul aut molli succedere saepius umbrae  
Videris, aut summas carpentem ignavius herbas,  
Extremamque sequi, aut medio procumbere campo  
Pascentem, & serae solam decedere nocti.  
Continuò ferro culpam compesce: priusquàm  
Dira per in cautum serpant cantagio vulgus.  In which verses the Poet defineth the signs of this disease and the cure. The signs he saith are solitariness, and a careless feeding, or biting off the top of his meat, following always the hindmost of the flock, and lying down in the middle of the field, when others be a feeding, also lying alone in the night time, and therefore he wisheth to let them blood under the pastern or ankle bone of their foot, but by often experiment it hath been proved that to let them blood under the eyes or upon the ears, is as available as in the legs, but concerning the Fever we will say more in the discourse of the Lambs.   

Of the pestilence or rottenness of Sheep.  
THis sickness first of all cometh unto Sheep out of the earth, either by some earthquake, or else by some other pestilent humour corrupting the vital spirit, for Seneca writeth, that after the City Pompeij in Champania was overthrown by an earthquake in the winter time, there followed a pestilence which destroyed six hundred sheep about that city in short time after, and this he saith did not happen through any natural fear in them, but rather through the corruption of water and air which lieth in the upper face of the earth, and which by the trembling of the earth is forced out, poisoning first of all the beasts because their heads are downward and feed upon the earth; and this also will poison men if it were not suppressed and overcome by a multitude of good air which is above the earth. It were endless to describe all the evils that come by this disease, how some consume away by crying and mourning, filling both fields and hills with their lamentations, leaving nothing behind them, no not their skins or bowels for the use of man: For the cure whereof: First change the place of their feeding, so that if they were infected in the woods or in a cold place, drive them to the hills or to sunny warm fields, and so on the contrary, if in warm places & clementaire, then drive them to more turbulent and cold pastures: remove and change them often, but yet force them gently, weighing their sick and feeble estate, neither suffering them to die through laziness and idleness, nor yet to be oppressed through overmuch labour. When you have brought them to the place where you would have them, there divide them asunder, not permitting above two or three together, for the disease is not so powerful in a few as in a multitude; and be well assured that this removing of the air and feeding is the best physic. Some do prescribe three-leaved-grasse, the hardest roots of reeds, Sand of the Mountain, and such other Herbs for the remedy of this, but herein I can promise nothing certain, only the shepherd ought oftentimes to give this unto his sheep when they are sound. I will conclude therefore this discourse of the pestilence with the description of Virgil; 
Balatu pecorum, & crebris mugitibus amnes,  
Arentesque sonant ripae collesque supini  
jamque cateruatim dat stragem: atque aggerat ipsis  
In stabulis, turpi dilapsa cadavera tabo,  
Donec humo tegere, ac foveis abscondere discunt,  
Nam neque erat corijs usus: nec viscera quisquam  
Aut undis abolere potest, aut vincere stamma.  
Nec tondere quidem morbo, illuvieque peresa  
Vellera, nectelas possunt attingere putres.  
Verum etiam invisos si quis tentarat amictus  
Ardentes papulae, atque immundus olentia sudor  
Membra sequebatur: nec longo deinde moranti  
Tempore, contactos artus sacer ignis edebat.   
It is reported by john Stowe, that in the third year of Edward the first, and in Anno 1275. there was a rich man of France, that brought a sheep out of Spain (that was as great as a calf of two year old) into Northumberland, and that the same sheep fell rotten, or to be infected with the Pestilence, which afterward infected almost all the sheep of England: and before that time the pestilence or rottenness was not known in England, but than it took such hold, and wrought such effects, as it never was clear since, and that first Pestilence gave good occasion to be remembered, for it continued for twenty and six years together. And thus much for this disease of the Pestilence caused in England for the most part in moist and wet years.   

Of Lice and Tikes.  
IF either Lice or Tikes do molest sheep, take the root of a Maple tree, beat the same into powder, and seethe it in water, afterwards clip off the wool from the back of the sheep, and pour the said water upon the back, until it hath compassed the whole body: some use for this purpose the root of Mandragora, and some the roots of Cypress, and I find by good Authors, that all of them are equivolent to rid the sheep from these anoyances: to conclude therefore the discourse of sheep's diseases, it is good to plant near the sheepe-coates, and pastures of sheep, the herb Alysson, or wild gallow-grasse, for it is very wholesome for Goats, and sheep, likewise the flowers of wormwood dried and beaten to powder given unto sheep with salt, doth assuage all inward diseases and pains, and also purge them thoroughly.  
The juice of century is very profitable for the inward diseases of sheep, & likewise the flowers of juey, the home tree hath four kinds of fruit, two proper, the nut, and the grraine, two improper, the line, and hiphear, this hipheare is very profitable for sheep, and it is nothing else but a confection made out of the barks of the hoome-tree▪ the word itself is an Arcadian word, signifying no other thing then viscus and stelis. Sheep also delight in the branches of maidenhair, and generally the wool of sheep burned to powder and given them to drink, is very profitable for all their inward disease's: And thus much shall suffice to have spoken of the several infirmities and sicknesses of sheep, which I desire the English Reader to take in good part, wondering very much at the many fold wits, and stirring pens of these days, wherein I think our times may be compared to the most flourishing times that ever were since the world's beginning; yet none have adventured to apply their times and wits for the explication of the several sicknesses of sheep and cattle.  
I know there are many Noble men, Knights, and Gentlemen of the land, and those also which are very learned, that are great masters of sheep and cattle, and I may say of them as the Prophet David saith: Their Oxen are strong to labour, and their sheep bringeth forth thousands and ten thousands in their fields: Whereby they are greatly inritched, and yet not one of them have had so much commiseration, either towards the poor cattle in whose garments they are warmed, or charity to the world.  
For the better direction to maintain the health of these creatures, as to publish any thing in writing for the benefit of Adam's children, but such knowledge must rest in the breasts of si●ly Shepherds, and for the masters either they know nothing, or else in strange visitation and mortality of their cattle, they ascribe that to witchcraft and the devil, which is peculiar to the work of nature.  
Horses, Dogs, and almost every creature, have gotten favour in gentlemen's wits, to have their natures described, but the silly sheep better every way than they, and more necessary for life, could never attain such kindness, as once to get one page written or indited for▪ the safeguard of their natures, I do therefore by these presence from my soul and spirit, invite all Gentlemen and men of learning, not only to give their minds to know the defects of this beast, but also to invent the best remedies that nature can afford, for it is a token of highest mercy unto bruit beasts to feed them when they are hungry, and to recover them when they are sick.  
Columella and Varro two great Romans, and such as had attained to some of the greatest place of the Commonwealth, being men of excellent wits and capacity, yet had their names been forgotten & they never remembered, if they had not written of rustic and country matters, and it is no little honour unto them to have left that behind them in Print, or writing, which themselves had observed from following the plough. Therefore it shall be no disgrace for any man of what worth soever to bestow his wits upon the sheep, for certainly it is no less worthy of his wit, than it is of his teeth; and how necessary it is for the nourishment of man, we all know to this day, and beside there is nothing that so magnifyeth our English Nation as the price of our Wool in all the kingdoms of the World. But what account the ancients made of Sheep, I will now tell you: for their greatest men both Kings and Lords were shepherds, and therefore you which succeed in their places shall bestow much less labour in writing of sheep than they did in keeping: with the picture of a Sheep they stamped their ancient money, and it is reported of Mandrabulus, that having found a great treasure in the earth, in token of his blind thankfulness to God, did dedicated three pictures of Sheep to juno, one of Gold, another of Silver, and a third of Brass; and besides the ancient Romans made the penalties of the laws to be Oxsen and Sheep, and no man might name an Oxen until he had named a sheep.  
Among the Trogladites they had their Wives common, yet their Tyrants had laws to keep their wives to themselves, and they thought it a great penalty for the adultery of their wife, if the adulterer paid them a sheep.  
The Poets have a pretty fiction, that Endymion the Son of Mercury fell in love with the Moon, who despised him, and that therefore he went and kept Sheep: afterward the Moon fell in love with his white Sheep, and desired some of them, promising to grant his request, if he would gratify her choice: whereupon the Wiseman (as Probus writeth) divided his flock into two parts, the whiter on the one side which had the courser Wool, and the blacker on the other side which had the finer Wool, so the Moon chose the white one, and granted him her love, whereupon Virgil thus writeth: Pan munere niveo lunae captum te luna fefellit.  
It may appear also in what great regard Sheep were in ancient time, for that their Priests made holy Water and sacrifices for their santification, whereof I find these relations, in Gyraldus, Virgil, and others. At the lustration of Sheep there was another manner of sanctifying then at other times, for the Shepherd rose betimes in the morning, and sprinkled his Sheep all over with Water, making a perfume round about the fold, with Sulphur, Savine, Laurel, Wine and fire, singing holy verses, and making sacrifice to the God Pan, for they did believe that by this lustration the health of their Sheep was procured, and all consuming diseases driven away.  
It is reported that when Sheep of strange colours were sprinkled with this water, it signified great happiness to the princes of the people, and they were gifts for the Emperor, whereupon Virgil made these verses; 
Ipse sed in pratis, aries iam suave rubenti  
Murick, iam croceo mutabit vellera luto.  When men went to receive answers of the Oracles, they slept all night in the skins of Sheep. There was a Noble sacrifice among the Pagans called Hecatomb, wherein were sacrificed at one time a hundred Sheep at a hundred several altars.  
It is reported of King josias, that he sacrificed at one time twelve hundred Oxen, and eight and thirty hundred sheep, so great was the dignity of this beast, that God himself placed in the death thereof one part of his worship: and whereas it was lawful among the heathens to make their sacrifices of Seepe, Goats, Swine, Oxen, Hens, and geese, they made reckoning that the lamb and the Kid was best of all, for that God was not pleased with the quantity but with the quality of the sacrifice. The ancient Egyptians for the honour of sheep, did neither eat nor sacrifice them, and therefore we read in holy Scripture, that the Israelites were an abomination to the Egyptians, because they both killed, and sacrificed sheep, as all Divines have declared. There is a noble story of Clitus who when he sacrificed at the Altars, was called away by King Alexander, and therefore he left his sacrifices and went to the King, but three of the sheep that were appointed to be offered did follow after him, even unto the King's presence, whereat Alexander did very much wonder (and that not without cause,) for he called together all the wise men & South sayers to know what that prodigy did foreshew, whereunto they generally answered that it did foreshew some fearful events to Clitus, for as much as the sheep which by appointment were dead, that is, ready to die, did follow him into the presence of the King, in token that he could never avoid a violent death, and so afterwards it came to pass; for Alexander being displeased with him because (as it is said) he had railed on him in his drunkenness, after the sacrifice commanded him to be slain, and thus we see how divine things may be collected from the natures of sheep. These things are reported by Plutarch, & Pausanias. Another note of the dignity of sheep, may be collected from the custom of the Lacedæmonians: When they went to the wars they drove their goats & their sheep before them, to the intent that before they joined battle they might make sacrifice to their Gods: the goats were appointed to lead the way for the sheep, for they were drove foremost, and therefore they were called Cataeades, and on a time this miraculous event fell out, for the wolves set upon the flocks, & yet contrary to their ravening nature, they spared the sheep, and destroyed the goats; which notable fact is worthy to be recorded, because that God by such an example among the heathen Pagans, did demonstrate his love unto the good in sparing the sheep, and his hatred unto the wicked in destroying the goats, and therefore he reserved the sheep to his own Altar: Idibus alba iovi, grandior agna cadit So saith Ovid: Nigram hiemi pecudem zephyris falicibus albam So saith Virgil. And again: 
Huc castus Hibilla  
Nigrarum multo pecudum te sanguine ducet.   
To jupiter and to the sun, they were wont to sacrifice white sheep or lambs, but to Pluto and to the earth, they sacrificed black sheep or lambs, in token of deadness: Therefore Tibullus writeth: Interea nigras pecudes promittite Diti And Virgil saith: Duc nigras pecudes ea prima piacula sunto.  
When the Grecians sent their spies to the tents of the Trojans, to discover what order strength, and discipline they observed: Nestor and the ancients of Greece, vowed unto the Gods for every one of the captains a several gift, that was, Oin melainan, thelen hyporrenon, that is a black sheep great with young: the reason whereof is given by the Scholiast, they vowed (saith he) a black sheep, because the spies went in the night time, blackness being an emblem of darkness, and a sheep great with young because of good fortune, for they sped well in Troy. In Apolonia there were certain sheep that were dedicated to the sun, and in the day time they fed near the river in the best pasture, being lodged every night in a goodly spacious cave near the City, over whom the greatest men both for wealth, strength, and wit, were appointed every night to watch by turns for their better safeguard, and the reason of this custody, and the great account made of these sheep, was for that the Oracle had commanded the Apolonians to do so unto them, and make much of them: Afterwards Euenius a noble man among them keeping watch according to his turn, fell asleep, so that threescore of the said sheep were killed by wolves, which thing came in question among the common magistrates to know the reason of that fact, 
Coelius Herodotus  & how it came to pass whether by negligence or by some other violent incursion: Euenius being no ways able to defend it, was condemned to have both his eyes put out, that so he might be judged never more worthy to see the light with those eyes, which would not wake over their charge, but wink and sleep when they should have been open: and to conclude, I will but add this one thing more, that whereas the Egyptians worshipped the sheep for a God, God permitted the same unto the jews to be eaten among common & vulgar meats, and also to be burned at the Altar for sacrifice; and whereas the said Egyptians did not only eat but sacrifice swine's flesh, God himself did forbid his people that they should never eat nor taste of swine's flesh as an abominable thing: by which he signifieth how contrary the precepts of men are to his own laws, for that which he forbiddeth, they allow, and that which they allow, he forbiddeth; and therefore how far the people of God ought to be from superstition, and from the traditions of men, is most manifest by this comparison, for that was never sanctified that came not into the Temple, and that was never lawful which was not approved by God: and those things which in his law have greatest appearance of cruelty, yet are they more just and equal then the most indifferent inventions of men, which seem to be stuffed out with mercy, and gilted over with compassion.  
And these things most worthy Readers, I have thought good to express in this place for the dignity and honourable account which the greatest men of the world in former times have made of sheep, and thereby I would incite and stir you up, if it were but one noble spirited learned man, which is furnished with wit, means, and opportunity, to dive and pierce into the secrets of English sheep, and Shepherds, and to manifest unto the world the best, and most approved means and medicines, for the propulsing and driving away of all manner of diseases from those innocent profitable beasts, and for their conservation in all manner of health and welfare.  
I am sorry that our times are so far poisoned with covetousness, that there is no regard of God, man, or beast, but only for profit and commodity: for as for the service of God we see that the common devotion of men, and practise of their religion, is founded upon a mere hope that therefore God will better prosper them in worldly affairs, and if it were not for the reward in this world, the professors of religion would not be half so many as now they are; and that is true in them which the devil slanderously objected to job, namely that they do not serve God for nothing, and they had rather with ●iues have the devils favour in rich garments and delicate fare, then with Lazarus with misery and contempt, enjoy the favour of God, and to set up their hopes for an other world. As for men we see that the son loveth his Father but for patrimony, and that one man maketh much of an other, for hope to receive benefit and recompense by them; and therefore it is no marvel if the silly beasts have obtained so little mercy, as to be loved, nor because they are Gods creatures, but for that they are profitable and serviceable for the necessities of men: for this cause you nourish them, and not like the Apolonians aforesaid for the Oracles sake, but for their fleeces and their flesh. Therefore if you have any compassion, learn how to help their miseries, and publish them to the world for the general benefit, for he cannot be good which is not merciful unto a beast, and that mercy doth easily die which groweth but in one hart of one mortal man.  
There were a company of people in Egypt called Lycopolitae, who worshipped a wolf for a God, and therefore they alone among all the Egyptians did eat sheep, because the Wolf did eat them; even so I can make no better reckoning of those men that nourish sheep for their profit only, than I do of the Lycoplitaes, which worshipped a Wolf, for such men have no other God but their belly, and therefore I trust these reasons shall persuade some one or other to write a large discourse of our English sheep.  
Now in the next place we are to discourse of the utilities that cometh by sheep, 
Of the several 〈…〉 by 〈…〉.  for as it is the meekest of all other beasts, so as the reward of meekness, there is no part of him but is profitable to man: his flesh, blood, and milk is profitable for meat, his skin and wool both together and asunder for garments, his guts and entrails for Music, his horns and hooves for perfuming and driving away of Serpents, and the excrements of his belly and egestion or dung, for the amending and enriching of ploughed lands, and for these occasions did the Egyptians worship it for a God, for that they could see no creature in the world, but had some parts altogether unprofitable unto men, but in this they found none at all.  
First of all therefore to begin with their flesh, although Physicians have their several conceits thereof, as Galen, (who saith) that the flesh of Hares is better than the flesh of Oxen and Sheep: and Simeon Sethi. who being forced to confess the goodness of Mutton or Sheepes-flesh in the beginning and middle of the spring, (yet writeth) that it is full of superfluities and evil juice, and hurtful to all flegmy and moist stomachs▪ Crescentiensis also writeth, that the flesh of a Sheep hath an unpleasant taste through overmuch humidity, and fit for none but for country-labouring-men: Indeed I grant the opinion of Platina, who writeth thus concerning Rams: Ouem arietem dentibus ne atting as, non modo enim eius caro non prodest, verum etiam vehementer ovest, that is, That Rams flesh we ought never to touch, for it is not only unprofitable, but it is much hurtful: yet in England the flesh of Rams is usually eaten, either through the craft or subtlety of the butchers, or else through covetousness. But in many houses (as I have heard) there is a kind of Venison made of the flesh of Rams, which is done by this means: First they take the Ram (and beat him with stripes on all parts till the flesh grow red, for such is the nature of the blood, that it will gather to the sick affected places, and there stand to comfort them, so by this means after the Ram is killed the flesh looketh like Venison: But as in other discourses, namely, Hares and Coneys, we have already showed our hatred of all cruel meats, so also I utterly dislike this, for if it be not sufficient to kill and eat the beast, but first of all put it to Tyrrannical torments, I cannot tell what will suffice, except we will deal with beasts, as PILATE did with CHRIST, who was first of all whipped and crowned with thorns, and yet afterward did crucify him.  
But for the taking away of that Rammy humour and rank moistness which is found in the Male-sheep, they use to geld them when they are young and suck their dams, or else within the compass of a year after their yeaning, whereby the flesh becometh so temperate, sweet, and savoury, as any other flesh in the world; and if they pass a year, then do they use to knit them, and so in time their stones deprived of nourishment from the body by reason of knitting, do dry and consume away, or utterly fall off, whereby the whole flesh of the beast is made very seasonable and wholesome: It is granted by all, that when they are young, that is to say a year old, their flesh is very wholesome, & fit for nourishment of man's nature, but that they increase much phlegm, which evil is allayed by eating Vinegar and drinking wine unto it. In many places they salted their Matins when they are killed, and so eat them out of the pickle, or else roast them in the smoke like Bacon. Within the territory of HELVETIA, there is a public law whereby the Butchers are forbidden to buy any foreign sheep, after the feast of Saint james, that is, the five and twenty day of july, for although that after that time they grow fat, yet is their flesh then less wholesome, and their fat more hurtful, then that which is gotten in the springe of the year.  
It were needless for me to set down the division of a dead sheep into his quarters, shoulders, legs, loins, racks, heads, and purtinances, for that they are commonly known, and the relation of them can minister small learning to the reader, but every part hath his use, even the blood that is taken from him when his throat is cut, hath his peculiar use for the nourishment of man, and above all other things the fat of his loins commonly called his suet wherein it excelleth all other beasts whatsoever for their reins, are covered all over with fat.  

of their milk.  Their is no less use of their milk not only for young, but for old persons, and aswell for the rich to beautify their tables, as for the poor to serve their hungry appetites, and there be some people in Africa that have no corn in all their country, and therefore instead of bread, their common food is milk, the goodness whereof is thus expressed by Fierra.  Quod praestat? Caprae, post? Oues, inde boves. 
Evermore the milk of an Ewe is best that is newest and thickest, and that which cometh from a black Sheep is preferred before that which is milked from a white, and generally there is no beast whereof we eat but the milk thereof is good and nourishable, therefore the milk of sheep is preferred in the second place, and there is no cause that it is put in the second place but for the fatness thereof, otherwise it deserved the first, for as the fatness maketh it less pleasant to the palate and stomach of man, yet is it more precious for making of Cheese; and we have showed already that in some places as in the Island Erythrea, the milk of a Sheep yieldeth no whey, and that they can make no cheese thereof, but by mingling abundance of water with it; they make abundance of cheese in the Apennine hills, and in Lyguria: the Cheese of Sicilia is made of Goats and sheeps milk, and generally Cheese made of sheeps milk is the better the more new it is. The nature of a sheep is to give milk eight months together, and in Italy they make Butter also of the milk of sheep, all the Summer time unto the feast of Saint Michael they milk them twice a day, but after that, until they couple with their Rams they milk them but once a day, the faults of cheeses made of their milk is either because they are over dry or hollow, and full of eyes and holes, or else clammy like burd-lime, the last proceedeth from the want of pressing, the second through overmuch salt, and the third by overmuch drying in the Sun. And thus much shall suffice to have spoken of those things in sheep which are fit to be eaten.  
In the next place we come to discourse of their wool, and of the shearing or clipping of sheep, for although their flesh be precious, yet it is not comparable in value of their fleeces, for that when they are once dead they yield no more profit, but while they live, they are shoarne once or twice a year, for in Egypt they are shoarne twice a year, and also in some parts of Spain. And it appeareth that in ancient times there were great feasts at their sheepe-shearings, as is apparent in the holy scripture in many places, and especially by the History of Absalon, who after he had once conceived malice against his Brother Ammon, he found no opportunity to execute the same, until his sheep shearing-feast, at which time in the presence of all his brethren the king's sons (even at dinner) when no man suspected harm, than did Absalon give a sign to his wicked Servants to take away his life, which they performed according to their masters malice.  
It appeareth by the words of Pliny who writeth thus, Oues non ubique tondentur durat quibusdam in Locis vellendimos, qui etiam nunc vellunt ante triduo ieiunas habent, quo languida minus radices lanae retinent: That is, Sheep are not every where shoarne, for yet unto this time in many places they do commonly observe the old custom of pulling the wool off from the sheeps back, and they which do now pull the wool and not shear it, do always cause their sheep to fast three days before, that so being made weak the roots of the wool may not stick so fast, but come off more easily.  
And indeed I am confirmed in this opinion by the Latin word Vellus which signifieth a fleece, which can be derived from no other Radixe or Theme, nor admit any other manner or kind of notation, than A ●ellendo, that is, from pulling.  
Cato also in his book of originals writeth thus, Palatini collis Romae altera pars velleia appellata fuit, à vellenda lana ante Hetruscam tonsuram incolis monstratam, That is, to say: There was one part of the hill Palatine at Rome, which was called Velleia from the pulling of wool, for it was their custom there to pull their wool, before the inhabitants learned the Hitrutian manner of shearing sheep, by which testimony we see evidently the great torment that the poor sheep were put unto when they lost their fleeces, before the invention of shearing, for it is certain by the ancient pictures and statues of men that there was no use of shearing either hair or wool, from men or sheep.  
But the hair of men grew rude, and in length like women's, and sheep never lost their fleeces but by pulling off, and therefore Varro writeth, that four hundred and fifty years after the building of Rome there was no Barber or sheep-shearer in all Italy, and that Publius Ticinius Menas was the first that ever brought in that custom among the Romans, for which there was a monument erected in writing in the public place at Ardea, which until his time was there sincerely preserved.  
Now concerning the times and seasons of the year for the shearing of sheep, it is not only hard, but also an impossible thing to set down any general rule to hold in all places. The best that ever I read is that of Didimus. Nec frigido ad huc, nec iam aestivo tempore, sed medio vere Oues tondendae sunt, That is, sheep must neither be shoarne in extreme cold Wether, nor yet in the extreme heat of Summer, but in the middle of the spring.  
In some hot countries they shear their sheep in April, in temperate countries they shear them in May, but in the cold countries in june, and july, and generally the best time is betwixt the vernal equinoctium, & the summer's solstice, that is before the longest day, and after the days & nights be of equal length, there be some that shear their sheep twice in a year, not for any necessity to disburden the beast of the fleece, but for opinion that the often shearing causeth the finer wool to arise, even as the often mowing of grass maketh it the sweeter. 
Columella  In the hot countries the same day that they shear their sheep they also anoint them over with oil, the leeze of old wine, and the water wherein hops are sod, and if they be near the sea side, three days after they drench them over head and ears in water, 
Palladius Celsus  but if they be not near the sea side, than they wash them with rain water sod with salt; and hereby there cometh a double profit to the sheep: First, for that it will kill in them all the cause of scabs for that year, so as they shall live safe from that infection: and secondly, the sheep do thereby grow to bear the longer and the softer wool. Some do shear them within doors, and some in the open sun abroad, and then they choose the hottest and the calmest days, and these are the things or the necessary observations, which I can learn out of the writings of the ancients about the shearing of sheep.  

Sharing time in England.  Now concerning the manner of our English nation, and the customs observed by us about this business, although it be needless for me to express, yet I can not contain myself from relating the same, considering that we differ from other nations. First therefore, the common time whereat we shear sheep is in june, and lambs in july; and first of all we wash our sheep clean in running sweet waters, afterward letting them dry for a day or two, for by such washing all the wool is made the better and cleaner: then after two days we shear them, taking heed to their flesh, that it be no manner of way clipped with the shears, but if it be, then doth the shearer put upon it liquid pitch, commonly called Tar, whereby it is easily cured and kept safely from the flies. The quantity of wool upon our sheep is more than in any other country of the world, for even the least among us (such as are in hard grounds) as in Norfolk, the upper most part of Kent, Hertfort-shier, and other places, have better and weightier fleeces than the greatest in other nations: and for this cause the foreign and Latin Authors do never make mention of any quantity of wool they shear from their Sheep, but of the quality.  
The quantity in the least is a pound, except the sheep have lost his wool, in the middle sort of sheep two pounds or three pounds, as is vulgar in Buckingham, Northampton, and Leicester shires; But the greatest of all in some of those places, and also in Rumney marsh in Kent, four or five pounds: and it is the manner of the Shepherds and sheep masters to wet their Rams, and so to keep their wool two or three years together growing upon their backs, and I have credibly heard of a Sheep in Buckinghamshiere in the flock of the L.P. that had shorn from it at one time, one and twenty pound of wool. After the shearing of our sheep, we do not use either to anoint or wash them, as they do in other nations, but turn them forth without their fleeces, leaving them like meadows new mown, with expectation of another fleece the next year. The whole course of the handling of our sheep is thus described by the flower of our English-Gentlemen husbands master Thomas Tusser.  

Wash Sheep for the better where water doth run,  
And let him go clanely and dry in the Sun  
Then shear him and spare not, at two days an end,  
The sooner the better his corpse will amend,  
Reward not thy Sheep when ye take off his coat  
With twitches, and flashes as broad as a groat:  
Let not such ungentleness happen to thine  
Lest fly with her gentles do make him to pine,  
Let Lambs go unclipped till june be half worn,  
The better the fleeces will grow to be shorn,  
The Pie will discharge thee for pulling the rest,  
The lighter the Sheep is, then feedeth it best.  And in another place of the husbandry of sheep he writeth thus: 
Good farm and well stored, good housing and dry,  
Good corn and good dairy, good market and nigh,  
Good Shepherd, good till man, good jack and good Gill,  
Makes husband and housewife their coffers to fill:  
Let pasture be stored and fenced about,  
And tillage set forward as needeth without.  
Before you do open your purse to begin,  
With any thing doing for fancy within,  
No storing of pasture with baggagely tit,  
With ragged and aged as evil as it:  
Let carrion and barren be shifted away,  
For best is the best, whatsoever you pay.  And in another place speaking of the time of the year for gelding Rams, and selling of wool which he admonisheth should be after Michaelmas, he writeth thus: 
Now geld with the gelder, the Ram and the Bull,  
Sew ponds, amend dams, and sell Webster the wool.  But of the milking of sheep he writeth thus: 
Put Lamb fro Ewe, to milk a few,  
Be not to bold, to milk and fold,  
Five Ewes allow, the every Cow,  
Sheep wriggling tail, hath mads without fail.  And thus far Tusser, 
The value of English wool and the use thereof  besides whom I find little discourse about the husbandry of Sheep in any English Poet. And for the conclusion or rather farther demonstration of this part, concerning the quality of our English wool, I can use no better testimony then that of worthy M. Camden, in his Brittania, for writing of Buckinghamshire he useth these words: Hac tota fere campestris est, solo item argillacoes tenaci & foecundo, Papulosis pratis innumeros ovium greges pascit, quarum mollia & tenuissima vellera ab Asiaticis usque gentibus expetuntur. That is to say, The whole county of Buckingham is of a clammy, champaign, fertile soil, feeding innumerable flocks of sheep with his rich and well grown pastures or meadows, whose soft and fine fleeces of wool are desired of the people of Asia; For we know that such is the trade of Merchandise and transportation of English cloth, the rare fineness, and smoothness thereof is admired in Asia; namely, in Palestina, and other kingdoms of the Turk, and therefore they have English houses of Merchants, both at Aleppo, Tripoli, and other places. Again speaking of Lemster over, or Lemster wool in Herfordshire, he writeth thus: Sed ei precipua hody gloria est a lana in circum vicinis agris (Lemster ore vocant) cui excepta Apula & Tarentina, palmam deferunt Europoei omnes. The greatest glory of that soil is in their wool, which ariseth from sheep, feeding in the fildes and pastures adjoining thereunto, (which wool they call Lemster over) and all Christendom yieldeth praise and price unto it next after the Apulian and Tarentinian wool.  
And indeed so sweet is the gain that cometh by sheep, that in many parts of the land there is a decay of tillage and people, for their maintenance, and therefore the said M. Camden saith most worthily, even like himself, that is honest and unpartial in all his writings, for in the beginning of his description of Northamtonshire, where I think above all parts depopulation and destroying of towns is most plentiful, (so that for Christians now you have sheep, and for a multitude of good householders, you shall have one poor Shepherd swain and his Dog living upon forty shillings a year, or little more,) he writeth in the words of Hythodaeus after the commendation of the Sheep and Wool of that Country: ovibus oppleta & quasi obsessa, quae (ut Hythodaeus ille dixit) tam miles esse tamque exigno ali solebant, nunc (utifertur) tamburlaine educes atque indomita esse corperunt ut homines devorent, ipsos agros, domos oppida vascent, ac depopulentur: which words I cannot better english then in the words of an Epigrammatarian in our ages, for to this effect, according to my remembrance he writeth, 
Sheep have eat up our pastures, our meadows, and our downs,  
Our Mountains, our men, our villages and Towns;  
Till now I thought the common proverb did but jest,  
That says a black sheep is a biting beast.  Concerning the goodness of english wool, and the difference of it from others, the reason is well given by Gesner and Cardan: Lanae earum molles & crispae sunt, ideoque nunc ut olim milesia celebratur nec mirum cum nullum animal venenatum mittat Anglia, & sine luporum metu pecus vagetur nulli enim in Anglia hody lupi reperiuntur, Roar caeli sitim sedant greges ab omni alio potu arcentur quod aquae ibi ovibus sint exitiales. That is to say, The wool of English sheep is soft and cur●ed, and therefore it is now commended as highly as ever was the Meletian wool in ancient time, and not without just cause, for they are neither avoid with the fear of any venomous beast, nor yet troubled with Wolves, and therefore the strength of their nature and peaceable quiet wherein they live, doth breed in them the better wool; and beside they never drink, but quench their thirst with the dew of heaven: And thus much for the discourse of English wool. 
The wool of ●ther countries.   
I am never able sufficiently to describe the infinite commodities that come unto men by wool, both for gardens, for hangings, for coverings, for hats, and divers such other things, and therefore it shall not be unpleasant I trust unto the reader, to be troubled a little with a farther discourse hereof, if I blot some paper in describing the quality of the best wool in other nations. First of all therefore we are to remember these two things that the best wool is soft and curled, and that the wool of the old sheep is thicker and thinner than the wool of the younger, and the wool of the ram followeth the same nature, of whom we will speak more in his story. Only in this place our purpose is to express the examination of wool as we find it related by Authors, according to their several countries. Therefore as we have said already out of M. Chambdens' report, the Tarentinian and Apuleian wool must have the first place, because the sheep of those countries live for the most part within doors, and besides that, are covered with other skins. In Spain they make greatest account of the black wool, and it appeareth by good History, both in our English chronicle and others, that the sheep of Spain were of no reckoning till they were stored with the breed of England. There is a little country called Pollentia near the Alps, of the wool whereof Martial maketh mention, as also of the Canucine red wool, and therefore Ouis Canucina was an Emblem for precious wool, his verses are these: 
Non tantum pulo, lugentes vellere lanas,  
Roma magis fussis vestitur gallia ruffis  
Canucinatus nostro syrus assere sudet.   
We have spoken already of the wool of Istria and Liburnia, which if it were not for the spinning in Portugal, and the webster's Art thereupon, it were no better for cloth then hair. Strabo writeth, that the wool of Mutina, whereby he meaneth all the country that lieth upon the river Seutana, is very soft and gentle, and the best of Italy; but that of Liguria and Myllain, is good for no other use but for the garments of servants.  
About Padu● their wool is of a mean price, yet they make of it most precious works of Tapestry, and Carpets for tables, for that which was rough and thick in ancient time was used for this purpose, and also to make garments, having the shags thereof hanging by it like r●gs. There is a city called Feltrum, and the wool thereof by the Merchants is called Feltriolana, felt-wooll, they were wont to make garments hereof neither woven nor sewed▪ but baked together at the fire like hats and caps, whereof Pliny writeth thus: Lanae & per se coactae vestem faciunt, & si addatur acetum etiam ferro resistunt imo vero etiam ignibus novissimo sui purgamento quip ahenis coquentium extracte indumentis usu veniunt ga●●earum ut arbitror invento, certe gallicis hody nominibus discernuntur. Wool hath this property, that if it be forced together it will make a garment of itself, and if vinegar be put unto it, it will bear off the blow of a sword, dressed at the fire and purged to the last, for it being taken off from the brazen coffer whereon is was dressed, it served for clothing, being as he thought an invention of the Galls, because it was known by French names, and from hence we must see the beginning of our felt-hats. The Betican wool is celebrated by Iwenall, when he speaketh how Catullis fearing shipwreck, was about to cast him out into the water; 
Infecit natura pecus, sed & egregius fons,  
Viribus occultis & Boeticus adiwat aer.   
For the colour of Wool in that country groweth mixed, not by any art, 
Of the colours of wool  but naturally through their food, or their drink, or the operation of the air. The Lavoditian wool is also celebrated, not only for the softness of it, but for the colour, for that it is as black as any Raven, and yet there are some there of other colours, and for this cause the Spanish wool is commended, especially Turditania, and Coraxi (as Strabo writeth,) for he saith the glass of the wool was not only beautiful for the purity of the black, but also it will spin out into so thin a thread as was admirable, and therefore in his time they sold a ram of that country for a talent. I may speak also of the wool of Parma, and Altinum, whereof martial made this disticon; 
Velleribus primis apulia: Parma secundis  
Nobilis altinum tertia laudat ovis.  We may also read how for the ornament of wool, there have been divers colours invented by art, and the colours have given names to the wool, as Simatulis lana, wool of Sea-water-colour, some colour taken from an Amethyst stone, some from brightness or clearness, some from Saffron, some from Roses, from Myrtles, from Nuts, from Almonds, from Wax, from the Crow, as Colorcoraxicus, and from the purple fish, as from the Colassive, or the Tyrean, whereof Virgil writeth thus; 
Hae quoque non cura nobis leviore tuendae,  
Nec minor usus erit, quamuis Milesia magno,  
Vellera mutentur tyries in cocta rubores.  From hence cometh the chalk colour, the Lettuce colour, the Loote-tree-root, the red colour, the Azure colour, and the star-colour. There is an Herb called Fullers-herb, which doth soften wool, and make it apt to take colour, and whereas generally there are but two colours, black and white that are simple, the ancients not knoing how to die wool, did paint it on the outside for the triumphing garments, in Homer wore painted garments. The Phrygian garments were colours wrought with needlework, and there was one Attalus a King in Asia, which did first of all invent the weaving of wool and gold together, whereupon came the name of Vestis Attalica, for a garment of cloth of gold.  
The Babylonians and the Alexandrians loved diversity of colours in their garments also; and therefore Mettellus Scipto made a law of death against all such as should buy a babylonish garment, that was carpets or beds to eat upon for eight hundred Cesterses. The shearing of cloth or garments made of shorn cloth, did first of all begin in the days of S. Augustine, as Fenistella writeth. The garments like poppies had the original before the time of Lucilius the Poet, as he maketh mention in Tarquatus. There was a fashion in ancient time among the Romans, that adistaffe with wool upon it, 
The lasting of wool.  was carried after virgins when they were going to be married: the reason thereof was this (as Varro writeth) for that there was one Tanaquilis or, Cayea cecilia, whose distaff and wool had endured in the Temple of Sangi many hundred years, and that Servius Tullus made him a cloak of that wool, which he never used but in the temple of Fortune, and that that garment afterwards continued five 500 & 60. years, being neither consumed by moths, nor yet growing threadbare, to the great admiration of all which either saw it or heard of it. And thus much I thought good to add in this place concerning the diversity of wool, distinguished naturally according to several regions, or else artificially after sundry tinctures. Likewise of the mixing and mingling of Wool one with another, and diversities of garments, and lastly of the lasting and enduring of wool and garments, for it ought to be no wonder unto a reasonable man, that a woollen garment not eaten by moths, nor worn out by use, should last many hundred years, for seeing it is not of any cold or earthly nature, but hot and dry, there is good cause why it should remain long without putrification: and thus much instead of many things for the wool of sheep.  
As we have heard of the manifold use of the Wool of Sheep, so may we say very much of the skins of Sheep for garments and other uses: and therefore when the wool is detracted and pulled off from them, 
The vs● of sheepskins  they are applied to Buskins, breastplates, Shoes, Gloves, Stomachers, and other uses, for they are also died and changed by tincture into other colours, & also when the wool is taken off from them, they dress them very smooth and stretch them very thin, whereof is made writing parchment, such as is commonly used at this day in England, and I have known it practised at Tocetour, called once Tripontium in the county of Northampton: and if any part of it will not stretch but remain stiff and thick, thereof they make writing tables, whereon they writ with a pencil of iron or Brass, and afterward deface and raze it out again with a sponge or linen cloth: Here of also (I mean the skins of sheep) cometh the coverings of books, and if at any time they be hard, stubborn, and stiff, than they soften it with the sheepes-sewet or tallow.  
The bones of Sheep have also their use and employment for the hafting of knives. The Rhaetians of the urine of sheep do make a kind of counterfeit of Nitre. And Russius saith, that if a man would change any part of his Horse's hair, as on the forehead, take away the black hairs and put them into white, let him take a linen cloth and wet it in boiling milk of sheep, and put it so hot upon the place that he would have changed, so oftentimes together till the hair come off with a little rubbing, afterward let him wet the same cloth in cold sheep's milk, and lay it to the place two or three days together, and the hair will arise very white, thus (saith he:) and there are certain flies or moths which are very hurtful to gardens, if a man hang up the paunch of a sheep, and leave for them a passage or hole into it, they will all forsake the flowers and herbs, and gather into that ventrickle, which being done two or three times together, make a quit riddance of all their hurts, if you please to make an end of them. 
Ruellius   
The Swallows take off from the backs of Sheep flocks of Wool, wherewithal the provident Birds do make their nests to lodge their young ones after they be hatched. With the dung of Sheep they compass and fat the earth, 
Of the dung of sheep.  it being excellent and above all other dung necessary for the benefit and increase of Corn, except Pigeons and Hens dung which is whotter, and the sandy land is fittest be amended with Sheep's dung, also piants and trees if you mingle therewith ashes.  
Now we are to proceed to the gentle disposition of Sheep, and to express their inward qualities and moral uses, 
The inward qualities of sheep and their moral uses Hermolaus  and first of all considering the innocency of this beast, I marvel from whence the Gortynian Cretian custom proceeded, which caused adulterers for their punishment to ride throughout the whole City crowned with Wool, except that so they might signify his tender and delicate effeminacy; and therefore as some are crowned with gold in token of virtue and valiant acts▪ so vice (especially the wantonness of the flesh) deserveth to be crowned with wool for the looseness and beastliness thereof, not because such a crown was a sufficient punishment, for an opprobry and continual badge of ignomny, even as forgerers and perjured persons ride with papers on their heads, upon bare horse backs, and so forth.  
By the behaviour of Sheep at their rutting or ramming time the shepherds observe tempests, 
Aratus.  rains, and change of weather. If they be very lustful and leap often upon their females, but if they be slow and backward, then is the poor naked man glad, for that thereby he conceiveth hope of a gentle Winter, and temperare weather. Also if in the end of Autumn they stamp upon the ground with their feet, it betokeneth hard weather, cold Winter, much Frost and Snow, about the time of the first rising of the Pleyades or seven Stars. Which thing is thus poetically expressed by A●ienus; 
— Si denique terram,  
Lanigerae fodiant caput aut tendantur in arcton,  
Cum madidus per marmora turbida conduit,  
Pleiadas occasus, cum brumae in frigora ce●it,  
Frugifer Autumnus, ruet aethra concitus Imber.  Concerning the simplicity of sheep, I must say more, and also of their innocency, yet the simplicity thereof is such, and so much, that it may well be termed folly, or Animal ineptissimum, for Aristotle writeth thus of it: Repit in deserta sine causa, hyeme obstante ipsum saepe egreditur stabulo, occupatum à nive, nisi pastor compulerit, abire non vult, sed perit desistens, nisi mares à pastore ducantur ita enim reliquum grex sequitur. That is, Without cause it wandereth into desert places, and in the winter time when the air is filled with cold winds, and the earth hardened with hoar frosts, than it forsaketh and goeth out of his warm coat or stable, and being in the cold Snow, there it will tarry and perish, were it not for the care of the shepherd, for he taketh one of the Rams by the horns, and draweth him in a doors, then do all the residue follow after. They are also very obedient to the voice and call of the shepherds, and to the barking and cry of their Dogs, and no less is their love one toward another, every way commendable, for one of them pitieth and sorroweth for the harm of another, and when the heat of Sun offendeth them, Albertus writeth, that one of them interposeth his body to shadow the other.  
Their dam o● Ewe loveth her Lamb, and knoweth it by smelling to the hinder parts, and if at any time ●he dam do not love or make reckoning of her young one, they give her the Herb Penny wo●t or Water-wall to drink in water, and then as the Scholiast affirmeth▪ natural affection increaseth in her. Of the foolishness of sheep, there was an Emblem to signify by a man riding upon a golden fleece, one ruled by his servant or wife; 
Tranat aquas residens pretioso in vellere Phryxus,  
Et flavam impavidus per mare scandit ovem.  
Ecquid id est? vir sensu hebeti sed divite gaza.  
Coningis aut servi quem regit arbitrium.  And therefore Aristophanes reproving the stolidity of the Athenians, calleth them sheep: And Origen writing upon Leviticus saith: ovium immolatio affectuum stultorum, & irrationabilium correctio. The sacrificing and killing of sheep, is nothing else but the correction of our foolish and unreasonable affections. We have showed already in the story of the goat, of a Goat that nourished a Wolves Whelps, which in the end did destroy her, and the self same is ascribed also to a sheep.  
They observe great love and concord with Goats, and live in flocks together, 
Love and hatred of sheep  and for this cause it happeneth that more goats are destryed by Wolves then sheep, for that the Goats forsake their fellows, and straggle abroad for food, but the sheep very seldom: 
Aristotle  and it is observed that if a Wolf kill a sheep, and afterwards any garments be made of the wool of that sheep, they easily and more speedily breed Lice and vermin than any other, and also procure itch in the bodies of them that wear them, whereof Cardan giveth this reason: Haud mirum videri debet ovis pellem a lupo dilantatae pruritum movere, nam ob vehementem metam, tum etiam ob contrariam naturam mali afficitur, et si mori enim ultimum sit supplicium, mag is tamen afficitur corpus in uno quam in altero genere, metuit homo magis in mari fluctuans quam coram hostibus. It ought not (saith he) move any man to wonder that the wool of a sheep torn asunder by a wolf should beget and breed itch, for that affection ariseth from both, from the vehemency of the fear before it be dead through the sight and sense of the wolf, and also by reason of a contrary nature that it is oppressed and devoured by, and although death be the last punishment, yet we see divers affections follow dead carcases after death, and as a man is more afraid of the sea when he is in peril of death therein, then of the face of his enemy, so is it in this case, betwixt the Sheep and the wolf.  
The same Cardan affirmeth▪ that sheep are afraid of wolves even after death, for the Wool of a sheeps skin will fall of in the presence of a Wolf. Unto this subscribeth Oppianus, or rather Albertus received it from Oppianus, and furthermore (it is said) that if the strings of a sheeps and Wolves guts be fastened to one and the same instrument, they will never make good Harmony; and furthemore if a drum be made of a Sheep's skin, and another of the Wolves skin, the drum of the sheeps skin will jar and sound unpleasantly in the presence of the Wolves skin: but of these things I have no certain grounds, only I say that there may be natural reason from the substance and matter, both of one and other, why this accident may chance without discord and hatred of each other, but from the difference and solidity of the matter; as for example, the guts of a wolf are strong and hard, and will abide greater strain than the guts of a sheep, if therefore the physician will strain the one like the other, it must needs fly asunder: likewise the skin will give a deeper and louder sound upon a drum, by reason of the substance than a sheeps: and so some may ignorantly ascribe that difference to an antipathy in nature, for as a Candle in the presence of a great Torch or fire, giveth less light to they eye, so doth a drum made of a sheeps skin, less sound to the sense of hearing, in the presence of another made of stronger and harder beasts skin: and to conclude, as a twine thread will not hold stretching in the presence, (I mean in comparison of a silk thread) although it be of the same quantity, even so will not a Lute string made of a sheeps gut, in comparison of another made of out of a Wolf. But all the question is how it cometh to pass, that one of the skins hanged up in the presence of the other should be consumed before the other, that is a Sheep's skin in the presence of the Wolves, as a Goose's skin will lose the feathers before the Eagles. The answe●●s easy, for the drier that the body is, the less excremen●tall humour it containeth, and so will last the longer, and all wild siluestriall beasts are drier than the tame, moder●, and domestical, as for example, the Wolf than the Sheep, the Lion than the Dog, the Pheasant than the Cock, the Eagle than the Goose: and for these causes the skinne● of the one do waist before the other, not for fear or secret opposition, but for want of better enduring substance. 
Coelius   
The Poets do ascribe unto their Gods Laneos pedes, feet made of Wool, for that they come softly and suddenly without noise to take vengeance upon malefactors; and therefore when they describe Saturn tied up a whole year with bands of Wool, their meaning is, to show how with patience he forbore his wrath and indignation. Bees are enemies to Sheep, and there are no cattle that do so much enrich men as Sheep and Bees.  
There is a story in Suidas and Hesychius, of one Crysamis, who was very rich in Sheep in the Island of Cous, and there came every year an Eel and stole away his best Sheep among all the flock, at last he met with it and slew it; afterward the ghost of the Eel appeared to him in the night, warning him (for fear of other harm) to see him buried. Chrysamis neglected it, and therefore he and all his family perished. By which story I cannot guess any other meaning, but that some man stole away his Sheep, and for that he took upon him a private revenge, most inhumanly suffering him to lie unburied, and setting more by a beast than the life of a man, as a just punishment of God he perished: and thus I conclude this natural and moral discourse of the Sheep with that fiction of Aesop, who writeth that on a time as the shepherds were making merry in a cottage, and eating a Sheep, the Wolf came and looked in, saying unto them: Atqui ego sitantum facerem, quantum cieretis tumultum. If I should eat a Sheep as you do, you would all rise in an uproar: which is fitted against them that make good laws and observe none themselves.   

OF THE RAM.  
Having thus made a general description of the sheep, wherein we have spent no more time than was fit and convenient, 
The several names of Rams.  we are now forced to the several species and kinds, and first of all, order and nature teacheth us to discourse of the male, which in our English language is called a Tup or Ram, derived I do not doubt from the French Run, although also they call him Belier, the Germans Hoden wider and Hammell, the Italians Montone, and Ariete, the Spaniards Carnero, the Heluetians Ramchen, the Grecians in ancient time Krios, Ariacha, Ceraste, and now in these days Kriare, the hebrews Ail, or Eel, the Chaldees plurally Dikerin, the Arabians Kabsa, and the Persians Nerameisch. Now concerning the Greek and Latin names, there is some difference among the learned about their notation, Etymology, or derivation; for although they all agree that Aries est dux & maritus pecorum, yet they cannot consent from what root, stem, or fountain, to fetch the same. Isidorus bringeth Aries ab aris, that is, from the Altars, because the sacrificing of this beast was among all other sheep permitted, and none but this except the Lambs. Other derive it of Aretes, which signifieth virtue, because that the strength and vigour of sheep lieth in this above all other, for there is in his horns incredible strength, in his mind or inward parts incredible courage and magnanimity, but the truest derivation is from the Greek word Arneios.  
Some Latins call him also Nefrens, and plurally Nefrendes, for distinction from the weather or gelded sheep, for the stones were also called Nefrendes, and Nebrundines, and the Epithets of this beast are, horne-bearer, insolent, violent, fight, fearful, writhe, swift, wool-bearer, leaping, headlong, warrior, and in Greek, meek, gentle, and familiar, and is not known by the name Ctilos, for that it leadeth the whole flock to the pastures, and back again to the folds. And thus much may suffice for the name and demonstrativeappellation of this beast, now we will proceed forward to the other parts of his story, not reiterating those things which it hath in common with the sheep already described, but only touching his special and inseparable proper qualities.  
There is no beast in the world that somuch participateth with the nature of the sun as the Ram, for from the autumnal Equinoctium unto the Vernal, 
Albertus' The resemblance betwixt the ●un and the Ram  as the sun keepeth the right hand of the Hemisphere, so doth the Ram lie upon his right side; and in the summer season as the sun keepeth the other hand of the Hemisphere, so doth the Ram lie upon his other side. And for this cause the Lybians which worshipped Ammon, 
Macrobius  that is the sun, did picture him with a great pair of Rams-horns. Also, although in the heavenly or celestial sphere or Zodiac there be nothing first or last, yet the Egyptians have placed the Ram in the first place, for their Astronomers affirm that they have found out by diligent calculation, that the same day which was the beginning of the worlds light on the face of the earth, than was the sign Aries in the midst of heaven, and because the middle of heaven is at it were the crown or upper-most part of the world, therefore the Ram hath the first and uppermost place, because it is an Equinoctial sign, 
Coelius. The sign of the Ram in the Zodiac.  making the days and nights of equal length, for twice in the year doth the sun pass through that sign, the Ram sitting as it were judge and arbiter twice every year, betwixt the day and night.  
There be poetical fictions how the ram came into the Zodiac, for some say, that when Bacchus led his army through the deserts of Lybia, wherein they were all ready to perish for water, there appeared to him a goodly ram, who showed him a most beautiful and plentiful fountain which relieved and preserved them all; 
Poetical fictions & riddles.  afterward Bacchus in remembrance of that good turn erected a Temple to jupiter, Ammonius also in that place for so quenching their thirst, placed there his Image with Rams horns, and translated that ram into the zodiac among the stars, that when the Sun should pass through that sign, all the creatures of the world should be fresh, green and lively, for the same cause that he had delivered him and his host from perishing by thirst, and made him the Captain of all the residue of the signs, for that he was an able and wise leader of soldiers. Other again tell the tale somewhat different, for they say, at what time Bacchus ruled Egypt, there came to him one Ammon, a great rich man in Africa, giving to Bacchus' great store of wealth and cattle to procure favour unto him, and that he might be reckoned an inventor of some things: for requital whereof Bacchus gave him the land of Thebes in Egypt to keep his sheep and cattle, and afterward for that invention, he was pictured with rams horns on his head, for remembrance that he brought the first sheep into Egypt, and Bacchus also placed the sign of the ram in heaven: These and such like fictions there are about all the signs of heaven, but the truer observation and reason we have showed before out of the Egyptians learning, and therefore I will cease from any farther prosecution of these fables. 
Dydimus Aristotle   
They ought to be two year old at least before you suffer them to join in copulation with the Ewes, & for two months before to be separate and fed more plentifully then at other times, that so at their return they may more eagerly and perfectly fill the Ewes: and then also before copulation, & at the time that they are permitted in some countries they give them barley, and mix Onions with their meat, and feed them with the herb salomon's seal, for all these are virtuous to stir up and increase their nature. And likewise one kind of the Satyrium and salt water, as we have said in the discourse afore going.  
Now, at the time of their copulation they have a peculiar voice to draw and allure their females, differing from the common bleating, whereof the poet speaketh. Bloterat hincaries, & pia balat ovis: This beast may continue in copulation, and be preserved for the generation of lambs till he be eight year old, and it is their nature the elder they be, to seek out for their fellows the elder Ewes or females, forsaking the younger by a kind of natural wisdom. Now concerning the time of their admission to copulation, although we have touched it in the former Treatise, yet we must add somewhat more in this place. In some places they suffer them in April, 
The best tim of copulation.  & some in june, that so they may be past danger before winter, and be brought forth in the Autumn when the grass after harvest is sweet, but the best is in Octob for then the winter will be overpassed before the lamb comforth of his dams belly. Great is the rage of these beasts at their copulation, for they fight irefuly till one of them have the victory, & for this cause Arrietare among the writers is a word to express singular violence, as may appear by these verses: Arietat in portas & duros obijce posts, 
Their rage in Ramming ●ime.  and Siluis of Dioxippus, Arietat in primos obijcitque immania membra. And so Seneca in his book of Anger. Magno imperatori aretequamacies inter se arietarent, cox exiluit: and indeed great is the violence of rams, for it is reported that many times in Rhatia to try their violence, they hold betwixt the fight of rams a stick or bat of Corne-tree, which in a bout or two they utterly diminish and bruise in pieces. There is a known fable in Abstenius of the wolf that found a couple of rams, and told them that he must have one of them to his dinner, and bad ●hem agree betwixt themselves, to whose lot that death should happen, for one of them must die, the two rams agreed together, that the wolf should stand in the middle of the close, and that they twain should part one into one corner, and the other into the other corner of the field, and so come running to the wolf, & he that came last should lose his life to the wolves mercy▪ the wolf agreed to this their device, and chose his standing, while the rams consented with their horns, when they came upon him to make him sure enough from hurting any more sheep: forth therefore went the rams, each of them unto his quarter, one into the East, and the other into the west, the wol●e standing joyfully in the midst, laughing at the rams destruction, than began the two rams to set forward with all their violence, one of them so attending and observing the other, as that they might both meet together upon the wolf, and so they did with vengeance to their enemy, for having him betwixt their horns, they crushed his ribs in pieces, and he fell down without stomach to rams flesh. This invention (although it have another moral, yet it is material to be inserted in this place to show the violence of rams, and from this came so many warlike inventions called Arietes, wherewithal they push down the walls of cities, 
Martial and warlike inventions called Rams  as the Readers may see in vitrvuius, Valturnis and Ammianus, for they say that the warlike ram was made of wood, & covered over with shells of tortoises, to the intent it should not be burned when it was set to a wall, and it was also covered with the skins of sackecloath by rows artificially contrived, within the same was a beam which was pointed with a crooked iron, and therefore called a ram, or rather because the front was so hard that it overthrew walls, when by the violent strength of men it was forced upon them, and whereas it was shaped over with Tortoise shells, it was for the true resemblance it bore therewith, for like as a Torteise doth sometime put forth his head, and again sometime pull it in, so also doth the ram sometime put forth the sickle, and sometime pull it in, and hide it within the frame, so that by this engine they did not overturn the walls, but also they caused the stones to fly upon the enemies live thunderbolts, striking them down on every side, and wounding with their fall or stroke like the blows of an armed man; and against these forces there were counter-forces devised on the part of the besieged, for because the greatness thereof was such as it could not be moved without singular note and ostentation, it gave the besieged time to oppose against it their instruments of war for their safeguard, such were called Culcitrae, Laquei, Lupi ferrum, made like a pair of tongs, whereby as Polyaenus writeth, many times it came to pass, that when the wall was overthrown the enemies durst not enter, saying: Cerle hosts sponte ab obsessis destructa moenia metuentes ingredi in urbem non audebant. And thus much for the force of rams both their true and natural strength, and also their artificial imitation by men. Now on the otherside the wise shepherds want not devices to restrain the wrath of these impetious beasts. For Epicharmus the Syracusan saith, if there be a hole bored in the backer part of his crooked horn near his ear, it is very profitable to be followed, for seeing that he is captain of the flock, and that he leadeth all the residue, it is most necessary that his health and safeguarde be principally regarded, and therefore the ancient shepherds were wont to appoint the captain of the flock from the prime and first appearance of his horns, and to give him his name, whereof he took knowledge and would lead and go before them at the appointment and direction of his keeper.  
When he is angry he beateth the ground with his foot, and they were wont to hang aboard of a foot broad, wherein were droven many sharp nails with the points toward the head, so that when the beast did offer to fight, with his own force he woundeth his forehead. They were wont also to hang a shrimp at the horn of the ram, and then the Wolf will never set upon their flocks. 
Moral uses of ramshorns Aelianus   
And concerning their horns which are the Noblest parts of their body most regarded, yet I must speak more, for there was wont to be every year among the Indians a fight betwixt men, wild beasts, bulls, and tame rams: and a murderer in ancient time was wont to be put to death by a ram, for by art the beast was so instructed, never to leave him till he had dashed out his brains.  
It is reported of a rams horns consecrated at Delos, 
Plutarch.  brought from the coasts of the red sea, that weighed twenty and six pounds, being two cubits, and eight fingers in length. There was a ram in the flocks of Pericles, that had but one horn, whereupon when Lampon the poet had looked, he said: Ex duabas quae in urbe vigerent factionibus, fore ut altera obscurata ad unum periclem, apud quem visum foret portentum resideret civitatis potentia, 
Coelius  That whereas there were two contrary-raging-factions in the city, it should happen that Pericles from whose possessions that monster came, should obscure the one, and take the whole government of the city. 
Cardan   
It is reported by Rasis and Albertus, that if the horns of a ram be buried in the earth, they will turn into the herb sperrage, for rottenness and putrification is the mother of many creatures and herbs. There was as Aristotle reporteth in his wonders, a child borne with a rams head: and it is affirmed by Ovid, that Medea enclosed an old decrepit ram in a brazen vessel, with certain kind of medicines, and afterwards at the opening of the said vessel, she received a young lamb, bred upon the metamorphosis of his body.  
Concerning Phrixus, whereof we have spoken in the former part of our discourse of the sheep, there is this story. He was the ●he son of Athaman, and Nepheles: Afterward his mother being dead, he feared the treachery of his mother in law, and stepdame Inus, 
The story of Phrixus and the ram with a golden fleece. Apollonius.  and therefore with his sister Helle, by the consent of their father, he swum over a narrow arm of the sea upon the back of a ram, carrying a golden fleece, which before that time his father had bestowed upon him.  
His sister Helle being terrified with the great roaring of the Water, fell off from the rams back into the sea, and thereof came the name of Hellesponte, of Helle the Virgin, and Pontus the sea, but he came safely to Colchis to king Hetes, where, by the voice of a Ram who spoke like a man, he was commanded to offer and dedicate him to jupiter, surnamed Phryxus, and also that golden ●eece was hanged up and reserved in the Temple of Colchis, until jason by the help of Medea aforesaid, did fetch it away, and the ram was placed among the stars in his true shape, and was called Phrixeus, of Phrixus, who was the father of the Phrygian Nation.  
Of this fabulous tale, there are many explications and conjectural tales among the learned, not unprofitable to be rehearsed in this place. Coelias and Palaphatus say, that the ram was a ship, whose badge was a ram, provided by Athaman for his son to sail into Phrygia: and some say, that Aries was the name of a man that was his foster-father, 
Hermol●us.  by whose counsel and charge he was delivered from the stepmother Inus.  
Other say, that there was a book of parchment made of a rams skin, containing the perfect way to make gold, called Alchymye, and that thereby Phrixus got away. But in Athens there was reserved the image of this Phrixus, 
Apollonius Gyraldus. The fleece of Colchis  offering the ram (upon which he was borne over the Sea) to the God Laphystius: and whereas there are in Colchis certain rivers out of which there is gold growing, and oftentimes found, whereupon some of them have received their name, as Chrysorrhoa, and the men of that country said to be greatly enriched thereby, 
Tzetzes.  they gave occasion of all the poetical fictions about the golden fleece. There are in some places of Africa certain sheep, whose wool hath the colour of gold, and it may be, that from this occasion came the talk of golden fleeces. It is said that when Atreus reigned in Pelopomesus, he vowed to Diana the best whatsoever should be brought forth in his flock, and it fortuned that there was yeaned a golden lamb, and therefore he neglecting his vow did not offer it, but shut it up in his chest. Afterward when he gloried and boasted of that matter, his brother Thrystes greatly envied him, and counterfeiting love to his wife Aerope, received from her the golden lamb. Then being in possession thereof, he contradicted Atreus before the people, affirming that he that had the golden Lamb ought to be king, and to reign among them, and so laid a wager of the whole government or kingdom thereof with Atreus, whereunto he yielded, but jupiter by Mercury discovered the fraud, and so Thyestes took him to flight and the lamb was commanded to be offered to the sun, and so I conclude this discourse with the verses of martial: 
Mollia Phryxei secuisticolla mariti  
Hoc meruit tunicam qui tibi saepe dedit.  And seeing that I have entered into the discourse of these poetical fables, or rather Riddles which seem to be outwardly clothed with impossibilities, 
Transmutation of rams.  I trust that the Reader will give me leave a little to prosecute other Narrations, as that Neptune transforming himself into a ram, deceived and deflowered the Virgin Bisabpis, and the ancients when they swore in jest and merriment were wont to swear by a Ram or a Goose. When the Giants waged war with the Gods, all of the Gods (as the poets writ) took unto them several forms, and jupiter the form of a ram, whereof Ovid writeth, he was called jupiter Ammonius: 
unde recuruis  
Nunc quoque formatis lybis est cum cornibus Ammon.   
There be some that say that at what time Hercules desired very earnestly to see jupiter, whereunto he was very unwilling, yet he cut off a rams head, and pulled off his thicke-woolly-rough-skinne, 
Herodotus  and put it upon him, and so in that likeness appeared to Hercules, and for this cause the Thebans to this day do not kill rams, but spare them like sanctified things, except one once in a year, which they sacrifice to jupiter, and say, that jupiter was called Ammonius aries, because that his answers were mystical, secret and crooked, like a rams horn. 
Strabo.   

Sacrificing of Rams among the Gentiles  Now concerning the sacrificing of rams, we know that God himself in his word, permitted the same to the people of the jews, and therefore it cannot be but material for us to add something also to the discourse before recited in the story of the sheep. The gentiles when they sacrificed a ram, they roasted his entrails upon a spit or broach, and there were certain days of sacrifice called Dies Agonales, wherein the principal ram of every flock after combat or fight was slain and sacrificed for the safeguard of the residue to janius, and others by the king: 
Ita rex placare sacrorum  
Numina lunigerae coniuge debet Ouis.  There was at Tanagrum a statue of Mercury, carrying a ram (and therefore he is called Krophoros Hermes, and by that name was worshipped of all the Tanagreans. Now there was a cunning workman of Calamis that made that statue, for they say, that when the City was grievously afflicted with a pestilence, Mercury by carrying a ram about the walls, delivered the same, and therefore they did not only procure that statue for Mercury, but also ordained that every year one of their most beautiful young men should carry a sheep on his shoulder round about the walls. In january they sacrificed to jupiter a ram, and in February a Wether. 
Gyraldus.  Pliny writeth a strange Riddle which is this. Cinnamomum in Aethiopia gignitur, neque metitur nisi permiserit deus. There is Cinnamon growing in Ethiopia, and yet it is not reaped by men, except the God thereof gave permission or leave, whereby some understand jupiter whom they called Sabin, and the Latins Assabinus. Now Pliny saith, 
Pliny.  that if they had sacrificed forty and four Oxen, Buckegoats and rams, with their entrails, they purchased leave to gather that Cinnamon. When the Romans observed their Solitaurilia, they sacrificed a Bull, a Goat, a ram, and a Boar, but unto jupiter they held it not lawful to offer a ram. Ulysses' offered to Neptune a Ram, a Bull and a Boar, and to conclude this discourse of the rams sacrifices, I find a story worthy the noting, recorded by Paulus Venetus, although it be altogether superstitious and full of human blindness and error.  
There is a City of Tartary called Sachion, the inhabitants whereof are mahometans and idolaters, as soon as any of them have a son borne, he presently commendeth him to one idols tuytion and protection or other: and that year together with his young son he nourisheth a ram tamed in his own house: at the years end, he offereth his son and the ram at the next festival day of that idol which he hath chosen, that is, he presenteth his child and killeth his ram, with great solemnity and ceremony in the presence of all his kindred, friends, neighbours, and acquaintance, and maketh earnest request to that idol to protect his son, and to guide and govern him all the time of his life, and therefore he hangeth up the flesh of that ram in his presence, and afterward they take away again the same flesh and carry it to another private flesh, wherewith the said father and all the kindred assembled do make a great and rich feast, reserving the bones for religions sake: And thus we see how miserable men beguiled with error, do not only make show of false religion, but also play the Hippocrites in that which is erroneous, thinking it an easy thing to deceive Almighty God.  
Concerning other things of rams, they concur with that which is said already of sheep in general, except their medicinal parts, which I will reserve to the due place: And herein add one thing more of the horns of the Rhaetian rams, and in some places of Italy, namely, that after they be five, six, or seven year old, they bring forth under their great horns two other little horns, and that these rams are weak of body, and have but rough and coarse wool. In other places if at any time they chance to bear more horns than two, 'tis prodigious and unnatural. And thus much of the Ram.   

Of the Weather-sheepe.  
ALthough this beast have all things in common with the ram aforesaid, for he is a male-sheepe, and in nature differeth not from him, but only by the Art of man, I might very well have confounded and conjoined his story with the precedent: but seeing that all Nations do distinguish him from the ram, because of one property or defect in him, for that he is not fit for generation, I will follow the stream, and not strive against my Authors, nor serve from their method. Therefore in latin it is called Veruex quasi versa natura, for that his natural seed is changed & turned in him, for his stones are taken away, and so he remaineth libbed and gelded, being an Eunuch among beasts. The Grecians call him Krion Tomian, that is, a gelded ram, for they have not one word to express him. The Latins do also call him Sectarius, and Festus rendereth this reason thereof, Quia eum sequantum agni, because the little lambs love his company and follow him: and indeed by reason of his unaptness to generation, the Ewes forsake his company, and the rams cannot endure him, therefore instead of other he associateth himself with the lambs. In some parts of Germany they call him Frischling, and also Hammel, which word seemeth to be derived from the Arabian word Lesan Alhamell, a rams tongue. The Italians call him Castrone, Custrato, and Montone, the French Mouton, and the Illyrians Beram.  
Concerning the gelding of rams or making of Weathers, I have not much more to say, then that which is already expressed in the general tractate of the sheep, and for the manner I do refer the Reader, not only to that part, but also to the discourse of the calf and Ox, wherein I trust he shall find satisfaction for this point, whether he will do it by a knife, by reed, by finger, or by hammer, for all those ways are indifferently proponed. The best time for the gelding of rams, aught to be in the wain or decrease of the moon at five months old, so as he may neither be troubled with extremity of cold or heat. And if it be not libbed at that age, but prolonged till two, three, or four year old, we have showed already the English manner for knitting of rams.  
Being thus libbed or knit, their horns grow not so great as the other males ungelded, but their flesh, and lard, or suet is more acceptable then of any other sheep whatsoever, except they be over old, for that it is neither so moist as a lambs, nor yet so rank as a rams or Ewes, where baptist Fiera made these verses: 
Anniculus placeat, vel si sine testibus agnus,  
Pinginox est hordo quin calet olla vores.  
Hunc anno se duriper pascua montis anhelat.  
Maluero, si auri villere dives erit.  Platina also writeth thus of the flesh of Weathers, Veruecem caro satis salubris est & melior quam agnina, calida enim & humida habetur, ad temperamentum tendeus, illa vero plus humiditatis quam caliditatis habet, That is to say: The flesh of Weathers is wholesome enough, and better than the flesh of Lambs, because it is hot and moist, but that hath in it more moisture than heat, and therefore this tendeth to a better temperament. Munster writeth, that the inhabitants and people of Valuis take this flesh of Weathers and salt it, afterward dry it in the air where no smoke may come unto it; afterward they lay it up in straw, and so hold it much more delicate than that which is razed in the smoke.  
As the flesh of these beasts groweth the better for their gelding, because they live more quietly and peaceably, for that their foreheads grow weak and tender, and their horns small, so also it is reported that their tails grow exceeding large and fat. In some Regions, as in Arabia Foelix, and other places, and because the report should not seem feigned by me, I will describe it in the Authors own words, Paulus Venetus writeth thus of the Wethers of Scythia, and in the region Camandu, subject to the great Tartar. In Tartariae regione Camandu urietes non minores asinis sunt, cauda tam longu & latu ut triginta librarum pondus aequent. In Camandu a territory of Tartary there are Rams like Asses, in stature and quantity, whose tails are so long and broad, that they balance in weight thirty pound. Vartoman writeth. In adibus regis Arabium fuisse praepingus veruecem, cutus cauda adeo obesa fuit ut libras quadraginta appenderet, & propis Ream urbem Arabiae foelicis, veruecum genera reperiuntur, quorum caudam animaduerti pondo esse librarum quadragintu quatuor, carent cornibus, adeoque esse obesi & pingues ut vix incedere possunt. Circa Zeclam urbem Aethiopiae verueces non nulli ponderasissimas trahunt caudas, ut pote pondo sedecim librarum. His caput & collum nigricant, caeteris albi sunt. Sunt etiam verueces prorsus albicantes, quorum cauda cubitatis est longitudinis modo eluboratae vitis, palearia ut bubus à mento pendent, quae humum prope verrunt. That is to say, In the house of the King of Arabia, there was a Wether very fat, whose tail weighed forty pound, and near unto Reamia, a City in Arabia Foelix, there are a breed or race of Weathers, whose tails for the most part weighed four and forty pound. They want horns, and are so fat that they can scarcely go. Also about the City Zecla in Aethiopia, the Wethers draw long tails, weighing sixteen pound. Whereof some have their heads and neck black, and all the other parts of their body white, some of them again all white, having a tail but of a cubit long like a curious and planted Vine, their crests and hair hanging from their chin to the ground. Thus far of the Arabian Wethers. Of the Indians he writeth thus in another place. Circa Tanasuri urbem Indiae tanta est pecudum copia ut duodeni veruices singulo aureo vaeneunt. Conspiciuntur illic verueces alij, cornua haud ab similia daemis habentes, nostris long maiores ferocioresque. Candae veruecem in perigrinis regionibus tantae sunt, quantus nullus apud nos veruex. Contingit hoc quia hutindissimum hoc animal, & inter quadrupedia frigidissimum eumque coetera essa vetendi nequeant, ne pinguedine immensa, extensis etiam assibus & neruis non parum, quae humida natura velut pisces semper incremento apta sunt. That is, About the city Tarnasar in India there is such great plenty of cattle, that they sell twelve Wethers for a noble, and yet there are Wethers which have horns like to the horns of Deer, being longer, greater, and fiercer than our Rams, and their tails in foreign and strange countries are fatter than any Wethers among us; and the reason hereof is, because it is the moistest and coldest creature among all foure-footed-beastes: and because the bones cannot be enlarged to receive that moisture, and least that it should destroy the beast by exuperance and abundance, therefore nature hath provided this remedy to send it forth into the tail, whereby in flesh and fat it groweth exceedingly, the bones and nerves whereof are not a little extended, for they are also of a moist nature like fishes, and therefore apt to increase and grow immeasurably.  
Thus much say they of the tails of Wethers, now I know such is the solidity of divers Readers & people, that for these reports, they will presently give both these Authors and me the Whetstone for rare untruths and fictions; I do not marvel, for such (I dare assure myself) do not believe all the miracles of Christ, having short and shallow conceits, measuring all things by their own eyes, and because they themselves are apt to lie for their profit, therefore they are not ashamed to lay like imputations upon honest men, yet I could show unto them as great or greater wonders in our own nation (if they were worthy to be confuted,) for which other nations account us as great liars (nay as these infidel fools) do them and yet they are common among us.  
The use of the several parts of this beast, is no other than that which is already reported of the sheep and Ram, and therefore I will not stand to repeat that which is so lately related, and for the remedies or medicinal virtues, I find few that are special except those which are common between this and other of his kind. It seemeth by Plautus that a Weathersheepe is accounted the most foolish of all other, a coward and without courage, for speaking of a mad dotish fellow he writeth thus: Ego ex hac statue veruecea, volo erogitare, meo minore quod sit factum filio. That is, I will demand of this blockish weather's picture, (meaning his foolish servant) what is become of my younger son.  
These were among the Pagans sacrifyced, but not among the jews, for they have not so much as a name for it, & it is probable that seeing it is an unperfect beast, God forbade it to his sanctuary: when the gentiles brought a Lamb at the side of a Wether to be sacrificed, they called them Ambegni, and so also a Lamb and an Ox. Alciatus maketh this pretty emblem of a Wether which with a Hedgehog is the arms of Milan, wherewithal I will conclude this discourse; 
Festus  
Bituricis veruex, Heduis dat sucula signum.  
Ais populis patriae debita origo meae est.  
Quam Mediolanum sacram dixere puellae  
Terram: nam vetus hoc Gallica lingua sonat.  
Culta minerva fuit, nunc est ubi numine Tecla  
Mutato matris virginis ante domum.  
Laniger huic signum sus est, animalque biforme.  
Acribus hinc setis, lanitio inde levi.    

OF THE LAMB.  
THe Lamb is diversly termed by the hebrews, as is already showed in the story of the sheep, 
The several names  (in some part) and now more particularly, Seh signifieth a Lamb, Keseb and Kebes a Lamb of a year old, also Gedi, according to the opinion of David Kimhi, in Greek Arniou, and Arna, and Amnos, and at this day Arni, the Italians Agna, Agno, Agnello, the Spaniards Cordero, the French Agueau, and Agnelet, the Germans Lamb and Lamblein, and as the first year we call it in English a Lamb, so the second year a hog Lam-hog, or Teg if it be a female, the third year Hoggrils and Theaves; the Latins call it Agnus, of the Greek word Agnos, castus quia est hostia pura & immolationi apta. That is, chaste for that a Lamb is pure and clean, and fit for sacrificing.  
And the common epithits expressing the nature of this beast are these, rough yearling, weak, unripe, sucking, tender, butting, fat, milke-eater, merry, sporting, bleating, affable or gentle, field-wanderer, horne-bearer, horne-fighter, unarmed, vulgar, wooll-skinned, wooll-bearer, wanton, meek, delicate, and fearful: and all these are the epithets of a male Lamb, but of the female I find these following; dumb, snowwhite, neat, young, fearful, black, tame, humble, and tender, and the Grecians Heàypnous, because of the sweet smell that is found in them when they are young and suck their dams.  

Aristotle  We read that the Lambs of Africa, both males and females are yeaned with horns, the reason whereof is showed in another place, 
Aelianus  and it is common and natural thing to them all as soon as they are fallen out of their dams belly, they presently leap and run about their dams, 
Of the meek disposition of Lambs.  and also learn to know them by whom they are nourished, according to the saying of Lucretius: 
Praetrea teneri tremulis vocibus hoedi,  
Corniferas norunt matres, agnique petulci.  S. Ambrose writeth thus of the inclination of a Lamb to his mother, and the love of her milk. Agnus simplicissimus ovium recognoscit vocem parentis, cum amatre quandoque oberrat, frequenter eam balatu excitat multisque licet versetur in millibus ovium & festinat ad eam nam quamuis cibi & pontus desiderio tenetur transcurrit tamen aliena ubera, licet humore lactis gravida exundent soluisque materni lactis fontes requirit. The Lamb is a most simple beast, and erreth many times from his mother's sides, having no other means to provoke his mother to seek him out but by bleating, for in the midst of a thousand sheep it discerneth the voice of his parent, and so hasteneth to her when it heareth her; for such is the nature of this poor beast, that although there be many other Ewes which give suck, yet they pass by all their udders to taste of their mother's fountains, & the Ewe knoweth yer young one by smelling to the backer part: the lamb all the while it sucketh waggeth & playeth with the tail. When the lamb is newly fallen, for a day or two in some countries they put them up close into a stable for a day or two or three, till they grow strong, and are well filled with Milk and know their dams, and so long as the Rams feed with the females they keep in the Lambs, that so they may be clear day and night from all violence of the Rams, for at night they lodge single and alone by their dams sides. The like regard is to be had if they do not suck their mothers, they must anoint their lips with butter or Hogs-grease and milk, and for two months after their yeaning it is not good to rob them of any milk, but suffer them to suck all that their dams can breed, 
Dydimus  for so their Lambs will grow more strong, and also their Wool more fine. And when they are to be weaned they must first of all be brought out of love of their mother's milk, lest after their separation they languish, and lose all natural joy, whereby they are never likely to come to good: afterward let them be herded or drove to field, 
Varro  but after their yeaning it is profitable when they are a week old to give them salt, and so the second time after they be fifteen days old. It is never good to nourish the firstling or first Lamb of an Ewe, for that commonly they are weaker and more tender than any other, but the best to be nourished are twins.  
They are also the best and strongest which are bred in the spring time, and much fatter, and more able than those which are yeaned in the Autumn. And yet there are some that affirm, that they which are bred in the Winter are fatter than those which are bred in the Summer, for if strength of nature be able to live out the Winter at the first yeaning, much more will they be able to endure when they are elder, 
Pliny  in the first sucking of a Lamb, the beestinges must be milked out, for they are apt to fall into many diseases, such as are already mentioned in the discourse of the Sheep, generally to preserve them in health, they give them ivy when they are vexed with an Ague, & separate them from the Ewes, lest by sucking they infect their mothers, then must they be milked alone, 
Democritus  and their milk mixed with rain Water, and so given to the sick Lamb, and if they will not take it willingly, then infuse it into her throat with a horn, and if they be troubled with scabs, take Hyssop and salt, of each an equal quantity, and if the mouth be broken out and blistered, then rub the afflicted place therewith, afterward wash them with vinegar, and then anoint them with liquid Pitch and hog's grease; there must also be a care had to keep them from Lice.  
Concerning the use of their several parts, we have already showed in the story of sheep, and therefore we need not prosecute it in this place. Their skins are fit to clothe men, than the skins of their dams, and therefore the hebrews say that they are fittest for the garments of young men, for they increase their strength and natural vigour. The skinner's make great account of these Lambes-skinnes, and use them for the lyninges of many garments, such as are killed they call the skins of slaughter-Lambs. The best are brought out of Italy and Apulia, and all those parts which are beyond Rome. Narbon, and Spain yield plentiful store of black Lambs, and their skins are sold by Merchants: and white skins are plentiful in England.  
Their flesh is nourishable and convenient for food, but yet inferior to weather mutton, for that it containeth more moisture than heat. To conclude this discourse of the Lamb, the greatest honour thereof is for that it pleased God to call his blessed Son our Saviour by the name of a Lamb in the old Testament, a Lamb for sacrifice▪ & in the new Testament, styled by john Baptist, the Lamb of God that taketh away the sins of the world. There is a proverb in Greek, Arneia soi lelaleken agnus tibi locutus est. A Lamb hath spoken this unto you, and it was a proverbial speech to express a divine revelation of some business, that men cannot attain unto by ordinary and common means, because either it is concealed, or else it concerneth things to come. For it is reported by Suidas that once in Egypt there was a Lamb that spoke with a man's voice, upon the Crown of his head was a regal Serpent having Wings, which was four cubits long, and this Lamb spoke of divers future events.  
The like is said of another Lamb that spoke with a man's voice, at what time Romulus and Remus were borne; and from these miraculous events, came that common proverb: and so for this story I will conclude with the verse of Valerius: Aspena nunc pavidos contra ruit agna leones. There is in Moscovia near volga, a certain beast of the quantity and form of a little Lamb, the people call it Boranz, and it is reported by Sigismundus in his description of Moscovia, that it is generated out of the earth like a reptile creature, without seed, with dam without copulation, thus liveth a little while and never stirreth far from the place it is bred in, I mean it is not able to move itself, but eateth up all the grass & green things that it can reach, and when it can find no more, than it dieth.   

OF THE MUSMON.  
I Have thought good to reserve this beast to this place, for that it is a kind of sheep, and therefore of natural right and lineage belongeth to this story, for it is not unlike a sheep except in the wool which may rather seem to be the hair of a Goat; 
Pliny.  and this is the same which the ancients did call Vmbricae oves, Vmbriam sheep, for that howsoever in hair it differeth from sheep, yet in simplicity and other inward gifts it cometh nearer to the sheep. Strabo calleth it Musmo, yet the Latins call it Mussimon. This beast by Cato is called an Ass, and sometimes a Ram, and sometimes a Musmon. The picture which here we have expressed, is taken from the sight of the beast at Caen in Normandy, and was afterward figured by Theodorus Beza. Munster in his description of Sardinia remembreth this beast (but he saith) that it is speckled, whereat I do not much wonder, seeing that he confesseth that he hath all that he wrote thereof, by the Narration of others.  
Some say it is a horse or a mule, of which race there are 2. kinds in Spain, called by the Latines Astuxcones, for they are very small; but I do not wonder thereat, seeing that those little horses or Mules are called Musimones, because they are brought out of those Countries where the true Musmones (which we may interpret Wild sheep or wild goats are bred and nourished.) There are of these Musmons in Sardinia, Spain, and Corsica, and they are said to be gotten betwixt a Ram and a goat, as the Cinirus betwixt a Buck-goat, and an Ewe. The form of this beast is much like a Ram, saving that his breast is more rough and hairy: his horns do grow from his head like vulgar Rams, but bend backward only to his ears: they are exceeding swift of foot, so as in their celerity they are comparable to the swiftest beast. The people of those countries wherein they are bred, do use their skins for breastplates. Pliny maketh mention of a beast which he called Ophion, and he saith he found the remembrance of it in the Grecian books, but he thinketh that in his time there was none of them to be found in the world: herein he speaketh like a man that did not know GOD, for it is not to be thought, that he which created so many kinds of beasts at the beginning, and conserved of every kind two, male and female at the general deluge, would not afterward permit them to be destroyed till the worlds end, nor then neither: for seeing it is apparent by holy scriptures, that after the world ended, all Creatures and beasts shall remain upon the earth, as the monuments of the first six days works of Almighty God, for the farther manifestation of his glory, wisdom, and goodness, it is an unreasonable thing to imagine that any of them shall perish in general in this world. The Tardinians call these beasts Mufflo, and Erim Mufflo, which may easily be derived from Ophion, therefore I cannot but consent unto them, that the ancient Ophion is the Musmon, being in quantity betwixt a Hart and a sheep, or Goat, in hair resembling a Hart, & this beast at this day is not found but in Sardinia. It frequenteth the steepest mountains, and therefore liveth on green grass and such other herbs. The flesh thereof is very good for meat, and for that cause the inhabitants seek after it to take it. Hector Boethius in his description of the Hebredian islands saith, that there is a Beast not much unlike to a sheep, but his hair betwixt a goats and a sheep, being very wild & never found or taken but by hunting, and diligent inquisition. The name of the Island is Hiethae, and the reason of that name is from this breed of sheep called Hierth in the Vulgar tongue, yet those sheep agree with the Musmon in all things but their tails, for he saith, that they have long tails reaching down to the ground, and this name cometh from the German word Herd a flock, and thereof Hirt cometh for all sheep in general. Now followeth the conclusion of their story with there medicinal Virtues.   

The medicines of the Sheep in general.  
The bodies of such as are beaten, and have upon them the appearance of the stripes, being put into the warm skins of sheep when they are newly pulled off from their backs, 
Galen.  eateth away the outward pain and appearance, if it continue on a day and a night. If you seethe together a good season the skin of the feet, and of the snout of an Ox or a sheep till they be made like glow, and then taken forth of the pot and dried in the windy air, is by silvius commended against the burstnes of the belly.  
The blood of sheep drunk, is profitable against the falling sickness: Also Hypocrates prescribeth this medicine following, for a remedy or purgation to the belly, 
Pliny  first make a perfume of Barley steeped in oil upon some coals, and then seethe some mutton or sheep's flesh very much, and with decoction of Barley set it abroad all day and night, and afterwards seethe it again and eat or sup it up warm, and then the next day with honey, Frankincense, and Parsely, all beaaen and mingled together, make a suppository, and with wool ●ut it up under the party, and it shall ease the distress. The same flesh burned and mix●● in water by washing, cureth all the maladies or diseases arising in the secrets, and the ●roath of Mutton, Goose, or Veal, will help against the poison by biting if it be not drawn ●●t by cupping glass nor by horseleech. The suet of a sheep melted at the fire, and with a linen clothe anointed upon a burned place, doth greatly ease the pain thereof. The liver with the suet and Nitre causeth the scars of the flesh to become of the same co●●ur that it was before the wound, it being mixed with toasted salt, scattereth the bunches in the flesh, and with the dust of women's hair, cureth felons in the fingers, or any part of the bodies. The suet of sheep or goats, being mingled with the juice of rhenish wine grape and shining horseflies, doth without all scruple or doubt, ease the pain of the 〈…〉 be anointed the●● upon. The f●● of sheep doth very easily expel the roughness of t●e ●ailes.  
The ●ewet of sheep or any other small beast, being mixed with the herb called Melander, and pounded with Alum, afterward baked together, and wrought into the manner of a ●eare-cloath, 
Marcellus  doth very much ease those which are burned by fire in any parts of their body, being well applied thereto. The suet of a sheep being also applied to those which ●●anc●kibes▪ in the heels, or chilblains in their feet, will presently heal them.  
The suet of a sheep mixed with women's hair which is burnt to powder, doth very effectually cure those which have their joints or articles lose, being anointed thereupon.  

Pliny  The fat of Goats or sheep moistened with warm water, and boiled together, being anointed upon the eyes, doth speedily cure all pains, spots, or blemishes in the same whatsoever. The fat of a sheep boiled and drunk with sharp wine, is an excellent remedy against the cough. The same medicine is also effectually used for the expelling of horses coughs. The suet of a sheep being boiled with sharp wine, doth very speedily cure the obstruction of the small guts, bloody flux, and any cough of what continuance soever. 
Marcellus   
The same being in like manner drunk while it is hot, is accounted for an excellent remedy against the colic passion. The suet of a sheep, or of a malegoat, being mingled with the fime or dung of a female goat, and Saffron, doth very effectually cure those which are troubled with the gout or swelling of the joints, being anointed upon the place so grieved. It is al●o reported that the outward suet of sheep (between the flesh and the skin) between the hinder legs, is very wholesome for the curing of sundry pains and diseases. 
dioscorides.   
sheeps suet or the fat of any other small beast being gathered from the reins, mixed with salt, and the dust of a pumeise st●ne, being applied unto the yard of any man, doth very speedily cure all pains, Aches, or swellings therein. The fat of sheep which is gathered from the call or cell, being mingled with the aforesaid medicines do heal all other pains in the privy members of man or Woman whatsoever. The same suet doth stay the great excess of bleeding in the nose, being anointed thereupon.  
sheeps suet mixed with Goose grease and certain other medicines, being taken in drink, doth help abortments in women. The liver of a Sheep is accounted an excellent remedy against the shedding of the hair on the eye lids, being rubbed thereupon. The same being also baked or boiled, is accounted very profitable for sheeps eyes, if it be well rubbed thereon. The marrow of sheep is very good to anoint all aches and swellings whatsoever.  

Hypocrates.  The horns of sheep or of goats pounded to powder, mingled with parched barley which hath been well shalled, and altogether mixed with oil, being taken in a certain perfume, doth help women of their seconds, and restoreth to them their menstrual ●uxes. sheeps horns burned and beaten in wine until they be tempered like a pill, the right foot being anointed with the right horn, and the left foot with the left, will mitigate the sorrow of those which are very sore pained and troubled with the gout. 
Rasis   
Rhewmaticke, or watery eyes, being anointed with the brains of sheep are very speedy and effectually cured. The brains of the same beast is exceeding profitable for the breeding of young children's teeth, being anointed upon the gums. The lungs or light of small beasts, but especially of a ram, do restore the true skin and colour of the flesh, in chose whose bodies are full of chaps and scars.  

Pliny  The lungs or lights of the same beast concocted upon the uppermost skin of any man, and applied very hot thereunto, do diminish the black or blue places therein, which have been receeived by the occasion of any stripes or blows. The lungs of sheep being new taken out of their bellies, and applied while they are hot unto beaten or bruised places, 
Marcellus  doth quite abolish the signs thereof▪ and in shortspace procure remedy. The lungs of sheep or small Cattle being roasted and taken by any man before he drinketh, will resist all kind of drunkenness.  
The lungs of sheep taken out of their bellies, and bound about the heads of those which are frenzy while they are hot, will very speedily ease them of their trouble. The lungs of sheep being hot and bound to the head, is accounted very profitable for those which are troubled with the pesteferous disease called the drowsy evil.  
The lungs of sheep being boiled with Hemp seed, so that the flesh be eaten, and the water wherein it is sod be drunk, doth very effectually cure those which are grieved with excoriations in their bellies, and the bloody flux. The lungs of sheep being applied while they are hot, doth heal the gout.  
The liver of white sheep well boiled, made moist with water, thoroughly beaten and applied unto the eyelids, doth purge Rhewmatick eyes, 
Hypocrates.  and cause them to be of a more clear and ample sight. If a woman bearing young, shall be puffed up with wind, give her the liver of a sheep or goat beaten into small▪ powder while it is hot, being pure and without mixture for four days together to eat, and let her drink only wine, and this will very speedily cure her.  
The gall of a sheep mingled with honey, healeth the Ulcers of the ears, and procureth easy hearing. The gall of a sheep mingled with sweet wine, 
Pliny.  if it be tempered in the manner of a glister, and afterwards rubbed upon the eare-lappes, the ulcers being quite purged, will procure a speedy cure and remedy. The gall of the same beast dystilled with a woman's milk, doth also most certainly heal their ears which are broken within, and full of mattery corruption.  
The gall of a sheep being mixed with common oil, or oil made of Almonds, doth also heal the pains of the ears, being powered thereinto. Cankers, or the corusion of the flesh, being anointed with the gall of a sheep, is very speedily and manifestly cured. 
Albertus.  the dandruff or scurfes of the head being anointed with the gall of a sheep mixed with fullers-earth which is hardened together while the head burneth, are very effectually abolished, and driven quite uway.  
The gall of little cattle, but especially of a lamb, being mixed with honey is verily commended for the curing of the falling evil. The melt of a sheep new taken out by magical precepts is accounted very good for the curing of the pain in the melt, 
Pliny.  he saying which may be healed that he maketh a remedy for the melt. After these things the magicians command that the grieved party be included in his Doctor or Bedchamber, & that the doors be sealed up, and that a verse be spoken thrice nine times. The melt of a sheep being parched and beaten in wine, and afterward taken in drink, doth resist all the obstructions or stopping of the small guts. The same being used in the like manner is very medicinable for the wring of the guts.  
The dust of the uppermost of a sheeps thigh, doth very commonly heal the looseness of the joints: but more effectually if it be mixed with wax. 
Marcellus.  The same medicine is made by the dust of sheeps jaws, a Hartshorn, and wax mollified or assuaged by oil of roses. The upper parts of the thighs of sheep decocted with Hempseed, do refresh those which are troubled with the bloody flux, the water whereof being taken to drink. For the curing of a horse waxing hot with weariness and longitude of the way: mingle goats or sheeps suet with Coriander, and old dil, the Coriander being new gathered, and diligently pounded in the juice of Barley, and so give it thoroughly strained for three days together.  
The hucklebone of a sheep being burned and beaten into small dust, is very much used for the making of the teeth white, and healing all other pains or aches therein. The bladder of a goat or sheep being burned and given in a potion to drink, made of Vinegar and mingled with water, doth very much avail and help those which cannot hold their water in their sleep. 
Galen  The skins which cometh from the sheep at the time of their young, doth very much help very many enormities in women, as we have before rehearsed in the medicines arising from goats. The milk of sheep being hot, is of force against all poisons, except in those which shall drink a venomous fly called a Wag-legge, and Leopard's bane. Otmell also doth cure a long linger disease, a pint of it being sodden in three cups of water, until all the water be boiled away: but afterwards you must put thereunto a pint of sheeps milk or Goats, and also Honey every day together.  
Some men do command to take one dram of swallows dung in three cups full of Goat's milk or sheeps milk before the coming of the quartern Ague. goats milk or sheeps milk being taken when it is newly milked from them, and gargarized in the mouth, 
Pliny  is very effectual against the pains and swellings of the Almonds. Take a 〈◊〉 of sheep's milk, and a handful of sifted Anniseeds, and let them seethe together, and when it is somewhat cold let it be drunk, and it is very good to loosen the belly. Medicine being made of Goat's milk and sheeps milk, and so being drunk, is very good for the shortness of breath. 
Marcellus   
A hot burning gravel stone being decocted in sheeps milk, and so given to one that hath the bloody flux, is very profitable to him. Goat's milk or sheep's milk given alone luke warm, 
Furnerius. Crescontien:  or sodden with Butter, is very profitable to those that are brought very weak with the passions of the stone, and fretting of the guts. To wash one's face with sheeps milk and goat's milk, is very good to make it fair and smooth. evenings milk of sheep that is, the last milk that they give that day is very good to loosen the belly, and to purge choler. 
Pliny  The hairs of the head of a Dog burned into ashes, or the gut of the privy place sodden in oil is a very good and sovereign remedy for the looseness of the flesh about the nails, and for swelling of flesh over them, being anointed with butter made of sheeps milk and honey. An oil sodden in honey, and butter made of sheeps milk, and honey melted therein, is very profitable to cure Ulcers. Old Cheese made of sheeps milk, is very good to strengthen those which have been troubled and made weak with the bloody flix. Again old Cheese made of sheeps milk, taken in meat or scraped upon it, and being drunk with wine, doth ease the passion of the stone.  
There was a certain physician being skilful in making medicines, dwelling in Asia by Hellespont, 
Marcellus  which did use the dung of a sheep washed and made clean in Vinegar, for to take away warts and knots rising on the flesh like warts, and kernels, and hard swellings in the flesh. Also he did bring Ulcers to sicatrising with that medicine which were blasted or scaulded round about, but he did mingle it with an emplaster made of wax, rosin, and pitch.  

dioscorides.  The dung of sheep also doth cure bushes rising in the night, and burnings or scaulding with fire, being smeared over with Vinegar without the commixture of any other things. The dung of sheep being mixed with honey, doth take away small bumps rising in the flesh, and also doth diminish proud flesh: and also it 〈◊〉 cure a disease called an emmot, 
Pliny.  as Rasis and Albertus say. The dung that is new come from the sheep being first worked in thy hands, and applied after the manner of an emplaster doth eat away many great warts growing in any part of thy body. The dung of a sheep being aplyed to thy feet, 
Vegetius.  doth consume or waste away the hard flesh that groweth thereon.  
Sheep's dung doth also cure all kind of swellings that are ready to go into carbuncles. It is also good being sodden in oil and applied after the manner of an emplaster, for all new wounds made with a sword as Galen saith: 
Aut si conclusum seruavit tibia vulnus, 
Pliny   
Stercus ovis placidae iunges, adipesque vetustos,  
Pandere quae poterunt hulcus, patuloque mederi.  The dung of sheep and Oxen being burned to powder, and smeared with Vinegar, is very good against the bitings and venemousnes of spiders: And again it is very effectual being new come from them, and sodden in wine against the stingings of Serpents. Sheep's dung being mixed with honey, and applied to horses whose hooves are broken, is very efectual.  
The dung of Oxen and Sheep being burned to powder, and intermixed therewith, is very effectual against Cankers, and also the bones of the lambs thighs, being burned into ashes, is very profitable to be applied to those ulcers which cannot he brought to cicatrise. Also sheeps dung being made hot in a little galley pot, and kneaded with thy hands, and afterwards applied, doth presently cease the swellings of wounds, and doth purge and cure Fistulays, and also diseases in the eyes.  
The oil of Cypress and honey, is very effectual against Alopecia, that is, the fauling off of the hair. An emplaster made of sheeps dung and the fat of a Goose and a Hen is very effectual against hair rising in the root of the ear, as Rasis and Albertus say. sheeps dung being applied hot is very effectual against the swellings of women's paps or dugs.  
sheeps dung being put into the decoction of Wood-bine, or Honey and water, 
Obscurus  and so drunk, is very profitable against the Yellow-ganders. If the Spleen be outwardly anointed with sheeps dung and Vinegar, it doth lessen the rising of it. 
Rasis  The dung of Oxen and Sheep which is very moist, doth ease all manner of gouts. 
Pliny  The thin or outmost skin which is taken from the privy part of Sheep, is very profitable against the disease called the flowers in Women. The dung also hath the same operation. The Urine of Sheep is very profitable against the hydropsy being mixed with Honey. But Rasis saith otherwise, which is, 
Albertus  that the dung being drunk with Honey is available against the Dropsy.  
To take the weight of a penny of Ox dung and sheeps dung, and a grain of Myrrh, and two ounces and a half of Wine, doth stay or resist the coming of the King's evil. 
Pliny  The filth which is taken out of the ears of these beasts is said to be very effectual against the flowers. It doth make a barren woman to conceive with child also, as Serenus saith in these verses: 
Pendentem spumam molli de ducet ab ore,  
Aut ovis in stabulis fract as cum ruminat herbas,  
Atque illam memini misto potare falerno.  The sweat of a Horse being made warm and mixed with Vinegar, 
Syluaticus  is very convenient against the falling sickness, and is used against venomous bitings. And also the sweat of Sheep is very much profitable unto it. 
Collumella  If the hoof or Ancklebone of an Ox chance to be cut with a Plough-snare, Pitch and fat with Sulphur is very good, but you must roll round about the wound Wool. unwashed Wool doth very much profit those that are frenzy being applied with a fume that stoppeth humours from coming down from the head.  
unwashed Wool being bound upon the forehead, is very good for the waterish humour that floweth out of the eyes. unwashed Wool being heated in Vinegar, and pressed into the ear, and afterwards the top of the ear being stopped with that Wool, will by little and little ease the pains in the ears. unwashed Wool dipped in Oil of Roses and put into the Nostrils doth stay bleeding at the Nose. unwashed Wool being plucked from the privy parts of Sheep and moistened in Oil of Roses, 
Marcellus  is very good to stop the fluxes of blood in any part of man's body. unwashed Wool being tied on the outside of the knuckles or joints, doth stop the blood or humours from running too and fro. It is also said to be very good being dipped in Honey, (and so rubbed upon the teeth or Gums) for to make one breath or gasp easier. unwashed Wool being smeared over with Honey, and rubbed upon the teeth, doth make them look white presently after. unwashed Wool with a little Salt put to it and tied close in a linen cloth and so scorched and beaten to powder, is very good to keep the teeth from pain, being rubbed upon them.  
unwashed Wool being mixed with Niter, Brimstone, Oil, Vinegar, and with Tar, 
Galen  being applied twice a day, doth ease all pains of the knuckles and Ankles. sheeps dung and other things with unwashed Wool is very effectual against the stone in the bladder, as it is spoken above in the cure and remedies of Sheep's dung. Unwashed wool doth cure all the diseases in the privy parts of men or women being aplyed thereunto. The black Wool of Sheep, is very profitable for all swellings in the stones or Cod of men. The gall of Bulls put upon unwashed Wool, is very profitable for the flowers of women: unwashed wool being applied unto those parts that are dead, doth very much good unto them.  
White fleeces of Wool being either applied alone, or with Brimstone, is very good for hidden pains and griefs. Fleeces of Wool given in a fume with Brimstone, is very good for the remedy of the King's evil. Wool being died of a purple colour, and so applied, is very good against the pains of the ears. There are moreover very many remedies made against diseases by unshorn Wool, besides the expelling of cold, being taken in Oil, Wine, or Vinegar, for as much as the same being applied to the members which are out of joint, or to any pains in the Nerves, doth very speedily and tenderly heal the same. 
Pliny   
sheeps Wool being mixed with Hearb-Grace and Sheeps-greace, is very much applied unto those which are bruised, or have hard swellings in any parts of their body. unwashed Wool being often put into the sores which are bitten by mad Dogs, doth perfectly cure them in seven days. sheeps Wool in cold Water doth bring remedy unto those whose skin is lose about the Nails. The same being steeped in hot Oil may be well applied unto moist or running sores: but mingled with Hony is very medicinable for old sores or festers: and steeped in Wine, Oil, Vinegar, or cold water, doth heal any new wound which seemeth to bring the wounded party in danger of death. Dioscorides doth also affirm that sheeps Wool being unwashed is curable for all kinds of wounds whatsoever.  
The same is very much applied unto those whose bones are bruised or broken, if it be mixed with the brains of wanton Dog, 
Serenus  and bound hard upon the grieved place in a linen cloth. The Carthaginian Shepherds do use the unwashed Wool of Lambs of the age of four years, for the curing of the Temples, or the crown of the head. If the plough share chance to hurt the hucklebone or hoof of an Ox, take hard Pitch and Bacon-greace mingled with Brimstone, and rolled in unwashed Wool, and mark the wounded place withal these together with a fiery hot iron, and it will bring present help and remedy.  
unwashed Wool being taken in some certain perfume doth cure those which are Frantic, and restore them to their former wits. Spleenewort being boiled in Hony and mixed with unwashed wool which was steeped in Oil or Wine, is very good for the aforenamed disease being bound about the forepart of the head in a broad linen cloth. Sheep's wool being also applied in the same manner, is an excellent cure for those which are troubled with a certain watery rheum or running in the eyes, as also the ache in the forepart of the head.  

Galen  unwashed wool boiled in Vinegar and applied unto the ears, doth expel all filth or moisture therein, and the issue thereof being afterwards stopped with the same kind of wool, is very speedily cured. sheeps wool is also very good and effectual for the curing the pains of the ears which are but new coming upon them. unwashed wool being mixed with Oil of Roses and put into the Nostrils of any man, the ears being stopped close with the same kind of wool, will stay the yssuing of the blood at the Nose, how fluent soever it be.  
The same being also steeped in Oil and put in the Nose, doth restrain the bleeding thereof. Wool being plucked or wrested from the back of Sheep, and kept unwashed, doth cohibite the abundance of blood, being steeped in pure liquid Oil of Roses. The same being taken from the back of a Ram, doth stay over much bleeding at the Nose, the joints of the fingers being bound as hard as possible can be suffered. unwashed wool steeped in Honey and rubbed upon the teeth or Gums, doth make the breath of any man more sweet and delightful than it hath been accustomed. The same being used in the said manner, doth procure a very great whiteness and clearness in the teeth. unwashed Wool being parched and bound in a linen cloth, a third part or portion of salt being afterwards added thereunto, and all beaten together into small dust or powder, and rubbed upon the teeth, will keep them from any pain or grief therein. unwashed Wool being dipped in Nitre, Brimstone, Oil, Vinegar and Liquid Pitch, being all boiled together, doth assuage all pains in the haunches or loins whatsoever, being twice a day a hot as possibly may be suffered applied thereunto. Sheep's dung mingled with unwashed wool and certain other things, is very much applied against that troublesome and painful disease called the stone or gravel.  
unwashed Wool in cold water, doth cure diseases in the privy parts of any man or Woman whatsoever. The Wool of black Sheep's is commonly reported to be a very commodious and helpful for those whose Cod or stones are much swelled. The gall of an Ox being mixed with unwashed wool, doth help the purgation or menstrual fluxes of women: but Olympies' the Theban affirmeth, that Isope and Nitre ought to be mixed with this wool for the helping of the same. unwashed wool being applied unto the secret parts of women, doth cause a dead child to come forth. The same doth also stay the issues of women. The pure or clear fleeces of sheep either applied by themselves, or mingled with Brimstone, do cure all hidden or secret griefs whatsoever: and Pliny commendeth them above all other medicines whatsoever. Fleeces of wool mingled with quicksilver, 
Serenus  are very profitable to be taken for the same diseases in certain perfumes. The root of a Mallow being digged up before the rising of the sun, and wrapped in undyed wool, doth cure the Wens or mattry impostumes of those sheep which have lately brought forth young. sheeps wool being died in purple colour, doth very much profit the ears: 
Pliny  but some do steep it in vinegar and Nitre, to make the operation more effectual.  
The dust of wool being burnt, doth bring forth the matter or corruption lying hid under scabs, restrain the swellings in the flesh, and bringeth all ulcers to a chop of scar. Wool being burnt hath a sharp force, and likewise hot together with the slenderness of the parts, it doth therefore very speedy cleanse and purge the sores in the flesh, which are moist and to much full of matter. It is also put in drying medicines. It is burned as if there were many other things in it, filling a new pot, which may be covered with a cover which is bored through with many holes like unto a siue. The powder of unwashed wool is anointed upon divers sores, and is very curable for them as bruised, new wounded, & sores half burnt, 
Galen  and it is used for the curing of the diseases in the eyes, as also for the healing of the fistulas and corrupt and mattery sores in the ears. The power of the powder of unwashed wool is cleansing, and it doth very effectually purge the eyelids or cheeke-bals. It doth also cleanse and cure for the most part all diseases, as Serenus saith in these verses; 
Succida cum tepido nectetur lana Lyaeo,  
Ambust aeve civis complebit vulneris ora,  
Aut tu succosae cinerem perducito lanae.  The hairs which grow about the secret hole of sheep being burned, beaten and drunk in sweet wine, doth help the shortness of the breath, and ease the pursines of the stomach. The wool of a little sheep being pulled from betwixt his thighs and burnt, & afterwards dipped in vinegar, doth very speedily cure those which are troubled with the headache, being bound about the temples. The dust of sheeps fleeces is very medicinable for the curing of all diseases in the genital parts whatsoever. The dust of sheep's wool, 
Marcellus  doth heal all passions in cattle. The Grecian plaster (called Encapharmacum) consisted of nine several things, and amongst the rest of unwashed wool. The filth which sticketh to the sheep's wool & groweth thereunto, from which the thing which the Grecians call Oesypon is made, hath the force of digestion like unto butter, and also alike ability of concoction. In a certain medicine of Andromachus, for the curing of the disease of the secret parts, unwashed wool is added to the rest: but Lepas (as Galen saith) for unwashed wool doth add goose grease in the same quantity. Some do also for unwashed wool use the marrow of a young calf, and apply it in the aforesaid manner; but this unwashed wool is termed of the Graetians Aesypus, and therefore being by divers Authors set down diversly concerning the making and virtue thereof, I have thought good to set down the truest and excellentest way to make the same (as Dioscorides) whom in this I suppose best to follow reporteth. First to take new shorn wool which is very soft, and not trimmed with sopeweed, and wash it with hot water, then to press all the filth forth of the same, and cast it into a cauldron which hath a broad lip, and afterwards to pour the water in, and to stir it up and down with a certain instrument with such great force as it may foam again, or with a wooden rod still greatly to turn and trouble it, so that the filthy froth or spume may more largely be gathered together, afterwards to sprinkle it over with sea water, and the fat remaining which did swim upon the top, being gathered together in an earthen vessel, to pour the water into the cauldron: then must the froth be poured again into the sea water, & lastly taken out again, this is so often to be done that the fat being consumed, there will not any froth be left remaining, the Aesypus then being gathered together, is to be mollified with men's hands, & if there be any filth therein, it must out of hand be taken away, and all the water by little and little excluded, and being fresh poured in, let it be mingled with ones hands, until the Aesypus being touched with the tongue of any one, may lightly bind it, but not savour either sharp or tartly, and the fat may seem very white, and then let it be hid in an earthen vessel, but let there be great care had that they be done in the hot sun. But there are some which use another manner of way to make the same which is this, to cleanse the fleeces, and wash away all filth, and press it forth of the same, and boil them in water over a soft fire in a brazen vessel, then to wash the fat which swimmeth on the top being gathered together with Water, and being strained in another platter which may have some hot water in it to hide or overcast it with a linen cloth, and lay it forth in the sun until it be very white and thick enough.  
Some also do use another way, as this, to wash the fat being strained with cold water, and to rub it with their hands, not much otherwise then women do a cerecloth, for by that means it is made more white and purer. There is yet another kind of way to make Aesypus, described by Aetius in these words, take (saith he) the greasy wool which groweth in the shoulder pits of sheep, and wash them in hot water, being thick and soft, and squize all the filth forth of the same, the washing whereof you shall put in a vessel of a large mouth or brim, casting afterwards hot water in the same, then take the water in a cup, or in some other such like instrument, and pour it in and out, holding it up very high until there come a froth upon it, then sprinkle it over with sea water, if you shall get any, if not, with some other cold water, and suffer it to stand still, when it shall wax cold take that which shall flow on the top away with a ladle, and cast it into any other vessel, afterwards having put a little cold water in it, stir it up and down with your hands, then having poured out that water, put new hot water in it, and repeat again the same thing altogether, which we have now taught, until the Aesypus be made white and fat, containing no impute or filthy thing in it at all, then dry it in the sun, being hid for some certain days in an earthen vessel, and keep it.  
But all these things are to be done when the sun is very hot, for by that means it will be more effectual and whiter, and not hard or sharp. There are moreover some which gather it after this manner. They put new shorn wool which is very filthy and greasy in a vessel which hath hot water in it, and burn the water that it may somewhat wax hot, afterwards they cool it, and that which swimmeth above in the manner of fat, they scum it off with their hands, and put it away in a vessel of Tin, and so do fill the vessel itself with rain water, & put it in the sun covered with a thin linen cloth, and then we must moisten it again, and put up the Aesypus, for it hath strength mollifying and releasing with some sharpness, but it is counterfeited with wax, suet, and resin, and it is strait ways perceived & for as much as the true Aesypus reserveth the scent of the unwashed wool, and being rubbed with any one's hands is made like unto Ceruse, or white lead. Even the filth and sweat of sheep, cleaving to their wool, hath great and manifold use in the world, and above all other that is most commended which is bred upon the Athenian or Graetian sheep, which is made many ways, and especially this way: first they take off the wool from those places where it groweth, with all the suet or filth there gathered together, and so put them in a brazen vessel over a gentle fire where they boil out the sweat, & so take of that which swimmeth at the top, and put it into an earthen vessel, seething again the first matter, which fat is washed together in cold water, so dried in a linen cloth is scorched in the sun until it become white and transparent, and so it is put up in a box of tin. It may be proved by this, if it smell like the savour of sweat, and being rubbed in a wet hand do not melt, but wax white like white lead, this is most profitable against all inflammation of the eyes, and knots in cheeks, or hardness of skin in them. Of this Aesypus or unwashed wool the Graetians make great account, and for the variety of dressing or preparing it, they call it diversly, sometime they call it Oesupum Pharmaicon, sometime Oesupon Keroten, Oesupon Kerotoeide, sometime Oesupon Hugron, and such like. Of it they make plasters to assuage the hypochondrial inflammations and ventosity in the sides: Some use Aesopus for Oesypus: but ignorantly, and without reason, it is better to let it alone, but in the collection hereof it must be taken from the sound & not from the scabby sheep▪ But when we cannot come by the true Oesypus, then in stead thereof we may take that which the Apothecaries and ointment-makers do ordain; namely, Meliloti: unc: 4. Cardamomi unc. 2. Hysopiherb. unc 2. with the unwashed wool taken from the hams or flanks of a sheep. Myrepsus useth this Oesipus against all gouts and aches in the legs or articles, and hardness of the spleen. Galen calleth it Ius Lanae, and prescribeth the use of it in this sort. Make (saith he) a plaster of Oesypus or ius lanae in this sort, take wax, fresh-greace, Scammony, old oil, one ounce of each, of Fennygreeke six ounces, then seethe or boil your oil with the ius lanae, and Fennygreeke very carefully, until it equal the oil, and be well incorporated together, and then again set it to the fire until with the perscription aforesaid, and also he teacheth how to make this Ius lanae, for (saith he) take unwashed wool and lay it deep in fair water until it be very soft, that is by the space of six days, and the seventh day take it and the water together, that seethe well, taking off the fat which ariseth at the top, and put it up as is aforesaid: these things saith Galen.  
The use of this by reason it is very hot, is to display ulcers and tumours in wounds, 
Dioscorides  especially in the secrets and seat, being mixed with Melitote and butter, and it hath the same virtue against running sores. The same also with barley meal and rust of iron, equally mixed together, is profitable against all swelling tumours, Carbuncles, Tetters, Serpigoes, and such like, it eateth away all proud flesh in the brims of ulcers, reducing the same to a natural habit and equality, also filling up the sore and healing it, and the same virtue is by Dioscorides attributed to wool burnt, also in bruises upon the head when the skin is not broken, a poutesse made hereof, is said by Galen to have excellent force and virtue. The same mingled with roses, and the oar of brass (called Nile,) cureth the holy fire, and being received with Myrrh steeped in two cups of wine, it increaseth or procureth sleep, and also is very profitable against the falling sickness. And being mixed with Corsuke Hony, it taketh away the spots in the face, because it is most sharp and subtle, whereunto some add butter, but if they be whealed and filled with matter, then prick and open them with a needle and rub them over with a dog's gall or a calves gall mingled with the said Oesypus, 
Marcellus  also being instilled into the head with oil, it cureth the megrim, and furthermore it is used against all soreness of the eyes, and scabs in their corners, or upon the eyelids, being sod in a new shell, and the same virtue is attributed to the smoke or soot thereof, if the eyebrows or eyelids be anointed herewith mixed with Myrrh and warmed, it is thought that it will restore the hair that is wanting and fallen off: but Marcellus prescribeth it in this manner, you must take Oesypus or sweat of sheep from under the wool of their shoulders, and adding unto it a like quantity of Myrrh, beat them together in a mortar, and with a warm cloth anoint the bare places.  
If there be any bruise in the eyes, than you must anoint them first with Goose-grease, and the blood of a Mallard, and afterward with the sweat of a sheep, and the same cureth all ulcers in the mouth, ears, and genitals, with Goosegrease. This is also mixed with a cerecloth, and laid against the Pthists (as Aetius writeth) with a moist cloth against the the pleurusie, also a plaster hereof made with Goose grease, butter, Alum, and the brain of a Goose, is very profitable against the pains in the rains, and all other infirmities of the back, and for the same cause it is applied to women, for it provoketh their mouthly courses, and also causeth an easy deliverance in childbirth, it healeth the ulcers in the secret and privy parts of men and women, and all inflammation in the seat, especially being mixed with butter, Goosegrease, and Melitote: and some add thereunto the oar of brass and Roses. If there be a Carbuncle in the privy parts, 
Plinius  take this Oesypus with Honey and the froth of lead, also white lead, women's milk, and this sheeps suet, cureth the gout, at the least marvelously assuageth the pain thereof, & some physicians for this evil take grease, goosegrease, and the fat of Bulls, add to Oesypus, also unwashed wool with the gall of a Bull laid to a woman's secrets, helpeth her monthly purgation, and Olimpias added thereunto Nitre. The dung which cleaveth to sheep's tails made into small balls, and so dried, afterward beat into powder & rubbed upon the teeth, although they be lose, falling out, or overgrown with flesh, yet Pliny saith they will be recovered by that fricassing. If he which is sick of a dropsy drink this sweat or Oesypus in wine with Myrrh of the quantity of a hazel nut, goose grease, & Myrtle oil, it will give him great ease, and the same virtue is ascribed to the sweat of an Ewes udder, which is and hath been said of all the former Oesipus.   

The medicines of the Ram.  
Even as the skins of other sheep newly plucked from their backs and applied warm, do take away the ache swelling, and pains of stripes and blows from bodies, so also have the skins of rams, the same property. Arnoldus commendeth a plaster made of a rams skin for burstning and falling down of the guts, and this is found ready prepared in many Apothecary's shops, and the happy success thereof is much commended by Alysius. If a man take the stones of a fight cock, and anoint them with Goose grease, and so wear them in a piece of a rams skin, it is certain that it will cohibite and restrain the rage of venerial lust, and a woman wearing about her the right stone of dunghill cock, in a rams skin, shall not suffer abortement. The washed fleece of a ram wet in cold oil, putryfieth the inflammation of the secrets, and likewise the black wool of a ram wet in water, and then in oil, and so put to the sick places, keepeth the fundament from falling, and also assuageth the pain. Also the wool of a fight ram taken from betwixt his horns, and perfumed into a smoke, easeth the pain, and some take the powder thereof in vinegar for that Malady. The say that Lais and Salpe cure the bitings of mad dogs, and also Tertian & quartan Agues, with the menstruous purgation take in a piece of rams wool, and included in a bracelet of silver. Also they writ that a woman shall have an easy trevaile if she wear in the wool of a ram, seed of wild Cucumber about her loins, not knowing thereof, so as it be presently after the delivery cast out of doors. Also Marcellus saith, that if one take the wool from a rams forehead, and burn in the cover of a new pot, and afterward beat it to powder in a mortar, and so put into vinegar, and therewithal the forehead being anointed, it easeth the headache Also the dust of rams wool mixed with water, cureth the pain in the yard. The matter of the liver sod, hath the same operation: & Sextus writeth, that if the wool be taken from the head, ribs, and cod, and also worn by him that hath a tertian ague, it perfectly cureth him, and if a man's fingers ends and toes be tied with the unwashed wool of a ram, it will staunch the bleeding at any part, especially the Nose. Also if you burn the greasy wool of a very fat ram, and in water wash the same, it will help all evils in the yard of a man, if it be rubbed therewithal.  
The broth of the rump of a ram is commended against blisters. The flesh of a ram being burnt and anointed upon the body of any leprous person, 
Auicenna  or any whose body is troubled with ringworms or itches, is very effectual to cure them. The same force hath it against the bites of Scorpions, and stingings of Serpents, and Algerarat: it also being taken in wine, good for the bitings of mad dogs, and healeth the white skins in the eyes. The fat of a sheep or Wether hath the same in it, as Porke-greace, and cureth the suffocation of the womb, and all other diseases incident unto the secret parts, and also helpeth places in the body being burnt by fire. The fat of a ram being mingled with red Arsenic and anointed upon any scaull or scab, the same being afterward pared or scraped, doth perfectly heal it. It doth also being mixed with Alum, help those which are troubled with kibes or chilblains in their heels.  
The suet of a ram mingled with the powder of a pumise stone and salt, of each a like quantity, 
Sextus  is said to heal felons and inflammations in the body. The lungs of small cattle, but especially of a ram, doth restore chaps or scarts in the body to their right colour. The same virtue hath the fat of a ram being mingled with Nitre. The gall of a ram mingled with his own suet, 
Marcellus  is very good and profitable for those to use who are troubled with the gout or swelling in the joints. The horn of a ram being burned and the dust of the same mixed with oil, and so pounded together, being often anointed upon a shaven head, doth cause the hair to frisle and curl. A comb being made of the left horn of a ram, and combed upon the head, doth take away all pain upon the left part thereof, if likewise there be pain in the right side of the head, the right horn of a ram doth cure it. For the curing of the loss of one wits springing from the imperfection of the brain, take the head of a ram never given to venery, being chopped off at one blow, the horns being only taken away and seethe it whole with the skin and the wool in water, then having opened it, take out the brains, and add unto them these kinds of spices, Cinnamon, Ginger, Mace, and Cloves, of each one, half an ounce: these being beaten to powder, mingle them with the brains in an earthen platter diligently tempering of them by a burning coal, not very big, for fear of burning, which might easily be done, but there must great care be had that it be not too much dried, but that it might be so boiled that it be no more dried than a calves brains being prepared for meat.  
It shall be sufficiently boiled when you shall well mingle them at the fire, then keep it hid, and for three days give it daily to the sick person fasting, so that he may abstain from meat and drink two hours after. It may be taken in bread, or in an Egg, or in whatsoever the sick party hath a desire unto: but there must be regard that he be not in a clear place, and that he use this forty days space, which they are wont to use whose blood is with drawn or fled away: and let him abstain from wine assaing his head.  
There are those which are helped in a short space, some in six or eight weeks by this Medicine being received. But it is convenient that it be required for three months, 
Marcellus  and then it will have the more power therein. The lungs of a Ram while they are hot applied unto wounds wherein the flesh doth to much increase, doth both repress and make it equal. The lungs of small cattle, but especially of Rams being cut in small pieces & applied whiles they are hot unto bruised places, do very speedily cure them and reduce them to the right colour.  
The same doth cure the feet of such as are pinched through the straightness of their shoes. The lungs of a Ram applied unto kibed heels or broken ulcers in the feet, doth quite expel away the pain, notwithstanding the exceeding a chor pricking thereof. One drop of the liquor which is boiled out of a Rams lungs put upon the small nails upon the hand, doth quite expel them. The like operation hath it to expel Warts being anointed thereupon. The corrupt blood of the lungs of a Ram unroasted, doth hele all pains in the privy members of man or woman, as also expel warts in any place of the body. 
Sextus  The juice of the lungs of a ram while they are roasted upon a Gridiron being received, doth by the unction thereof purge and drive away the little black warts which are wont to grow in the hair or privy parts of any man.  
The liquor which distilleth from the lungs of a ram being boiled, 
Aesculapius  doth heal Tertian Agues, and the disease of the rains which grow therein. The lungs of a Lamb or ram being burned, and the dust thereof mingled with oil, or being applied raw, do heal the soreness of kibes, and are accounted very profitable to be bound unto ulcers. The lungs of a ram being pulled forth and bound hot unto the head of any one that is frenzy, will presently help him. Against the pestilent disease of sheep: take the belly of a ram and boil it in wine, then being mixed with Water, give it to the sheep to drink, and it will bring present remedy. The gall of a ram is very good for the healing of those which are troubled with any pains in the ears, coming by the casualty of cold. The gall of a ram mingled with his own suet, doth ease those which are troubled with the gout. The gall of a Wether mingled with the wool and placed upon the navel of young children, 
Marcellus  doth make them lose in their bellies. The stones of an old ram being beaten in half a penny weight of water, or in 3. quarters of a pint of Ass' milk, are reported to be very profitable for those which are troubled with the falling sickness. The stones of a ram being drunk in water to the weight of three half pence, cureth the same disease. The dust of the inward parts of a rams thighs being lapped in rags or clouts, washed very exactly before with women's milk, doth heal the ulcers or run of old sores. 
Pliny  The dust of the hoof of a ram mingled with honey, doth heal the bitings of a Shrew. The dung of Wethers mingled with vinegar and fashioned in the form of a plaster, doth expel black spots in the body, and taketh away all hard bunches arising in the flesh. The same being applied in the like manner, cureth S. Anthony's fire, and healeth burned places.  
The fil●h or sweat which groweth between the thighs of a ram being mingled with Myrrh and the Herb called Hart-wort, and drunk of each an equal part, is accounted a very excellent remedy for those which are troubled with the King's evil. 
Sextus  But Pliny commendeth the filth of rams ears mingled with Myrrh, to be a more effectual and speedily remedy against the said disease.   

The medicines of the Lamb.  
The best remedy for bitings of Serpents is this, presently after the wound to apply some little creatures to the same, 
Aetius.  being cut in small pieces, and laid hot unto it, as cocks, Goats, Lambs, and young pigs: for they expel the poison and much ease the pains thereof. An ounce of lambs blood being fresh before that it doth congeal mixed with Vinegar, and drunk for three days together, is an excellent remedy against the vomiting or spitting of blood. The like force in it hath the blood of a Kid. The blood of a Lamb mingled with wine, doth heal those which are troubled with the falling sickness, as also those which have the fowl evil. For the conception of a Woman, take the yard and gall of a Buck, a Kid, and a Hare, with the blood and suet of a Lamb, and the marrow of a Hart, and mix them altogether with Nard and oil of Roses, and after her purgation, 
Pliny.  let them be laid under her, and this without all doubt will make her apt to conceive. The skins of Serpents being anointed with water in a bath, and mingled with lime and lambs suet, doth heal the disease called S. Anthony's fire. The marrow of a Lamb melted by the fire, with the oil of Nuts and white sugar, distilled upon a clean dish or platter, and so drunk, doth dissolve the stone in the bladder, and is very profitable for any that pisseth blood. It also cureth all pains or griefs of the yard, bladder, or reins. The skin of a Lamb being daubed or anointed with liquid-pitch, and applied hot unto the belly of any one that is troubled with excoriations of the bowels or the bloody flux will very speedily cure him, if he have any sense or feeling of cold in him. If a Virgins menstrual fluxes come not forth at the due time, 
Hypocrates.  and her belly is moved, it is convenient to apply lambs skins being hot unto her belly and they will in short space cause them to come forth. A garment made of lamb skins is accounted very good for the corroborating and strengthening of young men. The skins of lambs are more hot than kids skins, & are more profitable for the confirming of the back and the reins. The little bone which is in the right side of a Toad being bound in a young lambs skin being hot, doth heal both quartain and all other fevers being applied thereunto. The dust of lambs bones is very much and rightly used for Ulcers which have no chaps or stars in them. The dust of small cattle's dung being mingled with Nitre, but especially of lambs, hath in them great force to heal cankers: the dust of lambs bones, is very much commended for the healing and making of green wounds sound and solid, which thing by the Saracens is much verified in regard that at all times they go to war, 
Marcellus Pliny.  they never forget to take of the same along with them. The lungs of lambs do very effectually cure those whose feet are wrung or pinched by their shoe-soles. The lungs of lambs or rams being burned, and the dust thereof mingled with oil, is very profitable for the curing of kibes or ulcers, being applied thereunto. It hath the same virtue being raw & bound upon the sore. 
Marcellus  The rennet of a lamb is of very great force against all other evil medicines. The runnets of small cattle but especially of a lamb, is very effectual against all kinds of poison. The runnets of a kid, a lamb, and a hind-calfe are conveniently taken against Wolfe-bane drunk in wine. The rennet of a hare, a kid, or a lamb taken in wine to the weight of a dram is very effectual against the forkefish, & cureth the bites or strokes of all Sea-fish. The rennet of a lamb drunk in wine is an excellent cure for the bitings of a shrew. 
Pliny.  The rennet of a lamb drunk in water is accounted for a safeguard to young children who are vexed with thick and concrete milk: or if the default shall happen by curdled milk it will be soon remedied by a lambs runnets given in Vinegar. A Lamb's rennet hid or poured into water, doth speedily cohibit the bleeding of the nose, when nothing else can stay it. The gall of small cattle but especially of a Lamb being mixed with honey, are thought to be very medicinable for the curing of the falling sickness. The places which are infected by cankers, being anointed over with the gall of a lamb are very speedily and effectually healed.  
There is also by the Magicians delivered unto us a speedy means for the curing of the melt, which is this, to take a Lamb new born, & instantly to pluck him in pieces with one's hands, 
Marcellus.  and when the melt is pulled out to put it hot upon the melt of the party so grieved, and bind it on fast with swaddling clothes, and continually to say, I make a remedy for the melt: then in the last day the same being taken from his body to put it to the Wall of the be● wherein the diseased party is wont to lie, it being first daubed with dirt, that it might the better stick, and to sign the dirt with seven and twenty marks, saying at every mark, I make a remedy for the melt, this remedy being done three times it will heal the diseased party although he be very weak and full of danger. But this is the opinion of the Magicians, which I here set down that they should rather see their folly then believe, knowing them to be mere fopperies. For making the wool to grow slower, the gelder's of cattle anoint the blood which cometh from the stones of gelded Lambs, which being anointed, doth profit very much for hairs being pulled away, as also against poison. 
Pliny  The dung of Lambs before they have tasted of any grass, being dried in the shadow, and rubbed to powder and applied in the manner of a plaster, doth heal and ease all kinds of pains in the chaps or jaws. And thus much for the medicines of the sheep.    

OF THE STREPSICEROS.  
THere is in Crete near the Mountain Ida, 
Bellonius  a kind of sheep called by the Sheapheardes' Strepsiceros, which is not different from the vulgar sheep, except only in the horns, for they bend not like other, but stand strait and upright like the Unicorn, and beside are circled about with certain round speeres like a goats horn: This liveth in flocks, and we have here beside the figure of the beast, expressed a double form of their horns, and forepart of their head, the figure of a Harp being fastened to one of them as it was presently drawn. The description whereof was taken by Doctor Cay of England, in these words following.  
The horns of this Strepsiceros are so lively expressed by Pliny, and so fitly fitted to bear haps, that they seem not to ask any further narration of words. I will therefore only add this, they are hollow within, and long, about two Roman feet and three palms if you measure them, as they are strait; but if you take their scantling and length as they crook a little, then are they about three foot long, they are in breadth where they join to the head, three Roman fingers and a half, and their whole compass in that place is about two Roman palms and a half. In the top they are smooth and black, but at the root they are more dusky and rugged, growing lesser and lesser to a sharp point. They with the dried face did weigh seven pounds and three ounces, and the face which remaineth is joined to the horns, and likewise the hair of the neck and face. It is said that this beast is as great as a Hart, having a red hair like a Hart.   

OF THE SQVIRRELL.  
THe name of this beast is by the Grecians called Sciuros, & it was given them from the fashion & proportion of their tail, which covereth almost the whole body, for that which is fabulously said of the Sciapodes to have seete that cover their whole body, is more truly verified of a Squirrels tail, for in the day time being out of her nest, she hideth herself there under both from sun and rain.  
The first Author that ever wrote of this beast was Oppianus, who lived in the days of Antoninus Caesar, and the Latins have no proper or native name for it, but borrow from the Grecians, although some of the later writers call it Pirolus, and Spiurus, I think they would say Sciurus, for so it is vulgarly termed in Latin: some also call it Sculurus a currendo, because of his nimble running upon boughs, But all the nations of the world derive their several denominations from the Grecians, as the English Squirrel from Sciurus is not far fetched, the French words Escurieu, and Escureau, from whom the Germans borrow their words Eychorn, or Eichorn, or Eych horn, or ●ich hermlin, that a weasill of the tree, and Das Eychorn.  
Now Albertus and Agricola say, that there is no difference betwixt the mouse Varius and the Squirrel, but only in the region which altereth the colour, and therefore we have expressed the same figure thereof, remitting the Reader to that which is said in that history, for this (say they) in Germany is red after it be a year old, but before the time it is blackish, that is till it be a year old: In Polonia it is of a red-ash-colour, or branded grysell, in Russia of an ordinary ash colour, and for the quantity, food, and manner, or natural inclination, it hath the same in all parts with the mouse Varius.  
Varinus and Hesychius say, that the Grecians call this beast also Campsiouros, and Hippouros, and some call the Cappadocian mouse Neexis a Squirrel; the jews at this day call a Squirrel Coach, for it is apparent that in ancient time till they came into these parts of the world into Graecia and Europe, they never knew or saw this beast. And this shall suffice to have said of the name.  
A Squirrel is greater in compass then a Weasil, but a Weasil is longer than a squirrel, the back parts and all the body is red, except the belly which is white. In Helvetia they are black and branded, and they are hunted in the Autumn at the fall of the leaf, when the Trees grow naked, for they run and leap from bough to bough in a most admirable and agile manner, and when the leaves, are on, they cannot be so well discerned. They are of three colours, in the first age black, in the second of a rusty iron colour, and last of all when they be stricken in age, they are full of white hoar hairs. Their teeth are like the teeth of mice, having the two under teeth very long and sharp, their tail is alway as big as their body, and it lieth continually upon their back, when they sleep or sit still: It seemeth to be given them for a covering as we have said already. The maw-gut differeth from all other, for it is Coecum, that is, as I take it without a passage out of it into any other part then the other guts, or like a man's bladder, and it is as great as their ventricle, which in dissection hath been found full stuffed with excrements. The genital is like a bone, as Vesalius writeth.  
They use their forefeet instead of hands, for they sit upon their buttocks, and move their meat to their mouth with them, in this point resembling every little vulgar mouse, yet being put to the mouth, they hold it in their teeth. They will eat Nuts and Almonds very greedily, and also Apples, Buckmasts, Acorns, and sometimes herbs, especially Lettuce, and all other sweet fruits. Their feet are cloven like mice, and their hinder parts very fleshy to sit upon. In the summer time they build them nests, (which in our country are called Drayes) in the tops of the Trees, very artificially of sticks and moss, and such other things as woods to afford them.  
The mouth of their nest is variable, sometimes at the sides, and sometimes at the top, but most commonly it is shut against the wind, and therefore I think that she maketh many passages, stopping and opening them as the wind turneth. In summer time they gather together abundance of fruits and Nuts for winter, even so much as their little Dray will hold and contain, which they carry in their mouths, and they lodge many times two together, a male and a female (as I suppose.) They sleep a great part of the winter like the Alpine mouse, and very soundly, for I have seen when no noise of hunters could awake them with all their cries, beating their nests on the outside, and shooting bolts & arrows through it, until it were pulled asunder, wherein many times they are found killed before they be awaked.  
They are of incredible agility and motion, never standing still as it appeareth by them which are tamed. When they leap from tree to tree, they use their tail instead of wings, which is most apparent, because many times they leap a great distance and are supported without sinking to man's appearance.  
And again I have seen them leap from the top of very high trees down to the ground in such an ordinary pace as Birds fly from Trees to light on the earth, and receive no harm at all: for when they are hunted, men must go to it with multitude, for many men cannot take one with bows and bolts with Dogs, and except they start and rouse them in little and small slender woods, such as a man may shake with his hands they are seldom taken.  
Bows are requisite to remove them when they rest in the twistes of trees, for they will not be much terrified with all the hollowing, except now and then they be struck by one means or other. Well do they know what harbour a high oak is unto them, and how secure they can lodge therein from men and Dogs, therefore seeing it were too troublesome to climb every tree, they must supply that business or labour with bows and bolts, that when the Squirrel resteth, presently she may feel the blow of a cunning Archer, he need not fear doing her much harm except he hit her on the head, for by reason of a strong backebone and fleshy parts, she will abide as great a stroke as a Dog; yea, I have seen one removed from a bough with a shot to the ground.  
If they be driven to the ground from the trees to creep into hedges, it is a token of their weariness, for such is the stately mind of this little Beast, that while her limbs and strength lasteth, she tarrieth & saveth herself in the tops of tall trees, then being descended, she falleth into the mouth of every cur, and this is the use of Dogs in their hunting.  
The admirable wit of this beast appeareth in her swimming or passing over the Waters, for when hunger or some convenient prey of meat constraineth her to pass over a river, she seeketh out some rind or small bark of a Tree which she setteth upon the Water, and then goeth into it, and holding up her tail like a sail, letteth the wind drive her to the other side, and this is witnessed by Olaus Magnus in his description of Scandinavia, where this is ordinary among Squirrelles, by reason of many rivers, that otherwise they cannot passover, also they carry meat in their mouth to prevent famine whatsoever befall them, and as Peacocks cover themselves with their tails in hot Summer from the rage of the sun, as under a shadow, with the same disposition doth the Squirrel cover her body against heat and cold.  
They grow exceeding tame and familiar to men if they be accustomed and taken when they are young, for they run up to men's shoulders, and they will oftentimes ●it upon their hands, creep into their pockets for Nuts, go out of doors, and return home again, but if they be taken alive, being old, when once they get lose, they will never return home again, and therefore such may well be called Semiferi rather then Cicures.  
They are very harmful, and will eat all manner of woollen garments, and if it were not for that discommodity, they were sweete-sportful-beastes, and are very pleasant play-fellows in a house.  
It is said, that if once they taste of Garlic, they will never after bite any thing, and this is prescribd by Cardan to tame them, their skins are exceeding warm, & well regarded by skinner's, for their heat is very agreeable to the bodies of men, and therefore they are mixed also with the skins of Foxes. Their flesh is sweet but not very wholesome except the Squirrel were a black one: It is tender and comparable to the flesh of Kids or Coneys, andl their tails are profitable to make brushes of.  
The medicines are the same for the most part which are before expressed in the Dormous saving that I may add that of Archigenes, who writeth that the fat of a Squirrel warmed on a rubbing cloth, and so instilled into the ears, doth wonderfully cure the pains in the ears. And so I conclude this history of the Squirrel with the Epithets that martial maketh of a Peacock, a Phoenix, and a Squirrel, in a comparison of a beautiful Virgin Erotion.  
Cui comparatus indecens erat pavo.  
Inamabilis sciurus & frequens Phoenix.  

Of the Getulian Squirrel, described and figured by Doctor Cay.  
THis Getulian or Barbarian Squirrel, is of mixed colour, as it were betwixt black and red, and from the shoulders all along to the tail by the sides, there are white and russet strikes or lines, which in a decent and and seemly order stand in ranks or orders; and there be some of these Squirrels which have such lines of white and black, with correspondent lines in the tail, yet they cannot be seen except the tail be stretched out at length, by reason there is not much hair upon it. The belly seemeth to be like a blue colour upon a white ground. It is a little less than the vulgar Squirrel, and hath not any ears extant or standing up as that, but close pressed to the skin round, and arising a little in length by the upper face of the skin. The head is like the head of a Frog, and in other things it is very like the vulgar Squirrel, for both the outward shape, the manner, and behaviour, the meat and means of life agree in both, and she also covereth her body like other Squirrels. This picture and description was taken by him from one of them alive, which a Merchant of London brought out of Barbary.  
They are very pleasant and tame, and it is very likely that it is a kind of Egyptian or African mouse, whereof there are three sorts described by Herodotus, the first called Bipedes, the second Zegeries, and the third Echines, of which we have already spoken in the story of divers kinds of mice, and therefore I will here end the discourse of this beast.    

OF A WILD BEAST IN THE newfound world called Su.  
THere is a region in the newfound world, called Gigantes, and the inhabitants thereof are called Pantagones'; now because their country is cold, being far in the South, they cloth themselves with the skins of a beast called in their own tongue Su, for by reason that this beast liveth for the most part near the waters, therefore they call it by the name of Sum which signifieth water. The true image thereof as it was taken by Thevetus, I have here inserted, for it is of a very deformed shape, and monstrous presence, a great ravener and an untamable wild beast When the hunters that desire her skin set upon her, she flieth very swift, carrying her young ones upon her back, and covering them with her broad tail: now forsomuch as no Dog or man dareth to approach near unto her, (because such is the wrath thereof, that in the pursuit she killeth all that cometh near her▪) the hunters dig several pits or great holes in the earth, which they cover with boughs sticks, and earth, so wealty that if the beast chance at any time to come upon it, she and her young ones fall down into the pit and are taken.  
This cruel, untamable, impatient, violent, ravening, and bloody beast, perceiving that her natural strength cannot deliver her from the wit and policy of men her hunters, (for being enclosed, she can never get out again,) the hunters being at hand to watch her downfall, and work her overthrow, first of all to save her young ones from taking & taming, she destroyeth them all with her own teeth; for there was never any of them taken alive, and when she seethe the hunters come about her, she roareth, crieth, bowleth, brayeth, and uttereth such a fearful, noisome, and terrible clamour, that the men which watch to kill her, are not thereby a little amazed, but at last being animated, because there can be no resistance, they approach, and with their darts and spears wound her to death, and then take off her skin, and leave the carcase in the earth. And this is all that I find recorded of this most savage beast.   

Of the Subus, a kind of wild Water-sheepe.  
THis beast is called by Oppianus Soubos, and thereof the Latins call it Subus▪ Bodine in his interpretation of Oppianus, doth make it one beast with the Strepsiceros, but because he expresseth no reason thereof, I take it that he was deceived by his conjecture, for we shall manifest, that either the colour or seat of living, cannot agree with the Strepsiceros, (for he saith) only it is the same beast which Pliny calleth a Strepsiceros.  
But we know by the description of Oppianus, that this beast is of red-gold-colour, having two strong armed horns on the head, and liveth sometimes in the Sea, and water, sometime on the land. Of all kinds of sheep this is the worst and most harmful, ravening after life and blood, for it goeth to the water, and therein swimmeth: when the silly simple Fishes see this glorious shape in the waters, admiring the horns, and especially the Golden colour, they gather about it in great flocks and abundance, especially Shrimps, Lobsters, Mackerell, and Tenches, who follow him with singular delight on either side, both the right and the left, pressing who shall come nearest, to touch and have the fullest sight of him; so they accompany him in ranks for love of his so strange proportion. But this unkind and ravening beast, despising their amity, society, and fellowship, maketh but a bait of his golden outside and colour, to draw unto him his convenient prey, and beguile the innocent fishes, for he snatcheth at the nearest, and devoureth them, tarrying no longer in the Water then his belly is filled, and yet these simple foolish fishes seeing their fellows devoured before their faces have not the power or wit to avoid his devourers society, but still accompany him and weary him out of the Waters till he can eat no more, never hating him, or leaving him, but as men which delight to be hanged in silken halters, or stabbed with silver and golden Bodkins, so do the fishes by this golden-colored-devouring-monster. But such impious cruelty is not left unrevenged in nature, for as she gathreth the fishes together to destroy them, so the fisher men watching that concourse, do entrap both it and them, rendering the same measure to the ravener, that it had done to his innocent companions. And thus much shall suffice for the Subus or water-sheepe.   

Of the Swine in general.  
BEing to discourse of this beast, 
The several names.  although the kinds of it be not many as is in others, yet because there are some things peculiar to the Boar, and therefore he deserveth a special story by himself, I will first of all deliver the common properties in a general Narration, and afterward descend to the special. For the names of this beast, there are many in all languages, and such as belong to the several sex and age of every one. For as in English we call a young swine a Pig, A weaning Pig, a sheate, a Yealke, and so forth: likewise, a Hog, a Sow, a Barrow, a Libd-Hog, a libd-Sow, a Splayed Sow, a Gelt Sow, a Basse, for the elder swine, so in other Nations they observe such like titles. The hebrews call a Boar Chasir, and a Sow Chaserah, the Chaldees Deut. 4. for Chasir translate Chasira, the Arabians Kaniser the Persians Mar-an-buk, the Septuagints Hus, and S. Hierome, Sus. The Arabians also use Hazir, and Acanthil, for a hog, Achira, and Scrofa.  
The Grecians do also use Sus or Zus, Choiros, and Suagros. The wild hog is called Kapro●, from hence I conjecture is derived the Latin word Apex. 
Silu●●●●  The Italians do vulgarly call it Porco, and the Florentines peculiarly Ciacco, and also the Italians call a sow with pig Scrofa and Troiata or Porco fattrice. The reason why that they call a Sow that is great with Pig Troiata, or Troiaria, is for the similitude with the Trojan horse, 
Alun●u●. Erythraeus  because as that in the belly thereof did include many armed men, so doth a sow in her belly many young pigs, which afterward come to the table and dishes of men. A Barrow hog is called Maialis in Latin, and the Italians Porco castrato, and Lo Maiale. The French call a swine Porceau, a sow Truye Coche, a Boar, Verrat, a pig Cochon Porcelet, and about Lions, Caion. The barrow hog they call Por-chastre. The Spaniards call swine Puerco, the Germans saw, or suw, so schwin, schwein, a sow they call Mor and looss, a Boar Aeber, which seemeth to be derived from Aper, a barrow hog Barg, a splaied sow Gultz, a pig Farl, and Seuwle, and a sucking pig spanfoerle. In little Britain they call a hog Houch, and thereof they call a Dolphin Merhouch. The Illyrians call Swine Swinye, and Prase. The Latins Sus Porcus, and Porcellus, & Scrofa, and these are the common and most vulgar terms of swine: If there be any other they are either devised or new made, or else derived from some of these.  
Macrobius telleth the occasion of the name of the family of Scrofa somewhat otherwise yet pertaining to this discourse. Tremellius (saith he) was with his family and children, dwelling in a certain village, and his servants seeing a stray Sow come among them, the owner whereof they did not know, presently they slew her, and brought her home. The Neighbour that did owe the Sow called for witnesses of the fact or theft, and came with them to Tremellius, demanding his Scrofa or Sow again. Tremellius having understood by one of his servants the deed, laid it up in his wives bed, & covering it over with the clothes, caused her to lie upon the sows carcase, and therefore told his neighbour he should come in and take the Scrofa, and so had brought him where his wife lay, 
Coelius Names of men taken from swine.  and swore he had no other Sow of his but that, showing him the bed, and so the poor man was deceived by a dissembling oath, for which cause (he saith) the name of Scrofa was given to that family. There was one Pope Sergius, whose christian and first name was Os porci, Hogs snout, and therefore he being elected Pope, changed his name into Sergius, which custom of alteration of names, as that was the beginning, so it hath continued ever since that time among all his successors. Likewise we read of Porcellus a Grammarian, of Porcellius, a Poet of Naples, who made a Chronicle of the affairs of Frederick Duke of Urbine, Porcius, Suillus, Verres the Praetor of Sycilia, Syadra, Sybotas, Hyas, Hyagnis, Gryllus Porcilla, and many such other give sufficient testimony of the original of their names, to be drawn from Swine, and not only men, but people and places; as Hyatae, Suales Chorreatae, three names of the Dori in Greece: Hyia a City of Locris, Hyamea a City of Mesene, Hyamaion a City of Troy, Hyampholis a City of Phocis; whereby to all posterity it appeareth, 
Alex. ab alex  that they were Swineheardes at the beginning; Exul Hyantaenos invenit regna per agros Hy●pe, Hyops' a City in Iberia, Hysia a City of Boeotia, and Pliny calleth the tall people of Ethiop, which were 8. cubits in height Sybotae, and the like I might add of many places, Cities, people, fountains, Plants, Engines, and devices, plentiful in many Authors, but I will not trouble the Reader any longer with that, which may be but thought to be unnecessary. Only I cannot contain myself from the fiction of a Swine's name and Testament, or last will, for the mirth and wit thereof, as it is remembered in Coelius, and before in S. jerom, and lastly by Alexander Brassicanus, and Geo. Fabritius, I will express both in Latin and English in this place.  
M. Grunnius Corocotta Porcellus testamentum feci, 
A fiction of of a hog's will & testament  quod quoniam manu mea propria scribere●on potui, scribendum dictavi. Magirus cocus dixit veni huc ever for domi, soliver for fugitive porcelle, ego hody tibi vitam adimo. Corocotta porcellus dixit si qua feci, si qua peccavi, si qua vascula pedibus meis confregi, rogo domine coque, veniam peto, roganti concede. Magirus coquus dixit, transipuer adfer mihi de culina cultrum, ut hunc porcellum cruentum f●ciam. Porcellus comprehenditur à famulis ductus sub die 16. Cal. lucerninas, ubi abundant cymae. Clibanato & piperato consulibus, & ut vidit se moriturum esse, horae spatium petijt, coquum rogavit, ut testamentum facere posset. Inclamavit ad se sues parents, ut de cibarijs suis aliquid di mitteret eyes, qui ait, patri meo verrino Lardino, do lego, dari glandis modios 30. & matri meae veturrinae Scrofae do, lego, dari laconicae siligines modios 40. & sorori meae Quirinae, in cuius votum interesse non potui, do, lego, dari hordei modios, 30. & de meis visceribus dabo, donabo futoribus setas, rixatoribus capitinas surdis auriculas, causidicis & verbosis linguam, bubularijs intestina, esiciarijs femora, mulieribus lumbulos, pueris vesicam puellis caudam, cinaedis musculos, cursoribus & venatoribus talos, latronibus ungulos, & nec nominando coquo, do, lego, ac dimitto popam & pistillam, quae mecum detuleram à quer ceto usque ad haram, liget sibi collum de rest. Volo mihi fieri monumentum ex literis aureis seriptum. M. Grunnius Corocotta porcellus vixit annos D. CCCC.xc. 9 quod si semis vixisset, mill annos Complevisset. Optimi amatores mei vel consules vitae, rogo vos ut corpori meo benefaciatis bene condiatis, debonis condimentis nuclei, piperis, & mellis, ut nomen meum in sempiternum nominetur. Mei domini, & consobrini mei, qui huic testamento interfuistis iubete signari Testes.  
Lucanicus signavit, Tergillus signavit, Nuptialicus sig.  
Celsanus sign. Lardio sign. Offelicus sign. Cymatus sign.  
In English without offence I may translate it thus; I, M. Grunter Hogg-son, little pig have made this my last will and Testament, which because I could not write with my own hand, I have caused it to be indited by other. Magirus the Cook said unto me, come hither thou underminer of houses, thou rooter up of land, fearful, fugitive little Pig, I must this day take away thy life. To whom Hog-son made this answer, If I have done any harm, if I have offended, if I have trod in pieces any vessels of worth under my feet, than I entreat thee good M. Cook pardon me, and grant me my request. But Magirus the Cook said, run (sir-kitchin-Boy) and bring me a knife out of the Kitchen, that I may let this little pig bleed: presently I the little Pig was taken by the servants, and by them led the xiv. day of the calends of Torchlight into the place of Cooleworts, when Fiery-furnace & Pepper-spice were Consuls, and when I saw no remedy but that I must die, I entreated the Cook but an houtes space to make my will. Which when I had obtained, I called my parents and friends about me, and made my will in manner following, Of all my meat and provision left behind me, first I give unto Bore-Browne, my father 30 bushels of Buckmast. Item I give to my mother Town-Sow, forty bushels of the best Weate. Item I give my Sister Whine-pig, 30. bushels of Barley, and for my bowels I bestow them in manner following. I bequeath my bristles to the Cobblers and shoemakers, my brains to Wranglers, my ears to the deaf, my tongue to Lawyers and prattlers, my entrails to the Tripe-makers, my thighs to the Pye-makers, my loins to Women, my bladder to Boys, my tail to young maids, my muscles to shameless Dancers, my Anckle-bones, to Lackeys and hunters, my hooves to thieves.  
Item I give unto this (unworthy to be named Cook) the Knife and the pestle, that I brought out of the spinny of an Oak, into my sty, and so let him tie his Neck with a halter. Also my will is, that there be made for me a monument, wherein shall be engraven in Golden Letters, this inscription or title, M. Grunter Hog-son, Little-Pig, lived nine hundred ninety nine years and a half, and if he had lived but one half year longer he he had lived a thousand years. And you my Lovers and best counsellors of my life, I beseech you do good to my dead carcase, salt it well with the best season of Nutmegs, Pepper, and Honey, that so my name and memory may remain for evermore. And you my Masters and kindred which have been present at the making of my will, I pray you cause your marks to be put thereunto.  
Witnesses; 
Wood-Hogs mark, Bristle-backes mark, Towne-Boares mark,  
Mountaine-Hogs mark, Bacon-Hogs mark, Swill-Hogs mark,  
Marsh-Hogs mark.  I have expressed this discourse for no other purpose but to show the Rea. what proper feigned names have been or may be given to Swine, and so not to hold him any longer in this discourse, 
The epithets of Swine.  I will proceed from the names to the natures of this beast. And first of all to begin with the common and vulgar epithets, which are as so many short definitions as they are words, as that of Horace, Amica sus luto, a durt-lover, cloven footed, beastly, clamorous, Acron-eater, rough, horrible, fearful, sluggish, filthy, unclean, impatient, loud, glad of food, miry, fat, wet, follower, moist, greedy, tender, and milke-sucker, according to the Poets sayings; 
lact mero pascum pigrae mihi matris alumnum,  
Ponat: & Aetolo de sue dives edat.  Swine are in the most countries of the world. 
Countries wherein swine do not breed.  Yet Aristotle and Aetian report, that there are none in Indian, & Arabia Scein: and moreover there is in the people of those countries such a detestation of them, that they cannot endure to eat their flesh, which this is not wrought in them by any instinct or opinion of religion (as it is in the jews) but rather by a natural inclination of the place and region wherein they live, for it is said also that if Swine be brought thither from any other place, they die within short space.  
Pliny affirmeth, that there are Boars among some of the Indians which have horns, and the like is affirmed of the Ethiopians. The Swine of Sicily are accounted the best of all other for food. In Bavaria they are lean, but in Burgundy or the neither Germany, they are fierce, strong, and very fat. Those which are carried into Hispaniola, 
Pet. Martyr  are said to grow to the stature of Mules.  
Now concerning the several parts of Swine, it is most certain that inwardly they do more resemble a man's body then an Ape, for as all writers do affirm, that outwardly the proportion of Apes come nearest to men, according to the Poet's verse; Simia quam similis turpissima bestia nobis. So on the other side a swines Anatomy doth more lively express the inward members and seat of life, and therefore our predecessors did first of all dissect a Swine, and then a man, for the Swine was an example or introduction to the other; and in Swine they choose a lean Hog, because that all the vessels and instrumental parts do better and more clearly appear to the sight then in a fat Hog. There is not according to Aristotle, much marrow in their bones, and their skin is all over rough and hairy, 
The anatomy and several parts  and yet the hair not so thick as an Ox's, yet much longer and stiffer, standing up upon the ridge of the back, the colour of Swine is uncertain and varieth not only after the diversity of the Country, but in every Country it is divers in itself, some are white, some branded, some sanded, some red, some black, some pied, some none of these, and some all of these; yet in Germany for the most part red, and in France and Italy black.  
Betwixt the skin and the flesh there lieth a fat called Lardo lard and Aruina. Their brain is very fat, and in the wain of the Moon it is less than any other beasts. Their eyes are hollow, and stand very deep in their heads, and therefore cannot by Art of man be taken out without danger of death, and if one of them be at any time perished, it is hazard but the Swine dieth.  
Their kickshaws move more downward toward their Noses, and are again drawn up toward their temples, and their forehead is very narrow, by which in ancient time they judged or deemed a fool or foolish unwise disposition, as by standing up of the lips about the canine teeth, betokeneth a contumelious and clamorous railer, and thick lips, and a round mouth standing forth, the disposition of a Hog.  
The snout is long and strong, and yet broad to cast up the earth for food, having on the tip a rising gristle round, and more piked, at the top betwixt the Nostrils, 
Aristotle  wherewithal it first entereth the earth by digging. Upon their under chap there are teeth which grow out of their head, and the Boars have some which the females have not: For even as the Elephant hath two teeth growing downward, so hath the Boar two growing upward. The male as we have said, hath more than the female, and neither of both do lose or change them by any corpse of nature. As the Horse hath his mane, so hath a Swine certain bristles on his Neck (called therefore by the Grecians Lophia,) this neck is broad and thick, and in it lieth the strength of the beast, and therefore it is observed by the Physiognomers that a man with such a neck is an angry fool.  
The collop next to the neck called vulgarly Callasum, aught to be broad & stiff. It is said of sore hearts that they have their gall in their ears, and indeed in the ears of Swine there is found a certain humour not much unlike to a gall: yet less liquid, and therefore by reason of the density or thickness thereof, comparable to the humour of the Spleen. The ventricle is large to receive much meat, and to concoct it perfectly, we call it vulgarly the buck, and there are in it but few smooth ribs or crests, and in the liver parts which are very great, there is a certain hard thing white like a stone. The females have twelve udders or dugs under the belly, but never less then ten, if they want of twelve, and the Boars have their stones on their seat behind them joined together, which being taken off, are called by the Latins Polimenta.  
But in the female there is a great miracle of nature, for the place of conception is only open to the udders or downward, but when her lust cometh on her, 
Aristotle.  by often tickling and striving she turneth it about to meet with the Boars instrument in generation.  
And this bag is called Apria, which hangeth in the female inward, as the stones of the Boar do outwardly. In some places there are Swine which are not clovenfooted, but whole hooved like a Horse, yet this is very seldom or accidental, for the most part all are clovenfooted, Aristotle affirmeth, that there are Swine whole hooved, in Illiria, Poeonia, and Macedonia, and Albertus saith, that he hath been informed of some such seen in England, and also in Flanders.  
The Ankles are doubtful, as it were in proportion betwixt the Ankle of a whole and of a cloven hose. Now by this that hath been said and shall be added, we must make up the description of a perfect Swine, for the better knowledge of the Reader, which may be this, 
The choice of outward 〈◊〉 likes of the best Swine.  of a strait and small head. The best form is to have large members, except the head and feet, and of one uniform colour, not parted or variable, not old, but of a good race or breed.  
There be some that for the choice of their Swine do make this observation, they choose them by their face, by the race, and by the Region, by the face, when the Boar and Sow are of good and beautiful aspects; by the race, if they bring forth many and safely, not casting Pigs, by the Region when they are not bred where they be of a small, slender, or vile stature, and especially this is observed in the Male, because that in all beasts they are oftentimes more like the sire then the Dam; therefore it is better in Swine to have a thick, round, and well set Hog, than a long sided one, howbeit some approve Hogs with long Legs. The buttocks ought to be fleshy, the belly large and prominent, and the Snouts short and turning upward, yet the Sow is best, that hath the largest sides, if all the other members be correspondent.  
Likewise in cold Countries they must choose their Swine with rough and thick hair, but in warmer and more temperate Climates, any hair be it never so small will serve the turn, especially if it be black. And thus much shall serve in this place for their several parts and members: Now we will proceed on to their nourishment and copulation.  

The ●ood o● 〈◊〉.  It is most certain that Swine are of a hot temperament, and for that cause it cometh to pass that they do not lose their Winter hair, for by reason of the fat near to their skin, there is abundance of heat which keepeth fast the roots of the hair. Their food therefore and nourishment is easily digested in every part, for that which is so strong in the nouriture of the hair, must needs be of correspondent power in other parts. Some have thought that Swine care not for Grass or Herbs, but only roots, and therefore hath a peculiar snout to attain them, but I find by experience that they will eat grass above the earth, aswell as roots beneath, & they love to feed in herds together. They love above measure Acorns, and yet being given to them alone they are hurtful, and bring no less damage to them then to Sheep (though not so often) especially to Sows that be with pig. The best time for gathering of Acorns is in November, and it is a work for Women and Children. The Woods of Italy are so full of Acorns that they nourish abundance of Swine, and that therewith are fed the greatest part of the Roman people.  
They delight also in Bucke-mast, and that meat maketh the Swine's flesh light, easy of digestion, and apt for the stomach: In some Country's Haws have the same virtue to fat Hogs, 
〈◊〉  that is in Acorns, for they make them weighty, strait, neat, and sweet. The next unto this Holm Berries do fat Hogs, saving that they procure looseness, except they be eaten by little and little. There is a tree which hath such bitter fruit (called Haliphlocus) whereof no beast will taste, hereof Hogs will taste, but in extreme famine and hunger, 
Pl●●ius  when they are without all other food and meat.  
The fruit or Apples of Palmtrees (especially such as grow in salt grounds near the Sea sides, as in Cyrene of Africa, and judea, and not in Egypt, Cyprus, Syria, Helvetia, and Assiria) do fatten and feed Hogs: And indeed there is scarce any food whereof they do not eat, as also no place wherein they pick not out some living, both in Mountains, and Fens, and plain fields, but best of all near waters, wherein by the banks sides they gather many sweet and nourishable morsels.  
There are no better abiding places for Hogs than are the woods, wherein abound either Oaks, Beeches, Corketrees, Holme, wild Olives, Tamariske, Hasels, Apples, or Crabtrees, white Thorn, the Greek Carobs, Pine-trees, Corne-trees, Lotetrees, 
places of their abode.  Prune-trees, Shrubs, Haws, or wild Pears, or Meddlers, and such like; for these fruits grow ripe successively one after the other, for there is no time of the year wherein some of them are not to be gathered soft and norishable, whereby the herds of swine may be maintained.  
But if at any time this food cease, and not to be found, then must there be some other provision out of the earth, such as is corn, or grains, and turn your Hogs to moist places where they may pick up worms, and suck up fat fenny water, which thing is above all other things grateful to this beast, for which cause it pleased the Holi-ghost in scripture to compare the pleasure that beastly men take in sinning to the wallowing of swine in the mire. The Dog (saith S. Peter) is returned to his vomit, and the Sow that was washed to wallow in the mire. For this cause also you must suffer them to dig in the water, and to eat Canes and wild Bul-rushes, likewise the roots and tops of watercresses; and you must provide to lay up for them in water Acorns, and not spare corn to give it them by hand, as Beans, Pease, Fitches, Barley and such like: And Columella (from whom I have taken these instructions) addeth moreover, that in the spring time before your Hogs go abroad to bite at the sweet and fresh-growing-hearbes, 
Varro  lest they provoke them to looseness, you must give them some sodden drink, wash or swill, by virtue whereof that mischief must be avoided, for if it be not, such leanness will follow, that it will overthrow and kill them.  
In some Countries they also give them the escapes or refuse Grapes of Vintage, 
Aelianus.  and moreover the fruits of yew tree, which is poison to Dogs. Aristomachus the Athenian by many and sundry praises advanceth threeleaved grass, and among other, for that as when it is green it is commodious for sheep, so being dried it is wholesome to swine. They love green corn, yet it is reported that if swine eat of it in the Isle of Salamine, their teeth by the law of the country are beaten out of their mouths. It is wholesome to give them crude or raw barley, especially to a Boar when he is to couple with a sow, but unto a sow with pig sod.  
There is in Bavaria a kind of Scallion which beareth a red-purple-flower, like to the flower of the Lily of the valleys, which is greatly sought after and devoured by swine. They also seek after wild Vines, and the herb called Hogs-bread, and the root of wild rapes, which beareth leaves like unto violets but sharper, and a white root without milk: By some it is called Buchspicke, because it groweth in woods among Beeches. They eat also flesh, and abstain not from fat Bacon, and herein they differ from most of the ravening creatures, for Dogs will not taste of dogs flesh, and Bears of Bears, yet will Hogs eat of Swine's flesh, yea many times the dam eateth her young ones: And it is found that swine have not abstained from the flesh of men and children, for when they have been slain by thieves, before they could be found, 
Albertus. Aelianus.  the greatest part of their body was torn in pieces and eaten by wild swine. And indeed as we see some Hens eat up the Eggs that they themselves have laid, so shall we observe some sows to devour the fruits of their own wombs, whereat we ought not to marvel as at a monstrous or prodigious thing, but rather acknowledge a natural voracity, constrained in them through famine and impatience.  
They also eat Snails and Salamanders, especially the Boars of the mountains in Cilicia, and although there be in Salamanders a very deadly poison, yet doth it not hurt them at all, but afterward when men or beasts taste of such a swine's flesh, the operation of the poison worketh upon them mortally: neither is this any marvel, for so it is when a Frog eateth of a Toad: and whereas if a man eat Hemlock, presently all his blood congealeth in his body and he dieth, but if a Hog eat thereof, he not only not dieth, but thriveth and groweth fat thereby.  
Aristotle reported one great wonder of a place about Thracia (as he saith) wherein for the compass of twenty paces there groweth Barley, whereof men eat safely, but Oxen, and sheep, and other creatures avoid it as mortal poison, and swine will not vouchsafe to taste of men's excrements that have eaten thereof, but avoid them carefully.  
As swine delight in meat, so also they delight more in drink, and especially in the Summer time, and therefore they which keep sucking Sows, must regard to give them their belliful of drink twice a day, and generally we must not lead them to the waters as we do Goats, and sheep, but when the heat of Summer is about the rising of the Dog-star, we must keep them altogether by water sides, that so they may at their own pleasure, both drink and lie down to wallow in the mire, and if the coasts be so dry that this cannot be obtained or permitted, then must they have water set in troughs and vessels, whereof they may taste at their own pleasure, for otherwise through want of water they grow liver and lung sick.  

Columella  The miry water doth most quickly make them fat, and they will drink wine or beer unto drunkenness, and in those countries where Grapes grow if the swine come into the vintage, they grow drunk with eating of grapes. Also if the Leeze of wine be mingled with their meat, they grow fat above measure and senseless in their fat, whereby it hath been seen that a mouse hath eaten into the sides of a fat Hog without the resistance of the beast: and the like is reported by Pliny of the son of L. Apronius who had been a Consul, for his body grew so fat that it was taken from him his body remaining immovable. And in the spring time Swine of their own accord grow so fat, that many times they cannot stand on their legs their bodies be so heavy, nor go any whit, so that if they are to be removed, they are not to be droven but to be carried in a cart.  
Varro and Crescentiensis do report admirable things of the fatness of swine For first Varro saith, 
The great fatness of swine.  that he received knowledge from a credible honest man in Portugal, of a Swine that there was killed, the offal whereof with two ribs was sent to Volumnius a Senator, which weighed twenty and three pounds, and the fat betwixt the skin and the bone, was a foot and three fingers thick. Unto this he addeth the story of the Arcadian Sow, who suffered a mouse to eat into her fat, and breed young ones therein, after she made a nest: which thing he likewise affirmeth of a Cow. And Crescentiensis reporteth of an other Lusitenian Swine, which after the death, weighed five hundred seventy and five pounds, and the Lard of that Hog was one foot and three fingers broad. And the like may be said of a Hog at Basill, nourished by a certain Oile-man, in whose lard or fat, after his death were found many passages of mice too and fro, which they had gnawed into his body without the sense of the beast.  

The meat & best manner to fatten Hogs.  Hog's grow fat in short time. In ancient days (as Pliny writeth) they put them up to fatting threescore days, and first of all they made them fast three days together, after six days they may senciblie be perceived to grow fat. There is not any beast that can better or more easily be accustomed to all kinds of food, and therefore doth very quickly grow fat, the quantity and stature of their body considered, for whereas an Ox or Cow, or Hart, and such like Beasts ask long time, yet a Swine which eateth of all sorts of meat, doth very quickly even in a month or two or three at the most, prove worthy the knife and also his masters table, although in some places they put them up to fatting a whole year together, and how much they profit and gather in their feeding, it is very easy for them to observe that daily keep and attend them, and have the charge and overseeing of them.  
And there must be had great care of their drink. In Thracia, after they put up a Hog to fatting, they give him drink the first day, and then let him fast from drink two days, and so give him drink by that proportion, till the seventh day, afterward they observe no more diet for their Swine, but give them their fill of meat and drink till the slaughter day. In other Countries they diet them in this sort: After Beans and Pease they give them drink abundantly, because they are solid and hard, but after Oats and such like, as meal, they give them no drink, lest the meal swim up and down in their belly, and so be ejected into the excrements without any great profit. There is nothing whereon it liveth, but thereby it will grow fat except grazing, and therefore all manner of grain, Millet seed, Figs, Acorns, Nuts, Pears, Apples, Cucumbers, Roots, and such things cause them to rise in flesh gratefully, and so much the sooner if they be permitted to root now and then in the mire.  
They must not be used to one simple, or unmingled, or uncompounded meat, but with divers compounds, for they rejoice in variety and change like other beasts, for by this mutation of food, they are not only kept from inflammation and windiness, but part of it alway goeth into flesh, and part into fat.  
Some use to make their sty wherein they are enclosed to be very dark and close, 
Aelianus  for their more speedy fatting, and the reason is good, because the beast is more apt to be quiet. You shall have Bakers that will fat their Hogs with bran, and in Elsatia a country of Germany, they fat them with Beane-meale, for thereby they grow fat very speedily, and some with barley meal wet with flat milk. And in the Alps they fat them with Whey, whereby their fat and flesh groweth more white and sweet then if they were fatted with Acorns, yet whey is very dangerous: for such is the ravening intemperancy of this beast to swil in whatsoever is pleasant to his taste, that many times in drinking of Whey their bellies grow extended above measure, even to death, except that they be dieted by a wife keeper, and driven up and down not suffered to rest till it flow forth again backward.  
Ba●ly is very nourishable to them, whether it be sod or raw, and especially for Sows with Pig, for it preserveth the young ones till delivery, and at the farrowing causeth an easy and safe pigging. And to conclude this part, Millers and Bakers fat with meal and bran, brewers with Ale or Barley steeped in Ale, Oyle-men with the refuse of Nuts and Grapes.  
Some again there be that grew fat with the roots of Ferne. 
Al●ertus.  When a Sow is very fat she hath alway but little milk, and therefore is not apt to make any good tidie pigs, and yet as all other beasts grow lean when they give suck, so also doth swine. All swine in hot regions by reason of a viscous humour, groweth more fat than in the cold regions. In that part of Frisia near Germany, they fat Oxen and swine with the same meat, for there you shall have in one stable an Ox, and a Hog tied behind him at his tail, for the Ox being tied to the rack eateth Barley in the straw & chaff, which he swalloweth down without chewing, and so the softest thereof is digested in his belly, & the other cometh forth whole in his dung, which the Hog licketh up and is therewithal fattened. And it is to be remembered, that swine gelded or splaied, do sooner fatten than any other.  
To conclude, they love the dung of men, and the reason thereof is, because the seat of their lust is in their liver which is very broad and insatiable, and there is nothing that hath a duller sense of smelling then this Beast, and therefore it is not offended with any carrion or stinking smell, but with sweet and pleasant ointments, as we shall show afterwards.  
Concerning their generation or copulation, 
Of the copulation and b●eed of Swine.  it is to be noted that a Boar or male swine will not remain of validity and good for breed past three year old, by the opinion of all the ancient, for such as he engendereth after that age, are but weak and not profitable to be kept and nourished. At eight months old he beginneth to leap the female, and it is good to keep him close from other of his kind for two months before, and to feed him with Barley raw, but the sow with Barley sodden. One Boar is sufficient for ten Sows, if once he hear the voice of his female, desiring the Boar he will not eat until he be admitted, and so he will continue pining, and indeed he will suffer the female to have all that can be, and groweth lean to fatten her; for which cause Homer like a wise husbandman prescribeth, that the male and female Swine be kept asunder till the time of their copulation.  
They continue long in the act of copulation, and the reason thereof is, because his lust is not hot, nor yet proceeding from heat, yet is his seed very plentiful. They in the time of their copulation are angry, & outrageous, fight with one another very irefully, and for that purpose they use to harden their ribs by rubbing them voluntarily upon Trees. They choose for the most part the morning for copulation, but if he be fat and young, he can endure it in every part of the year & day, but when he is lean, and weak, or old, he is not able to satisfy his females lust, for which cause she many times sinketh underneath him, and yet he filleth her while she lieth on the ground, both of them on their buttocks together.  
They engender oftentimes in one year, the reason whereof is to be ascribed to their meat or some extraordinary heat, which is a common thing to all that live familiarly among men, and yet the wild swine couple and bring forth but once in the year, because they are seldom filled with meat, endure much pain to get and much cold, for Venus in men and beasts, is a companion of satiety, and therefore they only bring forth in the springe time, and warm weather, and it is observed that in what night soever a wild Hog or sow farroweth there will be no storm or rain. There be many causes why the tame domestical Hogs bring forth and engender more often then the wild, first because they are fed with ease, secondly because they live together, without fear, & by society are more often provoked to lust, on the otherside the wild swine come seldom together, and are often hungrey, for which cause they are more dull and less venereous, yea many times they have but one stone, for which cause they are called by Aristotle and the ancient Grecians Chlunes, and Monorcheis.  

The times of a ●ows bo●●g  But concerning the sow, she beginneth to suffer the Boar at eight months of age, although according to the diversity of regions and air, they differ in this time of their copulation, for some begin at four months, and other again tarry till they be a year old, and this is no marvel, for even the male which engendereth before he be a year old, begetteth but weak, tender, and unprofitable Pigs. The best time of their admission is from the Calends of February unto the Vernal Equinoctial, for so it happeneth that they bring forth the young in the summer time, for four months she goeth with young, and it is good that the pigs be farrowed before harvest, which you purpose to keep all the year for store.  
After that you perceive that the sows have conceived, then separate them from the bores, lest by the raging lust of their provoking, they be troubled and endangered to abortment. There be some that say, a sow may bear young till she be seven year old, but I will not strive about that whereof every poor swineherd may give full satisfaction. At a year old a sow may do well, if she be covered by the bore in the month of February.  
But if they begin not to bear till they be twenty months old, or two years, they will not only bring forth the stronger, but also bear the longer time even to the seventh year, and at that time it is good to let them go to rivers, fens, or miry places, for even as a man is delighted in washing or bathing, so doth swine in filthy wallowing in the mire; therein is their rest, joy, and repose. Albertus reporteth, that in some places of Germany a sow hath been found to bear young eight years, and in other till they were fifteen years old▪ but after fifteen year it was never seen that a sow brought forth young pigs. If the sow be fat, she is always the less prone to conceive with young, whether she be young or old.  
When first of all they begin to seek the Boar, they leap upon other swine, and in process cast forth a certain purgation called Apria, which is the same in a sow which Hippomanes is in a mare, than they also leave their heard-fellowes, which kind of behaviour or action, the Latins call by a peculiar Verb Subare, and that is applied to harlots and wanton Women, by Horace: 
jamque subando,  
Tecta cubilia tectaque rumpit.  We in English call it Boaring, because she never resteth to show her desire till she come to a boar, and therefore when an old Woman lusteth after a man, being past lust by all natural possibility, she is called Anus subans. And the beast is so delighted with this pleasure of carnal copulation, that many times she falleth asleep in that action, and if the male be young or dull, 
Plinius.  then will the female leap upon him and provoketh him, yea in her rage she sets many times upon men and Women, especially if that they do wear any white Garments, but this rage of lust is abated, if their Apria and privy place be wet and moistened with Vinegar. They have their proper voices and cries for this time of their boaring, which the boar or male understandeth presently.  
They are filled at one copulation, and yet for their better safeguard, and to preserve them from abortment, it is good to suffer the boar to cover her twice or thrice, and more over, if she conceive not at the first, then may she safely be permitted three or four times together, and it is observed that except her ears hang down flagging, and carelessly, she is not filled but rejecteth the seed, but if her ears fall downward, and so hang all the time that the Boar is upon her, then is it a most certain token that she is filled, and hath conceived with young.  
After four months (as we have said) the Sow farroweth her Pigs, that is to say, in the fifth month, as it were in the seventeenth week: For so is this beast enabled by nature to bear twice in the year, and yet to suck her young ones two months together. And there is no cloven-footed-beast that beareth many at a time except the Sow, except in her age, for than she beginneth to lose her Apria or purgation, and so many times miscarrieth, and many times bear but one. Yet this is marvelous that as she beareth many, so she engendereth them perfect without blindness, lameness, or any such other distress, although as we have said before, that in some places you shall see Swine whole hooved like a Horse, yet most commonly and naturally their feet are cloven, and therefore is the wonder accounted the greater of their manifold multiplication, and the reason thereof may arise from the multitude and great quantity of their food, for the humour cannot be so well avoided and dispersed in so little a body as Swine have, as in Mares and Cows, and therefore that humour turneth to multiply nature and natural kind, and so it cometh to pass, 
Niphus.  that by overmuch humour turned into a natural seed, it breedeth much young, and for little humour it bringeth forth a few Pigs, and those also are not only perfect, but also she is sufficiently furnished with Milk to nourish them, till they be able to feed themselves. For as a fat ground or soil is to the plants that groweth on it, even so is a fruitful Sow to the pigs which she hath brought forth. 
Aristotle The number which a Sow beareth.   
Their ordinary number which they bring forth and can nourish is twelve, or sixteen at the most, and very rare it is to see sixteen brought up by one Sow. Howbeit it hath been seen that a Sow hath brought forth twenty, but far more often seven, eight or ten. There is a story in Festus of a Sow that brought forth thirty at a time, his words be these;  
The Sow of Aeneas Lavinius did bring forth thirty white Pigs at one time, wherefore the Lavinians were much troubled about the signification of such a monstrous farrow, at last they received answer, that their City should be thirty years in building, and being so they called it Alba, in remembrance of the thirty white Pigs. And Pliny affirmeth, that the Images of those pigs and the Sow their dam, were to be seen in his days in public places, and the body of the Dam or Sow preserved in Salt by the priests of Alba, to be showed to all such as desired to be certified of the truth of that Story.  
But to return to the number of young pigs which are ordinary and without miracle bred in their dams belly, which I find to be so many as the Sow hath dugs for, so many she may well nourish and give suck unto, and not more, and it seemeth a special work of God which hath made this tame beast so fruitful, for the better recompense to man for her meat and custody. By the first farrow it may be gathered how fruitful she will be, but the second and third do most commonly exceed the first, and the last in old age is inferior in number to the first.  
Juvenal hath a comparison betwixt a white sow and an Heighfar. Scropha foecundior alba, more fruitful than a white Sow, but belike the white Sows do bring more than any other colour. Now the reason of the Poet's speech was because that there was an Heighfar in the days of Ptolemy the younger, which at one time brought forth six Calves; Whereupon came the proverb of Regia Vaccula, for a fruitful Cow, for Helenus telleth this to Aeneas. Upon the Sow and thirty pigs there is this answer of the Oracle to the Laviniens concerning Alba: 
Cum tibi sollicito secreti ad fluminis undam,  
Littoreis ingens, inventa sub ilicibus sus,  
Triginta capitum foetus enixa iacebit,  
Alba solo recubans, alibi circum ubera nati,  
Is lecus urbis erit, requies ea certe laborum.  And Juvenal saith thus of it; 
Conspicitur sublimis aper cui candida nomen,  
Scropha dedit laetis phrygibus mirabile sumen,  
Et nunquam visis triginta clara mamillis.   
When the young one cometh forth of the Dams belly wounded or imperfect, by reason of any harm therein received, (it is called Metacherum) and many times swine engender Monsters, which cometh to pass oftener in little beasts then in the greatest, because of the multitude of cells appointed for the receipt of the seed, by reason whereof, sometimes there are two heads to one body, sometimes two bodies and one head, sometime three Legs, sometime two before and none behind, such were the Pigs without ears, which were farrowed at that time that Dionysius the Tyrant went to War against Dion, for all their parts was perfect but their ears, as it were to teach how inconsiderately against all good counsel, the Tyrant undertook that voyage; Such are commonly found to be bred among them, also now and then of an unspeakable smallness like Dwarves, which cannot live, having no mouth nor ears, called by the Latines Aporcelli: If a Sow great with Pig do eat abundantly of Acorns, it causeth her to cast her farrow and to suffer abortement, and if she grow fat, then is she less fruitful in Milk.  
Now for the choice of a Pig to keep for store, it must be chosen from a lusty and strong dam bred in the Winter time, (as some say) for such as are bred in the heat of Summer are of less value, because they prove tender, small, and overmoyst, and yet also if they be bred in the cold of winter they are small, by reason of extreme cold, and their Dams forsake them through want of Milk: and moreover because they through hunger pinch and bite their dugs, so as they are very unprofitable to be nourished and preserved in the Winter time, rather they are fit to be killed and eaten young.  
But this is to be observed for reconciliation of both opinions, namely, that in hot Countries such Hogs are preferred that be bred in the Winter, but in cold such as are bred in March or April: within ten days after their farrowing they grow to have teeth, and the Sow ever offereth her foremost Dug to the pig, that cometh first out of her belly, and the residue take their fortune as it falleth, one to one, and another to another, for it seemeth she regardeth the first by a natural instinct, not so much to prefer it, as that by the example thereof the residue may be invited to the like sucking by imitation, yet every one (as Tzetzes saith) keepeth him to his first choice. And if any of them be taken away from his Dug that is killed or sold, that dug presently drieth and the Milk turneth backward, and so until all be gone, one excepted, and then it is nourished with no more than was ordained at the beginning for it. If the old Sow want Milk at any time, the supply must be made by giving the young ones fried or parched Corn, for raw Corn or drink procureth looseness, and it is best for them to be suckled in the place where their Dam usually abideth.  
For weaning of them it is not good to let more than five or six suck of her at one time, for although every one suck but his own Dug, yet by the multitude, the Milk is dried up: After two months' old they may safely be disjoined from their Dame and weaned, so as every year the Sow may breed eight months, and give suck four: it is best to let them feed asunder from their dams till they have urterly forgotten to suck. And thus much for the procreation and nourishment of old and young Swine.  

The office & first institution of Swineheardes.  This beast loveth society and to live in herds or flocks together, and therefore the ancients have invented Hogge-keepers, whom they call Swyneheardes, wherein there was wont to be considered these instructions, first he accustomed them to the sound of his horn, for by that he called them abroad out of their folds to their feedings, for they never suffered above twelve together at the trough or parcel of meat. It becometh a Swyneheard (saith Collumella) to be vigilant, diligent, industrious, and wise, for he must carry in his head the state of all that he nourisheth, both old and young, barren and fruitful, and consider the time of their farrowing, whether they be near at hand or far off, that so none may be lost through the want of his observation, being farrowed, he must consider and look upon them to see which are fit for store, and which are not, what are their natures and probabilities, how much milk their dam is able to afford them, and how many she is to bring up, especially to regard that every Sow bring up no more than her own pigs, for swine being out of the sty do mingle one with another, and lose their own young ones, and when she lieth down to give them suck, she dareth her paps as well to strangers as to her own, and therefore herein must the care and wit of the herdsmen appear, for if there be many he must shut up every Sow with her young, and if that cannot be, then with a little Pitch or Tar let him give several marks to the several farrowes, that so his memory may not be confounded. Another remedy to avoid the confusion of young Pigs one among another, is so to frame the threshold of the sty, that the pigs may not be able to go in and out, for the Sow can more easily go over, and so she may be eased of their company, and they safely included at home, and so shall no stranger break into them; but every one in their own nest expect the return of their dam, which ought not to exceed the number of eight, for although the soecundity of Swine be great, yet it is better to kill off two or three if their number be above eight, then to permit them to suck their dam, for this multitude of suckers do quickly draw away all nourishment from the dam: and when they are but eight at the most, regard must be had that the Sow be welfed with sod barley or such like, least through a covetous pinching of the beast, leanness follow to her overthrow & destruction. Another point of a good swineherd, is to sweep oftentimes the sty, for although such be the nature of the beast that it defileth all things, and will be wallowing in the mire, yet will she also be very desirous of a clean lodging, and delight much in the same; and when they be shut up they must not be enclosed like other beasts altogether, for one of them will throng and lie upon another, but there must be several porches and hatches to seaver & distinguish their lodgings so as the great with pig may lie in one place, 
Collumella Palladius  and the other ready to be delivered by themselves, free from all incursion & violence. These divisions or separations ought to be some 3. or 4. foot high, so as they may not be able to leap over to one another, & not covered, to the intent that every swine heard both man & Boy may freely look over to them, and tell them if any chance to be missing, or else help a poor pig when it is over laid by his dam.  
Whensoever the Swineherd cleanseth the sty, then let him cast in sand or some other drying thing into it, that all the moisture and witness may be drunk up. The dam ought not to be permitted for the first ten days to go forth of the stable, except to drink, and afterward let her go abroad into some adjacent pasture, not far off, that so by her often return she may the better give suck to her young ones. When the little ones are a fortnight or three weeks old, they desire to follow their parent, wherefore they must be shut up from their mother, and feed alone in her absence, that they may better endure it, afterward when they shallbe weaned. They must be fed in the summer time in the morning, before the heat be strong, and in the heat of the day led into some watery or shadowy place, that so they may be freed from extremity till the cool of the day return again, where in they must be suffered to feed. In the winter time, they are not to be led abroad till the frost and ice be thawed and dissolved. Ten Boars are sufficient for an hundred Sows, & although some keep five or six hundred in a heard, as we may read in scripture of the great herds of Swine, into which our saviour Christ permitted the Devils to enter, yet is it not safe or wholesome to keep above an hundred together, for a less flock or heard requireth less cost, charge, and attendance. There is a speech of Tremellius Scrofa, tending to the commendation of the custody or nourishing of Swine, for thus he writeth: Agriculturae ab initio sui studiosus, nec de pecore suillo mihi mino cura est, quam vobis magnis pecuarijs. Cui enim ears non est communis? quis enim nostrum fundum colit quin sues habent, & qui non audierit putras nostros dicere ignanum & sumptus sum esse, qui succidiam in carnario suspendit potius ab laniario quam ex domestico fundo? That is to say, I have been long given to follow husbandry, and I have alway had as great care of my Swine, as other men of greater cattle. For what is there, whereunto swine are not profitable? who tilleth land and keepeth not hogs, and who hath not heard our fathers say, that he is an idle ill husband which hangs up all his provision in the shambles, and liveth rather upon the Butchers, then upon his own ground? Thus far Tremellius.  
Another part of a good Swinehard is, to look to the gelding of his swine, and splaying of the females, for if all be suffered to procreate and engender it is more danger that Swine would in short time eat up men, rather than men Swine. The Latins call such a Hog gelded Macalis, and Porcastrus, that is Porcus castratus, the Germane ein barg, or Boetz, from whence seemeth to be derived our English Barrow-hog (for so we call a gelded-male-hog) and a female Basse. 
Pliny  The best time therefore to geld them is in the old Moon, or as we say in the wain of the Moon, but Hesiod prescribeth, that an Ox and a Boar should be gelded in the second quarter and first day thereof, and Aristotle is of opinion that is skilleth not what age a Boar be when he is libbed; but it is clear by the best experienced among these beasts, there are two times of gelding them; one in the spring, and the other in the Autumn, and this is to be done after a double manner; First, by making two incisions or wounds upon his stones, out of which holes the stones are to be pressed forth.  
The second way is more perilous, yet more cleanly; for first of all at one wound or incision they take out one stone, then that being forth, with their knife they cut the small skin which parteth the stones in the cod, and so press forth the second stone at the first wound, afterward applying to it ordinary medicines, such as we will describe in the treatise of their diseases.  
And the opinion of Varo is, that it is good to lib them at half a year old, or at a year old, or at three or four year old, for their better fatting; but best at a year, and not under half a year. When the stones are taken forth of an old Boar, suppose two, or three or four year old, they are called by the Latins Polimenta, because with them they polished and smoothed garments.  
The female also is gelt or splayed, (although she often bore pigs) whereof they open the side (near her loins) and take away from her Apria, and receptacles of the Boars seed, 
●●s●us  which being sewed up again, in short time is enclosed in fat; this they do by hanging them up by their forelegs, and first of all they which do it most commodiously, must cause them to fast two days before; and then having cut it, they sew up and close fast again the wound or incision, and this is done in the same place of the female, that the stones are to be taken out in the male (as Aristotle writeth) but rather it appeareth by good examination and proof, that it is to be cut out on the right, against the bone (called os sacrum. 
Abenzoor ) And the only cause of this Sow-gelding is, for their better growth and fattening; which in some Countries they use, being forced thereunto through their penury & want of food; but whereas is plenty of food, there they never know it: and the inventors hereof were the Grecians, whose custom was to cut out the whole matrix. And thus much for the libbing, gelding, and splaying of Swine.  

The nature of this beast ●●●manius Pliny  This beast is a most unpure and unclean beast, and ravening; and therefore we use (not improperly) to call Obscene and filthy men or women, by the name of Swine or Sows. They which have foreheads, eyelids, lips, mouth, or Neck, like Swine, are accounted foolish, wicked, and wrathful: all their senses (their smelling excepted) are dull, because▪ they have no articles in their hearts, but have thick blood, and some say, that the acuteness and ripeness of the soul, standeth not in the thickness of the blood, but in the cover and skin of the body, and that those beasts which have the thickest skins, are accounted the most blockish & farthest from reason but those which have the thinnest & softest, are the quickest of understanding: an example whereof is apparent in the Oyster, Ox, and Ape. They have a marvelous understanding of the voice of their feeder, and as ardent desire to come at his call, through often custom of meat, whereupon lieth this excellent story. When certain pirates in the Tirrhene sea, had entered a Haven, and went on land, 
Aelianus  they came to a Swine's sty and drew out thereof divers Swine, and so carried them on shipboard, and losing their Anckers and tackle, do departed and sail away. The Swine herds seeing the pirates commit this robbery, and not being able to deliver and rescue their cattle because they wanted both company & strength, suffered the thieves in silence to ship & carry away their cattle: at last, when they saw the thieves rowing out of the port, and launching into the deep, than they lift up their voices and with their accustomed cries or calls, called upon their Swine to come to their meat; assoon as the swine heard the same, they presently got to the right side of the vessel or bark, and there flocking together, the ship being unequally balanced or laden, overturned all into the sea, and so the pirates were justly drowned in reward of the theft, and the stolen Swine swum safely back again to their masters and keepers. The nature of this beast is to delight in the most filthy and noisome places, for no other cause, (as I think) but because of their dull senses. Their voice is called Grunnitus gruntling, Sordida sus pascens ruris gramina grunnit, which is a terrible voice to one that is not accustomed thereunto, (for even the Elephants are afraid thereof) especially when one of them is hurt or hanged fast, or bitten, than all the residue as it were in compassion condoling his misery, run to him and cry with him, and this voice is very common in swine at all hands to cry, except he be carried with his head upwards, towards heaven, & then (it is affirmed) he never crieth, the reason whereof is given by Aphrodisien: because it is alway acustomed to look downward, and therefore when it is forced to look upward it is suddenly appalled and afraid, held with admiration of the goodly space above him in the heavens, like one astonished, holdeth his peace (some say that then the artery of his voice is pressed) and so he cannot cry aloud. There is a fish in the river Achelous which gruntleth like a hog, whereof Juvenal speaketh, saying: Et quam remigibus grunnisse Elpenor a porcis. And this voice of swine is by Caecilius attributed to drunken men. The milk of Swine is very thick, and therefore cannot make whey like a sheeps, howbeit it suddenly coagulateth and congealeth together. Among divers males or Boats when one of them is conqueror, the residue give obedience and yield unto him, and the chief time of their fight or discord is in their lust, or other occasions of food, or strangeness, at which time it is not safe for any man to come near them, for fear of danger from both parties, and especially those which wear white garments. And Strabo reporteth in general of all the Belgian Swine, that they were so fierce, strong, and wrathful, that it was as much danger to come ner them as to angry wolves. Nature hath made a great league betwixt Swine and Crocodiles, for there is no beast that may so freely feed by the banks sides of Nilus, 
Herus  as the swine may, without all hurt by the Crocodil. Other Serpents, especially the smaller Serpents which are oftentimes devoured by Swine, Aristotle saith, that when many of them are together they fear not the wolf, & yet they never devour any wolf, but only with their scarring and gruntling noise fear them away. When a wolf getteth a swine, 
Calcaguinus Varro Plinius Sextus  he devoureth him, and before he can eat him, draggeth him by the ears to some water to cool his teeth in his flesh (which above measure burn in devouring his flesh.) It hath been seen that a Lion was afraid of a Sow, for at the setting up of his bristles he ran away. It is reported that swine will follow a man all the day long which hath eaten the brain of a Crow in his pottage: and Nigidius affirmeth, that Dogs will run away from him that hath pulled off a tick from a swine's back. The people of Mossynaecum did engender man with Woman public like swine, and Stobaeus writing against women saith, that some of them are derived from one beast, and some from another, and namely a woman descended of a Sow sitteth at home, and doth neither good nor harm: but Simonides writeth otherwise, and namely that a woman borne of a Sow sitteth at home suffering all things to be impure, unclean, and out of order, without decking, dressing, or ornament, and so she groweth fat in her unwashed garments. And there are many fictions of the transforming into swine. Homer feigneth that the companions of Ulysses were all by Circe's turned into swine, which is interpreted in this manner; Circe to signify unreasonable pleasure, Ulysses to signify the soul, and his companions the inferior affections thereof, and so were the companions of Ulysses turned into swine by Circe, When unreasonable pleasures do overcome our affections and make us like swine in following our appetites: and therefore it was the counsel of Socrates, that no man should at banquet eat more than sufficient, and those which could not abstain from them, should forbear their company that persuaded them to eat when they were not hungry, & to drink when they were not thirsty, and therefore he supposed that it was said in jest that Circe turned men into swine. When as Ulysses by his own abstinence and Mercury his counsel, was delivered and saved from that most savage transformation, which caused Horace thus to write; 
Ulysses si bibisset pocula Circe's— Cum socijs  
Vixisset canis immundus vel amica luto sus. 
Xenophon   And from this came the original proverb of Porcellus Acarnanius for a tender and delicate person, used so to fullness, that all penury is death unto him. Sweet savours as we have showed already, are very hurtful to swine, especially the sweet oil of Marjoram. Whereupon came the proverb Nil cum amar acino sui, and Lucretius speaketh hereof in this sort; 
Denique amaracinum fugitat sus & timet omne,  
unguentum: nam setigeris subus acre venenum est:  And for this cause Tullius Cicero saith, Illi alablastrus putaet unguenti plena. That is, A box of Alabaster full of ointment is displeasing to this beast, for as the Scarabee or Horse fly forsaketh sweet places to light and sit upon horse dung, even so doth Swine. There be many of the ancients that have delivered merrily Anima suis prosate, that the Swine's soul is in their body but in stead of salt to keep the flesh from stinking, 
Coelius  even as for no other purpose many among men seem to live and retain soul in body. They are very clamorous, and therefore are used for talking and prattling fellows, whereupon the Greek Poet Lucilius translated by Erasmus alludeth, when he saith in this manner, under Alia Menecles alia porcellus loquitur; 
Sucula, bos, & capra mih●, periêre Menecles,  
Ac merces horum nomine pensa tibi est.  
Nec mihi cum Othryade quicquam estue fuit-ne negoci,  
Nec fures ullos huc cito Thermopylis.  
Sed contra Eutychidem nobis lis: proinde quid hic mi  
Aut Xerxes facit, aut quid Lacedaemonij?  
Ob pactum & de me loquere, aut clamavero clare,  
Multò aliud dicit sus, aliud Menecles.  And to conclude, in Latin they say Sus mineruam, when an unlearned dunce goeth about to teach his better or a more learned man, then doth the Hog teach Pallas, or as we say in English, the foul Sow teach the fair Lady to spin.  
There are in Swine many presages and foretokens of foul weather, as Swineheardes have observed: as first if they lie long wallowing in the mire, or if they feed more greedily than they were accustomed, or gather together in their mouths, hay, stubble, or straw, as Aratus writeth; or if they leap and dance, or frisk in any unwonted sort: and for their copulation in years that will prove moist, they will ever be boring, but in drier years they are less libidinous.  
The greatest harm that cometh by Swine is in rooting and turning up of the earth, and this they do in corn fields, for which we have showed that the Cyprian's made a law to beat out the teeth of such Swine, for this cause Homer writeth that Irus threateneth Villisses, because his companions eat up all his corn, to knock out their teeth; yet sometimes the husbandmen admit them of purpose, both into their land before it be ploughed, and also into their vineyards. It is said that the Egyptians forbear to sacrifice them, because they tread in their corn in their fields after it is swelled out of the earth, so as the Birds cannot gather it up again, as we have showed before. The jews and the Egyptians accounted this beast most unclean. The jews not as the vain gentiles imagined because they worshipped it, for that it taught men to blow the earth, but for the law of God. And the Egyptians hold it a profaigne thing, and therefore they had an ancient law, that no Swyneheard should come into their temple, or that any man should give him his Daughter in marriage. It is very certain that they were wont to be used in sacrifice. The said Egyptians never sacrificed them but to the Moon and to Bacchus, and at other times it was unlawful, either to offer them, or to eat them: but it seemeth by many Authors that their first sacrifices were of Swine, for we read of ancient customs in Hetruria, that at their marriage feasts they offered and sacrificed a Sow to Venus, and at other times, especially in harvest they did so to Ceres. The Latins do hold a Swine very grateful and sacred to jupiter, because as they believed that a Sow did first of all lend her paps to him, and therefore all of them worship a Sow, and abstain from her flesh. Likewise in Mysia and Phoenicia, there were temples of jupiter, wherein it was forbidden to sacrifice or kill Swine by a public law, like as it was among the jews. When the Kings of Sparta were first of all chosen into that royal place, they were permitted to execute the priest's office, and to the intent that they might never want sacrifices, there was a previledge granted them to take a pig of every Sow, and when they sacrificed to jupiter a Swine, it must be after or at a triumph: they were also sacrificed to Neptune, because they were impetuous and ranging beasts; & a Boar was holy to Mars, according to this saying of Pomponius in Attellana. Mars tibifacturun, si unquam re●●ireo, bidente verre. And there was a custom among the Athenians when a man had slain an hundred enemies, he was permitted to offer up to Mars, some part of a man at Lemnos, and afterward they grew out of liking of this vain custom, and in stead thereof sacrificed a barrow or gelded hog, & when they housled their army, they did it with hogs, sheep, or Bulls, and nothing else, and they compassed it about 3. times with pomp & stately procession, and at last slew and offered them to Mars. They were wont to sacrifice a hog for a man that had recovered his wits after he had been mad, and also they sacred Swine to Silvanus, according to these verses; Caedere Siluano porcum quadrante lavari: And again: Tellurem porco Siluanum lact piabant. Their pagan God Terminus, had an Ewe and a young Sow offered to him (as Ovid writeth) although by the laws of Numa, all sacrifice of living things were forbidden unto him. To Ceres and Bacchus, we have showed already, how they were offered, and the reason of their sacrificing was, because they were hurtful to all green corn and vines; 
Ceres avida gavisa est de sanguine porci,  
Vlta suas merita caede nocentes opes,  
Nam sata vere n●no teneris lactentia succis,  
Eruta setigerae comperit ore suis,  And again in another place he writeth thus: 
Prima putatur hostia Sus meruisse mori,  
— quia semina pando,  
Er verit rostro, sp●nque interceperit anni.  The time of their sacrificing to Ceres was in April, wherein the priests with Lamps and Torches, and appareled in white garments, did first of all kill a female Swine, and then offer her, and sometime this was a Sow with farrow, because thereby in a mystery they prayed the fruitfulness and fecundity of the earth, and for these and such like causes we read of titles put upon them, as Porca pracidanea, for the sow that was slain before the reaping, and Porca praesa, for the sow that was offered at a funeral for the safety of all the family, wherein the dead man lived. They also sacrificed a barren sow to Proserpina, because she never bore children, and to juno in the calends of every month: And thus much for their sacrificing. Now we are to come to the use of swine and their several parts, first of all it is certain that there is no beast less profitable being alive than a hog, and yet at his latter end he payeth his master for his keeping. Cicero said well Sus quid habet praeterescam, cui quidem ne putresceret, animam ipsam pro sale datam esse dicit Chrysippus. A hog hath nothing in him beside his meat, and that therefore the soul thereof was given to it in stead of salt to keep it from stinking: for indeed in Lions, Dogs, Bears, Horses, and Elephants, all their virtue lieth in their minds, and their flesh is unprofitable and good for nothing, but the Swine hath no gifts at all in the mind, but in the body, the life thereof keeping the flesh and body from putrefaction. And there is no beast that God hath ordained for domestical provision of food and meat to man, except Hares & coneys, that is so fruitful as Swim are, 
Gillius  God (as we have touched already) Leuit. 11. Deut. 14. forbade his people of Israel to eat hereof, because it was an unclean beast not chewing the cud; and furthermore the observation of Procopius is memorable, that whereas the Egyptians did worship with divine worship, both Oxen, Cows, and sheep, and would not eat of their flesh or kill them in sacrifice, yet did eat, and kill, and sacrifice Swine. The jews were permitted and commanded to eat Oxen & sheep, and abstain from the flesh of Swine; thus manifesting how different his ways and thoughts are from the ways and thoughts of men. The Lord doth not this for policy, but to try the obedience of his people, placeth therein one part of his worship, and therefore by his prophets. Esa. 65. & 66. calleth the eating of Swine's flesh abomination, and threateneth thereunto a certain unavoidable judgement and damnation. The woman and her seven sons which were apprehended by King Antiochus, and by him tempted to eat swine's flesh which they refused to do, (being against the law of their God) are remembered as most worthy Martyrs of his Church, that endured, cutting off their hands and feet, pulling out their tongue, and seething in a boiling cauldron with other exquisite torments incident to such death, as is recorded by jason 2. Macab. 6. We read that Heliogabalus did abstain from swine's flesh, because he was a Phoenician, and they forbore to eat it. The women of Bracea in Africa, do never taste of cows flesh or Swine's flesh.  
The Arabian Scenites never eat hereof, and Swine cannot live in their Countries (Tesias and Aelianus affirm) that in India there are no Swine, either tame or wild, and that the Indians do as much forbear to eat of Swine's flesh, in detestation thereof, as they do of man's flesh.  
Now concerning the flesh of Swine, divers opinions are held about the goodness and evil thereof, yet Hypocrates writeth, that Porcinae carnes pravae sunt quum fuerint crudiores & ambustae, magis autem choleram generant, & turbationem faciunt, Suillae carnes optima sunt omnium carnium. That is, The flesh of a Boar being raw or roasted is worst of all other, because it engendereth choler and wild windy matter in the stonlocke; but the flesh of a Sow is the best of all flesh, with this proviso, that it neither exceed in fatness, leanness, or age.  
There is a merry and a witty answer of a memorable Noble Man to an old Gentlewoman (if not a Lady) who dispraised Bacon at the Noble Man's table, and said it was a churlish, unpleasant meat. The Lord understanding a privy Emphasis in that speech against himself, (for his name was written with those Letters and syllables) answered her; you say truth, if the Bacon be a piece of an old Sow, (as peradventure she seemed to be at that time.) The best opinion about the concoctive quality of this flesh is, that then it is best, when it is in middle age, neither a pig, nor an old Hog, for a pig is over moist, like the Dam which is the moistest of all other earthly Beasts; and therefore cannot but engender much phlegm: and for this cause the fattest are reproved for a good diet, for that it cannot digest well through over much humidity.  
And the old Swine are most hard of concoction, (yea though they be scorched or senged at the fire) because thereby is increased in their flesh much acrimony and sharpness, which in the stomach of man turneth into Choler: for they bite all the vessels reaching to the stomach, making a derivation of all those ill humours into the belly and other parts.  
I do not like their opinion, which think that it is better cold then hot, for fear of inflammation, this rule is good in the flesh of Goats (which are exceeding hot) but in Swine where is no predominancy but of moisture, it is better to eat them hot then cold, even as hot Milk is more wholesome than cold. Hypocrates doth prescribe the eating of swines flesh in the sickness of the Spleen; and Coelius Aurelianus, forbiddeth the same in the palsy or falling sickness.  
Galen is of opinion that Caro porcina potentissime nutrit: nourisheth most strongly, and potently; whereof he giveth an instance for a reason taken from Champions, Combatants, or Wrestlers, if the day before they Wrestle or fight, they feed on an equal quantity of any other flesh, they feel themselves weak and feeble, in comparison of that is gathered from Swyns flesh: and this (he saith) may be tried in labourers, Myoners, Diggers, and Husbandmen; which retain their strength aswell (if not better) by eating of swines flesh or Bacon as any other meat: For as Beef in thickness and solidity of substance to the eyes appearance, excelleth Pork or Bacon, so Pork and Bacon excelleth and is preferred before Beef, for a clammy nourishing humour. And this comparison betwixt Pork and Beef, Galen amplifieth farther in these words: Of Swine's flesh, those are best for men in their middle and ripe age, which are of Hogs of answerable age, and to other which are but growing to a ripeness and perfection, pigs, Sheets, and young growing Swine, are most nourishable. And on the contrary, young growing Oxen are most nourishable to men of perfect years and strength, because an Ox is of a far more dry temperament then a Hog.  
A Goat is less dry than an Ox, and yet compared to a man or a Swine, it excelleth both of them; for there is a great resemblance or similitude betwixt a man's flesh and Swine's flesh, which some have proved in taste, for they have eaten of both at one Table, and could find no difference in one from the other: for some evil Inn-kepers and hosts have so deceived men, which continued a great while, not descried or punished, until at last the finger of a man was mixed therewith, and being found the Authors received their reward. Swine's flesh also is less excremental than pigs flesh, and therefore more nutrible; for the moister that the flesh is, the sooner it is dispersed, and the virtue of it avoided, and old swine notwithstanding their primitive and natural moisture, yet grow very dry, and their flesh is worst of all, because in nature, humidity helpeth the concoction thereof.  
All swine's flesh being concocted engendereth many good humours, yet withal they ontaine a kind of glutinous humour, which stoppeth the liver and reins, especially in those which by nature are apt to this infirmity: And although some are of opinion, that the wild Boar is more norishable than the tame swine, because of his laborious course of life, and getting his prey; yet it appeareth that the tame swine by their resty life, and easy gathering of their meat, are made more fit for nourishment of man, for they are more moist: and swine's flesh without convenient moisture (which is many times wanting in wild Boars) is poison to the stomach, and yet for a man that hath propounded to himself a thin extenuating diet, I would wish him to forbear both the one and the other, except he use exercise, and then he may eat the ears, or the cheeks, or the feet, or the haslet, if they be well sod or dressed: provided they be not fresh, but sauced or powdered; And it is no marvel that swine's flesh should so well agree with ours, for it is apparent that they live in dirt, and love to muddle in the same.  
And if any man ask how it cometh to pass, that swine which both feed and live so filthily, should be so norishable to the nature of man; some make answer, that by reason of their good constitution of body, they turn ill nutriment to a good flesh: for as men which be of a sound, perfect, and healthy disposition or temperature, are not hurt by a little evil meat, which is hard of digestion; even so is it with well constituted and tempered swine, by continual feeding upon evil things, they grow not only to no harm, but also to a good estate, because nature in process of time draweth good out of evil: But if men which have moist stomachs, do eat of swine's flesh, then do they suffer thereby great harm, for as water powered upon wet ground, increaseth the dirt, so moistness put upon a moist stomach, increaseth more feebleness: but if a man of a dry and moist stomach, do eat hereof, it is like rain falling into a dry ground, which begetteth and engendereth many wholesome fruits and herbs. And if a swine be fatted with dried figs or Nuts, it is much more wholesome. With wine all swine's flesh is most nourishable, and therefore the university of Salernum, prescribed that in their verses to the king of England, and also they commended their loins and guts: Ilia porcorum bona sunt, mala sunt refequorum. And Fiera describeth the eating of Hogs-flesh in this manner: 
Sus tibi coenoso coena domesticus ore,  
Grata ferat nobis mensa hyemalis aprum.  
Ille licet currat de vertice montis, aquosae  
Carnis erit, pluri sed tamen aptacibo est.  
Hinc feritas siluaeque domant, & inania saxa,  
Post melius posita rusticitate sapit.  And whereas Hypocrates commended swine's flesh for Champions or Combatants, it is certain, that Bilis the Champion through eating of swine's flesh, fell to such a height of choler, that he cast it upwards and downwards.  
When the womb of a woman is ulcerated, let her abstain from all swine's flesh, especially the eldest and the youngest. It is not good for any man to taste or eat this flesh in the Summer time, or any hot weather, for then only it is allowed when extreme frosts have tempered it for man's stomach, and the stomach for it: the flesh of wild swine is most of all hurtful to them that live at ease, without exercise, because that they are immoderately given to sleep. Some are of opinion that a sow which is killed immediately after the Boar hath covered her, is not so wholesome as other: Heliogabalus observed this custom, to eat one day nothing but Pheasant Hens, another day nothing but Pullen, and the third day nothing but pork.  
There was in ancient time a dish of meat called Troianus, the Trojan Hog, 
Erasmus Macrobius  in imitation of the Trojan horse, for as that was stuffed within with many armed men, so was this with many several meats, and whole beasts, as Lambs, Birds, Capons, and such like, to serve the appetites of the most strange bellygoddes, and Architects of gluttonny: and therefore Cincius in his oration, wherein he persuaded the senators and people to the law Fannia, reproveth this immoderate riot in banquets, In apponendo mensis porcum Troianum, and indeed it wanted not effect, for they forbade both Porcum Troianum, and calum aprugnum.  
There was another (Raven-monster-dish, (called Pinax) wherein were included many Beasts, Fowls, Eggs, and other things which were distributed whole to the guests, and no marvel, for this Beast was as great as a Hog, and yet gilded over with silver. And Hippolochus in his Epistle to Lynceus, speaking of the banquet of Caramis, saith thus, Allatus est nobis etiam porcus dimidia part diligenter assus sive tostus, & dimidia altera part tanquam ex aqua molliter èlixus, mira etiam coqui industria ita● paratus, ut qua part iugulatus esset, & quomodo varijs delicijs refertus eius venter non appareat. There was brought to us a Hog, whereof the one half was well roasted, and the other half or side well sod, and this was so industriously prepared by the Cook, that it did not appear where the hog was slain or received his deadly wound, nor yet how his belly came to be stuffed with divers and sundry excellent and delicate things. The Romans had a fashion to divide and distribute a Hog, 
●obiscus  which appeareth in these verses of martial: 
Iste tibi faciet bona saturnalia porcus,  
Inter spumantes ilice pastus apros.  And of the eating of a sucking pig, martial also writeth in this manner: 
lact mero pastum pigrae mihi matris alumnum  
Ponat, & Aetolo de sue dives edat.  I might add many other things concerning the eating and dressing of Swine's flesh, both young and old, but I will pass it over, leaving that learning to every Cook, and Kitchin-boy.  
Concerning Bacon, that which is called by the Latins Perna, I might add many things, neither improper, nor impertinent, & I cannot tell whether it should be a fault to omit it in this place. The word Perna after Varro, seemeth to be derived from Pede, but in my opinion, it is more consonant to reason, that it is derived from the Greek word Pterna, which is the ribs and hips of the hog, hanged up and salted, called by Martial Petaso, and by Plautus Ophthalmia, Horaeum, Scombrum, and Laridus: 
Palladius.  Quanta pecus pestis veniet, quanta labes larido. The time of the making of Bacon, is in the winter season, and all the cold weather, and of this martial writeth very much in one place: 
Musteus est, propera, charos ne differ amicos  
Nam mihi cum vetulo sit pesatone nihil.  And again. 
Et pulpam dubio de petasone voras  
Cretana mihi fiet, vel massa licebit  
De menapis lauti, de petasone vorant.  Strabo in his time commended the Bacon of the Gauls, or of France, affirming that it was not inferior to the Asian or Lycian, an old city of Spain (called Pompelon) near Aquitania, was also famous for Bacon. They first of all killed their hogs, and then burned or scalded of all their hair, & after a little season did slit them asunder in the middle, laying them upon salt in some tub or deep trough, and there covering them all over with salt, with the skin uppermost, and so heap flitch upon flitch, till all be salted, and then again they often turned the same, that every part and side, might receive his season; that is, after 5. days, laying them undermost which were upermost, and those upermost which were undermost. Then after 12. days salting, they took all out of the tub or trough, rubbing off from it all the salt, and so hanged it up two days in the wind, and the third day they all to anoint it with oil, and did hang it up two days more in the smoke; and afterward take it down again, and hang it or lay it up in the larder, where all the meat is preserved, still looking warily unto it, to preserve it from mice and Worms: And thus much shall suffice at this time for the flesh of Hogs, both Pork and Bacon.  
The milk of a sow is fat and thick, very apt to congeal, & needeth not any rennet to turn it; it breedeth little whey, and therefore it is not fit for the stomach, except to procure vomiting, & because it hath been often proved, that they which drink or eat sow milk fall into scurfs and Leprosies, (which diseases the Asians hate above all other) therefore the Egyptians added this to all the residue of their reasons, to condemn a sow for an unclean and filthy beast: And this was peculiarly the saying of Manethon.  
With the skins of swine which the Grecians did call Phorine, 
The use of their skins  they made shoe-leather, but now a days by reason of the tenderness and looseness thereof, they use it not, but leave it to the saddlers & to them that cover books, for which cause it is much better than either sheep or goats skins, for it hath a deeper grain, and doth not so easily fall off. Out of the parings of their skins they make a kind of glue, which is preferred before Taurocollum, and which for similitude they call Choerocollum. The fat of swine is very precious to lickor shoes and boots therewithal. The amber that is in common use groweth rough, rude, impolished, and without clearness, but after that it is sod in the grease of a sow that giveth suck, it getteth that nitour and shining beauty, which we find to be in it.  
Some mix the blood of Hogs with those medicines that they cast into Waters to take fishes, and the hunters in some Countries when they would take Wolves and Foxes do make a train with a Hogs liver sodde, cut in pieces and anointed over with honey, and so anointing their shoes with swine's grease, draw after them a dead cat, which will cause the beasts to follow after very speedily. The hairs of swine, are used by Cobblers and Shoemakers, and also with them every Boy knoweth how to make their nosebleede. The dung is very sharp, and yet is it justly condemned by Columella for no use, no not to fatten the earth, and Vines also are burned therewithal, except they be diligently watered, or rest five years without stirring.  
In Pliny's time they studied to enlarge and make their Luttuce grow broad, 
Theophrast.  and not close together, which they did by slitting a little the stalk, and thrusting gently into it some Hog's dung. But for trees there is more especial use of it, for it is used to ripen fruit and make the trees more plentiful. The Pomegranates and Almonds are sweetened hereby, and the Nuts easily caused to fall out of the shell. Likewise, if Fennel be unsavoury, by laying to the root thereof either Hogs-dung, or Pigeons dung, it may be cured; and when any Apple tree is affected and razed with worms, by taking of Swine's dung, mixed and made soft like mortar with the urine of a man laid unto the root, it is recovered, and the worms driven away: and if there be any rents or stripes visible upon trees, so as they are endangered to be lost thereby, they are cured by applying unto the stripes and wounds this dung of Swine.  
When the Apple trees are lose, pour upon their roots the stolen of Swine, and it shall establish and settle them, and wheresoever there are swine kept, there it is not good to keep or lodge horses, for their smell, breath, and voice, is hateful to all magnanimous and perfect spirited horses. And thus much in this place concerning the use of the several parts of swine, whereunto I may add our English experiments, that if swine be suffered to come into Orchards, and dig up and about the roots of the Apple trees, keeping the ground bore under them, and open with their noses, the benefit that will arise thereby to your increase of fruit will be very inestimable. And here to save myself of a labour about our English Hogs, I will describe their usage out of Master Tussers husbandry, 
Tus. husb.  in his own words, as followeth: and first of all for their breeding in the spring of the year he writeth in general: 
Let Lent well kept offend not thee,  
For March and April breeders be.  And of September he writeth thus: 
To gather some mast it shall stand thee upon,  
With servant and children yer mast be all gone.  
Some left among bushes shall pleasure thy Swine,  
For fear of a mischief keep Acorns fro kine.  
For rooting of pasture ring hog ye have need,  
Which being well ringled, the better doth feed.  
Though young with their elders will lightly keep best,  
Yet spare not to ringle both great and the rest.  
Yoke seldom thy swine, while shack time doth last,  
For divers misfortunes that happen too fast.  
Or if you do fancy, whole ear of the Hog,  
Give ear to ill neighbour, and ear to his Dog.  
Keep hog I advise thee from meadow and Corn,  
For out aloud crying, that ere he was borne.  
Such lawless so haunting both often and long,  
If Dog set him chanting, he doth thee no wrong.  And again in October's husbandry he writeth: 
Though plenty of Acorns, the Porkelings to fat,  
Not taken in season may perish by that.  
If rattling or swelling get once in the throat,  
Thou losest thy porkling a Crown to a groat.  
What ever thing fat is, again if it fall,  
Thou venterest the thing and the fatness withal.  
The fatter, the better, to sell or to kill,  
But not to continue, make proof if you wil  In novem. he writeth again 
Let hog once fat, lose none of that,  
When mast is gone, Hog falleth anon,  
Still fat up some, till Shrovetide come,  
Now Pork and souse bears task in a house.  Thus far of our English husbandry about swine: Now followeth their diseases in particular.  

Of the diseases of swine.  
Hemlock is the bane of Panthers, Swine, wolves, and all other beasts that live upon devouring of flesh, for the hunters mix it with flesh, and so spreading or casting the flesh so poisoned abroad in bits or morsels to be devoured by them. The root of the white Chameleon mixed with fried Barly-floure. Water and oil is also poison to swine. 
Pliny. Aelianus.  The black Ellebor worketh the same effect upon horses, Oxen, and swine, and therefore when the beasts do eat the white, they forbear the black with all wearisomeness. Likewise Hen-bane worketh many strange and painful convulsions in their bellies; therefore when they perceive that they have eaten thereof, they run to the waters & gather snails or sea-crabs, by virtue whereof they escape death, and are again restored to their health. The herb Goose foot is venomous to swine, and also to Bees, and therefore they will never light upon it, or touch it. The black nightshade is present destruction unto them, and they abstain from Heart's tongue, and the great burr, by some certain instinct of nature, if they be bitten by any Serpents, Sea-crabs, or Snails, & the most present remedy that nature hath taught them. The swine of Scythia by the relation of Pliny & Aristotle, are not hurt with any poison except Scorpions, and therefore so soon as ever they are stung by a scorpion, they die if they drink: and thus much for the poison of swine. Against the cold (of which these beasts are most impatient:) the best remedy is to make them warm sties, for if it be once taken, it will clean faster to them, than any good thing, and the nature of this beast is, never to eat if once he feel himself sick, and therefore the diligent master or keeper of swine, must vigilantly regard the beginnings of their diseases, which cannot be more evidently demonstrated, then by forbearing of their meat.  

Of the Measils'.  
The Measilles are called in Greek Chalaza, in Latin Grandines, for that they are like hailstones spread in the flesh, and especially in the leaner part of the hog, and this disease as Aristotle writeth, is proper to this beast, for no other in the world is troubled herwith: for this cause the Grecians call a Measily hog Chaluros, and it maketh their flesh very lose and soft. The Germans call this disease Finnen, and Pfinnen, the Italians Gremme, the French ●ursume, because the spots appear at the root of the tongue like white seeds, and therefore it is usual in the buying of hogs in all Nations to pull out their tongue and look for the Measils', for if there appear but one upon his tongue, it is certain that all the whole body is infected. And yet the Butchers do all affirm, that the cleanest hog of all, hath three of these, but they never hurt the swine or his flesh, and the swine may be full of them, and yet none appear upon his tongue, but then his voice will be altered and not be as it was wont.  
These abound most of all in such Hogs as have fleshy legs and shoulders very moist, and they be not over plentiful, they make the flesh the sweeter, but if they abound, it tasteth like stockfish or meat over watered. If there be no appearance of these upon their tongue, than the chapman or buyer pulleth of a bristle from the back, and if blood follow, it is certain that the Beast is infected, and also such cannot well stand upon their hinder legs. Their tail is very round. For remedy hereof divers days before their kill they put into their wash or swill some ashes, especially of Hasell trees. But in France and Germany it is not lawful to sell such a Hog, and therefore the poor people do only eat them. Howbeit they cannot but engender evil humours and naughty blood in the body.  
The roots of the bramble called Ram, beaten to powder and cast into the holes, where swine use to bathe themselves, do keep them clear from many of these diseases, and for this cause also in ancient time they gave them Horseflesh sodden, and Toads sodden in water, to drink the broth of them. The Burr pulled out of the earth without iron, is good also for them, if it be stamped and put into milk, and so given them in their wash. They give their Hogs here in England red-lead, red-ochre, and in some places red-loame or earth. And Pliny saith, that he or she which gathereth the aforesaid Burr, must say this charm: 
Haec est herba argemon  
Quam minerva reperit  
Suibas his remedium  
Qui de illa gustaverint.  At this day there is great-praise of Maidenhair for the recovery of swine, also holy Thistle, and the root of Gunhan and Harts tongue.   

Of leanness or pining.  
SOmetime the whole heard of swine falleth into leanness, and so forsake their meat, yea although they be brought forth into the field to feed, yet as if they were drunk or weary they lie down and sleep all the day long. For cure whereof, they must be closely shut up into a warm place, and made to fast one whole day from meat and water, and then give them the roots of wild Cucumber beaten to powder, and mixed with Water, let them drink it, and afterward give them beans pulse, or any dry meat to eat, and lastly warm water to procure vomit, as in men, whereby their stomachs are emptied of all things both good and bad, and this remedy is prescribed against all incertain diseases, the cause whereof cannot be discerned, and some in such cases do cut off the tops of the tails, or their ears, for there is no other use of letting these beasts blood in their veins.   

Of the Pestilence.  
THese beasts are also subject to the Pestilence by reason of earthquakes & sudden infections in the air, and in such affection the beast hath sometime certain bunches or swellings about the neck, then let them be separated, and give them to drink in water the roots of Daffodil: 
Quatit agros tussis anhela sues  
Ac faucibus angit obesis tempore pestis.  Some give them night shade of the wood, which hath great stalks like cherry twigs, the leaves to be eaten by them against all their hot diseases, and also burned snails or Pepperwoort of the Garden, or Lactuca foetida cut in pieces, sodden in water, and put into their meat.   

Of the Ague.  
IN ancient time (Varro saith) that when a man bought a Hog, he covenanted with the seller, that it was free from sickness, from danger, that he might buy it lawfully, that it had no mange or Ague.   

The signs of an Ague in this beast are these.  
WHen they stop suddenly, standing still, and turning their heads about, fall down as it were by a Megrim, than you must diligently mark their heads which way they turn them, that you may let them blood on the contrary ear, and likewise under their tail, some two fingers from their buttocks, where you shall find a large vein fitted for that purpose, which first of all we must beat with a rod or piece of wood, that by the often striking it may be made to swell, and afterwards open the said vein with a knife: the blood being taken away, their tail must be bound up with Osier or Elm twigs, and then the swine must be kept in the house a day or two, being fed with Barley meal, and receiving warm water to drink as much as they will.   

Of the Cramp.  
WHen swine fall from a great heat into a sudden cold, which happeneth when in their travel they suddenly lie down through weariness, they fall to have the Cramp, by a painful convulsion of their members, and the best remedy thereof, is for to drive them up and down, till they wax warm again, and as hot as they were before, and then let them be kept warm still, and cool at great leisure, as a horse doth by walking, otherwise they perish unrecoverably, like Calves which never live after they once have the cramp.   

Of Lice.  
THey are many times so infested and annoyed with louse, that their skin is eaten and gnawn through thereby; for remedy whereof, some anoint them with a confection made of Cream, Butter, and a great deal of salt: Others again, anoint them after they have washed them all over with the Leeze of wine, and in England commonly the country people use stavesaker, red-Oaker, and grease.   

Of the Lefragey.  
BY reason that they are given much to sleep in the summer time, they fall into Lethargies, and die of the same: the remedy whereof is, to keep them from sleep, and to Wake them whensoever you find them asleep.   

Of the headaches.  
THis disease is called by the Grecians (Scotomia) and Kraura, and by Albertus, Fraretis, herewith all swine are many times infected, and their ears fall down, their eyes are also dejected, by reason of many cold humours gathered together in their head, whereof they die in multitudes, as they do of the pestilence, and this sickness is fatal unto them, if they be not helped within three or four days. The remedy whereof (if their be any at all) is to hold Wine to their Nostrils, first making them to smell thereof, and then rubbing it hard with it, and some give them also the roots of white Thistle, cut small and beaten into their meat, but if it fall out that in this pain they lose one of their eyes, it is a sign that the beast will die by and by after (as Pliny and Aristotle write.)   

Of the gargarism.  
This disease is called by the Latins Raucelo, and by the Grecians Brancos, which is a swelling about their chaps, joined with Fever and Headache, spreading itself all over the throat, like as the squinancy doth in a man, and many times it begetteth that also in the swine, which may be known by the often moving of their feet, and then they die with in three days, for the beast cannot eat being so affected, and the disease creepeth by little and little to the liver, which when it hath touched it, the beast dieth, because it putrefieth as it passeth. For remedy hereof, give unto the beast those things which a man receiveth against the squinancy, and also let him blood in the root of his tongue, (I mean in the vein under the tongue) bathing his throat with a great deal of hot Water mixed with Brimstone and salt.  
This disease in hogs, is not known from that which is called Struma, or the kings evil at the first appearance, as Aristotle and Pliny write: the beginning of this disease is in the Almonds, or kernels of the throat, and it is caused through the corruption of water which they drink, for the cure whereof they let them blood, as in the former disease, and they give them the yarrow with the broadest leaves. There is a herb called Herba impia, all hoary, and outwardly it looketh like Rosemary, some say it is so called because no beast will touch it, this being beaten in pieces betwixt two tiles or stones, groweth marvelous hot, the juice thereof being mixed in milk and Wine, and so given unto the Swine to drink, cureth them of this disease, and if they drink it before they be affected therewith, they never fall into it, and the like is attributed to the herb Trimity, and Viola Martia, likewise the blue flowers of Violets are commended for this purpose by Dioscorides.   

Of the kernels.  
THese are little bunches rising in the throat, which are to be cured by letting blood in the shoulder, and unto this disease belongeth that which the Germans call Rangen, and the Italians Sidor, which is not contagious, but very dangerous, for within two days the beast doth die thereof, if it be not prevented: this evil groweth in the lower part or chap of the swine's mouth, where it doth not swell, but waxing white, hardeneth like a piece of horn, through pain whereof the beast cannot eat, for it is in the space betwixt the sore and hinder teeth, the remedy is to open the Swine's mouth as wide as one can, by thrusting into it a round bat, than thrust a sharp needle through the same sore, and lifting it up from the gum, they cut it off with a sharp knife, and this remedy helpeth many if it be taken in time, some give unto them the roots of a kind of Gention to drink, as a special medicine, which the Germans for that cause call Rangen crute, but the most sure way is the cutting it off, and like unto this there is such another growing in the upper chap of the mouth, and to be cured by the same remedy; the cause of both doth arise from eating of their meat over hot, and therefore the good Swineherd must labour to avoid that mischief, the mischief of this is described by Virgil: 
Hinc canibus blandis rabies venit, & quatit aegros,  
Tussis anhela sues, as faucibus angit abesis.    

Of the pain in their lungs.  
FOr all manner of pain in their lungs, which come by the most part from want of drink, are to have lung-wort stamped, and given them to drink in water, or else to have it tied under their tongues two or three days together, or that which is more probable, because it is dangerous to take it inwardly, to make a hole in the ear, and to thrust it into the same, tying it fast for falling out, and the same virtue hath the root of the white Hellibor, but the diseases of the lungs are not very dangerous, and therefore the Butchers saith, that you shall seldom find a Swine with sound lungs or Livers: sometime it falleth out that in the lights of this beast there will be apparent certain white spots as big as half a Walnut, but without danger to the beast, sometimes the lights cleave to the ribs and and sides of the beast, for remedy whereof you must give them the same medicines, that you give unto Oxen in the same disease. Sometimes there appear certain blathers in the liver of water, which are called water-gals, sometimes this is troubled with vomiting, and then it is good to give them in the morning, fried pease mingled with dust of ivory, and bruised salt fasting, before they go to their pastures.   

Of the diseases in the Spleen.  
BY reason that this is a devouring beast, and through want of Water, it is many times sick of the Spleen, for the cure whereof you must give them Prewneses of Tameriske pressed into water, to be drunk by them when they are a thirst, this disease cometh for the most part in the summer, when they eat of sweet and green fruits, according to this verse; Strata jacent passim, sevia quaeque sub arbore porna.  
The virtue of these Prewneses of Tameriske is also very profitable against the diseases of the Melt, and therefore it is to be given to men as well as to Beasts, for if they do but drink out of pots and cups made out of the wood of the tree Tameriske, they are easily cleared from all diseases of the Spleen: and therefore in some Countries of this great tree they make hog-troughes and mangers, for the safeguard of their beasts, and where they grow not great, they make pots and cups. And if a Hog do eat of this Tameriske but nine days together, at his death he shall be found to be without a Spleen, (as Marcellus writeth.) When they become lose in their bellies, which happeneth to them in the spring time by eating of green Herbs, they either fall to be lean, or else to die, when they cannot easily make water, by reason of some stoppage, or sharpness of urine, they may be eased by giving unto them spurge-seed. And thus much for the diseases of Swine. For conclusion whereof I will add hereunto the length of a swines life, according to Aristotle and Pliny, if it be not cut off by sickness or violent death; for in their days they observed that Swine did live ordinarily to fifteen years, and some of them to twenty: And thus much for the nature of Swine in general.    

The medicines of the Hog.  
The best remedy for the bitings of venomous Serpents is certainly believed to be this, to take some little creatures, 
A●●us  as pigs, Cocks, kids, or Lambs, and tear them in pieces, applying them whiles they are hot to the wound as soon as it is made, for they will not only expel away the poison, but also make the wound both whole and sound. For the curing of Horses which are troubled with the inflammation of the lungs. Take a sucking pig and kill him near unto the sick horse, that you may instantly pour the blood thereof into his jaws, and it will prove a very quick and speedy remedy. The paunch of a sucking pig being taken out and mingled with the yolk which sticketh to the inner parts of the skin, 
Marcellus  and moistened both together, doth very much ease the pain of the teeth being poured into that ear, ●n which side the grief shall lie.  
The liquor of swine's flesh being boiled, doth very much help against the Buprestis. The same is also a very good antidote against poison, and very much helpeth those which are troubled with the gout. Cheese made of cows milk being very old, so that it can scarce be eaten for tartness, being in the liquor or decoction of Swine's flesh which is old and salt, and afterwards thoroughly tempered, doth very much mollify the stiffness of the joints, being well applied thereunto.  
The Indians use to wash the wounds of the Elephants which they have taken first with hot water, 
●●●●ianus  afterwards if they see them to be somewhat deep, they anointed them with butter: then do they assuage the inflammation thereof, by rubbing of swines flesh upon them, being hot and moist with the fresh blood issuing from the same. For the healing of the wounds of Elephants, butter is chiefly commended, for it doth easily expel the iron lyrage hid therein, but for the curing of the ulcers, there is nothing, comparable to the flesh of swine. The blood of swine is moist, and not very hot, being in temper most like unto man's blood, therefore whosoever saith that the blood of men is profitable for any disease, he may first approve the same in swine's blood: but if it show not the same, it may in a manner show the like action.  

Galen  For although it be somewhat inferior unto man's blood, yet at the least it is like unto it; by knowledge whereof, we hope we shall bring by the use thereof, more full and ample profit unto men. For although it do not fully answer to our expectation, notwithstanding there is no such great need that we should prove men's blood. For the encouraging of a feeble or diminished Horse, Eumelus reporteth, the flesh of swine being hot, mingled in wine, and given in drink, to be exceeding good and profitable. There also ariseth by Swine another excellent medicine against divers perilous diseases, which is this; to kill a young gelded Boare-pig, having red hairs, and being of a very good strength, receiving the fresh blood in a pot, and to stir it up and down a great while together with a stick made of red juniper, casting out the clots of the blood, being gathered while it is stirring.  
Then to cast in the scrape of the same juniper, and stir the berries of the juniper in the same to the quantity of seven and twenty, but in the stirring of the same, let the clotes be still cast out. Afterwards mingle with the same these herbs following, Agrimony, Rue, Phu, Scabious, Betony, Pimpernell, Succory, Parsley, of each a handful. But if the measure of the blood exceed three pints, put unto it two ounces of Treacle: but if it shall be bigger, for the quantity of the blood you shall diminish the measure of the Treacle (. But all things ought to be so prepared that they may be put to the blood coming hot from the Boar.) These being mixed altogether, you must draw forth a dropping liquor, which you must dry in the sun, being diligently kept in a glasse-vessell for eight days together, which you must do once every year for it will last twenty years. This medicine is manifestly known to be a great preservative against these diseases following, namely the plague, impostumes in the head, sides, or ribs, as also all diseases whatsoever in the lungs, the inflammation of the melt, corrupt or putrefied blood, the ague, swellings in the body, shaking of the heart, the dropsy, heat in the body above nature, evil humours, but the principallest and chiefest virtue thereof is in curing all poisons, and such as are troubled with a noisome or pestilent fever.  
Let him therefore who is troubled with any of the aforesaid diseases, drink every morning a spoonful, or four or five drops of the same liquor, and sweat upon the same, and it will in very short time perfectly cure him of his pain. Some also do use Almonds pounded or beaten in the blood against the plague, the liquor being extracted forth by the force of fire. A young pig being killed with a knife, having his blood put upon that part of the body of any one which is troubled with warts, being as yet hot come from him, will presently dry them, and being after washed, will quite expel them away. 
Marcellus  The blood of a Sow which hath once pigged being anointed upon Women, cureth many diseases in them.  
The brains of a Boar or Sow being anointed upon the sores or Carbuncles of the privy members, doth very effectually cure them, the same effect also hath the blood of a hog. The dugs of of a woman anointed round about with the blood of a sow, 
Pliny  will decrease less and less. A young pig being cut in pieces, and the blood thereof anointed upon a Woman's dugs, will make them that they shall not increase. Concerning the grease of swine, it is termed diversly of all the Authors, for the Grecians call it Steer Coirion, and Oxungion, for the imitation of the Latin word Axungia: but Marcellus also applieth Axungia to the fat of other creatures, which among the ancient Authors I do not find: for in our time those which in Latin, do call that fat Axungia, which increaseth more solid between the skin and the flesh, in a hog, a man, a Brock or Badger, a Dormouse, a Mountain-mouse, and such like. The fat of swine they commonly call Lard which groweth betwixt the skin and the flesh, in expressing the virtues of this, we will first of all show howit is to be applied to cewers outwardly, and then how it is to be received inwardly, next unto butter, it hath the chiefest commendations among the ancients, and therefore they invented to keep it long, which they did by casting some salt among it, neither is the reason of the force of it obscure or uncertain, for as it feedeth upon many wholesome herbs which are medicinable, so doth it yield from them many virtuous operations, and besides the physic of it, it was a custom for new married wives when they first of all entered into their husband's house, to anoint the posts thereof with swine's grease in token of their fruitfulness while they were alive, and remainder of their good works when they should be dead.  
The Apothecaries for preparation of certain ointments, do geld a male sucking pig, especially such a one as is red, and take from his rains or belly certain fat, which the Germans call Schmaer, and the French Oing, that is, unguentum, the husbandmen use swines grease to anoint the axe trees of their carts and carriages, and for want thereof they take putryfied Butter, and in some countries the gum that runneth out of pine trees, and Fer trees, with the scum of Butter mingled together, and this composition taketh away scabs and tetters in men, but it is to be remembered that this grease must be fresh, and not salted, for of salt grease there is no use, but to scour those things that are not exulcerated.  
The ancients deemed that this is the best Grease which was taken from the rains of the Hog washed in rain water, the veins being pulled out of it, and afterwards boiled in a new earthen pot, and so preserved. The fat of Swine is not so hot and dry as the fat of other beasts, the chief use of it is to moisten, to fasten, to purge, and to scatter, and herein it is most excellent when it hath been washed in Wine, for the stolen salt Grease so mixed with wine, is profitable to anoint those that have the pleurisy, and mingled with ashes and Pitch, easeth inflammations, fistulays, and tumors, and the same virtue is ascribed to the fat of Foxes, except that their fat is hotter than the swines, and less moist: likewise ashes of Vines mingled with stolen grease of Hogs, cureth the wounds of Scorpions and Dogs, and with the spume of Nitre, it hath the same virtue against the biting of Dogs. It is used also against the French disease, (called the French Pox,) for they say if the knees of a man be anointed therewith, and he stand gaping over it, it will draw a filthy matter out of his stomach, and make him vomit.  
By Serenus it is prescribed, to be anointed upon the knees, against the stiffness of the Neck. Mingled with Quick silver and Brimstone, it is sovereign against the itch and scabs. This Lard being sod with the fat, and applied to the body, doth mightily expel corruptions that cleave to the skin. The fat of Swine with Butter and Oil of Roses, is instilled into the broken skins of the brain for the cure of them.  
Likewise bugloss plucked up by the root, and the roots cut off, and curiously washed, beaten and pounded into a ball, and mixed with swines grease, is good to be laid to any incurable wound. It is also profitable for the wounded Nerves of the body, beaten together with Worms of the earth, according to these verses of Serenus: 
Terrae lumbricos inretritos,  
Queis vetus & ranis sociari exungia debet.  When bones are broken, if they be anointed with the sod grease of Swine, and so bound up fast together, after they be well set and closed, grow wonderful fast, sure, and solid again. Serenus writeth thus of it; 
Si cui forte lapis teneros violaverit artus,  
Necte aedipes vetulos, & tritam chamaecisson.  By this fat, (he meaneth the fat of Swine) because presently after he maketh mention of the dung of Swine to be good for the same cure. Being mingled with pitch, it scattereth all bunches and felons. The hardness of the breasts, ruptures, convulsions, & Cramps, and with whit Helsibor, it closeth up cliffs and chinks, in the flesh, & maketh the hard skin to be soft again. It is very profitable against inflammations of ulcers, especially the fat of the boar pig, mixed with liquid gum.  
Women do also use the fat of a Sow that never bore pig to clear their skin, and to mix it with pitch, and one third part of Asse-grease against the scabs. The same mixed with white Lead, and the spume of silver maketh the scares of the body to be of the same colour with the residue; and with Sulphur, it taketh away the spots in the Nails, mingled with the powder of Acorns: if the grease be salt, it softeneth the hardness of the flesh. Rue mixed with Swine's suet or Buls-greace, taketh away spots and freckles out of the face, and it is also profitable against the King's evil, being mixed with the powder of a sea Oyster-shell, and being anointed in a bath, it taketh away the itch and blisters. Featherfew and stolen swine's grease, is also prescribed against the King's evil. This same alone or with snow, easeth the pain of burnings in the flesh, and when there is an ulcer, by reason of the burning, mix it with toasted barley and the white of an Egg, according to these verses; 
Combustis igni,  
Hordea vel friges atque oui candida iunges,  
Ad sit adeps porcae mira est nam forma medelae,  
junge chelidonias ac sic line vulnera succis,  
Quodque recens ussit glacies axungia simplex,  
Mulcet & ex facili grata est medicamina cura.  Fresh grease is very profitable for those members that are surboted or riven of their skin, and likewise to anoint them that are weary with long journeys. The ashes of women's hair burned in a shell, and mingled with the fat of Swine, are said to ease the pain of S. Anthony's fire, and to staunch blood, and to cure ringworms. The gall of a Swine, or of a Boar, and the lights with the fat, filleth up the ●ibes, and the stalks of Cabiges with the roots burned, and mingled with Swine's grease being applied to the sides, do cure the daily pains thereof: And thus far of the use of this grease for the bodies of men. Now also it followeth in a word to touch the use thereof for the bodies of beasts. When the horns of Oxen or Kine are broken, they take a little Lint, Salt, Vinegar, and Oil, and lay them upon the broken horn, pouring in the liquid, and binding the rest close on the outside, and this they renew three days together. The fourth day they take the like quantity of swine's grease, and liquid pitch, and with a smooth rind or bark of pine they bind it too close, and so it is fastened again. When the hoof or ankles of an Ox are hurt with the plough share, then take hard pitch, swine's grease, and Sulphur, roll them up altogether in unwashed wool, and with a hot burning Iron melt them upon the wound or horn.  
The ears of Dogs in the summer time are exulcerated by flies, into the which sores it is good to instill liquid pitch sod with swine's grease, and this medicine also is good to deliver beasts from the tickes, for they fall off as many as touch it. When Lambs or kids are troubled with the Sheep pox, some use to anoint them with Swine's grease and the rust of Iron, that is two parts of swines grease, and one part of rust, and so warm them together. Also for the scabs upon Horses heels, that are called the scratches, which come for the most part in the Winter time, they cure them on this manner. They take the fat of Swine, and melt it on the fire, and pour it into cold Water, which afterwards they take it out and beat it well together, at last they mingle it with Brimstone beaten small, and so anoint the place therewith three days together, and the third day they open the scabs, and so continue anointing till it be cured.  
When a Horse cannot hold his Neck right, it is good to anoint him with Oil, wine, Honey, and Hogges-greace, the manner of some Leeches is, when they have made a suppuration by Oxen in burning, they first of all wash it with stolen Urine, and afterwards mingle an equal quantity of pitch and Hog's grease together, wherewithal they anoint and cure the sore.  
Sometine the blood of Oxen falleth down into their feet, wherein it congealeth and breaketh forth into scabs, then must the place first of all be scraped with a knife, and the scabs cut away, afterwards with clothes wet in Vinegar, Salt, and Oil, moistened and pressed hard, and last of all by an equal quantity of Hogs-Greace, & Goat's suet sod both together, it will be cured by laying it unto it. And thus much for the remedies of Swine's grease towards beasts. The husks of beans being beaten small to powder, and mixed with swine's grease, is very profitable against the pain of the hips, and the Nerves.  
Some Physicians take the grease of Swine, the fat of Geese, the suet of Bulls, and the Oesypus or sweat of sheep, and anoint therewithal gouty Legs, but if the pain remove not, then do they add unto it Wax, Myrtle, Gum, and Pitch, and some use it mixed with old Oil, with the stone Sarcephagys, sinckfoyle beaten in wine with lime or ashes. This swine's grease beaten in water with cumin, is prescribed by Simeon Sethi against the gout. It remedieth the falling of the hair, and the pain in the heads of women, mingled with one forth part of galls, and the like virtue it hath with wild Roses, Lingulaca and Hippocampinus with Nitre and vinegar. When the corners of one's eyes are troubled with worms, by anointing them with the fat of a Sow with pig, beating them together both within and without, you shall draw all the Worms out of his eyes.  
When one hath pain in his ears whereby matter issueth forth, let him beat the oldest Lard he can in a Mortar, and rake the juice thereof in fine wool, then let him put that wool into his ear, making it to work through warm water, and then infuse a little more of the juice of that Lard, and so shall he work a great cure in short time. And generally the fat of Geese, Hens, Swine, and Foxes, are prepared for all the pains in the ears.  
If there arise any bunch in the Neck or throat, seethe Lard and Wine together, and so by gargarising that liquor, it shall be dispersed, according to the verses of Serenus: 
Inrigore ceruicis geminus mulcebitur unguine poples,  
Hinc longam paritur neruos medicina sequetur.  And it is no marvel that the virtue of this should go from the knees to the Nerves, seeing that Pliny affirmeth, that from the anointing of the knees the savour goeth into the stomach, there is so great affinity or operation of Rue upon the stones, that in ancient time they were wont to cure burstness by anointing the cod with wild Rue and swines Grease.  
Also this Grease with rust of Iron, is good against all the imperfectious in the seat. Butter, Goosegrease, and Hogges-greace, are indifferently used for this infirmity. Also this is used to keep Women from abortementes that are subject thereunto, being applied like an eye-salve. In the diseases of the matrix, especially Ulcers, they first of all dip Spuuges or Wool in warm Water, and so cleanse the places infected, and afterwards cure it with resin and swines Grease, mingled together, and often using it in the day and night by way of an oyntmnet: but if the exulceration be vehement, after the washing they put Honey unto the former confection, and some make a perfume with Goat's Horn, Galls, swines Grease, and Gum of Cedars. And. Fernerius saith, that Lard cut small and beat in a Mortar of stone like past, in a Limbeck of Glass, rendereth a white Water, which maketh the hair yellow, and also the face comely. If a man be poisoned with Hemlock he cannot avoid it better, then by drinking salt, Wine, and fresh Grease. A decoction hereof is good against the poison of Beuprestis, and against Quicksilver. The suet of a Sow fed with green Herbs, is profitable to them that are sick of a consumption of the lungs, according to this verse of Serenus; Porderit & veteris saevi pila sumpta suilli. This may also be given them in Wine, either raw or decocted, or else in pills to be swallowed down whole if it be not salted, and the fift day after they prescribe them to drink out of an Eggshell Liquid Pitch, binding their sides, breasts, and shoulder bones very hard. It is also used for an old Cough after it is decocted, the weight of a groat being put into three cups of Wine with some Hony. It is given also to them that have the flux, especially old Lard, Honey, & Wine, being beaten together till they be all as thick as Honey, whereof the quantity of a hasel-nut, is to be drunk out of Water. Also morsels of Swynes-Grease, Butter, and Honey, being put down into a Horse throat, cureth him of an old Cough, and finally a piece of this Grease being old, moistened in old Wine, is profitable to a Horse that hath been overheated in his journey. When Calves be troubled with belly Worms, take one part of Swynes-Greace, and mingle it with three parts of Isope, afterwards thrust it down into the throats of the Calves, and it shall expel the worms.  
When the tongue and Chaps wax black by a peculiar sickness of the mouth, which the Physicians call Morbus epidemius, it is most wholesome to rub the tongue with the inner side of the rines of Bacon, and so draw out an extreme heat: and it is said if a man be deeply infected, whose tongue is thus rubbed, the said Bacon rind being eaten by any Dog, will procure his death. The fat of Wolves and the marrow of Swine is good to anoint bleare-eyes withal. By swallowing down the marrow of Swine, the appetite to carnal copulation is increased.  
The ashes or powder of Hog's bristles which are taken out of plasterer pencils, wherewithal they rub Walls, and mixed with swines Grease, doth ease the pain of burnings, and also stayeth the bleeding of wounds, and the falling down of the seat being first of all washed in Wine and dried Pitch mingled therewithal. The powder of the cheek-bones of swine, is a most present remedy for broken bones, and also for ulcers in the legs and shins. The fat of a Boar is commended against Serpents, and so also is the liver of a Boar pig when the Fibres are taken from it, if the weight of two pence be drunk in wine.  
The brain of a Sow toasted at the fire, and laid to a Carbuncle, either disperseth or emptieth it. Likewise the blood and brains of a Boar or a sow, or Boar-pig being mixed with honey, doth cure the Carbuncles in the yard, and the brains alone, openeth the gums of children, to let out their teeth, as Serenus writeth, Aucteneris cerebris gingivis illine porci. There are naturally in the head of a Hog two little bones that have holes in them, one in the right part, and another in the left. Now if it happen that a man find these bones by chance, either one or both of them, let him lay them up safe, and whensoever he is troubled with the Headache, let him use them, hanging them about his neck by a silken third, that is to say, if his head ache on the right side, let him hang the right bone, and if on the left, the left bone: These things I report upon the credit of Marcellus. Galen also writeth, that if the pole of the swine's ear be hanged about one's neck, it will preserve him from all cough afterwards.  
They were wont as Dioscorides writeth, to seethe a Gudgen in a swine's belly, by the eating whereof, they stayed the falling down of the seat. If a man eat the lungs of a Boar, and a sow sodden and fasting, they will preserve him from drunkenness all that day, and likewise the said lungs doth keep the soles of the feet from inflammation which are caused by straight shoes. It also healeth the piles, cliffs, and breaking of the skin, and kibes of the feet, by laying to it a Boar's gall, and a swine's lungs. If a man drink the liver of a sow in wine, it saveth his life from the biting of venomous beasts. Also the liver of a Bore burned with juniper-wood, cureth all the faults in the secrets, and drunk in Wine without salt after it is sod, stayeth the looseness of the belly. The gall of swine is not very vehement, for as the whole body is waterish, so also is that, neither is there any beast herein comparable unto it, (except the wild) & that is enemy to Ulcers, ripening the sore, scattering the evil humours, and resisting the bitings of venomous Beasts. Also the gall of Boars laid to bruised Articles, doth procure unto them wonderful ease. One shall take away an old scurf very easily by the gall of a sow, which farrow if it be mingled with the juice of the herb Siclamine, and there withal to rub the head well in a Bath. To keep hair from growing upon the brows when it is once plucked off. Take the gall and fat of a Boar, and put them into a smooth-thicke-earthen-pot, and of the sharpest Vinegar and oil of Almonds, four ounces a piece, pour that into it, and then bind the mouth of the pot close with a thick linen cloth, so letting them stand seven days together, afterwards open them again, and you shall find upon the top a certain scum like Gold, wherewithal anoint those places, which you would have remain bald, after that you have beaten it together in a mortar: likewise the gall of a Barrow hog or Boar pig, doth scatter Apostumes and bunches in any part of the body. The gall of a Hog dried in an Oven, and laid upon a Carbuncle, as much as will cover it, it cleaveth fast to the sore, and draweth out the root and core thereof.  
It is likewise good against the ulcers of the ears, except the Ulcer be of long continuance, and then it is good to use a sharper gall, such as is a sheeps, an Ox's, a Bears, or a Goats, they mingle herewithal sometimes oil of roses, but for old wounds in the ears, It is good to take one part of the best honey, and two parts of the sharpest Vinegar, and so let them boil on the fire three walmes, afterwards set them far off from the fire, until it leave seething or boiling, and then put Nitre unto it, so long till you know by the Vapour that the Niter is settled, then seethe it again upon a gentle fire, so as it boileth not over, and lastly put into the ears of this gall of a Boar, or of a Goat, and then seethe it the third time, taking it from the fire, when it is Lukewarm, infuse it into the ears, and this gall must not be the gall of a sow, except of such as never bore pig. Also this gall being dried doth cure the Haemorhods and kibes.  
There are also certain slifters or cliffs in the hooves of horses, which are cured in one night's space, by applying unto them the gall of a Barrow-hog, mingled with the yolks of Eggs. The blather of swine will provoke urine, and of a Boar pig sod, roasted or boiled, and so eaten and drunk, causeth a man to contain his urine, which never could before. When the head of a man is exulcerated and runneth, take the bladder of a Barrow-hog, with the Urine, and cast the same into the fat cut small, afterwards mingle it so with salt, that it may appear all white, then bind it up fast, and dig a hole in the Garden about a cubit deep, wherein bury and cover the said gall, and so let it rest forty or fifty days in the earth, till the matter therein contained be putrefied, then take it out and melt it in a dish, and keep the ointment that ariseth of it. Then wash the head all over with lie, unto the intent that it may not be offended through the Acrimony thereof, mingle it with new wine or with water, and then when it is dry after such washing, anoint it with the said ointment, and so will the noxious and unclean hairs fall every one off, and new pure ones arise in their place, and you must be very careful to keep the head from cold.  
They were wont to give the stones of swine against the sauling sickness, but then they were first dried, and afterwards beaten to powder, and given to the sick party in swine's milk, so he was commanded to abstain from wine many days before, and after he received it for many days together. In Savoye they take the stones out of a young hog when they geld him, and scorch them at the fire so long, till they may be crushed to pieces, and this they prescribe to be drunk in wine against the Colic.  
Some give the powder of Boar's stones to men and women, to increase copulation and conception. The Magicians or wise men of the East, prescribed to be drunk for the incontinency of urine, the powder of a Bore pigs stones out of sweet Wine, and then to make water in a Dog's kennel, which while he is doing, to speak to himself these words: Ne ipse urinam faciam ut canis in suo cubile, but I will leave this superstition, as not worthy to be Englished. Some take the bladder of a Sow burned to powder, and drunk for this infirmity, and some a certain liquorish poison, which droppeth from the Navel of a Boar pig, immediately after it is farrowed.  
Bacon beaten together, and made like meal, is good against a continual cough, or stayeth bleeding at the mouth. Bacon broth is also mingled with other medicines against the gout, and they make an implaister of Bacon to scatter gravelly matter in the bladder. The bones of Bacon about the hips, are kept to cleanse and rub teeth, and by burning of them, not only the lose teeth in men are fastened, but also the worms in the teeth of beasts are killed. If a horse be troubled with the Glanders or any such liquid matter running out at his mouth and nose, then let the broth wherein Bacon and swine's feet hath been sod, be mixed with honey, and so strained afterward, let it be beaten well together with Eggs, and so infused into the left Nostril of the horse. Gagnerius prescribeth an emplaster to be made of cheese, and the feet of swine against the shrinking up of the sinews.  
The ankle bone of a sow being burned until it be white, and bruised and taken in drink, doth cure the swellings of the neck, and pains of long continuance. The Ankle bone of a Sow burned and bruised, and given to drink only in Water, is a remedy against the colic and stone. The ankle bone of a sow doth drive away those swellings which arise in the stomach, and doth ease the pains of the head.  
The ashes of the ankle bone of a sow or Boar, doth cure Corns, cleftses, or other rifts in the skin, and the hardness of the skin that is in the bottom of the feet. It is also showed, that if the bone shall be hung about the neck of those that are troubled with quartern agues, that then they shall be far better, but of what bone he speaketh, it is uncertain, but as he remembreth it is the next bone before the fat of the ankle bone.  
The bones that are taken from the hooves of sows, burned and beaten to powder are very good to rub and cleanse the teeth: Also the bones next to the ribs of Bacon, being burned, are very good to fasten the teeth. The bones that are taken from the hooves of hogs, and burned to powder, are used to cleanse the teeth, and it is very good also to fasten the teeth. The ashes which are made of a Heart's horn, or of the hoof of a hog, are very good to cleanse or rub the teeth. The bones which are taken from the hoof of a hog burnt and beaten to powder and sifted, and a little spicknard added thereto, doth make the teeth very white, by often rubbing them therewith. The ashes of the hoofs of a Boar or sow, put in drink, doth stay the incontinency of urine, and also the bloody flux. Take as much Mercurial sodden, as one's hand can hold, sod in two pints of water unto one pint, and drink the same with honey and salt, and the powder of a Hogs hoof, and it shall lose the belly. The milk of a Sow drunk with sweet wine, helpeth women in travel, and the same being drunk alone, restoreth milk in women's breasts, It is also good against the bloody flix and tissic. The stones of swine beaten to powder, and drunk in swine's milk, are good against the fauling sickness. The wise men were wont to prescribe the left foot or leg of a Camaelion to be bound unto the feet against the gout.  
There are also many uses of the dung of swine, and first of all it being mixed with Vinegar, is good against the bittinge of venomous beasts, and Aetius maketh an emplaster thereof, against the biting of a Crocodile. It is to be applied single against the stinging of Scorpions and also the biting of any other reptile creature If a Serpent bite an Ox or a Horse, or any other Foure-footed-Beast, take the stalk of Nigella, and beat into a pint of old wine, so as all the juice may go out thereof, then infuse it into the Nostril of the beast, and lay swine's dung to the sore, so also it may be applied unto men, whereunto some do add Honey Attic, and the urine of a man, and so it is to be applied warm, it being also warmed in a shell, and dried to powder, mixed with oil, and laid to the body, easeth outward pains. It is likewise profitable against burnings, itch, scabs, and blisters, and trembling of the body, according to these verses of Serenus: 
Stercoris ex porco cinerem confundit olimphis  
Sic pavidum corpus, dextra pascente foveto.  This is also commended against hard bunches in the body, hardness of the skin, cliffs and chinks in the flesh, freckles, lice, and nits, and also the breaking of the sinews: 
Si cui forti lapis teneros violanerit artus  
Non pudeat luteae, stercus perducere possae.  It is also good to stay bleedinge at the nose, if it be laid to the Nostrils warm, and to stay the bleedings of beasts, if it be given them in wine, the same being mixed and covered with honey, is anointed upon horses for the Quinsey or swellings of the throat. If the breasts of a woman do swell after her delivery of child, it is good to anoint them with water, and the dung of Hogs, also the powder thereof mixed with oil, is profitable for the secrets of men and women. If a man have received any hurt by bruises, so as his blood stayeth in his body, or suffer convulsion of the Nerves through Cramps, those evils are cured by the dung of a Bore gathered in the spring time, dried and sod in Vinegar, and some of the later Physicians prescribe it to be drunk in water, and they say that Nero the Emperor was wont to use that medicine, when he would try the strength of his body, in a running Chariot: also the powder of the same being drunk in Vinegar, is profitable for the rapture and inward bruises, and warmed in Wine against all manner of flixes and Tizickes For the pains of the loins and all other things which need mollyfieng rub them first of all with Deeres grease, and then sprinkle them with old Wine mixed with the powder of Swine's dung.  
The urine of a Swine is also good against all bunches and apostemation being laid to in wool. The urine of a Boar pig dried in the smoke, and drunk with sweet Wine, the quantity of a bean, is profitable against the fauling evil. Against the whiteness of the eyes, and the stone in the reins and bladder. And thus much for the story of swine in general.   

OF THE WILD BOAR.  
THis beast is termed by no other name then the common swine among the hebrews, namely, Chasir, as you may see in Psal. 80. where the prophet speaketh of Chasir de sylva, That is; the Boar out of the wood. The Grecians call him Capros and Syagros, and Clunis, although some take Clunis for a Boar of an exceeding great stature. Aristophone saith, that there are some of this kind which are called Monij, which word by S. Cyril upon the prophet Osey is interpreted a wild Ass, but I rather incline to their opinion which say, that Chlunis Monyos, and Chauliodon are poetical words for cruel Boars. Aristotle is of opinion, these bores being gelt when they are young, grow greater and more fierce, whereunto Homer also yieldeth as he is thus translated: 
Nutrijt exetum, sylvis horrentibus aprum  
Instar non bruti sed dorsi montis opaci.  But this is to be understood of such Boars, as by accident geld themselves by rubbing upon any tree. The French call this Beast, Sanglier and Porc Sanglier; the Italians Cinghiale and Cinghiare, and Porco. The Spaniards Puerco Syluestre, and Puerco montes, and I'auali, the Germans Wild Schwein. The Illyrians Worpes, and the Latins Aper, for Porcus signifieth the tame swine, and Aper the wild. The reason of this Latin name Aper, is derived from Asper, because he liveth among the sharp thorns and woods, but I rather think that Aper is derived from Capros the Greek word, or else Aper à feritate, from his fierceness and wildness, by changing one letter into another.  

The epithets  The Epithets of this beast are many, both in Greek and Latin, such as these are; sharp, wild, Arcadian, Attalantean, troubler, bloody, toothed, hard, Erymanthean, cruel, outrageous, fierce, strong gnashing, lightning, yellow, raging, Acorne-gatherer, quick, rough, rough-haired, horrible, Maenalian, Mercean, Meleagron, threatening, wood-wanderer, cruel, Sabelican, bristle-bearer, foaming, strict, filthy, Tegean, Tuscan, fearful, wry-faced, truculent, devourer, violent, Vmbrian, wound-maker, impetuous, mountaine-liver, armed on both sides, and such like.  
But of all these Epithets there are only three, Erimanthean, Calidonean, and Myssean, which do offer unto us peculiar stories, according as we find them in the poets, which we will prefix by way of moral discourse before we enter into the natural story of this beast. First of all, Erymanthus was a hill of Arcadia, wherein was a wild boar, that continually did descend down & depopulate their Cornfields, Hercules coming that way, and hearing of that mischief did kill the said Boar, and carried him upon his back to Euristeus, whereat Euristeus was so much afraid, that he went and hid himself in a brazen vessel, whereof Virgil speaketh thus: Erymanthi placaret syluam, & lernam tremefecerit arcu And of this Erymanthean bore Martial speaketh: Quantus erat calidon, & Erymanthe tuus. Of the Caledonian Boar there is this story in Homer. When Oeneus the Prince of Aetolia sacrificed the first fruits of his country to the Gods, he forgot Diana, wherewithal she was very angry, and so sent among the people a savage Boar, which destroyed both the Country and Inhabitants: against whom the Calidonians and Pleuronians went forth in hunting, and the first of all that wounded the wild Beast was Meleager the son of Oeneus, for reward whereof, he received his head and his skin, which he bestowed on Atalanta a virgin of Arcadia, with whom he was in love, and which did accompany him in hunting: where withal the sons of Thyestius, which were the Uncles of Meleager, were greatly offended▪ (for they were the brothers to his mother Althaea,) those men lay in wait to destroy him, whereof when he was advertised, he killed some of them, and put the residue to flight; For which cause the Pleuronians made war against the Calidonians: in the beginning of which war Meleager fell out with his mother, because she did not help her country: At last when the City was almost taken, by the persuasion of his wife Cleopatra, he went out to fight with his enemies, where, in valiant manner he flew many of them, others he put to flight, who in their chase running away, fell down upon steep rocks and perished. Then Althaea the mother of Meleager, began to rage against her son, and flung into the fire the torch which the fates had given unto her to lengthen his days, so when she saw her son was dead, she repent and slew herself, and afterwards was cast into the very selfsame burning fire with him. In the hunting of this Boar Ancaeus the companion of jason to Colchis was slain. This Boar is also called a Meliagran and Attalantean Boar, of whom martial writeth thus: 
Qui diomideis metuendus Setiger agris  
Aetola cecidit cuspide talis erat.  And again in another place: 
lact mero pastum pigre mihi mortis alumnum  
Ponat & Aetolo de sue dives edat.  It is said that this Boar had teeth of a cubit long, & the manner of his hunting was expressed in the pinnicle of the Temple of Tegea, for which cause he is called the Tegean Boar. Upon the one side of the Boar against his middle, were painted Atalanta, Meleager, Theseus, Telamonius, Peleus, Pollux, and jolaus the companion of all Hercules travels. Prothus and Comets, the sons of Thiestius and brethren of Althaea, on the other side of the Boar stood Ancaus wounded, and Epecus sustaining his hunting spear; next unto him stood Castor and Amphiaraus, the son of Oicleus. After them Hippothus, the son of Certion, Agamedes, the son of Stymphelus, and lastly Pirithous. The teeth of this Boar were taken away by Augustus after the time that he had overcome Anthoney, which he hung up in the Temple of Bacchus, standing in the Gardens of the Emperor. And thus much for the Caledonian Boar.  
Now concerning the Myssean boar, I find this story recorded of him. When Adrastus the Phrygian, who was of the king's blood, had unawares killed his brother, he fled to Sardis, and after his expiation dwelled with Croesus. It happened at that time that there was a wild Boar came out of Olympus, and wasted a great part of the country of Myssea: the people oppressed with many losses, and terrified with the presence of such a beast, besought the king to send his own son Attys with much company to hunt and kill the Boar. The king was afraid thereof, because in his dream he saw a vision, his son perishing by an iron spear; yet at last he was persuaded, & committed the safeguard of his body to Adrastus. When they came to the wild beast, Adrastus bent his spear at the Boar, and while he cast it to kill him, the son of Croesus came betwixt them, and so was slain with the spear, according to the dream of his Father. Adrastus' seeing this misfortune, (that his hands which should have defended the young prince, had taken away his life) fell into extreme passion and sorrow for the same, and although the king, knowing his innocency, forgave him the fact, yet he slew himself at the Funeral of Attys, and so was burned with him in the same fire. And thus much for the Myssean Boar.  
Now we will proceed to the particular story of the wild Boar, and first of all of the country's breeding Boars. The Spaniards say, that in the new found world, there are wild Boars much less than ours, which have tails so short, that one would think they had been cut off, 
Of the wild bores parts & other accidents.  they differ also in their feet, for their hinder feet are not cloven, but stand upon one claw, and their forefeet are cloven like common swine.  
Their flesh also is more sweet and wholesome then common swine's flesh, whereof Peter Martyr giveth reason in his Ocean Decades, because they feed under palm Trees, near the Seashore, and in Marshes. Olaus Magnus writeth, that in divers places of Scandinavia, they hunt wild Boars which are twelve foot long. The wild Boars of India according to Pliny have teeth, which in their compass contain a cubit, and besides their teeth growing out of their chaps, they have two horns on their head like calves horns. In the Islands Medera, there are abundance of wild Boars, likewise in Helvetia; and especially in those parts that join upon the Alps, where they would much more abound, but that the Magistrates give liberty to every man to kill and destroy them. There are no Boars in Africa, except in Aethiopia, where their Boars have all horns, and of those it was that Lycotas the Countryman saw in a public spectacle at Rome: Niveos lepores & non sue cornibus apros.  
That is, Hare's whire like swine, and Boars that have horns. It is a wonderful thing that there are no Boars in Crect, and no less admirable that the Boars of Macidonia are dumb and have no voice: And thus much concerning the Countries of Boars.  
Now concerning their colour, it is observed, that wild Boars for the most part are of a black and brown colour, especially at the top of their hair, and somewhat yellow underneath, and yet Pausanias writeth, that he hath seen Boars all white; howbeit that is not ordinary. Their blood is sharp and black like black wine, and such as will never be thick, their eyes like to the eyes of wrathful beasts, as Wolves, and Lions. Their tusks are most admirable, for with them while they are alive, they cut like sharp knives, but when they are dead, they have lost that cutting property, the reason of it is in the heat of the tooth, for it is certainly affirmed by hunters of wild Boars, that when the Beast falleth first on the earth down before the Dogs and hunters, if one pull off a bristle from his back, 
Oppianus ●●●nus  and lay it upon the tusk, the heat thereof will make it shrink up and turn together like a hot iron, and if Dogs do chance to touch them, they burn their hairs from their back, whereby the ardent and fiery nature of this beast is manifest, as an everlasting monument of the work of God, and yet notwithstanding all their wrath they have no gall, (as Pliny writeth) their head and face are their strongest parts, and therefore upon them they receive the hunter's blows as upon a bucket.  
Their tears which they send forth of their eyes are very sweet, and of all other things they cannot abide their own urine, for it is thought to be so hot, that it burneth them, and they can never run away in flight, 
〈◊〉 of ●●●de.  till they have emptied their bellies thereof. The place of their abode is for the most part in the marshes and woods, for the Scythians did hunt Hearts and wild Boars in the Marshes, but Roes and wild Asses in the plain fields. Sometimes they hide themselves among Fern, which they have gathered together in the fields, and they dig holes and ditches for themselves, wherein they rest, and this is observed, that they love not so much to wallow in the mite, as the tame and Domestical swine, although they be of a hot and fiery nature. Their voice is like to the voice of common swine, but the females is somewhat more shrill. They live for the most part solitary and alone, and not in herds as the other do, and feed upon such meats as the vulgar swine. Tragus saith, that there is a kind of green corn in Germany, which is armed with very sharp stalks and points at both ends like Barley, this the people do seethe and eat like pease.  
Now forasmuch as wild Boars are destroyers of their Corn, they sow that grain near the woods sides where the Boars abide, whereby they defend and safeguard their better corn. Boar's do also eat the worms of the earth, which they dig out with their noses, and in Pamphilia and the mountains of Cylicia, they do eat Salamanders without hurt or danger to themselves, and yet if men chance to eat of their flesh which have so devoured them, they die afterwards through the poison: whereby it manifestly appeareth, that there is danger in eating wild hog's flesh. Hemlock and Henbane is also poison to swine, which they never eat but vnawars, and having eaten it presently they lose their strength in their hinder parts, whereby they are feign to draw them after them, and in that manner they craul to the water sides, where they gather together Snails & sea-crabs, by eating whereof they are restored to their former health. ivy is also a medicine for the diseases of Boars, and old age maketh them altogether unfit to be preserved. Therefore in ancient time when they kept Boars in parks, whereof Fuluius Hirpinus was the first beginner, Lucius Lucullus, and Quintus Hortentius, the immediate followers, I say they never kept bores past 4. year old, because after that time they waxed lean and pined away. Now concerning their generation or copulation to engender, it is certain that they do not couple often in the year as the tame swine, but only once, and that in the beginning of Winter, or the middle, 
The generation of wild Swine.  so that they may bring forth in the spring time of the year, and they choose the most unused, narrow, hollow, and steep places to couple in. The male abideth with the female thirty days together, and the female beareth her young ones, both for the number and the time answerable to the vulgar swine. When the Boar is in copulation before hand, while he worketh the sow, he carrieth a mouth as white as any horse, which as in the horse it riseth through vehement stirring, so in the bore it riseth through vehement heat and fearuer In the time of their lust they are very sharp, eager, and cruel, fight withal males that come in their presence, and therefore they arm their bodies by rolling in the dirt, and also by rubbing them against trees, that so they may be hard to withstand one another. This fight of bores is thus described of Virgil: 
Per syluas tum saews aper, tumpessima Tigris,  
Ipseruit dentesque sabelicus exacuit sus,  
Et pedibus subegit terram, fricat arbore costas,  
Atque hinc atque illinc humeros ad vulnera durat.  Being inflamed with venerial rage, he so setteth upright the bristles of his neck, that you would take them to be the sharp fins of Dolphins; then champeth he with his mouth, 
The fight of Boars.  grateth and gnasheth his teeth one against another, and breathing forth his boiling spirit, not only at his eyes, but at his foaming white mouth, he desireth nothing but copulation, and if his female endure him quietly, then doth she satisfy his lust, and kill all his anger; but if she refuse, then doth he either constrain her against her will, or else layeth her dead upon the earth. Sometime they force a tame Sow, and then the pigs so begotten, are called Hybridae, that is, by way of contumely, bastards: And it is to be observed, that never any wild beast being tamed doth engender copulation, except they be tamed very young, only wild Boars do quickly mingle with vulgar swine. The female of this kind hath no teeth standing out of her mouth like the male, except very short ones, and therefore the residue are more like a saw then the teeth of a Boar, for it is a general rule; Nulli dentes exerti quibus serrati. Concerning the disposition of Boars in general, it is brutish, stubborn, and yet courageous; wrathful, and furious, because their blood is full of fibres, and ministereth unto them sudden matter of anger, neither are there any beasts so clothed with hair, as Lions and Boars; wherefore both of them are of like fierce and angry nature, yet we have showed in the story of the Hart, how they were drawn from their meat and dens by the voice of music. It is said that they are not capable of any discipline or instruction, and yet Scaliger affirmeth, that he saw a Boar that belonged to the Lord of Saluimont, of an exceeding great stature, tamed by his master, who at the sounding of the horns, would come running like a dog to hunting, and go abroad with his master among the Dogs, contending with the most swift in race to attain the prey.  
They naturally desire to bury their own footsteps in wet miry places, that they may not be found out by the hunters; and as the rage of the Boars is greatest in the time of their lust, so is it in the Sows after their farrowing and therefore it was an excellent speech of Cyaxares unto Syrus, that Swine when they see the Hunter, although they be many, yet run away with their pigs; but if the Hunter follow one of the young ones, then doth the dam turn again, and withal her force endeavour to destroy him that would deprive her of her young ones. Before the Boars do fight they go and whet their teeth, but while they are in contention, if it happen that a Wolf cometh in sight, than they forsake their mutual combats, and all of them join together to drive away the Wolf. The Bear dareth not to enter upon the wild Boar, except behind him and unawares. Hesiod saith, that Vulcan pictured upon the shield of Hercules, the images and shapes of many wild beasts fight one with another, neither of both yielding to other, till both of them fell down dead, which caused Alciatus to make this Emblem of a vulture standing by to see their contention, and suffered them to kill one another without parting, whereby afterwards she enjoyed their dead carcases, 
Dum saevis ruerent in mutua vulnera telis,  
Vngue leaena serox dente timendus aper,  
Accurrit vulter spectatum, & prandia captat,  
Gloria victoris praeda futura sua est.  It is reported that Boars will swim single and alone like fishes, and some of them two together like Wolves, 
Swimming of Boars.  and many times in flocks and herds like Roes, for such is their ardent nature and desire of meat, that they fear not the highest Mountains, nor the deepest waters. Now concerning the flesh of wild Boars, although we have spoken abundantly in the former discourse of Swine, yet must we add something in this place; for although generally the flesh of tame swine is viscous and cold, yet the flesh of the wild is more temperate and nourishable, and therefore of lighter concoction and stronger nourishment. Therefore those which had a Timpany were prescribed to eat Boar's flesh and wild Sows, for it drieth, strengtheneth, and moveth; and men that are vexed with Saint Anthony's fire, are forbidden to eat all salt meats and leavened bread, yet permitted to eat of Boar's flesh. It is reported that Publius Seruillus Rullus, was the very first among all the Romans that did set at his table a whole Boar, most delicately dressed and stuffed with variety of divers costly dishes, which Bore by Varro is called Aper Millianius, that is, Millilibrarum, of a thousand pound worth; against which intolerable gluttony and cost, Iwenall made these verses; 
Quanta est gula quae sibitotos,  
Ponit Apros animal propter convivia natum.  Apitius in the beginning of his eight book, prescribeth the manner how to dress the flesh of wild Boars, wherewithal if any be delighted let him read that book, for it is not my purpose in this Treatise, to blot any paper with any long instruction for Cooks and Belli-gods, neither were it any part of this natural History, nor yet agreeable to my calling or enterprise, and therefore I will only add this observation of Misaldus, that Boar's flesh salted in powdering tubs, doth change both colour and taste, at that time of year, wherein the living Boars do rage upon their females: And thus much shall suffice to have spoken of Boar's flesh.  

Of the hunting of wild Boars.  Now in the next place we will proceed to talk, concerning the hunting of Boars which is not only a pastime for Lords and Princes, but also a necessary labour for meaner men; for as the harm that cometh by bores is exceeding great, and so much the greater by how much he is poorer that doth sustain it, so the utility to learn the means of destroying this beast is more commodious, because the common proverb is more true in this then in the vulgar swine, that they never do good till they are dead.  
It is reported of Dioclesian when he was agent for the Romans in France, there came an old Woman called Dryas unto him, and reproved him for his covetousness, telling him that he was oversparing, and persimonious; to whom he answered in jest, when I am Empe. I will be more liberal: Dryas replied unto him, Noli jocare Dioclesiane, nam imperator eris cum aprum occideris. That is, jest not O Dioclesian, for thou shalt be Emp. when thou hast killed Aper, (that was a Boar as he thought,) and therefore he gave himself to the hunting of Boars, never sparing any time that was offered unto him, always expecting the event of that speech, whereof he was frustrated until he killed Arius Aper, the governor of the judgement hall, and then afterwards being Emperor he knew that the women did not mean a Boar, but a man. Now therefore the hunting of Boars, and the manner of their taking is many ways, either by violence in chase, or by policy in ditches and traps, or else by empoisoned baits. The best time of their hunting is in the midst of winter as some say, but I think the Winter is the worst time, because than they are strongest, and seeing all Swine are impatient of heat, the Summer will quickly end their life, if then they be chased. It behoveth therefore the hunter of Boars to be very wary, and therefore the ancients ordained that such a one should wear a rough garment of a brown colour, and likewise that his Horse should be of a yellow and fiery colour, and that the Boar spear should be strong and sharp, for this beast is armed with a very strong head and skin, and beside they cover themselves with dried dirt, as it were with a coat of male to blunt the Weapon, and therefore he runneth willingly either without dread or fear upon the hunters. In which encounter if he receiveth not a deadly wound, he overthroweth his adversary, except he fall flat on the ground, for the Boars teeth cannot cut upward, but downward; therefore if the Hunter be a footman, he must seat himself near some tree, and then also provide that if he miss the Boar, he may easily climb into the boughs, and so save himself; but if the Swine that is raised be a female, she will all to tear and bite the Hunter with her teeth if she get him within her clutches: wherefore for the more speedy ending of the hunting, it is good to raise the beast early in the morning before he hath made water, for the burning of his bladder doth quickly make him weary.  
But if the boar have either made water before, or got liberty and rest in the chase to ease himself, then will his taking be very difficult and tedious, such is the nature of this courageous beast, that he never ceaseth running till he be weary, and being wearied desembleth the same by sitting upon his buttocks, and offereth combat to his Hunter, and yet he is not wont to strike a man until he be wounded first by him. When the Boar is first raised out of the Wood, he snuffeth in the wind, lifting up his Nose to smell what is with him, and what is against him.  
The hunting spear must be very sharp and broad, branching forth into certain forks or horns, so as by no means the Boar shall break through them upon the Hunter, and when he bendeth the same before the beast, he must stand with one leg before another like a wrestler, holding his left hand upon the middle of the spear to direct the same, and the right hand behind, to thrust it forward with violence, having his eye intent upon the beast, and if it be a boar to wound him in the middle of his forehead betwixt his eyelids, or else upon the shoulder, for in both those places the wound is deadly; but if he chance to hit him on the cheek, the greatest harm that he doth him, is that he maketh him unfit to use his tusks: of this he must be very careful that if the boar leap upon him, he likewise must give back and draw out his sword; and if he chance to be overturned, then to lie down in some hollow place where the boar cannot come at him with his teeth.  
Now concerning the instruction of dogs, and the choice of such hounds as are appointed for the hunting of boars, you must note, that every Dog is not fit for the same, but great mastiffs, such as are used for the baiting of bears. For the boar first of all terrifyeth the Dog with his voice, and if he be not ready to fight but to run away, then are the Hunters in worse case than at the beginning. Therefore they must be sure to have them well instructed before they give the onset, and be likewise at hand to encourage them. When they come first of all to the place wherein they conjecture the boar is lodged, if there be no appearance either by his footsteps, or by the wounds of his teeth upon the trees and boughs, then let them let lose one of the best hounds, and casting about the wood follow with the residue weather the cry goeth.  
The Dog presseth into the thickest bushes where commonly the boar lodgeth, and when he hath found the beast he standeth still and bayeth, then must the Hunter come and take up that Dog, for the Boar will not stir very easy out of his lodging, and go and set up his nets and toils in all the by places, whereby it is likely the beast will pass, and these must he hang to some trees, for posts in the earth will not suffice, always make king the inside of them very light, that the beast may suspect no harm. The nets being thus set up, let him return again to his dogs, losing them all; and every hunter arming himself with darts and a boars spear, so let the most skilful follow the dogs close to exhort them & set them on, the residue follow one after another a good distance, scattering themselves into sundry angles, for their better safeguard and end of their sport: for if they should come all together, the Boar might light upon them and wound some of them, for upon whosoever he falleth in his rage he hurteth them: furthermore when the dogs begin to come near to his lodging, then must they be set on more eagerly, and so heartened that they be no ways appalled at the rasing of the Boar, for his manner is to make force at the foremost dog that is nearest to him, so must he be followed in chase even unto the nets, but if the nets stand upon a side hill, or a steep Rock, then when he is ensnared he will get out with no difficulty; but if it stand upon plain ground, the toils will hold him till the hunters come, who must presently take care, to wound him with darts and spears before they meddle with him, compassing him round about very warily, so that he nor they hurt any of the dogs, and especially they must wound him in the face or shoulders, where the wounds are mortal as I have said before: but if it happen that the beast getteth lose when he feeleth the blows, the hunters must not start away, but the strongest of them to meet him with his spear, setting his body as we have formerly expressed, having an especial eye to the beasts head, which way soever he windeth and turneth the same, for such is the nature of the Boar, sometimes he snatcheth the spear out of the Hunter's hands, or else recoileth the force back again upon the smiter, for by both these means the hunter is overcome and overthrown: whensoever this happeneth, then is there but one means to save the hunter's life, which is this, another of his companions must come and charge the Boar, making as though he would wound him with his dart, but not casting it for fear of hurting the hunter under his feet.  
When the Boar seethe this, he forsaketh the first man and rusheth upon the second, who must look to defend himself with all dexterity, composing his body, and ordering his weapons according to artificial Bore-hunting, & in the mean season the vanquished hunter must arise again, taking fresh hold on his spear, and with all courage setting upon the adversary beast, to wound him either in the shoulders or in the head, for it is no credit to escape with life, except he kill and overcome the Boar.  
When he feeleth himself thus wounded that he cannot live, if it were not for the crosses and forks upon the Boar-spear, he would press in upon the vanquisher to take revenge for his death; For so great is the fervent wrath of this beast, that he spareth not to kill and wound, although he feel upon him the pangs of death: and what place soever he biteth either upon dog or man, the heat of his teeth inflicteth a dangerous inflaming wound: and for this cause if he doth but touch the hair of dogs, he burneth it off, but if it be a female that is raised, (for there is as great a rage in females as in males though not so great power) then must the hunter take heed he never fall to the ground, for as the male hurteth not but when a man standeth or lieth high, so the female hurteth not but when a man falleth or lieth low: therefore if the hunter chance to fall, he must raise himself withal speed, using no less dexterity and courage against the female, than he doth against the male.  
There is also another manner of hunting wild Swine, which is this: first of all they set up their nets in all passages, through which it is likely the beast will go, then do the men and dogs with a gallant cry, filling the woods and fields, raise them out of their lodgings. In the mean season, setting some valiant hunters to keep the nets. When the beast perceiveth that he is sought after, up he starteth, looking about him like an evil spirit where he may devour, but being terrified with the cry of men, and pursued by a multitude of greedy Dogs, forth he runneth in some of his usual ways, carefully looking behind him to avoid the train that followeth, until he fall fast enclosed into the Hunter's nets, then cometh the keeper of the nets, and woundeth him with his Boar-spear, as I said before: but if it fortune that he fall out of the Nets, or never cometh to them, then must they prosecute him, both Men and Dogs, until they have wearied him, for such is the heat of his body, that he cannot long stand, and although he shall lodge himself in some marish or woods where the hunters can have no use of their nets, yet must they not be afraid to approach unto him, and with such hunting instruments as they have, show the magnitude and courage of their mind, by attaining their game by the strength of hand, when they are deprived from the help of Art: And to conclude, the same devices, diligence, labour, prosecution, and observations, are to be used in the hunting of the Boar, which are prescribed for the hunting of the Hart. It seldom falleth out that the pigs of wild swine are taken, for they run and hide themselves among the leaves, and in the woods, seldom parting from their parents until their death, and as we have said already, the dams fight for their young ones most irefully. For it is not with these as with the vulgar Swine, that they beat away their young ones for following them, but because they conceive but seldom, they suffer their pigs to accompany them a whole year: And thus much for the violent and forcible hunting of Boars. Now followeth the artificial devices and pollicyes which have been invented for the same purpose, 
〈◊〉 m●●nes to take Boars.  whereby to take them without pursuit of Dogs, and first of all the same engines which we have prescribed for taking of the Hart, are also in use for taking of the Boar, and Petrus Crescenticusis showeth how a multitude of Boars may be taken together in one ditch; and first of all (he saith) near to the place where Boars make their abode, they sow in some plain fields a kind of fatting corn which hogs love, and about that field they make a high and strong hedge of the boughs of trees in the one part, whereof they leave a great gap, yet not altogether down to the ground At the time of the year when the grain waxeth ripe, the Boars gather thereinto in great number: now right over against the said gap on the other side, there is another little low place of the hedge left, over which the swine may easily leap. When the watch-man-hunter seethe the field full, he cometh alone and unarmed to the first gap, and therein he standeth lewring and making a terrible noise to affright the swine; now on the other side where the hedge is left low, there is also made a vast and deep ditch, the hogs being terrified with the presence and noise of the hunter, and seeing him stand in the place of their entrance, run too and fro to seek another escape, and finding none, but that low place of the hedge before the ditch, over they press headlong as fast as they can, and so fall into the trench one upon another. Again, near Rome there be divers that watch in the woods, and in the night time when the Moon shineth, set up certain Iron instruments through which there glistereth fire, unto which the Boars and wild swine will approach, or at the leastwise stand still and gaze upon them, and in the mean season the hunters which stand in secret come and kill them with their darts: and to conclude, in Armenia, there are certain black venomous fishes, which the inhabitants take and mix with meal and cast them abroad where bores and wild Swine did haunt, by eating whereof as also Hemlock and Henbane, they are quickly poisoned and die: And thus much we have showed out of Xenophon and other Authors, the several ways of hunting and taking of wild Swine. 
Men that have perished by Boars in hunting.   
Now forasmuch as the hunting thereof hath been often showed to be dangerous both to men and dogs, I will a little add some histories concerning the death of them, which have been killed by Boars. For if that cometh not to pass which martial writeth; 
Thusscae glandis aper populator, & ilice multa,  
Impiger Aetolae fama secunda fere,  
Quem meus intravit splendenti cuspide coulter,  
Praeda iaces nostris invidiosa focis.  I say if the Boar be not killed by men, the hunter is constrained many times to say with the Lydia in the same Poet; Fulminio spumantis apri sum dente perempta. Apulaius reporteth, of one Leopolemus, that he loved the wife of Thrasillus; now to the intent that he might possess her, he took her husband abroad with him to the hunting of a boar, that under colour thereof he might kill him, and say the boar slew him: Being abroad, the nets raised, & the dogs loosed▪ there appeared unto them a bore of a monstrous shape, wonderful fat, with horrible hair, a skin set with standing bristles, rough upon the back, & his mouth continually foaming out abundance of froth, & the sound of his gnashing teeth ringing like the rattling of armot; having fire-burning eyes, a despiteful look, a violent force, and every way fervent: the slew the noblest Dogs which first set upon him, not staying till they came to him, but he sought out for them, breaking their cheeks & legs asunder, even as a dog will do some small bones; then he trod down the nets in disdain, passing by them that offered him the first encounter, and yet remembering his own vigour and strength, turning back again upon them, first overthrowing them, and grinding them betwixt his teeth like Apples, at length he meets with Thrasillus, and first teareth his cloth from his back, and then likewise tore his body in pieces, and this man I remember in the first place to be killed by this monster-Boare, whether he was a beast or a man. martial in his book of spectacles remembreth a story of Diana, who killing of a wild Sow with pig, the young ones leapt out of her belly, and this I thought good to remember here, although it be somewhat out of place; 
Inter caesariae discrimina saeva Dianae,  
Fixisset gravidam cum levis hacta suem,  
Exiliet partus misere de vulnere matris,  
O lucinae ferox hoc peperisset fuit?  Anseus the father of Agapener was killed by the Caledonian Boar, as we have said already. Carmon was slain by a boar in the Mountain Tmolus. There was one Attas a Syrian, and another an Arcadian, and both these were slain by Boars, as Plutarch writeth in the life of Sertorius. It is reported of one Attes a Phrygian, that as he kept his Sheep he did continually sing songs in commendation of the mother of the Gods, for which cause she loved him, honoured him, and often appeared unto him; wherein jupiter fell to be offended, and therefore sent a Boar to kill Attes. Rea after his death lamented him, and caused him to be buried honourably. The Phrygians in his remembrance did every year in the spring time lament and bewail him.  
Adonis also, the Lemon of Venus is feigned of the Poets to be killed by a Boar: and yet Macrobius saith, that it is an allegory of the sun & the Winter, for Adonis signifieth the Sun, and the Boar, the Winter: for as the Boar is a rough and sharp beast, living in moist cold, & places covered with frost, & doth properly live upon winter fruits, as Acorns, so he is the fit emblem for Winter, that is, a devourer of the suns heat, and warmth, both which fall away by death from all living creatures. When Tuthras a King of Myssia went to hunt in the Mountain Thrasillus, he started a huge great Boar, which he and his guard followed and hunted unto the Temple of Diana Orthosia, wherinto the Boar entered for sanctuary.  
The poor Beast seeing the Hunters at hand, cried out with the voice of a man: Parce o rex pecudi deae. O King spare Dianayes' Boar: but the King being nothing at all moved therewith, slew him in the Temple; which wickedness the Gods could not endure, and therefore first of all she restored the Boar to life, and afterwards afflicted the King with madness, who was therefore driven into the Mountains, and there lived like a beast.  
When Lysippe his mother knew hereof, she went to him into the Woods, and carried Cyranius the prophet, who instructed him to pacify the Gods by a sacrifice of Oxen, which when it was performed the King recovered again his right mind; and so his mother in remembrance thereof, built there a Chapel to Diana, and set thereupon the picture of a Boar in Gold, with a man's mouth. There was also a custom in ancient time for champions and their father's brethren and kindred, to swear by a Boar cut in pieces. And thus much for the natural and moral story of the Boar, which I will conclude with those verses of Horace, describing the prodigious habitation of Boars in the waters, and Dolphins in the woods, as if one had changed with another; 
Delphinum syluis appingit, fluctibus aprum,  
Qui variare cupit rem prodigialiter unam.   

The medicines of the wild swine.  
There are declared a M●things concerning the remedies of Goats, but a larger and more ample power shallbe shown of a wild beast of the same kind. Also the same regard shallbe had concerning the remedies of a tame Sow and a wild Boar, yea of all other tame and wild beasts, that is, that the same or things like to either of them may be ended, differing only according to more or less, because the same parts of wild beasts living, are less moist & cold than those that are tame. That which we repeat here concerning the common remedies of a boar and sow tamed, in some of the parts of them, to wit the blood, the brain, the cheek bone, the lungs or lights, the liver, the gall, the ankle bone, the hoof, the dung and urine, is not in the sow repeated before.  
The brains of a bore taken with blood, is very much commended against the bitings of serpents. Again, the brains and blood of a boar, doth help those that fear the coming of carbuncles. The lard and fat of a bore being sodden and bound fast together, doth with a wonderful celerity make firm those bones that are broken. The fat of abore mingled with honey and Rozin, is very much commended against the bitings of Serpents.  
The fat of a wild Boar mingled with the fat of the lungs or lights, doth very much profit those which have their feet broken or bruised by any mischance. The fat of a Boar being mixed with oil of Roses, is very good for those that are troubled with blisters or bushes, it being anointed thereupon. The brains of a Boar is very profitable for carbuncles, and the pains of a man's yard. The brains of a Boar being bruised very small in honey, and put thereto, doth wonderfully make it sound. The brains of a Boar sodden & drunk in Wine, doth ease all the pains and griefs. There are more things spoken concerning the remedies of the brain in the medicines of the sow. The ashes of the cheekebone of a Boar, doth cure those ulcers which do increase bigger by little and little.  
Also the same thing doth make firm those bones that are broken. The lungs or lights of a Bore mixed with honey, and put upon the feet after the manner of a mollyfieng emplaster, they shall be freed from all exulcerations. Dioscorides also doth commend the lungs or lights of Sows, lambs, and Bears. The liver of a Boar being new killed and scorched by a fire, and beaten to powder, and so being taken in wine, is an especial remedy against the bitings of Serpents and Dogs. The liver of a Boar being old and drunken in wine with rue, it is very much commended against the bitings of serpents. The Fibres of the liver of a boar, and those especially which are nearest to the entrance of the gall and liver, being taken in Vinegar or rather wine, is much profitable against the bitings of Serpents.  
The liver of a boar is good to revive those whose spirits are drowsy. The liver of a boar doth much profit, being stopped in the ears, for those that are troubled with Apostumes or any running sores therein. The liver of a bore being new killed and drunken in wine, is very effectual against the looseness of the belly. There are certain little stones in the liver of a boar, as there is in a common or vulgar sow, or at leastwise like unto little stones, and they are also white, which being sodden and taken in wine are very effectual against the disease of the stone. Thou shalt read many more things concerning the remedies of the liver of a bore in the medicines of the sow. The gall of a boar is very much commended for Wens or swellings in the neck.  
The gall of a bore being mingled with Rosin and Wax, doth cure those ulcers which do increase bigger and bigger. The gall of a boar, and lambs milk, being mingled together, and dropped in the ears, is very profitable for all pains therein. The body of a man being anointed with the gall of a boar, doth stir him up to carnal copulation. The gall of a bore being mingled with suet, and applied upon every joint of the body, doth immediately cure all pains of the gout. We have declared also many things in the medicines of the Sow, concerning the remedies of the gall of a boar. The stones of a boar being eaten, is very good against the fauling sickness, or the stones of a bore being taken in Mare's milk or water, is also very effectual against the same disease. The hooves of a bore being burned to ashes, and sprinkled upon drink, and so taken, doth very much help those that cannot easily make water.  
The hooves of a bore being burned, and beaten to powder, and given in drink, is very effectual against the stopping of urine. The hooves of a boar or sow being burned and given to drink in wine, is very much commended for those that cannot hold their urine in their sleep. The dung of a sow (which liveth in the woods) belng dried and drunk in water and wine, doth stay the voiding of blood, and doth ease also old pains of the sides And again being taken in Vinegar, it doth stay all ruptures and convulsion, and also being mingled with the syrup of roses, it doth remedy or help those places which are out of joint.  
The dung of a Boar being new made and hot, is a special remedy against the flux of blood which issueth forth of the Nostrils. The dung of a Boar being mingled in Wine, and applied after the form of an emplaster, do presently draw away and make sound any thing which cleaveth to the Body. It being also bruised and sodden with honey, and afterwards kneaded like Dow, and so applied to the joints, doth ease all pains that arise therein.  
An emplaster made of the dung of a Boar, is very profitable against all venomous bitings, for it draweth forth the poison. All other ulcers are filled up and cleansed with the dung of a Boar, except those which arise in the thighs. The dung of a bore dried and beaten to powder, and sprinkled upon drink, doth cure all pains of the sides. Again, it being dried and beaten to powder, and administered in wine, doth not only cure the pain in the Spleen, but also the pain in the kidneys. The dung of a bore being burned to the ashes, 
Pliny, Marcellus.  and given to drink in wine, doth ease all pains in the knees and legs. The dung of a bore new made and anointed upon those places that are out of joint, is very profiable for them. The dung of a field-bore, mixed with brimstone, and taken in Wine, and strained Pitch, is very commendable for pains in the Hips. The dung of a bore being mingled with wine, and afterwards strained, and given to drink, about the measure of two little cuppefuls at a time, doth speedily help those which are troubled with the Scyatica.  
It also being sodden in Vinegar and Honey, doth mitigate all pains that rise in the feet or ankles. The dung of a Bore burned to ashes, and sprinkled upon wine lukewarm, and so given to drink, doth help all those that are troubled with the bloody flux. The rest of the remedies which concern the dung of a Boar, thou shalt find in the medicines of the sow. The urine of a Bore mingled with honey and Water, and so taken, in a special remedy for those that are troubled with the fauling sickness.  
Again, the urine of a Boar being taken in sweet Vinegar, doth drive out those things which are dried in the bladder. The urine of a Boar being kept in a glass, doth cure all diseases and pains in the ears, but it is especially profitable for those which cannot hear. The urine of a Boar being kept in a glass, 
Sextus.  and made lukewarm, and dropped into the ears is a special remedy for all Apostumes that are therein. The urine of a Boar which is kept long, is far more profitable, if so be, that it be kept in a vessel of glass. Again the urine of a Boar being dried in smoke, and moistened with honey, and so poured into the ears, doth cure the deafness of the ears. The urine of a Boar and oil of Cypress, each of them being equally mingled and made Luke warm, is also good for the same disease.  
The urine of a wild Boar also is of the same force and virtue. The bladder of a wild Boar doth stay the incontinency of the urine, if it be eaten, roasted, or boiled. The blather of a Goat being burned to powder, and given to drink in water and wine, is very good and profitable for those which cannot make water easily. The urine of a Boar being drunken, doth help those that are troubled with the stone in the bladder, but it is more effectual if it be first of all mingled with the dung. The bladder of a Boar, moistened with the urine, 
Sextus.  and hung up until the waterish humour cometh forth, and then boiled and given to those which are Truculent with the Stranguris, is very profitable and good for them.  

Marcellus.  The bladder of a boar being dried and given in drink, is very profitable for those which are troubled with pains in the bladder and wringinge of the guts. The urine of a tame Boar hung up in the smoke in the bladder of a sow, and mixed with drink, is very profitable for those that are troubled with the Strangury. The urine of a Boar or at least wise the bladder being given in drink, hath cured those which have been troubled with the Hidropsey as some do say. The urine of a Boar being taken in drink, is very good for those that are troubled with he stone.  
Now forasmuch also as hunters are hurt by some, I thought it good to set down what remedies is fit for them. Therefore the wounds made of them are dangerous, because they are not only deep, but also large and great, and it is also impossible to bring them to agluttination with medicines, for the lips of the wounds which is made by contusion, are cut off, and burned. They use a mutual gnashing and striking of their teeth together, as it were against a whetstone, to take revenge upon those which pursue and follow them. Therefore they cause a certain scab to grow upon the lips of the wound, wherefore it is meet to use a suppurative and not a gluttinative manner of cure in them. It is meet to use in running and moist ulcers, not hot things but cold, both in Winter and Summer. For it is an easy matter for a Boar to hurt a Horse in the inside of his knee in the time of his hunting, which doth breed to a waterish ulcer, and there doth also follow a swelling. To this cold things is to be applied, and it is to be cured by anointing it with a medicine which is called Diachalcanthes, or the head of a Dog, being burned without the tongue, and beaten into powder, and so to be applied after the manner of a Cataplasm. And thus much concerning the medicines of the Boar.     

OF THE TATUS, OR GVINEAN BEAST.  
 
THis is a four-footed strange Beast, which Bellonius saith, he found in Turchia, among the mountebanks and Apothicaries. It is brought for the most part out of the newfound world, and out of Guinia, and may therefore be safely conveyed into these parts, because it is naturally covered with a hard shell, divided and interlined like the fins of fishes, outwardly seeming buckled to the back like coat-armor, within which, the beast draweth up his body, as a Hedgehog doth within his prickled skin; and therefore I take it to be a Brasilian Hedgehog. It is not much greater than a little pig, and by the snout, ears, legs, and feet thereof, it seemeth to be of that kind, saving that the snout is a little broader, & shorter than a pigs, and the tail very long like a Lizards or rats, and the same covered all over with a crust or shell. The gaping of the mouth is wider than a swine; and one of these being brought into France, did live upon the eating of seeds, and fruits of the Gardens, but it appeareth by that picture, or rather the skin stuffed, which Adrianus Marcillius the Apothecary of ulme's, sent unto Gesner, from whence this pictture here expressed was taken, that the feet thereof are not cloven into two parts like swine, but rather into many like Dogs, for upon the hinder feet there are five toes, and upon the forefeet four, whereof two are so small that they are scarce visible. The breadth of that same skin was about seven fingers, and the length of it two spans, the shell or crust upon the back of it did not reach down unto the rump or tail, but broke off as it were upon the hips, some four fingers from the tail. The Merchants as I have herd and Citizens of London keep of these with their Garden worms.  

Of the Aiochtochth.  
THere is another beast that may be compared to this, (whereof Cardanus writeth,) and he calleth the name of it Aiotochth. It is a strange creature, found in Hispania nova, near the river Aluaradus, being not greater than a Cat, having the bill or snout of a Mallard, the feet of a Hedgehog, and a very long neck. It is covered all over with a shell like the trappings of a horse, divided as in a Lobster and not continued as in an Oyster; and so covered here with, that neither the neck nor head appear plainly, but only the ears; and the Spaniards for this cause call it Armato and Contaexto: There be some do affirm that it hath a voice like swine, but the feet thereof are not indeed so cloven, that they remain unequal, but are like to a horses, I mean the several cloves. There are of these as I have heard to be seen in Gardens in London, which are kept to destroy the Garden worms.    

OF THE TIGER.  

The names of Tigers.  THe word Tigris is an Armenian word, which signifieth both a swift Arrow, and a great river, and it should seem that the name of the river Tigris was therefore so called, because of the swiftness thereof, and it seemeth to be derived from the Haebrew word Gir and Griera, which signify a dart. Munster also in his Dictionary of three languages doth interpret Tigroes for a Tiger, and Alai. In the 4. of job, the word Laisk by the Septuagints is translated Murmeleon, and by S. jerom Tigris. The jews call the same beast Phoradei, which the Grecians call Tigris; and all the people of Europe to whom this beast is a stranger, call it after the Greek name, as the Italians Tiger and Tigra, the French un Tiger, and the Germans Tigerthier. 
Of the river Tigrys.   
Now, concerning the name of the river Tigris, which because it joineth in affinity with this beast, it is necessary that I should say something in this place, because that we find in holy scripture that it is one of the four rivers which runneth through Paradise, which according to josephus, maketh many compasses and windings in the world, and at last falleth into the red sea, and they further say that there is no river of the world that runneth so swiftly as this: And therefore Tigris vocatur, id est Sagitta, quod iaculum vel Sagittam velocitate aequet: That is, It is called a Tiger, a Dart, or Arrow, because it runneth as fast as an Arrow flieth: and for this cause we find in Theocritus, that a river in Sicilia was called Asis, thrt is: Spiculum, a dart.  
First of 〈◊〉 ●herefore Tigers like Lions are bred in the East, South, and hot countries, 
Country's breeding Tigers.  because their generation desireth abundance of heat, such as are in India and near the red Sea, and the people called Asangae or Besingi which dwell beyond the river Ganges, are much troubled and annoyed with Tigers. Likewise the Prasians, the Hyrcanians and the Armenians. Apolonius with his companions traveling betwixt Hiphasis and Ganges, saw many Tigers. In Barigaza and Dachinabades, which is beyond the Mediterranean region of the East, there are abundance of Tigers and all other wild beasts, as Arrianus writeth. In Hispaniola, Ciamba, and Guanassa, Peter Martyr saith, by the relation of a Spaniard inhabiting there, that there are many Lions and Tigers.  
The Indians say, that a Tiger is bigger than the greatest horse, 
Quantity of Tigers.  and that for strength and swiftness they excel all other beasts. There be some which have taken them for Tigers, which are called Thoes, greater than Lions, and lesser than the Indian Tigers, as it were twice so big as Lions; but I rather agree to the relation of Arrianus, Strabo, Megastines, & Mearcus, for they say that a Tiger feareth not an Elephant, & that one of them hath been seen to fly upon the head of an Elephant and devour it: and that among the Prasians when four men led one of these Tigers tamed, by the way they met with a Mule, and that the Tiger took the Mule by the hinder leg, drawing him after him in his teeth, notwithstanding all the force of the Mule and his four leaders; which is unto me a sufficient argument not only of his strength, but of his stature also: and if any have been seen of lesser stature, they have been mistaken either for the Lynxes, or for the Thoes.  
The similitude of the body of this Beast is like to a Lionesses, for so is the face and mouth; 
The several parts.  the lower part of the forehead, and gnashing or grinning teeth, and all kind of creatures which are ravening, are footed like a cat, their neck short, and their skins full of spots, not round like a Panthers, nor yet divers coloured, but altogether of one colour and square, and sometimes long, and therefore this beast and the Panther are of singular note among all the four-footed: yet Solinus and Seneca seem to be of opinion that their spots are sometimes of divers colours both yellow and black, and those long like rods in these sayings: Tibi dant variae pectora Tigers. And again: Vhera viergata faraecaspia. And Cilius saith: Corpore virgato Tigris. It were needless to speak of their crooked claws, their sharp teeth, and divided feet, their long tail, 
Oppianus.  agilitye of body, and wildness of nature which getteth all their food by hunting. It hath been falsely believed, that all Tigers be females, and that there are no males among them, and that they engender in copulation with the wind; whereupon Camerarius made this witty riddle in his Rhetorical exercises: 
A flwio dicor, flwius vel dicitur ex me  
junctaque sum vento, vento velotior ipso  
Et mihi dat ventus natos, nec quaero maritos.   

The Epithits.  The Epithets of this beasts are these: Armenian Tigers, sharp, Ganietican, Hercanian, fierce, cruel, and wicked, untamed, spotted, diverse-coloured, streaked, bitter, ravenous, African, greedy, Caspian, Carcesian, Caucasean, Indean, Parthean, Marsian, streight-footed, mad, stiff, fearful, strong, foaming, and violent, with many such others, as are easy to be found in every Author. The voice of this beast is called Ranking, according to this verse: Tigrides indomitae rancant, rugiuntque leones. Now because that they are strangers in Europe as we have said already, never breeding in that part of the world, and as seldom seen, we must be constrained to make but a short story of it, because there are not many divers things concerning the nature of it, and in the physic none at all. 
Their food.  For the manner of their food, they pray upon all the greatest beasts, and seldom upon the smaller, as Oxen, Hearts, and Sheep, but Hares and Coneys they let alone.  
It is reported by Plutarch, 
A history  of a tame Tiger that was brought up with a Kid▪ the said kid was killed and laid before him to eat, but he refused it two days together 〈◊〉 the third day oppressed with extremity of hunger, by her ranking and crying voice 〈◊〉 made signs to her keeper for other meat, who cast unto her a cat, which presently it pulled in pieces and devoured it. The like story unto this we have showed already in the Panther. Generally the nature of this beast, is according to the Epithets of it, sharp, untamed, cruel, and ravenous, never so tamed, but sometimes they return to their former natures, yet the Indians do every year give unto their king tamed Tigers and Panthers, and so it cometh to pass, that sometimes the Tiger kisseth his keeper as Seneca writeth.  
In the time of their lust they are very raging and furious, according to these verses of Virgil: 
Per sylvas tum saews aper, tum pessima Tigris  
Heu male cum libyaes, solis erratur in agris.   

Their copulation and generation.  They engender as Lions do, and therefore I marvel how the fable first came, up, that they were all females and had no males among them, and that the females conceived with young by the West wind, we have showed already in the story of the Dogs, that the Indian Dog is engendered of a Tiger and a Dog, and so also the Hercanian dogs: Whereby it is apparent, that they do not only conceive among themselves, but also in a mingled race. The male is seldom taken, because at the sight of a man he runneth away, & leaveth the female alone with her young ones, for he hath no care of the Whelps, and for this occasion I think that the fables first came up that there were no males among the Tigers. The female bringeth forth many at once like a Bitch, which she nourisheth in her den very carefully, loving them, and defending them like a Lioness from the Hunters, whereby she is many times ensnared and taken. It is reported by Aelianus, that when they hear the sound of Bells and Timbrils, they grow into such a rage and madness, that they tear their own flesh from their backs.  
For the taking of Tigers, 
The taking and killing of Tigers. Plutarch Calistines  the Indians near the River Ganges have a certain, Herb growing like bugloss, which they take and press the juice out of it, this they preserve beside them, and in still silent calm nights, they pour the same down at the mouth of the Tiger's den, by virtue whereof it is said the Tigers are continually enclosed, not daring to come out over it through some secret opposition in nature, but famish and die, howling in their caves through intolerable hunger, so great is the swiftness of this beast, as we have showed already, that some have dreamt it was conceived by the wind. For as the swiftest horses and namely the horses of Dardanus, are likewise fabled to be begotten by the Northern wind, so the Tigers by the West wind.  
Therefore they are never taken but in defence of their young ones, neither is there any beast that liveth upon preying so swift as they: Solam Tigrim Indis in superabilem esse dicunt, 
Philostratus  quoniam fugiendi celeritate, quae ventos equare dicitur, è conspectu aufugit. Only the Tiger, the Indians say can never be conquered, because when he is hunted he runneth away out of sight as fast as the wind. For this cause they diligently seek out the caves and dens of the Tigers where there young ones are lodged, and then upon some swift Horses they take them and carry them away: when the female Tiger returneth and findeth her den empty, in rage she followeth after them by the foot, whom she quickly overtaketh, by reason of her celerity.  
The Hunter seeing her at hand, casteth down one of her Whelps: the distressed angry beast knowing that she can carry but one at once, first taketh up that in her mouth, without setting upon the Hunter, contented with that one, returneth with it to her lodging; having laid it up safe, back again she returned like the wind to pursue the Hunter for the residue, who must likewise set her down another if he have not got into his ship, for except the Hunter be near the Water side, and have a ship ready, she will fetch them all from him, one by one, or else it will cost him his life: therefore that enterprise is undertaken in vain upon the swiftest Horses in the World, except the Waters come betwixt the hunter and the Tiger: And the manner of this beast is, when she seethe that her young ones are shipped away, and she for ever deprived of seeing or having them again, she maketh so great lamentation upon the Sea shore howling, braying, and rancking, that many times she dieth in the same place, but if she recover all her young ones again from the hunters, she departeth with unspeakable joy, without taking any revenge for their offered injury.  
For this occasion, the hunters do devise certain round spheres of glass, wherein they picture their young ones very apparent to be seen by the dam, one of these they cast down before her at her approach, she looking upon it, is deluded, and thinketh that her young ones are enclosed therein, and the rather, because through the roundness thereof it is apt to roll and stir at every touch, this she driveth along backwards to her den, and there breaketh it with her feet and nails, and so seeing that she is deceived, returneth back again after the hunters for her true Whelps; whilst they in the mean season are safely harboured in some house, or else gone on shipboard. It is reported by johannes Ledesma a Spaniard this excellent story of a male & female Tiger. In the Island Dariene, standing in the oxidental Ocean of the new found world, some 8. days sail from Hispaniola, it fell out (saith he) in the year of our Lord 1514. that the said Island was annoyed with two Tigers, a male and a female, for half a year together, so that there was no night free, but they lost some of their cattle, either a Horse, or an Ox, or a Cow, or a Mare, or a Hog, and swine, and in the time that there young ones did suck, it was not safe for men to go abroad in the day time, much less in the night, but they devoured a Man, if they did not first of all meet with another Beast: At length the country thus oppressed, necessity constrained them to devise a remedy, & to try some means to mitigate their calamities, wherefore they sought out all the ways and paths of the Tigers to and from their dens, that so they might take vengeance upon the raveners for the loss of so much blood: At the last they found a common beaten way, this they cut asunder and digged deep into a large dungeon: having made the dungeon, they strewed upon the top of it little sticks and leaves so covering it to dissemble that which was underneath, then came the heedless Tiger that way, and fell down into the ditch upon such sharp irons stakes and pointed instruments as they had there set, with his roaring he filled all the places thereabout, and the Mountain sounded with the echo of his roaring voice.  
The people came upon him, and casting great & huge stones upon his back killed him, but first of all, he broke into a thousand pieces, both the stones, Weapons, and Spears, that were cast again him; and so great was his fury, that when he was half dead, and the blood run out of his body, he terrified the standers by beholding and looking upon him. The male Tiger being thus killed, they followed the footsteps into the Mountains where the female was lodged, and there in her absence took away two of her young ones, yet afterwards● changing their minds, carried them back again, putting upon them two brazen chollers and chains, and making them fast in the same den that so when they had sucked till they were greater, they might be with pleasure and safety conveyed into Spain. At last when the time appointed was come that they should be taken forth to be sent away, the people went to the den, wherein they found neither young nor old, but their chollers fastened in the same place that they had left them, whereby it was conceived that the envious mother had killed and torn her young ones in pieces, rather than they should fall into the hands of the hunters; so that this beastly love of hers, ended in horrible cruelty, and for this occasion is it that Maedea thus speaketh in Ovid; 
Hoc ego si patiar tum me de Tigride natam,  
Tum ferrum & scopulos gestare in cord videbor.  And for this cause it was feigned, not without singular wit by the Poets, that such persons as satisfy the fullness of their wrath in extremity of revenge, are transformed into Tigers. The same Poet compareth the wrath of Perseus standing betwixt two advantages unto a Tiger, betwixt two preys or herds of cattle, being in doubt whether of them to devour, in this manner; 
Tigris ut auditis diversa valle duorum,  
Extimulata famae mugatbus armentorum,  
Nescit utro potius ruat, & ruere ardet utroque,  
Sic dubius Perseus dextra leuaue feratur.  In ancient time these Tigers were dedicated to Bacchus, as all spotted beasts were, and that the said Tigers did draw his Chariot whilst he did hold the rains; therefore Ovid saith thus; ● 
Bacchus' in curru quem summum texer at vuis,  
Tigribus adiunctis aurea lor a dabat.  And Horace in this manner; 
Hac te merentem Bacchipater tuae,  
Vexere Tigres in docili jugum collo trahentes.  Tigers, notwithstanding their great minds and untamable wildness have been taken, and brought in public spectacle by men, and the first of all that ever brought them to Rome was Augustus, when Quintus Tubero, and Fabius Maximus were Consuls, at the dedication of the Theatre of Marcellus; the which Tigers were sent unto him out of India, for presents (as Dion writeth.) Afterwards Claudius presented four to the people; and lastly Heleogabalus caused his chariots to be drawn with Tigers, whereunto martial alleuded when he said; 
Picto quod inga delicata collo,  
Pardus sustinet improbeque Tigers,  
Indulgent patientiam flagello.  Ledesma of whom we spoke before affirmeth, 
Eating of Tigers.  that he did eat of the Tiger's flesh that was taken in the ditch in the Island Dariene, and that the flesh thereof was nothing inferior to the flesh of an Ox, but the Indeans are forbidden by the laws of their Country, to eat any part of the Tiger's flesh, except the haunches. And thus I will conclude this story of the Tiger, with the Epigram that martial made of a Tiger, devouring of a Lyon.  
Lambere securi dextram & consueta magistri,  
Tigris ab Hyrcano glorta rara iugo.  
Saena ferum rabido laceravit dente Leonem  
Res nova non ullis cognita temporibus.  
Ansa est tale nihil syluis dum vixit in altis.  
Post quam inter nos est, plus feritatis habet.   

OF THE UNICORN.  
WE are now come to the history of a beast, whereof divers people in every age of the world have made great question, because of the rare Virtues thereof; therefore it behoveth us to use some diligence in comparing together the several testimonies that are spoken of this beast, for the better satisfaction of such as are now alive, and clearing of the point for them that shall be borne hereafter, whether there be a Unicorn; for that is the main question to be resolved.  
Now the virtues of the horn, of which we will make a particular discourse by itself, have been the occasion of this question, and that which doth give the most evident testimony unto all men that have ever seen it or used it, hath bred all the contention; and if there had not been disclosed in it any extraordinary powers and virtues, we should as easily believe that there was a Unicorn in the world, 
Many beasts with horns, improperly called Unicorns.  as we do believe there is an Elephant although not bred in Europe. To begin therefore with this discourse, by the Unicorn we do understand a peculiar beast, which hath naturally but one horn, and that a very rich one, that groweth out of the middle of the forehead, for we have showed in other parts of the history, that there are divers beasts, that have but one horn, and namely some Oxen in India have but one horn, and some have three, and whole hooves. 
Solinus, Aelianus. Oppranus.  Likewise the Bulls of Aonia, are said to have whole hooves and one horn, growing out of the middle of their foreheads.  
Likewise in the City Zeila of Ethiopia, there are Kine of a purple colour, as Ludovicus Romanus writeth, which have but one horn growing out of their heads, and that turneth up towards their backs. Caesar was of opinion that the Elk had but one horn, but we have showed the contrary. It is said that Pericles had a ram with one horn, but that was bred by way of prodigy, and not naturally. Simeon Sethi writeth, that the Musk ca● hath also one horn growing out of the forehead, but we have showed already that no man is of that opinion beside himself. Aelianus writeth, that there be Birds in Ethiopia having one horn on their foreheads, and therefore are called Vnicornus: and Albertus saith, there is a fish called Monoceros, and hath also one horn. Now our discourse of the Unicorn is of none of these beasts, for there is not any virtue attributed to their horns, and therefore the vulgar sort of infidel people which scarcely believe any herb but such as they see in their own Gardens, or any beast but such as is in their own flocks, or any knowledge but such as is bred in their own brains, or any birds which are not hatched in their own Nests, have never made question of these, but of the true Unicorn, whereof there were more proofs in the world, 
Whether there be any Unicorns in the World.  because of the nobleness of his horn, they have ever been in doubt: by which distraction, it appeareth unto me that there is some secret enemy in the inward degenerate nature of man, which continually blindeth the eyes of God his people, from beholding and believing the greatness of God his works.  
But to the purpose that there is such a beast, the Scripture itself witnesseth, for David thus speaketh in the 92. Psalm: Et erigetur cornu meum tanquam Monocerotis. That is, my horn shall be lifted up like the horn of a Unicorn; whereupon all Divines that ever wrote have not only collected that there is a Unicorn, but also affirm the similitude to be betwixt the kingdom of David and the horn of the Unicorn, that as the horn of the Unicorn is wholesome to all beasts and creatures, so should the kingdom of David be in the generation of Christ; And do we think that David would compare the virtue of his kingdom, & the powerful redemption of the world unto a thing that is not, or is uncertain and fantastical, God forbidden that ever any wise man should so despite the holy ghost. For this cause also we read in Suidas, that good men which worship God and follow his laws, are compared to Unicorns, whose greater parts as their whole bodies are unprofitable and untamable, yet their horn maketh them excellent: so in good men, although their fleshly parts be good for nothing, and fall down to the earth, yet their grace and piety exalteth their souls to the heavens.  
We have showed already in the story of the Rhinocerot, that Reem in Haebrew signifieth a Unicorn, although Munster be of another opinion yet the Septuagints in the translation of Deut. 33. do translate it a Unicorn, for the Rhinocerot hath not one horn, but two. 
〈◊〉 brew●●● in 〈◊〉 prove ●●●cornes  Rabbi Solamon, David Kimhi, and Saadius do always take Reem & Karas for a Unicorn, and they derive Reem from Rom, which signifieth Altitudinem height, because the Horn of the Unicorn is lifted upon high. Hereunto the Arabians agree which call it Barkeron, and the Persians Bark. The Chaldeans Remana. In the 39 of job, the Lord speaketh in this manner to job: Numquid acquiesset Monoceros ut seruiat tibi, aut ut moretur juxta prasepia tua? Num quid ligabis Monocerotem fune suo pro sulco faciendo, aut complanabit glenas vallium post te. That is to say, will the Unicorn rest and serve thee, or tarry beside thy cratches? canst thou bind the Unicorn with a halter to thy plough to make furrows, or will he make plain the clots of the valleys? Likewise in the prophecy of Esay the 34. chap. and in many other places of Scripture, whereby God himself must needs be traduced, if there be no Unicorn in the world.  
Besides the Arabians, as And. Bellun. writeth, call this beast Alcherceden, and say that it hath one horn in the forehead which is good against poisons. The Graetians call it Monokeros, from whence Pliny and all the ancient Grammarians do call it Monoceros, yet the divines both elder and later do name it by a more learned proper Latin word Vnicornis. The Italians Alicorno, Vnicorno, Liocorno, Leocorno the French Licorne, the Spaniards Vnicornio, 
The hands of Unicorns  the Germans Einhorne, and the Illirians Gednorozecz: And thus much for the name. All our Eropean Authors which writ of beasts, do make of the Unicorn divers kinds, especially Pliny, Ludovicus Romanus, Paulus Venetus, Nicholaus Venetus, Aeneas Sylutus, Albertus Magnus, out of whose words we must gather the best description that we can of the Unicorn. The Arcean Indians (saith Pliny) do hunt a certain wild beast which is very cursed untamable, having one horn, which in the head resembleth a Hart, in the feet an Elephant, in the tail a Boar, and in the residue of the body a Horse: 
Countries of unicorns.  the horn he saith, is about two cubits long, and the voice like the lowing of of an Ox, somewhat more shrill, and they deny that this beast is ever taken alive. Aelianus writeth hereof in this manner, there are (saith he) certain Mountains in the midst of India, unto the which the passage is very difficult, where are abundance of wild beasts, & among other Unicorns, which the Indians call Cartazonons', who in their ripe age are as big as a Horse, and their mane and hairs are yellow, excelling in the celerity of their feet and bodies, having feet cloven like an Elephants, the tail of a Boat, and one black horn growing out betwixt their kickshaws, not smooth, but rough all over with wrinkles, and the same groweth to a most sharp point, these things (saith Aelianus,) by comparing of whose words with Pliny, it is apparent they describe in these words but one and the same beast, and so also doth Phyles; whereby I gather, that it is no other beast than the wild Ass, or at the least the wild Ass cometh nearest to the Unicorn of all others, for they agree in these things, first, in that both of them have one horn in the middle of the forehead, secondly, in that both of them are bred in India, thirdly, in that they are both about the bigness of a Horse, four in their celerity and solitary life, fifthly and lastly in their exceeding strength and untamable natures; but herein they differ both in their feet and colours, for the feet of the wild Asses are whole and not cloven like the Unicorns, and their colour white in their body, and purple on their head; and Aelianus saith, that the horn also differeth in colour from the Unicorns, for the middle of it is only black, the root of it white, and the top of it purple, which Bellonius doth interpret, that the superficies or upper face of the Horn is all purple, the inner part white, and the inward part or middle black; but of this Indian wild Ass we have spoken already, and therefore I will add nothing in this place but the words of Philostratus in the life of Apolonius, who writeth in this manner.  
There are many wild Asses which are taken in the Fens, near the river Hiphasis, in whose forehead there is one horn, wherewith they fight like Bulls, and the Indians of that horn make pots, affirming that whosoever drinketh in one of those pots, shall never take disease that day, and if they be wounded shall feel no pain, or safely pass through the fire without burning, nor yet be poisoned in their drink, and therefore such cups are only in the possession of their Kings, neither is it lawful for any man except the King, to hunt that beast, and therefore they say that Appollonius looked upon one of those beasts, and considered his nature with singular admiration.  
Now there was one Damis in his company, who asked him whether he did believe that the vulgar report of the unicorns horns were true or no, Appollonius made him this answer: Ad hibeo si huius regionis immortalem regemesse intellexero, qui enim mihi aut alteri cui quam poculum ita salubre potest dare, nónne veri simile est ipsum quotidie illo uti, & ex eo cornu frequenter vel ad crapulam usque bibere, nemo enim ut puto illum caluminiabitur qui in tali poculo etiam inebrietur. That is to say, I would believe that report if I found in this country a king that were immortal and could never die, for if a man would give me such a cup or any other man, do not you think that I would believe he drunk in the same cup? and who would blame a man if he drunk in such a cup till he were drunk, for it were lawful to use that horn unto surfeiting, whereby we may gather the mind of that wise man concerning the Ass' horn, and the unicorns; namely, that they may give one some ease against accidental diseases, although they cannot prolong a man's life the space of one day: these things said he. There be beasts (saith Aristotle) as the Oryx and Indian Ass, which are armed with one horn, and the cloven footed Orix is no other than the whole footed Ass, for in the middle of their forehead they have one horn, by which both sides of their head are armed, Come medium pariter comune utrique extremo sit. Because the middle is equally distant from both the extremes, and the hoof of this beast may well be said to be cloven and whole, because the horn is of the substance of the hoof, and the hoof of the substance of the Horn, and therefore the horn is whole, and the Hoof cloven; for the cleaving either of the horn or of the hoof cometh through the defect of nature, and therefore God hath given to Horses and Asses whole hooves, because there is greatest use of their Legs, but unto Unicorns a whole and entire Horn, that as the ease of men is procured by the helps of Horses, so the health of them is procured by the horn of the Unicorn: 
The use of a unicorns horn.  These things (saith Aristotle,) And Strabo also writeth, that there are Horses in India, which have Hearts heads, with one horn, of which horn their Princes make Cups, out of which they drink their drink against poison, and therefore by this which hath been said it appeareth unto me, that either the Indian Ass is a Unicorn, or differeth from it only in colour; and the objection of the hooves is answered by Aristotle. Unto this discourse I will add the travails of Ludovicus Roman, wherein he saw two Unicorns at Mecha in Arabia, where Mauhomets' Temple and Sepulchre is. There are preserved (saith he) within the walls and Cloisters of that Temple two Unicorns, which by way of miracle they bring forth to the people, and truly not without cause for the sight is worthy of admiration.  
Now their description is on this sort: one of them and the elder was about the stature of a Colt of two years and a half old, having a horn growing out of his forehead of two cubit's length, and the other was much less, for it was but a year old, and like a Colt of that age, whose Horn was some four spans long, or there about. The colour of them was like a Weaseled-coloured-horse, the head like the head of a Hart, the neck not long, and the mane growing all on one side.  
The Legs slender and lean, like the Legs of a Hind, the hooves of the forefeet were cloven like a goats feet, and the hinder Legs are all hairy and shaggy with the outside; the Beasts although they were wild, yet by Art or superstition, they seemed to be tempered with no great wildness, and it was said that the King of Ethiopia, did send them to the Sultan of Mecha, with whom he is constrained, to observe perpetual amity. Now these Unicorns are of another kind than the Unicorns of Pliny and Aelianus, because their Unicorn hath a whole Hoof, and this cloven, but this objection was answered before: and although Pliny & Aristotle do acknowledge no other Unicorn than the Orix, whose Horn is black, as hard as Iron, and sharp at the point, yet it is clear that there is another Unicorn besides that.  
Now Paulus Venetus saith, that in the kingdom of Basman, which is subject to the great Cham, that there are Unicorns somewhat lesser than Elephants, having hair like Oxen, heads, like Boars, feet like Elephants, one Horn in the middle of their foreheads, and a sharp thorny tongue, wherewith they destroy both man and Beast, and beside headdeth, that they muddle in the dirt like Swine. Now if it were not for the Horn in the middle of the forehead, I would take this Beast for a Rhinocerot, but because the Horn of the Rhinocerot groweth out of the Nose, I deem this to be a second kind of Unicorn, for there is no man that shall read this story, but will think that the learned Author had reason to discern betwixt the eyes and the forehead, and therefore there can be no exception taken to my observation.  
Nicolaus Venetus an Earl saith, that in Masinum or Serica, that is, the Mountains betwixt India and Cathay, (as Aeneas Silvius writeth) there is a certain Beast having a Swine's head, an Ox's tail, the body of an Elephant (whom it doth not only equal in stature, but also it liveth in continual variance with them) and one horn in the forehead: now this if the Reader shall think it different from the former, I do make the third kind of a Unicorn, and I trust there is no Wiseman that will be offended at it: for as we have showed already in many stories, that sundry Beasts have not only their divisions, but subdevisions, into subalternal kinds, as many Dogs, many Deer, many Horses, many Mice, many Panthers, and such like, why should there not also be many unicorns. And if the Reader be not pleased with this, let him either show me better reason, (which I know he shall never be able to do) or else beside least the uttering of his dislike, bewray envy and ignorance.  

Other discourses of the horn.  Now although the parts of the Unicorn be in some measure described, and also their Countries, namely, India and Ethiopia, yet for as much as all is not said as may be said, I will add the residue in this place: And first of all there are two kingdoms, in India one called Niem, and the other Lamber or Lambri; both these are stored with Unicorns: And Aloisius Cadamustus in his fifty Chapter of his book of navigation, writeth that there is a certain region of the new found world, wherein are found live Unicorns; and toward the East, and South, under the Equinoctial there is a living creature (with one horn which is crooked, and not great) having the head of a Dragon, and a beard upon his chin, his neck long, and stretched out like a Serpents, the residue of his body like to a Hearts, saving that his feet, colour, and mouth are like a Lions: 
Pbiles.  and this also (if not a fable or rather a monster) may be a fourth kind of Unicorn; And concerning the horns of Unicorns, now we must perform our promise, which is to relate the true history of them, as it is found in the best writers. This therefore growing out of the forehead betwixt the eye lids is neither light nor hollow, nor yet smooth like other horns, but hard as Iron (rough as any file) revolved into many plights, sharper than any dart, strait and not crooked, and every where black except at the point.  
There are two of these at Venice in the Treasury of S. Marks Church, as Brasavolus writeth, one at Argentarat, which is wreathed about with divers sphires. There are also two in the Treasury of the King of Polonia, all of them as long as a man in his stature. In the year 1520. there was found the horn of a Unicorn in the river Arrula, near Bruga in Helvetia, the upper face or outside whereof was a dark yellow, it was two cubits in length, but had upon it no plights or wreathing versuus. It was very odoriferous (especially when any part of it was set one fire) so that it smelled like musk: as soon as it was found, it was carried to a Nunnery called Campus regius, but afterwards by the Governor of Helvetia it was recovered back again, because it was found within his territory. Now the virtues of this horn are already recited before, and yet I will for the better justifying of that which I have said concerning the unicorns horn, add the testimony of our learned men which did write thereof to Gesner, whose letters according as I find them recorded in his work, so I have here inserted and translated word for word. And first of all the answer of Nicholas Gerbelius unto his Epistle, concerning the unicorns horn at Argentoratum, is this which followeth, for, saith he, The horn which those Noblemen have in the secrets of the great Temple, I have often seen and handled with my hands; It is of the length of a tall man, if so be that you shall thereunto add the point thereof: for there was a certain evil disposed person among est them, who had learned (I know not of whom) that the point or top of the same horn would be a present remedy both against all poison, and also against the plague or pestilence: Wherefore that sacrilegious thief, plucked off the higher part or top from the residue, being in length three or four fingers.  
For which wicked offence, both he himself was cast out of that company, and not any ever afterwards of that family might be received into this society by an ordinance gravely and maturely ratified. This pulling off of the top brought a notable deformity to that most splendent gift. The whole horn from that part which sticketh to the forehead of this beast, even unto the top of the horn is altogether firm or solid, not gaping with chaps, chinks or crevices, with a little greater thickness than a tile is usua; lly amongst us. For I have often times comprehended almost the whole horn in my right hand. From the root unto the point it is even as wax candles are rolled together most elegantly severed and raised up in little lines.  
The weight of this horneff of so great a massiness, that a man would hardly believe it, and it hath been often wondered at, that a beast of so little a stature could bear so heavy and weighty a burden. I could never smell any sweetness at all therein. The colour thereof is like unto old ivory, in the midst betwixt white and yellow. But you shall never have a better pattern of this, then where it is sold in little pieces or fragments by the oile-men. For the colour of our horn is life unto them, But by whom this was given unto that same temple I am altogether ignorant.  
Another certain friend of mine, being a man worthy to be believed, 
Gerbellius A second history of a unicorns horn  declared unto me, that he saw at Paris with the Chancellor, being Lord of Pratus, a piece of a unicorns horn, to the quantity of a cubit, wreathed in tops or spires, about the thickness of an indifferent staff (the compass thereof extending to the quantity of six fingers) being within and without of a muddy colour, with a solid substance, the fragments whereof would boil in the Wine although they were never burned, having very little or no smell at all therein.  
When joannes Ferrerius of Piedmont had read these things, he wrote unto me, that in the Temple of Dennis, near unto Paris, that there was a unicorns horn six foot-long, wherein all those things which are written by Gerbelius in our chronicles were verified both the weight and the colour: but that in bigness it exceeded the horn at the City of Argentorate, being also hollow almost a foot from that part which sticketh unto the forehead of the Beast, this he saw himself in the Temple of S. Dennis, and handled the horn with his hands as long as he would. 
A third History of a unicorns horn.  I hear that in the former year (which was from the year of our Lord 1553. when Vercella was overthrown by the French, there was brought from that treasure unto the King of France, a very great unicorns horn, the price whereof was valued at fourscore thousand Ducats. Paulus Poaeius, describeth an Unicorn in this manner; 
Another description of the Unicorn.  That he is a beast, in shape much like a young Horse, of a dusty colour, with a maned neck, a hairy beard, and a forehead armed with a horn of the quantity of two cubits, being separated with pale tops or spires, which is reported by the smoothness and ivory whiteness thereof, to have the wonderful power of dissolving and speedy expelling of all venom or poison whatsoever.  
For his horn being put into the water, driveth away the poison, that he may drink without harm, if any venomous beast shall drink therein before him. This cannot be taken from the Beast being alive, forasmuch as he cannot possible be taken by any deceit: yet it is usually seen that the horn is found in the deserts, as it happeneth in Hearts, who cast off their old horn through the inconveniences of old age, which they leave unto the Hunters, Nature renewing an other unto them.  
The horn of this beast being put upon the Table of Kings, and set amongst their junkets and banquets, doth bewray the venom if there be any such therein, by a certain sweat which cometh over it. Concerning these horns, there were two seen, which were two cubits in length, of the thickness of a man's Arm, the first at Venice, which the Senate afterwards sent for a gift unto Solyman the Turkish Emperor: the other being almost of the same quantity, and placed in a Silver pillar, with a short or cutted paint, which Clement the Pope or Bishop of Rome, being come unto Marssels, brought unto Francis the King for an excellent gift. Furthermore concerning the virtue of such a gift, I will not speak more of this beast, then that which divulged fame doth persuade the believers.  
Petrus Bellonius writeth, that he knew the tooth of some certain Beast in time past, sold for the horn of a Unicorn, 
Of adulterated unicorns horns.  (what beast may be signified by this speech I know not, neither any of the French men which do live amongst us) and so a small piece of the same being adulterated sold sometimes for 300. Ducats. But if the horn shallbe true and not counterfeit, it doth notwithstanding seem to be of that creature which the ancients called by the name of an Unicorn, especially Aelianus, who only ascribeth to the same this wonderful force against poison and most grievous diseases, for he maketh not this horn white as ours doth seem, but outwardly red, inwardly white, and in the midst or secrettest part only black.  
But it cannot be denied, that this our unicorns horn was taken from some living wild Beast. For their are found in Europe to the number of twenty of these horns pure, and so many broken; two of the which are shown in the treasury of Saint Marks church at Venice (I heard that the other was of late sent unto the Emperor of the Turks for a gift by the Venetians) both of them about the length of six cubits: the one part which is lowest being thicker, and the other thinner, that which is thicker, exceedeth not the thickness of three inches just, which is also attributed unto the horn of the Indian Ass, but the other notes of the same are wanting.  
I do also know, that which the King of England possesseth to be wreathed inspires, even as that is accounted in the Church of S. Dennis, than which they suppose none greater in the world, and I never saw any thing in any creatures more worthy praise then this horn. The substance is made by nature, not Art, wherein all the marks are found which the true horn requireth. And forsomuch as it is somewhat hollow (about the measure of a foot which goeth out of the head, & the bone growing from the same is comprehended) I conjecture that it never falleth, as neither the horns of a Muskcat, a wild Goat, and an Ibex do: but the horns of these beasts do yearly fall off, namely, the Buck, the Hart, Field-goat, and Camelopardall. It is of so great a length, that the tallest man can scarcely touch the top thereof, for it doth fully equal seven great feet. It weigheth thirteen pounds with their assize, being only weighed by the guess of the hand, it seemeth much heavier. The figure doth plainly signify a wax candle, (being folded a wreathed within itself) being far more thicker from one part, and making itself by little and little less towards the point, the thickest part thereof cannot be shut within one's hand, it is the compass of five fingers, by the circumference, if it be measured with a thread, it is three fingers and a span.  
That part, which is next unto the head hath no sharpness, the other are of a polished smoothness. The splents of the spire are smooth and not deep, being for the most part like unto the wreathing turnings of Snails, or the revolutions or windings of Wood-bine about any wood. But they proceed from the right hand toward the left, from the beginning of the horn, even unto the very end. The colour is not altogether white, being a long time somewhat obscured. But by the weight it is an easy thing to conjecture, that this beast which can bear so great burden in his head, in the quantity of his body can be little less than a great Ox.  
There are found oftentimes in Polonia certain horns which some men guess to be of the unicorns, by a double Argument. First, because they are found several, 
Of the unicorns horns found in Polonia.  never by twaines which as yet is heard, although sometimes they may be found with the skull and bones of the rest of the body: furthermore because their strength or virtue is approved against great and most grievous diseases: concerning which thing Antonius Schnebergerus a Physician of great learning amongst the Sarmatians, and an excellent observer of nature, writ unto me some five year past, to see some of these horns, having sent them by the labour of my very good friend joachinnus Rhaeticus, a most excellent physician in Sarmatia, and incomparable in the mathematic Arts in this age.  
The first of these horns (saith he) I saw being of the length of my fathom, with a duskish or darkish colour: the point there of being exceeding sharp and smooth. The compass about the root of the horn did exceed six spans. The outside was plain, with no turnings of spires: the substance easy to be crumbed, the figure crooked, the colour exceeding white within, which if it be drunk in wine, doth draw over itself a dark colour. Eight such divisions were joined to the same, as you shall see in the greater part which I send, but that part is not of the horn, but either the entrance of the palate, or some other things as I conjecture.  
This horn was found under the earth, (not deeper than a foot, in a solitary and high place, as between two hills, through which a river runneth,) by Countri'men that were digging to lay the foundation of a house. But the horn was smitten with an Axe, and severed into very small pieces: but that Noble and excellent man joannes Frikasz (in whose field the horn was found, being distant from Cracovia two miles) by all diligence he could, lest that the small pieces should be cast abroad, took deliberate heed, that they should be taken out of the earth. From the root to the top it was all round and smooth, but touching it with one's toongue, it cleaveth fast unto it, the tooth was as big as a man could gripe in his hand, being in the upper or outward part bony or hollow within, white in the middle, and toward the end somewhat reddish.  
But there was found all the beast, as by the greatness of his bones might easily be perceived, being bigger in quantity then a horse. It is most certain that it was a Foure-footed-beast, by the bones of the shoulders, thighs and ribs. But if this Horn were the tooth of an Elephant, as some do suppose, you would marvel why two (which I have heard) were never found together. But the teeth or rather horns of Elephants are neither so crooked that they might come almost to half a circle as they did. The strength of this horn a penny weight thereof being put in wine or water of borage, healeth old Fevers, as also Tertian or quartern Agues of three years continuance, and cureth many diseases in men's bodies, as assuaging the pain of the belly, and making of those to vomit, who can by no means ease their stomachs. Hitherto shall suffice to have spoken concerning one of those four horns which I saw. The other was like unto this, but less pure; for the colour was outwardly most black, inwardly most white, being found in the River. The third, and fourth most hard, so that a man would think it were by the touching thereof stone or iron, being solid even unto the point, for I have not seen them wholly, but the part of one, to the length of a cubit; of the other, to the length of half a cubit with a dark colour, being almost of the same thickness as the two former: But for as much as the two former have no rifts or chinks in them, these have by their longitude, being like herbs bending or wreathing in their stalks.  
There was another found in a certain field, so much appearing out of the earth, that the rude or country sort did think it to be some pile or stake. Many also are cured and freed from shaking fevers by the medicinal force of these, the cause whereof I suppose to be this, because the former are softer, for as much as one of them will lie in the Water for so long a time, but the other under the earth being scarce well hid. I afterwards saw a filled like unto the first, none of them being strait or direct up, but also crooked some almost unto a half a circle: Hitherto Schnebergerus, who also addeth this. That there are more of these to be found in Polonia, and therefore for the most part to be contemned.  
There are moreover found in Helvetia some of these horns: one in the river Arula against the Town of Bruga, the other in the last year, in the river of Birsa, but it was broken, even as the third with that famous Earl of the Cymbrians, William Warner in a tower near unto the City Rottavit, who gave unto Gesner a good piece thereof, who found another piece as he was a fishing at Birsa in the river. And it is no great marvel that they are found there, where through length of time they are broken into small pieces, and carried by the force of the waters into divers places.  
But it is most diligently to be observed, whether they are found in the earth, as also to be known whether that great horn be of this beast, which hangs alone in the great temple at Argentaur, by the pillar, for it hath hanged there many years before, as now itappeareth, for that doth plainly seem the same magnitude, thickness, and figure which Schnebergerus hath described in his own horn that we have allowed before for wild oxen. The ancients have attributed singular horns to the Unicorn, whom some have called by other names as it is said: and furthermore to the Orix (a wild beast unknown in our age except I be deceived) which Aristotle and Pliny call a Unicorn, Aelianus a Quadrucorne. Oppianus doth not express it, but he seemeth to make it a two horned beast. Simeon Sethi doth also write that the Musk-cat or Goat at which bringeth forth Musk, hath one horn. Certain later writers (as Scaliger reporteth) say, that there is a certain Ox in Ethiopia which hath one Horn coming out in the midst of his forehead, greater than the length of a foot, bending upwards, the point being wreathed overthwart, and they have red hair, whereby we gather that the horn of all Unicorns is not pure. But the reason why these horns are more found in Polonia then in any other place, I cannot well guess, whether from thence we shall suspect them to be of certain Vries, which at this day abide in the woods of Sarmatia; in times past, there were many more, which have lived both in greater and larger woods, neither were they killed with so often Hunting: some whereof it is most like have come to great age, as appeareth by their great & stately horns, which things we leave to be considered of others. I suppose that the Apothe carries never have the true horn of a Unicorn, but that some do sell a kind of false adulterated Horn, other the fragments of this great and unknown Horn, of which we have spoken, and not only of the horn, but also of the bones of the head; some of which are so affected by longanimity of time, that you may take a threefold substance in them, although it be broken by a certain distance, one being for the most part whitish and pale, the other whiter and softer, the third stony and most white.  
I hear that in the new islands there was a Horn bought in the name of a unicorns horn, being much praised for expelling of poison: which what it is I have not as yet examited, but it is to be inquired, whether it be a Rhynocerots' or not, for both the ancient and late Writers do mingle this with the Unicorn. I do verily conjecture that the same strength is pertinent to both the Horns.  
And thus much shall suffice concerning the true unicorns horn, and the Virtues arising there from. In this place now we will proceed to the residue of the history, reserving other uses of this horn to the proper medicines.  
These Beasts are very swift, and their legs have no Articles. 
The natural properties of Unicorns  They keep for the most part in the deserts, and live solitary in the tops of the Mountains. There was nothing more horrible than the voice or braying of it, for the voice is strained above measure. It fighteth both with the mouth and with the heels, with the mouth biting like a Lion, and with the heels kicking like a Horse. It is a beast of an untamable nature, and therefore the Lord himself in job saith that he cannot be tied with any halter, nor yet accustomed to any cratch or stable. He feareth not Iron or any iron Instrument, (as Isidorus writeth) and that which is most strange of all other, it fighteth with his own kind, yea even with the females unto death, except when it burneth in lust for procreation; but unto straunger-Beasts, with whom he hath no affinity in nature, he is more sociable and familiar, delighting in their company when they come willing unto him, never rising against them, but proud of their dependence and retinue, keepeth with them all quarters of league & truce, 
Philes. Aelianus.  but with his female, when once his flesh is tickled with lust, he groweth tame, gregall and loving, and so continueth till she is filled and great with young, and then returneth to his former hostility. He is an enemy to the Lions, wherefore as soon as ever a Lion seethe a Unicorn, he runneth to a tree for succour, that so when the Unicorn maketh force at him, he may not only avoid his horn, but also destroy him; for the Unicorn in the the swiftness of his course runneth against the tree wherein his sharp horn sticketh fast, then when the Lion seethe the Unicorn fastened by the horn without all danger, he falleth upon him and killeth him. These things are reported by the king of Aethiopia, in an Haebrew Epistle unto the Bishop of Rome.  
It is said that unicorns above all other creatures, do reverence Virgins and young Maids, and that many times at the sight of them they grow tame, 
The taking of Unicorns  and come and sleep beside them, for there is in their nature a certain savour, wherewithal the Unicorns are alured and delighted: for which occasion the Indian and Ethiopian hunters use this stratagem to take the beast. They take a goodly strong and beautiful young man, 
Albertus. Alunnus. Tzetzes.  whom they dress in the apparel of a woman, besetting him with divers odoriferous flowers and spices.  
The man so adorned, they set in the Mountains or Woods where the Unicorn hunteth, so as the wind may carry the savour to the beast, and in the mean season the other hunters hide themselves: the Unicorn deceived with the outward shape of a woman and sweet smells, cometh unto the young man without fear, and so suffereth his head to be covered and wrapped within his large sleeves, never stirring but lying still and a sleep, as in his most acceptable repose. Then when the hunters by the sign of the young man perceive him fast and secure, they come upon him, and by force cut off his horn and send him away alive: but concerning this opinion we have no elder authority than Tzetzes, who did not live above five hundred years ago, and therefore I leave the reader to to the freedom of his own judgement, to believe or refuse this relation; neither was it fit that I should omit it, seeing that all writers since the time of Tzetzes, do most constantly believe it.  
It is said by Aelianus and Albertus, that except they be taken before they be two years old they will never be tamed; and that the Thracians do yearly take some of their Colts, and bring them to their King, which he keepeth for combat, & to fight with one another: for when they are old, they differ nothing at all from the most barbarous, bloody, and ravenous beasts. Their, flesh is not good for meat, but is bitter and unnourishable: And thus much shall suffice for the natural story of the Unicorn, now followeth the medicinal.  

The medicine arising from the Unicorn.  
Concerning the horns of the Unicorn, I have sufficiently already written, as the auntientes have delivered in their remedies: but in this place I will handle the remedies which late writers have attributed thereunto, as also our own observations of the same I remember that in times past, I saw a piece of this horn of the weight of nine inches with a certain Merchant in the marker, being black and plain, and not wreathed in circles or turnings, but at that time I did not so much observe it. Now amongst our Apothecaries I do not only find small or little fragments, out of which they issued (as they say) some certain marrow, which are rounder, whiter, and softer.  
But both the same colour, as also the substance being put too much, and eaten, if it be easily crumbed, and not stuffed as other horns, doth signify the same not to be good or perfect, but counterfeited and corrupted: as perhaps the horn of some other beast brent in the fire, some certain sweet odours being thereunto added, and also imbrued in some delicious or aromatical perfume; peradventure also Bay by this means, first burned, and afterward quenched or put out with certain sweet smelling liquors. There is great care to be had, that it be taken new, and while it smelleth sweet, not either abolished by age, nor the virtue thereof diminished by often or frequent cups. For rich men do usually cast little pieces of this horn in their drinking cups, either for the preventing or curing of some certain disease. There are also some which enclose it in gold or silver, and so cast it in their drink, as though the force thereof could remain many years, notwithstanding the continual soaking in wine.  
But that which is so used and drunk in wine doth bring upon it a certain dark or obscure colour, the whiteness which before remained upon the same being quite lost, expelled, and utterly abolished. Most men for the remedies arising from the same, command to use the horn simply by itself: Others prefer the marrow therein. It being cast in wine doth boil, which some men either through ignorance or deceit, impute to be a sign of the true horn, when as contrarily any other horns being brent, do in water or wine cause bubbles to arise. There are some wicked persons which do make a mingle mangle thereof, as I saw amongst the Venetians (being as I hear say, compounded with lime and soap) or peradventure with earth or some stone: (which things are wont to make bubbles arise) and afterwards fell it for the unicorns horn.  
Wherefore it shall be more safe to buy it out of the whole horn if it may be done, or of greater crumbs, and which may well describe the figure of a horn, then small fragments where you may receive less deceit. A certain Apothecary which was at Noramberg, in a stately mart town amongst the Germans, declared the way unto me how to deface the colour of an adulterated unicorns horn, being made by some with ivory, either macerated or boiled with certain medicines (by Setfoile as I suppose, and other things) by which means having scraped it, I found within the true substance to be ivory. Antonius' Brasauol●s writeth, that all men for the most part do sell a certain stone for unicorns horn, which truly I deny not to be done, who have no certainty there in myself: notwithstanding also it may come to pass, that a very hard and solid horn, about the point of a sword especially (which part is preferred to inferior, as also in Heart's horns) to which either stones or iron may yield, such as authors attribute to the Rhinocerot. And other Unicorns may bear the shape of a stone before itself. For if Orpheus concerning Hearts horns rightly doubted, whether the same or stones were of greatest strength: I think it more to be doubted in the kind of Unicorns, for the horns of Hearts are not only solid (as Aristotle supposed) but also the horns of Unicorns, as here I have said.  
The horn of an Unicorn is at this day used, although age or longinquity of time bathe quite abolished it from the nature of a horn. There are some which mingle the Rhinoceros with the Unicorn, for that which is named the Rhinoceros horn, is at this day in physical use, of which notwithstanding the Authors have declared no effectual force. Some say that the unicorns horn doth sweat, having any poison coming over it, which is false, it doth perhaps sometimes sweat, even as some solid, hard, and light substance, (as also stones and glass) some external vapour being about them, but this doth nothing appertain to poison.  
It is in like manner reported, that a kind of stone called the serpent's tongue doth sweat having poison come over it. I have heard and read in a certain book written with one's hands, that the true horn of a Unicorn is to be proved in this manner. To give to two Pigeons poison (red Arsenic or Orpin) the one which drinketh a little of the true unicorns horn will be healed, the other will die, I do leave this manner of trial unto rich men. For the price of that which is true, is reported ●● this day to be of no less value then Gold. Some do sell the weight thereof for a florens, or eight pence: some for a crown, or twelve pence. But the marrow thereof is certainly of a greater price, then that which is of harder substance. Some likewise do sell a dram thereof, for two pence half penny, so great is the diversity thereof. For experience of the unicorns horn to know whether it be right or not: put silk upon a burning coal, and upon the silk the aforesaid horn, and if so be that it be true the silk will not be a whit consumed.  
The horns of unicorns, especially that which is brought from new Islands, being beaten and drunk in water, doth wonderfully help against poison: as of late experience doth manifest unto us a man, who having taken poison and beginning to swell was preserved by this remedy. I myself have herd of a man worthy to be believed, that having eaten a poisoned cherry, and perceiving his belly to swell, he cured himself by the marrow of this horn being drunk in wine in very short space.  
The same is also praised at this day for the curing of the falling sickness, and affirmed by Aelianus, who called this disease cursed. The ancient writers did attribute the force of healing to cups made of this horn, wine being drunk out of them: but because we cannot have cups, we drink the substance of the horn, either by itself or with other medicines. I happily sometime made this Sugar of the horn, as they call it, mingling with the same Amber, ivory dust, leaves of gold, Coral, and certain other things, the horn being included in silk, and beaten in the decoction of razens and Cinnamon, I cast them in water, the rest of the reason of healing in the mean time not being neglected. It is moreover commended of Physicians of our time against the pestilent fever, (as Aloisius Mundella writeth) against the the bitings of ravenous Dogs, and the strokes or poison some stings of other creatures: and privately in rich men's houses against the belly or maw worms; to conclude, it is given against all poison whatsoever, as also against many most grievous diseases. The King of the Indians drinking out of a cup made of an Indian unicorns horn, and being asked wherefore he did it, whether it were for the love of drunkenness, made answer, that by that drink drunkenness was both expelled and resisted, and worse things cured, meaning that it clean abolished all poison whatsoever. The horn of an Unicorn, doth heal that detestable disease in men called S. john's evil, otherwise the cursed disease. The horn of an Unicorn being beaten and boiled in wine, hath a wonderful effect in making the teeth white or clear, the mouth being well cleansed therewith. And thus much shall suffice for the medicines and virtues arising from the Unicorn.    

OF THE VRE-OXE.  
THis Beast is called by the Latins Vrus, by the Germans Aurox, 
The several names.  and Vrox, and Gross vesent, by the Lituanians Thur, the Scythians Bubri, and these beasts were not known to the Grecians, (as Pliny writeth) of whom Seneca writeth in this manner; 
Tibi dant variae pectora tigers,  
Tibi villosi terga Bisontes,  
Latisque feri cornibus uri.   
In outward proportion of the body it differeth little from the Bull, It is very thick, and his back somewhat bunched up, and his length from the head to the tail is short, no ways answerable to the proportion of his stature and sides: the horns (as some say) are but short, yet black, 
The several parts  broad, and thick, his eyes red, a broad mouth, and a great broad head, his temples hairy, a beard upon his chin, but short, and the colour thereof black, his other parts, as namely in the face, sides, legs, and tail, of a reddish colour.  
These are in the wood Hercynia, in the Pyreney Mountains, and in Mazovia near Lituania. 
Places of their abode  They are called Vri of Oron, that is the Mountains, because their savage wildness is so great, that they seldom descend from those safeguards. They far excel Bulls, and other wild Oxen, coming nearer to the quantity or stature of Elephants, then to the Bull. In resemblance a man would think them to be compounded of a Mule and a Hart, for their outward resemblance so seem. It is said they could never be tamed by men, although they were taken when they were young, yet they love other herds of cattle, and will not forsake them easily after they have once joined themselves unto them, whereby many times they are deceived and killed, 20. 30. or forty at a time. Caligula Caesar brought of these alive to Rome, and did show them in public spectacle to the people, and at that time they were taken for wild Bulls. Some affirm that there are of these in Prussia, and that they are so wild, 
Countries of their breed  cruel, and untamable, as they fear or spare neither man nor beast; and when they are set upon and wounded by the hunters in the woods among the trees, feeling their hurts and perceiving their blood issuing out of their body, they rage above measure, for having no means to take revenge upon the hunter, by reason that he standeth behind some great tree, for very wrath and fury they kill themselves with their own headlong force upon the same tree. It is said that their foreheads are so broad and large, that two men may easily sit betwixt their horns. They are able to take up an Armed man and his horse, and to toss him into the air like a Bull, and the heads of these or such like beasts are to be seen publicly fixed up in common places at Mentz and Worms, which are worth the observation, because in all proportion they are twice so big as the vulgar Bull or Ox.  
Now although their large bodies and manes do also appertain to the Bison, yet it is not unfit to attribute the same also to the Vre-Oxe. For if it be in the pleasure of any man to make it also a kind of Bison, I will not deny that this must be remembered, that both the body of this beast is much larger, and also the aspect not so grim or fierce as is the Bison.  
There are many of these found also in Angremannia, and the Confines of Lapponia, 
Their stature  and other Northern parts of the world, where they are called by the Illirian term Zubrones, and these are so high as a tall man can hardly lay his hand upon the top of their backs, although he strain himself very much.  
And some of them are fifteen cubits in length, of whom beside their admirable strength, their velocity and nimbleness is also remarkable, for it is said of them, that when they empty their bellies, they can turn about to take their dung or excrement upon their horns before it fall to the ground, which they cast upon the hunters or pursuers, Dogs or men, whereby they blind and burn them. They which accustom or practise to kill and hunt these beasts, are greatly commended and rewarded when they have killed many of them, whereof they make proof, by bringing the horns of them that they have killed into the common Market place.  
In ancient time before the invention of iron weapons, they did take them in those countries in ditches, and great caves of the earth, whereunto the strongest and most active young men did apply themselves, having both Dogs and all other needful instruments to take away the life of this beast; and if it did not happen that he fastened his horns into some tree, than was all the labour lost, for they could never come near to touch him, only when in his speedy swift fury among the woods, he ran his horns into the body of some Oaks or such like, whereby he was stayed, (for it is not so easy to pull them forth, as to fix them, because they are rugged, crooked, and stand upward) than he was overtaken and killed by some hunter or other. And if at any time he met with a hunter, it was fatal and deadly to the man, except he could avoid the Beast by getting unto some tree.  
Sigismundus Baro, that honourable man writeth thus hereof, that in Masonia near Lituania it is bred, and called Thur, & they are a kind of wild Oxen, not differing from the vulgar, (except as aforesaid) but in their colour, and a spotted strake or line which goeth all along their backs. And those Vre-oxens are kept as it were in parks and chaces, having a peculiar designment by the King, and the inhabitants of certain villages to keep and watch them. Sometimes when they meet with a common or vulgar tame Cow, they leap upon her and fill her, but such a Calf liveth not long, but dieth as if it were not perfect, and if it do chance to live, it never resembleth the sire, nor yet is admitted into their society and heard, but are refused for bastards and ignoble breed. And when he was Ambassador to Sigismundus the Empe. he received for a gift one of these killed, and bowelled, 
Use of their parts.  having the skin of the forehead cut off and taken away, whereat he wondered much, but durst not ask the question or reason thereof; yet afterward he understood that there were girdles made of that part of the hide, whereby the women in that Country were persuaded that they should be made apt to conceive & bring forth children: & Bona the mother of Sigismond gave unto him 2. girdles for that purpose, whereof he said he bestowed one upon the Queen of Romans', who did take the same at his hand very graciously and thankfully. And it is certain, that out of the hides of these beasts are made girdles, which are two fingers thick, and strong, and yet the hair upon them is soft and gentle like any wool.  
The flesh of these beasts is rank and heavy, and if it be eaten fresh it causeth looseness, but if be salted a day or two it it is nothing inferior to Beef, for so the humidity is taken away. With the horns are made drinking Cups, and for that purpose the richer sort of people do edge or lip them over with silver and gold: they hold or contain as much as two ordinary pitchers of water. Other take off the points and fasten them to spears, being very sharp, and not easily blunted or broken, and other make of them cut into slices or panes the best Lanterns in the world. And thus much for the Vre-Oxe, unto whose History it is needful for me to add the story of divers other wild Oxen not yet described.  
Strabo saith, that there are Oxen called Rhizes, among the Hesperian Aethiopians, who in outward proportion are much like the vulgar bulls, but in other parts, as quantity, strength, 
Histories of other wild Oxen.  and vigour, comparable to the Elephants.  
Thevetus writeth, that betwixt Floridia and Palma, in the new found World, there are very many strange shaped Beasts, and among other a kind of Wild Bull, whose horns are a foot long, but on his back he hath a tumour or bunch like a Camel, and is therefore called Bos Camelita, his hair all over his body is very long, but especially under his chin, and his colour like a yellow Mule, and this beast is a continual enemy to a Horse. Like unto these are the tame Scythian Oxen, and some other in Asia, who carry packs upon the bunches of their backs, and also bend their knees like Camels.  

OF THE LYBIAN OX.  
THere is so great an innumerability of Libyan Oxen, of so great swiftness and celerity, that the hunters are many times deceived in hunting them, and so do certainly chance or fall upon other wild beasts for the same they raised, and he in the mean while doth hide himself in a place of brambles and briers, keeping himself there safe, while other wild beasts doth appear like unto them, and so do deceive the eyes of the hunters: therefore if any man doth begin to follow after either of them, it will be but labour lost, for he is not able to comprehend or attain them with a horse, except he may take them being wearied by longitude of time. But if any hunters shall find a young calf, spare the life thereof, and shall not presently kill it, he shall reap a double profit by it: and first it doth bring profit to itself, and doth induce or lead his dam into captivity. For after that the hunter hath bound the calf with a rope, she being inflamed by the love or affection which she beareth to her calf, returneth back again unto it, coveting with an ardent desire to loosen and take away her Calf out of the bond or halter, therefore she thrusteth in her horn that she may loosen the cord, and pluck her young one away, whereby she is kept fast bound with her Calf, her horns being entangled in the rope. 
〈◊〉.  Then cometh the hunter and killeth her, and taketh forth her liver, and also cutteth off her dugs or udder, and doth likewise pluck off her skin, & leaveth her flesh for the Birds and wild beasts to feed upon. There is another kind of Ox in Libya, whose Horns doth bend downward, and for that cause they are feign to feed going backwards. Of the sayings of Herodotus and Aelianus, I have spoken before. Philes doth write that they are called Oxen going backward, because the broadnes of their horns doth cover their eyesight, so that it standeth them in no use to go forward, but is very commodious to go backward. There is an Ox which liveth in the woods of Africa, which doth resemble a domestical Ox, yet less in stature, of a brown or russet colour, and also most swift of foot. This beast is found in the deserts, 
〈◊〉 African  or in the Marches or limits of the deserts. Their flesh is also of a perfect or absolute savour and taste, good for the nourishment of men.   

OF THE INDIAN WILD OXEN.  
THe horns of the Oxen of the Garamantons do grow downwards toward the earth, 
〈◊〉  and therefore when they feed they bow the hinder part of the neck, (as Solinus writeth) and as we have spoken before in the diversities of wild Oxen. The woods also in India are filled with wild Oxen. In the province of India where the Gymnits inhabit, are great multitudes of Oxen which live in the forests or woods. In the kingdoms which are upon the borders or Confins of India, 
〈…〉 ●onet.  (in the mid of the day) are many fair and great Oxen which live in the woods. There are Mountains in the in most regions of India, which are very hard to come unto, where they say live those beasts wild, which are among us domestical and tame, as sheep, 
●●lianus  Goats, Oxen, and so forth. The great King of India doth elect or choose a day every year for the run and combats of men, and also fightings of beasts, who setting their horns one against another, do fight irefully with admirable rage, until they overcome their adversaries. They do also labour, and strive withal their nerves and sinews, even as if they were champions, or fought for some great reward, or should get honour by their battle.  
Wild bulls, tame Rams, Asses with one horn, Hyaenaes', and lastly Elephants, as if they were capable of reason, they wound them among themselves, and the one doth oftentimes overcome and kill the other, and sometimes fall down together being both wounded. I have also recited before in another place of the entreaty of Oxen, those Indian Oxen which are said to be most swift in their joints in running too and fro, when they are at combat, because there we had not distinguished whether these were wild Oxen or not: but it doth appear in this place, that they are wholly taken for wild Oxen: and the thing itself doth manifest that domestical Oxen are not so swift nor so strong.  
The Oxen in India have altogether whole hooves, and also but one horn. Aethiopia also doth breed Indian Oxen, that is to say, Oxen that are like to those of India, 
Plinius.  for some have but one horn, & othersome 3. Solinus saith, that there are found in India some Oxen which have but one horn, & othersome which have 3. horns with whole hoofs, & not cloven. The Indian Oxen are said to be as high as a Camel, and their horn four foot broad. Ptolomaeus doth report, that he saw a horn of an Indian Ox which did hold in the breadth of it thirty gallons.  
There are also Oxen which are bred in India, which in greatness are no bigger than a Buck, or Goat, they do run yoked together very swift, nor do end their race with less speed than the Goatland horses, and I did not take them to be Oxen living in the woods, for our Rangifer and Oxen which live in the woods, are the swiftest of all beasts in this kind, 
Aristotle  and most apt to combats and run, and they may partly be called Oxen having one horn, and partly Oxen having three horns, neither are they found in Scandinavia, but also in other Regions and Dominions of Asia, as we believe that Indian Oxen are of the same kind. Solinus doth not rightly call those Indian Oxen, which Aelianus calleth Aethiopicos, as I have declared above in the story of the Aethiopian Oxen, for their horns are movable. Ctesias doth write, that there are sprung up among the same beasts, that beast which is called Mantichora: which is manifested by Aristotle in his History of four-footed beasts. Hermolaus also and others have not considered this error. Among the Arachotans there are Oxen which live in the woods, which do differ from those that are bred in the City, as much as wild swine from tame. Their colour is black, bending a little downwards, and their horns broad and upright. There is a City in India called Arachotus, taking the name from the river Arachotus, which do flow out of Causacus, what those beasts are which bend their horns upward, I have declared in the story of the Bison, for as there may be spoken something concerning the difference of the plants of the woods, so also concerning the beasts that are bred in the City, and those that are bred in the woods.    

OF THE WEASEL.  
THere are divers kinds of Weasels, but in this place we do entreat of the least kind whose form and shape we have also here set down. It is likewise properly named of the Latins Mustela, a weasel, for so we were wont plainly to name those which were common and domestical and to add names to those which are more seldom seen, or live in the woods for difference sake.  
The word Choled in Leuit. 11. is translated a Weasel of all interpreters. The Rabbins do call them Chuldah, and commonly Mustela, as David Kimhi writeth. The Chaldaeans do translate it Chulda, the Arabians Caldah, the Persians Gurba, and Hieron Mustela. Oach is an Haebrew word, whereupon it was once translated Ochim, plurally in Esay. 13. Babylon subvertetur, & implebunt domes eorum ochim, Munsterus cercopithecoes vertit. That is to say, Babylon shall be overthrown, and their houses shall be filled with Ochim, that is, Weasels, but Munsterus doth call them Monkeys. David Kimhi, and the Master of Thalmud, do call it Nemiah, that is, like to a Cat, but commonly they call it a Martin, or Firum, and Furon. The Authors of the Concordances of the hebrews doth interpret Koph, Circopithecum, or Cephum, and Culdah, that is to say Mustela; a Weasill, as the jews do think. The Chaldae hath translated a Martin Ochijn. Symmachus also hath left or forsaken the Haebru word. Aquila doth translate it Typhones, that is, a Whirlwind, Hieronimus doth translate it Draco, that is; a Dragon.  
Koah is truly interpreted to be a kind of Lizard, or a Chamalion. In Leviticus 11. We also read in Albertus, His, and Hyrzus, (two Barbarous words) for a Weasel, which he himself doth not understand: but I have discerned or taken this signification out of the words of Aristotle: for Albertus doth most unlearnedly expound Hyrcum a Hare, being deceived, because both the living beasts do oftentimes remove their young ones from one place to another in their mouths. Fethis also doth seem to be according to Aristotle, no other thing than Gale, that is to say; a Weasel. For Feyton (saith he) it hath wit like a Fox, that is to say, in setting upon Hens or Chickens, and the other shape and form of it is Katiz, that is to say Ictis, a Ferret. Nim fitza also is even to this day called a Weasel among the Grecians. Ibanauge is also called a Weasel, Ibinuers is a little foure-footed-beast. 
Si●●gaticus  Bellula also doth seem to signify a Weasel, by a feigned word proceeding from the French or Italians, which do call also Belettam, Balottam pro mustela for a Weasel, but some of the later Grecians do abuse it in terming it a Cat, as I have spoken before in the History of the Cat.  
Theodorus Gaza in Aristotle doth interpret it sometimes a Weasel, and other sometimes a Cat; neither can I sufficiently gather wherefore he doth so change it, seeing that that the Grecians call Cattum, for a Cat Aeluron, and the Latins Felem. Some say, that Mustela for a Weasel hath been interpreted or declared of late days, being only led (if I be not deceived) with the affinity of the Germane word, for the Germans do call Mustela a Wisel. The Grecians do usually take to this day Mustela for a Weasel, as I have read in the Oration of Suidas. 
Scopa  A Weasel is called in Italy Donnola, or Ballottula. It is apparent by the words of Avicen that Donnula, and otherwise Dannula is Barbarously used Pro mustela for a Weasel: Albertus and Niphus do writ Damula for a Weasel, by the which word the later writers do very obscurely understand Dama for a Weasel, which is of the kind of Goats living in the woods. Damma or Dammula, is a small and weak beast, (as Isidorus writeth) speaking of those that are wild and will not come to hand. When it doth bring forth young, it doth presently devour the seconds or those that come after birth before they touch the earth, 
Albertus  and yet it is a prey itself to other Foure-footed-beastes. You may also seem to take a little Dear, or a kind of young Goat, or a Weasel, for that kind of Beast which doth devour her seconds: But we read that neither of these do it.  
The Lizard is said to devour her first litter which she littereth in her old age. Wo also call Domestical Weasels Foinos. A weasel is called in France, Belotte or Belette, and Albalotte. Some as I do hear which do inhabit about the towns of Meta, do call them Baccal. Carolus Figuli doth interpret a weasel in French Fovinum, or Marturellum, of which I have showed before that there is two kinds, and also that there is weasels living in the woods. In Spain also they are called Comadreia. The people of Rhetia which speak Latin, do keep the Latin name. The Germans do call them Wisel or Wisele. Georgius Agricola saith, that it is called a weasel by reason of the noise that it maketh. Other some dwelling in Helvetia do call it Hermelin, and some do call it by a corrupt word Ha●●lin, but those aught only to be named so which are altogether white, and are found in winter time. But here in England it is called a Weasel, and some do write it Wesyll, or Weasyll: but the white weasel is called Minever, by the transposition of the letters of the French word, it is called Herminne, and among the Illyrians Kolczauna.  
Some do think at this day that the beast whose shape and form we have given for a Weasel, is the Shrew-mouse, but not rightly, for their only reason is, that the bitings of it doth poison and harm almost in like manner. Albertus also doth write, that the Sea Weasel is called the fielde-Shrew, which is utterly false and untrue: For the Shrew is called among the Grecians Mygale, Male or Female. They do now also commonly call Ichnumon the Indian Mouse, and othersome the fallow Deer; But Damula, or Donula, is of the Italians and some later Barbarous Writers, altogether called a common Weasel, and not Ichneumon, which is a peculiar Beast to the Egyptians.  
Now the reason of the Latin name Mustela, Carolus Figulus is of opinion, 
Niphus The etymology of Weasels.  that it is derived of Mys and Stelio, two Greek words, because it devoureth Mice, and both the Germans and the English derive their word Steal, or Stellen, to rob or filch, from the Greek word S●ellein; so that it is so called, because this Weasel is a still, and secret, stealing, and devouring Beast. Calepin saith, that Mustela is Quasi longior mus. This Beast is also called by Aristotle Habeninum, and it is said that it hunteth Moles or blind Mice.  
The epithets hereof are, fearful, In-creeper, and swift, 
The epithits colour and several parts  and beside these I find not any material or worthy to be rehearsed. Now concerning their outward proportion, it is as we have here described, a long and thin body, but the colour thereof varieth, for some of them are brown and branded, some black, and some clean white, which we have showed already to be the Ermyn: for in some places of Germany, Helvetia, and the Alps, the Weasels in the Winter become all white. But for as much as there are two kinds of Weasels, one vulgar and domestical, living in Houses and Cities, and the other wild living in the Woods & Mountains: we find also that they differ in colour, neither of both being constant in the same, for the domestical Weasel is upon the back and side sandy, red, and sometime yellowish, and always white on the throat, yea, sometimes as Geor Agricola writeth, they are all white, whereat no man ought to wonder, seeing the Hares of Helvetia do in the Winter time turn white, and of these white Weasels, or Armins' there are abundance in the Northern parts of Europe, where their Summers are short, and their Winters long: and these white Weasels differ nothing from the common vulgar Weaselles of other colours, except that their hair stick faster to their backs; and it is observed, that in Russhia the Noblest Women are appareled with these skins: And there is a Wood in Scandinavia (called Lanzerucca) which is fourscore Mile long, wherein are abundance of white Weasels, and the King's tents among the Tartareans are said to be covered all over with the skins of Lions without, and the walls to be hung with these Armins' or white Weasels within; and although the price of these skins be very dear among them (for sometimes so many as are used in one Garment will cost two thousand Crowns) yet do the people earnestly seek after them, accounting it no small honour, to wear so much wealth upon their backs.  
Now the reason why these beasts came to be called Armilini, is from Armilla a chain, because they did wear them in fringes about their Garments like chains; and although that some of the Alpine Mice be all white, and likewise the Pontic Mouse, yet there must be a difference observed betwixt these Weasels which are properly called Armins' and those Mice which are so called, only by way of resemblance, as we have showed already in their stories. And of the Pontic Mouse, I may add thus much more, that they live in the winter time in hollow trees, wherein they become as white as Snow all oover, except their tails, and are in quantity like Squirrels, but in the end of May they turn somewhat red, because that then they give themselves to copulation and generation of young ones, when they lay aside their whiteness, and live many days together in carnal copulation, among the green and fresh Herbs, leaving behind them such rank and unsavoury smells, as are very odious to a good scent: And it is said that every three year their skins through abundance of food grow greater and greater, to the exceeding commodity of Merchants and skinner's in Norway, and Helsyngia.  
There are certain little Foure-footed-beastes called Lemmar, or Lemmus, 
Of the Lemmars.  which in tampestuous and rainy weather, do seem to fall down from the clouds, and it was never yet found, whether their beginning arose first from heaven or earth, but this is certain that assoon as ever they have fallen to the ground, some of them have been opened, and in their bowels have been found green herbs, and therefore I marvel why ever it should be believed that these beasts are bred of some seculent matter in the clouds; but if any man ask me from whence then have they their beginning, I answer from the earth, even as Locusts and Caterpillars, who are said in holy scripture to be carried to and fro with the winds, and so these beasts being destitute of natural food in their places of generation, do advance themselves into the wind, and so are carried into other strange and unknown countries, where they fall like Locusts upon every green thing, living until they have devoured all, but when once they taste of new grown Herbs, they perish and die, by means whereof they increase great pestilence and corruption, but the Armlins or Armins', do eat and devour them.  
Now the skins of these beasts are exceeding delicate having in them divers colours, and therefore the people flay them off from their bodies, and sell them by thirty or forty in bundles for great price, but of these skins I have said enough, both here and else where. The wild weasels differ not from the vulgar domestical weasel, their foreteeth are short, and not long like a mouse's, the face broad, their genital part like a foxes, their tail short, their legs and claws short, strong and sharp, and it is reported by Strabo, that the Weasels of Mauritania are as big as Cats, but their gaping and opening of their mouth much longer and wider. There is an Island called Dordocelena, on the one side whereof (as Pliny writeth) there are weasels, and through the middle there is a way over which they never pass, and on the otherside there are not only not any bred, but also if they be brought into it they die and perish, and so likewise it is reported of Beotia.  
They make themselves caves and holes in the earth, rocks, and walls, wherein they lodge, into the which they frame two passages or doors, 
Places of their abode  one into the South, the other into the North (resembling herein the Squyrrels) that so they may be free from the wind on which side so ever it bloweth, sometimes they get into stacks of Hay and straw, and their they lodge: those weasels which live near houses sleep not much, for they have been seen abroad all the winter time, not only the vulgar but the Armins', neither are they unthankful unto the country men in whose houses they lodge, for they kill, eat, and dovour all manner of Mice, Rats, and Moulds, for because of their long slender bodies, they are apt to creep into the holes of the earth and narrow passages, fetching their prey from those places, whether cats cannot come, therefore in Helvetia the country men nourish them more than Cats, because they destroy more virmin than Cats. The harm they do is to Hens, chickens, and Eggs, and yet some say they eat the Eggs and let the hens alone: they are likewise enemies to geese, and devour their Eggs, and Aelianus writeth, that if they come unto dead men, they will pull out their eyes in such manner as they do Eggs, and therefore such carcases are to be watched against them. Amyntas writeth, that the Shrew-mouse is conceived betwixt a mouse and a weasel, which opinion is not only ridiculous but impossible, for how is it likely that a mouse will engender with that beast which lieth in wait to destroy her. It is also said that a weasel fighteth with those serpents that hunt after Mice, for no other cause, but to gain the prey from him.  

Their copulation and conception.  There is nothing in this beast more strange, than their conception and generation, for they do not engender nor couple in their hinder parts, like other foure-footed-beasts, but at their ears, and bring forth their young ones at their mouth, and for this cause Aristeas writeth, the jews were forbidden to eat them, for this their action was an emblem of folly, and of foolish men, which can keep no secrets but utter all that they hear (thus saith he) but we that are christians knew other reasons, why the jew were forbid to eat them. The Egyptians make of it another sign, for they say that their copulation at the ear, and generation at the mouth, are emblems of speech which is first taught to the ear, and then uttered by the tongue: there be other again that hold this to be a fable: And Pope Clemen writeth, that they conceive at the mouth, and bring forth at the ear, many say it is true of the weasel of the Sea, but not of the Weasel of the earth, which is therefore called Collipara, and this they would confirm by another fable of Medusa, whose head after it was cut off, it is said to bring forth Chrysaor and Pegasus; some do allege for this opinion, that the Crows and the Ibis do conceive at their mouths, but this is certain, that they have places of conception underneath their tails like other Four-footed-beasts, and therefore how it should come to pass, that their young ones should come forth at their mouths, I cannot easily learn. It may be that the opinion thereof first arose from the sight of some old one carrying her young in her mouth, for the young ones are very small like Mice, and therefore it is likely that they remove them to and fro as Catres do their young ones, for they are in continual fear, lest they should be taken and destroyed by men, or by some other Enemy beast.  
The dung of weasels doth smell many times like musk, the reason whereof we have showed you in another place, all of them in general have a most rank and filthy savour. It is a ravening and destroying beast, and although the body of it be very small, yet is the wit and understanding of it very great, for with singular Art and subtlety it compasseth his prey, whereupon there lieth this history of Galanthis the maid of Alckmena, as Perottus observeth out of ovid. When Alckmena was in long travel and childbirth, it is said that the maid perceiving she was hindered by Lucina, craftily obtained not only the knowledge of the cause by Lucina, but also the remedy; whereupon she eased her Lady, (like a true and faithful servant) of many pains. Lucina seeing that he was beguiled by Galanthis, and that her crafty wit had overreached a Goddess, she turned her into a Weasel for her punishment, that as she had sinned by revealing the counsel of the Goddess, so she should be punished to bring forth all her young ones at her mouth, as weasels do; and for this occasion the Domestical weasel like a maid doth continually live in houses, and her colour yellowish like the hair of Galanthis: thus say they of metamorphosing and transforming.  
Others some say, that when Alckmena was in travel of Hercules, having endured long torments, she was delivered by the sight of a weasel which came in her presence, and therefore the Theban Grecians do religiously worship a weasel, for they say that as it was nourished by Hecate the Goddess, so it did nourish Hercules; but herein they take Gale for Galanthis aforesaid, that is, a weasel; for Alckmenaies' maid, and seeing we have begun to talk of transformations, I will add another thing out of Stobeus, not impertinent to this common place, for he writeth in the dispraise of women, that the diversity of their dispositions persuadeth him that some of them are derived from one beast, and some from another: and namely those which come of weasels, are a miserable, sullen, and sorrowful kind of women, to whom nothing is pleasing, delightful, or acceptable, but having no mind to the pleasure of Venus, loathing her husband, hurteth her neighbours, robbeth herself, and devoureth consecrated and hallowed things, even after the manner of weasels, which will take a booty from the altar: Thus saith he, which I believe to be true in the comparison, but not in the generation or transmutation of women from weasels.  
I do marvel how it came to pass that a weasel was called, an unhappy, infortunate, and unlucky beast among Hunters, for they held opinion here in England, 
The signification of a Weasels occurrence.  that if they meet with a weasel in the morning, they shall not speed well that day, therefore the Grecians say Galesteir, and Altiatus hath an excellent Emblem, whereby he insinuateth that it is not good to have a weasel run upon ones left hand, and therefore adviseth a man to give over his enterprise, after such an Omen. Now although I would have no wise man to stand in fear of such a superstitious conceit, yet I will subscribe his verses, more for variety and elegancy, then for truth: 
Auspicijs res coepta malis bene cedere nescit  
Foelici quae sunt omine fact a iwant  
Quicquid ages mustela si, tibi occurret omit  
Signa malae haec sortis bestia prava gerit.   
It should seem that the beginning of this opinion did come from the punishment of a certain general of the Corinthians navy, who being perjured in breaking his faith to that state, came running away from them; and they say that afterwards he could never sleep, but that he dreamt weasels came and tore his flesh from his body: At last through anguish and grease; e of mind, he slew himself, these things are reported by Heraclides, which whether they be true or false, are but a silly and slender foundation to build upon them a Prophetical opinion, or presage future evils, and so I will leave the moral part of the weasel, and return again to the natural. They have knowledge like mice and rats, to run out of houses before their downefal. They live in hatred with the serpent that hunteth mice, for by eating of Rue they drive them out of houses, wherein they inhabit; and this is a wonderful work of God, that this silly beast should have the knowledge of the virtue of that herb, and not only arm herself with it, because it is hateful to Serpents, and they in no wise in nature able to abide it, but also by it to restore to life again her young ones after they are dead.  
There is a poison in Weasels which destroyeth the Cockatrice, for when the Weasel findeth the Cockatrice's hole or den, she layeth her poison in the mouth thereof, whereby two contrary natures meet and fight, and the lesser overcometh the greater, and this is affirmed both by Pliny and Solinus; wherefore all manner of cattle do fear weasels. They hunt all manner of birds, pulling out their throat as a wolf doth a sheeps. They will play with Hares till they have wearied them, and then destroy them, they are in perpetual enmity with swine, Ravens, Crows, and Cats, for although Cats sometimes set upon them, yet they cannot overcome them. In many places of Italy they are nourished tame, for as Ferrets are used to fetch Coneys out of the earth, so are weasels by tying a string about their neck to fetch young Pigeons out of Dove-cotes, and birds out of their nests. If the powder of a weasel be given unto a Cock, Chickens, or pigeons, it is said they shall never be annoyed by weasils.  
Likewise if the brain of a weasel, be mingled with a rennet in cheeses, it keepeth them from being couched with mice or corrupted with age. The flesh of a weasel is not used for meat, but dried and preserved for medicines. The powder thereof mixed with water driveth away mice, by casting the gall of Stellius in a house where Weasels are gathered together, and then by oil of bitter Almonds, or salt Ammoniak they are killed, but if one of their tails be cut off, all the residue do forsake the house. And thus much shall suffice concerning the History of Weasels, now followeth the medicines arising out of their bodies.  

The medicines arising from the Weasel.  
A weasel being applied unto those which are troubled with Agues or Quartern Fevers, 
Vrsinus.  doth in short time cure them. It doth also being mingled with other things make a wonderful pleasant mollifying medicine for those which are troubled with the gout or any other infirmity in the joints, and easeth those which have a continual ache in the head, leaving a certain matter on the top thereof, and stroking it from the forehead to the hinder part of the head.  
For the curing also of the gout, this is an excellent remedy. To take a little young whelp alive well fatted, and a living weasel in nine pints of oil, and unto the same two or three pounds of Butter, 
A●tius  and to boil them together, until the Beasts be made lank or lither, and then to put your hands or feet a whole day in hot oil well strained. Auicenna attributeth certain things to weasels flesh only, which the classical Authors rather ascribe to the powder of weasels which are these: to be applied to the gout, being drunk in wine against the falling sickness, and the headache, but it is accounted an especial remedy against the bitings of Scorpions.  
The flesh of a weasel being taken, is a very good and effectual preservative against all poisons. The same being taken in meat, the head and feet only cast away, doth help those which are troubled with wens or bunches in the flesh, being first anointed with the blood of the same beast. The blood of a weasel is very well applied to broken or exulcerated sores in the flesh. 
Auicenna  The same virtue hath the whole body of a weasel boiled in wine, being in the manner of a plaster placed thereunto. For the expelling of the gout take a dead weasel, and boil him in oil, until it be made liquid, then strain forth the oil, and mingle it with wax, 
Theophrastus  fashioning the same in the form of a plaster, and this being in good order applied, will in very short time expel it quite away.  
A house weasel is wont to be burned for divers remedies, and to be embowelled with salt, and dried in a shade. But there are some late writers which affirm, 
Dioscorides  that a weasel is better being dried or burned for the said disease, then used in the aforesaid manner, some also which are more foolish, think it best, being only salted, but it is more proper, being used in the first manner.  
The bodies of creatures which are dry by nature being dried by the sprinkling of salt upon them, are unmeet for food, for a certain man going about to salt a Hare, made it like unto a dried weasel. Some have written that the flesh of a Hedgehog dried, doth very much profit those which are troubled with an outward or inward leprosy: which if it can effect, it will more strongly have a drying force or power: even as the flesh of a weasel being dried and drunk in wine, expelleth poison. A vulgar weasel being kept very old and drunk in Wine, to the quantity of two drams, is accounted a present remedy against the venom or stings of serpents.  
A young weasel being prepared, as is before said, that is to say embowelled with salt, 
Galen.  is of good force against all ill medicines. A weasel used in the same manner doth presently cure the bites of serpenst. A weasel being brent and dried, especially the belly thereof is accounted an excellent remedy against the bitings of any other wild beast. Some small part of the belly of a young weasel to the quantity of two drams being stuffed with Coriander, and drunk in wine, is given to those that are smitten by serpents, and is curable for them. The flesh of a weasel being burnt, mingled with rue and wine, and so drunk, is very medicinable for the curing of the bites of all creatures. 
Pl●●  The young whelps of weasels being embowelled with salt, is very profitable for the healing of the deadly stinging or biting of the spider called Phalaugium.  
The whelp of a weasel doth cure the venomous bitings of the shrew. 
Albertus  The flesh of a weasel being dried, doth strongly dry and separate, by both which forces those are healed which are troubled with the falling sickness having drunk it in wine. This virtue is also attributed unto the blood of weasels. A weasel being dried and drunk in wine, doth heal those that are troubled with the palsy or shaking of the joints. Concerning the powder of weaselles there are many things read: But Galen writeth, that he never burned this creature, that he might try the excellency thereof. The blood and powder of a weasel are very profitable, being anointed on those whose bodies are vexed with the leprosy, according to the saying of Serenus in these verses: 
— Elephanti  
Morbo adversus erit cedri de cortice succus,  
Mustelaeve cinis vel fusus sanguis ab illa.  The powder of a weasel, being mingled with the blood of a young swallow doth heal the Quinsy or Squincy, the inflammation of the jaws, as also those which are grieved with the strangury, being either taken in bread or in drink. The same is also very effectual for the expelling of wens or bunches in the body, and healeth those which are troubled with the falling sickness, being daily taken in drink. The same diseases are both healed by this medicine, to burn a living weasel altogether in an earthen pot, 
Myrepsus  and to mingle with the powder thereof Honey, Turpentine, and Butter, of each a sufficient quantity, and in the manner of an ointment, to apply it unto the bodies of the grieved parties. The blood of a swallow and a weasel are commended by some to be very congruent and agreeable, but Pliny, Auicenna, and the rest of the ancient writers commend the blood of a weasel only to be very medicinable for these diseases following; namely, the falling sickness, the Foule-evil, 
Serenus  and the headache.  
The powder of a weasel being mingled in water, and given to one that is mad or frenzy to drink, is reported by some to be very good and profitable for him, if so be that they can compel the Frantic person to perceive it. The powder of a weasel is very effectual for the expelling or taking away of the pin and web in the eyes. 
Pliny.  There is a speedy remedy for the driving away of rheum in the head, and the catar swelling by rheum in the jaws, which is this, to take a weasel upon a Thursday in the old moon, and put him alive in an unburned pot, that in the boiling he may be torn, and dried into powder, which powder being gathered together and well tempered with honey, to give it to the diseased person every day in a spoon fasting, to the quantity of three drams, and it will in short space wonderfully ease him.  
A Weasel being brent, and the powder thereof wrapped in some seare-cloath which is anointed over with the oil of Flower-de luces, doth help and heal all sores or impostumes proceeding from the head to the ears being applied thereunto. A Weasel being beaten to powder, mingled with wax, and in the manner of a seare-cloath applied unto the shoulders, doth expel all pains, aches, or griefs therein whatsoever; it doth also purge or cleanse sores very effectually, 
〈◊〉  according to these verses of Serenus following: 
Obscaenos si pone locos nova unlner a carpant,  
Horrentum mansa curantur fronde ruborum.  
Et si iam veteri succedit fistula morbo,  
Mustelae cinere immisso purgabitur ulcus,  
Sanguine cum recini, quem bos gestauerit anti.   
A Weasel being burned in an earthen pot, is very medicinable for the curing of the gout. The powder thereof being mingled with Vinegar, and in that manner thereunto applied. 
Dioscorides  The dust of a living Weasel brent, mingled with wax and rosewater, and anointed with a Feather upon gouty legs, cureth the same disease. The brain of a Weasel being kept very long, and thoroughly dried, afterwards mingled with vinegar, and so drunk, doth very effectually cure the falling sickness.  

Rasis.  The brains of a Camel mingled with the brains of a weasel being both well dried, and drunk in Vinegar, speedily helpeth those which are troubled with the disease called the Foule-evill. If a horse shall fall into a sudden disease (being for the most part termed dangerous,) which our Countrymen call Raech, concerning which, I have spoken in the Horse, he is cured by some Horse-coursers by a small quantity of a Weasels skin, (being about the bigness of a foresaid golden crown) which is given to him inwardly, whether in a potion by some horn, or cut small and mingled with chaff, I know not. Some do give to the horses troubled with the aforesaid disease the tail of a white weasel being half black, and half white, cut exceeding small in their chaff or provender. If a serpent or any other venomous creature shall sting or bite an Ox, let the wounded place be stroked or smoothed with the skin of a weasel, & it shall in short time be perfectly cured. The same they do in a manner commanded to be done to horses which are so stung or bitten, rubbing the wound which the Weasels skin until it wax hot, ministering in the mean time some certain Antidote within the horse's body. There are some also which are of opinion that the skin being in the said manner applied, is of no efficacy, but that the whole beast being cut & aplyed while it is hot, will rather profit, which both in a shrew, as also in many other creatures is manifest.  
The blood of a Weasel being anointed upon any imposthume arising behind the ear, 
A●●higines  doth instantly cause the swelling to cease, or being broken, doth speedily heal the sore. The same also being anointed upon any impostumes in the head either whole or broken, doth very effectually cure them. The blood of a weasel being anointed upon wen● or bunches of flesh in any part of the body doth instantly expel them. The same doth also help those which are troubled with the falling sickness: which disease is also cured by the whole body of a Weasel either brent or embowelled with salt. The head and feet of a Weasel being castaway, and the body taken in any kind of drink doth perfectly heal those which are troubled with that pestiferous disease called S. john's evil. The blood of the same beast, is an excellent remedy for the expelling of the Fowle-evil. The blood of a weasel being anointed upon broken or exulcerated bunches in the flesh, doth not only mitigate the pain but also heal the wounds. The blood of a weasel being anointed upon the jaws, doth heal all pains or sores therein whatsoever. The powder and blood of a weasel being both mingled together and anointed upon the body of any leprous man doth in short time drive away all scabs or scurfs thereon. The blood of a weasel being anointed with a plantain upon the legs or feet of any one that is troubled with the gout, doth very speedily mitigate or assuage the pain thereof. 
〈◊〉  The same being anointed upon the nerves or sinews which are shrunk together, doth easily mollify them again, and loosen the grievous pain either in the joints or articles. The liver of a weasel mingled with his own brains, being both well dried, and taken in any kind of drink, doth very much profit those which are troubled with the disease called S. john's evil. The liver of a weasel being thoroughly dried, and afterwards taken in water to drink, doth heal the disease called the foul evil, taking hold of sense & mind together: but there must great care be had that this medicine be ministered unto the sick party, even when the disease is coming on him. The gall of a hare being mingled with the liver of a weasel to the quantity of three drams, one dram of oil of Beavers stones, four drams of Myrrh, 
Galen  with one dram of vinegar, and drunk in honey, or bastard wine, doth heal those which are troubled with a dizziness or certain swimming in the head. The liver of a weasel is reported to be very good and medicinable for the curing of the lethargy, or dropsy evil. 
Sextus  The liver of a weasel being bound to the left foot of a woman, doth altogether hinder her from conception The gall of a weasel is a very excellent and effectual remedy against the venom or poison of asps, being taken in any kind of drink. The yard of a weasel, Hart, or Do, being dried, beaten to powder, and taken in wine, or any other drink, is an excellent medicine for the curing of the bites or stings of serpents. The yard of a weasel or Ferret, is commended for a very excellent remedy against the strangury, or disease called the colic and stone. The stones of a male weasel, or the secret parts of a female weasel, 
Pliny  is reported by some to be very medicinable for the curing of the falling sickness. The stones of a weasel being bound unto any part of e woman while she is in travail of child birth, doth altogether hinder her from her delivery. By the left stone of a Weasel being bound in a piece of a mules hid, there is a certain medicine made, which being drunk by any Woman not being with child, causeth barrenness, as also by Women being with child hard and grievous pain in delivery. The efficacy or force in them, have the stones of a Weasel being cut off in the change of the Moon, and he suffered to go away alive, 
Kiranides.  being tied upon any part of a woman in the hide of a Mule. The heel of a living weasel being taken away and bound unto a woman, doth make her that she shall not conceive so long as she shall so bear it. The powder of a dog's head dried, being put into any broken or exulcerated sores, doth eat away all the corruption or dead flesh increasing therein. The same virtue hath the powder of weasels dung, being used in the said manner.  
The dung of Mice or of a weasel, being anointed upon the head, is an excellent remedy for the falling off of the hair on the head, or any other part of man's body, 
Aegi●●tta  and doth also cure the disease called by some the Foxes evil. The biting of a weasel is reported by some to be very venomous, and in his ravening or madness, not to be less hurtful than the bitings of mad dogs. For weasels and Foxes are very often mad. But Arnoldus is of a contrary opinion, and affirmeth that the weasel doth more hurt by his biting, 
Auice●●●  then by any venom he can put forth. Others also do affirm, that there is venom in weasels, for this cause, that in all kind of Weasels when they are angry, the force of their smell is so rank and strong. The best way to drive away Mice, is by scattering the powder of weasels or cat's dung up and down, the savour whereof Mice cannot abide, but the same being made into some certain kind of bread will smell more strongly. That the bites of a weasel are venomous and deadly, there is an example written by Aristides, of a certain man, who being bitten by a weasel, and ready to die, gave a great sigh, and said that if he had died by a Lion or Panther, it would never have grieved him, but to die by the biting of such an ignoble beast, it grieved him worse than his death. The biting of a weasel, 
Aelianus  doth bring very quick and grievous pain, which is only known by the colour, being dusky or bluish: and it is cured by onions and garlic, either applied outward or taken in drink, so that the party drink sweet wine thereon. Unripe figs also mingled with the flower of the grain called Orobos, doth much profit the same. Treacle in like manner, being applied in the manner of a plaster, speedily cureth them. Garlic being mingled with fig tree leaves and cinnamon, and so beaten together, are very well applied to the said bites. It cometh also to pass, that sometimes the weasel biteth some cattle, which presently killeth them, except there be some instant remedy. The remedy for it is this, to rub the wounded place with a piece of a weasels skin well dried until it wax hot, and in the mean time give the beast Treacle to drink in the manner of an antidote. The Weasel usually biteth cows dugs, which when they are swollen if they be rubbed with a Wesels skin they are instantly healed.    

OF THE WOLF.  
Oppianus among the other kind of wolves hath demonstrated one which is bred in Cilicia. And also he doth write that it is called in the mountains of Taurus and Amanus, Chryseon, that is to say, Aureum, but I conjecture that in those places it was called after the language of the Haebrews or Syrians, which do call Sahab, or Schab aurum, and Seeb lupum for a wolf, or Dahab, or Debah, for Aurum: They also do call Deeb or Deeba for a wolf. Dib (otherwise Dijs) is an Arabian or Saracenican word: Also the translation of this word in the book of medicines is divers, as Adib, Adip, Adhip, and Aldip: but I have preferred the last translation, which also Bellunensis doth use. Aldip alambat doth signify a mad or furious wolf. The wolf which Oppianus doth call Aureum, as I have said even now, doth seem to agree to this kind, both by signification of the name Aurum, and also by the nature because it doth go under a dog close to the earth to eschew the heat of the summer, which Oppianus doth write, doth seek his food out of hollow places, as a Hyaena or Dabha doth out of graves where the dead men are buried. The golden coloured wolf is also more rough & hairy than the residue, even as the Hyaena is said to be rough and maned. And also these wolves necks in India is maned, but it differeth according to the nation and colour where there are any wolves at al.  
Lycos' a wolf among the Grecians, and Lugos, and Lucainia, and Lycos, among some of the Arabican writers is borrowed from them, as Munster hath noted in his lexicon of 3. languages. In Italy it is called Lupo. In French Loup, in Spain Lobo, in Germany Vulff, in England Wolf. In Illyria Vulk, as it were by a transposition of the letters of the greek word Now because both men, women, cities, places, mountains, villages, and many artificial instruments have their names from the Latin and Greek words of this beast, 
The notation of Lupus and lions.  it is not vain or idle to touch both them and the derivation of them, before we proceed to the natural story of this beast. Lupus as some say in Latin is Quasi leopos, Lyon-footed; because that it resembleth a Lion in his feet, and therefore Isidorus writeth, that nothing liveth that it presseth or treadeth upon in wrath. Other derive it from luke's the light, because in the twilight of the evening or morning it devoureth his prey, avoiding both extreme light as the noon day, 
Named apellatives derive ●●om a wolf.  and also extreme darkness as the night. The Grecians do also call them Nycterinoi kanes, dogs of the night. Lupa and lupula were the names of noble devouring Harlots, and from thence cometh Lupanar for the stews. It is doubtful whether the nurse of Romulus and Remus were a harlot or she Wolf, I rather think it was a harlot then a Wolf that cursed those children. For we read of the wise of Fostulus, which was called Laurentia, after she had played the whore with certain shepherds, to be called Lupa. In all Nations there are some men's names derived from wolves, therefore we read of Lupus a roman poet, Lupus Seruatus a priest or Elder, of Lupus de oliveto a Spanish Monk, of Fulvius lupinus a Roman, and the Germans have Vulf, Vulfe, Hart, Vulfegang.  
The Grecians have Lycambes, of whom it is reported he had a Daughter called Neobole, which he promised in marriage to Archilochus the Poet, yet afterwards he repent and would not perform his promise, for which cause the Poet wrote against him many bitter verses, and therefore Lycambes when he came to knowledge of them, died for grief. Lycaon was a common name among the Grecians for many men, as Lycaon Gnotius, an excellent maker of edged tools. Lycaon the brother of Nestor, another the son of Priamus slain by Achilles, but the famous and notorious among all was Lycaon, the king of Arcadia, the son of Titan and the earth, whose Daughter Calisto was deflowered by jupiter, and by juno turned into a bear, whom afterwards jupiter pitying, placed for a sign in heaven, and of whom Virgil made this verse; Pleiadas, Hyadas, claramque Lycaonis arcton.  
There was another Lycaon the son of Pelasgus, which built the City Lycosura, in the Mountain Lycaeus, this man called jupiter Lycaeus. On a time he sacrificed an infant upon his altar, after which sacrifice he was presently turned into a wolf. There was another Lycaon after him, who did likewise sacrifice another child, and it was said that he remained ten years a wolf, & afterwards became a man again, whereof the reason was given, that during the time he remained a beast he never tasted of man's flesh, but if he had tasted thereof he should have remained a beast for ever. I might add hereunto Lychophron, Lycastus, Lycimnius, Lysinus, Lychomedes, Lycurgus, Lycus, and of women's names, Lycas, Lice, Lycaste, Lycoris, Lycias, and many such others, besides the names of people, as Irpini, of Mountains & places, as Lycabetus, Lyceus, Lycerna, Lycaonia, Lycaspus, Lyceum Aristotle's school. Of floods and Rivers, as Lycus, Lycormas. Of plants, as wolf bane, Lupum salictarium lupinus, Lycantheum, Lycophrix, Lycophone, Lycopsis, Lycoscytalion, and many such others, whereof I have only desired to give the Reader a taste, following the same Method that we have observed in other beasts: And thus much shall suffice to have spoken of the names of this beast. 
countries breeding wolves.   
The country's breeding wolves, are for the most part these that follow. The inhabitants of Crect were wont to say, that there was neither wolves, Bears, nor Vipers could be bred in their Island, because jupiter was borne there, yet there is in a city called Lycastus, (so named for the multitude of wolves that were abiding therein) It is likewise affirmed of Sardinia, and Olympus, a Mountain of Macedonia, that there come no Wolves in them. The wolves of Egypt are lesser than the wolves of Greece, for they exceed not the quantity of Foxes. Africa likewise breedeth small wolves, they abound in Arabia, in Swevia, Rhaetia, Athesis, and the earldom of Tirol in Muscovia, especially that part that bordereth upon Lithuania. The wolves of Scanzia, by reason of extremity of cold in those parts are blind & lose their eyes: there are no wolves bred in Lombary beyond the Alps, & if any chance to come into that country, presently they ring their bells, and arm themselves against them, never giving over till they have killed him, or drove him out of the country. In Norway there are 3. kind of wolves, and in Scandinavia the wolves fight with Elkes. It is reported that there are wolves in Italy, who when they look upon a man, cause him to be silent, that he cannot speak. The Frenchmen call those Wolves which have eaten of the flesh of men Eucharnes. Among the Crotoniatae in Meotis, & divers other parts of the world, wolves do abound: there are some few in France, but none at all in England, except such as are kept in the Tower of London to be seen by the Prince and people brought out of other countries, where there fell out a rare accident, namely, a mastiff dog was limed to ash wolf, and she thereby conceived and brought forth six or seven young Whelps, which was in the year of our Lord 1605. or there about.  
There are divers kinds of wolves in the world, 
The several kinds of wolves.  whereof Oppianus in his admonition to shepherds maketh mention of five, the first is a swift wolf, and runneth fast, called therefore Toxeuter, that is, Sagitarius a shooter. The second kind are called Harpages, and these are the greatest raveners, to whom our saviour Christ in the gospel compareth false prophets, when he saith, Take heed of false prophets which come unto you in sheep's clothing, but are inwardly Lycoy harpages, ravening wolves, and these excel in this kind. The third kind is called Lupus aureus, a golden wolf, by reason of his colour, than they make mention of two other kinds, (called Acmonae) and one of them peculiarly Ictinus.  
The first which is swift, hath a greater head than other wolves, and likewise greater legs fitted to run, white spots on the belly, round members, his colour betwixt red & yellow, is very bold, howleth fearfully, having firy-flaming eyes, and continually wagging his head. 
Oppi●●us  The second kind hath a greater and larger body than this, being swifter than all other; betimes in the morning he being hungry, goeth abroad to hunt his prey, the sides and tail are of a silver colour, he inhabiteth the Mountains, except in the winter time, wherein he defendeth to the gates of Cities or Towns, and boldly without fear killeth both Goats and sheep, yet by stealth and secretly.  
The third kind inhabiteth the white Rocks of Taurus and Sylicia, or the tops of the hill, Amanus, and such other sharp and inaccessible places, being worthily for beauty preferred before the others, because of his Golden resplendent hairs: and therefore my Author saith: Non lupus sed lupo praestantior fera. That he is not a wolf, but some wild Beast excelling a wolf. He is exceeding strong, especially being able with his mouth and teeth to bite asunder not only stones, but Brass and Iron: He feareth the Dog star and heat of summer, rejoicing more in cold then in warm weather, therefore in the Dog days he hideth himself in some pit or gaping of the earth, until that sunny heat be abated. The fourth and fift kinds are called by one common name Acmone, now Acmon signifieth an Eagle, or else an Instrument with a short neck, & it may be that these are so called in resemblance of the ravening Eagle, or else because their bodies are like to that instrument, for they have short necks, broad shoulders, rough Legs and feet, and small snouts, and little eyes: herein they differ one kind from the other, because that one of them hath a back of a silver colour, and a white belly, and the lower part of the feet black, and this is Ictinus??? canus, a grey Kite-wolfe: the other is black, having a lesser body, his hair standing continually upright, and liveth by hunting of Hares. Now generally all Authors do make some two, some 3. some 4. and some five kinds of Wolves, all which is needless for me to prosecute, and therefore I will content myself, with the only naming of such differences as are observed in them and already expressed, except the Thoes and the seawolfe, of whom there shall be something said particularly in the end of this History. Olaus Magnus writeth, in his History of the Northern regions, that in the Mountains called Doffrini, which do divide the kingdoms of Swetia and Norway, there are great flocks or herds of wolves of white colour, whereof some wander in the Mountains, and some in the valleys. They feed upon little, small, and weak creatures, but there are also wild common wolves, who lie in wait to destroy their herds of cattle, and flocks of sheep, against whom the people of the country do ordain general hunt, taking more care to destroy the young ones then the old, that so the breeders and hope of continuance may be taken away. And some also do keep of the whelps alive, shutting of them up close and taming them, especially females, who afterwards engender with dogs, whose Whelps are the most excellent keepers of flocks, and the most enemies to wolves of all other.  

Wolves are ●o● wild dogs.  There be some have thought that Dogs and Wolves are one kind; namely, that vulgar Dogs are tame Wolves, and ravening wolves are wild dogs. But Scaliger hath learnedly confuted this opinion, showing that they are two distinct kinds, not joined together in nature, nor in any natural action, except by constraint; for he saith, that there are divers wild dogs are not wolves, and so have continued for many years in a hill called Mountfalcon, altogether refusing the society and service of men, yea sometimes killing and eating them; and they have neither the face, nor the voice, nor the stature, nor the conditions of wolves, for in their greatest extremity of hunger, they never set upon flocks of sheep: so that it is unreasonable to affirm, that wolves are wild dogs, although it must needs be confessed, 
The voices of wolves.  that in outward proportion they are very like unto them. Some have thought that wolves cannot bark, but that is false (as Albertus writeth) upon his own knowledge, the voice of wolves is called Vulatus howling, according to these verses; Ast lupus ipse ululat frendet agrestis aper, And again: Per noctem resonare lupis, ululantibus urbes. It should seem that the word Vlulatus, which the Germans translate Heulen, the French Hurler, and we in English, howling, is derived either from the imitation of the beasts voice; or from a night whooping Bird called Vlula, I will not contend, but leave the Reader to either of both, for it may be that it cometh from the Greek word, Ololeuzein, which signifieth to mourn and howl after a lamentable manner, and so indeed wolves do never howl, but when they are oppressed with famine: And thus I leave the discourse of their voice with the annotation of Servius: Vlulare canum est & furiare. To howl is the voice of dogs and furies. Although there be great difference of colours in wolves, as already I have showed, yet most commonly they are grey and hoary, that is, white mixed with other colours, and therefore the Grecians in imitation thereof, do call their twilight which is betwixt day and night, as it were participating of black and white Licophos, wolfe-light, because the upper side of the wolves hair is brown, and the neither part white. It is said, that the shaggy hair of a wolf is full of virmin and worms, and it may well be, for it hath been proved, that the skin of a sheep which was killed by a wolf, breedeth worms.  
The brains of a wolf do decrease and increase with the Moon, and their eyes are yellow black, and very bright, sending forth beams like fire, 
The several parts  & carrying in them apparent tokens of wrath and malice; and for this cause it is said they see better in the night then in the day, being herein unlike unto men, that see better in the day then in the night, for reason giveth light to their eyes, and appetite to beasts, and therefore of ancient time the wolf was dedicated to the Sun, for the quickness of his seeing sense, and because he seethe far. And such as is the quickness of his sense in seeing, such also it is in smelling, 
Coelius Stumpsius  for it is reported, that in time of hunger by the benefit of the wind, he smelleth his prey a mile and a half or two mile off: for their teeth they are called Charcharodontes, that is sawed, yet they are smooth, sharp, and unequal, and therefore bite deep, as we have showed already, for this cause the sharpest bits of horses are called Lupata.  
All beasts that are devourers of flesh do open their mouths wide, that they may bite more strongly, and especially the wolf. The neck of a wolf standeth on a strait bone that cannot well bend, therefore like the Hyaena, when he would look backwards he must turn round about, the same neck is short which argueth a treacherous nature. It is said that if the heart of a wolf be kept dry, it rendereth a most fragrant or sweet smelling savour. The liver of a Wolf is like to a horses hoof, and in the blather there is found a certain stone called Syrites, being in colour like Saffron or Honey, yet inwardly contain certain weak shining stars: this is not the stone called Syriacus or Indiacus, which is desired for the virtue of it against the stone in the blather. The forefeet have five distinct towes, and the hinder feet but 4. because the forefeet serve in stead of hands, in Lions, dogs, wolves, and Panthers. We have spoken already of their celerity in running, and therefore they are not compared to Lions which go foot by foot, but unto the swiftest Dogs. It is said they will swim, and go into the water two by two, every one hanging upon another's tail, which they take in their mouths, and therefore they are compared to the days of the year, which do successively follow one another, being therefore called Lucabas. For by this successive swimming they are better strengthened against impression of the floods, and not lost in the waters by any overflowing waves or billows. 
The meat & voracity of Wolves.  Great is the voracity of this beast, for they are so insatiable that they devour hair and bones with the flesh which they eat, for which cause they render it whole again in their excrements, and therefore they never grow fat. It was well said of a learned man: Lupus vorat potius quam commedit carnes, & pauco utitur potu. That is, A wolf is rather to raven then to eat his meat. When they are hungry they rage much, & although they be nourished tame, yet can they not abide any man to look upon them while they eat; when they are once satisfied, 
Aelianus Philes  they endure hunger a great time, for their bellies standeth out, their tongue swelleth, their mouth is stopped, for when they have drove away their hunger with abundance of meat, they are unto men and beasts as meek as lambs, till they be hungry again, neither are they moved to rapine, though they go through a flock of sheep: but in short time after, their bellies and tongue are calling for more meat, and then saith mine Author. In antiquam frigrā redit, iterumque lupus existit. That is, They return to their former conditions, and become as ravening as they were before; Neither ought this to seem strange unto any man, for the like things are formerly reported of the Lion, and it is said that wolves are most dangerous to be met withal towards the evening, because of their fasting all the day before, and for this is alleged the saying of holy scripture where the prophets make mention of Lupi Vespertini, but we have showed already in the story of the Hyaena, what those signify.  
It is said that Wolves do also eat a kind of earth called Argilla, which they do not for hunger, but to make their bellies weigh heavy, to the intent, that when they set upon a Horse, an Ox, a Hart, an Elk, or some such strong beast, they may weigh the heavier, and hang fast at their throats till they have pulled them down, for by virtue of that tenetious earth, their teeth are sharpened, and the weight of their bodies increased; but when they have killed the beast that they set upon, before they touch any part of his flesh, by a kind of natural vomit, 
〈◊〉.  they disgorge themselves, and empty their bellies of the earth, as unprofitable food.  
The remainder of their meat they always cover in the earth: and if there be many of them in hunting together, they equally divide the prey among them all, and sometimes it is said, that they howl and call their fellows to that feast which are absent, if their prey be plentiful. Now this they have common with Lions, in their greatest extremity of hunger, that when they have election of a man and a beast, they forsake the Man and take the Beast. Some are of opinion, that when they are old they grow weary of their lives, and that therefore they come unto Cities and Villages, offering themselves to be killed by men, but this thing by the relation of Niphus is a very fable; for he professeth that he saw an old Wolf come into a Village, and set upon a Virgin to destroy and eat her, yet he was so old that he had scarce any teeth in his head, but by good hap company being at hand, the maid was saved, and the Wolf was killed.  
Now those Wolves that are most sluggish and least given to hunting, are most ready to venture upon men, because they love not to take much pains in getting their living: This Wolf is called Vinipeta, but the industrious Hunting Wolf Kunegeiseia. It is reported that a Wolf will never venture upon a living man, except he have formerly tasted of the flesh of a dead man, but of these things I have no certainty, but rather do believe the contrary; that like as Tyrants in an evil grieved estate, do pick quarrels against every man that is rich for the spoil of their goods, accounting them their enemies, how well soever they have deserved at their hands. In like manner, Wolves in the time of their hunger fall upon all Creatures that come in the way, whether they be Men or Beasts, without partiality to fill their bellies, and that especially in the winter time, wherein they are not afraid to come to houses and cities.  
They devour Dogs when they get them alone, and Elkes in the kingdom of Norway, but for Dogs it hath been seen, that they have lived in a kind of society and fellowship with Wolves, but it was to steal and devour in the night time, like as thieves do cover their malice and secret grudges one to other, when they are going about to rob true men. Wolves are enemies to Asses, Bulls, and Foxes, for they feed upon their flesh, and there is no Beast that they take more easily than an Ass, killing him without all danger, as we have showed already in the story of an Ass.  
They also devour Goats and Swine of all sorts, except Boars, who do not easily yield unto Wolves. It is said that a Sow hath resisted a Wolf, and that when he fighteth with her, he is forced to use his greatest craft and subtlety, leaping to and from her with his best activity, lest she should lay her teeth upon him, and so at one time deceive him of his prey, and deprive him of his life. It is reported of one that saw a Wolf in a Wood, take in his mouth a piece of Timber of some thirty or forty pound weight, and with that he did practise to leap over the trunk of a tree that lay upon the earth; at length when he perceived his own ability and dexterity in leaping with that weight in his mouth, he did there make his cave and lodged behind that tree; at last it fortuned there came a wild S●w to seek for meat along by that tree, with divers of her pigs following her, of different age, some a year old, some half a year, and some less. When he saw them near him, he suddenly set upon one of them, which he conjectured was about the wait of Wood which he carried in his mouth, and when he had taken him, whilst the old Sow came to deliver her pig at his first crying, he suddenly leapt over the tree with the pig in his mouth, and so was the poor Sow beguiled of her young one, for she could not leap after him, and yet might stand and see the Wolf to eat the pig which he had taken from her. It is also said, that when they will deceive Goats, they come unto them with the green leaves and small boughs of Osiers in their mouths, wherewithal they know Goats are delighted that so they may draw them therewith, as to a bait to devour them.  
Their manner is when they fall upon a Goat or a Hog, or some such other beast of small stature, not to kill them, but to lead them by the ear withal the speed they can drive them to their fellow Wolves, and if the beast be stubborn and will not run with him, than he beateth his hinder parts with his tail, in the mean time holding his ear fast in his mouth, whereby he causeth the poor beast to run as fast or faster than himself unto the place of his own execution, where he findeth a crew of ravening Wolves to entertain him, who at his first appearance seize upon him, and like Devils tear him in pieces in a moment, leaving nothing uneaten but only his bowels.  
But if it be a swine that is so gotten, than it is said, that they lead him to the waters and there kill him, for if they eat him not out of cold water, their teeth doth burn with an untolerable heat. The Hearts when they have lost their horns doelie in secret, feeding by night for fear of the Wolves until their horns do grow again which are their chiefest defence. The least kind of Wolves we have showed already, do live upon the hunting of Hares, and generally all of them are enemies to sheep, for the foolish sheep in the day time is easily beguiled by the Wolf, who at the sight of the sheep maketh an extraordinary noise with his foot, whereby he calleth the foolish sheep unto him; for standing amazed at the noise he falleth into his mouth and is devoured: but when the Wolf in the night time cometh unto a fold of sheep; he first of all compasseth it round about, watching both the Shepherd and the Dog, whether they be asleep or awake, for if they be present and like to resist, than he departeth without doing any harm, but if they be absent or asleep, then looseth he no opportunity, but entereth into the sold, and falleth a kill, never giving over till he have destroyed all, except he be hindered by the approach of ●●e or other; for his manner is not to eat any till he have killed all, 
Textor, Albertus.  not because he feareth the over-livers will tell tales, but for that his insatiable mind thinketh he can never be satisfied, and then when all are slain he falleth to eat one of them.  
Now although there be great difference betwixt him and a Bull both in strength and stature, yet is he not afraid to adventure combat, trusting in his policy more than his vigour, for when he setteth upon a Bull, he cometh not upon the front for fear of his horns, nor yet behind him for fear of his heels, but first of all standeth a loof from him, 
Aelianus.  with his glaring eyes, daring and provoking the Bull, making often prosers, to come near unto him, yet is wise enough to keep aloof till he spy his advantage, and then he leapeth suddenly upon the back of the Bull at the one side, and being so ascended, taketh such hold that he killeth the beast before he loosen his teeth. It is also worth the observation, how he draweth unto him a Calf that wandereth from the dam, for by singular treachery he taketh him by the nose, first drawing him forward, and then the poor beast striveth and draweth backward, and thus they struggle together, one pulling one way, and the other another, till at last the Wolf perceiving advantage, and feeling when the calf pulleth heavyest, suddenly he letteth go his hold, whereby the poor beast falleth back upon his buttocks, and so down right upon his back; then flieth the Wolf to his belly which is then his upper part, and easily teareth out his bowels, so satisfying his hunger-greedy appetite: But if they chance to see a Beast in the water, or in the marsh, emcombred with mire, they come round about him, stopping up all the passages where he should come out, baying at him, and threatening him, so as the poor distressed Ox plungeth himself many times over head and ears, or at the least wise they so vex him in the mire, that they never suffer him to come out alive.  
At last when they perceive him to be dead and clean without life by suffocation, It is notable to observe their singular subtlety to draw him out of the mire, whereby they may eat him; for one of them goeth in, and taketh the beast by the tail, who draweth with all the power he can, for wit without strength may better kill a live Beast, then remove a dead one out of the mire: therefore he looketh behind him and calleth for more help; then presently another of the wolves taketh that first wolves tail in his mouth, and a third wolf the seconds, a fourth the thirds, a fift the fourth, and so forward, increasing their strength, until they have pulled the beast out into the dry land: whereby you may see, how they torment and stretch their own bodies, biting their tails mutually, pinching and straining every joint until they have compassed their desire, and that no man should think it strange for a Wolf to kill an Ox, It is reported that Danaus did build a temple to Apollo at Argos, in the very same place where he saw a Wolf destroy an Ox, because he received instruction thereby, that he should be king of Greece. Wolves are also enemies to the Buffs, and this is no marvel, seeing that it is confidently reported by Aelianus, that in time of great famine when they get no meat, they destroy one another; for when they meet together, each one bemoaning himself to other, as it were by consent they run round in a circle, and that Wolf which is first giddy, being not able to stand, falleth down to the ground, and is devoured by the residue, for they tear him in pieces, before they can arise again.  

The ●●aun of Wolves  Pliny affirmeth that there be Wolves in Italy, whose sight is hurtful to men, for when a man seethe one of them, though he have never so much desire to cry out, yet he hath no power: but the meaning of this is, as we find in other writers, that if a Wolf first see a man, the man is silent, and cannot speak, but if the man see the Wolf, the Wolf is silent and cannot cry, otherwise the tale is fabulous and superstitious, and thereupon came the proverb Lupus in fabula est, to signify silence. Now although these things are reported by Plato, Ruellius, Vincentius, & Ambros, yet I rather believe them to be fabulous than true, howbeit Albertus writeth, that when a man is in such extremity, if he have power but to lose his cloak or garment from his back, he shall recover his voice again. And Sextus saith, that in case one of these Wolves do see a man first, if he have about him the tip of a wolves tail he shall not need to fear any harm. There be a number of such like tales concerning wolves and other creatures, (as that of Pythagoras) A beast making water upon the urine of a wolf, shall never conceive with young. All domestical Four▪ footed-beasts, which see the eye of a wolf in the hand of a man, will presently fear and run away.  
If the tail of a wolf be hung in the cratch of Oxen, they can never eat their meat. If a horse tread upon the footsteps of a wolf which is under a Horseman or Rider, he breaketh in pieces, or else standeth amazed. If a wolf treadeth in the footsteps of a horse which draweth a wagon, he cleaveth fast in the road, as if he were frozen.  
If a mare with foal tread upon the footsteps of a wolf, she casteth her foal, and therefore the Egyptians when they signify abortment, do picture a mare treading upon a wolves foot. These and such other things are reported, (but I cannot tell how true) as supernatural accidents in wolves. The wolf also laboureth to overcome the leopard, and followeth him from place to place, but forasmuch as they dare not adventure upon him single or hand to hand, they gather multitudes and so devour them. When wolves set upon wild Boars, 
Or●●  although they be at variance among themselves, yet they give over their mutual combats, and join together against the Wolf their common adversary. For these occasions a wolf hath evermore been accounted a most fierce and wild beast, as may further appear by this History following. 
A history.  When Euristines and Procles intended to marry the Daughters of some Grecian, that so they might join themselves in perpetual league and amity by affinity, they went to Delphos to ask counsel of Apollo▪: in what place they should meet with their wives.  
Apollo gave them answer, that when they should meet with an extreme wild beast, as they went into Lacedemonia, and yet the same beast appear meek and gentle unto them, there they should take their wives. When they came into the land of the Cleonians they met with a wolf carrying a lamb in his mouth, whereupon they conceived that the meaning of Apollo was, that when they met with a wolf in that country, they might very happily and successively take them wives, and so they did, for they married with the daughters of Thesander Cleonimus, a very honest man of that country. It is reported of Milo Crotaniata, that valiant strong man, how upon a season rending a tree in sunder in the woods, 
〈◊〉 destroy ● by wolves  one of his arms was taken in the closing of the tree, & he had not strength enough to lose it again, but remained there enclosed in most horrible torments until a wolf came and devoured him.  
The like story unto this, is that which Aelianus reporteth of Gelon the Syracusan, a scholar, unto whom there came a Wolf as he sat in the school writing on his Tables, 
Coelius. Tzetzes.  and took the writing tables out of his hand. The schoolmaster being enraged herewith, and knowing himself to be a valiant man, took hold of the same tables in the wolves mouth, and the Wolf drew the master and scholars in hope of recovery of the tables out of the school into a plain field, where suddenly he destroyed the schoolmaster and a hundred scholars, sparing none but Gelon, whose tables were a bait for that prey, for he was not only not slain, but preserved by the Wolf to the singular admiration of all the world; whereby it was collected, that that accident did not happen naturally, but by the overuling hand of God; Now for these occasions, as also because that the wool and skin of beasts killed by wolves, are good for nothing, (although the flesh of sheep is more sweeter) are unprofitable and good for nothing.  
Men have been forced to invent and find out many devices for the destroying of wolves, 
The taking of Wolves & the reward of the hunters.  for necessity hath taught men much learning, and it had been a shameful misery to endure the tyranny of such spoiling beasts without labouring for resistance and revenge: for this cause they propounded also a reward to such as killed Wolves, for by the law of Dracho, he that killed a young wolf received a talent, and he that killed an old wolf received two talents.  
Solon prescribed that he that brought a Wolf alive, should receive five pieces of money, and he that brought one dead, should receive two. Apollo himself was called Lycoctonos, a wolfe-killer, because he taught the people how to put away wolves. Homer calleth Apollo Lysegenes, for that it is said immediately after he was borne of his mother Latona, he was changed into the shape of a wolf, and so nourished; and for this cause there was the image of a wolf set up at Delphos before him.  
Others say, that the reason of that image was, because that when the temple of Delphos was rob, and the treasure thereof hid in the ground, while diligent inquisition was made after the thieves, there came a wolf and brought them to the place where the golden vessels were covered in the earth, which she pulled out with her feet. And some say that a wolf did kill the sacriliger, as he lay asleep on the mountain Parnassus, having all the treasure about him, and that every day she came down to the gates of Delphos howling, until some of the Citizens followed her into the mountain, where she showed them the thief and the treasure both together. But I list not to follow or stand upon these fables. The true cause why Apollo was called a Wolf killer was, for that he was feigned to be a shepherd or Herdsman, and therefore in love of his catle to whom wolves were enemies, he did not only kill them while he was alive, but also they were offered unto him in sacrifice, for wolves were sacred to Apollo, jupiter and Mars: and therefore we read of Apollo Lycius or Lyceus, to whom there were many temples builded, and of jupiter Lyceus the sacrifices instituted unto him called Lycaea, and games by the same name. There were other holidays called Luper calia, wherein barren women did chastise themselves naked because they bore no children, hoping thereby to gain the fruitfulness of the womb, whereof Ovid speaketh thus: 
Excipe foecunde pascientur verbera dextrae  
jam socer optatum nomen habebit savi.  Propertius and some other writers seem to be of the mind that those were first instituted by Fabius, Lupercus as appeareth by these verses: 
Verbera pellitus setosamovebat arator  
unde liceus Fabius sacra lupercus habet.  And Inuenal thus: Nec prodest agili palmas praebere luperco. Now concerning the manner of taking of Wolves, 
divers policies and inventions to take wolves.  the Ancients have invented manic devices and gins, and first of all an iron Toil which they still fasten in the earth with iron pins, upon which pins they leave a ring, being in compass about the bigness of a wolves head, in the midst whereof they lay a piece of flesh, and cover the Toil, so that nothing is seen but the flesh, when the Wolf cometh and taketh hold of the flesh, feeling it stick, pulling hard, he pulleth up the ring, which bringeth the whole Toil on his neck and sharp pins. This is the first manner that Crescentiensis repeateth of taking Wolves, and he saith there are other devices to ensnare their feet, which the Reader cannot understand except he saw them with his eyes.  
The Italians call the nets wherein wolves are taken, Tagliola, Harpago, Lo Rampino, and Lycino, the French Hauspied, and Blondus affirmeth, that the shepherds of Italy make a certain gin with a net, wherein that part of the Wolf is taken which is first put into it. Now the manner of taking Wolves in ditches and pits is divers, first of all they dig a deep ditch, so as the wolf being taken, may not get out of it, upon this pit they lay a hurdle, and within upon the pillar they set a live Goose or Lamb, when the Wolf windeth his prey or booty, he cometh upon the trench, and seeing it at a little hole which is left open on purpose to cast the wolf into the deep ditch, and some use to lay upon it a weak hurdle, such as will not bear up either a man or a beast, that so when the wolf cometh upon it, it may break, and he fall down, but the best devise in my opinion that ever was invented in this kind, is that the pertch and hurdle may be so made, and the bait so set, that when one wolf is fallen down it may rise again of it one accord, and stand as it did before to entrap another; and great care must be had, that these kind of ditches may be made in solid and strong earth, or if the place afford not that opportunity, then must the inside be lined with boards, to the intent that the beast by scraping and digging with his feet make no evasion.  
The Rhaetians use to raise up to a Tree a certain engine like a mouse-trappe but much greater, through which there is a cord where they hang a bate of flesh or pullen, or some such thing which the wolf loveth; when he cometh unto it, he suddenly snatcheth at it, and so pulleth the trap upon his own pate. The Teucreans, Mysseans, and Thraseans, inhabitants of Asia, were wont to carry short weapons to kill wolves, and they used also the strongest Dogs, who by the encouragement of the hunters would tear the wolves in pieces, for there is hardly any Dog so courageous, as to adventure upon a Wolf at single hand.  
The Dogs have therefore certain collars made unto them of leather stuffed full of sharp iron nails, to the intent that their necks may be savegarded from the wolves biting. Now Blondus saith, that all hunting of Wolves with Dogs is in vain, except there be also set up certain great nets made of strong cords, stretched out and standing as stiff as may be immovably fastened to the bodies of trees, or strong pillars in the earth, and in divers places of these nets they must set boughs to cover them, to the end the wolf descry them not; and at either end of the net must be made a little shed with boughs to cover a man, wherein the hunter must lodge with his spear, ready to pierce through the Wolf when he perceiveth him in the net, for if the wolf be not instantly wounded, he will deliver himself and escape, and then also he must be followed with the cry of men and Dogs, that he may not return back again into his den, and the hunters observe this order in hunting of a Wolf, and driving him to their nets.  
When they are far from their nets, they hunt them but gently, and let him go at leisure, but when they are closer and nearer unto them, they follow them with all speed and violence, for by that means many are entrapped and suddenly killed, and these are those hunting observations which I find to be recorded in Authors for the taking of Wolves. And this is the nature of this beast, that he feareth no kind of weapon except a stone, for if a stone be cast at him, he presently falleth down to avoid the stroke, for it is said that in that place of his body where he is wounded by a stone, there are bred certain worms which do kill and destroy him; and therefore the Egyptians when they do decipher a man that feareth an eminent danger, they picture a wolf and a stone; as Orus writeth.  
Wolves do likewise fear fire even as Lions do, and therefore they which travel in woods and secret places by night, wherein there is any suspicion of meeting of Wolves, they carry with them a couple of flints, where withal they strike fire, in the approach of the ravening beast which so dazzleth his eyes, & danteth his courage, that he runneth away fearfully. It is said that wolves are afraid of the noise of swords or iron struck together, and it may well be, for there is a true story of a man traveling near Basil, with a bell in his hand, who when he saw that the throwing stones at the wolf which followed him would nothing avail, and by chance fell down, in he meantime a bell which he carried about him did give a sound, at which sound the wolf being affrighted ran away, which when he perceived, he sounded the bell aloud, and so drove away the wild ravening beast. As the Lion is afraid of a white Cock and a Mouse, so is the wolf of a Sea-crab or shrimp. It is said that the pipe of Pithocaris did repress the violence of wolves when they set upon him, for he sounded the same unperfectly, and indestinctly, at the noise whereof the raging wolf ran away; and it hath been believed that the voice of a singing man or Woman worketh the same effect. Horace testifieth so much of himself, that by singing he drove away a wolf, as in these verses; 
Namque me sylua lupus in sabina,  
Dum meam canto tellagen & ultra,  
Terminum cur is vagor expeditus,  
Fugit niermem.  
Quale portentum neque militaris,  
Daunia in latis alit aesculetis,  
Nec iubetellus gener at leonem,  
Arida nutrix.  If at any time a wolf follow a man a far off, as it were treacherously to set upon him suddenly and destroy him, let him but set up a stick or staff, or some such other knowledgable mark, in the middle space betwixt him and the wolf, and it will fear him away; for the suspicious beast feareth such a man, and thinketh that he carrieth about him some engine or trap to take away his life: and therefore also it is said, that if a travailer do draw after him a long rod or pole, or a bundle of sticks & clouts, a wolf will never set upon him, worthily mistrusting some deserved policy to overthrow & catch him. Aesculapius writeth, that if a man do anoint himself with the fat or suet taken out of the rains of a Lion, it will drive away from him all kind of Wolves. There be some that take wolves by poisoning, for they poison certain pieces of meat, and cast them abroad, whereof when the wolves do eat, they die immediately. There were certain country men which brought the skins of wolves into the city of Rome, and carried them up and down the streets publicly to be seen, affirming that they had killed those wolves with the powder of a certain herb called Cardus Varius, and that therewithal also they could kill Rats and Mice. Pausanius saith, that there was a temple of Apollo Lyceus, at Sicycon, and that on a time the inhabitants were so annoyed with wolves, that they could receive no commodity by their flocks, whereupon Apollo taking pity of them, told them that there was in their temple a certain piece of dry wood, commanding them to pull off the rind or bark of that wood, and beating it to powder, to mingle it with convenient meat for Wolves, and so cast it abroad in the fields.  
The people did as they were commanded by the Oracle, and thereby destroyed all the wolves; but what kind of wood this was, neither Pausanias nor any of the priests of Sicycon could declare. In one part of the world the Yew-tree, and certain fragments of juniper. The spindle tree, and Rododaphne do yield poison unto wolves mixed in their drink, and besides them we know no trees that are venomous, and yet plants innumerable, especially wolf bane. And the occasion why there are more poisonful herbs than trees, is in the juice or liquor whereby they are nourished, for where the juice is wholesome and well tempered, there it increaseth into a great tree, but where it is imperfect and venomous, there it never groweth tall, nor bringeth forth any great stock.  
There are certain little Fishes called by the Grecians Lycoes, and by the Latanists blenni, which we may english wolfe-fish, & these the Hunters use to take wolves in this manner, when they have taken a great many of them alive; they put them into some tub or great mortar, 〈◊〉 there kill them by bruising them to pieces, afterwards they make a fire of coals in the mountains where the wolves haunt, putting into the same some of these fishes mixed with blood and pieces of mutton, and so leaving it, to have the savour thereof carried every way with the wind, they go and hide themselves: whilst that in the mean time the Wolves enraged with the savour of this fire, seek too and fro to find it, because of the smell, the fire before they come is quenched or goeth out naturally, and the Wolves by the smoke thereof, especially by tasting of the flesh, blood and fish which there they find, do fall into a drowsy dead sleep, which when the Hunters do perceive, they come upon them and cut their throats. The Armenians do poison them with black fishes, & some do take a cat, pulling off her skin, taking out the bowels, they put into her belly the powder of Frogs, this cat is boiled a little upon coals, and by a man drawn up and down in the mountains where wolves do haunt, now if the Wolves do chance to meet with the train of this cat, they instantly follow after him, enraged without all fear of man to attain it, therefore he which draweth the cat, is accompanied with another hunter armed with a a Gun, Pistol, or Cross bow, that at the appearance of the Wolf, and before his approach to the train, he may destroy and kill him.  

Poysyning of Wolves  I will not discourse of Wolfe-bane, commonly called Aconitum in Latin, wherewithal both men & beasts are intoxicated, and especially Wolves, but referring the Reader to the long discourse of Conradus Gesner in his History of the Wolf, I will only remember in this place an Epigram of Ausonius wherein he pleasantly relateth a story of an adulterated women, desiring to make away her jealous husband, and that with speed and vehemency, gave him a drink of Wolfe-bane and Quicksilver mingled together, either of both single are poison, but compounded are a purgation, the Epigram is this that followeth: 
Toxica zelotypo dedit uxor mecha marito  
Nec satis ad mortem credidit esse datum,  
Miscuit argenti letalia pondera vivi  
Cogeret ut celerem vis geminata necem  
Dividat haec si quis faciunt discreta, venenum  
Antidotum sumet qui sociata bibet,  
Ergo inter sese dum noxia pocula certant,  
Cessit letalis noxa salutiferae  
Protinus & vacuos alui petiere recessus,  
Lubrica deiectis qua via nota cibis.   
Concerning the enemies of Wolves, there is no doubt but that such a ravening beast hath few friends, for except in the time of copulation wherein they mingle sometime with dogs, 
The enemies of Wolves  and sometime with Leopards, and sometime with other beasts, all Beasts both great and small do avoid their society and fellowship, for it cannot be safe for strangers to live with them in any league or amity, seeing in their extremity they devour one another: for this cause, in some of the inferior beasts their hatred lasteth after death, as many Authors have observed; for if a sheep skin be hanged up with a Wolves skin, the Wool falleth off from it, and if an instrument be stringed with strings made of both these beasts, the one will give no sound in the presence of the other; but of this matter we have spoken in the story of the sheep, showing the opinion of the best learned, concerning the truth hereof. The Ravens are in perpetual enmity with Wolves, and the Antiphathy of their natures is so violent, that it is reported by Philes and Aelianus, that if a raven eat of the carcase of a beast which the wolf hath killed, or formerly tasted of, she presently dieth.  
There are certain wild Onions called Scille, and some say the sea-Onion, because the root hath the similitude of an Onion, of all other things this is hateful to a wolf, and therefore the Arabians say, that by treading on it his leg falleth into a cramp, whereby his whole body many times endureth insufferable torments, for the cramp increaseth into convulsions; for which cause it is worthy to be observed how unspeakle the Lord is in all his works, for whereas the wolf is an enemy to the fox and the Turtle, he hath given secret instinct and knowledge both to this beast and Fowl, of the virtuous operation of this herb against the ravening wolf; for in their absence from their ne●●s, they leave this Onion in the mouth thereof, as a sure guard to keep their young ones from the wolf. There are certain Eagles in Tartary which are tamed, who do of their own accord being set on by men adventure upon wolves, and so vex them with their talants, that a man with no labour or difficulty may kill the beast, & for this cause the wolves do greatly fear them and avoid them; And thereupon came the common proverb, Lupus fugit aquilam: And thus much shall suffice to have spoken in general concerning their taking. Now we will proceed to the other parts of their History, and first of all of their carnal copulation. They engender in the same manner as dogs and Sea-calues do, 
Their Copulation & procreation  and therefore in the middle of their copulation they cleave together against their wil It is observed that they begin to engender immediately after Christmas, and this rage of their lust lasteth but twelve days, whereupon there was wont to go a fabulous tale or reason, that the cause why all of them conceived in the twelve days after Christmas was, for that Latona so many days together wandered in the shape of a she wolf in the mountains Hyperborei for for fear of juno, in which likeness she was brought to Delos; but this fable is confuted by Plutarch, rehearsing the words of Antipater in his book of beasts, for he saith when the Oaks that bear Acorns do begin to cast their flowers or blossoms, than the wolves by eating thereof do open their wombs, for where there is no plenty of Acorns there the young ones die in the dam● belly, and therefore such countries wherein there are no store of Oaks, are freed from wolves; and this he saith is the true cause why they conceive but once a year, and that only in the xii. days of Christmas, for those Okes flower but once a year, namely, in the spring time, at which season the wolves bring forth their young ones. For the time that they go with young▪ and the number of whelps, they agree with dogs, that is, they bear their young nine weeks, and bring forth many blind whelps at a time, according to the manner of those that have many claws on their feet. Their legs are without Articles, and therefore they are not able to go at the time of their littering, and there is a vulgar opinion that a she wolf doth never in all her life bring forth above nine at a time, whereof the last which she bringeth forth in her old age is a dog, through weakness and infirmity: but the Rhaesians among whom wolves do abound, do affirm constantly, that in the beginning of May, they bring their young out of their dens, and lead them to the water, sometimes seven, and sometimes nine, every year increasing their number; so that the first year she littereth one whelp, the second year two, the third year three, and so observeth the same proportion unto nine, after which time she groweth barren and never beareth more: and it is said when she bringeth her young ones to the water, she observeth their drinking very diligently, for if any of them lap water like a dog, him she rejecteth as unworthy of her parentage, but those which suck their water like a swine, or bite at it like a Bear, them she taketh to her, and nourisheth very carefully. We have said already that wolves do engender not only among themselves, but among other beasts, and such are to be understood of them which bear their young an equal proportion of time, as of Dogs and Wolves cometh the Lupus canarius, or Panther, and the Crocuta. Of the Hyaena and the wolf come the Thoes, of whom we shall speak in their due place in the end of this story, and the Hyaena itself seemeth to be compounded of a wolf and a fox. Concerning the natural disposition of this beast we have already spoken in part, and now we will add that which doth remain; 
The epithets and natural disposition.  and first of all their Epithets which are attributed unto them among several Authors are most clear demonstrations of their disposition; as sour, wild, Apulean, sharp, fierce, bold, greedy, who are, flesh-eater, wary, swift, bloody, blood-lover, degenerate, hard, glutton, hungry, Cattle-eater, famishing, furious, yellow, fasting, ungentle, unhonest, untameful, harmful, Cattle-hurter, teeth-gnasher, insatiable, treacherer, martial, sorrowful, mountanie, nightly, robber, strate, ravener, mad, snatcher, cruel, packbearer, bloodsucker, fomer, proud, fearing, sullen, terrible, vehement, howling, and such other like belonging to the male wolf. Now unto the female there are some peculiar ones also, as in human, ungentle, martial, obscure, rank, ravener, sanded, Romulian, greasy, terrible, and Volscaen, and the ravening desire of this wolf doth not only appear in the proverbs of holy scripture already repeated, as where Christ compareth the Heretics to wolves, but also from hand instruments and sicknesses, for a little handsaw is called of the Latins and Germans Lupus, a wolf; because of the inequality of the teeth, wherewithal a man sheareth asunder violently any piece of wood, bones, or such like thing.  
There is a disease called a wolf, because it consumeth and eateth up the flesh in the body next the sore, and must every day be fed with fresh meat, as Lambs, Pigeons, and such other things wherein is blood, or else it consumeth all the flesh of the body, leaving not so much as the skin to cover the bones. Also the galls on a man's seat, which cometh by horse-riding, are by the ancients called Lupi, and by martial, Ficus, whereof he made this disticon; 
Stragula succincti venator sum veredi  
Nam solet à nudo surgere ficus equo.  There be also instruments called Lupi and Harpages, or Harpagones, wherewithal Ankers are loosed in the sea, or any thing taken out of the deep. There is a certain territory in Ireland, (whereof M. Cambden writeth) that the inhabitants which live till they be passed fifty year old, are foolishly reported to be turned into wolves, the true cause whereof he conjectureth to be because for the most part they are vexed with the disease called Lycanthropia which is a kind of melancholy causing the persons so affected, about the month of February to forsake their own dwelling or houses, and to run out into the woods, or near the graves and sepulchres of men, howling and barking like Dogs and wolves. The true signs of this disease are thus described by Marcellus: those saith he which are thus affected have their faces pale, their eyes dry and hollow, looking drousily and cannot weep. Their tongue as if it were all scabbed, being very rough, neither can they spit, and they are very thirsty, having many ulcers breaking out of their bodies, especially on their legs, this disease some call Lycaon, and men oppressed therewith, Lycaones, because that there was one Lycaon as it is feigned by the poets, who for his wickedness or sacrificing of a child, was by jupiter turned into a Wolf, being utterly distracted of human understanding, and that which the poets speak of him, may very well agree with melancholy, for thus writeth Ovid: 
Territus ipse fugit, nactusque silentia ruris  
Exululat frustraque loqui covatur.  And this is most strange, that men thus diseased should desire the graves of the dead. Like unto this is another disease, called by Bellunensis, demonium leoninum, which is saith he, confusio rationis cum factis malis, noxijs & iracundis à leone dictum videtur malum, quod eo detenti alios homines laedant, & leonum instar in eos saeviant, that is; the Lyon-divel disease is a confusion of reason, joined with wrathful, and impious facts, and it seemeth to be named of Lions, because that such as are oppressed therewith, do rage against men, and wound them like Lions. There is a pretty Apology of a league that was made betwixt the Wolves and the sheep, 
The apology of Wolves & Lambs.  whereupon came the word Lycophilios, my Author rehearseth it thus: Lupis et agnis faedus aliquando fuit, datis utrinque obsidibus, lupi suos catulos, oves canum cho rtem dedere. Quietis ovibus ac pascentibus lupuli matrum de siderio ululatus adunt, tum lupi irruentes fidem faedusque solutum clamitant, ovesque canum praesidio destitutas laniant, that is to say, There was a peace made betwixt the wolves and the sheep, either side giving hostages to other, the wolves gave their young whelps, and the sheep gave the shepherds dogs to the wolves. Now when the young Wolves were among the flock of sheep they houled for their dams, which when the old wolves heard, they came rushing in upon the sheep, crying out that they had broken the league, and therefore they destroyed the sheep in the absence of the dogs that should keep them: whereby is notably signified the simplicity of innocent men, and the impiety of the wicked, for whatsoever bonds of truce and peace are made with them, they ever respect their own advantage, taking any small occasion like Wolves at the crying of their young ones, without all offence of the innocent and harmless, to break through the brazen walls of truce, peace, and amity, for the execution of their bloody and ungodly minds.  

The particular disposition of Wolves  wolves are truly said to be fierce and treacherous, and not generous and bold, and noble like Lions. They especially rage's in the time of their hunger, and then they kill not so much as will suffice, but all the flock before them; but being satisfied, as we have said already, they seem rather Lambs than Wolves. The male is always as careful of the young ones as the female, for while she suckleth her young ones, he bringeth meat unto her in the den, and when that they are greatly constrained both to fly away, they carry their young ones along with them. Great is their malice towards them that hurt them as Niphus saith, he tried one day when he was a hunting near Rome, for his Dog was fight with a Wolf, and he coming in with the multitude of hunters, alighted from his horse, drew his sword, and gave the Wolf a wound, the wolf feeling the stroke of the sword, forsook the Dog and turned upon the man, making all force at him he could to bite him, but he professed he escaped with singular danger, more by the help of his fellow-hunters, then by his own valour; wherefore he concludeth that as Wolves are enemies to all, so they take special revenge of them that harm them, as we have said before of Lions. Some say that when many of them have obtained a spoil, they do equally divide it among them all, I am sure the like is reported betwixt the old Lion and the young, but whether it be true in Wolves I cannot tell, but rather think the contrary, because they are insatiable and never think they have enough. And Albertus saith, they do not communicate their prey like Lions, but when they have fed sufficiently, they hide the residue in the ground till they hunger again.  
When they set upon horned beasts, they invade them behind, and on their backs; when they set upon sheep, they choose a dark cloudy day or time, that so they may escape more freely; and to the intent that their treadinges should not be heard, they lick the bottom or soles of their feet, for by that means they make no noise among the dry leaves, and if going along they chance to break a stick, and so against their mind make a noise, then presently they bite their foot, as if it were guilty of that offence: For the most part they set upon such Cattle as have no keepers, and raven in secret. If they come unto a flock of sheep where there are Dogs, they first of all consider whether they be able to make their party good, for if they see they cannot match the Dogs, they depart away, although they have begun the spoil, but if they perceive their forces to be equal or superior, than they divide themselves into three ranks, one company of them killeth sneepe, a second company fighteth with the Dogs, and the third setteth upon the men. When they are in danger to be taken by the hunters, they bite off the tip of their tails, and therefore the Egyptians when they would describe a man delivered out of extremity and danger, do picture a wolf lacking that part of his tail. To conclude, when they are in peril they are extremely fearful, astonished, and afraid, especially when they are avoidable included they seem harmless, and this argueth the baseness of their mind which is subtle, cowardly and treacherous; daring do nothing but for the belly, and not then neither, but upon a singular advantage, and for the manifesting hereof, I will express these two stories following, as they were related to Gesner by Michael Herus, and Instinius Goblerus. It happened (saith the first), that a certain wolf constrained by famine, came unto a village near Milan in Italy, and there entered into a certain house, wherein fat the good wife and her children, the poor woman being terrified herewith, and not knowing what she did, ran out of the house, pulling the door to after her, and so shutting the wolf in among her children; at last her husband returned home, unto whom she related the accident, and how she had shut up the wolf; the man being more afraid than was cause, lest the wolf had devoured some of his children, entered hastily in a doors, longing to save and deliver his poor infants, whom the fearful mother had left with the wolf, when he came in he found all well, for the wolf was in worse case, astonished, amazed, daunted, and standing like a stock without sense, not able to run away, but as it were offering himself to be destroyed: And this is the first history.  
The second is like unto this, but more admirable, for the great Uncle of Goblerus being marvelously addicted to the hunting of wild beasts, had in his land divers ditches and trenches cast up with other pits and caves wrought very artificially for the safe keeping of such beasts as should fall into them. Now it happened that upon one Sabbath day at night there fell into one of those pits three creatures of divers disposition, and adverse inclination, none of them being able to get out thereof: the first was a neighbours wife of his, a poor woman, which going to the field to gather Beets and rapes for her meat the day following, it fortuned that she fell down by a mischance into the said pit, wherein she was feign to lodge all night (you must think with great anguish, sorrow, and perilous danger to herself) beside that which her husband and family conceived at home, but she had not tarried long in the said pit ere a Fox was likewise taken and fell down upon her, now began her grief to be increased, fearing lest the wild beast should bite and wound her, having no means to escape from him, nor no man to help and rescue her, although she cried as loud as ever she could; wherewithal being wearied, necessity made her to be patiented, being a little comforted to see the Fox as much afraid of her, as she was of him, and yet she thought the night full long, wishing for the break of the day, when men stir abroad to their labours, hoping that some or other would hear her moan, and deliver her from the society of such a Chamber fellow: while thus she thought, striving betwixt hope, fear, and grief, lo what befell her more woefully than before, for suddenly a wolf was taken and fell down upon her, than she lost her hope, and in lamentable manner thinking of husband and children, how little they conceived of her extremity, resolved to to forsake the world, and commended her soul to God, making no other reckoning but that her distressed lean limbs should now be a supper and breakfast to the Wolf, wishing that she might but see her husband, and kiss her children before she lost her life by that savage execution; but all her wishes could not prevail, nor clear her hart from fear and expectation of an unavoidable death: while thus she mused, she saw the wolf lie down, she sitting in the one corner, and the Fox resting in another, and the wolf appalled as much as either of both, so the woman had no harm but an ill nights lodging, with the fear whereof she was almost out of her wits. Early in the morning came his great uncle the hunter to look upon his trenches and pits what was taken, and coming unto that pit, he found, a treble prey; a Woman, a Wolf, and a Fox, whereat he was greatly amazed and stepped a little backward at the first sight the woman seeing him cried out, calling him by his name, and praying his aid: he knowing her by her voice, presently leapt down into the pit; (for he was a valiant man) and with his weapon first slew the wolf, and then the Fox, and so delivered the woman from the fear of them, yet there was forced to leave her till he went and fetched a ladder, for she was notable to come forth as he was; then having brought the ladder, he went down again into the pit, and brought her forth upon his shoulders, in that manner delivering her safe to her husband and family. Now these two stories do plainly set forth, that a Wolf dareth do nothing when he is in fear himself.  

Of tamed Wolves.  It hath been a question whether Wolves can be tamed or no, some say that they are always wild and can never be tamed. Albertus writeth, that being taken whelps, they are tamed and will play like Dogs, yet he saith, they never forget their hatred against the hunter and the desire of Lambs or other beasts which are devoured by Wolves, whensoever he goeth abroad. And Stumpsius writeth, that even when they are tamed they are angry with their masters that look upon them while they eat their meat.  
Strabo writeth a fable of two woods among the ancient Veneti, one of them dedicated to juno, and the other to Diana, and he would make the world believe, that therein the Wolves lived peaceably and gently with the Hearts, and did come to the hands of men like familiar and tame Dogs, suffering themselves to be stroked with their hands. Aelianus and Stephanus do say, that near the plain of Meotis, there are Wolves which live like tame Dogs with men, being continually conversant among the Fishermen, and these Wolves do part stakes and divide their prey with the inhabitants dwelling upon the Seashores, and there is such a mutual charity and commons observed betwixt them and the men, for sometimes the wolves take fishes when the men take none, and then they part with the wolf, sometimes the men take fishes when the wolves have none, and thus they live together in quiet manner like confederates, each one relieving and helping other; but if the men at any time break with the wolus, and do not give them a share, they recompense their ingratitude and falsehood with tearing in pieces their nets: which thing if it be true, is a singular example of that rare concord and agreement which was primitively ordained by God to be betwixt man and beast; Some say these kind of wolves be Otters, but I rather believe that they be Sea-wolues, of whom we shall talk presently.  
There be many magical inventions about the parts of wolves, namely, their heads, teeth, ears, tails & privy parts, which I will not stand to recite in this place, because I cannot tell what benefit shall come to the knowledge of them by the English Reader. wolves are subject to the same diseases that dogs are, especially the swellings of the throat, madness, and the gout: when they are sick they eat of an herb which make them cast, some say it is ground ivy, some say it is grass, and some otherwise, of this they eat when they have a pain in their bellies, and not otherwise. 
Albertus.  The reason why Dogs and Wolves are more subject to madness then any other Beast, is because their bodies are choleric, and their brains increase and decrease with the Moon. If a man be bitten by a mad Wolf, he is to be cured by the same medicines that are applied to the bitings of a mad Dog. They live very long, even until they lose their teeth, therefore in their old age oppressed with famine they fly unto cities and houses to seek meat. They have no friends but the Parrots. A Wolf was once the part of the arms of Rome, 
The wolf hath no friend but the Parrot.  and the judgement seat at Athens had in it the picture of a Wolf. There were ancient coins of money stamped with the image of a wolf, both among the Grecians, and among the Romans, which were therefore devised, because Romulus and Remus were said to be nursed by a wolf: with the skins of wolves after they were dressed by Curriers, we do read that there were garments made, where withal great princes and Noble men were clothed, the bare being inward next to their bodies, and the rough being outward, these were used in journeys and hunt, and they were the proper garment of the guards of Tyrants: And this shall suffice of the vulgar wolf.  

OF THE SEAWOLFE.  
ALthough nothing hath hitherto been brought to light, concerning the seawolfe of the ancient writers that I know, yet his form is notable to be observed and you may choose whether you will call him a Thief or a Sea-monster, much differing from the wolfe-fish, as that he seemeth to challenge a particular description or treatise. It is also a four-footed. Beast that liveth both on sea & land, satisfying his hunger on the most part upon fishes: It hath been seen upon the Britain Ocean shore, and it doth resemble the wolf that liveth on the land, that it is not undeservedly called among the common people a wolf.  
It doth live also a long time being tamed, it hath a dangerous head, & very many hairs growing on both sides of his eyes to shadow them, his Nostrils and teeth are like unto a dogs, and strong hairs growing about his mouth: also small bristles growing upright upon his back: and adorned and marked on every side with black distinct spots, a long tail, 
Bellonius.  thick and hairy, all the other parts being like to a wolves, as you may easily see by this expressed picture: and unto this belongeth the story of the Wolves last before expressed which live upon fishes, and divide them familiarly with men.   

OF THE THOES.  
THere are two kinds of Thoes, as there are of Panthers, differing only in magnitude or greatness. But the lesser Thoes is like unto the lesser Panther, 
Pliny  a Licopanther, and the Lupus canarius engendered betwixt a Wolf and a Dog, are all one Four footed beast. The Thoes also are a kind of Wolf. 
And: Bellu:  And again, there is a kind of Wolf which Aristotle doth call Chabez, but Avicen doth write, that it ought to be called Beruet, in the Persian tongue. And again in another place, where he doth write, that the Lion and the Thoes are utter enemies, and Albertus doth translate it, that a Wolf doth fight with the Foure-footed-Beast Toboz, which is a corrupted word, Toboz for Thoes, as Cabez for Thohoz, and this some men think it to be the Lynx. Thoes is called in Haebrew Tahas, Alshali is a Foure-footed-Beast like to a Wolf. Adeditach is also a kind of Wolf, but I do not know whether these names belong only to the Thoes, or to any other kind of Wolf. Solinus doth call Thoas Aethiopian Wolves, and a little before he said that Lycaon was an Aethiopian wolf, maimed on the Neck, and so divers coloured that a man would think there were no colours wanting in them.  
The people of Schythia likewise say, that the Buff doth change his colours, neither is there any other beast covered with hair, except the Lycaon among the Indians, (as Pliny also writeth) and besides this there is no mention made of the Lycaon among all the ancient writers. Lycaon's are called Dogs, in the story of the diversities of Dogs. The lesser kind of Thoes are the best, for some make two kind of Thoes, and some three, and these like Birds, and other Foure-footed-beastes, change their colour, both in Winter and Summer, so that sometime they appear bare, and again at other times rough all over, that is, bare in the Summer, and rough in the Winter, but it doth plainly seem that there is no more kind of Thoes but one, which the things that come after doth prove and make manifest. Nearchus saith, that those Tigers are not true Tigers, which are commonly called Tigers, but changeable Thoes (as if that every Thoes were not changeable) and greater than the other Thoes.  

Arrian  They have no reason which take the Lupus ceruarius for a Thoes, which we have already showed to be a Lynx, for the Rhaecians which speak Italian, and the Savoyans do to this day call him Ceruario, and for the Armenian Wolf the Cicatus, and the Lupus canarius we have already showed, that it is a Panther, and therefore it is needless to stand any longer upon those names in this place. We will therefore take it for confessed, that the Thoes is a Beast engendered betwixt a Wolf and a Fox, whereof some are greater and some smaller, and these are found about the Mountain Pangeus, Cittus, Olympus, Myssius, Pindus, and Nisa, beyond Syria, resembling for the most part a Hyaena, having a longer body, and a straighter tail than a Wolf, and although it be not so high of stature, yet it is as nimble and as strong as is the Wolf, and it seemeth that the very name Thoes is taken from the celerity and swiftness in running and leaping, for it getteth his living by the quickness of his feet. In the outward face it much resembleth a Wolf his Father, but in the spots and length of his body it resembleth a Panther his mother; they couple in generation like dogs, bringing forth two or four at a time like wolves, which are blind, and their feet cloven into many toes.  
They are enemies to Lions, and therefore they do not live in the same place where Lions are, not only because they live upon the same victuals and food, but also because they are a more pitiful creature than they, especially to man, for if they see the face of a man at any time, they run unto him and do him all such reverence as their brutish nature can demonstrate.  
And further Philes and Selius write, that if they see a man oppressed by any other beast, they run and fight for him, although it be with the Lion, not sparing to offer their own lives, and to spend their dearest blood in the defence of him, who by secret instinct of nature they understand to be ordained of God, the King and chiefest of all worldly creatures: therefore Gratius calleth this kind, semiferam Thoem de sanguine prolem, and of their taming and fight with Lions, he speaketh:  

— Thoes' commissos leones  
Et subiere astu, et parvis domuere lacertis.  They live for the most part upon Hearts, whom they take in the swiftness of their course, these they bite and suck their blood, then sufferring them to run away to some Mountains thither they follow them and take them the second time, not destroying them all at once, but by distance of time, whereby the heart's blood groweth sweeter unto them, and they have the better appetite thereunto to destroy them. The Licopanthers, and also the beast Pathyon whereof Albertus speaketh, I do take to be two several distinct beasts from the Thoes, although the quantity and stature agree, and I see no cause if there be any such beast in the world, but that we may truly say they are a lesser kind of Panthers: And this shall suffice to have said of these beasts, which are deemed to be of the kind of Wolves, wherein we have endeavoured to say so much of the general and especial as we could collect out of any good Authors; and thus we will shut up the Story of the Wolf with a short remembrance of his medicinal virtues.   

The Midicines of a Wolf.  
A Wolf being sodden alive until the bones do only remain, is very much commended for the pains of the gout, or a live Wolf steeped in oil and covered with wax, is also good for the same disease.  
The skin of a wolf being tasted of those which are bit of a mad or ravenous dog, doth preserve them from the fear or hazard of falling into water. The skin of a wolf is very profitable for those which are troubled with the wind colic, if it be bound fast about the belie: and also if the person so affected doth sit upon the said skin, it will much avail him. If any labouring or travailing man doth were the skin of a wolf about his feet, his shoes shall never pain or trouble him. The skin of a wolf being new plucked off from him, and especially when it hath the natural heat in it, and so rolled about the member where the cramp is, is very effectual against it.  
The blood of a wolf being mixed with oil, is very profitable against the deafness of the ears. The dung and blood of a wolf is much commended, for those that are troubled with the colic and stone.  
The blood of a Buck, Fox, or Wolf being warm, and so taken in drink, is of much force against the disease of the stone. He which doth eat the skin of a wolf well tempered and sodden, will keep him from all evil dreams, and cause him to take his rest quietly. The flesh of a wolf being sodden, and taken in meat, doth help those that are lunatic. The flesh of a wolf being eaten, is good for procreation of children. You may read more things in the Chapter going before, concerning remedies of the flesh of a wolf taken in meat. The fat of a wolf is no less efficable, than the flesh.  
The fat of a wolf doth very much profit, being anointed upon those whose joints are broken. Some of the later writers were wont to mingle the fat of the wolf, with other ointments for the disease of the gout. Some also do mingle it with other ointments, for the dropsy. It doth soften also the Vula, being anointed thereon. The same also being rubbed upon the eyes, is very profitable for the bleardnesse or bloudshot of the eyes. 
Pliny. Sextus.  The head also of a wolf is very good for those that are weak to sleep upon, being laid under their pillow. The head of a wolf being burned into ashes, is a special remedy for the looseness of teeth. The right eye of a wolf being salted, and bound to the body, doth drive away all agues ad fevers. The eye of a wolf being rubbed upon the eye, doth diminish all diseases that rise in the sight of the eye, and it doth also take away all marks or prints being made with hot irons. The right eye of a wolf also is profitable for those that are troubled with stiches on the right side of the belly, and the left eye of a wolf for pains on the left side. The right eye of a wolf is very good against the bitings of dogs. Also the eye of a wolf is much commended for those that are lunatic by the bitings of dogs.  
The teeth of a wolf being rubbed upon the gums of young infants, doth open them, whereby the teeth may the easier come forth. 
Slundus.  Again, the gums of children are loosened with the tooth of a Dog, being gently rubbed thereon, but they are sooner brought forth with the teeth of a Wolf. Some men do commend the tongue of a wolf to be eaten of those that are troubled with the falling sickness. The artery which springeth in the throat of a wolf being taken in drink, is a most certain cure against the Squincy. The throat of a Wolf taken in drink, is very much commended for those that are troubled with the falling sickness. The lungs or lights of a Wolf being sodden and dried, and mingled with pepper, and so taken in milk, is very profitable for those that are puffed up, or swollen in the belly.  
The heart of a wolf being burned and beaten to powder, and so taken in drink, doth help those that are sick of the falling sickness. Take one ounce of the gum of an Oak, and half an ounce of the gum of a pear tree, and two drams of the powder made of the top of a Heart's horn, and one dram of the hart of a wolf, all which being mingled together, and made into medicine, is always used for the cure of all ulcers: but it will be more effectual if thou dost add thereto the hinder part of the skull of a man beaten to powder. The liver of a wolf is of no less virtue than the lungs or lights, which I have manifested in the medicines of the Fox. The liver of a Wolf helpeth or profiteth those that are sick of the falling sickness. The liver of a wolf being washed in the best white, and so taken, is very good for those diseases that arise in the liver. The liver of a wolf mixed in the medicine made of Liverwort, is very much commended for the diseases in the liver. Galen also doth say, that he hath helped those which have been diseased in the liver, only using the medicine made of Liverwort, and he saith if he did apply any other medicine thereto, it did little or nothing at all profit him.  
The liver of a Wolf is very profitable for those that are troubled with the scurf in the mouth. The liver or laps of a wolf is much used for those that are troubled with diseases in the liver, but you must dry it and afterwards beat it to powder, and so give the party so affected one dram of it in sweet wine. The liver laps of a Wolf saith Marcellus, being dried and beaten to powder, and a little part of it mingled in like portions with the powder made of Fain greek, of Lupins, Wormwood, and of the Herb called Herba mariae, and so mingled that it may be about the quantity of a cup full, and so given him that day which he is not troubled with the fever, but if he shall be troubled with it, let him take it in water for the space of three days, and after he hath drunk it, let him lie for the space of half an hour with his arms spread abroad: and afterwards let him walk very often, but eat very seldom, and let him be sure he keep himself for the spact of those three days well ordered, and from drinking any cold drink, or eating any salor sweet thing, and within a little space after he shall be freed from that disease. The liver laps of a Wolf being wrapped in bay leaves, and so set to dry at the Sun or at the fire, and being dried beat it to powder in a Mortar, first taking away the leaves very warily, which being powdered, you must keep it in a clean vessel, and when you give it him to drink, you must add thereto, two leaves of Spoonewort, with ten grains of pepper beaten very small, and as much clarified Honey as is needful, and also made hot with a hot burning Iron, and mingled very diligently in a Mortar, which being so warmed, you must give him to drink sitting right up in his bed, that after he hath taken the potion, he may lie down on his right side for the space of an hour, 
Avicen.  drawing his knees together, and after that he hath done so, let him walk up and down for the space of an hour, and this will likewise cure him of the same disease.  
Avicen doth set down a medicine concerning the cure of the hardness of the Liver, which is, take Opium, Henbane, Oil made of Beavers stones, Myrrh, Saffron, Spicknard, Agrimony, the liver of a Wolf, and the right Horn of a Goat burned, 
Dioscorides  of each equal parts, and make thereof a Medicine. The liver of a Wolf being made in the form of a dry electuary, and given as a lozenge, doth also very much profit against the diseases of the liver.  
Gugir a Philosopher doth affirm, 
Galen Pliny  that the liver of all living Beasts doth very much profit against all pains of the liver. The Liver of a Wolf being thoroughly dried and drunk in sweet Wine, doth mitigate all griefs or pains of the liver. The Liver of the same beast to the quantity of a penny, taken in a pint of sweet Wine, is very medicinable for the curing of all pains in the Liver whatsoever. The Liver of a Wolf being taken in hot Wine, doth perfectly cure the cough. If an intolerable Cough doth vex any man, let him take of the liver of a wolf, either dried or burnt, as much as he shall think convenient, and therewith let him mingle Wine, Honey, and warm water, and afterward drink the same fasting every day, to the quantity of four spoonfuls, and he shall in short space be cured of the same.  
The laps or fillets of a wolves Liver, being applied unto the side, doth perfectly heal any sticth or pricking ache therein. The Liver of a Wolf being taken in sweet Wine, doth heal those which are troubled with a phthisic. The liver of a Wolf being first boiled in Water, afterwards dried, beaten and mingled with some certain potion, doth instantly heal the grief and inflammation of the stomach. The powder of a Wolves liver mingled with white Wine, and drunk in the morning for some certain days together, doth cure the Dropsy. The Liver of a Wolf taken either in meat or drink, doth assuage the pains of the secret parts. Two spoonfuls of the powder of a Wolves liver, being given in drink, doth cure all pains or sores of the mouth. The Gall of a Wolf being bound unto the Navel of any man, doth loosen the belly.  
The Gall of a Wolf taken in wine, doth heal all pains in the fundament. The entrails of a Wolf being washed in the best white Wine, blown upon, dried in an Oven, 
Silvius Albertus  pounded into dust, afterwards rolled in Wormwood, is a good and effectual remedy against the Colic and stone. If some part of the yard of a Wolf being baked in an Oven, be eaten by any, either Man or Woman, it instantly stirreth them up to lust. Concerning the genital of a Wolf I have spoken before in the Medicines of the Fox: but antiquity, as Pliny saith, doth teach that the genital of Beasts which are bony, as wolves, Foxes, Ferrets, and Weasels, are brought to an especial remedy for many diseases. 
Rasis  If any man take the right stone of a Wolf being bloody, steep it in Oil, and give it unto any woman to apply it unto their secret parts, being wrapped in Wool, it instantly causeth her to forsake all carnal copulation, yea although she be a common Strumpet. The same being taken in some certain perfume, 
Marcellus  doth help those which are troubled with the foul evil.  
The eyes being anointed with the excrements of a wolf, are instantly freed from all covers or spreading skin therein. The powder of the same wolf being mingled with the sweetest Honey as can possible be had, and in the like manner rubbed or spread upon the eyes, doth expel all dazzling from them. The fime of a Wolf long rubbed, until it be very light, being mingled with Honey, by the unction thereof, 
Galenus  causeth the filth or scurf growing about the eyes to avoid away, and restoreth them to an exceeding clearness. The powder of a Wolves head being rubbed upon the teeth, doth make fast and confirm the looseness thereof, and it is most certain that in the excrements of the same Beasts, there are certain bones found, which being bound unto the teeth, have the same force and efficacy.  
The dung of a Wolf or Dog being beaten into small powder, mingled with Hony and anointed upon the throat, doth cure the Quinsy or Squirisie, as also all other sores in the throat whatsoever. The fime of a Wolf being given to those which are troubled with the Colic to drink, doth easily cure them, but this dung is more effectual if it have never touched ground, which is very hard to come by, but it is found by this means. The nature of the wolf both in making his water, as also in voiding his excrements is like unto a Dogs, for while he voideth his Water he holdeth up his hinder Leg, and voideth his excrements in some high or steepy place far from the earth, by which means it falleth down upon bushes, thorns, fruits, Elder-trees, or some other Herbs growing in those places, by which means it is found never touching the earth. There is furthermore found in the fime of Wolves certain bones of Beasts which they have devoured, which for as much as they could not be grinded or chawed, so also can they not be concocted, which being beaten and bruised small, are by some commended to be excellent given in drink for the ease of the Colic, but if the grieved party shall be some fine or delicate person which cannot endure so gross a Medicine, then mingle it with Salt, Pepper, or some such like thing, but it is most often given in sweet wine, so there be but a small quantity thereof drunk at one time.  
But this dung which the Grecians call Lagonas, and is to be applied to the groin of the diseased person, aught to be hanged in a band made of wool, but not of any wool: But it would be more effectual if it were made of the Wool of that Sheep which was slain by a Wolf. But if the same cannot be got, then is it fit that there be two bands, one which may be bound about the groin, and another which may be bound upon the dung to keep it from falling.  
There are also some which cast a small quantity of the same dung to the bigness of a Bean in a little pot, fastening the same to any one which is troubled with the said disease, and it healeth them (which in a manner seemeth incredible) in very short time. The dung of a Wolf boiled in small white Wine, and afterwards taken in drink, is very profitable for those which are troubled with the colic: and it is also reported that if the same dung be covered with the skin of the same Beast and hung upon the thigh of any one which hath the colic being bound with a thread made of the wool of a sheep slain by a wolf, it will instantly cure the said disease.  
The fime of a Wolf, so that it be not found upon the earth, but upon some trees, Brambles or Bul-rushes being kept, and when there shall be need bound unto the arm of him that shall be troubled with the Colic, or to his Neck being included in a bone, or in Copper, and hung with the thread wherewith silke-women weave, doth wonderfully and most speedily cure him, so there be great care had, that in the mean time there be a little of the same dung given to the grieved party to drink, not knowing what it is. The dung of a Wolf being taken, and the bones therein beaten into powder, mingle therewith cold water, giving it to any one to drink which is troubled with the stone, and it will instantly cure him.  
The Dung of a Wolf beaten into the smallest powder then strained and given unto any in his fit which is troubled therewith to the quantity of half a spoonful in hot water, is a very effectual, and approved cure for the stone. The bones which are found in Wolves, being bound unto the arm of any one which is troubled with the Colic, having never touched the ground do with great speed and celerity cure him. The pastern bone of a Hare found in the dung of a Wolf, being bound unto any part of the body of him which is troubled with the Colic, doth very effectually cure him. The dung of a Wolf with the Hairs of a white Ass, and taken by any Woman in a certain perfume, maketh her apt for conception.  
The teeth of a Wolf are unequal, wherefore their biting is very dangerous. A ravening Wolf by his biting bringeth the same danger, as a ravenous Dog, they also are cured by the same Medicines, as we have declared at large in the story of the Dog. The wounds which come by the teeth or Nails of a Wolf are very dangerous, for the filth which pierceth through all clouts or sponges which are laid upon them: But they are cured by no other means then the bitings of Dogs: Aristotle writeth these things concerning the biting of a Lion, and not of a wolf.  
johanes Vitus the Hungarian declared that there were certain men in Hungary bitten by a mad Wolf, and that they were as it seemed presently cured: But before forty days expired they all died by a most bitter or painful disease, small pieces of flesh increasing through their Urine in the form of Dogs, with an exceeding pain or torment. It is also reported of a certain Country man, who when he had stricken a Wolf with his Club, and the Wolf had so torn his face with his Nails, that he pulled off the skin, he was in short time healed that there appeared no sign of any harm, but in short time after he began to be sick, and to howl like unto a Dog, and so perished; by which it was conjectured that that Wolf was mad. An Ox being bitten by a mad Wolf or Dog is cured by Garlic being beaten and rubbed upon the wound: the Wolf himself is also healed of any wound by old Salt flesh applied unto the same. 
Auicenna.  Two drams of Gentian being drunk in Wine, is an excellent cure for the bites of a mad Dog and ravening Wolves, as also of all beasts tearing with their teeth or Nails. The bites of Wolves being marked in the bodies of any cattle are burned or seared with a hot iron, lest that the biting be assuredly hurtful, may draw unto itself corruption. And thus much shall suffice concerning the medicines of the Wolf.    

OF THE ZEBEL, commonly called a Sabel.  
AMong all the kinds of Weasels, Squirrels, Wood-mices, wilde-mices, or other little Beasts of the world, there is none comparable to this Zebeth, commonly called in Latin Zebellus, and Zobela, from whence the Germans call it Zobel, the Illirians and Pollonians Sobol, and Soboel, the Italians Sesi, and Sablines: the skins hereof are called Zebellinae, and Zobellinae, & sometimes Zibellinae. It is bred in Muscovia, and the Northern parts of the World, among the Lapones, but no where more plentiful then in Tartary, Scythia, and Sarmasia, and it is therefore called by some Must Scythicus, the Scythian Mouse. The Frenchmen because of the similitude it hath with a Martin, do call it by a compounded name Marteis Soublineis. It liveth of the most part in the Woods, being lesser than a Martin every way, and hath also shorter Legs: they run up and down upon trees like Squirrels, easily fastening their claws in the boughs; when they leap their tail serveth instead of a Cross beam to direct them: They bite most ireful, for their teeth are as sharp a Razors, and there is no beast in the World of their quantity so angry and terrible as they: their flesh is unprofitable and good for nothing. The only price and estimation of this beast is for the skin, which far excelleth all the skins of the World, either Ermines, martin's, or Foines, differing herein from the martin's, because their hair is thinner, and if you struck them from the head to the tail, or on the contrary from the tail to the head, they do lie every way smooth, whereas the Martin's do only fall smooth from the head to the tail.  
These are more subject to Worms then other skins, except they be continually worn, or laid up with bunches of Wormwood, but above all other things the laying of them open one day together in the Sun or air, doth him more harm than a whole years wearing, for the beast itself liveth evermore in shadowy places, forbearing the sun except she be hunted, and ketcheth small birds in secret. In the furthest part of Littuania they have little or no Money, and therefore the Merchants which traffic thither do exchange their wares for Zebel or Sabel skins; Those are the best which have most white and yellow hairs mingled in them, and the Garments of princes are only fringed and lined with these Sabel skins, and honourable matrons, ancient Noble Men and their wives do likewise use two or three of these to wear about their Necks, for it is certain that a garment of these skins is much dearer than cloth of Gold, and I have heard and also read, that there have been two thousand ducats paid for so many as were put in one cloak.  
It is a very libidinous and lustful beast, and at that time stinketh very rankefully, wherefore it mingleth itself with Martin's of all sorts that it meeteth: And thus much shall suffice to have discoursed of this little beast. Now there are divers other which seem to be of this kind, of which, though I have not much to say, yet rather than they should be omitted, I will express their bare names, that so I may give occasion to all our Countrymen that shall travail into other Nations, to make enquiery after them, that so at their return if they have any conscience of public good, they may get themselves eternal fame and names, by communicating publicly their own knowledge, experience, and learning, which they have gained in these, or other Foure-footed-beasts.  

Of the Noertzs  
THis Beast is of the quantity of a Weasel, and by the Germans called Noerts, and Nerts', from which word the Latins have their Noerza, for this Beast. It liveth (as Georgius Agricola writeth) in the Woods, betwixt Swevia and Vistula, the colour of the hairs which is short and smooth, is for the most part like an Otters. Their skins are sold at Frankford by forty in a heap or bundle, they are long, and more red than the Ferrets, every bundle most commonly is sold for six and twenty Nobles. Some think that this is the Latax, spoken off before, because it getteth his living in the waters.   

Of the Varmel.  
THis Beast is called by the Latins Vormela, by the Germans Wormiein, it is less than a Ferret, the belly whereof is black, all the residue of the skin full of white, pale, red, and yellow spots, which adorneth it in admirable manner, very comely, and excellent to be looked upon, the tail not past half a hand breadth long, the tip whereof is black, but the hairs of the residue mixed with white and ash colour together.  
There is another beast which for the variety of the colours, which are apparent in his skin, he is called a Salamander, not that which liveth in the fire, but one like unto it, having a gentle hair, distinguished all over into black and yellow spots, and these because of our ignorance we reckon among our outlandish weasels.  
In India there is a little beast called Chiurca, having a very precious skin, and this (as Cardan writeth) hath a bag under the belly, wherein it suffereth his young ones to go in and out, as before we have said of the Simivulpa, or Foxe-Ape.  
There is another little Beast in Hungaria, called Vncken, which dwelleth in holes of the earth as Coneys do, the outward proportion whereof is like a weasel, but it is much thinner and longer, the colour of the back is red, and all the residue of the body mouse colour. Now although I do not read any special use of the skin of this beast, yet I thought it good to name it in this place, because it is reported that the breathing thereof upon the face of man, is venomous and poisonful, for when Soldiers sleep in their tents upon the earth, they come many times and look in their faces and poison them: And thus much for the Zebel, and the several kinds of this little beast.    

OF THE ZIBETH, OR SIVET-CAT.  
The throat thereof was black, and a little above the eye there arise three black lines or strakes: whereof the first or uppermost descendeth down right to the throat: the second descendeth compass in and out of the middle of the Neck: And the third down to the shoulder, and then a little beneath that place on the contrary, arise two other black lines like circles ascending in the compass of the shoulder to the back bone: and all the residue of the body is distinguished and parted into many colours, having divers and sundry black spots scattered abruptly through out the whole circuit: whereof some are continued and joined together. For that which is upon the back is continued from the shoulder, and the second and third arising in that part, are broken and divided, the fourth and all the residue are in like sort discontinued and separated one from the other, so that their position runneth all in length.  
The first part of his tail to the middle is spotted, and all the residue black. The hair both on the face, Legs, and feet, is soft, and very gentle to be handled, falling down, but in all other parts of the body, it is harsh, deep, and standing upright: the spots doth both ascend and descend, the tongue hereof was smooth and not rugged, and under the tail was the passage for the excrements after the fashion in other Beasts, and a little beneath the same was the receptacle or bag containing the Sivet, and a little space after that the privy part of the Male which was hid or sheathed in the body. The Beast being moved to anger, uttereth a voice like to the voice of an angry Cat, withal, doubling the letter RR. but being not angry the voice is like a young Cats, although lower.  
This Zibet was in length from the head to the tail, one foot, three palms, and one Roman fingers breadth, but the breadth thereof under the belly, was one foot, two palms, and three Roman fingers. It was a gentle and tractable Creature, and was sold for eight pounds of English money, which was in French twenty four Crowns, or in florence forty and eight. These things are said by Doctor Cay. Now unto this Gesner addeth, that he received such another picture from one johannes Kentmannus, which he took by another of these Cats in the possession of the Duke of Saxony, and he said that it was bought by him for seventy Taters (every Tater being worth in our English money eight pence half penny) in the year of the Lord 1545. This Beast is a very clean Beast, I mean a hater of filthiness; and therefore the place wherein it lieth must be swept every day, and the vessels clean washed. The Sivet or liquor distilled out of the Cod, must be taken away every second or third day, or else the beast doth rub it forth of his own accord, upon some post in his kennel, if he be tamed or enclosed. This Sivet is an excrement not growing in the secret part only, but in a peculiar receptacle by itself, increasing every day the weight of a groat. The colour whereof at the beginning is like butter, but afterwards it groweth more sad and brown: one ounce of it if it be pure and not sophisticated, is sold for eight Crowns at the least. There be impostors which do adulterate it with an ox's gall, Styrax, and Honey. This is of a strange savour, and preferred before Musk by many degrees, yet it smelleth worst if it be held hard to the Nose: It is said that the liquor running out, doth go back again if any vessel be put to receive it, except it be a Silver Spoon, or Porringer.  
Leo Afer saith, these Beasts are wild, untamable, and live upon flesh, but the European Merchants buy of the young ones and nourish them tame, with Bran, Milk, hard Eggs, and other things, and that so they convey them into Europe out of Africa, emptying their cod twice or thrice a day in the hot Countries; and that this Sivet is nothing else but the sweat of the Beast under the ribs, forelegges, Neck, and tail. There were divers of these Zibets tamed among other. It is reported of a Consul of the Florentine Merchants at Alexandria that had one of these so tame, that it would play with a man and bite his Nose, ears, cheeks, or lips so gently, that it should not be felt, the reason whereof was given, because it was at the first nourished with the Milk of a Woman. Cardinal Galeottus had three of these at Rome, which he kept for their Sivet, and Otho Duke of Bavaria, had also one which he nourished with Sugar. They are bred in Aethiopia and India about the City Pegus and Tarnasari. Their Sivet is not savoury till it be washed and cleansed. It is said to be very excellent against the strangulations of the womb, and it is good against the colic, it hath also virtue to purge the wombs of women, to purge the brain, and is applied to many other diseases and infirmities.  
FINIS.   

An Epilogue to the Readers.  
THus have I by the merciful goodness of the Lord arrived at the first of the four ports of living creatures, whereunto I have purposed to sail by God's permission, of Beasts, Birds, Fishes, Serpents, and all creeping imperfect creatures, and to discourse to all my Countrymen that part of Divinity that was never known in English. I take my own Conscience to witness, which is manifest to my Judge and Saviour, I have intended nothing but his glory that is the Creator of all; and if I thought that hereby the world would not be the more provoked to acknowledge and obey his sovereign Majesty, whilst that they behold as in EDEN the assembly of all known and unknown Beasts, but read the stories to feed curiosity, and behold their figures as Children do Babies, I would not only desist and go no farther, but also wish that this work were buried in Oblivion, and the poor lame Paraliticke right hand which wrote and indited the same, were severed from the body. Therefore (well minded Readers,) herein you shall satisfy your own consciences and hearts, when the visible things of the world, do lead you to the invisible things of God, and all these rows and ranks of living Foure-footed-Beasts are as letters & Midwives to save the reverence which is due to the highest (that made them) from perishing within you.  
If you think my endeavours and the Printers costs necessary and commendable, and if you would ever farther or second a good enterprise, I do require all men of conscience that shall ever hear, read, or see these Histories, or wish for the sight of the residue, to help us with knowledge, and to certify their particular experiences in any kind, or any one of the living Beasts: and withal to consider how great a task we do undertake, traveling for the content and benefit of other men, and therefore how acceptable it would be unto us, and procure everlasting memory to themselves, to be helpers, encouragers, aiders, procurers, maintainers, and abettors, to such a labour and needful endeavour, as was never before enterprised in England.  
If S. PETER did find in one Fishes mouth a piece of money which discharged his Masters and his Subsidy. If ABEL that was the first man that herded, and gave himself to the knowledge both human and Divine, that is to be learned out of Cattle, was the first man that entered heaven. If an Angel opened the mouth of BALAAMS' Ass who spoke like a man, why should not we being commanded with S. PETER to search all the works of God, look into the mouths of other Fishes, with expectation of commodity? or why should not we learn the several uses, Divine and human, which God hath ordained in the natures of beasts? or why should not we in this our latter age of the world which run and ride to gain wealth by the harm of the innocent as BALAAM did, have our accursed Covetousness reproved by the secret voices of Asses, I say no more of this work but MARSHAL'S words: Casibus hic nullis, nullis hic delebilis annis, vivet, Apellaeum cum morietur opus. And so I conclude with the saying of S. Austen in his Book de Gen. against the Manichees, where he speaketh thus of the Beasts and all creatures, Vsurpa utilia cave pernitiosa, relinque superflua, in omnibus tamen cum mensuram & numeros & ordine vides, artificem quaere.  
Farewell.   

A Table of the names of all the Beasts contained in this History, in divers Languages.  

Haebrue.  
AChar 503  
Adapes 110  
Alai 706  
Ako 118  
Ariosto 456  
Arda 30  
Arod 30  
Arioth 456  
Arkobizanes 2  
Ajilzeb 598  
Ako 445  
Ajal 121  
Aldhip 734  
Alia, Aielet 121  
Arnebet 264  
Atud 230  
Ben, Bakar 88  
Bogia 2  
Behemah 192  
Caar 20  
Chamar 20  
Catull 102  
Chasir, Chasirah 661  
Chuldah, cooled 726  
Dischon 570  
Dobb. Dubim 36  
Egel 88  
Egela 68  
E'er 30  
Erem 278  
Ez 230  
Gamal 42  
Gajedor 20  
Gedaijm 247  
Gedi 640  
Gedioth 247  
Haissim 247  
Hanakae 534  
Izbethsch-neth 230  
Karas 712  
Keleb 137  
Kebesch Kabsa  
Kibsa 598  
Kipod 277  
Koph, Kophin 2  
Labi 456  
Laisch 456  
Lamas 137  
Lebiah 456  
Merodo 30  
Namer 576  
Neelimah 598  
Oach 495  
Ochim 6  
Ochre 121  
Par 88  
Para 68  
Pered pirdah 556  
Perot 498  
Phorade 706  
Rachel, Rechelim 598  
Reem 712  
Sair Skirim 13  
Schanar, Schunara 102  
Schaphan 110  
Schor 68  
Schojanim 456  
Scgull 221  
Sch 598  
Seir 230  
Sus Susah 281  
Tahaz 750  
Tahel 598  
Tachasch 33  
Tartak 20  
Thates Theheh 598  
Tinschemet 497  
Tigroes 706  
To 57  
Tor, Taur 60  
Zanier 101  
Zebi Zebiah 114  
Zeir 230  
Zijm 6  
Zeeb Zeebim 734  
Zebah Ibid   

Caldey.  
ABir 60  
Acbera 503  
Aldub 36  
Ana 101, 598  
Alphec 568  
Aielah 121  
Ariavan 456  
Arneba 264  
Arebue, Arnebetis 264  
Aschuta 498  
Bakera 68  
Beira 192  
Caupeda 278  
Chasira 661  
Culdah 726  
Caudaha 556  
Daboube 36  
Duba 36  
Deeba 734  
Deba 101 734  
Dikerim Eastoz 495  
Gamela, Gemele 92  
Gadeia 247  
jacle 445  
Imar 598  
Ize 220  
Kacheobeon 495  
Kalba 137  
Kophin 2  
Leta 456  
Meriah 68  
Oza 230  
Rachlak 598  
Ramakin Susuatha 28  
Schedin 13  
Teias-iaii 230  
Thaal 221  
Thabia Tabytha 114  
Thapsa 110  
Tora, Torata 68  
Thor. 68  
Zephirah 101   

Arabian.  
ACanthil 661  
Aduldus 278  
Albednester 44  
Alborach 32  
Alnegeb 92  
Alraneb 110  
Asad 456  
Bagel 281  
Bakar 68  
Beal 556  
Behitz 192  
Chabal 221  
Chalcail 221  
Dakh 230  
Darasch 33  
Dib 134  
Dub 36  
Egel 598  
Ernab 264  
Fer or phar 503  
Gemal 92  
Genas 598  
Hazir 661  
jebu 456  
Kabsa 631  
Kalbe 137  
Kaniser 661  
Kony 498  
Lanebaraz 498  
Leseiathin 13  
Maez 230  
Metahan 230  
Mesch, Misch, Almisch 551  
Ohal 445  
Pelagoz 498  
Sarapha 101  
Sasgona 33  
Schaah 230  
Scrofa 661  
Taur 60  
Teus 230  
Thabin 114  
Thaleb 221  
Vebar 110   

Saracens.  
ADuldul 588  
Adualbul 588  
Adulbus 588  
Aherha 588  
Anse 230  
Arneph 264  
Alhamet 638  
Alchercheden 712  
Bakiron 712  
Caldah 726  
Ceusud or Coufeud 278  
Colty 498  
Fara 503  
Ganeme Garien 598  
Hesel 88  
Kep-Kolph 137  
Kat 102  
Sebey 456  
Shymel 92  
Sousias 281   

Persian.  
ASthak 33  
Ahu 114  
Asteban 230  
An muss 503  
Angurbah-Dedach Asbacha 281  
Begauzerah 110  
Bara 598  
Behad 192  
Busan 230  
Buz 230  
Buzgalaie 230  
Cahali Busan 247  
Chare 20  
Devan 13  
Gehad 416  
Gevazen 121  
Gosalai 68  
Gospand 598  
Gurba 726  
Kargos 264  
Komeschan-Thu 598  
Kotziotu 445  
Medagaucha 68  
Mar-an-Buk 661  
Nadgaeah 68  
Nerameisch 631  
Sag 137  
Schetor 92  
Seraphah 101  
Scher 456   

THE GREEK NAMES  
AGargas: Aigastro, 246  
Agrim 113  
Agelada 68  
Aegoceros 445  
Aix 130  
Aeluros 102  
Acanthonocos 278  
Acanthocoiros 588  
Amnos 640  
Ariake 631  
Arnos, Arnab 640  
Arni. 640  
Alke 212  
Alogo 281  
Allop●ihekos 19  
Anebros 121  
Alopekon, Alopex, Alopon 221  
Analopos 1  
Aptolos Ibid.  
Aspalax 498  
Arctos 36  
Arctopithekos 19  
Astrabe 556  
Beiros 36  
Bisoon 50  
Bolinthus 53  
Bonassos' 53  
Boubalos, Boubalis 57  
Bous Boes 68  
Camelos 92  
Camelopardalis 101  
Castor 44  
Cercopithecos 6  
Cher 278  
Chimaron 230  
Ceraste 631  
Choiros 661  
Cynokephalos  
Damalis 68  
Damalai 68  
Dasyllys 36  
Dasypos couniclos 110  
Dorcas 115  
Dromos 97  
Dorcalis Dorcadion Ibid.  
Echin●s 278  
Echydris 562  
Enarchan 230  
Erifon 247  
Eriphoi 247  
Elaphos 121  
Elatica 144  
Elephas 192  
Galeopithekos 18  
Gala Agria 216  
Gale 726  
Hemionos 556  
Hippos 261  
Hus 661  
Hystrix. 558  
Ibanauge 726  
Indouros 499  
Ictis 216  
Ixalon 246  
Ixalos 445  
Kapron 661  
Kallithrix 8  
Kattes Katis 102  
Kepos Kebos 7  
Killoes 20  
Kriare 631  
Kuon 137  
Lagis Georchios 110  
Laphe Pelaphe 121  
Lagos Lagoos 264  
Leon 456  
Lugx 489  
Lycos 734  
Lytra 572  
Lugos 734  
Mygale 534  
Leporis 264  
Myoxos 326  
Mys aroaraios 542  
Megamukos 20  
Mimoon 2  
Monops Monopios 53  
Monios 36  
Monokeros. 712  
Moschos Mouschari 88  
Myss 503  
Murmeleon 706  
Onos 20  
Orthoponticos 499  
Oijs 598  
Perissas' 192  
Pithecos 2  
Plagtognos, platyceros, Prox 113  
Ptox 364  
Pardales' Pardalis Panther 575  
Poephagos 587  
Probaton 598  
Rastes 509  
Riscos 519  
Satyros 13  
Schanzochoeros 588  
Siphne●s 499  
Sciuros 656  
Skunax 110  
Skele 110  
Skilos Skile 137  
Sphinx 17  
Suarctos 33  
Suagros 61  
Tarandos 55  
Tauros 60  
Theureticos 144  
Tragelaphus 118  
Tragos 230  
Tigris Tiger 706  
Zarkadi 115  
Zon, Zona 558   

LATIN NAMES  
Aegop●thecus 16  
Africana, id est, Panthera 575  
Agnus 640  
Alce 212  
Allocamelus 102  
Alpinus mus 521  
Alzabo, id est hyaena 435  
Ana 101  
Analapos 1  
Aper 694  
Araneus mus 534  
Arctopithecus 19  
Aries 631  
Armelini 726  
Asinus 20  
Asini cornuti in Scythia & Africa 31  
Asinus Indicus 32  
Axis 32  
Bef●i 2  
Bison 50  
Bison albus Scoticus 52  
Bonasus 52  
Bos 68  
Bos camelites 724  
Boves feri diversi 721  
Boves feri Indici 724  
Boves Libyci 724  
Boves Paeonici 72  
Boves Troglodytici 50  
Bubalus de genere boum, vulgo buffalus 57  
Bubalus veterum, de genere ca prearum  
Burdo 29  
Buselaphus 66  
Cacus 92  
Callithrixsimia 8  
Calopus 1  
Camelus simpliciter, vel Bactriana 92  
Camelus dromas vel Arabica 97  
Camelopardalis, vel Camelus judica 101  
Camp 103  
Canic●p●, id es● cynocephalus 10  
Canis 137  
Canes diversi 164  
Canes aquatici, hoc est in aquis mergi & nature consueti 154  
Canes aucupio seruientes 154  
Canes bellicosi  
Canes bigeneres vel mixti 154  
Canes custodes in genere Custodes privatarum & publicarum aedium 160  
Privatarum 264  
Canis defensor hominis  
Canis fidelis vel post mortem domini  
Canis flwiatilis, id est, lutra 572  
Canis Getulis 161  
Canis inutilis  
Canis melitaei 161  
Canis mimicus 161  
Canes mixti vel bigeneres 154  
Canis nauticus  
Canis pastoralis  
Canis sagax, & de investigatione animalum  
Canes Scotici 149  
Canis socius & fidelis  
Canis velox  
Canes venatici ingenere  
Canis venaticus robustus, adversus magnas aut fortes feras  
Canis villaticus 160  
Capra 230  
Caprae Indicae imagines 235  
Caprae syluestres 243  
Caprea, capreolus 115  
Capreolus moschi 551  
Capricornus 246  
Caestor 44  
Catoblepon 262  
Catus seu feles 102  
Catus syluestris 107  
Catus paludis 572  
Centauri 337  
Cepus 7  
Cercopithecus 6  
Cercopitheci Prasiani & alij magni 9  
Ceruus 121  
Ceruus Palmatus 113  
Ceruus subulo 114  
Chaus 488  
Chiurca mustelarum generis  
Choeropitheci 3  
Cicalus 675  
Citellus vel mus Noricus 532  
Colos 108  
Cricetus de genere murium 529.  
Crocuta 440  
Cuniculus 110  
Cuniculus aut porcellus Indicus 112  
Cynocephalus 10  
Dama Plinij, cui cornua in adversum adunca 243  
Dama rentiorum, id est, caprea platyceros 103  
Dama vel damula promustela 25  
Dictys 137  
Dorcas, id est caprea 115  
Dromas camelus, vulgo dromedarius. 97  
Eale 19  
Echinus terrestris 278  
Elephas 192  
Emptra 551  
Equus 281  
Erinaceus vel echines 278  
Ericius syluestris 588  
Feles seu catus 102  
Felis zibethi  
Fiber seu castor 44  
Furo aliâs furettus, furunculus, fretta 216  
Galeopithecus 18  
Genetha 228  
Ginnus 29  
Giraffa 101  
Glis 526  
Gorgon & deinceps 262  
Gulo 261  
Haiit 19  
Hinnus 29  
Hippelaphus 326  
Hippopotamus 388  
Hircus 230  
Hoedus 247  
Hystrix 588  
Ibex 445  
Ichneumon 448  
Ictis 216  
Innus 29  
Lamia 452  
Lardirone  
Lassicius mus 546  
Latax 575  
Lauzanum 568  
Leo 456  
Leopardus 575  
Et privatim de eo  
Lepus 164  
Leucrocuta 442  
Lupus 732  
Lupus Arabiae 734  
Lupus Armenius 734  
Lupus aureus 734  
Lupus catus 440  
Lupus ceruarius 488  
Lupus marinus 749  
Lupus vespertinus 435  
Lutra 572  
Lutrae congeneres Ibid  
Lycaon 734  
Lycopantheros 750  
Lynx 488  
Lynx Indica vel Africana 488  
Maesolus 575  
Mantichora 442  
Martes 495  
Meles, vulgo taxus 33  
Melitaei canes 261  
Monoceros 656  
Monops 52  
Monstrum in ditione episcopi Salceburgens. captum 15  
Moschi capreolus 551  
Mulus 556  
Must 503  
Mures agrestes 542  
Must alpinus 521  
Must aquaticus 520  
Must araneus 534  
Must avellanarum 545  
Muscaecus, qui & araneus accipitur etiam pro talpa 534  
Mures diversi 731  
Mures diversi secundum regiones ordine literarum  
Must Getulus 533  
Must Indicus 548  
Must maior domesticus, vulgo rattus 519  
Must Lassicius 546  
Must napelli 544  
Must Noricus vel Citellus 532  
Must peregrinus 548  
Must Pharaonis 448  
Must Ponticus seu Venetus vulgo Varius 532  
Must syluaticus 544  
Must Venetus 532  
Musmon vel Musimon 642  
Mustela 725  
Mustela rustica 725  
Mustela Sobella 756  
Nabis 101  
Neades vel Neides 567  
Noerza mustelarun generis 756  
Onager 30  
Onager Indicus 32  
Oraflus vel Orasius 101  
Oryx 570  
Ouis 598  
Ouis platycercos & macrocercos 600  
Oues ferae 598  
Pan 16  
Panther 575  
Panthera vel pardalis, pardus 575  
Papio 439  
Pathio 751  
Pirolus 656  
Poephagus 587  
Porcos 572  
Putorius vulgo dictus 219  
Pygmaei 3  
Rangifer vel raingus 591  
Rattus 519  
Rhinoceros 595  
Rhizes 723  
Rupicaprae figura hstioria 244  
Sagoin 18  
Satherium 575  
Satyrum 575  
Satyrus simia 13  
Satyri daemons 14  
Sciurus 656  
Sciurus Getulus 659  
Serapha 101  
Simia 2  
Simia callitrix 8  
Simia caudata 6  
Simia Prasianae & aliae magnae 9  
Simivulpa 19  
Sobella è genere mustelarun 756  
Sorex 546  
Sphinx simia 17  
Spinx fabulosa 17  
Spiriolus 656  
Strepsiceros 655  
Sum 660  
Subus 660  
Suillus pro Ichneumone 418  
Sus 661  
Talpa 498  
Tarandus 55  
Tatus 705  
Taurus 60  
Taxus, vide Meles 33  
Thos 750  
Thuro in Tarando & feorsim 55  
Tigris 706  
Tragelaphus 118  
Vacca 63  
Varius, id est mus vel sciurus Ponticus aut Venetus 532  
Veruex 638  
Vitulus 88  
Viverra 216  
Vormela vulgo dicta e genere mustelarum 756  
Vncia 568  
Vrsus 36  
Vrus 721  
Vulpes 221  
Vulpes C●ucigera 222  
Zabo, id est hyaena 455  
Zibethifeles 755  
Zobel genoris mustelarum 756  
Zubro 50   

ITALIAN AND SPANISH NAMES.  
AGno 640  
Alicorno 712  
Asini bastardi vel nani 29  
Babuino 10  
Ballottula 726  
Beccho 230  
Bertuccia 2  
Bivaro vel bevero 44  
Bue 68  
Bufalo 57  
Camello 92  
Camuza 246  
Cane 137  
Capra 230  
Cauretto 247  
Capriola vel cauriolo 115  
Castoreo 44  
Castrone vel castrato 638  
Cavallo 281  
Cauretto vel capretto 247  
Ceruo 121  
Ciacco Florentinus 661  
Ciavarello 247  
Cinghiale vel cinghiare 694  
Conigli 110  
Daino vel danio 113  
Dannola 726  
Dromedario 9  
Foino 726  
Galero 521  
Gatto 102  
Ghiro vel gliero 521  
Histrice 588  
Istrice 588  
Lardirono vel lardirolo 552  
Lasino 207  
Leocorno 712  
Leofant● 192  
Leone 456  
Leonpardo 575  
Lepre 264  
Lievora 264  
Lionfante 192  
Lodralodria vellontra 572  
Lonza 568  
Lupo 734  
Lupo ceruario 488  
Lupo chat 440  
Maiale 661  
Marturo, vel martaro, vel mar turello 495  
Montone vel ariete 631  
Mulo 556  
Capriolo del Musco 551  
Musco 551  
Muserain vel muzeraigne Rhetis 534  
Mustela Rhaetis Latinum nomen retinet  
Orso 93  
Pantegana Venetis, mus maior domesticus 119  
Pardo 575  
Pecora 598  
Porca fattrice▪ 661  
Porco 661  
Porco castrato 661  
Porco syluatico 694  
Porco spinoso 588  
Rato di casa 503  
Riccio vel rizo 278  
Samada Maionio 2  
Schirivolo vel schirato 656  
Scrofa 661  
Simia 2  
Sorgo morgange 520  
Sorgio moschardino 542  
Sorice alias sorgio 503  
Sourco 503  
Stainbucc 445  
Talpa 498  
Tasso 33 Rhaetis tasch.  
Tiger vel tigra 706  
Topo 503  
Topo ragno 534  
Toro 60  
Troia vel troiata 661  
Vacca 68  
Vesina Rhaetis ibex foemina 445  
Vitello 88  
Volpe 221  
Vnicorno 712  
Zebelli vel zibelli 755   

Spanish.  
Asno 20  
Buey 68  
Bufano 57  
Cabra 230  
Cabrito 247  
Cabron 230  
Cabronzillo montes 115  
Camello 92  
Capra montez 246  
Carnero 631  
Castor 44  
Cavallo 281  
Cieruo 121  
Comadreia 726, 656  
Coneio 110  
Cordero 640  
Corz 113  
Dromedario 97  
Elephante 192  
Erizo 278  
Esquilo sciurus 659  
Furam 226 viverra  
Ga●no 113  
Gato 102  
Gato montes 107  
Hebre 164  
Harda 656 sciurus  
Huron viverra 216  
javali 694 aper  
Leon 456  
Leonpardo, vel leon pardal 575  
Liebre 264  
Liron 521  
Lobo 734  
Marta 445  
Mona 2  
Mulo 556  
Musco 552  
Nutra 527 lutra  
Orso vel oso, vel osso 36  
Oueia 598  
Perro 137  
Puerco 661  
Puerco siluestro, vel Puerco montes 694  
Puerco espin 588  
Raposa 221  
Rat 503  
Raton 519  
Ratan pequenno 546  
Sorice. & 546  
Source 546  
Tasugo 33 meals  
Ternera 88 vitulus  
Texon 33 meals  
Topo 503  
Vaca 63  
Vnicornio 712  
Ximio 2   

FRENCH NAMES.  
AGneau 640  
Asne 20  
Baboon 20  
Baccal circa Metas mustelam vocant, (Gallice puto.) 726  
Bedovo 686 meles  
Belette, belotte, balotto 726  
Belier 631  
Beuf 68  
Beuffle 57  
Biche 121  
Bieure 44 fiber  
Blaireau, alias blaureau 33 meles  
Bouc 230  
Brebis 598  
Caion 661  
Cerf 111  
Chameau 92  
Chat 102  
Cheval 281  
Cheurevel chieure 230  
Cheureau 247  
Cheureul 115  
Chien 137  
Chiens augues  
Chien limier  
Coche 661  
Cochon 661  
Connin 101  
Dain vel daim 113  
Dromadere 97  
Elephant 192  
Eseurieu vel eschureau 656  
Foina vel fovina 495 726  
Furon, furet, vel fuson fuset  
Grisart 33  
Herisson 278  
Herminne 726  
Leopard vel Lyopard 575  
Lerot 545  
Leure Sabaudis lutra 572  
Loir 521  
Loup 734  
Loup ceruier 388  
Loup chat 488 Vide in Additionibus & castig. super eadem pagina.  
Loutre 572  
Lieure 264  
Licorne 712  
Lion 456  
Lyron vel rat liron 521  
Margotus 521  
Marmot 6  
Martre 495  
Martes soublines 755  
Mouton 638  
Mulet, mulus, foem, mule 556  
Mullot 542  
Musc 551  
Cheureul du musc 551  
Muserain, vel muzeraigne mus araneus 534  
Muset, vel musette, idem Sabaudis 534  
Ours 36  
Porc chastre 661  
Porc sanglier 694  
Porc espic 588  
Porceau 661  
Porcelet 661  
Poutois vel poytois 219  
Pouttet 219  
Ran 631  
Rangiar vel ranglier 591  
Rat. 519  
Rat d'eau 520  
Rat liron vel rat veul 521  
Regnard  
Sagoni 18  
Sanglier 694  
Sery Burgundis mus araneus 534  
Sing 2  
Souris 503  
Tasson, taisson, taxion tesson 33  
Taulpe 498  
Tiger 706  
Toreau 61  
Truye 661  
Vache 68  
Veau 88  
Verrat 661  
Celtica vetus lingua cercepithecos vocabat Abranas'   

GERMAN.  
AEkermauss 520  
Aeber 663  
Off 2  
Auweroches 50  
Baboon 10  
Bar oder beer 36  
Barg 661  
Biber 44  
Bilchmuss 532  
Bisemthier 551  
Bock 230  
Bogner 638  
Boll 60  
Baummarder 495  
Baumruter 107  
Bracken 150  
Brandhirsch 118  
Bussel 57 Wild gross buffel  
Buchmarder 495  
Dam, damlin, damhirsch dannhirsch 113  
Dares 33  
Doruschwein 588  
Eichorn oder eyehoru 656  
Einhorn 712  
Elch, ellend 212  
Elg 212  
Erdmauss 542  
Esel 20  
Farl oder varle 661  
far oder varr 60  
Feech oder veech 532  
Feldmarder 495  
Feldmauss 542  
Fiechtmarder 495  
Fret oder frettel 216  
Frischling 638  
Fuchs 221  
Fuchsaff 19  
Furette 226  
Galtz 661  
Geiss 265. Indische geissen  
Gems 246  
Genithkatz 228  
Gize 247  
Grauwerck 532  
Greul 521  
Halemlin 726  
Hagen 60  
Hammel 638  
Hamster oder hamesterund 529  
Harnball 546  
Hass oder haas 264  
Haselmauss Gross haselmuss 545  
Heilwider 651  
Helfant 192  
Hermelin 726  
Hesshnnd 150  
Hyn 121  
Hind, hindkalb 121  
Hers, hers, hirsch 121  
Hodenwider 632  
Haupthar 36  
Hund 137  
Hundsigel 150  
Haussmarder 495  
jagbund 137  
Ybsch oder Ibschgeiss 445  
Igel 278  
Iltis 216  
Iseren verk 78  
Kalb 88  
Kame el oder kamelthier 92  
Katz 102 wild katz  
Kitzlein 247  
Knutscher 638  
Kornfarle 529  
Kunele, kunigle, kunlein 100  
Ku 68  
Kurshund Corsici canes  
Lamb 649  
Lassitz 546  
Lefrat 575  
Leidthund 137  
Leem oder lemmer murium genus in Norduegia vocatur 726  
Leppard 755  
Lew 457  
Liechtmarder 595  
Lochhundle 136  
Loose 661  
Luches oder lux 488  
Luckmus 541  
Marder oder martyr 495  
Wild martyr 495  
Meerk atz Kleine meerkatzen 9  
Meerschwyn 588  
Mistbellerle 541  
Moll oder molmuss 498 Flandrice Molmuss Hollandis.  
Moor 661  
Mulleresell 20  
Multhier, mulesel 556  
Mulwerff oder molwurf 498 Saxonice  
Mummelsher 60  
Murmelthier, murmentle 521  
Must 563  
Muker 534  
Nork 768  
Nulmuss oder nielmuss 542  
Oches 68  
Otter 572  
Pantherthier 575  
Pile 532  
Porcopick 588  
Pundten 532  
Ranichen 631  
Ratz 519  
Reh oder reech 115 capreolus. Et pro hinnulo cerui.  
Rell oder rellmuss 521  
Reen, rain, reyner, reinger, renschieron 591  
Rind 68  
Rossz 281  
Ruden 136  
Schaaff 598  
Schar oder scharmuss 542  
Schormuss 542  
Schrettele 13  
Schwyn, schwein 661  
Wild schwyn 694  
Schemmickel oder simme simia Flandris.  
Slaepratte 543 Flandricum.  
Spizmus 534 spanfarle 661  
Spurhund 136  
Stachelschwein 588  
Steinbock 445  
Steinmarder 495  
Stier 60  
Stossmus 542  
Suw, so, saw 661  
Sewigel 110  
Tachmarder 495  
Taches 33  
Taran 588  
Thanmarder 495  
Thierwolf 749  
Tigerthier 706  
Varr, far 66  
Varle, Farl, verf 66  
Vech, feeh 657  
Vilfra 261  
Visent oder wisent (alias voesent) 50 Grossevisent 721  
Vogelhund 136  
Vorstendhund 136  
Vos 22. Vulpes Flandrice  
Vroches 143  
Waldesel 50  
Wasserhund 154  
Wassermus 520  
Weeck 532  
Wider 631  
Wilprecht 121 cerua  
Windspiel 136 Turckischewind 136  
Wisele 726  
Wolff 734  
Wormlein 756  
Wucherstier, das mucher 60  
Zibeth fatz 756  
Zysel oder zeisel 532  
Zissmenss die grossen 534  
Zytku 88  
Zobel 755  
Zundmarder 595   

ILLIRIAN.  
Baboon 10  
Bauwol 570  
Beram 638  
Bobr 44  
Ceruiro 488  
Furioz 102  
Gaynus Brussis martes est 495  
Gednorozecz 712  
Gelen 121  
Guess 278  
Gezwecz 33  
jehjenij 121  
junecz 60  
Keret Polonicum 534  
Koczka 102  
Kolczawa 726  
Konijs 281  
Koza 230  
Kozel 230  
Koziel Polonicum 247  
Kozoroziecz 304  
Korytaski 246  
Kralik vel krolijk 110  
Krticze 498  
Kun 495  
Lanij 113  
Lanij (cerua) Polonicum 121  
Lasica Polonicum 546  
Lew 456  
Lewhart 755  
Lisska 221  
Loni Bohemicum 52  
Los 212  
Malox 278  
Mezeck 556  
Myss 505  
Morska koczka 6  
Nedwed Bohemices 36  
Niemegkamyss 546  
Opicze 2  
Osel 20  
Otzijscax 248  
Owcze 598  
Pes vel pas 137  
Pizmo 551  
Powod Polonicum 712  
Porcospino 588  
Prase 661  
Rys 488  
Rossomak animal apud Lituanos' & Moscovitas 261  
Sarna 521  
Sczurek Polonicum 521  
Sczurcz 504  
Sysel Bohemices 529  
Skop 651  
Slon 192  
Sniatky Mosconiticum 108  
Sobol vel Sobol 756  
Srna 115  
Swinie 261  
Tchorz 219  
Tur vel thuro Polonicum 55  
Tzwijerzatko 369  
Vijdra Polonicum 767  
Vislij canes robustissimi Polonis 136  
Vuelblud 92  
Weprz 55  
Wewer Polonicum 734  
Wewerka vel wijewijerka 657  
Vuydra 572  
Wlka 734  
Wool 60, 68  
Zagicz 264  
Zubr vel zubro 50   
FINIS.