HISTORY OF SERPENTS. OR, The second Book of living Creatures: Wherein is contained their Divine, Natural, and Moral descriptions, with their lively Figures, Names, Conditions, Kinds and Natures of all venomous Beasts: with their several Poisons and Antidotes; their deep hatred to Mankind, and the wonderful work of GOD in their Creation, and Destruction.  
Necessary and profitable to all sorts of Men: Collected out of divine Scriptures, Fathers, Philosophers, Physicians, and Poets: amplified with sundry accidental Histories, hieroglyphics, Epigrams, Emblems, and Enigmatical observations. By EDWARD TOPSELL.  
The Boas  
LONDON Printed by William Jaggard, 1608.   

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.  
RIght worthy DEANE, if it be true that the Heathen man said, Otium sine literis mors, & vivi hominis sepultura, I think there is nothing more commendable than the study of those Letters and that point of Learning, which GOD himself hath wrote, not only by the great Spirit of the Prophets, but also by his own hand, without Scribe or other instrument, (the Creation and several dispositions of living creatures:) wherein with the greatest and noblest Characters that ever were, he hath engraven the highest wisdom of all Majesty. And to say the truth, no knowledge of political States, no Science Geographical of the round World's Orb, no speculation Astronomical of the heavens lights or motions, nor Art of speech, reason or works, is comparable to this Learning, but a man destitute hereof, is dead and buried in a living grave, stinking before God and Angels. Wherefore this being my opinion, and I trust the sincerity of my judgement touching Gods living works, it may serve for a reason for the undertaking of these labours; because as Xenophon writeth upon another case, Eke toon ponoon malaka gignetai, out of these pains are begotten many pleasures.  
But whereas some think that there is knowledge enough of those creatures by their outsides, & the noise of their names, is a complete Lecture for human understanding, I would but refer them to Philo judaeus, writing in his Questions upon Genesis in this manner; Sicut caeci tractant tantum ipsam corporis spissitudinem tactu, non decus colorum, non formas, non figuras, non aliud quicquam eximiae qualitatis testimonium praebens: Sic minus docti, & inertis animae oculi, nihil in historijs intrinsecus cernere possunt. Wherefore, seeing that blind men cannot be comforted so much by their groping feeling, as other which enjoy the commodity of all their senses, no man shall justly blame the Printers and my labour, if we set forth God's works five times more plainly, pleasantly, and largely, then ever before they were in any language of Christendom.  
I have therefore now adventured to put abroad into the World, the second Book of Living-creatures, which entreateth of Serpents, and all venomous Worms of the Earth and Waters; which for their Maker had the Son of GOD as well as men, for their antiquity, were from the beginning before men; for their wit and disposition in nature, come nearest to men; for their seat and habitation, dwell in one and the same Element with men; for their spirits & inclination, are most unreconcilable enemies to men; and for their use and commodity, very beneficial to men: Therefore their knowledge is from God, their continuance from Heaven, their nature's worth our study, & the fruit serviceable to mankind. 
Aequè pauperibus prodest, locupletibus aequè.  
Aequè neglectum pueris, senibusque nocebit.   
I could therefore arrogate to myself that Virgilian praise, Pandere res alta terra & caligine tectas: but I will not, for if I have deserved well, let another man's mouth speak it, and if the present envious world will not, posterity I know will glorify God for me. For my conscience being free from the rust of vaine-bragging, I dare be bold to pray with Nehemiah, Recordare mei Domine in bonitate, secundum omnia quae feci huic, populo: And therefore, if I be not buried till I be naturally dead, I will never die in idleness, nor carry about my body, to contain a living man's Sepulture.  
Although (I trust) it shall appear to you R: W: that there is store and variety of matter comprised in this thin Volume of Serpents, insomuch as it is needless for me (if not impossible) to say much more, yet pardon me (according to your accustomed clemency) if I range a little in this point of Divinity, which is the cognizance I wear, and the rob wherewithal it hath pleased my Saviour jesus Christ to cloth me, that I should be the man and the mean, (although the meanest of a thousand now alive) to declare & publish to this present, and all succeeding ages of our Countrymen, the secrets which God hath registered in the indelible natures of living creatures.  
I have oftentimes admired the frequent mention of Serpents, which you know (better than myself) is more than once remembered by GOD in Holy-writ: but especially there are three memorable things concerning Serpents recorded; First, a History, the second; a Figure, the third; an Allegory. The History, is the seduction of our first Mother by a Serpent. Whereof Authors write diversly, inquiring whether it were a true Serpent, or a false created Serpent, or the Devil, (which our Saviour termeth a Serpent in trope,) were also so called by Moses: but the answer is made, that it was a true Serpent, and that (as Peter Lombard writeth) he was only permitted by GOD to take the Serpent's body to do that thing, his words Lib: 2. Sent: dist: 21. Cap.: 2. are these; Serpentem autem animal ex omnibus delegit, tum quia rationali creaturae omnis irrationalis subiecta erat: tum quia per solum serpentem id facere à Deo permissus est diabolus, non autem per columbae formane, quòd fortasse maluisset, ut melius fraudem subesse in satanae verbis, Homo ex eo subolfaceret, quòd Serpens loquebatur. Et clarius ipsius tentatoris, id est, diaboli natura, per colubru● illum tortuosis anfractibus mobilem, ac proinde magis operi isti congruum, significaretur. Which opinion (as you know very well) was before him given by S. Austen, Lib: De Ciuit: Dei, 14: & cap. 11.  
josephus writeth, that before that time, the Serpent was very familiar with man, and that the devil chose him for that purpose, by false friendship to deceive him, wherefore God in the judgement after the fall committed, took away from him his legs, & maketh him creep upon the earth. But seeing there is no such thing reported in Genesis, especially that the Serpent lost any members, I will not aver that for truth: but rather add unto Peter Lombard, that the Serpent's subtlety, above all the residue of creatures, was the cause that the devil entered into him. whereunto Epiphanius in his Treatise against the Ophitae, agreeth. But in this action, the Serpent was but the devils trunk, neither served it for any other purpose but to cover him; so as the words which were spoken, were the words of the devil, and that S. Austen De Gen: ad lit: writeth, Serpentem, dum cum eva loqueretur, neque intellexisse quid diceret, neque rationalem animam habuisse. But as he speaketh by fanatical men, so did he out of the Serpent. And yet GOD (because he was the devils instrument) hath taken from him his voice, leaving him only hyssing; and instead of those smooth words wherewithal the woman was beguiled, he hath given him poison under his tongue, to which the Scripture alludeth, Psalm. 140. 3. Rom. 3. 13. as josephus also affirmeth, Lib: 1. cap. 3. Antiq. And for this cause also was it punished to grovel and creep upon the earth, and to suffer the enmity of man. For according to the Lords saying, that hath no power but to bite our heels, & lower parts, and we on the otherside, make all force to bruise his head. I shall not need to allegorize this story, it is better known to you then to myself, and I list not write those things which are impertinent to the matter. And therefore thus much shall suffice for this first record of the Serpent in holy Scripture, and so I will proceed to the second.  
Another memory of the Serpent is, the type of Christ jesus, represented in the Brazen Serpent, erected at the Lords own commandment, for the curing of the Burning-serpents poison in the Wilderness. Many such statues of Serpents I have remembered in the discourse following, differing only in the end and benefit. This working miraculously those things, because it represented Christ crucified, which those could not do, being but the inventions of man: yet of this Saint Austen maketh this elegant allusion to Christ, in john 3. Tract: 12. Magnum hoc Sacramentum & qui legerunt noverunt etc. This, saith he, is a great Sacrament, and they which have read it, know it. For what are the fiery-byting-Serpents, but sins arising out of the mortality of flesh? What is that same Serpent lifted up? but the death of our Lord upon the Cross. For because death came by the Serpent, death is figured in the form of a Serpent. The biting of the Serpent was deadly, the death of our Lord was lively. The Serpent is looked upon, that it might not be harmful, death is looked upon that it might be of no force. Sedcuius mors, mors vitae, si dici potest mors vitae, imò quia dici potest, mirabiliter dicitur. Shall not that be spoken which was to be done? Shall I be scrupulous to say that, which my Lord did not disdain to do? Was not Christ life? and yet he was on the Cross. Was he not life? and yet he died. Sed in morte Christi mors mortua est, quia vita mortua occidit mortem, plenitudo vitae occidit mortem, absorpta est mors in Christi corpore. But as they which did look upon the Brazen Serpent, did not perish although they were bitten; so they which by faith look upon Christ crucified, are saved from the peril of their sins: but with this difference betwixt the type and the person represented, that they were saved from a temporal death, and the faithful from an eternal. Thus far Saint Austen, and thus much of the Serpent in figure.  
The third and last mention of Serpent that I apprehend, is that allegorical precept, or instruction of our most blessed Saviour, where he exhorteth us to be wise as Serpents, to be innocent as Doves. Which words have often driven me into the serious consideration of the Serpent's nature: that so I might at one time or other, attain our saviours meaning, for surely I thought of them, as that Learned-man did of the jews, Hosts sunt in cordibus, suffragatores in libris: and because of Christ's reference, whatsoever the Serpents are in their nature and inclination to us, yet in their wisdom (as in a Book) they are our instructors and helpers. And certainly, seeing there are no virtues of that worth to a Christian life, as are innocency and Wisdom, I could never satisfy myself in their diquisition, how we should go to creatures so far different in nature, betwixt whom is no concord, and take out their several virtues, to marry them together in one human breast. Well I knew the worth of those virtues, and the necessity of their imitation, yet how to make use of them in a Christian life, was Hic labour, hoc opus.  
The Serpent in the earth, & the Dove in the air, doth it teach us that with wisdom we must dwell below on earth, and with inocency, as with the wings of a Dove, fly up into heaven above? Or that in our policy while we live, we may wind and turn in worldly affairs like a Serpent's path, but in heavenly, keep a strait and swift course, like as the Doves do in their flight? Or that we be ever armed to defend ourselves, as the Serpent is with poison, never unfurnished, and yet be without heart and courage, as is a Dove? Or that there were no man in nature so wise as Serpents, or so innocent as Doves? Surely these thoughts drove me to look upon the Fathers, the best Expositors of this Text, for my satisfaction; that at least, if I could never attain to the perfect science of Wisdom and innocency, yet I might show my loving endeavour unto both. They told me with one consent, that forasmuch as men desire wisdom without innocency, our Saviour to reprove that affection, teacheth to conjoin both together, for Prudentia sine simplicitate, malitia, simplicitas, sine prudentia stultitia: and therefore, Ne machinemur dolos, habeamus simplicitatem Columbae, et ne ab aliis supplantemur, astutiam Serpentis: to this effect you know they all write. But yet this did not satisfy me, for me thought there was yet a more eminent meaning, or deeper secret, like some new Mercurius, or Elixir vitae, contained in those words. Wherefore I sought further, and so I found, that Serpents defend their head, so must men their faith; that they cast their skin, so must men their sins; that they stop their ears against Enchanters, so must men their ears against the devils temptations; that they bite at men's lower parts or heels, so must we at the root of our unlawful desires; that for hatred of men they seek peace among thorns and briars, so must good men fly the society of those things which might endanger their souls; that they swim keeping their head out of the water, so ought men not to be drowned in pleasure; that they eat dust, according to the sentence of the Almighty, so must we be content with whatsoever estate God shall send us: and to conclude, saith S. Austen Solertiam habent in foetuum aeducatione, in latibulorum edification, in nutrimentorum acquisitione, in vulnerum medicatione, in nocivorum evitatione, in mutationis temporum prae cognition, & suorum comparium dilectione. These are high points of wisdom for men to imitate, and I know not what more can be added unto them, if they were general, except I should reckon the vicious affections of Serpents, which have far more disciples than their virtuous inclination.  
The Serpent's spirit is a lofty and high spirit, reaching not only after men, but also after the birds of the air, not being afraid of the Elephants. Herein many follow them, for 
Omnis cura viris uter esset Induperator.   
And it is true, as writeth Seneca, Animi hominum sunt ignei, & provide sursum tendunt. It was the poesy of Pompey, Semper ego cupio, praecellere, & esse supremus. And of Caesar, Malem in appido primus esse quam Romae secundus. Another vice in Serpents is their desire of revenge, for even to the loss of their lines, and when they are more than half dead, they kill other. Even so it is become a noble evil to shed blood, or at the least to disgrace and disable other to the point of death. S. Austen saith, that as a vessel is corrupted with the sharp Vinegar it containeth, so is the body and mind of man, by the wrathful revenge it taketh. The inhabitants of Dinantium, a Town of Burgundy, to despite their Duke Charles, for some injuries to them done, made his picture of wood, with all his Arms and Coats of honour upon it, and so brought the same to a Town of his called Bovinium, where they set it in a filthy stinking pool, full of Toads and Frogs, and other venomous beasts, and cried out to the Bovinians, Hic sedet magnus bufo Dux vester. To whom the Bovinians sent a man with dehorting persuasions, to remove their minds from that undutiful disloyalty of contempt and rebellion, which they showed against their Prince; but that messenger they instantly killed: afterwards they sent a little boy, with Letters to persuade them to make peace, sue for pardon, and to turn away the rage of war which the Duke was preparing against them; as soon as the little boy had delivered the Letters, they tore him in pieces like so many Wolves.  
Thus they took their revenge; and shortly after came the Duke with his royal Army, and razed down their City to the ground, killed and executed many of the inhabitants; the residue he cast by couples into the River Mosa, where they all perrished, men, women and chyldron, so that the third day after it was said, Hîc fuit Dinantium. The Duke himself, for this great revenge enforced by rebellion & murder, escaped not scotfree, but was the last of his race, and left the Duchy to another Family. Thus if in men there reign the wrath of Serpents, they must also look for the ruin of Serpents, and become like bruit beasts that perish.  
I omit to speak of their flattery, embracing while they sting; their treachery, lying in wait in the dust or grass to do harm; their venom wherewithal they are ever armed to spoil; their ingratitude, when they kill them that nourish them; their voracity, when they kill much more than they can eat; their hostility, whereby they bid battle to all living creatures; their contempt of the reverend visage of man, whereby they neither spare vicious nor virtuous; and their desire to live alone, destroying all other to multiply their own kind; like our English-Enclosers, who do herein follow the wisdom of the Serpent, but not the innocency of the Dove. Of all these and many more, if I did write to a man of mean knowledge, I would enlarge and apply in several examples, but to you R: W. it is as needless as to light a Candle at noon day.  
To conclude therefore, I only affect three things in the Serpent's wisdom, whereof two have been practised by the Church already, and the third remaineth now for us to imitate. First, in the beginnings of the Church, all the heresies did chiefly tend against the doctrine of the Trinity, or Unity, or Deity, or true humanity of our Saviour Christ: as you know the Simonians, Cerinthians, Arrians, and other detestable beasts did invent. Against them all the noble Christian Bishops and Fathers did oppose themselves, and defended their head, viz. jesus Christ, to be true GOD, and true man; and so at one time were wise as Serpents, and innocent as Doves, dying for his sake that died for them.  
Secondly, when by the corruption of time, and long current of many continued evils, the Church grew overworn with many superstitions, so as the face thereof was disfigured, and the pure wedding-garment which Christ put upon it, overgrown, and covered with the beggers-cloake of human inventions; then God made his instruments to follow the Serpent's wisdom, in passing thorough a narrow passage of persecution, death and fire; and so stripped off that overgrown skin, whereby the Prime decour, & comeliness of the Churches particoloured coat of fine Needlework, resembled in the Serpent, is again manifested. Thus far they proceeded. And thus we have seen the correspondence of figure to figure already performed.  
But the third and last thing, is that part of the Serpent's wisdom, whereby she forsaketh society of men, and Cities or places of pleasure, and dwelleth alone in the hedges, wilderness, or desolate Rocks. It was a true experimental saying of him that wrote, Extrema Religionis, vel in superstitionem, vel in profanitatem recidunt. Now we have overpassed Superstition, I am out of fear that the Church shall never-more have a thick skin: we have fallen into open profaneness, and contempt of one another, (if not of God,) which must be remedied by the Serpent's wisdom. And I think we must depart out of the ciu ill and worldly ways, and affairs of men, and betake ourselves to more private and secure habitations, where the open enemy can neither so soon find us, or wound us. I need not prosecute this matter, or at the least, if I should, I must exceed the limits of a Dedication, only this I say, that if the Church and Churchmen, could put on one mind and join together in this action, whereby men might be esteemed for their worth, and not for their wages, I know the people would hunt after us in devotion, where now they tread upon us in profaneness. For we being made poor, base and contemptible before their eyes (which are the living organs of grace,) they tread upon all the residue, even to the blood of the New-covenaunt: and therefore, once more I pray that the sons of Levy may speak one thing.  
I have now said my full, & here I present unto you my Second Treatise of living Creatures, having collected all that is written of this Argument, out of several Authors into one Volume and method: so that whatsoever Galen gave to Piso, Aristotle to Alexander, Oppianus to Antoninus, Bellonius to Cardinal Castillion, Fumanellus to the Senate of Verona, Cardan to Madrutius the Prince of Trent, Grinaeus to Collimitius, Gesner to Gravius, Caronnus to Sir Horatio Pallaut●ino, Maiolus to Heberus, or any other that ever writ of Serpents, or venomous Beasts, that do I here dedicated to you, as the everlasting pledge of my love, honour, and service unto you. Which I shall entreat you to entertain and accept while it may honour you, because it hath God's work for a subject, and refuse it not, when it shall any way eclipse or dazzle your light with Prince or people. And for myself, let me be bold to conclude with this my unfeigned protestation.  

Sum tuus, & sine fine tuus Decane Manebo,  
Cum socijs, quorum sine fell & candida nosti  
Pectora, sic in te sibi constatura deinceps.  
De te nil dubite, si tu tamen ambigis, istas  
En, desiderij pignus, pius aspice chartas.  
Edw: Topsell.    

To the Reader.  
GEntle and pious Reader, although it be needless for me to write any more of the publishing of this Treatise of Venomous beasts, yet for your better satisfaction and direction, briefly take this which followeth.  
After the publishing of the former book of four-footed Beasts, I understood of two things much misliked therein, wherein I also myself received a just offence. First, the manifold escapes in the press, which turned and sometimes overturned the sense in many places, (especially in the Latin:) which fault as it may in part concern me, so yet it toucheth another more deeply, yet are both of us excusable: He, in wanting the true knowledge of the Latin tongue; and I, because of my employment in my pastoral charge, and both of us together, because we were not so thoroughly estated, as to maintain a sufficient Scholar to attend only upon the press. Wherefore, in this second Book, we have removed away that blot, and used a more accurate diligence, and I trust there is no escape committed perverting the sense, and not very many altering the letters.  
The second exception taken against the former Treatise, was the not englishing or translating of the Latin verses, which thing I purposed to have done if I had not been overhastened in the business; for it had been to the work an ornament, and to the History a more ample declaration: This fault I have now amended in the setting forth of this second Book of Living Creatures. Al therefore that can be said for your direction, I could wish the History more complete for the manifestation of the most blessed Trinities glory, whose works are here declared; and for the better revelation of the several natures of every Serpent. I may fail in the expressing of some particular, yet I suppose that I have omitted no one thing in their Narration, which might be warranted by good authority or experience. And therefore, although I cannot say that I have said all that can be written of these living Creatures, yet I dare say I have wrote more than ever was before me written in any language.  
Now therefore Ask the Creatures (after God,) and they will tell you: For, saith S. Austen, Interrogatio creaturarum profunda est consideratio ipsarum: responsio earum, attesta ipsarum de Deo, quoniam omnia clamant, Deus nos fecit. The askeing of the Creatures is a deep and profound consideration of their several natures: their answer is, their attestation or testimony of God, because all of them cry out The Lord hath made us. Wherefore, seeing it is most true, incognita non desiderantur, things unknown are not desired, to the intent that all true English Christians may hereafter more affectionately long after and desire, both the mystical vision of God in this world, and also his perfect sight in the world to come, I have (for my part) out of that weak ability wherewith I am endued, made known unto them in their own mother tongue, the wonderful works of God; for the admiring of God's praise in the Creatures, standeth not in a confused ignorance not knowing the beginnings and reason of every thing, but rather in a curious and artificial investigation of their greatest secrets.  
Therefore, let all living men consider every part of divine wisdom in all his works; for if it be high, he thereby terrifieth the proud; by the truth he feedeth the great ones; by his affability he nourisheth the little ones, and so I will conclude my preface, with the words of the three Children: O all ye works of the Lord, praise him and magnify him for ever.  
EDWARD TOPSELL.   

A Table of the several Serpents, as they are rehearsed and described in this Treatise following.  

A  
ADder. 50  
Ammodyte. 53  
Arge, Argolae. 54  
Asp. 54   

B  
Bee. 64  
Bee-Drone. 78  
Bee-waspe. 83  
Bee-Hornet. 92  
Boas. 111   

C  
Cantarides. 96  
Cankers. 102  
Caterpillars. 102  
chameleon. 113  
Cockatrice. 119  
Cordyll. 126  
Crocadill. 126  
Crocodile of Egypt. 140  
Crocodile of Bresilia. 141  
Crocodile of the earth, called a Scinke. 141   

D  
Dart. 145  
Dipsas. 147  
Doublehead. 151  
Dragon. 153  
Dragon winged. 158  
Dryine. 174   

E  
Elephants. 176  
Elops, Elopis. 176   

F  
Frogs. 176  
Green Frog. 185  
Crooked Frog, or Paddock 186  
Toads. 187   

G  
green serpent. 194   

H  
Haemorrhe. 193  
Horned serpent. 198  
Hydra. 201  
Hyaena. 200   

I  
Innocent Serpents. 203   

L  
Lizard. 203  
Lizard green. 209  
Locust, vide Caterpillar.   

M  
Molure. 203  
mylet or Cencryne. 211  
Myagrus. 203   

N  
Newt, or Water Lyzard. 212   

P  
Pagerina. 203  
Pareas. 203  
Palmerworm vide caterpillar.  
Pelias. 214  
Porphyre. 214  
Prester. 214  
Python vide Dragon.   

R  
Red Serpent. 216   

S  
Salamander. 217  
Scorpion. 222  
Scytall. 232  
Sea-serpents. 233  
Seps or Sepedon. 236  
Slowworm. 293  
Snake. 240  
Spiders. 246, 259  
Stellion. 276   

T  
tire. 280  
Torteyse. 281, 285, 287   

V  
Viper. 290   

W  
Worms. 306    
A General Treatise of Serpents, DIVINE, MORAL, AND NATURAL.  

Of the Creation and first beginning of SERPENTS.  
THere is no Man that can justly take exception that this History of Serpents beginneth at their Creation: for seeing our purpose is, to set forth the works of GOD, by which as by a clear glass, he endeavoureth to disperse and distribute the knowledge of his Majesty, Omnipotency, Wisdom and Goodness, to the whole race of Mankind, it seemeth most proper that the first stone of this building, laid in the foundation be fetched from the Creation: and the rather, because some Naturalists (especially amongst the ancient Heathen) have taken the Original of these venomous Beasts, to be of the earth, without all respect of Divine and Primary Creation. And hereunto some Heretics, as the Manichees and Marciontes, have 
Augustine, Epiphan.  also subscribed, though not directly, for they account the Creation of these venomous & all hurtful beasts an unworthy work for the good GOD, because they could never see any good use of such creatures in the World.  
Yet we know the blessed Trinity created the whole frame of this visible World by it 
Zanchius.  self; and for good, reasonable, and necessary causes, framed both the beneficial & hurtful Creatures, either for a Physical or metaphysical end. Therefore it is most certain, that if we consider the outward parts of these Creatures endued with life, no man nor nature could begin and make them, but the first Essence or fountain of life: and if we can be brought, to acknowledge a difference betwixt our shallow capacity, and the deep wisdom of God, it may necessarily follow by an unavoidable sequel, that their uses & ends were good, although in the barrenness of our understanding, we cannot conceive or learn them. But I purpose not to follow these things Philosophically by arguments, but rather Divinely by evident demonstration of the things themselves. And first of all, it, appear, Gen. 1, 24. that God brought forth out of the earth all creeping things after their kind: And lest that any man should doubt, that under the general name of creeping things, Serpents and other Venomous beasts, were not intelligibly enough expressed, it is added Cap. 3, 1. That the Serpent was more subtle than all the Beasts of the field which God had made. The Prophet David also, Psal. 148, 7. among other things which are exhorted by the Prophet to praise their Creator, there are named Dragons, which are the greatest kind of Serpents. Unto this also alluded S. james, cap. 3, 7. saying: That the whole nature of Beasts, and of Birds, of creeping things of the sea is tamed by the nature of man: for Man, which is next unto God, hath authority and power, to rule over all his works, and therefore over Serpents.  
And herein it is fit to show, what wonders men have wrought upon Serpents, taming and destroying them rather like Worms and Beasts, no ways enemies to mankind, but friendly, and endued with sociable respect, or else as weaklings commanded by a superior power. Such an one was Atyr a notable enchanter, who by touching any Serpent 
Textor.  brought it into a deadly sleep; according to these verses.  

Nec non serpents dire exarmare veneno,  
Doctus Atyr: tactuque graves sepire chelydros:   
In English thus;  

The cunning Atyr, serpents fierce, of poison did disarm,  
And Water-snakes to deadly sleep, by touching he did charm.   
Aluisius Cadamustus, in his description of the new World, telleth an excellent history of a Lygurian young man, being among the Negroes travailing in Africa, whereby he endeavoureth to prove, how ordinary and familiar it is to them, to take and charm Serpents, according to the verse of the Poet;  

Frigidus in prat is cantando rumpiter anguis.   
that is,  

The cold-earth-snake in Meadows green,  
By singing, broke in pieces may be seen.   
The young man being in Africa among the Negroes, and lodged in the house of a Nephew to the Prince of Budoniell, when he was taking himself to his rest, suddenly awaked, by hearing the unwonted noise of the hissing of innumerable sorts of Serpents; whereat while he wondered, and being in some terror, he heard his Host (the Prince's Nephew) to make himself ready to go out of the doors, (for he had called up his servants to saddle his Camels:) the young man demanded of him the cause, why he would go out of doors now so late in the dark night? to whom he answered, I am to go a little way, but I will return again very speedily: and so he went, and with a charm quieted the Serpents, and drove them all away, returning again with greater speed than the Lygurian young man his guest expected. And when he had returned, he asked his guest if he did not hear the immoderate hyssing of the Serpents? and he answered, that he had heard them to his great terror: Then the Prince's Nephew (who was called Bisboror) replied, saying; they were Serpents which had beset the house, and would have destroyed all their cattle and Herds, except he had gone forth to drive them away by a Charm, which was very common and ordinary in those parts, wherein were abundance of very hurtful Serpents.  
The Lygurian young man, hearing him say so, marveled above measure, and said, that this thing was so rare and miraculous, that scarcely Christians would believe it. The Negro thought it as strange that the young man should be ignorant hereof, and therefore told him, that their Prince could work more strange things by a Charm which he had, and that this and such like, were small, vulgar, and not to be accounted miraculous. For when he is to use any strong poison upon present necessity, to put any man to death, he putteth some venom upon a sword, or other piece of Armour, and then making a large round circle, by his Charm compelleth many Serpents to come within that circle, he himself standing amongst them, and observing the most venomous of them all so assembled, which he thinketh to contain the strongest poison, killeth him, and causeth the residue to depart away presently; then out of the dead Serpent he taketh the poison, and mixeth it with the seed of a certain vulgar Tree, and therewithal anointeth his dart, arrow, or swords point, whereby is caused present death, if it give the body of a man but a very small wound, even to the breaking of the skin, or drawing of the blood. And the said Negro did earnestly persuade the young man to see an experiment hereof, promising him to show all as he had related, but the Lygurian being more willing to hear such things told, then bold to attempt the trial, told him, that he was not willing to see any such experiment. And by this it appeareth, that all the Negroes are addicted to Incantations, which never have any approbation from GOD, except against Serpents, which I cannot very easily be brought to believe.  
I have heard a Gentleman of singular learning, & once my Worshipful good friend, and daily encourager unto all good labours, report divers times very credibly, upon his 
Ma: Will: Morley of Glind in Sussex.  own knowledge and eyesight, that being at Padua in Italy, he saw a certain Quacksalver, or Mountebacke upon a stage, pull a Viper out of a box, and suffered the said Viper to bite his flesh, to the great admiration of all the beholders, receiving thereby no danger at all. Afterward he put off his doublet and shirt, and showed upon his right arm a very great unwonted blue vein, standing beyond the common course of nature; and he said, that he was of the lineage of Saint Paul, & so were all other that had such veins, and that therefore (by special virtue to that Family given from above) no Viper nor Serpent could ever annoy or poison them: but withal, the fellow drank a certain compound water, or antidote, for fear of the worst, and so at one time vented both his superstitious hypocrisy, and also much of his Antidote to his great advantage.  
But I have since that time also read, in Matthiolus his Commentaries upon the sixth Book of Dioscorides, that there were wont to be many such jugglers in Italy, carrying in their bosoms living Serpents, of whose fraudulent Impostures he speaketh in this sort. They take Serpents in the Winter time, when they grow dead and stiff through cold, and yet for their better defence against their venomous biting, they defend themselves by a certain experimental unguent, known to be practised in this sport, made of the Oil pressed out of wild Radish, the roots of Dragonwort, the juice of Daffodil, the brain of a Hare, the leaves of Sabine, sprigs of Bay, & some other few things thereunto added. As soon as they have taken them, they instantly all to spette upon their heads, for by reason of a secret antipathy in Nature, they grow very dull thereby, and lay aside the force and rage of venom; for the spittle of a Man, is of a clean contrary operation to their poison. And when afterward they make ostentation hereof in the Market, or public Stage, they suffer them to bite their own flesh: but first of all, they offer them a piece of hard flesh, whereupon they bite to cleanse their teeth from all spawn and spume of venom, or else sometime pull forth the little bags of poison, which inhaere in their chaps, and under their tongues, so as they are never more replete or filled again: And by this deceit they deceive the world where ever they come, giving forth that they are of the lineage of Saint Paul, who cast a Viper off from his hands, as we read in the holy Scripture.  
It was an invention of ancient time among the wise Magicians, to make a pipe of the skins of Cat's legs, and therewithal to drive away Serpents; by which it appeareth, that the sovereignty of Man over Serpents, was given by GOD at the beginning, and was not lost, but continued after the fall of man, (although the hand that should rule be much weaker) and practised by the most barbarous of the world, necessity of defence forcing a violence and hatred, betwixt the Serpent, and the Woman's seed. For this cause we read of the seven daughters of Atlas, whereof one was called Hyas, whose daily exercise was hunting of venomous Beasts, and from her the Hyadeses had their denomination. And for a conclusion of this Argument, I will add this one story more out of Aelianus. When Thonis the King of Egypt had received of Menelaus, Helen to be safely kept, whiles he travailed through Aethiopia, it happened that the King fell in love with her beauty, and oftentimes endeavoured by violence to ravish her; then, it is also said, that Helen to turn away the Kings unlawful lust, opened all the matter to Polydamna the wife of Thonis, who instantly fearing her own estate, lest that in time to come, fair Helen should deprive her of her husband's love, banished her into the Island of Pharus, which was full of all manner of Serpents, and yet taking pity on her for her simplicity, gave her a certain herb, whereby she drove away all Serpents. For (it is said) when the Serpents and venomous beasts do but smell the same herb, they instantly hide their heads in the earth. Helen coming into that Island planted the same there, and was therefore called by the inhabitants, after her own Name Helenium, which the skilful Herborists at this day affirm to grow in Pharus.  
Unto this discourse of the taming of Serpents, I may add yet more strange things, if any thing be strange in the nature of this World. And those are some histories of the familiarity of Men, Women and Serpents. Alexander was thought to be begotten of a Serpent, for it is said, that one a time there was found a great Serpent upon his Mother 
Plutarch.  Olympia as she was sleeping; and some say (for the honour both of the Mother and the Son, that this Serpent was jupiter, turned into the likeness of a Serpent, as we read he changed himself into many other shapes. And the like story unto this, is alleged of Scipio Affricanus his mother, who long time remained barren without the fruit of the 
Ca: Opius Iul: Higinus  womb, insomuch as that P: Scipio her husband, utterly despaired of posterity. It happened one day, as she was in her bed, her husband being absent, there came a great Snake and lay beside her, even in the presence of the servants and family, who being mightily astonished 
Gellius.  thereat, cried out with loud voices for fear, whereat the woman awaked, and the Snake slide away invisibly. P: Scipio hearing this report at his return home, went to the Wizards to understand the secret or signification of this prodigy: who making a sacrifice, gave answer that it betokened prolification, or birth of children, and thereupon followed the birth of Scipio Affricanus.  
We read also in Plutarch of certain Serpents, lovers of young Virgins, who after they were taken and ensnared, showed all manner of lustful, vicious, & amorous gestures 
Pierius.  of uncleaneness and carnality; and by name, there was one that was in love with one Aetolia a Virgin, who did accustom to come unto her in the night time, sliding gently all over her body never harming her, but as one glad of such acquaintance, tarried with her in that dalliance till the morning, and then would depart away of his own accord: the which thing being made manifest unto the Guardians and Tutors of the Virgin, they removed her unto another Town. The Serpent missing his Love, sought her up and down three or four days, and at last met her by chance, and then he saluted her not as he was wont, with fawning, and gentle sliding, but fiercely assaulted her with grim and austere countenance, flying to her hands, and binding them with the spire of his body 
Pierius.  fast to her sides, did softly with his tail beat upon her backer parts. Whereby was collected, some token of his chastisement unto her, who had wronged such a Lover with her wilful absence and disappointment.  
It is also reported by Aelianus, that Egemon in his verses, writeth of one Aleva a Thessalian, who feeding his Oxen in Thessaly, near the Fountain Haemonius, there fell in love with him a Serpent of exceeding bigness and quantity, and the same would come unto him, and softly lick his face and golden hair, without doing him any manner of hurt at all.  
These, and such like things, do evidently prove, that Serpents are not only involuntarilie tamed by Men, but also willingly keep quarter with them, yielding to the first ordinance of the Creator, that made them subjects & vassals to men. And thus much shall suffice to have spoken in this place, concerning the first creation of Serpents.   

Of the natural Generation of SERPENTS, and their several Originals.  
IT being thus cleared, that Serpents were at the beginning created by GOD, and are ruled by Men, it now followeth, that we should in the next place talk of the matter of their beginning, and the means of their continuance ever since their Creation.  
First therefore it is most plain in Genesis, that the Earth, (by the virtue of the Word of GOD) did produce all Creeping things, and among them Serpents: but since that time, they have engendered both naturally, and also prodigiously.  
As concerning their constitution, it is held to be most cold, above all other living Creatures; 
Pliny. Galen.  and therefore Pliny writeth, that they have neither heat, nor blood, nor sweat. Hereunto subscribeth Galen and Rasis; yet Avicen seemeth to affirm the contrary. Mercurial decideth this controversy, and proveth that Serpents are extremely cold, & their bodies outwardly moist. First, because those which are stung & poisoned by Serpents, are oppressed with an unnatural cold, which overcometh natural heat, and distendeth all their parts, vexing them intolerably. Secondly, there can be assigned no other reason why these Creatures hide themselves 4. months in the year, but only their natural cold, making them so tender, as they are altogether unfit to endure any external frigidity. Thirdly, if a Man take a Snake or a Serpent into his handling in the midst of Summer, & warmest part of the year, yet shall he perceive, that they are cold in a palpable manner being alive, which is not a quality compatible to any other creature. Fourthly, seeing that blood is the proper and native seat of all heat in natural living bodies, Serpents having a very small quantity of blood, must also have a smaller proportion of heat: and therefore it followeth avoidable, that the eminency of their temperament, is cold in the highest degree, above all other living Creatures. And that their bodies be outwardly moist, it appeareth (saith Isidorus) by this, that when they slide along upon the Earth, (which way soever they go) they leave behind them in their train or path a slimy humour.  
By this therefore it is confirmed, that they are of the Earth and of the Water, as afterward we shall show in the description of their kinds. But yet there are prodigious beginnings of Serpents, whereof some seem to be true, & other to be fabulous. The first sort 
Plutarch. Pierius. Textor.  are those which Pliny affirmeth to be engendered of the marrow in the backebone of a man, and that indifferently, out of the dead bodies of good & evil men. Yet some more modest, thinking it unreasonable, that the remnants of a good meek man, should beget or be turned into so barbarous, venomous, & cruel a nature; rather taking it for granted, that peace and quietness is the reward of such persons, attribute these beginnings or alterations to the bodies of wicked men, as a just deserved punishment of their former evils, that the reversion of their bodies should after death turn into Serpents, whom they resembled being alive in the venomous fraud of their spirits. Of this Ovid speaketh.  

Sunt quae cum clauso putrefacta est Spina sepulchro,  
Mutari credunt humanas angue medullas.   
Which may be thus englished;  

Some think the putrid backebone in the grave racked,  
Or marrow changed, the shape of Snakes to take.   
In Egypt, as Frogs and Mice are engendered by showers of rain, so also are Serpents: And Autcen saith, that the longest hairs of women are easily turned into Serpents. Nicander 
Macrobius Caelius Rho:  dreameth; that all venomous beasts are engendered of the blood of the Tytans or Giants. Acusilaus, of the blood of Typhon. Apollonius Rhodius of the drops of blood which do distill from Gorgon's. Virgilius saith, that dung being laid in a hollow place, subject to 
Pliny.  receive moisture, engendereth Serpents. Of the Gorgon's drops, Ovid writeth thus.  

Cumque super Lybicas victor penderet arenas,  
Gorgonei capitis guttae cecidere cruentae,  
Quas humus exceptas, varios animavit in angues,  
unde frequens illa est infestaque cerra colubris.   
Which may thus be Englished:  

And as he over-flew  
The Lybicke sands, the drops of blood that from the head did sew  
Of Gorgon being new cut off, upon the ground did fall,  
Which taking them, and as it were conceiving them withal,  
Engendered sundry Snakes and worms: by means whereof that Clime  
Did swarm with Serpents ever since, to this same present time.   
But most strange of all other, are the succeeding Narrations. For it is reported that when L. Scipio, and C. Norbanus were Consuls, that the mother of Clusius in Hetruria, brought forth a living Serpent in stead of a child, and the said Serpent by the command of the wizards was cast into a river, nevertheless it would not drown but swimmed against the stream. And Pliny saith, that at the beginning of the Marsycke war, there was a maydseruaunt that brought forth another Serpent. And Faustina 
Obsequent.  the Empress dreamt that she brought forth Serpents, when she was with child of Commodus and Antoninus, and one of these Serpents seemed more fierce than the other, which proved allegorically true: for afterward Commodus was so voluptuous and tyrannous, that he seemed like a Serpent to be borne for nothing, but for the destruction of mankind.  
In the year of the Lord 1551. there was a little Latin book printed at Vienna, wherein was contained this History following. In this Summer (saith the Book) about S. Margarites day, there happened most rare and admirable Accidents: for near a Village called Zichsa, by the River Theose in Hungaria, there were many Serpents & Lisards bred in the bodies of men, very like to such as are bred in the earth, whereupon they fell into exquisite torments: and there died of that calamity, about three thousand, & some of the bodies being laid against the Sun gaping, the Serpents came forth of their mouths, and suddenly entered into their bellies again. Amongst other, there was a certain Nobleman's daughter which died of that malady, and when she was dissected or ripped, there were found in her body two great Serpents. These things seem to be miraculous and above the order of Nature: yet credible, because in our experience in England, there have been Worms like Serpents found in the bodies of men, whereof some have been ejected the parties being alive, and other when as the parties were dead. But that these beginnings of Serpents being unnatural are Divine and sent from God as scourges, it may appear by another notable History, recorded in the aforenamed book, both in the same year, and in the same Country.  
There was (saith mine Author) found in a mow or rycke of corn, almost as many Snakes, Adders, and other Serpents, as there were sheaves, so as no one sheaf could be removed, but there presently appeared a heap of ugly and fierce Serpents. The countrymen determined to set fire upon the Barn, and so attempted to do, but in vain, for the straw would take no fire, although they laboured with all their wit and policy, to burn them up: At last, there appeared unto them at the top of the heap a huge great Serpent, which lifting up his head spoke with man's voice to the countrymen, saying: Cease to prosecute your devise, for you shall not be able to accomplish our burning, for we were not bred by Nature, neither came we hither of our own accord, but were sent by God to take vengeance on the sins of men. And thus much for the true and natural beginnings of Serpents.  
Now we read in holy Scripture, that the rod of Moses was turned into a Serpent by divine miracle, whereby he was assured of the power that God would give him to deliver his people Israel out of Egypt, which land abounding with Serpents, both natural bred in the earth, and moral, such are crafty and politic Princes and people: yet Moses should take them as he did his Serpent by the tail, and cause them to bend unto him like as it were a wand, or else some other little walking staff: and also that his power should be unresistible, because his Serpent devoured others. The Magicians or Sorcerers, (as jannes' & jambres) resisted him, and also turned their rods into Serpents. But Moses did it by true piety, they by diabolical delusions, as false Christians many times work miracles by outward signs of true piety, and therefore Moses rod overcame the Sorcerers Serpents, because the end of fraud and falsehood is, to be overcome by truth & piety.  
From this changing of rods into Serpents, came the several metamorphosing of sundry other things into Serpents also, as that tale of Orpheus head, after he was torn in pecces by the Thracian women; and the same thrown into a River, was taken up in Lemnos. The Poet describeth it thus;  

Hic ferus exposito peregrinis anguis arenis  
Os petit, & spar sos stillanti rore capillos  
Lambit, & hymniferos inhiat divellere vultus:  
Tandem Phoebus adest: morsusque inferre parantem  
Arcet, & in Lapidem rictus Serpentis apertos.  
Congelat, & patulos ut erant indurat hiatus.   
In English thus;  

No sooner on the foreign coast now cast aland they were,  
But that cruel natured Snake did strait upon them fly,  
And licking on his ruffled hair, the which was dropping dry,  
Did gape to tire upon those lips that had been wont to sing  
The heavenly hymns. But Phoebus strait preventing that same thing,  
Dispoints the Serpent of his bait, and turns him into stone,  
With gaping chaps. etc.   
So Isacius Tzetzes writeth, that when Tiresia found Serpents in carnal copulation in Cithaeron, he slew a female, who presently after death was turned into a Woman, than also he slew a male, who likewise being dead, was in the same place and manner turned into a man. When Cadmus was sent by his Father, to seek out his sister Europa that was ravished by jupiter, with strait charge not to return back again except he could find her, having spent much time in seeking her, to no purpose, because he could not find her, and not daring to go back again to his father; he was warned by the Oracle that he should go into Boeotia to build a City. Coming thither, he sent his companions to the Fountain of Mars that was in the Country to fetch water, where a great Serpent came and killed them; at the last, Cadmus not finding their return, went likewise to the same Fountain, where he found all his men slain, and the Serpent approaching to assail him, but he quickly killed it. Afterward he was admonished by Pallas, to strew the teeth of the same Serpent upon the ground, which he performed, and then out of those teeth (saith Ovid) arose a multitude of Armed-men, who instantly fell to fight one with the other, in such cruel and bloody manner, that at the last there were but five of them all left alive, which five (by the will of Pallas) were preserved to be the Fathers of the people of Thebes. And so Apollonius feigneth, that with the help of men bred of Serpent's teeth, came jason to obtain the Golden-Flecce.  
They feign also, that Achelous when he strove with Hercules about Deianira, turned himself into divers shapes, and last of all into a Serpent, or as some say; into a River. So likewise Cadmus' aforesaid, being overcome with the sight and sense of his own miseries, and the great calamities that befell to his Daughters & Nephews, forsook Thebes, and came into Illyrium, where it is said, that he earnestly desired of the Gods to be turned into a Serpent, because a Serpent was the first original of all his extremities. Antipater feigneth jupiter to be turned into a Serpent, and Medusa refusing the love of Neptune, is also feigned by Ovid to be turned into a Serpent, when he writeth;  

Hanc pelagi rector templo vitiasse Minerva,  
Dicitur, aversus est & castos Aegide vultus  
Nata iovis texit: neue hoc impune fuisset,  
Gorgoneum crinem turpes mutavit in Hydros.  
Nunc quoque ut attonitos formidine terreat hosts,  
Pectore in adverso, quos fecit sustinet angues.   
In English thus;  

It is reported how she should abused by Neptune be,  
In Pallas Church, from which fowl fact, Ioues daughter turned her eye:  
And lest it should unpunished be, she turned her seemly hair  
To loathsome Snakes, the which the more to put her foes in fear,  
Before her breast continually she in her hand doth bear.   
Pierius writeth, that the myrtle rod was not lawful to be brought into the Temple of Necates, and that a Vine branch was extended over the head of her sign: and whereas it was not lawful to name wine, they brought it into her Temple under the name of milk, and that therein continually lived harmless Serpents. The reason of all this was, because that her own father Faunus fell in love with her, whom she resisted with all modesty, although she were beaten with a myrtle rod, and made to drink Wine; but at last the beastly father was transformed into a serpent, and then he oppressing her with the spires of his winding body, ravished her against her mind. These and such like stories and Fables are extant about the beginnings of serpents; all which, the Reader may consider, to stir up his mind to the earnest and ardent meditation of that power that of stones can make men, of Rocks water, of water wine, and of small rods great serpents.  
Then thus having expressed the original of serpents in their creation, it followeth now to add the residue of this Chapter about their generation. It is a general rule 
Pliny. Aristotle  that all beasts wanting feet and have long bodies, perform their work of carnal copulation by a mutual embracing one of the other, as Lampreys and serpents: And it is certain, that two serpents in this action seem to be one body and two heads, for they are so indivisibly united and conjoined together, and the frame of their body is altogether unapt 
Aelianus.  for any other manner of copulation. When they are in this action they send forth a rank savour offensive to the sense of them that do perceive it: And although like unto many Fishes, they want stones, yet have they two open passages wherein lieth their generative seed, and which being filled, procureth them to their venerial lust, the seed itself being like a milky humour; and when the female is under the male, she hath also her passages to receive the seed, as it were into the celles of her womb, and there it is framed into an egg, which she hideth in the earth an hundred in a cluster, about the quantity of a Birds egg, or a great bead, such as are used sometime by women.  
And this is general for all serpents except Vipers, who lay no eggs, but hatch in their wombs their young ones, as we shall show at large in their particular history. The serpent having laid her egg sitteth upon them to hatch them at several times, and in a year they are perfected into young ones. But concerning the supposed copulation of serpents and Lampreys, I will not meddle in this place, reserving that discourse to the historic of fishes, and now only it sufficeth in this place to name it, as a feigned invention, although saint Ambrose and other ancient Writers have believed the same, yet Athaeneus, and of late days P. iovius, have learnedly and sufficiently declared by unanswearable arguments the clean contrary. The serpents love their eggs most tenderly, and do every one of them know their own, even among confused heaps of the multitude, and no less is their love to their young ones, whom for their safeguard, sometime they receive into their mouths and suffer them to run into their bellies: And thus much for the generation of serpents.   

Of the Names of Serpents, and their several parts or Anatomy.  
BY Serpents we understand in this discourse all venomous Beasts, whether creeping without legs, as Adders and Snakes, or with legs, as Crocodiles and Lizards, or more nearly compacted bodies, as Toads, Spiders and Bees; following herein the warrant of the best ancient Latinists, as namely Cornelius Celsus, Pliny & Apuleius do call Lice Serpents, in that their relation of the death of Pherecydes the Sirian, who was the Praeceptor of Pythagoras, of whom it is said, Serpentibus perijsse, to have perrished by Serpents, when on the contrary it is manifested he was killed by Lice. Aristotle and Galen define a Serpent to be animal sanguineum pedibus orbatum & oviparum, that is, a bloody Beast without fear, yet laying eggs; and so properly is a Serpent to be understood.  
The hebrews call a Serpent Nachasch. Darcon and Cheveia by the Chaldees: so also Thaninim & Schephiphon, by the Hebrews, as Rabbi Solomon, Munster & Pagnine write. The Grecians, Ophidi and Ophis, although this word do also signify a Viper in particular, even as the Latin, Serpens, or serpula do, sometime a Snake, and sometime an Adder. The Arabians Hay and Hadaie, for all manner of serpents. And Testuh or Tenstu, or Agestim for serpents of the wood; likewise Apartias & Atussi. The Germans Ein schlang: which word seemeth to be derived from Anguis by an usual figure, and after the Germane fashion, proposing Sch. The French call it un serpent, the Italians Serpe & serpent: and Massarius saith, that Scorzo and Scorzone, are general words for all manner of Serpents in Italy, which strike with their teeth. The Spaniards call them Sierpe. The Grecians call the young ones in the Dams belly, Embrua: and the Latins Catuli. And thus much for their Names in general, which in holy Scripture is englished a Creeping thing.  
Now it followeth, that I should set down a particular description of all the outward parts of Serpents; and first of all, their colour is for the most part like the place of their habitation or abode, I mean like the Earth, wherein they live; and therefore I have seen some black, living in dung, some yellow, living in sandy rocks, & some of other colour, as green, living in trees and fields; but generally, they have spots on their sides and belly, like the scales of fish, which are both white, black, green, yellow, brown, & of other colours also, of which Ovid writeth:  

— Longo caput extulit antro,  
Caeruleus serpens horrendaque sibila misit.   
that is;  

The greenish Serpent extolled her head from den so steep,  
And fearful hissing did send forth from throat so deep.   
The frame of their bodies doth not much vary in any, except in the feet & length, so that with a reservation of them, we may express their universal Anatomy in one view: for almost all of them are of the same proportion that is seen in Lyzards, if the feet be excepted, and they made to have longer bodies. For they are enclosed in a kind of shell or crusty skin, having their upper parts on their back, and the neither parts on the belly like a Lizard; but they want stones, & have such manner of places for copulation as fishes have, their place of conception being long and cloven. All their bowels, by reason of the length and narrowness of their bodies, are also long and narrow, and hard to be discerned, because of the dissimilitude of their figures and shapes. Their artery is long, & their throat longer than that: the ground or root of the artery is near the mouth, so as a man would judge it to be under the tongue, so as it seemeth to hang out above the tongue, especially when the tongue is contracted, and drawn backward. The head long like a Fishes, and flat; never much bigger than the body, except in monstrous and great shaped Serpents, as the Boas. Yea, Aristotle maketh mention of a Serpent that had 2. heads, and Arnoldus, of a Serpent in the Piraeney Mountains, slain by a soldier, that had three heads, in whose belly were found two sons of the said soldier devoured by him, and the backbone thereof was as great as a man's skull, or a Rams head. And such an one we read in our English story was found in England, in the year 1349. And the 23 year of Edward the third, there was a serpent found in Oxfordshire, near Chippingnorton, that 
Holinshed.  had two heads and faces like women, one being shaped after the new attire of that time, and another after the manner of the old attire, and it had great wings, after the manner of a Bat.  
The Tongue of a Serpent is peculiar, for besides the length & narrowness thereof, it is also cloven at the tip, being divided as it were with very little or small nails points. It is also thin, long, and black of colour, voluble; neither is there any beast that moveth the tongue so speedily: wherefore some have thought, that a Serpent hath three tongues, but in vain, as Isidorus showeth, for they deceive by the nimbleness thereof. Their ventricle is large, like their maw, and like unto a dogs, also thin, and uniform at the end. The Hart is very small, and cleaveth to the end of their artery, but yet it is long, & showeth like the reins of a Man: wherefore sometimes it may be seen to bend the tip or lap thereof to the breast ward. After this followeth the Lights, but far separate from it, being simple, full of fibres, and open holes like pipes, and very long: The Liver long and simple; the Melt small and round as in Lizards. The Gall is for the most part as in fishes, but in Water-snakes it is joined to the Liver: in other Serpents to the stomach or maw. All their teeth stand out of their mouth, and they have thirty ribs, even as there were among the hebrews and Egyptians thirty days to every month.  
Aristotle saith, that as their eyes be small, so also they have the same good hap that befalleth young Swallows, for if by chance they scratch or rend out their eyes, than it is said they have other grow up naturally in their places: In like manner their tails being cut off, grow again. And generally, Serpents have their heart in the throat, the gall in the belly or stomach, and their stones near their tail: Their eggs are long and soft, & in their teeth they carry poison of defence and annoyance, for which cause they desire above all other things to save their heads. Their sight is but dull and dim, and they can hardly look 
Aelianus. Isidorus.  atone side, or backward, because their eyes are placed in their temples, and not in their forehead, and therefore they hear better than they see. They have eyelids, for generally no creatures have eyelids, except those which have hair in the other parts of their bodies; four-footed Beasts in the upper cheek, Fowls in the neither, or Lyzards which have eggs, or Serpents which have soft backs. They have also certain passages of breathing in their nostrils, but yet they are not so plain that they can be termed nostrils, but breathing places. Their ears are like to finny Fishes, namely small passages, or hollow places in the backer parts of their head, by which they hear.  
Their teeth are like saws, or the teeth of Combs joined one within the other, that so they might not be worn out by grinding or grating together; and yet they bend inward, to the end that they may the better hold their meat in their mouths, being without all other external help for that purpose; for even those Serpents which have feet, yet can they not apply them to their chaps. In the upper chap they have two longer than all the residue, on either side one, bored through with a little hole like the sting of a Scorpion, by which they utter their poison. Yet there be some good Authors that affirm, that this poison is nothing else but their gall, which is forced to the mouth by certain veins under the ridge or backebone. Some again say, that they have but one long tooth, & that a crooked one, which turneth upward by often biting, which sometime falleth off, and then groweth again, of which kind those are, which men carry up and down tame in their bosoms.  
Although they be great raveners, yet is their throat but long and narrow, for help whereof when they have gotten a booty, they erect themselves upon their tails, and swallow down their meat the more easily. They cannot be said properly to have any neck, yet something they have, which in proportion answereth that part. They have tails like all other creatures, except Men and Apes, and some say that their poison is contained in their tails, & is from thence conveyed into little bladders in their mouths, therefore the mountebanks or jugglers, break that bladder, that they may keep them without poison, but within the space of twenty four hours, they are recollected, and grow anew again.  
Their bodies are covered over with a certain skin like a thin bark, and upon Serpents it supplieth the place that scales and hair do upon Beasts and Fishes; for indeed it is a pure skin, and in most things they are like to Fishes, except that they have lights, & Fishes have none: the reason is, they live on the Earth, and the Fishes in the Sea, & therefore have fins and gills in stead thereof. The little Serpents have all their bones like thorns, but the greater, which stand in need of greater strength, have solid bones for their firmitude and better constitution. It is questionable whether they have any melt or no, and some say they have at the time of their laying of eggs, and not otherwise. Their place of conception or secret, is large, and standeth far out, beginning beneath, and so arising up to the backbone double; that is, having one skin or enclosure on either side, with a double passage wherein the eggs are engendered, which are not laid one by one, but by heaps or clusters together. They have no bladder to contain urine, like to all other Creatures, which have feathers, scales, or rinde-speckled-skinnes, except the Torteises: the reason is, because of the exiguity and smalenes of the assumed humour, and also all the humour acquired, is consumed into a loose and evaporate flesh. And to conclude this Anatomy, I will add a short description which Gregorius Macer a Physician wrote to Gesner 1558. by his own dissection as followeth, saying.  
As I lay at rest in a green field, there came unto me a great Serpent hissing, & holdding up her neck, which I suddenly with a piece of wood amazed at a stroke, and so slay without peril to myself. Afterward, sticking her fast to a pale, I drawn off her skin, which was very fast and sharp, and I found betwixt the skin & the flesh, a certain little thin skin, descending all upon the body with the outward skin, and this was somewhat fat. And when I came unto the place of excrements, I found it like a Fishes, but there issued forth certain filth, far exceeding in stinking savour the excrements of a man. After I had thus pulled off the skin, it was easy for me to look into the inward parts, which I found to answer the inward Anatomy of Fishes & Fowls in some parts, and in other things, there appeared a proper disposition to the Serpent itself. For the artery Trachaea was about three or four fingers long, turned about with little round circles, and so descended to the lights, unto which the heart and the bladder containing the gall, did adhaere or cleave fast. Then the liver was long like the fish Lucius, and so a white call or fatness covered both the liver and stomach, which was half a span long: The guts began at the chaps, and so descended down to the place of excrements, as we see they do in Fishes.  
Beneath the liver were the guts, upon either side descended a certain neruy or hard vein, unto which the eggs did cleave: which were covered with such little skins as hens eggs are before they be laid, but yet they were distinguished in seat or place because of their multitude; for upon either side I found two and thirty eggs. The tongue of the Serpent was cloven, and very sharp, but there appeared not any poison therein. And so it is evident, that in the vein Trachaea, heart and lights, it agreeth with Birds; in the liver, guts and call, it resembleth a Fish, but in the place of the gall, and disposition of the eggs, it differeth from both. And thus far Macer, with whose words I will conclude this Chapter of Serpent's Anatomy.   

Of the quantity of Serpents, and their abode, food, and other accidents.  
SO great is the quantity of Serpents, and their long during age increaseth them to so great a stature, that I am almost afraid to relate the same, lest some suspicious and envious minded persons, should utterly condemn it for fabulous; but yet when I consider not only the plentiful testimonies of worthy and undoubted Antiquaries, and also the evidence of all ages, (not excepting this wherein we live) wherein are and have been showed publicly many Serpents and Serpents skins, I receive warrant sufficient to express what they have observed, and assured answer for all future Objections, of ignorant, incredulous, and unexperienced Asses. Wherefore as the life of Serpents is long, so is the time of their groweth and as their kinds be many, (as we shall manifest in the succeeding discourse) so in their multitude, some grow much greater and bigger than other.  
Gellius writeth, that when the Romans were in the Carthaginian war, and Attilius Regulus the Consul had pitched his Tents near unto the river Bragrada, there was a Serpent of monstrous quantity, which had been lodged within the compass of the Tents, and therefore did cause to the whole Army exceeding great calamity, until by casting of stones with slings, and many other devices, they oppressed and slew that Serpent, and afterward flayed off the skin and sent it to Rome, which was in length one hundred and twenty feet. And although this seemeth to be a Beast of unmatchable stature, yet Possidonius a Christian Writer, relateth a story of another which was much greater, for he writeth, that he saw a Serpent dead, of the length of an acre of Land, and all the residue both of head and body, were answerable in proportion, for the bulk of his body was so great, and lay so high, that two Horsemen could not see one the other being at his two sides, and the wideness of his mouth was so great, that he could receive at one time within the compass thereof, a horse and a man on his back both together: The scales of his coat or skin, being every one like a large buckler or target. So that now there is no such cause to wonder at the Serpent which is said to be killed by S. George, which was as is reported so great, that eight Oxen were but strength enough to draw him out of the City Silena.  
There is a River called Rhyndacus near the Coasts of Bythinia, wherein are Snakes of exceeding monstrous quantity, for when through heat they are forced to take the water, for their safeguard against the sun, and birds come flying over the pool, suddenly 
Mela. Pliny. Megasth.  they raise their heads and upper parts out thereof, and swallow them up. The Serpents of Megalauna, are said by Pausanias to be thirty cubits long, and all their other part answerable. But the greatest in the world are found in India, for there they grow to such a quantity, 
Solinus. Textor. Strabo. Aelianus.  that they swallow up whole Bulls, and great Stags. Wherefore I do not marvel that Porus the King of India, sent to Augustus Caesar very huge Vipers, a Serpent of ten cubits long, a tortoise of three cubits, and a Partridge greater than a Vulture. For Alexander in his navigation upon the Red-Sea, saith; that he saw Serpents forty cubits long, and all their other parts and members of the same quantity.  
Among the Scyritae, the Serpents come by great swarms upon their flocks of sheep and cattle, and some they eat up all, others they kill and suck out the blood, and some part they carry away. But if ever there were any thing beyond credit, it is the relation of Volateran in his twelfth book of the Newfound Lands, wherein he writeth, that there are 
Alosius. Gillius. Scaliger. Cardan.  Serpents of a mile long, which at one certain time of the year come abroad out of their holes and dens of habitation, and destroy both the Herds and Herdsmen if they find them. Much more favourable are the Serpents of a Spanish Island, who do no harm to any living thing, although they have huge bodies, and great strength to accomplish their desires.  
In the kingdom of Senega, their Serpents are so great that they devour whole beasts, as Goats, and such like, without breaking any one of their bones. In Calechute, they are as great as their greatest Swine, and not much unlike them, except in their head, which doth far exceed a Swine's. And because the King of that Country hath made a Law, that no man kill a Serpent under pain of death, they are as great in number as they are in quantity: for so great is his error, that he deemeth it as lawful to kill a Man, as a Serpent.  
All kinds of Serpents are referred to their place of habitation, which is either the earth, or the waters of the earth; and the serpents of the earth, are more in number then the 
P. Fagius.  serpents of the water, except the serpents of the Sea: And yet it is thought by the most learned Rabbins, that the serpents of the Sea, are fishes in the likeness of Dragons. Now 
Venetus. Hatthonus  the places of Serpent's abode being thus generally capitulated, we must enter into a farther narration of their habitations, and regions of their native breeding. In the first place, India nourisheth many and divers sorts of Serpents, especially in the Kingdom of Morfilium, and Alexander the Emperor, found among other Beasts, sundry kinds of serpent's in a long Desert, which is on the northside of India. But all the Nations of the World may give place to Ethiopia for multitude and variety, for there they gather together on heaps, and lie in compass like round hills, visibly apparent to the eyes of them that behold 
Pi●rius.  them a far off. The like is said of all Africa, for in Numidia, every year there are many men, women and children, destroyed by Serpents. The Island Pharus, is also (by the testimony of the Egyptians) filled with serpents: The Coasts of Elymais are annoyed by serpents; and the Caspians are so annoyed by serpents which come swimming in the floods, that men cannot sail that ways but in the Wintertime. For from the beginning of the Spring, or equinoctial, they seem (for their number) to approach favening, like troops and Armies. There are also certain islands called Ophiusae insulae, named after 
Solinus. Aelianus.  Ophis a serpent, for the multitude bred therein: And there are serpents in Candy, Ephesus, and all hot Countries; for this privilege hath GOD in nature given to the colder Countries, that they are less annoyed with serpents, and their serpents also less nocent and hurtful: and therefore the serpents of Europe, are fewer in number, lesser in quantity, 
Cor. Celsus. Pierius.  and more resistable for their weakness and strength.  
There were a people in Campania called Osci, because of the multitude of serpents bred among them. Likewise there are great store in Lombardy and Ferrara. And whereas we have said, that the most nocent and harmful serpents are bred in the hottest Regions, where they engender more speedily, and also grow into greater proportions, yet is it not 
Sc●liger.  to be understood of any special property appertaining to them alone, for I read in Olaus Magnus, his description of the Northern Regions, of serpents of as great quantity as in any other place of the World; but yet their poison is not half so venomous & hurtful, as in the hotter Regions, especially the African serpents. In Botina near Livonia, there 
Olaus Mag:  are great store of great serpents also, so that the Herdsmen are at continual war and contention with them for defence of their flock: Likewise, in the Mountains of Helvetia and Auvergne, whereof there are many wonders reported in the world, which I will not stand upon to relate in this place. We read also, that some places have been disinhabited, & dispeopled by serpents, such were the people of Scythia, called Neuri, who before the war of Darius, were constrained to forsake their soil, because they were annoyed, not only with homebred serpents, but also with many other which came from other parts: and so the Country remaineth desolate to this present day, the ancient Inhabitants being all removed to dwell among the Buditani. The City Amyclae in Italy, (as M: Varro writeth) was destroyed also by serpents. And there be certains places of the world, which have received their denomination from serpents, besides the Ophiusae near Crete.  
The Island Tenos, was called Hydrussa and Ophiussa, so were Cremiuscos, Aepolium, and the Mountains Macrocremnij, Rhodus, & the long islands Ophiades in the Arabian coast, 
Eupolides.  which after it had remained a long time desert, was purged and cleared from serpents by the Kings of Egypt. Nicaenetus also calleth Cyprus, Ophiodia. And in Pausanias, we read of a place name Opheos Kephale, the Serpent's head. The like might be said of Rivers, as of Orontes, called also Ophites and Ophis in Pontus, which divideth a sunder Colchis, and the 
Diod: Sicul.  Country Thiamica. Ebusus nourisheth no serpents, and the earth thereof hath in it a secret virtue to drive away serpents, wherefore it is much desired of all men to carry about them, for that it hath been often proved, that never any venomous beast durst adventure upon any man possessed thereof. The like is said of Ireland, as our own Chronicles 
Arrianus. Suetonius. Pliny.  do plentifully declare, and therefore I will spare to enter into any narration thereof.  
To come therefore to the more particular abode of Serpents, especially, of such as are known to us, we must leave of the talk and nominaton of Kingdoms, and descend to dens, holes, caves, dunghills, sheep-coats, valleys, rocks, hollow-walls and trees, woods, green pastures, hedges. and such like places, wherein they make their most abode: And now and then in these Northern parts of the world (& yet seldom) they dive down into the bottom or roots of trees, especially such as are green all the Wintertime: For they find in them a greater heat or warmth, then in other, whose leaves fall off and decay in the cold weather, except in the roots of Birch. And by reason of their multitude gathered together at the root of this tree, it falleth out that their breath heateth the same, and so preserveth the leaves of it from falling off: Wherefore in ancient time, the ignorant multitude, seeing a Birch-tree with green leaves in the Winter, did call it our Lady's Tree, or a Holy tree, attributing that greenness to miracle, not knowing the former reason, or secret of Nature. Solinus reporteth of such a like wood in a part of Africa, wherein all the Winter time, the leaves of all the Trees abide green, the cause is as before recited, for that the Serpents living at the roots of the trees in the earth, do heat them with their breath. Neither ought any man to wonder that they should so friendly live together, especially in the winter & cold time, seeing that by experience in England, we know that for warmth they will creep into bedstraw, & about the legs of men in their sleep; as may appear by this succeeding discourse, of a true history done in England, in the house of a worshipful Gentleman, upon a servant of his, whom I could name if it were needful. He had a servant that grew very lame and feeble in his legs, & thinking that he could never be warm in his bed, did multiply his clothes, and covered himself more & more, but all in vain, till at length he was not able to go about, neither could any skill of Physician or Surgeon find out the cause.  
It happened on a day as his Master leaned at his Parlour window, he saw a great Snake to slide along the house side, and to creep into the chamber of this lame man, then lying in his bed (as I remember,) for he lay in a low chamber, directly against the Parlour window aforesaid. The Gentleman desirous to see the issue, and what the snake would do in the chamber, followed, and looked into the chamber by the window; where he espied the snake to slide up into the bedstraw, by some way open in the bottom of the bed, which was of old boards. Straightway his heart rising thereat, he called two or three of his servants, and told them what he had seen, bidding them go take their Rapiers & kill the said snake. The serving-men came first and removed the lame man (as I remember) and then the one of them turned up the bed, and the other two the straw, their master standing without at the hole, whereinto the said snake had entered into the chamber. The bed was no sooner turned up, and the Rapier thrust into the straw, but there issued forth five or six great snakes that were lodged therein: Then the serving-men bestirring themselves, soon dispatched them, & cast them out of doors dead. Afterward, the lame man's legs recovered, and became as strong as ever they were: whereby did evidently appear, the coldness of these snakes or Serpents, which came close to his legs every night, did so benumb them as he could not go. And thus for heat they pierce into the holes of chimneys, yea into the tops of hills and houses, much more into the bottoms and roots of Trees.  
When they perceive that winter approacheth, they find out their resting places, wherein they lie half dead four months together, until the Spring-sunne again communicating her heat to all Creatures, reviveth, and (as it were) raiseth them up from death to life. During which time of cold and winter, as Seneca writeth, Tuto tractari pestifera serpens potest, non desunt tunc illi venena, sed torpent: They may be safely handled, without 
Epist. 5.  fear of harm, not because they want poison at that time, but because they are drowsy, and deadly astonished. But there is a question, whether when they be in this secrecy or drouzines, they awake not to eat, or else their sleep be unto them in stead of food. Olaus Magnus affirmeth of the Northern serpents, that they eat not at all, but are nourished with sleep. Cardan saith, that they take some little food, as appeareth by those which are carried up and down in boxes to be seen, and are fed with bran or cheasill. But this may be answered, that serpents in boxes, are not so cold as those in woods and deserts: and therefore, seeing cold keepeth them from eating, the external heat of the box-house, or human body which beareth them about, may be a cause, that enclosed serpents feed in Winter as well as in Summer, and yet the serpents which run wild in the fields, eat nothing at all, during the time of their Chias or Ehiaus, that is, their lying hid.  
Grevinus that learned man proponeth this question, Si serpents calidi sunt, qui fit ut in regroes tres aut quatuor menses, id est toto illo tempore qu● delitescunt absque cibo vivunt? If (saith he) Serpents be hot, how cometh it to pass that they can live three or 4. months without all food, that is, all the time of their lying secret? He maketh (in my opinion) a sufficient answer to this question, which for me shall conclude the cause, saying; Doth it not fall out with Serpents as it doth with some women, who being full of humour, and thick phlegmatic matter, have but a little and weak natural heat, (yet proportionable to the said humour) do live a great time by reason thereof without food or nourishment. And for this cause, all the hosts of Philosophers do define, that serpents do also abstain from eating a long season. For Nature hath clothed them with a more solid skin, and lived them with a more thick and substantial flesh, to the intent that their natural heat should not easily vanish away and decay in their bodies, but remain therein permanent, for the feeding and preserving of life. When they sleep, they seem to sleep with open eyes, which is elegantly described by Philes in these Greek verses.  

Opons kathéude kai dokein palin blepin  
Ophis te kai ptox kai thumou pleres león  
Epipetatai gar he chlamys ton ommaton  
Allou tinos Chitonos apaloterou.  
Phrorountos autois os dioptras, task-óras.   
Which may be englished thus;  

How can the Hare, the Serpent, and the Lion bold,  
Both sleep, and see together at one time?  
Within their eyelids, a soft skin their sight doth fold,  
Shielding their apples, as glass doth weakened eyen.   
The food of Serpents that is permitted them by God, is the dust of the earth, as may appear by that first and just sentence, which GOD himself gave upon them, for seducing our first Parents Adam and Eve, Gene: 3. 14. Because thou hast done this thing, thou art accursed above all the Beasts of the field, for thou shalt go upon thy belly, and eat dust all the days of thy life. And again, Esay 65. 25. Dust shall be meat to the Serpent. And lest that we should think that this curse hath not taken hold upon the Serpent, we may find the express practice hereof, Michae. 7. 17. Where it is said of God's enemies, that, They shall lick the dust like the Serpent. Yet Aristotle affirmeth truly, that Serpents are Omninori, that is, devourers of flesh, fish, herbs, or any other things; howbeit, herein they pass their kind, or else the curse of God reacheth not to any other kinds than to that alone which deceived our first Parents.  
We have showed already, how they eat and devour men, women & children, oxen, sheep, and goats, but whatsoever they eat, they retain nothing but the moisture of it, and the residue they eject whole and undigested. Whatsoever is offered them, that they take, either a bird, or a small chicken, or an egg, having it, they take hold but of one end, as of the head of a chick, or small end of an egg, and so set it directly before them; then do they gather themselves together in as short a compass as may be, that so their bodies which seem long and small, being extended, may appear great and wide, reduced into a short and compacted frame. And surely, hereby they open and make wider their passage or swallow, for than they suddenly goble in the beast or meat before them, without any great ado; & having kept it in their body till it be dried from all moisture, they cast it out again as they swallowed it up, at another ordinary place. But for birds & chickens, they strive with them till they have gotten off their feathers, or else, if they swallow them whole, they eject the feathers as they do eggshells.  
The Serpents of the North, do in the Summer time eat the flesh of birds, & herbs, and after the eating of them, they taste of a little water, or milk if they can attain it, or else wine. For this cause they will suck the udders of Kine, or Goats, or sheep, as hath been seen in England. Yet is their appetite to drink but smally, as is in all other Creatures, whose livers are fungous, and soft like Sponges; and so are all beasts and creatures which lay eggs. Above all kinds of drink they love wine, and thereof they be drunk, wherefore in Italy they set pottles of wine to entrap Vipers: for if once they smell the wine, they enter the vessel gladly and speedily, and the wine or milk whereof they drink, is poisoned by them. But in those places of Africa where it never raineth, they eat a kind of black moist worm, which hath many legs, as is said by Theophrastus. And to conclude, their meat and drink is so small, that it is received for truth, Nullum venenatum perit fame vel siti, that no venomous beast perrisheth by hunger or thirst.  
The voice of Serpents is called Sibilus, a hissing, and their voice differeth from all other beasts hissing, in the length thereof: for the hyssing of a Torreise is shorter and more abrupt. Of this hissing voice speaketh Lucan, saying;  

Quod strident ululant que ferae quòd sibilat anguis.   
In English thus;  

Gnashing and howling is the voice of wild beasts,  
Long hissing in Snakes and Serpents doth rest.   
Among other things notable in a Serpent, this is one, because it easteth off his old age every year, whereof the Grecians tell this fabulous reason. Once Mankind strove earnestly with the Gods, by supplication for a perpetual youth, that they might never wax old: and obtaining their desire, they laid the same to be carried upon an Ass The silly beast waxing sore athirst in his travail, at last came unto a water, and thereof endeavoured earnestly to drink; but the keeper of the same water being a Serpent, denied leave to the Ass to drink thereof, except he would grant him his carriage, which was Perpetual youth: The poor Ass ready to perish for thirst, easily condescended thereunto. whereupon the Serpent changeth her age for youth, and men their youth for old age; and the Ass for his punishment, is more tormented with thirst then any other beast.  
But to leave fables, and to come more near the mark, the Latins call the casting of their skin, Anguina senectus, spolium serpentis, & vernatio: the Grecians, Opheos derma, suphar, leb●ris & geras: the Arabeans, Geluc & Genlut, & Fulcalhaileb: the Italians, Spoglia delle serpi: and the Spaniards, Pelle de la culebra. About this Snake's skin there is great difference among Authors, some affirming it to be the very skin. Other, that it is nothing but a kind of hard Leprosy, grown upon them during the Winter time while 
Aelianus. Grevinus. Olaus. Mag. Textor. Pliny.  they lie hid. Some again say, that they cast it twice a year, first in the Spring, and then secondly in the Autumn. But by conference of all together it appeareth, that while the Serpents lie hid, by reason of their drought now in the beginning of the Spring when they come first abroad, they rub off this skin by sliding betwixt two stones, or underneath some root of a tree, or else betwixt some boughs or small trees, beginning at the head, and so continuing to the tail. And within four and twenty hours, that which was raw and bald, beginneth to have another skin upon it; and so as a young child or beast cometh out of the secundine doth a Serpent come out of his skin.  
As concerning their eyesight, they naturally do take the juice of Fennell, which they eat, and by that recover their seeing again: and if it happen that they cannot find sufficient, they rub their dim eyes thereupon. And if it happen that any of his scales 
Mercurialis  be bruised or fall senseless, then do they rub themselves upon the thorns of Iu●…per. And whereas it is thought that they cast their skins again in Autumn, that is to be attributed either to Vipers alone, which cast their skins twice a year, or else to those which 
Pliny.  are long before they cast, and so it falleth off in Harvest or Autumn the first time, which by reason of the unseasonableness, is thought to be a second coat. And this have I myself often found here in England in the Summer time. The casting of this skin is thus elegantly described by Tibullus:  

Crudeles divi serpens novus exuit annos  
Formae non ullam fata dedere moram  
Anguibus exuitur tenui cum pelle vetustas  
Cur nos angust a conditione sumus.   
Which may thus be englished;  

O, cruel Gods, sith Serpents change their yearly age,  
And Fates delay not to refine their form,  
Sith snakes with tender skin excussed their years enlarge,  
Why unto worse hap is Mankind borne?    

Of the inward disposition of Serpents, and of their concord and discord with other Creatures.  
IT is ever to our woe to be remembered, that which the Lord himself hath left recorded in Genesis, that, The Serpent was more subtle than all the beasts which God had made. By which is expressed, the natural disposition of this beast above other to subtlety and policy; For I cannot approve the saying of them, who think that the devil at the beginning, might as well have used the tongue of an Ass or a dog to have deceived Man, as well as a serpents; but surely that old Serpent knew very well, (better than all they which speak the contrary) that he could not have so fit a subject in all the World, as the shape, wit, and cunning of a Serpent. And that this came not into the Serpent at that time when the devil framed his tongue to speak, may appear by the precept of our Saviour Christ, where he saith; Be wise as Serpents, be innocent as D●ues. For if there had not been naturally, some extraordinary faculty of understanding in this beast, as there is of meekness in a Dove, his wisdom would never have sent us to a serpent possessed with a devil, but rather to some other ingenious Beast, whereof there were great store in the World. And therefore I conclude, that subtlety and prudence, came not to the Serpent as speaking into Balaams' Ass, but rather by nature or creation.  
And yet concerning this last sentence of our most blessed Saviour, I cannot but express the words of Tzetzes, who writeth thus upon it, Seruate capita vestra, quemadmodum serpens qui insidijs petitus vapulansque ad mortem, omnimodò caput suum abscondit, sic vos à tyrannis & impijs cruciati, caput seruate mihi, fidem vestram, & ne Deum negetis usque ad ipsam mortem: That is, it is as much as if our Saviour Christ would say; Even as when a serpent is set upon and strooken, by all the means she can she hideth her head, and exposeth all her other parts to blows, reserving that sound; so you, when you are persecuted by Tyrants, preserve your head, that is, your faith, and deny not your God to death. And this thing is affirmed by all Writers, both divine and human, which have ever touched this point, that above all the parts of the body the Serpent preserveth his head. For Pliny saith, that if his body be cut off but two finger's length from his head, he will go away as if he had no harm at all, and live longer.  
Paulus Fagius writing upon Genesis, saith; It is the opinion of some Haebrues, that the Serpent at the beginning did go upright, and was endued with all the affections of men: but this jewish fable is not worthy to be confuted, because human affections cannot proceed but from a reasonable soul, which to ascribe to the serpent, were blasphemous & absurd. Besides, that then the soul might die, and that God had created such a soul, otherwise then by breathing into the body the breath of life.  
Serpents have many Epithets given unto them, as illiberal, perfidious, treacherous, venomous, poisonful, stinging, implacable, furious, savage, merciless, devouret, and such like: And indeed the holy Writers, by a Serpent do understand implacable fury: For they are Immitissïmum animalium genus, a most ungentle and barbarous kind of all creatures, as may appear by the rage of a little Snake, one of the least of Serpent's kind: for when he perceiveth that he is hurt or wounded, he never ceaseth casting out his poison, until he have done harm, or die for madness.  
Two things I find to be notable in Serpents, the first is proper to their kind, the second is common to them with Swine, Rats and Mice. First, they are above measure kind, not only to their young ones, but also to their eggs. For Funckius confidently sweareth, that at Lostorfium he saw a serpent's egg taken & cast into a hot furnace, and when it began to fry in the same, whether by natural instinct, or by smell thereof, the old Serpent came, and would have run into the fire to fetch it out, but that he and other strangers by hindered her by killing her. And so likewise, if in a Wood one of them be set on fire, all the Serpents that are within the savour thereof, or within the hearing of the hissing, will ista●tly gather unto it, even as Beasts when they hear one another roar. And so great is their love one toward another, (as Pliny & Textor write) that it was a vulgar saying, Serpentium morsus non petit serpents, one serpent will not bite another. And Iwenall writeth;  

Sed iam serpentum maior concordia  
Scilicet, quam hominum inter se.   
That is to say;  

Better do serpents with serpent's accord,  
Then Man with Man, who should be their Lord.   
I cannot conceal a most memorable history as ever was any in the world, of a fight betwixt the Serpents of the Land and the Water. This history is taken out of a Book of Schilt●ergerus, a Bavarian, who knew the same (as he writeth) while he was a captive in Turkey, his words are these. In the kingdom called Genycke, there is a City called Samson, about which while I was prisoner with Baiazeta King of Turks, there pitched or arrived an innumerable company of Land and Water-serpents, compassing the said City a mile about. The Land-serpents came out of the woods of Trienick, which are great & many, and the Water-serpents came out of the bordering Sea. These were nine days together assembling in that place, and for fear of them there was not any man that durst go out of the City, although it was not observed that they hurt any man, or living creature thereabouts. Wherhfore the Prince also commanded, that no man should trouble them, or do them any harm, wisely judging, that such an accident came not but by Divine miracle, and that also to signify some notable event. Upon the tenth day, these two valiant troops joined battle, early in the morning before the sun-rising, so continuing in fight until the sunset, at which time the Prince with some horsemen, went out of the City to see the battle, and it appeared to him and his associates, that the Water Serpents gave place to the Land Serpents. So the Prince and his company, returned into the City again, and the next day went forth again, but found not a Serpent alive, for there were slain above eight thousand: all which, he caused presently to be covered with earth in ditches, and afterward declared the whole matter to Baiazeta by Letters after he had gotten that City, whereat the great Turk rejoiced, for he thereby interpreted happiness to himself.  
But I have been too long in this first and proper affection of Serpents, namely, their mutual concord; and this example of the Land and Water-serpents, doth not break the common promised rule, because it is to be understood of serpents that live in the sam●element. The second property of Serpents is to presage pestilence, rottenness of air, famine, floods, and ruin of those places wherein they are commorant, and have their abiding: 
Aelianus.  so do they know to choose a good air, and foreknowe fertility of fruits, earthquakes, and great tempests. When Helice was destroyed, five days before, the serpents, snakes, rats, mice and wesills, departed all out thereof, being wiser than men, that misdeeming no harm, although they saw & wondered at these remoovalls, yet stood it out to their own utter ruin, overthrow and destruction.   

Of the friendship and enmity which Serpents keep with other Creatures.  
EVer since the devil entered into the Serpent, it became hateful to all, or the most part of the Beasts of the field, so that it may as truly be verified of the Serpent as it was of Esau, that the hands of all men and beasts are against them, (except very few) for they are strangers to all, and find very few or no friends. Yet it is reported, that the Serpent and the Fox will live peaceably together in one cave or lodging. There is a story, not unpleasant, of a Man that found a Serpent enclosed betwixt two stones, and at the entreaty of the serpent, he loosed him out of danger, and did him no harm. The Serpent being released and free from death, instead of other recompense for so good a turn, told the Man that he had been therein long time enclosed, and was very hungry, and therefore was forced (against his will) to make the best of his fortune, & therefore must needs eat the Man, and bade him prepare himself for death. The man astonished at this motion, replied to the serpent, that he hoped he would not deal so with him, having delivered him from death, now to put his deliverer to death: and said moreover, that he would not be the judge of his own case, but refer the same to the next they found: and the serpent also yielded to that judgement, being assured that no creature would quit the man, lest he should cast his own life into peril. Forth than they went and met with an ass, to whom the man told the difference betwixt him and the serpent, how kindly he saved the serpent's life, and how unkindly, he again would take away his life. And then the serpent bade the Ass consider what judgement he gave, and for whom he spoke. The Ass adjudged it lawful for the serpent to kill the man. Lo now, said the serpent, make you ready, for the matter is judged against you, and withal, began to make force at him with mouth and sting. But the man said, that he would not take this Ass' decree for reasonable, and therefore prayed the serpent to tarry yet a little longer, and to try once more the next beast they met withal; and the serpent thinking himself sure of the booty, yielded thereunto. Then forth they passed again, & shortly after met with a Fox, to whom the man related his case, and the benefit he had done to the serpent: The serpent again, confessed he released him, but withal, denied his case to be as the man had said, so desperate, but only he entrapped himself, the better to compass a booty.  
The Fox having heard them both, (desirous to end the matter for the man's benefit) would needs go with them both, to the place where the serpent was enclosed, and so all parties consented. And when the Fox came thither, he bade the Serpent go into the same place again, that so he might the better judge of the whole matter. The serpent went in again betwixt the stones, and was so enclosed as he was before, for he could not stir neither backward nor forward. Then the Fox asked the man if this were the serpent's case, from which he had delivered him? The man answered yea, in all points. Then he bade the serpent come out again, as he said he could, without the help of the man. But the serpent called the man to help him again. Nay, said the Fox, I found you two at variance, because of your discharge from this place, and seeing now you are as you were before, and the man as he was before your enlargement, my sentence is, that when you come forth of that place you are in, then shall you eat the man: and if he will let you forth again, I will never pity him. By this fable is showed, that Foxes love not Serpents so well as they love men; and yet they never love men, but they are afraid, suspicious, and willing to forsake their familiarity.  
Some say there is a kind of love betwixt Serpents and Cats, whereof I find this story in Ponzettus. There were certain Monks, who all of them fell sick upon a sudden, and the Physicians could not tell how or whence this sickness came, except from some secret poison. At last, one of the servants of the Abbey, saw the Cat which was daily fed at 
Ponzettus  the Monk's table, to play with a serpent; and thereby it was conjectured, that the serpent having in his sport, lost or left some poison upon the Cat's skin, the Monks by stroking of the Cat were infected therewith. And the cause why the Cat was not harmed thereby, was for that she received the poison from the sport, and not from the anger of the serpent.  
And this thing surely is not so marvelous, seeing that little Mice and Rats do also play with Serpents, and herein Politicians play the serpents, who hold correspondence and peace both with the Cat and the Mouse: that is, with two sworn and natural enemies together. The like peace and league they are also said to keep with Eels, as may more plainly appear by this following history, of a certain Monk, called, Rodolphus a Will Monachus Capellensis.  
There was (as this Monk affirmeth) one of his fellow Monks, which did often tell him, that being a little boy, and using to sport himself by the water side, he happened to catch an Eel, which he attempted (for his own pleasure) to carry to another water, and by the way as he went, he passed through a wood, at which time when he was in the wood, the Eel began to hiss & cry mainelie, at the hearing wheteof, there gathered together very many serpents round about him, insomuch that he was afraid, and set down his basket fast pinned and ran away; afterward he came again and sought for his basket, but he found not the Eel therein, wherefore it was supposed, that the Serpents delivered the same Eel out of the basket, by some sleight of nature: the only doubt is, whether Eels do hiss or not, seeing they are fishes, and Omnes pisces m●ti, all fishes are mute or dumb. But for answer to this objection, it is most certain that Ecles have a voice, as all they know which use fishing in the night; for I myself, have not only heard such a voice in the night time in Rivers, and other waters where Eels abounded, but have had it confirmed by divers other, of greater practice & experience in fishing. The reason whereof, may be their manner of generation; for they engender not by spawn as other fishes, but of the slime of the earth or water, and differ not from serpents in their external form, except in their colour, and therefore may be said to partake with fishes & serpents in both their natures: that is, having a voice like a serpent, & a substance like a fish. Such is their confederacy with living Creatures, and with no more that I ever read or heard of.  
But moreover, it is said that they love some plants or herbs above measure, as the Fenell and ivy; and for this latter, both Pliny and Textor, do not without great cause wonder, that ever there was any honour ascribed or given to the ivy, seeing that serpents (the most unreconcilable enemies of mankind) delight so much therein. But herein the devil blinded their reason, as he did the modest women that worshipped Priapus, or the Tartars, which at this day worship the devil, to the end that he should do them no harm. Thus much I can only say of the friends and lovers of Serpents, by the multitude whereof we may conjecture, how among other parts of the curse of God upon them, they are held accursed both by man and beast.  
Now than it followeth, that we enter into a more particular description, or rather a relation of that hatred which is between them and other creatures, and first I will begin with their arch enemy, I mean Mankind. For when GOD at the beginning did pronounce his sentence against the Serpent, for deceiving our first Parents, among other things he said, I will put enmity betwixt thee and the Woman, betwixt thy seed & the woman's seed. Whereby he did signify that perpetual war, and unappeasable discord, which should be for ever (by his own appointment) betwixt them. And the truth hereof is to be seen at this day, for by a kind of secret instinct, and natural motion, a man abhorreth the sight of a Serpent, & a serpent the sight of a man. And as by the tongue of the serpent, was wrought man's confusion, so by the spittle of a man's tongue, is wrought a serpent's astonishment. For indeed such is the ordinance of God, that men & Serpents, should ever annoy and vex each other. And this, Erasmus saith shall continue, as long as meminerimus illius inauspicati pomi, we shall remember that unfortunate Apple.  
Isidorus saith, that serpents are afraid of a man naked, but will leap upon, and devour a man clothed. Which thing is also affirmed by Olaus Magnus, for he saith, that when he was a boy he often tried it, that when he was naked, he found little or no resistance in serpents, and did safely without all danger combat with them hand to hand. I myself also in my younger time, when I was about ten or twelve years old, used many times in 
At Seavenoake in Kent, which now belongs to Sir Ralph Bossevile, Knight. etc.  the Spring and summer time, to wash myself with other my colleagues, in certain fishponds, wherein I have seen and met with divers water-snakes, without all harm; and I did never in my life, hear of any harm they did to any of my fellows being naked, neither did I ever see any of them run away so fast on the Land, as they did fly from us in the water; and yet are not the water-snakes less hurtful than the Land-Adders. And this was well known to many.  
About the beginning or Fountain Springs of Euphrates, it is said, that there are certain serpents which know strangers from the people of the Country, wherefore they do 
Aelianus. Pliny.  no harm to the natural borne Countrymen, but with strangers, & men of other countries they fight with might and main. And along the banks of Euphrates in Syria, they also do the like; saving that if they chance to be trodden upon by any of the people of those parts, they bite (like as a dog doth) without any great harm; but if any other, foreigner or stranger annoy them, they also repay him with malice, for they bite him, and intolerably vex him; wherefore the Countrymen nourish them, and do them no harm. Such as these are also found in Tirinthus, but they are very little ones, and are thought to be engendered of the earth.  
The first manifestation in nature, of man's discord with serpents, is their venom; for as in a serpent there is a venom which poisoneth a man: so in a man, there is the venom of his spittle, which poisoneth a serpent. For if the fasting spittle of a man, fall into the jaws of a serpent, he certainly dieth thereof. And of this, thus writeth the Poet Lucretius.  

Est utique ut serpens, hominis quae tacta salivis.  
Disperit, ac sese mandendo conficit ipsa.   
In English thus;  

As serpent dieth when spittle of man he tasteth,  
Gnashing his teeth to eat himself he wasteth.   
The cause of this, the Philosophers (which knew nothing of Adam's fall, or the forbidden Apple) do assign to be in the contrariety, betwixt the living souls or spirits of these Creatures: for the Serpent's life is cold and dry, and the human life hot & moist, wherefore either of both abhorreth one the other; and the serpent leapeth as far from a man's 
Pierius.  spittle, as it would do out of a vessel of scalding water.  
Agatharcides writeth, that there was a King in Africa called Psyllus, whose Sepulchre was preserved in the greater Syrteses. From this King there were certain people named Psyllians, in whose bodies there was a certain inbred and natural power to kill, or at the least to astonish Serpents, Spiders, Toads, and such like, and lay them for dead, even by the savour or smell of them. And the manner of these men, to try the chastity of their wives, was to take their children newly borne, and to cast them unto direful Serpents, for if they were of the right line, & lawfully begotten, then did the serpents die before them, but if they were adulterous, and the children of strangers, the serpents would eat and devour them. Pliny affirmeth, that even in his days, there were some of those people alive among the Nasomons, who destroyed many of them, & did possess their places; yet some running from death, escaped. Generally, such people were called Marsi and Psilli, for the Marsi were a people of Italy, descended of Circe's (as is said) in whom there was a virtue to cure all the stinging of serpents, by touching the wounded places. Such saith Crates Pergamenus, are in Hellespont, about the River Parius. And some are of opinion, that at the beginning they were Ophiogenes, borne or bred of Serpents; or that some great Noble man, father of that country, was of a serpent made a man. And Varro saith, that in his time there were some few men alive, in whose spittle was found that virtue, to resist & cure the poison of venomous beasts.  
But having named Ophiogenes, or Anguigenae, that is, men bred of serpents or snakes, I see no cause why it should be judged, that those which cure serpent's poison, should be so misjudged; for to cure poison, is not the work of poison, but of an Antidote, or contrary power to poison: and therefore curers & resisters of poison, are without all learning called Ophiogenes, that is, serpent's brood: but rather, that term belongeth more justly to those people, whose nature is sociable with serpents, and serpents agree with them, as they would do with their own kind. Such an one was Exagon the Ambassador at Rome, who at the commandment of the Consuls, (for their experience) was cast naked into a vessel or tun of snakes, who did him no harm, but licked him with their tongues, and so with great miracle, he was let forth again untouched: and yet there is no more reason to say, that this man was borne of the lineage of serpents, because those Men-enemies did not hurt him, than it was to say, that Daniel was borne of Lions, because that the Lions did not harm him. Or that Romulus and Remus were borne of the kindred of Wolves, because a she Wolf did nourish them. We do read of many people in the world, which were surnamed of Serpents, all which may as well be deemed to be descended of such creatures, because of their name, as well as the other, who were by GOD, for their innocency preserved from death.  
Ebusus was called Colub●●xia, and the people thereof Ophiussae, and in Arabia we read of the Ophiades, both which are derived from Serpents, called in Greek Opheiss. Eustathius also relateth a story of a man called Ophis. I omit to speak of the Ophitae and others; yet thus much I must needs say, that commonly such names have been given to Serpents, for some cause or accident, either feignedly or truly derived from Serpents. So we read of Ophion, a companion of Cadmus, and a builder of Thebes, who was said to be made by Pallas of a Dragon's tooth. Likewise the Spartans were called Ophiodeiroi by Pythius, because 
Caelius Rho●  in a famine they were constrained to eat Serpents.  
S. Augustine maketh mention of certain blasphemous Heretics, who were called Ophitae, because they worshipped a Serpent, & said that the serpent which deceived our first Parents Adam and Eva, was Christ. Wherefore they kept a Serpent in a Cave, whom they did nourish and worship, which at the charm of the Priest would come out of his Cave, and lick the oblations which they set upon his den; rolling and folding himself round about them, and then would go in again: then did these abominable Heretics break these oblations into the Eucharist, and receive them as sanctified by the serpent. And such also is the story of Caelius Rhod: where he termeth the great devil Ophioneus, whom both holy Scripture, and ancient Heathen say, that he fell out of Heaven. But all these things are but by the way, upon occasion of that unnatural conceit of those men called Ophiogenes: that is, descended or begotten by Serpents. Therefore I will return where I left, namely, to the hatred of Men to Serpents, and of Serpents to Men again: In testimony whereof, there have been mutual slaughters, namely men, which have killed monstrous serpents, and serpents which have killed men again.  
Hercules being but an Infant, (as Poets feign) killed thóse two serpents which juno sent to his cradle to destroy him; for juno is said to be much offended at his birth, because he was begotten by jupiter upon Al●mena: and therefore there was reserved the Image of 
Diod. Sicul.  Hercules at Athens, strangling a serpent. But Pierius maketh of this fiction a good moral or Hieroglyphic, when he saith, that by Hercules strangling of the serpents in his cradle, is understood, how those men which are borne for any great enterprises, should kill their pleasures while they be young. I need not to stand long upon this point, for it is evident, that to this day there are many Hyadeses, both men and women, which are not afraid to kill the Serpent's brood. But such as have perrished by serpents, I mean men of any note, are also expressed, whereof Ovid writeth of A●lacos the son of Priamus and Alixothoes, who following the Nymph Hesperia, (with whom he was in love) was suddenly killed by a snake biting his foot. So were Apaesantus, Munitus, Eurydice, Laocoon, Opheltes the son of Lycurgus' King of Nemea, Orestes, Idmon and Mopsus, were slain by serpents: whereof Opheltes, by the negligence of his Nurse Hypsiphiles, leaving him ungarded in his cradle.  
It is recorded by Aelianus and Pliny, that when a serpent hath killed a man, he can never more cover himself in the earth, but in punishment of so vile an offence, wandereth to and fro subject to infinite miseries and calamities, being not acknowledged by his female if he be a male, nor yet by the male if it be a female; and is forsaken of all his crew or society. The earth itself, not deigning to entertain a man-murtherer into her bowels, but constraining him to live Winter and Summer abroad upon the open earth. And thus hath the Divine providence dispensed his justice, that he suffereth not murder of men to be unpunished among the greatest haters and enemies of men.  
What monsters therefore are they which have serpents in their delights, and admire that in them which should be hated of all men. And how base were those minded Grecians, 
Aelianus.  which worshipped the Serpent for a God? Or the Athenians, which kept a Serpent in their Temple, for an opinion that the same did conserve their Tower or Castle from all 
Herodotus Aeneas Syl:  enmity. jupiter was also worshipped in many places in the shape of a Serpent. And the ancient Borussians, worshipped a natural Serpent of the earth. It is strange to consider the error of the King of Calechut, who doth as severely punish the slaughter of a Serpent, as he doth the slaughter of a Man; and not only restraineth his subjects from harming them, but also buildeth for them little coats, wherein they safely lodge in the winter time. And the cause of this error, is their conceit, that they think serpents are Divine powers dropped out of Heaven, which they prove, because when they sting fiercely, they quickly kill, and dispatch their enemy suddenly. Wherefore they think that no creature can kill so speedily, except an Angel of God. Some of the Heathen, had their Ophiocephale beasts with Serpent's heads, which they did worship for a God. And the Poet Virgil hath an excellent description of Aeneas, his sacrificing to the ghost of his Father Anchises. 
Gellius.   

— adytis tum lubricus anguis ab-imis  
Septem ingens gyros septena volumina traxit  
Amplexus placide tumulum lapsusque per arras  
Ceruleae cui terga notae, maculosus & auro  
Squammam incendebat fulgor: ceu nubibus ar●us  
mill trahit varios adverso sole colores  
Obstupuit visu Aeneas, ille agmine longo  
Tandem interpateras, & laevia pocula serpens  
Libavitque dapes, rursusque innoxius imo  
Successit tumulo, & depasta altaria liquit.   
Which may be thus englished;  

Then from the hollow holes, a sliding snake appeared,  
Which seven ways did wind and turn, and deadman's tomb embrace,  
Gliding along the Altar from, and back, with colour cleared,  
By sunne-shine-light, like spots of gold each varied to the face  
A thousand hues, whereat Aeneas marveled: but yet at last,  
This snake the holy dishes, and smoothest cups of choice  
Did haste to touch, like as it would the sacreds' taste,  
And so sunk down from Altar clean, without both harm or noise.   
And to make an end of this Section, of the Antipathy betwixt Men and Serpents, that whosoever is of the Woman's seed, may profess himself an enemy to the Serpent, let him but consider how that hateful monster Heliogabalus, having by the help of the Marsicke-Priestes 
Pampridius  gathered together many serpents, one day in the morning, when the people were gathered together to see some rare & unheard of spectacle, suddenly he let loose the serpents, and hurt many of the people. Tzetzes telleth another story, of a devise or warlike stratagem, how serpents by slings or trunks, were sent abroad among the Camps of their enemies. So doth Galen, of serpents included in an earthen pot, and cast like darts among the Tents of the Romans. And so did Hannibal show to Antiochus, how in a battle by sea, he might shoot serpents among the Mariners to his enemies, and hinder their rowing: for when he did follow the same devise at Prusiae, he went away Victor & Conqueror. And thus I will conclude this part, with the Emblem of Alciatus, which he wrote unto the Duke of Milan, upon his Arms, being an Infant proceeding out of a Snakes jaws. 
Pierius.   

Exiliens Infans sinuosi è faucibus anguis,  
Est gentilitijs nobile stemma tuis.  
Talia Pelleum gessisse numismata regem.  
Vidimus, hisque suum concelebrasse genus  
Dum se Ammone satum, matrem anguis imagine lusam.  
Divini & sobolem numinis esse docet.  
o'er exit, tradunt sic quosdam enitier angues,  
An quia sic Pallas de capite orta iovis.   
In English thus;  

Out of the mouth of winding snake,  
Great Duke, this is thy Crest,  
A leaping Infant making escape  
From jaws, a woeful rest:  
The like Coat did Pelleus King  
Upon his silver press,  
As we have seen, the fame to sing  
Of Kindred's worthiness.  
For whiles of jove he glorieth.  
Descended of his race,  
He feigns his Mother like a snake,  
Borne of Divinest grace.  
But why proceeding from the mouth?  
Some Serpents so are bred,  
Or else, that Pallas issueth  
Out of great jove his head.   
And the like by the same Author is expressed upon this theme, That the wisdom of man, is foolishness with GOD; therefore upon the unnatural conjunction of two mortal enemies, framed into one body, he thus writeth elegantly:  

Quid dicam quodnam hoc compellem nomine Monstrum?  
Biforme quod non est homo, nec est draco.  
Sed sine vir pedibus, summis sine partibus anguis  
Vir angui-pes dici, & homiceps anguis potest:  
Anguem pedit homo, hominem ructavit & anguis  
Nec finis hominis est initium, nec est fera.  
Sic olim Cecrops doctis regnavit Athenis.  
Sic & Gigantes terra Mater protulit  
Haec vafrum species, said & religione carentem  
Terrena tantum quique curet, iuduat.   
That is to say;  

What shall I call? or how this Monster rightly name?  
Biformed, which nor man nor dragon, in all the same.  
But man unlegged, and snake unheaded: doubtful parts,  
Man-snake, snake-man, exceeding human arts.  
Man's tail breeds snake, & snake a man up-casteth,  
On end is not of man, nor other of wild beast tasteth.  
Such one was Cecrops, learned Athens King,  
And Giants such did earthly mother bring.  
misshapen then, an earthly mind expresseth,  
devoid of grace, for world's good only wisheth.   
Thus than I will leave to talk of our most just (& by GOD ordained) hostility, betwixt men and serpents, and descend to a particular discovery, how Serpents and other beasts, are for man's sake at the like enmity. And first of all I will begin with the Fowls, and so descend to four-footed Beasts, and infects, or imperfect creatures.  
Eagles are alway in war with Serpents, from an high they espy them, and suddenly fly down upon them, with a great noise or cry, tearing out their bowels, and casting aside their venom or poison. And some (as Albertus) say, that they will in particular deal with Vipers, Tigers & Dragons, when she seeth them hunting those small beasts or birds which are her pray. This fight is thus described by Virgil, how the Eagle gripping the serpent in her talant, flieth up into the air.  

Vtque volans altè raptum cum vulua dracone●●  
Fert Aquila, implicuitque pedes, atque unguibus haesit  
Saucius et serpens, sinuosa volumina versat,  
Arrectis horret squaemnus, & sibilat ore.  
Arduus, insurgens: illa haud minus urget adunct  
Luct antem rostro, simul aethera verberat ali●   
In English thus;  

As Eagle flieth on high, and in her claws a Dragon beareth,  
Folded within her feet, wounded, dying to her talants cleaveth.  
The serpent fierce now windeth round, and with her head erected,  
Hyssing out threats, rough scales upsetteth that were dejected,  
To fright her foe: but all in vain, for she with beak doth strive,  
And beat the air with wings of force, till Dragon cease to live.   
There is in the seventh Book of Aelianus history of living Creatures, a notable and elegant story, of an Eagle which was almost overcome by a Serpent, and yet preserved & made Conqueror by a man. There was (saith he) sixteen men which were threshing of corn in the heat of the sun, by reason whereof they became very thirsty, than they agreed to send one of their company to a Fountain not far off, to fetch some water for them all to drink; and so the messenger coming to the Fountain, found an Eagle almost killed by a Serpent: for whiles from an high she beheld the serpent, being more greedy of the pray for to feed her young, then wary to avoid danger, fell down upon her booty, which was too strong for her; for the serpent received her adversary with fell force, power, and preparation to stifle her, and so indeed she had accomplished, had not by chance this thresher come unto them: for the serpent had so ensnared and wrapped up the Eagle with her long body, that she was nearer ad pereundum quam ad perdendum, that is, to be killed, then to kill, or get a prey. The man beholding the sight, with his sickle cut asunder the serpent, and so delivered the Eagle: but how the Eagle required the man, shall be showed in the history of the Eagle.  
In the Mountains of Morfilium, there are great store of great Serpents, which are very dangerous, but there are also great white Eagles, which do eat and destroy them. Some say that the Vulture doth also destroy serpents, but herein I cannot be satisfied, for all Eagles do not hunt after this game, but only the lesser sort of them. Eagles when they build their nest to breed in, they seek out a certain stone called Aëtites, the virtue whereof 
P. Uen●tus A●●stotle Philostratus  keepeth serpents from their young, and also make their eggs fruitful, so as it is a very rare thing for Eagles to have a rotten egg.  
All kinds of great Hawks, Bussards, & Kites, are also enemies to serpents, snakes, & Adders, and the Kites will eat them, if they find them alive or dead, as I myself have often seen by experience. The Storks also do hunt after serpents, wherefore in Thessaly, 
Solinus.  it is as unlawful to kill a Stork as to kill a man; for they have many devices to catch Serpents, and all venomous beasts, and thereof to eat without harming themselves: and not only eat themselves, but give thereof to their young ones, as Iwenall witnesseth.  

— Serpent ciconia pullos nutrit  
Et inventa per deviarura lacerta.   
In English thus;  

The Stork her young ones, according to kind,  
In Serpents and Lizzards, do their meat find.   
Sometime they fight together irefully, & the serpent strangleth the stork by twyning about her neck; again, the stork killeth the serpent by pecking upon her head, and so sometimes they are both found dead together. As the Eagle hath the stone Aëtites, so hath the stork Lychnites, to defend herself and her young ones from the rage of serpents. There is (as Oppianus writeth in his Ix●nticis) this vulgar story in Italy. There was a certain serpent, which came two years together to the nests of divers storks & destroyed their young ones, neither could all the storks make sufficient force against her with all their might to save their brood. The third year the serpent came again to attempt the like slaughter; but there among the storks she found a certain strange Bird never seen before, being shorter than the storks, and yet had a great long sharp bill, as sharp as the point of any sword. This bird (as it seemeth) was brought thither by the storks to guard their young ones, when the Parents were gone abroad to forage for them. Then, as soon as the young ones were hatched, out cometh the Serpent from his hole, and beginneth to assail the nests of the storks, but the guardian bird, (according to the trust committed to her) resisted the serpent, and pecked at her mortally with her sharp beak. The serpent to end his adversary, nimbly advanced himself upright, & endeavoured to reach the bird; but the wary bird, soared so high above his reach, that the langrell serpent could not catch him, & so they continued in fight, till at last the bird killed the serpent, after that the serpent had once only fastened his venomed teeth upon the bird, which afterward so wrought upon this bird, that all her feathers did fly off from her back.  
But of all other Fowls enemies to serpents, there is none greater or more deadly, than the bird called Ibis, which the Egyptians do wonderfully honour; for when swarms of 
Philes Marcedi. Simocratus Diodorus Zoroaster.  serpents come into Egypt out of the Arabian gulfs and fens, these birds meet and destroy them: and there is such an admirable feat in serpents of these birds, that they do not only tremble, and fall senseless at their sight, but also at the sight of their feathers: they do harm to no other living thing, except Locusts and Caterpillars, wherefore they are worthily nourished, and called Inimicae et populatores serpentum, enemies and destroyers of serpents.  
All kind of Pullen, as Cocks and Hens, are likewise enemies to the brood of serpents. And a good courageous cock, (as Columella saith) is able to kill and resist a serpent. For, (as Rondoletius saith) he hath found in the crop or craw of pullen, young serpents devoured by them. But from whence Albertus had his relation, that a Hen cannot be hurt that day by a serpent wherein she layeth an egg, I cannot tell, and therefore leave it to the Reader to believe or refuse.  
And it is also said, that the flesh of hens applied to the bitings of serpents, doth cure 
Crescentius  them, or else cause a hen to sit upon the wounded place; but if the beast which is wounded, be a cow with calf, or any such other female with young, how soever it fareth with the old one, surely the young ones shall perish.  
There is also another bird, which for his combating with serpents, is termed Ophiomachus, a fighter with serpents. Although Gesner be of opinion, that Ophiomachus never signifieth 
Textor.  a Bird. Of this Bird the Septuagints make mention, Leuit. 11. but many of the better learned, do interpret it for a Lizard, or a Locust, or an Ichneumon. The Peacock also is a terror to serpents, so as they will not abide within the hearing of his voice, for it is at perpetual feud with all venomous beasts. And the Vulture, as we said before, is a terror unto them, insomuch as one of their feathers burned, will by the savour of the smoke drive away the serpent. And to conclude, the Swallows also are at variance with the serpent's brood, for the snake will creep up to the swallows nest, & therein suddenly surprise the young, for the old ones will fly away chattering, and chirping in mournful sort, not being able to hinder or resist their chicke-devouring foes. But at the last, when they see all their young ones dispatched, as if they could not endure to live for sorrow, or else thinking it possible to fly into the snakes belly to fetch out again their devoured young ones, they fall down upon their enemy's jaws, doing what they can to make them devour and swallow them up also. And thus much for the hatred betwixt fowls 
Oppianus  and serpents: Wherein, although they kill the serpent, either in their own defence, or else for raven & prey, yet may we admire the prudence of the most mighty Creator, who hath so disposed of his power, that he causeth the fowls of heaven, to revenge man's quarrel upon the serpents of the earth, by whose subtlety man was plucked from heaven, and they made subject to corruption.  
In the next place, God hath also framed an opposition betwixt serpents, & the beasts of the earth and water, which live with serpents in the same Element, that so they might be both annoyed at home and abroad. I will therefore begin with the dog, who is a notable enemy to the serpents, as I myself have seen many in England, for he will earnestly seek them out with nose and foot, both in waters, dunghills, and hedges, and when he hath found any one, he will suddenly snatch him into his mouth, biting him about the middle, & so holding it in equal poised, will fling and shake it about his ears very fast and violently, till he perceive it can stir no more, and then suddenly again letteth it fall out of his mouth to the earth, but if it begin to stir, he snatcheth it up again, and shaketh it about his ears as before, and so never giveth over till it appear dead: but they seldom kill them, only they astonish them, and so may a young child knock out their brains. Howbeit, when they fight in defence of their Masters, than they kill them, by biting them in pieces. And yet is it more safe for them, to astonish them, and leave them for dead, by shaking them about their ears, then by biting them in pecces, for that commonly then, while they share them asunder, they are stung or bitten by the serpent. And this I have seen often in mine own experience. But one of the greatest enemies of Serpents, are Hearts, a timorous beast of all other, and yet greedy to combat with the serpent, wherefore I will briefly describe this their war and hatred, out of Solinus, Aclianus, Plutarch, and Oppianus.  
The Hart will greedily follow out the path of the serpent, and finding it lodged in his den or hole, by the virtue of his nose draweth it out of the earth, and thereof some have derived Elaphos a Hart, of Elanein tous opheiss, that is, driving away of serpents. And herein I think it not reason to follow the opinion of Aclianus, who entreating of Hearts drawing serpents out of the earth, saith; that the serpent is enticed and alured out of her hole, by the breath of the Hart, as by a Philtre or Cup of love; for seeing that there is so great an hostility, and antipathy in nature, betwixt their whole disposition, how can it come from any secret sympathy, that the serpent (which is the subtilest of all beasts) should be bewitched with the love of his enemy's breath? But if it be said that Serpents, which are by nature very cold, can easily be drawn forth by a warmer breath, as it were by the sweet beams of the hot sun; how then falleth it not out, that when any other beast breatheth upon their lodging, and into their dens, they are not removed? But let it be granted, that the warmness of the Heart's breath maketh him forsake his den, yet it cannot be ascribed to any secret in nature, as if there were a fire of love in the Heart's throat or bones, but only from the natural concomitant quality of heat, with expiration, respiration, & inspiration: and therefore I cannot but conclude, that there is not any possibility or probability in nature, that where the spirits, which take and make the breath, are at such variance, there the breath proceeding from the one adversary, should so enchant & beguile the other.  
But the true cause of this extraction of serpents out of their lodgings, is as I conjecture, not her warm breath, that allureth, nor yet scorcheth and burneth her adversary, but that when the Hart hath found the den of the Serpent, by her violent attraction of the air out from the serpent, she enforceth it for the safeguard of life to follow it out of the den. As when a vessel is broached, or vented, the wine followeth the flying air; or as a Cupping-glass draweth blood out of a scarified place of the body: and so is a serpent against her will, drawn to follow the breath of her destroyer. Oribasius and Gunterius, do subscribe unto this opinion, and take it for most consonant to reason and truth, and therefore I will not follow it any further: for by the self same manner do the Sea-Rammes draw the Sea calves out of their lodgings among the Rocks under the earth, for when they have found the Calf, they keep them from air, and prevent their refrigeration.  
When the serpent seeth himself so drawn forth by his adversary, he being above measure incensed to rage, flieth away, and maketh his poison more noisome, violent & powerful, for which cause, there was wont to be a proverbial caveat or warning: Caue ne incideris in serpentem, quum extracta à latebris anhelitu cerui, effugerit, tum enim propter iracundiam vehementius ei venenum est. Take heed lest you meet with a serpent flying away from the Hart, after she is drawn out of her den by her breath, for then, by reason of her rage, her poison is more sorcible. But I will proceed to the more strange & wonderful combat betwixt serpents and Hearts. For when the serpent perceiveth the unavoidable danger, and that she must needs fight for her life, she hysseth strongly, lifting up her head from the earth, even to the throat of the Hart, & thereat catcheth & gnasheth with her teeth; but on the other side, the valiant Hart, (if such a word may be given to a fearful beast) as it were deriding his adversaries weak endeavours to harm, suffereth the serpent to wind about his breast and belly, and to embrace both neck and legs with his long and weak body, that so he may have the more power upon it, for he teareth it into an hundred pieces.  
But the most strange combats, are betwixt the Hearts and Serpents of Libya, where hatred hath his deepest footing, for there the serpents watch the Hart when he lieth down to sleep upon the ground, and being a multitude of them, set upon him altogether, fastening their poisonful teeth in every part of his skin, some on his neck and breasts, some on his sides and back, some on his legs, and some hanging upon his privy parts, biting him with mortal rage, to end and overthrow him. The poor heart being thus oppressed with multitude, and assailed without any warning to the battle, in vain attempteth to run away, for their cold earthy bodies, winding tails, and pinching teeth, hinder his wont pace, and overcharge his strength: whereat being forced to quite himself in the best manner he can, enraged with teeth, feet and horns, assaileth his enemies, whose spears and arrows of teeth and stings, stick so fast in his body; tearing them in pieces which he can touch with his teeth, beating others asunder where he can reach them with his horns, and trampling under his feet those which cleave to his lower parts: and yet such is the rage and dauntless courage, or rather hatred of these enemies, not willing to die alone, (but like Champions to end their lives upon and with their adversary) do still hold fast, and even when their bodies are beaten in pieces, their heads stick close, and hang sharp upon the Heart's skin, as though they would grow with him, and never fall off, till he should also fall down dead. But the Hart feeling some ease, and having by the slaughter of their bodies delivered his feet from thraldom, by a divine natural instinct, flieth and runneth fast to some adjoining fountain, where he seeketh for Sea-crabbes, whereof he maketh a medicine, that shaketh off their heads which cleave so fast unto him, and also cureth all their wounds and poison. This valiant courage is in Hearts against serpents, never yielding, tiring, or giving over, and yet otherwise, are afraid of Hares and Connyes by nature.  
But what is the cause of this hostility betwixt Hearts and serpents? is it for meat, or for medicine and cure? Surely they would abhor to eat them, if it were not for health and natural medicine, for sometimes the pores of their body are dulled and shut up, sometimes the worms of their belly, do ascend up into the roof of their mouths while they chew the cud, and there cleave fast; for remedy whereof, the Hart thus afflicted, runneth about to seek for serpents, for the eating of a serpent cureth this malady. Pliny saith, that when the Hart waxeth old, and perceiveth that his strength decayeth, hair changeth, & his body begins to be feeble, then for the renewing of his strength, he first devoureth a serpent, and afterward runneth to some fountain of water, whereof when he hath drunk, he findeth a sensible alteration, both in horn, hair, and whole body. And this thing is also delivered by the Writer of the Gloss upon the 42 Psalm, which beginneth, Like as the Hart desireth the water springs, so longeth my soul after my God. But for the ending of this question, we must consider and remember, that there are two kinds of Hearts, one eateth serpents, and feeling the poison to work, straightway by drinking casteth up the poison again, or else cureth himself by covering all his body over in water. The other kind only by nature killeth a serpent, but after victory forbeareth to eat it, and returneth again to feed in the Mountains. And thus much for the discord betwixt Hearts and Serpents.  
In the next place, great is the variance betwixt Serpents, Dragons & Elephants, whereof Pliny & Solinus write as followeth. When the Elephants, called Serpent-killers, meet with the Dragons, they easily tread them in pieces, and overcome them, wherefore the Dragons and greater serpents, use subtlety in stead of might, for when they have found the path, and common way of an Elephant, they make such devices therein to entrap him, as a man would think they had the devise of men to help them, for with their tails they so ensnare the way, that when the beast cometh, they entangle his legs as it were in knots of ropes; now when the beast stoopeth down with his trunk to lose and untie them, one of them suddenly thrusteth his poisoned head into his trunk, whereby he is strangled. The other also, (for there are ever many which lie in ambush) set upon his face, biting out his eyes, and some at his tender belly: some wind themselves about his throat, and all of them together, sting, bite, tear, vex & hang upon him, until the poor beast, emptied of his blood, and swollen with poison in every part, fall down dead upon his adversaries, and so by his death kill them at his fall and overthrow, whom he could not overcome being alive. And whereas Elephants (for the most part) go together in flocks and troops, the subtle serpents do let pass the foremost of every rank, and set only upon the hindermost, that so one of the Elephants may not help another; & these serpents are said to be thirty yards long.  
Likewise, forasmuch as these Dragons know, that the Elephants come and feed upon the leaves of trees, their manner is to convey themselves into the trees, and lie hid among 
〈◊〉  the boughs, covering their foreparts with leaves, and letting their hinder parts hang down, like dead parts and members: and when the Elephant cometh to browse upon the Tree-toppes, then suddenly they leap into his face, and pull out his eyes, and because that revenge doth not satisfy her, thirsting only after death, she twyneth her gable-long body about his neck, and so strangleth him.  
It is reported that the blood of Elephants is the coldest blood in the world, & that the 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 & Brooks, whether the Elephants come to drink, and when he putteth down his trunk they take hold thereof, & instantly in great numbers leap up into his ears, which only of all his upper parts, are most naked and unarmed, out of which they suck his blood, never giving over their hold till he fall down dead, & so in the fall, kill them which were the procurers of his death. So that his and their blood is mingled both together, whereof the Ancients made their Cinnabaris, which was the best thing in the world to represent blood in painting: Neither can any devise or art of man, ever come near it; and beside, it hath in it a rare virtue against poison. And thus much for the enmity betwixt Serpents and Elephants.  
The Cat also, by Albertus is said to be an enemy to serpents, for he saith she will kill them, but not eat thereof; howbeit, in her kill of them, except she drink incontinently, she dieth by poison. This relation of Albertus, cannot agree with the Monks of Mesven their relation about their Abbey-cat. But it may be that Albertus speaketh of wild-cats in the woods and mountains, who may in ●auine for their prey kill a serpent, which followeth with them the same common game.  
The Roes or Roe-bucks do also kill serpents, & the Hedgehog is enemy unto them, for sometimes they meet both together in one hole, and then at the sight of the serpent, the hedgehog foldeth himself up round, so as nothing appeareth outwardly, save only his prickles and sharp bristles: the angry serpent setteth upon him, and biteth him with all her force; the other again, straineth herself above measure, to annoy the serpent's teeth, face, eyes, and whole body: and thus when they meet, they lie together afflicting one another, till one, or both of them fall down dead in the place. For sometime the serpent killeth the hedgehog, and sometime the hedgehog killeth the serpent, so that many times she carrieth away the serpent's flesh and skin upon her back.  
The Wesills also fight with serpents with the like success; the cause is, for that one & other of them live upon juice, and so for their prey or booty, they fall together in mortal 
Aristotle Peroitus Isi●orus. Aelianus.  war. Herein the weasel is too cunning for the Serpent, because before she fighteth; she seeketh Rue, and by eating thereof, quickly discomforteth her adversary. But some say, that she eateth Rue afterward, to the intent to avoid all the poison she contracted in the combat.  
The Lion also and the Serpent are at variance, for his ruffling mane is discouraged, by the extolled head of the Serpent to his breast. And therefore as S. Ambrose saith, this is an admirable thing, that the snake should run away from the Hurt, the most fearful of all other ●easts, and yet overcome the Lion, King of all the residue.  
The Ichneumon or Pharaoh's Mouse is an enemy to serpents, & eateth them, and because he is too feeble to deal with a snake alone, therefore when he hath found one, he goeth and calleth as many of his fellows as he can find, & so when they find themselves strong enough in company, they set upon their prey, & eat it together; for which cause, when the Egyptians will signify weakness, they paint an Ichneumon. The Peacock is also a profested 
Pellonius Orus.  terror and scourge to Snakes & Adders, and they will not endure near those places where they hear their voice. The Sorex and Swine, do also hate and abhor serpents, and the little Sorex hath most advantage against them in the Wintertime, when they are at the weakest. To conclude, the horse is wonderfully afraid of all kinds of Serpents if he see them, and will not go over, but rather leap over a dead snake. And thus I will end the war betwixt serpents, and four-footed beasts and fowls.  
Now lest their curse should not be hard enough unto them, God hath also ordained one of them to destroy another, and therefore now it followeth, to show in a word, the mutual discord betwixt themselves. The Spider (although a venomous creature) yet is it an enemy to the serpent, for when she seeth a serpent lie under her tree in the shadow, 
Pliny.  she weaveth or twisteth a thread down from her web upon the head of the serpent, and suddenly biteth into his head a mortal wound, so that he can do nothing but only roll to and fro, being strooken with a Megrim, whereby he hath not so much power, as to break the Spider's thread hanging over his head, until he be dead and overthrown. The 
Erasmus  The Cockatrice is such an enemy to some kind of serpents, that he killeth them with his breath or hissing.  
The Lizard, a kind of serpent, is most friendly to man, & very ireful against serpents, to the uttermost of his power, whereof Erasmus (in his book of friendship) telleth this story: I saw (saith he) on a day, a very great Lizard fight with a serpent in the very mouth of a Cave, at the first sight whereof I marveled at the matter, for the serpent was not visible our of the earth: there was with me an Italian, who said, that surely the Lizard had some enemy within the Cave. After a little while the Lizard came unto us, & showed us his side all wounded, as it were craving help, for the serpent had bitten him sore, for of green, he made him appear red, and this Lizard did suffer himself to be touched of us. Thus saith Erasmus.  
Again, in the same place he saith, that when a Lizard saw a serpent lie in wait to set upon a man being a sleep, the Lizard ran to the man, and never ceased running upon the man's face, scratching his neck and face gently with his claws, until he had awaked the man, and so discovered to him his great danger. The Locust also fighteth with a serpent, and killeth him when he lusteth, for he getteth hold with his teeth upon his lower chap, and so destroyeth him; but this is not to be understood of every kind of Locust, but only of one kind, which for this cause is called Ophiomachum genus.  
The Serpent is also an enemy to the chameleon, for in the extremity of famine, she 
Aelianus.  setteth upon them, and except the chameleon can cover herself from his rage, he hath no defence but death. Albertus calleth a certain worm, Spoliator colubri, because (as he saith) it will take fast hold upon a serpent's neck underneath his jaws, and never give over till he hath wearied and destroyed his adversary. The Torteises are enemies to Serpents, and will fight with them, but before they enter combat, they arm themselves with wild Marjoram or Peniroyall.  
But there is not any thing in the world that fighteth more earnestly against serpents then Sea-crabbes & Crevices, for when the Sun is in Cancer, serpents are naturally tormented with pains and fevers, and therefore if swine be stung or bitten with serpents, 
Thrasillus Pliny. Aelianus  they cure themselves by ca●ing of Sea-crabs. There is a great water near Ephesus, at the one side whereof there is a Cave full of many noisome & ireful serpents, whose bitings by often probation, have been very deadly both to men and beasts. These serpents do oftentimes endenour to crawl over the pool; now on the other side there are great store of Crabs, who when they see the serpents come crawling or swimming, they instantly put out their crooked legs, & as it were with tongues or pynsars, reach at the sliding serpent, wherewithal the serpents are so deterred, that through their sight, & often remembrance of their unhappy success with them, they turn back again, and never dare any more adventure to the other side. Where we may see the most wise providence of the Creator, who hath set Sea crabs, the enemies of serpents, to guard both men and cattle, which are on the opposite sides: for otherwise, the inhabitants would all perish, or else be drove away from their dwellings. To conclude, not only living creatures, but also some kind of earth and plants are enemies to serpents: and therefore most famous are Ebusus & Crete, as some say, although Bellonius say, that there are Scolopendraes' Vipers, and Slow-wormes in Crete, yet he saith they are without venom: and there are very few in England & Scotland, but none at all in Ireland, neither will they live if they be brought in thither from any other Country. This antipathy with Serpents, proceedeth from living to dead and vegetable things, as trees, herbs, and plants, as may be seen by this discourse following.  
There is such virtue in the Ashe-tree, that no Serpent will endure to come near either the morning or evening shadow of it, yea though very far distant from them, they do so deadly hate it. We set down nothing but that we have found true by experience: If a great fire be made, and the same fire encircled round with Ashen-boughes, & a serpent put betwixt the fire and the Ashen-boughes, the serpent will sooner run into the fire, then come near the Ashen-boughes: Thus saith Pliny. Olaus Magnus saith, that those Northern Countries which have great store of Ash-trees, do want venomous beasts, of which opinion is also Pliny. Callimachus saith, there is a Tree growing in the Land of Trachinia, called Smilo, to which if any Serpents do either come near, or touch, they forthwith die. Democritus is of opinion, that any Serpent will die if you cast Oken-leaves upon him. Pliny is of opinion, that Alcibiadum, which is a kind of wild bugloss, is of the same use & quality; and further, being chewed, if it be spit upon any serpent, that it cannot possibly 
Aelianus. Constantinus  live. In time of those solemn Feasts which the Athenians dedicated to the Goddess Ceres, their women did use to lay and strew their beds, with the leaves of the Plant called Agnos, because serpents could not endure it, and because they imagined it kept them chaste, whereupon they thought the name was given it. The herb called Rosemary, is terrible 
Aelianus  to serpents.  
The Egyptians do give it out, that Polydamna, the wife of Thorris their King, taking pity upon Helen, caused her to beset on shore in the Island of Pharus, and bestowed upon her an herb (whereof there was plenty) that was a great enemy to serpents: whereof the serpents having a feeling sense (as they say) and so readily known of them, they straightways got them to their lurking holes in the earth: and Helen planted this herb, who coming to the knowledge thereof, she perceived that in his due time it bore a seed that was a great enemy to serpents, and thereupon was called Helenium, as they that are skilful in 
Elecompane in English.  Plants affirm; and it groweth plentifully in Pharus, which is a little I'll against the mouth of Nilus, joined to Alexandria with a bridge. Rue, (called of some Herb of grace) especially that which groweth in Lybia, is but a back friend to serpents, for it is most dry, and therefore causing serpent soon to faint and lose their courage, because (as Simocatus affirmeth) it induceth a kind of heaviness or drunkenness in their head, with a vertiginie or giddiness through the excess of his dryness, or immoderate sticcitie. Serpent's cannot endure the savour of Rue, and therefore a weasel, when she is to fight with any serpent, eateth Rue, as a defensative against her enemy, as Aristotle, & Pliny his Interpreter, are of opinion.  
The Country people leaving theirvessels of milk abroad in the open fields, do besmear them round about with garlic, for feast lest some venomous serpents should creep into them, but the smell of garlic, as Erasmus saith, driveth them away. No serpents were ever yet seen to touch the herb Trifolie, or Three-leaved-grasse, as Aedonnus would make us believe. And Cardan the Physician hath observed as much, that serpents, not any thing that is venomous, will neither lodge, dwell or lurk privily near unto Trifolie, because that it is their bane, as they are to other living creatures: and therefore it is sown to very good purpose, & planted in very hot countries, where there is most store of such venomous creatures. Arnoldus Villanovanus saith, that the herb called Dracontea killeth serpents. And Florentinus affirmeth, that if you plant woormwood, Mugwort, or Sothernwood about your dwelling, that no venomous serpents will ever come near, or dare enterprise to invade the same. No serpent is found in Vines when they flourish, bearing flowers or blossoms, for they abhor the smell, as Aristotle saith. Avicen an Arabian Physician, saith, that Capers do kill worms in the guts, & likewise serpents. If you make a round circle with herb Betonie, & therein include any serpents, they will kill themselves in the place rather than strive to get away. Galbanum killeth serpents only by touching, if oil & the herb called Fenell giant be mixed withal. There is a shrub called Therionarca, having a flower like a Rose, which maketh serpents heavy, dull and drowsy, and so killeth them, as Pliny affirmeth.  
Albertus and Kyranides affirm, that there is a certain Tree in Asia called Hyperdiocis, which soundeth as much as, Against the right hand, with whose sweet fruit Doves are delighted; but there are serpents which are sore enemies to the Doves: so lying in wait for them, and not being able to abide the smell and shadow of the Tree, the Doves notwithstanding very safely do there in the Tree seek their refuge, and find food wherewith to sustain themselves. Rasis (who practised physic one hundredth years) affirmeth, that if any man do melt Sal Almoniack in his mouth, and then spit it into a serpent's mouth, that he will die of it.   

Of the Medicines made and taken out of SERPENTS.  
IT is manifest, that if any man be wounded of a Serpent, though 
Remedies to be had and taken from serpents.  the wound seem incurable, that the bowels or inward parts of the same serpent, being applied to the wound, will cure the same; and those that have eaten the liver of a boiled Viper at any time, shall never after be wounded of any serpent. Neither is a snake venomous, unless at sometimes of the Moon, when she is thoroughly moved or angered. And a live snake or serpent being caught, if the bitten place be bathed, soaked or washed with the snake being bruised in any water, it is of notable effect. Besides, they are thought to be very sovereign against many infirmities, and therefore (as Pliny saith) they are dedicated to Aesculapius.  
Avicen saith, that if any be troubled with the Leprosy, he is to be cured by taking a black serpent, and being excoriated, he must be buried so long till there breed worms of him, and then he is to be taken forth of the earth and dried, and so to be given to the leprous person for three days together, the quantity of one dram at every time, with syruppe of honey. Pliny, and with him agreeth Cornelius Celsus, affirmeth, that if any one do eat the middle part of snakes or serpents, casting away the heads & tails, they cure Streams, which we in English call the Kings-Euill. There is a disease called Elephantia, or Elephantiasis, which is a kind of Lepry proceeding of Melancholy, choler and phlegm, exceedingly adust, and maketh the skin rough, of colour like an Elephant, with black wannish spots, and dry parched scales and scurf: This disease (I say) so grievous, and Strumes, are exceedingly holpen by eating often of Vipers and serpents, as john Taganet, in his first Book Institut. Chirurg. hath assured us.  
Pliny saith, that if you take out the right eye of a serpent, and so bind it about any part of you, that it is of great force against the watering or dropping of the eyes, by means of a rheum issuing out thereat, if the serpent be again let go alive. And so he saith, that a serpents or snakes heart, if either it be bitten or tied to any part of you, that it is a present remedy for the toothache: and he addeth further, that if any man do ●ast of the snakes heart, that he shall never after be hurt of any serpent.  
Paulus Venetus, in his second book, chap. 40, writeth, how that in the Province of Caraiam, there be serpents of exceeding greatness, which being killed, the inhabitants of the Country do pull out their gall, which they use to prise at a very high rate when they sell any of it, for it is very medicinal: so that they which are bit of a mad dog, if they take inwardly in any drink but the quantity of a penny weight of this gall, they are presently cured. And if a woman be in her travail of childbirth, if she taste never so little of this gall, the birth will be the more speedy. So, if any be troubled either with the piles or Haemerrhoides in the fundament, if that the place be anointed with this gall, after a few days, he is set free from his disease. Hypocrates giveth the seed of serpents as a remedy against the suffocation of the belly.  
Nicholaus Myrepsus preseribeth this medicine against strains & hardnesses. Take a dead serpent, & put him into a new pot, luting it very well with Gypsum, then set it in a furnace that it may be burnt, after that, commix the ashes of a serpent with an equal portion of the seeds of Fennegreke, so being wrought up with Attick-hony, & thoroughly digested, anoint the place affected. And with him agreeth Pliny, who expressly affirmeth, that the ashes of snakes and serpents; being anointed upon Strumes, either with oil or wax, is a singular medicine. And likewise to drink the ashes of a serpent, that is burrit to powder in new earthen pot, is very good: but it will be the more effectual, if the serpents be killed between two tracks or furrows that are made with Cartwheels. The ashes of a serpent burnt with salt in a pot, being put with oil of Roses into the contrary ear, helpeth the toothache.  
An unguent against the Morphue, prescribed by Olaus Magnus. Take of the ashes of a serpent burnt in a new pot and well covered, two ounces, Lytarge, Galbanum, Ammoniacum, and Opponax dissolved in Vinegar, three ounces, boil them until the Vinegar be consumed, then strain them, putting to them of Turpentine three ounces, Frankincense, Mastic and Sarcocolla three ounces, Saffron two ounces, working them with a Spathulor till they be cold. The powder of a burnt serpent, is likewise good against Fistuloes. The fat of a snake or serpent mixed with oil, is good against Strumes, as Pliny saith. The fat of snakes mixed with verdigris, healeth the parts about the eyes that have any rupture. To which agreeth the Poet, when he saith:  

Anguibus ereptos adipes ●rugine misce,  
Hipoterant ruptos oculorum iungere parts.   
Which may be thus englished;  

The fat of snakes mingled with yron-rust,  
The parts of eyes doth mend, which erst were burst.   
It is certain that barrenness cometh by means of that grievous torment and pain in childbirth; and yet Olympias of Thebes is of opinion, that this is remedied with a Bull's gall, the fat of serpents, and verdigris, with some honey added to them, the place being there with anointed before the coming together of both parts. When a Woman is not able to conceive by means of weakness in the retentive virtue, than there is no doubt, but there must needs grow some membrane in the bellies entrance, for which it is not amiss to make a pessary of the fat of a serpent, verdigris, & the fat of a Bull mixed together, etc. and to be applied. Hypocrates in lib. de Sterilibus.  
Gesner had a friend who signified to him by his Letters, that the fat of a Serpent was sent to him from those sulphureous Baths which were near unto Cameriacum, and was sold at a very dear rate, namely, twelve pounds for every ounce, and sometimes dearer. They use to mix it with the emplaster of john de Vigo, that famous Chirurgeon) for all hardnesses, nodes, and other privy & unseen (though not unfelt) torments proceeding of the Spanish-poxe. They use it yet further, against leprous swellings, and pimples, and to smooth and thin the skin. Matthiolus saith, that the fat of a black Serpent, is mixed to good purpose with those ointments that are prepared against the French or Spanishpox. And Pliny mixeth their fat with other convenient medicines, to cause hair to grow again. The suffumigation of an old serpent, helpeth the monthly course. Michael Aloisius saith, that oil of Serpents decocted with the flowers of Cowsleps, (ever remembering to gather and take that which swimmeth at the top) is singular to anoint podagrical persons therewith.  
NOw followeth the preparing of Serpents. Take a Mountaine-Serpent, that hath a black back, and a white belly, & cut off his tail, even hard to the place where he sendeth forth his excrements, and take away his head with the breadth of four fingers, then take the residue & squise out the blood into some vessel, keeping it in a glass carefully, then flay him as you do an Eel, beginning from the upper & grosser part, and hang the skin upon a stick and dry it, then divide it in the middle, and referue all diligently. You must wash the flesh and put it in a pot, boiling it in two parts of Wine, and being well and thoroughly boiled, you must season the broth with good spices, and Aromatical or cordial powders, and so eat it. But if you have a mind to roast it, it must be so roasted, as it may not be burnt, and yet that it may be brought into powder, and the powder thereof must be eaten together with other meat, because of the loathing, and dreadful name, and conceit of a serpent: for being thus burned, it preserveth a man from all fear of any future Lepry, and expelleth that which is present. It keepeth youth, causing a good colour above all other Medicines in the world; it cleareth the eyesight, guardeth surely from grey hairs, and keepeth from the falling-sickness. It purgeth the head from all infirmity, and being eaten (as before is said) it expelleth scabbines, & the like infirmities, with a great number of other diseases. But yet such a kind of Serpent as before we have described, and not any other, being also eaten, freeth one from deafness.  
You may also finely mince the heads and tails of Serpents, & feed therewith chickens or geese, being mingled with crumbs of bread or Oats, and these Geese or Chickens being eaten, they help to take away the Leprosy, and all other foulness in man's body. If you take the dried skin, and lay it upon the tooth on the inner side, it will mitigate the pain thereof, specially if it proceed from any hot cause. In like sort, the same skin washed with spittle, and with a little piece of the tail laid upon any Impostume, or Noli me tangere, it will tame and master the pain, causing it to putrefy more easily and gently, and scarcely leaving behind any cicatrise or scar. And if a woman being in extremity of pain in childbirth, do but tie or bind a piece of it on her belly, it will cause the birth immediately to come away. So the skin being boiled and eaten, performeth the same effects that the Serpent doth.  
The blood of a Serpent is more precious than Balsamum, and if you anoint your lips with a little of it, they will look passing red: and if the face be anointed therewith, it will receive no spot or fleck, but causeth it to have an orient and beautiful hue. It represseth all scabbiness of the body, stinking in the teeth and gums if they be therewith anointed. The fat of a serpent, speedily helpeth all redness, spots, & other infirmities of the eyes, and being anointed upon the eyelids, it cleareth the eyes exceedingly. Item, put them into a glassed spot, and fill the same with Butter in the Month of May, than lute it well with paste (that is, Meal well kneaded) so that nothing may evaporate, than set the pot on the fire, and let it boil well-nigh half a day; after this is done, strain the Butter through a cloth, and the remainder beat in a mortar, and strain it again, and mix them together, then put them into water to cool, & so reserve it in silver or golden boxes, that which is not cuaporated, for the older, the better it is, and so much the better it will be, if you can keep it forty years. Let the sick patient, who is troubled either with the Gout, or the Palfie, but anoint himself often against the fire with this unguent, and without doubt he shall be freed, especially if it be the Gout. All these prescriptions and directions, were taken from the writings of a certain nameless Author.  
Hypocrates saith, that a Hart or Stag having eaten any Serpents, the worms in their guts are thereby expelled. And Absyrtus hath the same words, that Hearts by eating of a Serpent, doc kill and expel worms from their guts. Hierocles, to a certain medicine which he prepared for the Strangulion in a horse, mingled the dung of a Lizard, & Stèar herpetou, (that is, as I interpret it) the fat of a serpent, the blood of a Dove, etc. Laurence Rusius saith, that it is good to give the flesh and decoction of Serpents, to mad, beating and striking horses. And that the fat of a Serpent, etc. doth cure the puffing or swellings that arise in horses backs, which come by means of any compression, or close sitting and thrusting down.  
Item, the unguent that droppeth from a Serpent, whilst he is roasted on a spit, is highly commended for Fistuloes that are in horses hooves. Galen and Rasius, doc counsel us to cut in pieces a snake or serpent, and to lay the fat there of upon a stick, and to anoint the outward parts of the hoof of any horse. Horseleeches, live Miso, the green Lizard being burned, if they be given to a Hawk in her meat, they do cause a speedy mutation of her feathers or wings; and the same effect have little River-fish, finely beaten or stamped, if they be cast upon any meat.  
Item, the Serpent that is speckled, and of divers and sundry colours, of all others hath the least poison, and in the Germane tongue it is called Huf, (peradventure it is that which we call a snake) if, (I say) you take this serpent, and boil it with Wheat, and give the same Wheat to a Hen to feed upon, being mingled amongst her meat and drink with the venom of a Serpent, a Hawk being fed with the flesh of such a Hen, forthwith casteth her sick feathers, and is freed from any other disease, if she have any at all, as Albertus saith.  
The old skin of an Adder or Snake, that he casts off in the Spring-time, if it be rubbed upon the eyes, cleareth the sight, as Pliny saith. And Galen biddeth us, if any be troubled with blood-shotten eyes, to take the old cast-skinne of serpents, & being beaten with Sea-water', to anoint them therewithal. And Cardan saith, that the cast-skin of a snake, if the eyes be rubbed therewith every morning, that they will never be very dim of sight, nor yet ever have any pin or web in them. Amongst compositions that are made for the eyes, they use to mix the cast-skinne of snakes, as Diocles affirmeth; adding further, that the old age, or cast-skinne of a snake being boiled in wine, is an excellent help for pain in the ears, if a little thereof be dropped into them. Boil the cast skin of a snake with tops of Poppy, and drop a little thereof into the cares, if any be troubled with pain thereof, and this is an excellent remedy, as Galen in his third Book, De composite. medicam. sec. loca, hath taught us, having himself learned the same from Archigenes. The cast-skinne of serpents being burned in a pot, or on a hot burning tyleshard, if it be mingled with oil of Roses, and so dropped into the ears, is proved to be very effectual against all sores, and sicknesses of the ears; but especially against the stinking savour of them: or if they be puralent or full of matter, then to be mixed with vinegar. Some use to mingle Bulls gall therewith, and the juice of the flesh of Torteises being boiled.  
Marcellus saith, that if you take the gall of a Calf, with a like quantity of Vinegar, and mix them with the cast-skinne of a serpent, if then you dip a little wool into this medicine, and put it into the ear, that it helpeth very much, especially if with a sponge being soaked in warme-water, you first foment the ear. Dioscorides and Galen do affirm, that the cast-skinne of a serpent, if it be boiled in Wine, doth cure the toothache, if the pained place be washed therewith. But yet, in intolerable pains of the teeth, this is proved more singular. Take the cast-skinne of a Serpent and burn it, then temper it with oil, till it come to the thickness or consistence of hard Honey, and cover the tooth (being first scoured and cleansed therewith, anointing all the near places to the same, and put some of it into the hollowness of the tooth. And as Archigenes saith, if you lay the cast-skinne of a snake unto the teeth, not being burnt, they will all fall out. It cureth likewise the lousy evil, called Phthiriasis. And Galen prescribeth this cast-skin of snakes or serpents, for a remedy against the Colic, if it be put into a brass pot with some oil, and so burnt to powder, if then it be dissolved in oil, and the place therewith anointed, it is of great virtue. And if it be boiled in a Tin vessel with some oil of Roses, it remedieth the the Bloody-flixe, and such as be troubled with Tenesmas, which is, a great desire in going to stool, and yet can do nothing.  
Arnoldus de villa nova, in his breviary saith, that if you take the cast-skin of a serpent, Opopanax, Myrrh, Galbanum, Castoreum, yellow Sulphur, Madder, Pigeons or Hawks dung, and incorporate them with the gall of a Cow, they being first puluerised, and the fume thereof received through a tunnel at the lower parts, it bringeth forth either the dead or living birth. Cardan lib. de Subtle. saith, that the cast-skin of a serpent burned in the full of the Moon, & entering into the first degree of Aries, if the ashes thereof be sprinkled on the head, that thereby terrible and fearful dreams will follow. And if the face be anointed or washed therewith being first laid in water, that it will cause one to look very fearfully and horribly: and if it be held under the tongue, it will make one very wise and eloquent: and if it be kept under the soles of the feet, it maketh one very gracious among Princes, Magistrates and great men. And another saith, that this cast-off-skin being puluerised when the Moon is in her increase, and in the first degree of Aries, if the powder thereof be set on the Table, in a wooden or metalline dish, if any poison be therein, it will be dispersed and do no hurt, and yet the powder will remain safe and whole: and if given to a Leaprous-person, his disease will spread no further. And if you put a little of this powder into any wound, it will cure it within three days. I have seen, (faith Galen) Goats that have eaten of the boughs and leaves of Tamariske, and I have found them without a spleen: also I have seen other Goats that have licked up serpents after they had cast their skin, and I have proved, that after that, they have grown very white, and to have kept their young years a great while; so that it was long before they waxed old.   

Of the way to drive away Serpents. Of their poison and bitings.  
A certain and sure way to cure those, who either have been poisoned, envenomed, or bitten by them.  
TO expel and drive far away any venomous Creatures, we use 
Suffu●●igations to expel Serpents.  to make fumigations of the root of lilies, Hartshorn, and the horns and hooves of such beasts as be cloven-footed: likewise of Bayleaves and berries, Calamint, watercresses, and the ashes of the Pine-tree. The leaves of Vitex, Bitumen, Castorium, Melanthium, Goates-hornes, Cardamomun, Galbanum, Propolis, which may be called Bee-glew, the herb called Horstrange, Panax, Opopanax, Fleabane, the shavings or scrape of the Cypress or Cedar tree being steeped in oil, the jet-stone, Sagapinum, the herb called Poley, fern, and all other things that have a strong or vehement ill savour, being cast on the coals for a fumigation, do with their vapour chase away venomous beasts. For whereas all venomous creatures have the passages or pores of their bodies weary strait and narrow, they are very easily filled and stuffed, and are quickly stopped and suffocated by such like scents and smells.  
Aetius in his 13. Book, setteth down an excellent fume after this manner. Take of Galbanum, of Sandaracha, Butter, and of Goates-fat, of every one a like much, make them into Pills, and use them for a Fumigation. Nicander in Theriacis setteth down some for the same intentions, in these verses.  

Ceruinique gravi cornu nidore fugabis:  
Et sic cum accendens Gagatae quandoque lapillum,  
Quem consumentis non exedit impetus ignis:  
Multifidam filicem crepitantibus inijce flammis,  
Aut imas viridis libanotidos accipe fibras,  
Tantundemque acris nasturci: his junge duobus  
Aequali capre● iam jactum pondere cornu,  
Aut exic●ant em nares cerebrumque nigellam,  
Interdum Sulphur, faedum quandoque Bitumen,  
Vt-su●pta aequali pendantur singula part.  
Praeterea graveolens candentibus indit a pravis  
Galbana, et ignitum faciens vetica dolorem,  
Dentatisque cedrum maxillis sectile lignum,  
Omnibus invisum serpentibus eff●at odorem.   
In English thus;  

By Hart-horne-fu●● do serpents slide away  
When stone Gagates burning's put thereto:  
Which heat of fire doth not clean destroy;  
Then int' those flames cast many-leaved fern also.  
Of green hogs-●…ll, take the lowest by arches,  
Of Nosewort sharp, so much 〈◊〉 to them join  
A like proportion of Roes horn, in ●aight & kantches,  
Or else Nigella, drying nose and brain,  
Or Brimstone, called fil●●y Sulphur,  
So all be equal in weight and parts to cure.  
Besides, Galbanum rank, laid on burning coals.  
Or Nettles, which do cause a fiery pain,  
And Cedar cut, all burned d'bout serpent's holes,  
Them overcome, and make them fly amain.   
The breath or vapour that issueth from Serpents, is so pestilent, that it killeth all young chickens, as Columella saith; & for preventing of this mischief, it is good to burn Hartshorn, women's baire, or Galbanum.  

Vis et mirificos cautus perdiscere odores,  
Accensis quibus arcetur teterrima serpens,  
Aut Styracem uras, aut atri vulturis alum,  
Vel nepetam aut frondem rigidae stirpemque myricae.   
In English thus;  

If thou wouldst learn what odours for thy skill  
Were best to scar the serpent fierce away,  
Burn Styrax, or black Vultures winged quill,  
Or Neppe, green leaves, or stock of Tamariske assay.   
And Pliny and Sextus agreeing with him, do say; that if you burn the feathers of a Vultar, all Serpents will quickly avoid the strong sent thereof. There is a certain River in the countries of Media & Paeonia, (as Aristotle testifieth) wherein there is a stone found, with whose fume serpents are chased away: whose property is such, that if any man cast water on it, it will burn, and burning, if with any Fan you go about to make it to flame, it is straightway quenched; and thus being extinguished, it sendeth forth a savour stronger than any Brimstone. And to this subscribeth Ni●ander in these words.  

Vel tu Threicium flamma succende lapillum,  
Qui licet irriguis mersus tamen ardet in undis,  
Expressaque statim restinguitur unctus oliva,  
Hanc quem fluçtisoni mittant de littore Ponti,  
Qui, rude vulgus, ibi vescentes carne magistri  
Pascendi pecoris suapost armenta sequntur.   
In English thus;  

Or take the Thracian stone, which set on fire  
Will burn in water, yet quenched is with oil.  
This cast from Pontus' shore, Herdsmen desire,  
The better to feed their flocks, & serpent's foil.   
The powder of a Cedar tree, putteth to flight venomous Serpents, as Virgil in the third of his Georgics witnesseth.  

Disce et odoratum stabulis accendere Cedrum,  
Galbaneoque agitare graves nidore chelydros.   
Which may be englished thus;  

Learn how of Cedar, fire in thy folds to make,  
And with Galbanums savour, put to flight the snak.   
Things that are strewed or laid under us, both in our houses and in highways or beds, will likewise defend & keep us from venomous creatures, as for example; Sothernwood, 
Of such things as are laid under us, that will expel serpents.  Dittander; Fleabane; Calamint; Gentian; Hastula regia; Sage; Nightshade; S. johnswort, called of some Fuga damonum; Margerom; Origan; Wilde-Rue; Wilde-Time; Bayleaves; the shavings or tops of the Cypress or Cedar-tree; Cardamomum; Penyroyall; wormwood; Mugwoort; Lysimachia, called in English Loose-strife; & Rosemary. And if we cannot lie upon such a bed:  

Tunc nixta virides sinuosi vorticis alueos,  
Amnicolam nepetam per obesas collige ripas.  
Aut tibi cast a salix, pulchro quae flore renidet,  
Praebeat, instrata securum fronde grabatum.  
Sic quoque montanum polium, cuius grave spirans  
Horret odor, nomenque suum quae debet echidnae  
Herba, et ab Euxina quae fertur origanus urbe,  
Quaecunque illarum decerpitur obuia, prodest.  
Quin etiam multo per aprica cacumina flore  
Ridens abrotonus, pecorique ingrata petitum  
Pabula serpillum, molli quod pascitur horto.  
Praestat item exiguam circumlustrare conyzam,  
Vrticeasque comas, et spinosas anagyros:  
Sic et punicea sectis ex arbore ramis.  
Regalisque amplis licet hastae frondibus uti.  
Accipe item innocuo medicantem frigore strumum,  
Atque invisa pigris Scyra prima aestate bubulcis. Nicander.   
In English thus;  

Then by the winding banks of crooked streams  
The Water-neppe take up, which underfoot is tread,  
Or the chaste Osier, whose fair flower hath beams  
And leaves, secure from serpents make thy bed.  
The Mountain Poley, whose strong-smelling breath  
The snakes abhor, and that which doth the Hydraname,  
The Origan which cometh from Euxinus' earth,  
Do profit all 'gainst serpents, if you bear the same.  
The smile Sothernwood, which groweth on tops of hills,  
Wild-Marioram, to beasts abhorred food,  
Conyza strewed, the haunt of serpents spills,  
The Nettle-croppes, thorny Anagres stay their mood,  
So do Pomegranate branches out from tree:  
And the broad leaves of Kingly Hoosta use,  
Strume, healing strumes in harmless cold I see,  
And Scyra, which in Summer Neatheards do refuse.   
In like sort, to sprinkle the place with water, wherein Sal Ammoniacum is dissolved, driveth away Serpents, as Avicen affirmeth.  
If any one anoint himself, either with Deares-sewit, the fat of Elephants or Lions, 
Of unguents and things borne about us, from which serpents will run away.  Serpents will shun that person: and there be some, (as Pliny saith) that for fear of Serpents, do anoint their bodies with the seeds of juniper. The juice of the black Vine extracted from the root, and anointed on the body, performeth the like. For preservation from Serpents, Nicander compoundeth this ointment. Take two Vipers about the end of Spring-time, Deare-sewit thirty drams, Vnguenti rosatis thirty six drams, crude oil of Olives as much, commix them with nine ounces of Wax, boil the Serpents till the flesh fall from the bones, which you must cast away because they are venomous.  
They that will yet be more assured, let them anoint their bodies with a thin cerate, made of Wax, oil of Roses, a little Galbanun, some powder of Hartshorn, or else Cumminseede of Ethiopia. etc. Aetius. If a man carry about him the tooth of a Stag, or those small bones which are found in his heart, he shall be secured from serpents. If any one do bear about him Wild-Buglosse, or the root of the wild-carot, he cannot be wounded of any Serpents. Grevinus is of the mind, that the jet-stone, beside other manifest qualities, hath yet this as peculiar to itself, that he which carrieth it about with him, need neither to fear serpents, nor any other poisons.  
Now for venomous beasts, which are found in any houses, the best way is to power scalding water into their dens & lurking-holes. And if any man (constrained by necessity) can find no other place to sleep, but such a one as where Salamanders, the Spiders called Phalangia, or the like serpents do abound, it is good to stop the holes and corners with Garlic beaten with water, or some of those herbs which before we have spoken of. But yet men now adays hold it the safest course, to power unquenched Lime sprinkled with water, into their dens and secret corners.  
As they that are bitten by a mad dog, so all such persons as be wounded by venomous creatures, are in exceeding great danger, unless at the first they receive speedy help and succour: The safest way therefore to cure the poison, is by attractives, which draw from the more inward parts to the surface, and not to make too much post-haste in closing up the wound. But if any one hath swallowed down, and taken inwardly any poison, the best way is (as Dioscorides writeth) to vomit often: but if any be wounded by biting, than it is best to use scarification, and to fasten Cupping-glasses upon the place affected, to draw out the poison. Some use to suck the venom out, and others to cut off and dismember the part. And this is to be observed, that if any one will undertake to suck out the venom, the party that attempteth it must not be fasting: & beside, he must wash his mouth with some Wine, and after that, holding a little oil in his mouth, to suck the part, and to spit it presently forth. And before Cupping-glasses be applied, the part must first be fomented with a Sponge, then scarified deeply, that the venomous matter may the more speedily be drawn out from the more inward parts; and yet cutting of the flesh round in a compass, doth more good than any scarification.  
But if the place will admit no section or incision, than cupping-glasses, with deep scarification, with much flame, must needs be used: for by attraction of the blood, and other humours with windines, the poison itself must of necessity follow. And Aetius in his 13 Book and tenth chapter, counseleth that the sick person be kept from sleep, and so sit still, until he find some ceasing or release from his pain. Besides, the member which is envenomed, aught to be bound round about, that the poison may not too easily convey itself, and penetrate into the more noble and principal parts, as the hat, liver or brain. And in this manner having applied your Ligature, you must by the advise of Fumanellus, set on your Cupping-glasses, and they being removed, apply the herb Calamint upon the place, and to give the patient, some of the root of Mugwort in powder, or the best Treacle, and such cordials as do corroborate the heart: and for this intent, bugloss, Borage, Balm, and any of their flowers are much commended.  
A Dove or Pidgion being divided in the midst, & applied hot to the place affected, attracteth poison to itself, and healeth. And the same effect and virtue have other living creatures, as namely, hens and chickens, young Kids, Lambs and pigs, if they be set to in the beginning, immediately after the cupping-glasses be removed, for being as yet hot and warm, they draw out the poison and mitigate pain. But if neither any one for love or money can be found, that will or dare suck out the venom, & that no cupping-glass can be provided, than it is best that the patient do sup of mutton, veal, or goose broth, and to provoke vomiting. Yet they that will more effectually and speedily give help, use to kill a Goat, and taking out the entrails, with the warm dung therein found, forthwith bind it unto the place.  
The learned Physician Matthiolus, in his comment upon Dioscorides, saith; that to avoid the danger that cometh by sucking out the venom, men now a-dayes use to apply the fundament of some Cock or Hen, or other Birds after the feathers are pulled off, to the wounded place, and the first dying, to apply another in the same order, and so another and another, until the whole venomous matter be clean driven away, whereof one may be certainly assured, if the last hen or bird so applied, do not die. Avicen the Arabian saith, that the Physicians of Egypt, (in which Country there be infinite store of venomous beasts) do hasten to burn the part with fire, as the safest and surest remedy, when any one is this way endangered: For fire not only expelleth poisons, but many other grievances. But the way how they used to burn with fire, was divers in these cases: For sometimes they used to sear the place with a hot iron, and otherwhiles with a cord or match being fired, and sometimes scalding oil; and many other devices they had with burning medicaments, to finish this cure, as saith Hieron. Mercurialis in his first Book D● Morb. Venenatis writeth, and john Tagault, Institut. Chirurg. lib. 2. saith, that the wound must first be seared with a hot yrou (if the place can endure it) or else some caustic and vehement corroding medicine must be used: for all such wounds are for the most part deadly, and do bring present death, if speedy remedy be not given; and therefore, according to Hippocrates counsel, to extreme griefs, extreme remedies must be applied; so that sometimes the safest way, is to take or cut off that member, which hath either been bitten or wounded.  
Neither am I ignorant (saith Dioscorides) what the Egyptians do in these cases: For when they reap their Co●e in Harvest-time, they have ready at hand prepared, a pot with pitch in it; and a string or band hanging at it; for at that time of the year they are most afraid of Serpents, which then chiefly do hide themselves in dark holes, and caves of the earth, and under thick clots & turfs, for Egypt aboundeth with such venomous & poisonful creatures. When as therefore they have wounded either the foot or any other part, they that are present, do put the string into the pot of pitch, and binding the place, they fall to cutting it with some instrument round in compass as the string is tied, after this is done, they power in of the pitch a sufficient quantity, then untying and losing the band, they lastly anoint it with Garlic and Onions.  
A certain Countryman being bitten of a Serpent, perceived by and by his foot to swell, and by little & little the force of the poison to swell up higher, & nearer to the heart, the Castle of life: who being taught & instructed of an old woman, to bury his foot under the earth, and to 〈◊〉 hen into two parts to apply to the wound, and to the hen she wished him to lay alive frog, who continually sucking the blood from the hens flesh, might by this means at length, attract and draw all the poison into itself. So when he had held his foot a whole night covered and buried under the earth, & finding no abatement, but rather an increase of his tormenting pain; at length, by the advise and direction of a certain Noble Matron, he drank a good draft of Theriaca & honey tempered in Ale, and so after a few hours, fell on a great & continual vomiting, by which means he was perfectly freed from the pains of the upper parts of his body, his feet notwithstanding continuing in their former swelling: which was also taken clean away, only by drinking the milk of a black Goat, so much in quantity at a time as one eggshell would contain, his foot in the mean space being held or plunged in a sufficient quantity of the same milk. From which there issued and ran, a foul stinking, glutinous & snivelly matter, and this he was admonished to do by a certain Priest.  
But yet afterwards by chance, washing himself in a hot sunny day in a certain River, and sitting upon the bank, his feet hanging down into the water, and he falling fast a sleep, (he knew not well how long time he so continued) at length awaking, he plainly perceived the water that was near, on all sides to be filthy, stained and polluted with much stinking matter, and as it were, dreggie refuse and ful●ulencie, and from that time forwards, he remained well and lusty, and as sound as a Bell.  
Another time a Maid being bitten of a Serpent, laid presently upon the wound some Fresh-cheese, made of the milk of a white Goat, and pouring or sprinkling her foot with the milk of the same Goat, as a defensative for that part, was by this means restored to her former health, as a certain learned man testified in his Letters written to Gesner.  
Vegetius affirmeth, that if any living creature be bitten and wounded of venomous Beasts, the place which is hurt, must first of all be suffumigated with hen's egge-shels burnt, which first ought to be infused in Vinegar, with a little Hartshorn, or Galbanum. After fomentation, the place must be scarified, & the blood must be let out, or else the place must be seared with a hot iron, so far as the venom stretcheth. And this care must be had, that the Cauterre be never applied and laid, either above the joints, or in sinewy parts at any time, for the sinews or joints being seared and burnt, there must of necessity, a continual weakness and debility follow. Therefore great diligence must be used, that neither a little above, nor a little beneath the nerves & joints, we lay any Cauterizing medicine, yea, although necessity biddeth us. But it is also requisite that every one thus wounded, do gently and easily provoke sweeting with warm clothes cast upon him, & afterwards to walk up and down, & to take Barley-meal in his meat, with some leaves of the Ash-tree, and the white Vine added to it. And to the wound it is good to apply Attick-Honie, or Coming heated and patched, and so mixed with old Wine. Some use to mix new Hogs-dung and Attick-honny tempered together with wine, and so being warmed, to apply it as a Cataplasm, adding to it some urine of a man.  
I have said before, that young chickens, being dissected or cut in pieces when they are warm, aught to be laid to the stinged part: and some there be that yield this reason why they should be good for this purpose, because (say they) there is a natural antipathy betwixt them, and venomous creatures. But this reason is reasonless, and I think rather, that hens or young birds, being of a very hot nature and complexion, do easily concoct and digest notable poison, and their stomachs do consume most dry & hard seeds, which the strongest man living cannot do; which may easily also be proved by this argument, that many times by their ravening, they swallow down sand and little stones, which they do easily dissolve, and their crops very soon discharge, without any offence to them at all. And therefore the spirits of an envenomed person, being helped and refreshed, with the lively and strong natural heat of these fowls thus applied, and receiving and acquiring strength from the part wounded, and so hastily leaping out as it were, and quickly sparkling forth, they do expel, shut and draw out the poison.  
Now, after we have described the general method of curing this mischievous evil, we will now descend to particular remedies, observing ever this rule & order, that first I will speak of such means as are topical, or such as are outwardly applied; and next, of such as be taken inwardly, and in both of them I will first describe compound, before I speak of simple medicaments. This one lesson you must carry with you, that many remedies are prescribed and set down, which be not only good for the bitings of serpents, but also for the bitings and stingings of all other venomous creatures, as namely, of Scorpions, Tarantula●s, Spiders and the like. But yet, sith these do properly respect Serpents, I will in this place first set them down: beginning first (according to my promise) with such compounded Medicines, as are applied outwardly for help against the stinging of Serpents.  
Theriaca Andromachis applied plasterwise, is notable for this purpose. So there be other vehement strong plasters, whose virtue is to attract, expel, and discuss venom, of which are those which are made of Salt, Niter, mustard-seed, and Rosemary-seedes, Dittanie, or Dittander, and the root of chameleon: and this that followeth is of singular virtue. Take of the scum, froth or spume of silver, one pound, Ceruse, and of the best Turpentine, of either as much as of the former, old oil three pounds, wax six ounces, Ammoniacum Thymiama, four ounces, and of Galbanum as much: boil the Ceruse, the scum of silver, and the oil so long, that they will not cleave unto the hands, then melting the other ingredients, incorporate them all together, and use them when need is for any bitings, etc.  
There is an Emplaster fathered upon one Epigonus, & bearing his name: for this Epigonus being in close prison, and condemned to die, for revealing this Medicine had his pardon granted him, and was freely discharged, because he therewith healed the daughter of the Emperor Marcus: for being sorely wounded by a Serpent in her breast, and all other Physicians despairing of help, yet with this she was recovered. It is also good for all new and old Ulcers, and for such as are either bitten by men, or by any kind of venomous creeping worms and serpents. Take of Squamma aeris, (which is the scales and offal of Brass, blown from it in melting) of Ammoniacum, Aloes hepatica, verdigris, of Aes ustum, of Frankincense, Sal ammoniacum, Aristolochia rotunda, of every one half an ounce, Turnep-seedes three scruples, of the root of Dragonwort half an ounce, seeds of Mugwoort nine scruples, pure wax five pound, of Colophonia one pound, old oil three ounces, sharp Vinegar half a spoonful, mustard-seed three scruples, Spodium nine scruples, Stone-Allom and Opopanax, of either half an ounce: Infuse the metalline ingredients for three days space in Vinegar, and beat and powder them together, melting those that are to be melted, then sprinkle on those that are dry; and all of them being thoroughly wrought and made up, according to the form of an Emplaster, use them where necessity requireth.  
Antonius Fumanellus a late Physician, prescribeth an experimented, and (as he calleth it) a divine oil against any poison taken into the body, or the biting of any venomous beasts and serpents, whether it be received inwardly by drinking it down, or anointed outwardly upon the body, & this is it that followeth. Take of oil of Olives one pound, the flowers and the leaves of the herb called S. johnswort bruised, boil them for the space of three hours and strain them, then boil again other fresh flowers and leaves of the same herb and strain them hard, and do so again the third time, then add to them of the roots of Gentian and Tormentill, of either one ounce, boil and strain them as you did before, and reserve this oil for your use.  
Andrea's Matthiolus in his Commentaries upon Dioscorides, doth exceedingly commend oil of Scorpions, because being anointed upon the pulses outwardly, it is (as he affirmeth) a singular remedy, not only against any poison taken inwardly into the body by the mouth, but for the bitings and stingings of any venomous creature whatsoever. The way to prepare and make it, he describeth at large, in his preface upon the sixth book of Dioscorides, which I think needless here to describe to avoid tediousness; therefore if any one be desirous to know the composition of it, let him read Matthiolus in the place before cited. Unquenched lime, mixeth with Honey and oil, and applied to the place the thickness of a cerote, is good against the wounds that come by any venomous beasts biting.  
Now I think it meet to set down those simple medicaments which are outwardly to be applied, either by laying on, or by anointing, against the sting and venomous biting of Serpents. It is best first to foment the sore place with hot vinegar, wherein Catmint hath been boiled, and in stead of Vinegar, one may take Salt-water, or Sothernwood, Maidenhair, and Garlic, either in drink, meat, or to be used as an ointment. The root of Aram, & of Astrologe, & the leaves of the true Daffodil, and oil of Balm, is most effectual: also Beellium, and the root either of the white or black Beete, is good against the bitings of Serpents.  
Betonie, Coleworts, especially the Wild-coleworts, Calamint, the leaves of the wild Figtree, century, Onions, Germander, chameleon, the herb called Fleabane, wild Carrots, Rocket, Heath, Fennell, Figs, Winter-cherries, Enula Campana, Barley-meal, the Day-lilly, Hisop, the Flower-deluce-roote, Horehound, Balm, watercresses, Basill, Origan, Plantine, Leeks, Turnips, Madder, Rue, Verven, mustard-seed, Scabiose, and S. johnswort, all these plants are greatly praised amongst the Writers of Physic, for the mischiefs abovesaid.  
Pliny is of opinion, that the bowels or entrails of Serpents themselves, being applied, will surely cure the wounds of all other Serpents, although they seem incurable. A live serpent being caught, if it be bruised, beaten and stamped in water, and the hurt place fomented therewith, will assuredly help and do much ease.  

Quae nocuit serpens, fertur caput illius aptè  
Vulneribus jungi, sanat quae sauciat ipsa,  
Vt Larissea curatus Telephus hosta. Qu. Serenus.   
Which may be thus englished;  

What Serpent hurteth, men say by long experience,  
His head applied doth cure: for where the wound,  
The help is also made, as in Telephus sense,  
Harmed by Larissus spear, by it was cured found.   
And Guil. Varignana saith, divide or cut a serpent, and lay it upon the place, and it will mitigate the anguish and pain. The seed of Thraspi and of Tithimal (which is a kind of spurge) is greatly used for this. Aut Tithimallus atrox, vulnus quae tuta perungat. Some 
Serenus  besides these, do put the root of black Hellebor into the wound, because it draweth out the poison, as I by mine own experience can testify, saith Matthiolus.  
There be also sundry Antidotes and preservatives which are taken inwardly, that are very effectual against the bitings of serpents and venomous beasts, as namely that, which is called Theriaca Andromachis, or Mithridate, & the like compositious. Galen in his book De Theriaca ad Pisonem, preferreth Theriaca Andromachis before all other medicines either simple or compound, for virulent wounds; because it performeth that effect for which it is ministered. For it was never as yet heard, that ever any one perrished of any venomous hurt or biting, who without any delay forthwith drank this medicine: and if any man had taken it before he received any such dangerous hurt, if he were set upon and assailed by any poisonous creature, it hath not lightly been heard that he hath died of the same. There be many Antidotes described by the Ancients, which they set down to be admirable for these passions: As for example, that which Auicenna termeth Theriaca mirabilis, whose composition is as followeth. Take of Opium and of Myrrh, of either of them a dram, Pepper one dram and a half, the root of Aristolechia longa and Rotunda, of each of them three drams, Wine two drams; make them up with Honey & Rocket water, so much as is sufficient for an Electuary: the quantity to give, is four scruples, relented in some fit and convenient decoction.  
King Antiochus, surnamed Magnus, had a kind of Theriaoa which he used against all poisons, which is described of Pliny in his 20 book and last chapter in this wise. Take of Wild-time, Opopanax, and the herb called Gromell, of each a like much, two drams, Trifolie one dram, of the seeds of Dill, Fennell, Smallage, Anise, and Ameos, of every one alike six drams, of the meal of Orebus twelve drams: all these being powned and finely searced, must with wine a sufficient quantity, be made into Trochisces, whereof every one must weigh one dram, give thereof one dram at a time in a draft of wine. There is another Antidote and preservative against any poison, described by Paulus Aegineta, much like unto this, which is thus. Take of bryony, Opopanax, of the root of Iris Illirica, and of the root of Rosemary, and of Ginger, of each of these three drams, of Aristolochia five drams, of the best Turpentine, of wild Rue, of each three drams, of the meal of Orobus two drams; make them into Torchisches with Wine, every one weighing one scruple and a half, or two scruples to be given also in wine.  
Galen in his second book De antidotis, chapter 49. discourseth of a certain theriacal medicament, called Zopyria antidotus, (so taking the name of one Zopyrus) which was notable against all poisons, & bitings of venomous creeping creatures. This Zopyrus in his Letters written unto Mithridates, solicited him very much, that he would make some experiment of his Antidote: which as he put him in mind he might easily do, by causing any one that was already condemned to die, to drink down some poison aforehand, & then to take the Antidote: or else first to receive the Antidote, & after that to drink some poison. And put him in remembrance, to try it also in those that were wounded any manner of way by Serpents, or those that were hurt by arrows, or Darts, anointed or poisoned by any destroying venom: So all things being dispatched according to his praemonition, the man (notwithstanding the strength of the poison) was preserved safe & sound by this alexipharmatical medicine of Zopyrus.  
Matthiolus in his preface upon the sixth book of Dioscorides, entreating of Antidotes and preservatives from poison, saith; that at length, after long study and travail, he had found out an Antidote, whose virtue was wonderful and worthy admiration: and it is a certain quintessence extracted from many simples, which he setteth down in the same place. He saith it is of such force and efficacy, that the quantity of four drams being taken either by itself, or with the like quantity of some sweet-senting Wine, or else with some distilled water, which hath some natural property to strengthen the heart; if that any person hath either been wounded or strooken of any venomous living thing, & that the patient's life be therewith in danger, so that he hath lost the use of his tongue, seeing, & for the most part all his other senses, yet for all that, by taking this his Quintessence, it will recover and raise him, as it were out of a dead sleep, from sickness to health, to the great astonishment and admiration of the standers by. They that desire to know the composition of this rare preservative, let them read it in the Author himself, for it is too long and tedious to describe it at this time.  
There be beside these compounds, many simple Medicines, which being taken inwardly, do perform the same effect, as namely the Thistle, whereupon Serenus hath these verses following.  

Carduus et nondum doctis fullonibus aptus,  
Ex illo radix tepido potatur in amni.   
That is to say;  

The root of Teasill young, for Fuller's yet unfit,  
Drunk in warme-water, venom out doth spit.   
That Thistle which Qu. Serenus here understandeth, is properly that plant which of the greeks is called Scolymos. Yet it is taken sometimes for other prickly plants of the same kind, as for both the Chamaeleons, Dipsacoes, or Labram veneris, Spina alba, Eryngium, and some other. But Dioscorides attributeth the chiefest virtue against poisons, to the Thistles called chameleon albus, and to the Sea-thistle, called Eryngium marinum, which some call Sea-hull or Huluer: for in his third book and ninth chapter, entreating of chameleon albus, he saith thus. The root of it taken with Wine inwardly, is as good as Treacle against any venom: and in the 21 chapter of the same book, Eryngium, is (saith he) taken to good purpose with some wine, against the biting of venomous creatures, or any poison inwatdly taken. And the same Serenus, adscribeth the same virtue to the Heart's curd or rennet, as followeth.  

Cervino ex foetu commixta coagula vino  
Sumantur, quae res membris agit atra venena.   
In English thus;  

Wine mixed with rennet taken from a Hart,  
So drunk, doth venom from the members part.   
He meaneth a young Hart, being killed in the Dams belly, as Pliny affirmeth also the same in his 8. book and 30 chapter in these words; The chiefest remedy against the biting of Serpents, is made of the coagulum of a Fawn, killed and cut out of the belly of his dam. Coagulum, is nothing else but that part in the belly which is used to thicken the Milk.  

Proderit et caulem cum vino haurire sambuci. Qu. Serenus.   
Which may be englished thus;  

In drink, the powder of an Elder-stalke,  
'Gainst poison profiteth, as some men talk.   
That virtue which Serenus here giveth to the stalk of Dwarfe-Elder, (for that is meant in this place) the same effect Dioscorides attributeth to the root, in his fourth book, and Pliny to the leaves. The herb called Betony is excellent against these foresaid affects, & by good reason, for the greatest part of poisons do kill through their excess of coldness, and therefore to overcome and resist them, such means are necessary, by which natural and lively heat is stirred up and quickened, and so the poison hindered from growing thick together, and from coagulation.  
Again, all men do agree, that those medicines are profitable which do extenuate, as all those do which have a property to provoke urine, and Betonie is of this quality, and therefore being taken with Wine, it must needs do good in venomous bitings, and that not only in the bitings of men and Apes, but in Serpents also. Radish also hath the same quality, being taken with vinegar and water boiled together, or else outwardly applied, as Serenus affirmeth.  

Sive homo, seu similis turpissima bestia nobis  
Vulnera dente dedit, virus simul intulit atrum,  
Vetonicam ex duro prodest assumere Baccho.  
Nec non et raphani cortex decocta medetur,  
Si trita admorsis fuerit circumlitor membris.   
In English thus;  

If man, or Ape (a filthy beast most like to us)  
By biting wound, and therein poison thrust,  
Then Betony in hard wine steeped long,  
Or rind of Radish sod as soft as pap,  
Do heal, applied to the member strong.   
There be certain herbs and simples, as Wild-lettice, Veruen, the root called Rhubarb, Agarick, oil of Oleander, and the leaves of the same, the seeds of Peonie, with a great number a little before described, that being taken either inwardly or outwardly in juice or powder, do cure poison, yea though it be received by hurt from envenomed arrows, shafts, or other warlike engines & weapons: for the Arabians, Indians, the Galls (now termed Frenchmen) and Scythians, were wont to poison their arrows, as Paulus Orosius in his third book testifieth of the Indians, where he writeth, how Alexander the Great, in his conquering and winning of a certain City, under the government of king Ambira, lost the greatest part there of his whole Army with envenomed Darts and quarrels. And Celsus in his fifth Book saith, that the ancient Galls were wont to anoint their arrows with the juice of white Hellebor, with which they did great mischief. Pliny affirmeth the same to be used of the Scythian Nation. The Scythians (saith he) do anoint their arrow-heads with the corrupt, poisonous, and filthy stained dreggie blood of Vipers, and with man's blood mixed together: so that the wound seemeth to be incurable. And to this alludeth Quintus Serenus.  

Cuspide non quisquam, longa neque caede sarissaes,  
Fulmine non gladij, volveris nec fell sagittae,  
quam cito Vipereo potis est affligier ictu:  
Quare aptam dicamus opem, succosque manentes.   
Which may be thus englished;  

There is no man with spear or lances point,  
Sharp edge of sword, or swift arrows might,  
To kill so soon, as Viper's force doth dint:  
Then fit is the aid and means that it acquit.   
There is a certain kind of people to whom it is naturally given, either by touching or sucking, to cure the wounding of venomous Serpents, called Psylli, (a people of Libya) & Marsi people of Italy, bordering upon the Samnites, and Aequiculania, and those that were called by the ancient Writers Ophiogenes, which dwelled about Hellespont, as both Pliny, Elianus, and Aeneas Silvius do witness.  
Callias in the tenth Book of the history which he wrote of Agathocles the Syracusan, saith, that if any man were bitten of a Serpent, if either a Lybian by birth, or any Psyllus, whose body was accounted venom to serpents, was either purposely sent for, or came that way by chance, and saw the wound but indifferently and not very sore tormenting the patient, that if he did lay but a little of his spittle upon the biting or stroke, that presently the aching and pain would be mitigated. But if he found the sick patient in great and intolerable anguish and pain, he took this course in his curation, that first he would suck and draw up into his mouth a great deal of water, and first rinse & wash his own mouth therewith, and after this, pouring it all out of his own mouth into a cup, he would give it to the poor wounded person to sup of. Lastly, if the malignity and strength of the venom had crept and spread itself very far and deep into the body, so that there was danger of death, then would he strip himself stark naked, and so lie and spread his body upon the naked body of the sick person, and so by this way of touching, break the malice and quality of the poison, and give perfect cure to the man. For more confirmation hereof, Nicander Colophonius is sufficient authority, whose verses I will here describe.  

Audivi Libycos Psyllos, quos aspera Syrtis  
Serpentumque ferax patria alit populos,  
Non ictu inflictum diro, morswe venenum  
Laedere: quin laesis ferre et opem reliquis,  
Non viradicum, proprio sed corpore juncto.   
Which is in English thus;  

The people Psylli bred in Lybia Land  
Near Syrteses, where all serpents do abound,  
Are never stung nor bitten by that band  
Unto their harm, or any bodies wound:  
But strait one naked man another's hurt doth heal,  
No roots, but body's virtue danger doth repeal.   
Some of the greeks have left in writing, that the Idolatrous Priests and Prelates of the God Vulcan, that dwelled in the I'll Lemnos, had a special virtue given them to cure those who were wounded by Serpents: whereupon it is said, that Philoctetes being wounded by a serpent before the Altar of Apollo, went thither to be remedied of his hurt. Cornelius Celsus saith flatly, that the people called Psylli had no such peculiar gift in healing them that were hurt of serpents, either by sucking or touching the place, but being boldly adventurous, had presumed thereby to attempt and do that, which others of less courage had no stomach to do: for whosoever durst be so confident as to follow their example, should be himself out of danger, and assure the other safe and free from fear of further hurt.  
Galen in his book De Theriaca ad Pisonem, manifestly showeth, that the Marsi, who lived in his days, had no such special quality against the poison of Serpents, but that with their crafty dealing, and knavish tricks, they beguiled the common people. For (saith he) those jugglers and Deceivers, do never hunt Vipers at any convenient time, but long after the Prime of the year and Spring, wherein they cast their skins, when as they are weak, and have lost their strength, and are very faint: then do they take them, & so by long use and continuance, teach them, and invre themselves one to another, & bring it so to pass, that they will feed them with strange and unaccustomed meats to their nature; yea they will permit them to taste of flesh, and constrain them to be continually gnawing and biting of the same, that by their so labouring and striving, their poison may by little and little be spent, and purged out of their bellies. Besides all this, they give them a kind of bread made of milk and flower, that by this means the holes in their teeth may be stopped: & so by this laborious course of dieting them, they bring the matter so about, that their bitings are very weak, & do small annoyance to any that they strike at. So that the seers and lookers on, account it a thing exceeding common reason and nature, and blaze it abroad for a miracle.  
Matthiolus also, a Physician of late days, agreeth with him in this point, affirming expressly, that these kind of trumperies and crafty fetches, are much put in practice in these times, by such bold and impudent Quacksalvers, Mountebanks, and cooseners of plain Countrypeople, who dare face it out, lie, feign and cog, that they are descended from the race and lineage of Saint Paul, wherein they show themselves notorious liars. etc. Thus far Matthiolus.  
Serpents do sometimes creep into the mouths of them that are fast asleep, whereupon a certain Poet saith;  

Non mihi tunc libeat dorso jacuisse per herbam.   
Which may be englished thus,  

Then would I not upon the grass,  
Lie on my back where Serpents pass.   
For if a man sleep openmouth, they slily convey themselves in, and wind & role them round in compass, so taking up their lodging in the stomach, and then is the poor wretched man, miserably and pitifully tormented; his life is more bitter than death, neither feeleth he any release or mitigation of his pain, unless it be by feeding this his unwelcome guest in his guest-chamber, with good store of Milk, and such other meats as Serpents best like of. The only remedy against this mischief, is to eat good store of Garlic, as Erasmus in his Dial. De Amicitia saith. Cardan saith, how that it was reported for a certain, that a Viper entering into a man's mouth being asleep and gaping with his mouth, the venomous worm was expelled only with burning of Leather, and so receiving the stinking sum at his mouth, the Viper not enduring it, he escaped with life. But of this more in our discourse of the Viper.  
A certain man called Cissus, being very devout in the service, and much addicted to the worship of the God called Serapis, being treacherously wound in and entrapped, by the crafty wiliness of a certain woman, which first he loved and afterward married, when by her means he had eaten some serpents-egges, he was miserably vexed, and torn & rend with disquiet and torment through all his body, so that he seemed to be in great hazard of present death. Whereupon, forthwith repairing and praying heartily to this his God, for his help and deliverance, he received answer, that he must go and buy a live Lamprey, 
All this medicinal description of Serpents, was written by Tho Bonham Doctor in Physic.  and thrust his hand into the vessel or place where it was kept and preserved; which he forthwith did, and the Lamprey caught fast hold on his hand, biting hardly, & holding fast by the teeth: and at length, when she was pulled from her fast hold, the sickness and grievous torment of his body, was plucked away, and he freely delivered from that threatening danger. Thus far Aelianus.   

The Conclusion of this general Discourse of SERPENTS.  
Having thus discoursed of the medicinal qualities in Serpents, and the remedies which Almighty GOD in nature hath provided against their venom, now for a conclusion, I will add some other natural uses of them, and shut up all in moralities, and in sundry ways to take them.  
There were certain Amazons, as Pierius noteth, that in their warlike preparations and Arms, did use the skins of Serpents. And to the intent that this may not seem strange, the Troglodytes 
Herodotus Mela. Pliny.  did eat Serpents and Lyzards, for they lived in Caves in stead of houses, & their voice was not a significant voice, but a kind of scrietching, like gnashing. And for these causes, Serpents are very much afraid of any one of this Nation. Likewise certain of the Candeans were called Ophiophagi, that is, Eaters of Serpents, and one part of the people of Arabia eat Snakes. But in India, Ethiopia, and an Island in the Ocean, found out by jambolus, there are Serpents which are harmless, and their flesh very sweet and pleasant to be eaten: So are there in Macinum, a Province of Asia. In Manzi in the upper India, and 
Solinus. Scaliger. Boemus  Caraia, they sell the flesh of Serpents in open Markets. These serpents are called juanae, & the common people are forbidden to eat them, because they are very delicate, even as Pheasants, Partridges and Peacocks are in France. Yet is there but one way to dress them, which is, to roll them in Lard, and so to seethe them. For first they bowel them, then wash them and fold them up together round, putting them into a pot no bigger than 
Aeneas Syl: Nicander Venetus. P. Martyr  to receive their quantity; upon them they cast Pepper with water, & so seeth them upon wood & coals that will not smoke. With this Lard there is made a broth sweeter than any Nectar, which they use in many banquets of great account.  
But for the taking of Serpents, I will yet add one or two more experiments, wherein the Ancients revenged themselves upon these irreconcilable enemies of mankind. They did use to set into the earth a deep pot, whereinto all venomous creatures would gather and hide themselves, than came they suddenly & stopped the mouth of that vessel, whereby 
Florentinus  they enclosed all that were taken, and so making a great fire, east the said part of venomous serpents into the same, which consumed them all. Otherwise, they took a living Serpent, and digged in the earth a deep Well or pit so steep, as nothing at the bottom could climb up to the top thereof, into this pit they would cast the serpent, and with her a brand of fire, by means whereof the enclosed Serpent would fall a hyssing for her life, at the hearing whereof, her fellows of the same kind, were thereby easily invited to come at her call to give her relief, (as we have showed elsewhere) who finding the noise in the bottom of the pit, do slide down of their own accord, whereby they likewise entrap themselves in the same pit of destruction.  
But the jugglers or Quacksalvers take them by another course, for they have a staff slit at one end like a pair of tongues, those stand open by a pin, now when they see a serpent, Viper, Adder or Snake, they set them upon the neck near the head, and pulling forth the pin, the serpent is inevitably taken, and by them loosed into a prepared vessel, in which they keep her, and give her meat. It is reported, that if a Serpent be strooken with a Reed, she standeth still at the first blow, as if she were astonished, and so gathereth 
Caelius Rhoi Aelianus  herself together, but if she be so strooken the second or third time, as one delivered from her astonishment and fear, she recollecteth her wits and strength, and slideth away. The 
Constantinus  like observation unto this, is that of the Ancients, that a serpent cannot be drawn out of her den by the right hand, but by the left, for they say, if one lay hold on her tail by the right hand, she will either slide farther into the earth from him, or else suffer herself to be pulled in pieces, never turning again: and therefore saith mine Author, Non cedit trahenti, 
Pliny. Textor  sed elabitur fugiens, aut certe abrumpitur, she yieldeth not to him that draweth her, but slideth away, flying from him, or else suffereth herself to be pulled in pieces in the combat.  
The sundry Hieroglyphics, statues, figures, Images, and other moral observations about Serpents, are next here to be expressed, which the Ancients in their Temples, Shields, Banners, Theatres and public places had erected for their honours and dignity. And first of all, in the Temple of Delphos, near the Oracle, there was placed the Serpent which provoked Apollo to fight with him, wherein it was by him slain. And the 
Plutarch. Pierius.  Hermopolitans, did reserve the Image of Typhon, in a Sea-horse, whereupon sat fight a Hawk and a Serpent: by the Sea-horse they signified the Monster Typhon, by the other beasts, as namely the Hawk and the Serpent, how by his principality and government, which he had gotten by violence, he troubled both himself and others.  
Hercules had in his shield certain Serpents heads, pictured with these verses.  

Bis sena hic videas, stridentibus effer a flammis  
Coll●, venenato vultu maculosa draconum.  
Tum magis offenso spirantia gutture virus  
Quam magis Alcides offuso sanguine pugnat.   
Which may be englished thus;  

Of Dragon's heads twice six here mayst thou see,  
Raging amongst the flames with poisoned spotted face:  
Casting most venom forth when they enraged be,  
As when Alcides saw his blood distill apace.   
And so Virgil saith of Aventinus.  

— Clypeoque ensign parentum.  
Centum angues, cinctamque gerit serpentibus, Hydram.   
That is to say;  

His shield an hundred snakes, his Father's crest  
An Hydra in their compass is entest.   
Oscus which reigned among the Tyrrhenians, gave in his Standard & Coat of Arms a Serpent. Now the people Osci (from whom it may be he was sprung and derived) lived 
Pierius.  in Campania in Italy, as we have showed already.  
In ancient time we read, that when hostility began to be compounded, they had Herold's and Ambassadors of peace, which they called Caduceatores, which carried upright a certain Rod or staff called Caduceus, this Rod was very strait, & at the either side, 
Suidat.  were artificially joined two serpents figures, winding and crooking into each other as the manner of Serpents is. This Rod was so sacred, that it was a great offence to violate or offer any injury unto it: for by the strait Rod, was signified Perfect & Upright reason or understanding; by the two crooked serpents at either side thereof, was figured the two Armies invading and assailing the same Vpright-understanding, yet not prevailing: For this passed through and betwixt them without harm, by truce and entreaties of Peace. This Rod was therefore consecrated to Mercury, the tails of the Serpents reaching down to the handle or half of the Rod, where they were adorned with wings. Alciatus made these Emblematical verses upon the Caduceus.  

Anguibus implicitis, geminus Caduceus abis,  
Inter Amaltheae cornua rectus adest.  
Pollentes sic mente viros, fandique peritos  
judicat, ut rarum copiae multa beet.   
In English thus;  

Twixt Ceres' horns the Rod of Peace doth stand  
Upright, with winding snakes, and double-winged tails,  
To show that minds and tongues with Learning's brand,  
Are blest with plenty in all worldly veils.   
But having thus entered into the hieroglyphical Emblems, if I should say so much as I find made ready, and squared for the architecture of this discourse, I might lose myself in a volumnious world of matter, therefore I will but give the Reader a taste hereof. By the Serpent in Holy-writ, are many observative significations; and first, that the devil himself, which is Malus deus mali mundi, an evil God of an evil world, should be termed and expressed by a Serpent. The cause saith Pierius, is linguae motatio, the continual and never ceasing motion of a Serpent's tongue: and so the continual and ever-working persuasions of diabolical temptations, and a true mixture and limb of this old Serpent, speaketh otherwise with his tongue, than he thinketh with his heart. Therefore it is also said, that a natural serpent hath a cloven or twisted tongue.  
Clemens saith truly, that Serpents do also signify men given over to sins, and fraudulent impostors or malices, Onos hybristes, ho akotastos, bukos agrios ho pleonecticos, kai ophis ho apatroon, that is, An insolent & an intemperate Ass. There is a raging wolf which is covetous, and there is a serpent which is an impostor and fraudulent. The same learned man saith, that riches are like to a serpent: For as when an ignorant man thinketh to take a Serpent without harm by the tail, she turneth back again and biteth him, but if he take her by the neck, she cannot execute any part of her malice: even so when a wise man hath the managing of riches, by virtue of his discretion he so charmeth them, that there is not in them any harm at all: but the foolish man is mortally stung by his imprudent possession and dispensation of them.   

OF THE ADDER.  
IT falleth out in the particular Discourse of Serpents, that I express the most known Serpent to us in England in the first place, according to Alphabetical order, that is, the Adder. For although I am not ignorant, that there be which write it Nad●re, of Natrix, which signifieth a Watersnake, yet I cannot consent unto them so readily, as to depart from the more vulgar received word of a whole Nation, because of some likelihood in the derivation from the Latin: For whereas Naders may seem not improperly to be derived of Natrix, and Natrix of Natando, that is, swimming in the water, the first conjectural derivation is destroyed by the latter, because this Serpent whereof we now entreat, haunteth not the waters, except for drink in her time of thirst, and therefore I mislike the writing of Nadere for Adder: & rather take that word to signify a land snake. And yet if there be any good argument of derivation of English from Latin, I would not have the Reader think, but that the Adder may as well be derived à terra, from the earth which it useth, or of after, black, which is the colour that it beareth, or from atrox fierce, (for there is no serpent of that quantity, more fierce, angry, or hurtful,) as well as nadere from natrix.  
The Latins do express this kind of serpent by the word Coluber, whereof some give sundry reasons, either because colit umbras, it haunteth and liveth in hedges & shadowy 
Isidorus.  places, or else à lubricis tractibus, of his winding pace or path. Gelenius deriveth it of the Greek word R●lobouros, which signifieth wanting a tail, because the snakes which are about houses, are sometimes found without tails, which have been struck off my men; but this opinion hath no reason for the Adder, which is not domestical. Indeed I confess that Pliny useth Coluber for a general word for serpents, when he saith, Coluber in aqua vivens, which deceived Theophr●stus & Gaza, applying it to the water Serpent. And so Erasmus and others, translate Ophis coluber, that is, the general greek word for a Serpent, an Adder. There is also Colubra, as in Lucilius, Varro, & Nonius Marcellinus appeareth; whereunto agree Horace, Virgil, and Cornelius Celsus. The Italians call this serpent Lo Scorzone, scorsoni Colubra, la scorzonara la scorsona. The French, Colenure. The Spaniards, Culebra, and at this day, the Grecians Nerophis. And thus much for the name, except I may add these verses of Virgil in his Georgics.  

Aut tecta assuetus Coluber, succedere & umbrae  
Pestis acerba boum, pec●rique aspergere virus  
Fovit humum. Cape saxa manu, cape robora pastor.  
Tollentemque minas, & sibila colla tumentem.  
Deijce, jamque fuga tumidum caput abdidit altè;  
Cum medij nexus, extremaque agminae caudae  
Solvuntur, turdosque trahit sinus ultimas orbs.   
In English thus;  

Or when the Adder using house or shade  
Bred in the earth, the bane of sheep and neat,  
Then shepherd take both stone in hand and blade,  
To quash his swelling neck and hissing threat.  
Or when his fearful heàd he puts full deep in earth  
To fly thy wrath, him sunder in the midst,  
Or cut his tail, if no part else appeareth,  
For that will stay his pace, while on't thou treadest.   
This is usual, to call a water-Adder, a house-Adder, a Land-snake, and such other, but catachrestically confounding one kind with another. And thus much for the name of this Serpent. The parts differ not from the general description before recited, it is long like an Eeele, and hath many Epithets, as virides colubri, green Adders, long, rough, venomous, divers coloured, swelling, sliding, winding, blue, terrible, secret, hurtful, Medusaean, Cyniphian, Gorgonean, Lybissine, biting, spotted, wreathing, black, bending, heavy, scaly, and divers such other, as the grammarians have observed. But concerning the colour hereof, it is most commonly black on the back, sometimes greenish and yellowish. The scales of it are more sharp then of the Snake, & therefore the Egyptians were wont to say of the Theban Adders, that they had a certain appearance of horns upon them, as we shall show more at large in the story of Cerastes, or the horned serpent.  
Victorius, speaking of the great worms which are bred in men's bellies, doth call them Caecas Colubras, blind Adders; but otherwise, the Adder which is proper to the earth, is not blind, but seeth as sharply as any other serpent either by day or by night. They are hotter than the snakes, and therefore live more in the shadows, and lie for the most part round, folded up together like a rope, as the Poet noteth, saying;  

Hirtus & ut coluber, nodoso gramine tectus  
Ventre cubat flexo, semper collect us in orbem.   
In English thus;  

As the rough Adder in knotty grass is covered,  
Lieth on her belly, and round in circle gathered.   
They are a crafty & subtle venomous beast, biting suddenly them that pass by them, whereupon jacob said that his son Dan should be Coluber in via, an Adder biting the horse heels. When she hath bitten, with her forked or twisted tongue she infuseth her poison, whereof, and the remedy seeming thereunto, there is this history in Ambrose Paraeus. At what time (saith he) Charles' the ninth lay at Melines, I and Doctor Le Feure the King's Physician, were sent for to cure a certain Cook of the Lady Castropersees, who was bitten by an Adder, as he was gathering wild Hops in a hedge. The Cook as soon as he was bitten in the hand, sucked the wound with his mouth, thinking thereby to mitigate the pain, and draw out again the poison; but as soon as his tongue touched the wound, presently it so swelled that he could not speak: and beside, is arm or shoulder swelled into a high bunch or tumour, which did put him unto painful torments, insomuch that he swooned twice in our presence; his face and colour changed as though he would presently die. Whereat we all despaired to cure him, yet did not forsake him, nor left to try some means to ease his torments. Then we washed his tongue with treacle, mixed with an equal proportion of white wine and Aqua vitae; then also I caused the arm to be scarified all over, and lanced the place where the Adder had bitten him, out of which flowed abundance of corrupt mattery blood. Then we washed the wound with treacle and Mithridate, in Aqua vitae; so we caused him to be laid into a warm bed, there to sweated, and commanded to keep him awake, which was done accordingly; and so the next day the swelling was abated, & the malignant symptoms were all evacuated: so we gave order to keep the wound or lanced place open, & afterward the Cook began to be well again. This one example in stead of many, I thought good to insert into this place, that hereby the general cure may be learned and followed.  
It agreeth with all other serpents in the changing or putting off the skin; for after that by fasting it hath made his flesh low and abated, then by sliding through a narrow passage, whereof Virgil thus writeth.  

Qualis ubi in, lucem coluber, mala gramina pastus,  
Lubrica convoluit sublato pectore targa  
Frigida sub terra, tumidum quem bruma tegebat:  
Arduus ad solemn & linguis micat ore trisulcis  
Nunc positis nows exwijs, intidusque iuventa.   
Which may be englished thus;  

Even as the Adder in the spring ill fed and lean  
Moveth her winding limbs, holding up her breast,  
Whom winters cold while hid in earth made swell,  
In sunshine with her treble tongue expressed  
Doth lick and make to shine her skin, neat youth  
reneweth, and casts old coat, for heat ensueth.   
S. jerom saith, that when the Adder is thirsty and goeth to drink, she first of all at the water side casteth up her venom, lest that by drinking it descend into her bowels and so destroy herself, but after that she hath drunk, she licketh it up again; even as a soldier rearmed after he was disarmed. The voice of this serpent is hissing, although it be very 
Herodo●us.  seldom heard. And it is said, that when Croesus undertook to wage war with Cyrus, the suburbs of Sardis were all filled with Adders, which were devoured afterwards by horses in the pastures. Whereat the King and people were not a little moved: But the Priests, after consultation with the Oracle, told them that it signified, how strangers should devoite the people of that City; because that Adders were bred in those coasts, therefore they took them to signify natural inhabitants, and because horses came from other Countries, therefore strangers, (as Cyrus and his soldiers) should be thereby signified. And this is to be noted, that the enemies of this serpent, are the same that are common to other, and the Hart above all other beasts of the earth. Yet this Serpent (saith S. Ambrose) will kill a Lion, & run away from a Hart.  
¶ The Medicines arising out of this beast, are briefly these; The water wherein an 
Pliny Silnius.  Adder is preserved alive, is a remedy against the poison of a Toad: Also Adders or Vipers included in a pot with the scrape of Vines, and therein burnt to ashes, do help the wens or King's-evil. And Pliny also affirmeth, that if a man which hunteth Crocodiles, beat about him any part of the fat of an Adder, or the gall mixed with the herb Potamigiton, he cannot be hurt by that beast.  
Serpents and Adders, especially deaf Adders, signify untepentant wicked men, and also discord, as the Poet describeth it, when Allecto sent a Serpent, Snake or Adder, to 
Virgil.  move contention in the family of Amata. Libro 7. Aenead. And thus much for the Adder.   

OF THE AMMODYTE.  
THis Serpent I call after the Greek name, Ammodytes, an Ammodyte. It is also found to be called Ammodyta, and Cenchrias, or rather Centrias, or Centrites, because of the hardness of their tails, which are also cloven on the upper side. The Italians call it Aspido del corno, because it hath upon the upper chap a hard wart like a horn. The head of this Serpent is longer & greater than a Viper's head, and her chaps wider, besides the late expressed difference upon the upper lip: and yet it may well be termed a kind of Viper. It is Immanis fera, a fierce wild beast, in length not above a cubit, having divers black spots upon the skin, and certain appearances of strikes or small lines upon 
Olaus Mag: Auicenn●.  the back. The colour of the other parts is ever like the sand wherein it keepeth & maketh abode, according to these verses of Lucan.  

Concolor exustis, atque indiscretus arenis  
Ammodytes.   
In English thus;  

The Ammodyte, indiscreet on the Land,  
Doth hold the colour of the burning sand.   
The Country's most of all annoyed with these Serpents, are Lybia, Italy, and Illiria, especially about Gortinium, and the Mountains of Lampidia. Their harms are not inferior to the stinging and poison of Asps, for Matthiolus writeth, that he hath known some to die thereof within three hours after the wound received. And if they do not die within short time, then doth the blood issue forth in abundant manner out of the hurt, and the wound swelleth. Afterward, all is turned into matter, and then followeth dullness in the head, and distraction in the mind; they live long which endure it three days, and it was never known that any lived above seven days: this also being observed, that those that be hurt by a female do die soonest. For together with their biting, they infuse a vehement pain, which causeth swelling, and the sore to run.  
I find the cure hereof in Aetius to be thus, first of all treacle must be given to the sick person to drink, and also laid upon the wound, also drawing or attractive plasters, and such poultices which are fit for running ulcers. But first before the plasters, scarify all the places about the hurt, and bind the upper parts hard, than lance the sore a little with a Penknife, and let him drink sweet water with Rungwort, Gourds, Castoreum, and Cassia. Avicen prescribeth in the cure of these Serpent's venorn: Castoreum, Cinnamon, the root of Centory, of each two ounces with Wine, and the root of long Hartwort, of Assoasier, the juice of the root Gentian. And for emplaster, Honey sod and dried, and so pounded, the roots of pomegranates, and Centory, the seed of Flax, and Lettuce, and wild Rew: And so I conclude with Doctor Gesner, Percussus ab Ammodyte festinet ad remedium sine quo nemo affugere, He which is hurt by an Ammodyte, let him make haste for a remedy, without which never man escaped death.   

OF THE ARGOS AND ARGOLAE.  
THere is mention in Galen and Hypocrates, of a Serpent called Argos: Now Argos signifieth in Greek white, swift, idle, ill mannered: of this Serpent Hypocrates telleth this story. There was (saith he) a young man drunk 
Galenus. Hypocrates.  which lay asleep upon his back in a certain house, gaping: Into this man's mouth entered a serpent called Argos, the young man perceiving it in his mouth, strived to speak and cry but could not, and so suddenly gnashing his teeth, devoured and swallowed down the Serpent: After which he was put to intolerable pains, his hands stretching & quivering like as a man's that is hanged or strangled, and in this sort he cast himself up and down and died. It seemeth therefore that this Serpent hath his name from the sudden destruction, he bringeth to the creatures it smiteth, and therefore in ancient time we read that Mercury was called Argiphon, for killing of Serpents.  
THe Argolae are only mentioned by Suidas, for he saith, that Alexander brought them to Alexandria from Argos, & cast them into the river to expel and devour the Asps: where they continued a long time, till the bones of the Prophet jeremy were brought out of Egypt unto Alexandria which slew them, (as the same Author writeth:) And thus much of these two kinds of Serpents.   

OF ASPS.  
IN Hebrew as appeareth Deut. 32. the Asp is called Pethen, in Psal. 58. Akschub, in Isa. 59 and jer. 8. Zipheoni, an Asp or a Cockatrice, worse than a Serpent. The Arabians Hasyos, and Hascos: the greeks Aspis, the Italians Asp, and Aspide, the Spaniards Bivora, the French Vnaspic, the Germane Ein sclang genannt, and the Latins Aspis. About the notation or derivation of this word, there is some difference among Writers. Aristophanes deriveth it from Alpha, an intensive Particle, and Spizo which signifieth to extend; either by reason of his sharpe-shrill hissing, or for the length of his body. Others derive Aspis from Hios, which signifieth venom or poison, & therefore saith the Scripture: The poison of Asps, because that is a predominant poison. The Latins call it Aspis, quod venenum aspergit morsu, because it sprinkleth abroad his poison when it biteth. Besides we read of Aspis a Buckler, an Island in the Lycian Sea, a Mountain in Africa, and there is fashion of camping Soldiers in the field called Aspides.  
The Epithets declaring the nature of this pestiferous Serpent are, jocheeira, rejoicing in poison, Elikoessa, winding, Lichmores, putting out the tongue, Smerdalee fearful, Phoinessa, cruelly killing. Likewise in Latin, dry, sleeping, drowsy, deadly, swelling, and Aspis, Pharia, a Pharian Asp, so called of the Island Pharus, where they abound. It is said 
Cal: Rhod.  that the Kings of Egypt did wear the Pictures of Asps in their crowns: whereby they signified the invincible power of principality in this creature, whose wounds cannot easily be cured: And the Priests of Egypt and Aethiopia, did likewise wear very long caps, having toward their top a thing like a Navel, about which are the forms of winding Asps, to signify to the people, that those which resist GOD and Kings, shall perish by 
Diodorius, Pierius.  unresistible violence. Likewise by an Asp stopping his ear, was figured & understood a rebel obeying no laws or degrees of the higher power: But let us leave this discourse of moralities, and come nearer to the natural description of Asps. There are many kings 
Aelianus.  of Asps after the Egyptian division, for one kind is called Aspis Siva, a dry Asp. This is the longest of all other kinds, and it hath eyes flaming like fire, or burning coals; another kind is called Asilus, which doth not only kill by biting, but also with spitting, which it sendeth forth while it setteth his teeth hard together, and lifteth up the head. Another kind is called Irundo, because of the similitude it keepeth with Swallows, for on the back it is black, and on the belly white, like as is a Swallow. We read also in Albertus of Aspis Hypnalis, and Hippupex, but it may be that both these names signify but one kind. This Hypnale killeth by sleeping, for after that the wound is given, the patient falleth into a deep and sweet sleep, wherein it dieth: and therefore Leonicenus saith; Illam fuisse, ex cuius veneno sibi Cleopatram suavem mortem conscivit, that it was the same which Cleopatra bought to bring upon herself a sweet and easy death. There is also an Asp called Athaes', which is of divers colours: But I do consider that all the kinds may well be reduced 
Aetius. Aegmeta. Pliny.  to three, that is, Ptyas, Charsaea, and Chelidonia. Ptyas hurteth by poisoning men's eyes, by spitting forth venom, Chaersaea liveth on the Land, and Chelidonia in the waters.  
The Asp is a small Serpent, like to a Land Snake, but yet of a broader back, and except in this differeth not much from the Snake, their Necks swell above measure, and if they hurt in that passion, there can be no remedy, for the stroke of their eyes are exceeding red and flaming, and there are two pieces of flesh like a hard skin which grow out of their foreheads, according to these verses of Nicander;  

Praeterea geminae, calli instar fronte carunclae  
Haerent, sanguineis scintillant lumina flammis.   
That is to say;  

As hard as Brawn two bunches in their face  
Do grow, and flaming-bloudy-eyes their grace.   
And the dry Asp so called, because it liveth in mid-landes, far from any water, hath a vehement strong sight, and these eyes both in one and other are placed in the Temples of their head. Their teeth are exceeding long, and grow out of their mouth like a Boars, and through two of the longest are little hollows, out of which he expresseth his poison: They are also covered with thin and tender skins, which slide up when the serpent biteth, and so suffer the poison to come out of the holes, afterward they return to their place again. Of all which thus writeth Nicander;  

Quatuor huic intra marillae concava dentes,  
Radices fixere suas, quas juncta quibusdam,  
Pelliculis tunica obducit, triste unde venenum  
Effundit, si forte su● se approximet hosti.   
In English thus;  

Within the hollow of their cheeks fiery teeth are seen  
Fast rooted, which a coat of skin doth join and over-hide,  
From whence sad venom issueth forth when she is keen,  
If that her foe she chance to touch as she doth glide.   
The scales of the Asp are hard and dry, and red, above all other venomous Beasts, and by reason of her exceeding drought, she is also accounted deaf. About their quantity here is some difference among Writers: For Aelianus saith, that they have been found of 2. cubit's length, and their other parts answerable: Again, the Egyptians affirm them to be four cubits long: but both these may stand together, for if Aelianus say true, than the Egyptians are not deceived, because the greater number containeth the lesser. The Asp Ptyas is about two cubits long: the Chersaen Asps of the earth, grow to the length 
Aetius. Auicenna. Arnoldus. Strabo.  of five cubits, but the Chelidonian not above one, and this is noted, that the shorter Asp killeth soon, and the long more slowly: one being a pace, and another a fathom in length. Nicander writeth thus;  

Tam proceram extensa querunt quam brachia duci,  
Tantaque crassities est, quantum missile telum,  
Quod faciens hastas docta faber expolit arte.   
Which may be thus englished;  

As wide as arms in force outstretched,  
So is the Asp in length,  
And broad even as a casting Dart,  
Made by a wise Smiths' strength.   
The colour of Asps is also various and diverse, for the Irundo Asp, that is, the Chelidonian resembleth the Swallow: the Ptyas or spitting Asp resembleth an ash colour, flaming 
Aetius. Olaus.  like Gold, and somewhat greenish: the Chersaen Asp of an ash colour or green, but this later is more rare, and Pierius saith, that he saw a yellow Asp near Bellun: of these colours writeth Nicander:  

Squalidus interdum color albet, saepe virenti,  
Cum maculis saepe est cineres imitante figura,  
Nonnunquam ardenti veluti succenditur igne,  
Idque nigra Aethiopum sub terra quale refusus  
Nilus saepe lutum, vicinum in Nerea voluit.   
Thus otherwise;  

Their colour whitish pale, and sometime lively green,  
And spots which do the ash resemble,  
Some fiery red: in Aethiop black Asps are seen  
And some again like to Nerean mud,  
Cast up by flowing of the Nilus flood.   
The countries which breed Asps, are not only the regions of Africa, and the confines of Nilus, but also in the Northern parts of the world (as writeth Olaus Magnus) are many Asps found: like as there are many other Serpents found, although their venom or 
Am●paraeus.  poison be much more weak, then in Africa, yet he saith that their poison will kill a man within three or four hours without remedy. In Spain also there are Asps, but none in 
Bellonius  France, although the common people do style a certain creeping thing by that name. Lucan thinketh that the original of all came from Africa, and therefore concludeth, that Merchants for gain have transported them into Europe saying;  

Ipsa caloris egens, gelidum non transit in orbem;  
Sponte sua, Niloque tenus metitur arenas.  
Sed quis erit nobis lucri pudor? Indepetuntur,  
Huc Lybicamortes, & fecimus aspida merces.   
In English thus;  

The Asp into cold Regions not willingly doth go,  
But near the banks of Nilus' warm, doth play upon the sands,  
Oh what a shame, of wicked gain, must we then undergo?  
Which Libyan deaths, and aspish wares have brought into our lands.   
Their abode is for the most part in driest soils, except the Chelidonian, or water Asp, which live in the banks of Nilus all the year long, as in a house & safe Castle, but when they perceive that the water will over flow, they forsake the banks sides, & for safeguard 
Aeli●●us.  of their lives, betake them to the Mountains. Sometimes also they will ascend and climb trees: as appeareth by an Epigram of Anthologius. It is a horrible, fearful, and terrible Serpent, going slowly, having a weak sight, always sleepy and drowsy, but a shrill and quick sense of hearing, whereby she is warned and advertised of all 
Giltius.  noise, which when she heareth, presently she gathereth herself round into a circle, and in the midst lifteth up her terrible head: Wherein a man may note the gracious providence of almighty GOD, which hath given as many remedies against evil, as there are evils in the world. For the dullness of this Serpent's sight, and slowness of her pace, doth keep her from many mischiefs. These properties are thus expressed by Nicander.  

Formidabile cui corpus, tardumque volumen,  
Quandoquidem transuer sa via est prolixaque ventris  
Spira, veternosique nivere videntur ocelli.  
At simul ac facili forte abseruarit aure  
Vel minimum strepitum, segnes è corpore somnos  
Exoutit, & teretem sinuat mox aspera tractum,  
Horrendumque caput, porrectaque pectora tollit.   
In English thus;  

This feared Asp hath slow and winding pace,  
When as her way, on belly she doth traverse,  
Her eyes shrunk in her head winking, appear in face,  
Till that some noise her watchful ear doth ravish,  
Then sleep shaked off, round is her body gathered,  
With dreadful head, on mounted neck up lifted.   
The voice of the Asp is hissing, like all other Serpents, and seldom is it heard to utter any voice or sound at all, except when she is endangered, or ready to set upon her enemy. Whereupon saith Nicander;  

— Grave sibilat ipsa  
Bestia, dum certam vomit ira concita mortem.   
In English thus;  

This beast doth hiss, with great and loudest breath,  
When in her mood she threateneth certain death.   
That place of David Psalm. 58. which is vulgarly read, a death Adder, is more truly translated A deaf Asp, which when she is enchanted, to avoid the voice of the Charmer, she stoppeth one of her ears with her tail, and the other she holdeth hard to the earth: And of this incantation thus writeth Vincentius Belluacensis. Virtute quorundam verborum incantatum aspis, ne veneno interinat, vel ut quidam dicunt ut quieta capi possit, & gemma de fronte eius auferri, quae naturaliter in eo nascitur, that is to say, The Asp is enchanted by virtue of certain words, so as she cannot kill with her poison, or as some say, be taken quietly without resistance, and so the Gem or precious stone be taken out of her forehead, which naturally groweth therein. And from the words of the Psalm a, foresaid, not only the certainty and effectual use of charming is gathered by Pierius, but also by many justified in the case of Serpents. Whereof I have already given mine opinion in the former general Treatise, unto the which I will only add thus much in conclusion, which I have found in a certain unnamed Author: Daemons discurrunt cum verbis ad serpents, & infectione interiori hoc faciunt, ut serpentes ad nutum eorum moveantur, ac sine laesione tractabiles exhibeantur: Which is thus much in effect; Devils run up & down with words of enchantment to Serpents, and by an inward or secret infection, they bring to pass that the Serpents dispose themselves after their pleasure, and so are handled without all harm. And indeed, that it may appear to be manifest that this incantation of Serpents is from the devil, and not from God, this only may suffice any reasonable man: because the Psalmist plainly expresseth, that the serpent shifteth it off, & avoideth Peritissimos mussitantium incantationes, the most skilful Charmers. Now if it came from the unresistible power of almighty God, it should pass the resistance of them or devils; but being a fallacy of the devil, the serpent (wiser in this point then men that believe it) easily turneth tail against it: and in this thing we may learn to be wise as Serpents, against the enchanting temptations of the devil or men, which would beguile us with shadows of words and promises, of no valuable pleasures.  
If we may believe Pliny, Elianus, and Philarchus, the Egyptians lived familiarly with Asps, and with continued kindness wan them to be tame. For indeed among other parts of their savage beastliness, they worshipped Asps even as household Gods, by means whereof the subtle serpent grew to a sensible conceit of his own honour and freedom, and therefore would walk up and down and play with their children, doing no harm, except they were wronged, and would come and lick meat from the table, when they were called by a certain significant noise, made by knacking of the fingers. For the guests after their dinner, would mix together honey, wine, and meal, and then give the sign, at the hearing whereof they would all of them come forth of their holes; and creeping up, or lifting their heads to the table, leaving their lower parts on the ground, there licked they the said prepared meat, in great temperance by little & little without any ravening, and then afterward departed when they were filled. And so great is the reverence they bear to Asps, that if any in the house have need to rise in the night time out of their beds, they first of all give out the sign or token, lest they should harm the Asp, and so provoke it against them: at the hearing whereof, all the Asps get them to their holes and lodgings, till the person stirring be laid again in his bed.  
The holy kind of Asps, they call Thermusis, and this is used and fed in all their temples of Isis with the fat of Oxen or Kine. Once in the year they crown with them the Image of Isis, and they say that this kind is not an enemy to men, except to such as are very evil, whereupon it is death to kill one of them willingly.  
It is reported of a certain Gardiner making a ditch or trench in his vinyeard, by chance and ignorantly, he set his spade upon one of these Thermusis Asps, and so cut it asunder, and when he turned up the earth, he found the hinderpart dead, and the forepart bleeding and stirring: at which sight his superstitious heart overcome with a vain fear, became so passionately distressed, that he fell into a vehement and lamentable frenzy. So as all the day time he was not his own man, and in the night, in his mad fits leapt out of his bed, crying out with pitiful & eager complaint, that the Asp did bite him, the Asp did wound him, and that he saw the picture of the said asp (by him formerly slain) following him, and tearing his flesh, & therefore most instantly craved help against it, saying still he perrished by it, he was mortally wounded. And when he had now (saith Elianus) continued a while in this superstitious fury and disease of the mind, his kindred & acquaintance brought him into the house of Serapis, making request unto that feigned God to remove out of his sight that spectre and apparition; and so he was released, cured, and restored to his right mind.  
This kind of Asp they also say is immortal and never dieth, and beside, it is a revenger of sacrilege, as may appear by such another history in the same place. There was a certain Indian Peacock sent to the King of Egypt, which for the goodly proportion and feature thereof, the King out of his devotion consecrated to jupiter, and was kept in the Temple. Now there was (saith he) a certain young man which set more by his belly, then by his GOD, which fell into a great longing for to eat of the said Peacock: and therefore to attain his appetite, he bribed one of the Officers of the Temple with a good sum of Money to steal the said Peacock, and bring it to him alive or dead. The covetous wretch enraged with the desire of the Money, sought his opportunity to steal away the Peacock, and one day came to the place where he thought & knew it was kept, but when he came, he saw nothing but an Asp in the place thereof, and so in great fear leapt back to save his life, and afterward disclosed the whole matter. Thus far Aelianus.  
The domestical Asps understand right and wrong, and therefore Philanthus telleth a story of such an Asp which was a Female, and had young ones: in her absence one of her young ones killed a child in the House: When the old one came again according to her custom to seek her meat, the killed child was laid forth, and so she understood the harm: Then went she and killed that young one, and never more appeared in that house. It is also reported, that there was an Asp that fell in love with a little Boy that kept Geese in the province of Egypt, called Herculia, whose love to the said Boy was so 
Aelianus  fervent, that the Male of the said Asp grew jealous thereof. Whereupon one day as he lay asleep, set upon him to kill him, but the other seeing the danger of her love, awaked and delivered him.  
There is much and often mention made of Asps in holy Scripture, beside the forenamed place, Psal. 58. as in Esay. 59 the jews are compared to Asps, and their labours to Spider's webs. And Esa. 11. The sucking child shall play upon the hole of the Asp. whereupon a learned man thus writeth: Quicunque ex hominibus occulto veneno ad nocendum referti sunt, sub regno Christi mutato ingenio fore vel pueris innoxios: that is, whosoever by secret poison of nature are apt to do harm to other in the kingdom of Christ: their nature shall be so changed, that they shall not harm sucklings, not able to discover them. Great is the subtlety and foreknowledge of Asps, as may appear by that, in Psal. 58. against the Charmers voice. Also it is strange, that all the Asps of Nilus do thirty days before the flood remove themselves and their young ones into the Mountains, and this is done yearly, once at the least, if not more often.  
They sort themselves by couples, and do live as it were in marriage, Male and Female, so that their sense, affection, and compassion, is one and the same: for if it happen that one of them be killed, they follow the person eagerly, and will find him out, even in the midst of many of his fellows: that is, if the killer be a beast, they will know him among beasts of the same kind: And if he be a man, they will also find him out among men: and if he be let alone, he will not among thousands harm any but he: breaking through all difficulties (except Water,) and is hindered by nothing else, except by swift 
Pliny.  flying away. We have showed already, how the Psyllians in Asia, cast their Children newly borne to Serpents, because if they be of the right seed and kindred to their Father, no Serpent will hurt them, but if they be Bastards of another race, the Serpents devour them: These Serpents are to be understood to be Asps. Asps also we have showed were 
Suidas.  destroyed by the Argolae, which Alexander brought from Argos to Alexandria, and therefore those are to be reckoned their enemies. Shadows do also scare away and terrify Asps, as Seneca writeth. But there is not more mortal hatred or deadly war betwixt any, then betwixt the Ichneumon and the Asp. When the Ichneumon hath espied an asp, she first goeth and calleth her fellows to help her, than they all before they enter fight do wallow their bodies in slime, or wet themselves, and then wallow in the sand, so harnessing, and as it were arming their skins against the teeth of their enemy: and so when they find themselves strong enough, they set upon her, bristling up their tails first of all, and turning them to the Serpent till the Asp bite at them, and then suddenly ear the Asp can recover, with singular celerity they fly to her chaps and tear her in pieces, but the victory of this combat resteth in anticipation, for if the Asp first bite the Ichneumon, then is he overcome, but if the Ichneumon first lay hold on the Asp, then is the Asp overcome. This hatred and contention is thus described by Nicander;  

Solus eam potis est Ichneumon vincere pestem,  
Cum grave cautus ei bellum parat, editaque ova,  
Quae fovet in multorum hominum insuperabile lethun,  
Omnia fracta terit, mordaceque dente lacessit.   
That is to say;  

Ichneumon only is of strength, that pest to overquell,  
'Gainst whom in wary wise his war he doth prepare,  
Her eggs, a deadly death to many men, in sand he doth out smell,  
To break them all within his teeth, this nimble beast doth dare.   
Pliny, Cardan, and Constantine affirm, that the Herb Arum, and the root of Winterberry, do so astonish Asps, that their presence layeth them in a deadly sleep: And thus much of their concord with other creatures.  
Galen writeth, that the Marsians do eat Asps without all harm, although as Mercurial saith, their whole flesh and body is so venomous, and so replete with poison, that it never entereth into medicine, or is applied to sick or sound upon any Physical qualification: the reason of this is given by himself and Fracastorius, to be either, because Asps under their Climate or Region are not venomous at all, as in other Countries, neither Vipers nor Serpents are venomous: or else because those people have a kind of sympathy in nature with them, by reason whereof, they can receive no poison from them.  
The poison of Asps saith Moses, Deut. 32. is crudele venenum, a cruel poison, and job. 20. Cap. expressing the wicked man's delight in evil, saith: That he shall suck the poison of Asps. For which cause as we have showed already, the harm of this is not easily cured. We read that Canopus, the Master of Menelaus ship, to be bitten to death by an 
Toxtor.  Asp at Canopus in Egypt. So also was Demetrius Phalareus, a Scholar of Theophrastus, & keeper of the famous library of Ptolomaeus Soter. Cleopatra likewise to avoid the triumph that Augustus would have made of her, suffered herself willingly to be bitten to death by an Asp. Whereupon Properitius writeth thus:  

Brachia spect avi sacris admorsa colubris,  
Et trachere occultum, membra soporis iter.   
In English thus;  

Thus I have seen those wounded arms,  
With sacred Snakes bitten deep,  
And members draw their poisoned harms,  
Treading the way of deaths sound sleep.   
We read also of certain Mountebanks, and cunning jugglers in Italy, called Circulatores, to perish by their own devices, through the eating of Serpents, and Asps which 
Aelianus.  they carried about in Boxes as tame, using them for ostentation to get Money, or to sell away their antidotes. When pompeius Rufus was the great Master of the Temple-works at Rome, there was a certain circulator or Quacksalver, to show his great cunning in the presence of many other of his own trade, which set to his arm an Asp, presently he sucked out the poison out of the wound with his mouth: but when he came to look for his preservative water, or antidote, he could not find it; by means whereof the poison fell down into his body, his mouth and gums rotten presently, by little and little, and so within two days he was found dead. The like story unto this is related by Amb: Paraeus of another, which at Florence would fain sell much of his medicine against poison, and for that purpose suffered an asp to bite his flesh or finger, but within four hours after he perished, notwithstanding all his antidotical preservatives.  
Now therefore it remaineth, that we add in the conclusion of this history, a particular discourse of the bitings and venom of this serpent, and also of such remedies as are appointed for the same. Therefore we are to consider, that they bite and do not sting, the 
Mercurial. Aetius.  females bite with four teeth, the males but with two, and when they have opened the flesh by biting, than they infuse their poison into the wound. Only the Asp Ptyas, killeth by spitting venom through her teeth, and (as Avicen saith) the savour or smell thereof will kill, but at the least the touching infecteth mortally. When an Asp hath bitten, it is a very difficult thing to espy the place bitten or wounded, even with most excellent eyes, as was apparent upon Cleopatra aforesaid; and the reason hereof is given to be this, because the poison of Asps is very sharp, and penetrateth suddenly and forcibly under the skin, even to the inmost parts, not staying outwardly, or making any great visible external appearante. Yet Galen writing to Piso, affirmeth otherwise of the wound of Cleopatra; but because drowsiness and sleep followeth that poison, I rather believe the former opinion: and therefore Lucan calleth the Asp, Somnifera, that is, a sleepe-bringing serpent. And Pictorius also subscribeth hereunto.  

Aspidis et morsu laesum dormire fatentur  
In mortem, antidotum nec valuisse ferunt.   
Which may be englished thus,  

He that by rage of Asps tooth  
is bitten, or is wounded,  
They say doth sleep until his death  
cureless, he is confounded.   
The pricks of the Asps teeth, are in appearance not much greater than the prickings of a needle, without all swelling, and very little blood issueth forth, and that is black in colour; strait way the eyes grow dark & heavy, and a manifold pain ariseth all over the body, yet such as is mixed with some sense of pleasure, which caused Nicander to cry out, perimitque virum absque dolore, it kills a man without pain. His colour is all changed, &▪ appeareth greenish like grass. His face or forehead is bend continually frowning, and his eyes or eyelids moving up and down in drowsiness without sense, according to these verses following,  

Nec tamen ulla vides impressi ulnera morsus,  
Nec dignus fatu tumor ictum corpus adurit  
Sed qui laesus homo est, citra omnem fata dolorem  
Claudit, & ignano moriens torpore fatiscit.   
Which I translate thus;  

Wounds of impressed teeth, none canst thou see,  
Nor tumour worth the naming, smitten body burning,  
But yet the hurt man painless taketh destiny,  
And sleeping dieth, sluggishly him turning.   
The true signs then of an Asps biting, is stupour or astonishment, heaviness of the head, and slothfulness, wrinking the forehead, often gaping and gnawing and nodding, bending the neck, and convulsion: but those which are hurt by the Ptyas, have blindness, pain at the heart, deafness, and swelling of the face. And the signs of such as are hurt by the Chalidonian or Chersaean Asp, & the Terrestrian are all one, or of very little difference, except that I may add the Cramp, and the often beating of the pulse, & frigidity of the members or parts, or pain in the stomach, but all of them in general, deep sleep, and sometimes vomiting. But by this, that the blood of the place by them bitten turneth black, it is apparent and manifest, that the poison of the Asp mortifieth or killeth the natural heat; which is overcome by the heat of the poison outwardly, & the darkness or blindness of the eyes, proceedeth of certain vapours which are infected, and ascend up to the disturbance of the brain: and when the humours are troubled in the stomach, then followeth vomiting, or else the cramp, and sometimes a looseness when the knuckles are drawn in by the venomous biting, or the infected humours falling down into the entrails. 
Ponzettus  To conclude, so great is the tabifical effect of this poison of Asps; that it is worthily accounted the greatest venom, and most dangerous of all other: for Aelianus saith, Serpentum venenum cum pestiferum sit, tum multò aspidis pestilentius, the poison of all serpents is pestiferous, but the venom of the asp most of all. For if it touch a green wound, it killeth speedily, but an old wound receiveth harm thereby more hardly. In Alexandria, when they would put a man to a sudden death, they would set an asp to his bosom or breast, and then after the wound or biting, bid the party walk up and down, and so 
Galenus.  immediately within two or three turns he would fall down dead. Yet it is reported by Pliny, that the poison of Asps drunk into the body doth no harm at all, & yet if a man eat of the flesh of any beast slain by an Asp, he dieth immediately.  
But concerning the cure of such as have been, or may be hurt by Asps, I will now entreat, not spending any time to confute those, who have wrote that it is incurable: on the contrary it shall be manifest, that both by Chirurgery and Medicines, compound and simple, this both hath been & may happily be effected. First it is necessary when a man is stung or bitten by a Serpent, that the wounded part be cut off by the hand of some skilful Chirurgeon, or else the flesh round about the wound, with the wound itself to be circumcised and cut with a sharp Razor; then let the hottest burning things be applied, 
Dioscorid. Actuarius Aegineta  even the searing iron to the very bone. For so the occasion being taken away from the poison to spread any further, it must needs die without any further damage. Then also the holes in the mean time before the ejection, must be drawn, either with cupping-glass, or with a Reed, or with the naked rump of a Ringdove or Cock; I mean the very hole set upon the bitten place. And because the place is very narrow and small, it must be opened, and made wider, the blood be drawn forth by scarifications, and then must such medicinal herbs be applied as are most opposite to poison, as Rew, and such 
Mercurialis.  like. And because the poison of Asps doth congeal the blood in the veins, therefore against the same must all hot things made thin be applied, as Mithridatum & treacle dissolved in Aqua vitae, & the same also dissolved into the wound; then must the patient be used to bathe, fricasing or rubbing, and walking, with such like exercises. But when once the wound beginneth to be purple, green, or black, it is a sign both of the extinguishment of the venom, & also of the suffocating of natural heat, then is nothing more safe then to cut off the member, if the party be able to bear it. After Cupping-glasses, and 
Paraeus  scarifications, there is nothing that can be more profitably applied then Centory, Myrrh, and Oppium, or Sorrel after the manner of a plaster. But the body must be kept in daily motion and agitation, the wounds themselves often searched and pressed, and Sea-water used for fomentation. Butter likewise, & the leaves of Yew, are very good to be applied 
Aetius  to the bitings of Asps. And in the Northern Regions, (as witnesseth ‛ Olaus Magnus,) they use nothing but bran like a plaster, and their cattle they anoint with treacle & salt all over the bunch or swelling. And thus much for the chirurgical cure of the biting of Asps. In the next place, we may also relate the medicinal cure, especially of such things as are compound, and received inwardly.  
First, after the wound, it is good to make the party vomit, & then afterward make him drink juice of Yew and treacle, or in the default thereof, wine, as much of the juice as a groat weight, or rather more. But for the trial of the party's recovery, give him the powder of Centory in wine to drink, and if he keep the medicine, he will live, but if he vomit or cast it up, he will die thereof. But for the better avoidance & purging out of the digested venom, distributed into every part of his body, give the party Garlic beaten with Zythum, until he vomit, or else Opponax in wine allayed with water: also Origan dry 
Mercuri:  and green. After the vomit, the former antidotical medicines may be used. And the northern people use no other treacle then Venetian. Whereas there are abundance of all 
Andrea's.  manner of Serpents in the Spantsh Islands, yet never are any found there to use treacle, neither do they account of it as of a thing any whit virtuous, but in stead thereof they use the bearded Thapsia, gilly-flowers, and red Violets, and the herb avens, boiled in wine Vinegar, the sharpest that may be gotten, & a sound man's urine, wherewithal they bathe the wounded part, although much time after the hurt received. But saith Ambiguity: Paraeus, it is much better for the patient to drink thereof fasting, & before meat two hours, three ounces at a time. And by the help of this notable experiment, the Inhabitants of those islands, are nothing afraid to offer their bodies to be bitten by the most angry Asps. And thus much for compound medicines in general.  
It is said, that the first and chiefest easy remedy for such as are bitten by Asps, is to drink so much of the sharpest Vinegar, as he can sensibly perceive and feel the same upon the right side of his midreffe, because that poison first of all depriveth the liver of sense. 
Aetius.  For Pliny saith, that he knew a man carrying a bottle of Vinegar to be bitten by an Asp, whiles by chance he trod thereupon, but as long as he bore the Vinegar and did not set it down, he felt no pain thereby, but as often as to ease himself he set the bottle out of his hand, he felt torment by the poison, which being related to the Physicians, they knew thereby that Vinegar drunk into the stomach was a sovereign antidote against poison. Yet some say, that the first knowledge of this virtue in vinegar, grew from the necessity which a little boy bitten by an Asp had of drinking, and finding no other liquor but a bottle of vinegar, drank thereof a full draft, and so was eased of his pain. For the reason is, that it hath both a refrigerative, and also a dissipating virtue, as may appear when 
Cor. Celsus.  it is poured on the earth, because it yieldeth a froth, and therefore when it cometh into the stomach, it disperseth all the infected humours.  
The Northern Shepherds do drink Garlic and stale Ale against the bitings of Asps. And some hold opinion that aniseed is an antidote for this sore. Other use Hart-wort, 
Olaus. Mag.  Apium seed, and wine. Aron being burned, hath the virtue to drive away serpents, and therefore being drunk with oil of Bays in black wine, it is accounted very sovereign against the bitings of Asps. The fruit of Balsam, with a little powder of Gentian in wine, or the juice of Mynts, keepeth the stomach from the Cramp after a man is bitten by an Asp. Other give Castoreum, with Lignum Cassiae, and some the skin of a Storks stomach or maw. There be certain little filthy and corrupt worms bred in rotten wood or paper, called Cimices, these are very profitable against poison of Asps, or any other venomous biting beast, and therefore it is said that Hens & other pullen, do earnestly seek after these worms, and that the flesh of such fowl as have eaten thereof, is also profitable for the same purpose.  
Athaeneus also writeth, how certain thieves were condemned to be cast to serpents to be destroyed, now the morning before they came forth, they had given them to eat Citrons; when they were brought to the place of execution, there were Asps put forth unto them, who bit them, and yet did not harm them. The next day, it being suspected, the Prince commanded to give one of them a Citron, and the other none, so when they were brought forth again the Asps fell on them, and slew them that had not eaten Cytron, but the other had no harm at all. The Egyptian Clematis or Periwinkle drunk in vinegar, is very good against the poison of Asps; so likewise is Coral in Wine, or the 
Pliny. Orpheus  leaves of Yew. Henbane bruised with the leaves thereof, and also bitter Hops have the same operation. The urine of a Torteyse drunk, is a medicine against all bitings of wild beasts, and the urine of a man hurt by an Asp: as Marcus Varro affirmed in the eyghtieninth year of his age, according to the observation of Serenus saying;  

Si vero horrendum vulnus ferafecerit aspis  
Vrinam credunt propriam conducere potu:  
Varronis fuit ista senis sententia, nec non  
Plinius ut memorat sumpti iuvat imber aceti,   
Which may be englished thus;  

If that an Asp a mortal wound do bite,  
It's thought his urine well doth cure again,  
Such was the saying of old Varro hight,  
And Pliny to, drink vinegar like drops of rain.   
But it is more safe to agree with Pliny in the prescription of man's urine, to restrain it to them that never had any beards. And more particularly against the Asp called Ptyas, & Matthiolus out of Dioscorides saith, that the quintessence of Aqua vitae, and the usual antidote both mixed together and drunk, is most powerful against the venoms of the deaf Asp. And thus much for the antipathy & cure of Asps biting venomous nature, whereunto I will add for a conclusion, that proverbical speech, of one Asp borrowing poison of another, out of Tertullian against the Heretic Martion, who gathereth many of his absurd impieties from the unbelieving jews. Desinat nunc haereticus á judaeo, aspis quod aiunt á vipera mutuari venenum, that is, let the haereticke now cease to borrow his venom of a jew, as the Asps do borrow their poison from Vipers. And true it is, that this proverb hath especial use, when one bad man is holp or counseled by another; and therefore when Diogenes saw a company of women talking together, he said merrily unto them, Aspis par' echidnes pharmacon daneizetai, that is, the Asp borroweth venom of the Viper. Thus much of the Asp.   

❧ Of the Description and differences of BEES.  
AMongst all the sorts of venomous Infects, (or cut-wasted creatures) the sovereignty and pre-eminence is due to the Bees, who 
D: Bonhan his discourse of Bees, wasps and Drones.  only of all others of this kind, are made for the nourishment of mankind, all other (cut-wasted) serving only for medicinal use, the delight of the eyes, delectation of the ears, & the ornament, trimming, and setting forth of the body, which they perform at the full. They are called of the Hebrews, Deborah. The Arabians term them, Albara, Nahalea, and Zabar. The Illirians and slavonians, Wezilla. The Italians, Ape, api, una sticha, moscatella, ape or sc●ppa, pecchi. The Spaniards, Abcia. Frenchmen, Mousches au miel. The Germans, Eenymbe, apen. 
Names.  The Flemings, Buy. The Polonians, Pztzota. The Irishmen, Camilij. In Wales a Bee is called Gweniv. Amongst the Grecians they have purchased sundry names, according to the diversity of Nations, countries and places, but the most vulgar name is Melissa, & in Hesiodus, Melie. Othersome call a Bee Plastis, á fingendo, of framing. Some again, Anthedon: and of their colour, Zanthai. Of their offices and charge, Egemones, ab imperando, from governing. sirens, à suam cantu, from their sweet voice. The Latins call them by one general name, Apis and Apes. Varro sometimes terms them Aves, but very improperly, for they might better be named Volucres, not Aves. So much for their names, now to the definition.  
A Bee is a cut-wasted living creature, that can fly, having four wings, and bloodless, 
Apum definitio  the only Craftsmaster of Hony-making. Their eyes are somewhat of a horny substance, hid deep in their bodies, as is also their sting: they want neither tongue nor teeth, they have 
Deseription of their parts.  4. wings, being of a bright and clear colour, growing to their shoulderblades, whereof the two hindermost are the lesser, because they might not hinder their flying: and out of their short feet or stumps, there grow forth as it were two fingers, wherein they carry a little stone, for the peizing and making weighty their small bodies in stormy, tempestuous, blustering, or troublesome weather, for fear lest they might be driven from their house and home, by the contrary rage and violence of the winds. They do not breathe (by Pliny's 
No respiration in Bees.  good leave) but either pant, move, or stir (as the heart or brain doth) and by transpiration they are comforted, refreshed, and made lively. Their stomach is contexed and framed of the thinnest part of all their members, wherein they not only retain, and safely keep their Honey dew which they have gathered, but also digest, purify, and cleanse it, which is the true and only reason, why the Honey of Bees is longer kept pure and fine, than any Manna or Mildew, or rather it is not at all subject to corruption.  
Bees even by nature are much different: for some are more domestical and tame, and 
Differences of Bees from nature.  others again are altogether wild, uplandish, and agrestiall. Those former are much delighted with the familiar friendship, custom and company of men, but these can in no wise brook or endure them, but rather keep their trade of hony-making in old trees, caves, holes, and in the ruders, and rubbish of old walls and houses. Of tame Bees again, some of them live in pleasant and delightful Gardens, and abounding with all sweet scenting & odoriferous plants and herbs, and these are great, soft, fat, and bigbellied. Others again, there be of them that live in towns and villages, whose study and labour is to gather honey from such plants as come next to hand, and which grow farther of, and these are lesser in proportion of body, rough and more unpleasant in handling; but in labour, industry, witteand cunning, far surpassing the former. Of both sorts of these, some have stings (as all true Bees have:) others again are without a sting, as counterfeit and bastardly Bees, which (even like the idle, sluggish, lyther, and ravenous cloistered Monks, thrice worse than thieves) you shall see to be more gorbellied, have larger throats, and bigger bodies, yet neither excellent or markable, either for any good behaviour and conditions, or gifts of the mind. Men call these unprofitable cattle, and good for nothing, Fuci, that is drones; either because they would seem to be labourers, when indeed they are not: or because that under the colour and pretence of labour (for you shall sometimes have them to carry wax, and to be very busy in forming and making honeycombs,) they may eat up all the honey. These Drones are of a more blackish colour, somewhat shining, and are easily known by the greatness of their bodies. Besides some Bees are descended of the kingly race, and borne of the blood Royal: where of Aristotle maketh two sorts: a yellow kind, which is the more noble, and the black, garnished with divers colours. Some make three Kings, differing in colour, as black, red, and divers coloured. Menecratés saith, that those who are of sundry colours are the worse, but in case they have diversity of colour with some blackness, they are esteemed the better. He that is elected Monarch Caesar, and captain general 
Description of the King.  of the whole swarm, is ever of a tall, personable, and heroical stature, being twice so high as the rest, his wings shorter, his legs straight, brawny, and strong, his gate, pace, & manner of walking is more lofty, stately and upright, of a venerable countenance, and in his forehead there is a certain red spot or mark with a Diadem, for he far differeth from the 
Differences in regard of sex.  popular and inferior sort in his comeliness, beauty, and honour. The Prince of Philosophers confoundeth the sex of Bees, but the greatest company of learned Writers do distinguish them: whereof they make the feminine sort to be the greater. Others again will have them the lesser, with a sting: but the sounder sort (in my judgement) will neither know nor acknowledge any other males, besides their Dukes and princes, who are more able & handsome, greater and stronger than any of the rest, who stay ever at home, and very seldom (unless with the whole Swarm) they stir out of doors, as those whom nature had pointed out to be the fittest to be standerbearers, and to carry ancients in the camp of Venus, and ever to be ready at the elbows of their loves to do them right: Experience teaching us, that these do sit on eggs, and after the manner of birds, do carefully cherish and make much of their young, after the thin membram or skin wherein they are enclosed is broken.  
The difference of their age is known by the form, state, and habit of their bodies. 
Of age.  For the young Bees have very thin and trembling wings, but they that are a year old, as they that are two or three years of age are very trim, gay, bright-shining, and in very good plight and liking, of the colour of Oil.  
But those that have reached to seven years, have laid away all their flatness and smoothness, neither can any man afterwards, either by the figure and quality of their bodies or skins, judge or discern certainly their age (as we say by experience in Horses:) For the elder sort of them are rough, hard, thin and lean scragges, starvelings, loathsome to touch and to look upon, somewhat long, nothing but skin and bone, yet very notorious and goodly too see to, in regard of their gravity, hoarenes and aunciency. But as they be in form and shape, nothing so excellent, so yet in experience and industry they far outstrip the younger sort, as those whom time hath made more learned, and length of days joined with use, hath sufficiently instructed and brought up in the Art or trade of hony-making.  
The place likewise altereth one whiles their form, and sometimes again their nature, (as their sex and age do both.) For in the Islands of Molucea, there be Bees very like to 
The difference of the form of Bees, according to the place.  winged Pismires, but somewhat lesser than the greater Bees, as Maximilian Transiluanus, in an Epistle of his, written to the Bishop of Salspurge, at large relateth it. Andrew Thevet in his Book that he wrote of the newfound World, Cap. 51. amongst other matters reporteth that he did see a company of Flies or Hony-bees about a tree named Vhebehason, 
Bees of Amo●ca.  which then was green, with the which these Hony-bees do live and nourish themselves: of the which trees there were a great number in a hole that was in the tree, wherein they made Honey and Wax. There is two kinds of the Hony-bees, one kind are as great as ours, the which cometh not only but of good smelling flowers, also their Honey is very good, but their Wax not so yellow as ours. There is another kind half so great as the others: their honey is better than the others, and the wild men name them Hira. They live not with the others food, which to my judgement maketh their Wax to be as black as coals, and they make great plenty, specially near to the River Vasses, and of Plate. The Bees called Chalcoides, which are of the colour of Brass, and somewhat long, which are said to live in the Island of Creta are implacable, great fighters and quarrelers, excelling all others in their stings, and more cruel than any others, so that with their stings they have chased the inhabitants out of their Cities; the remainder of which Bees do remain and make their hony-combs (as Aelianus saith) in the Mountain Ida. Thus much of the differences of Bees, now it remaineth to discourse of the Politic, ethical, and oeconomic virtues and properties of them.  
Bees are governed and do live under a Monarchy, and not under a tyrannical state, admitting and receiving their King, not by succession or casting of lots, but by respective 
The government of bees.  advise, considerate judgement, and prudent election; and although they willingly submit their necks under a kingly government, yet notwithstanding they still keep their ancient liberties and privileges, because of a certain prerogative they maintain in giving their voices and opinions, and their King being deeply bound to them by an oath, they exceedingly honour and love.  
The King as he is of a more eminent stature, and goodly corporature (as before we have touched) then the rest: so likewise (which is singular in a King) he excelleth in mildness and temperateness of behaviour. For he hath a sting, but maketh it not an instrument of revenge, which is the cause that many have thought, their king never to have had any. For these are the laws of Nature, not written with Letters, but even imprinted and engraven in their conditions and manners: and they are very flow to punish offenders, because they have the greatest and Sovereign power in their hands. And although they seem to be slack in revenging and punishing private injuries, yet for all that they never suffer rebellious persons, refractorious, obstinate, and such as will not be ruled, to escape without punishment, but with their pricking stings they grievously wound and torment, so dispatching them quickly. They are so studious of peace, that neither willingly nor unwillingly they will give any cause of offence or displeasure. Who therefore would not greatly be displeased with, and hate extremely those Dionysian Tyrants in Sicilia; Clearchus in Heraclea, and Apollodorus the Thief, Pieler and spoiler of the Cassandrines? And who would not detest the ungraciousness of those lewd clawbacks, and Trencher-parasites, and flatterers of Kings, which dare impudently maintain, that that a Monarchy is nothing else but a certain way and rule for the accomplishing of the will, in using their authority as they list, and a science or skilful trade, to have wherewith to live pleasantly in all sensual and worldly pleasure: which ought to be far from a good Prince, who whilst he would seem to be a man, he show himself to be far worse than these little poore-winged-creatures. And as their order and course of life is far different from the vulgar sort, so also is their birth; for they of the kingly race are not borne after the manner of a little Worm, as all the commonalty are, but is forthwith winged, and amongst all his younglings, if he find any one of his sons to be either a fool, unhandsome, that none can take pleasure in, rugged, rough, soon angry, fumish or too tasty, il shaped, not beautiful or Gentlemanlike, him by a common consent, and by a Parliamentary authority they destroy, for fear lest the whole Swarm should be divided and distracted into many minds, and so at length the Subjects undone by factions, and banding into parts.  
The King prescribeth laws and orders to all the rest, and appointeth them their rules and measures: for some he straightly chargeth and commandeth, (as they tender his favour, and will avoid his displeasure) to fetch and provide water for the whole Campe. He enjoineth others to make the Honeycombs, to build, to garnish and trim up the house well and cleanly, to finish perfectly the work, to find and allow, to promote and show others what to do. Some he sendeth forth to seek their living, but being worn with years, they are maintained of the common stock at home. The younger and stronger being appointed to labour, and take their turns as they fall: And although (being a King) he be discharged and exempt from any mechanical business, yet for all that, in case of necessity he will buckle himself to his task, never at any time taking the field or air abroad, but either for his health's sake, or when he cannot otherwise choose, by means of some urgent business. If in respect of his years he be lusty and strong, then like a noble Captain he marcheth before his whole winged-army, exposing himself first to all perils, neither with his good will, will he be carried of his Soldiers unless he be wearied and weakened by means of crooked age, or mastered and clean put out of heart by any violent sickness, so that he can neither stand on his Legs nor fly. When night approacheth, the sign and token being given by his Honny-pipe, or Cornet, (if you will so call it) a general proclamation is made through the whole Hive, that every one shall betake himself to rest, so the watch being appointed, and all things set in order, they all make themselves ready and go to bed. So long as the King liveth, so long the whole swarm enjoy the benefit of peace, leading their lives without any disquieting, disturbance, vexation, or fear of feuture wars. For the drones do willingly contain themselves in their own celles, the elder living contented with their own homes, and the younger not daring for their ears to break into their father Lands, or to make any inroads or invasion into the houses of their predecessors. The King keepeth his Court by himself, in the highest and largest part of the whole Palace, his lodging being workemanlie and very cunningly made of a fine round or enclosure of Wax, being thus as it were fenced and paled about as with a defensible wall. A little from him dwell all the King's children, being very obedient to their parent's beck. Their King being dead, all his subjects are in an uproar, Drones bring forth their young in the celles of the true Bees, all are in a hurly burly, all being out of season and order. Aristole saith, that Bees have many Kings, which I would rather term Viceroy's or Deputies, sithence it is certain (as Antigonus affirmeth) that as well the swarms do die and come to nought, by having of many Kings, as none at all. And thus to have spoken of good Kings let this suffice. Evil Kings are more rough, rugged, browner, blacker, and of more sundry colours: whose natures and dispositions you will condemn, in respect of their habit and manner of body and mind, the one and other are thus physiogmonically described by the Poet:  

Namque duae regnum facies, duo corpor a gentis.  
Alter erit maculis auro Squallentibus arden's,  
Et cutilis clarus squamis, insignes & ore.  
Faedior est alter multo, quam pulvere abacto  
Quum venit & sicco terram spuit ore venator:  
Disidia latamque trahens inglorias alum— Hunc  
Deed neci, melior vacua sine regnet in aula.   
In English thus;  

The two aspects of kingly Bees, two nations do disclose,  
One of them, Golden spotted red, burning with pale hue,  
And having scales both red and clear, and great about the nose,  
The other filthy to behold like dust, for it is true,  
Which hunters spit upon dry land, when all is crushed and priest,  
In sloth belly broad, doth travail worse than the least,  
Him kill, let the other reign  
Alone, in empty Court, do not disdain.   
And thus hitherto have we spoken of their kings and Dukes: now will we bend our discourse to the common sort of Bees.  
Bees are neither to be accounted wild, nor altogether calm and quiet creatures, but of a nature betwixt both: & of all other they are esteemed most serviceable and profitable. Their sting giveth both life & death to them, for being deprived of it, they surely die: but having it, they repel all hostility from their swarms. Of these there are none Idle, although they be not all Honny-makers, neither are the most sluggish of them all, like unto the Drones in their inclination and manners: For they do not corrupt and mar the honie-combes, neither do they lie in wait by treachery and deceit to filch honey, but are nourished by flowers, and flying forth with their fellows, do get their living with them; although some of them want the skill to make and lay up the honey finely and safely, yet notwithstanding every one hath his proper charge and business to use and practise, for these bring water to the king, and to the older Bees that cannot travail.  
The elder sort if they be of a strong and robustious constitution, are chosen for the guard of the kings person, as the fittest persons to be about him, in respect of their approved worth, faithful dealing, and uprightness of conscience, for the ordering and disposing of all matters. Some give Physic to those that are sick, by making and giving to them a medicinal aliment of honey, that is drawn from anise, Saffron, and Hiacinthes. But if any thorough age or sickness chance to die, than they whose office it is to carry forth the dead bodies to burying, do forthwith flock together, carrying the dead body of their brother on their shoulders, as it were on a Beer, lest the pure Honny-combes might be fainted with any uncleanliness, stink, or nastiness.  
Bees have also their Ambassadors and Orators, sent with commission or authority, and put in trust to deal in their Prince's affairs, their old beaten Soldiers, their pipers, Trumpeters, horne-winders, Watchmen, Scoutwatches, and Sentinels. Likewise Soldiers even in a readiness to defend, and look to their hony-wealth and goods, as if it were a City committed to their trust and valiancy, and these do punish, torment, and throw to the ground all flying thieves and Worms, that dare invade secretly by any cunning passage, or mine into their mansions. And that they might bear the world in hand, that they are no privy or secret thieves in their flying, they make a noise and humming, which together with their flight, is heard both to begin and end: Which sound, whether it proceedeth from the mouth, or from the motion of their wings: Aristotle and Hesychius, do much vary and contend.  
Their Pipers and horn-blowers do aedere Ziggon, as Hesychus saith (the Englishmen term it Sing) and that they make to be the watchword and privy token, for their watch and ward, sleep, and daily labour. They love their King so entirely, that they never suffer him to go abroad alone, but their Army being divided into two parts, and by heaps winding themselves round, they do as it were enclose and fence him on all sides●▪ If in any journey the King hap to wander from his company, and cannot be found, being driven away by the force of some stormy winds or weather, they all forthwith make a privy search, and with their quick-senting, pursue and follow the chase so long, until he be certainly found; and then, because he is tired with flying, and the tediousness of tempests, the common sort lift him upon their wings, and so triumphantly convey him home as it were in a Chariot. But if he die by the way, than they all mournfully depart, every one to his own place separating themselves, or peradventure for a while, they work up their honeycombs not yet finished, but never make any more honey; So that at length, growing to be lazy, sickly, wasted, consumed and distained with their own filth and corruption, they all miserably perish. For they cannot possibly live without a King, against whom, none is so hardy as to lift up his finger to offer him any violence, much less to conspire his destruction, unless he (after the fashion of Tyrants) do overthrow and turn all things upside down, after his own will and lust, or neglecting carelessly the Weal public, setteth all upon six and seven. Yea, if he accustom himself to go often abroad, (which he cannot do without the great hurt and prejudice of his Citizens) they do not by and by kill him, but they take from him his wings, & if he then amend his life & look better to his office, they singularly affect and honour him.  
When the King by flying away hath left his Bees, they fetch him again, and being a fugitive from his kingdom, they follow him amain by his smell, as it were with live and cry, (for amongst them all the King spelleth best) and so bring him back to his kingly house. None dare venture out of his own lodging first, nor seek his living in any place, except the King himself first going forth, do direct them the way of their flight. For I am hardly of Aristotle's mind, who affirmeth that the King never cometh abroad, but when the whole swgrme doth, which is seldom seen. But if by reason of his tyranny, cruelty and violent rule, they be forced to seek some other dwelling places, than a few days before the time appointed, there will be heard a solitary, mournful, and peculiar kind of voice, as it were of some trumpet, & two or three days before, they fly about the mouth of the Hive; so when all things are in a readiness for their flight, being all assembled, they fly all speedily away, and kill the Tyrant (whom they left behind) if he attempt to follow them. But a good King they never forsake, and if at any time he pine and fall away by reason of sickness, any plague or murrain, or through old age, all the meaner sort do make moan, the whole rout and multitude of Senators and Aldermen do greatly bewail him, not conveying any meat into their hives, nor yet looking out of doors for mere grief, filling the whole house with sorrowful hum & laments, and gathering themselves by heaps about the carcase of the dead King, they do with great noise tragically mourn for him. Neither doth continuance of time mitigate or take away their grief, but at length all of these faithful friends, partly through grief, and partly through famine, they are clean consumed and brought to death.  
Whilst they have a King, the whole swarm and company is kept in awful order, but he being gone, they go under the protection of other Kings. They have not many kings at once, neither can they endure Usurpers, overthrowing their houses, and rooting out their stock and family. And if in one swarm there be two Kings, (as sometimes it falleth out) than one part adhaereth to the one king, and the other side cleaveth to the other, so that sometimes in one hive, you shall find honeycombs of sundry forms & fashions: where they behave themselves so honestly and neighbourly, that the one medled● not with the others charge and business, having no mind to enlarge their Empire, to entice, draw or win by fair means, the subjects of the side, but every one being obedient to his own king without contradiction. They honour him so highly, that being lost they complain, being decrept, they preserve and keep him, being weary, they carry him round about with them, being dead, they bewail him with all funeral pomp and heaviness, yielding up at length even their very lives for an assurance of their loves and faithful dealings. Oftentimes they arrear deadly war against strangers borne, for the honey that they have sto●ne from them, as for the catching and snatching up aforehand those flowers whereon they purposed to sit on; so that sometimes the quarrel is determined by dint of sword in a just battle. Oftentimes again they wrangle about their honeycombs and dwelling houses, but then the deadly and unappeasable war is, when the contention is about the life, crown and dignity of their King, for than they bestir themselves most eagerly, defending him most valiantly, and receiving the darts or stings that are bended against him, with an undaunted courage, by the voluntary and thick interposing of their own bodies, betwixt the darts and the person of their king.  
Neither are Bees only, examples to men of political prudence and fidelity, but also precedents for them to imitate in many other virtues. For whereas Nature hath made them Zooa agelaia, that is, creatures living in companies and swarms, yet do they all things for the common good of their own rout and multitude, excepting ever the Drones and thieves, whom if they take tripping in the manner, they reward with condign punishment. Their houses are common, their children common, their laws and statutes common, and their country common. They couple together without question, as Camels do, privily and apart by themselves, which whether it proceed of modesty, or be done through the admirable instinct of Nature, I leave it to the dispute and quaint resolution of those grave Doctors, who being laden with the badges and cognisances of learning, do not stick to affirm that they can render a true reason even by their own wits, of all the causes in nature, though never so obscure, hid and difficult.  
Flies and dogs do far otherwise, whose impudency is such, that having no regard of times, persons, or places, they will not give place, or be disjoined. Yea the Massagets (as Herodotus writeth) having their quiver of arrows on their carts, they dealt with their wives very unseasonably, and though all men beheld it, yet they most impudently contemned it. And that which is worse, this beastly fashion is crept amongst the usurpers, or at least professors of the Christian name, who shame not openly to kiss and embrace, yea even to play & meddle with filthy whores & brothelly queans. Bees surely will condemn these kind of people of bestial impudence and wanton shamelessness; or causing them to blush if they have any grace, will teach them repentance. Neither are they altogether such creatures as cannot endure or away with music, (which is the princess of delights, and the delight of Princes) as many unlearned people cannot, but are exceedingly delighted with tune in any harmony wherein is no jarring, so the same be simple and unaffected.  
And although they have not the skill to dance according to due time, order and proportion in Music, as they say Elephants can, yet do they make swifter or slower their flight, according to the Trumpeters mind, who with his sharp and shrill sound causeth them to bestir themselves more speedily; but beating slowly and not so loud upon his brazen instrument, maketh them more slow, and to take more leisure. Neither hath Nature made than only the most ingenious of all living creatures, but by discipline hath made them tame and tractable. For they do not only know the hand and voice of the honyman, or him that hath the charge and ordering of the same, but they also suffer him to do what liketh him best: which every man must needs confess to be an argument of a generous and noble disposition, thus to undergo the rule of their overseers and Surveiors, but the hand and discipline of a stranger, they will by no means endure.  
As for economical virtues they excel also, and namely for moderate frugality and temperance, not profusely and prodigally wasting and devouring the great store of honey which they gathered in the Summer season, but they sustain themselves therewith in winter, and that very sparingly: And so whilst they feed upon few meats, and those of the purest sort, they purchase long life, (the reward of sobriety.) Neither are they so higgardlie and sordidous minded, but when as they have gathered more honey than their number can well spend, they communicate and impart some very liberally amongst the Drones. As for their cleanliness these may be certain Arguments, that they never exonerate nature within their hives, (except constrained thereto by some sickness, foul weather, & for some urgent necessity) that they convey away the dead carcases, that they touch no rotten nor stinking flesh, or any other thing, no herb that is withered, nor no ill-scenting or decayed flowers.  
They kill not their enemies within their hives, they drink none but running water, and that which is thoroughly defecated: they will not dwell in houses impure & foul, sluttish, black, or full of any feculent or dreggy refuse, and the excrements of the labourers and sickly, they gather on a heap without their pavilions, and assoon as their leisure serveth; it is carried clean away. Concerning their temperance and chastity, (although it hath been partly touched before,) yet this I will add, that it is wonderful what some men have observed. For whereas all other creatures do couple in the open sight of men, the Elephant only excepted, and Wasps likewise not much differing in kind, do the same: yet Bees were never yet seen so to join together, but either within their hives very modestly they apply themselves to that business, or else abroad do it without any witnesses. And they are no less valiant, then modest and temperate, Dum corpora bello obiectant, pulchramque petunt per vulner a mortem. Their war is either civil or foreign. Of the former there be divers causes, that is to say: the multitude of their Dukes or Captains lying in weight to betray both King and kingdom: scarcity of victual, straightness of place and room, corruption of manners and idleness. For if they have no Dukes, then is it expedient (as otherwhiles it happeneth) they stay the overplus, lest the number of them growing to great, either violence might be offered to the King, or the commons drawn to some sedition.  
They kill them most of all, when as they have no great store of young Bees to plant any new colonies, overthrowing and spoiling withal their hony-combs (if they have any.) They execute also thieves and Drones, so often as they have not room enough to do their business in, (for they hold the more inward part of the Hive,) so taking from them at one time, both their hony-combs and meat. The scarcity and lack of Honey, causeth them also to be at deadly feud, so that the short Bees do encounter the long with might and main.  
In the which bicketing, if the short be Conquerors, it will be an excellent Swarm, but if fortune smile on the long Bees side, they live idly, making never any good Honey. Whosoever getteth the day, they are so given to rapine and revenge, as they take no prisoners, nor leave any place to mercy, but commit all to the sword. Now concerning their foreign wars, I must say that they give place to no other living creature, either in fortitude, or hardy venturing: and if either men, Foure-footed-beasts, Birds, or Wasps, do either hinder, disquiet, or kill any of them, so that they be not well contented, against all these they oppose themselves very stoutly, according to their power wounding them. They hate extremely adulterous persons, and such men as be smeared with any ointment, those that have curled or crisped hair (as also all unfaithful and base rascally people) and all those that wear any red clothes of the colour of blood: as contrariwise they love and reverence exceedingly their Masters, Keepers, Tutors, Defenders, and Maintainers: so that sitting upon their hands, they do rather tickle and lick them in sporting wise, than either wound or hurt them, though never so little with their sting. Yea these men may safely without any touch of hurt, and without any covering to their hands, gather together the Swarms in a very hot Summer; yea, handle, place them in order, heap up together, sit or stand before their Hives, and with a stick take clean away Drones, thieves, Wasps, and Hornets.  
If any Soldier looseth his sting in fight, like one that had his Sword or Spear taken from him, he presently is discouraged and dispaireth, not living long, through extremity or grief. Going forth into the field to fight, they stay till the watchword be given, which being done, they flock in great heaps round about their King (if he be a good one) ending all their quarrel in one set battle. In their order of fight, how great virtue, courage, strength, and nobleness, these poor creatures show, as well we ourselves can testify, and they better who have assured us by their writings, that whole armies of armed men have been tamed by the stings of Bees, and that Lions, Bears, and Horses, have been slain by means of them. And yet (how fierce and warlike soever they seem to be,) they are appeased and made gentle with continual or daily company, and unless they be to much nettled and angered, they live peaceably enough without any great trouble, never hurting any one maliciously or deceitfully, that standeth before their Hives. If I should go about to declare at large their ingeny, natural inclination, cunning workmanship and memory, I should not only give unto them with Virgil: Particulam aurum divinae, but also haustus mentis aethereae, and (liceat Pythagoricè errare,) the Metempsuchoosis of that ingenious Philosopher. For after that they are enclosed in a clean and a sweet hive; they gather out of gummy and moist licqour-yeelding trees, a kind of glutinous substance, thick, clammy and tough, (called of the Latins Comosis, and of the greeks Mitys,) especially from Elms, Willows, Canes or Reeds, yea even from stones; and this they lay for the first foundation of their work, so covering it all over as with a hard crust at first, bringing to it afterwards another layer of Pissocera, which is a kind of juice of Wax and Pitch, made with Gum and Rosin, and over that again they lay Propolis, which we call Bee-glew.  
In this same threefold tilie, and sure groundwork thus artificially begun, they do not only laugh to scorn, jest at, and mock the eyes of the over-curious spectators of their Commonwealth and works, but that which no man considers, they do hereby defend both themselves and theirs, against rain, cold, small vermin and beasts, and all their enemies. Then after this they build their Combs, with such an Architectonicall prudence, that Archimedes in respect of them seems to be no body. For first of all they set up the cells of their Kings and Princes, in the higher place of the honeycombs, being large, fair, sumptuous, stately and lofty, being cunningly wrought, of the most tried, purest, & refined Wax, trenching them round for the greater defence of the regal Majesty, with mound and enclosure, as it were with a strong Wall, Bulwark, or Rampire.  
And as Bees in regard of their age and condition, are of three sorts, so likewise do they divide their Cells: for to the most ancient they appoint houses next to the Court, (as those that are the fittest to be of his privy counsel, & garders of his person) next to these are placed the young Bees, and those that be but one year old. And they of middle years and stronger bodies, are lodged in the uttermost rooms, as those that are fittest and best able to fight for their King and country. Yet Aristotle saith, that Bees in the making of their Tents or Cells, do first of all provide for themselves, and next for their King & his Nephews, and lastly for the Drones. And as in the fabricature of their honeycombs, they make the fashion according to the magnitude and figure of the place, fashioning it either orbicular, long, square, sword-like, or foote-like, etc. according to their own liking, running out sometimes in length eight foot: so their little Cells chose, are framed after a certain form in a Geometrical proportion and measure; for by rule they are justly Sexangular, and capable enough to hold the tenant.  
The whole comb containeth four orders of Cells; The first the Bees occupy; the next the Drones possess; the third, those that are called of the greeks Chadoones, of the Latins, Apum soboles, (call them if you please Schadones.) The last is appointed for the room of honey making. There be some who constantly aver, that the Drones do make combs in the same hive the labouring Bees do, but that they lack the skill and power of mellification, it being uncertain whether this comes to pass either through their grossness and bigbellied fatness, or through their settled & natural laziness. And if through the weightiness of the honey the combs begin to shake and wag, and to lean & bend as though they were ready to fall, then do they rear them up, and underprop them with pillars made archwise, that they may the more readily dispatch their business, and execute their charges, (for it is necessary that to every comb there be a ready way.)  
In some places, as in Pontus, and in the City of Amisus, Bees make white honey, without any combs at all, but this is seldom seen. And if a man would consider the rare and admirable contexture and fabric of their honie-combes, far excelling all human Art and conceit, who would not subscribe with the Poet, Esse Apibus partem divinae mentis, et haustus aethereos? who will deny them (I say) either imagination, fantasy, judgement, memory, and some certain glimpse of reason? But I will not dispute of this, neither am I of Pythagoras' mind, who conceited that the souls of wise men, and of other ingenious creatures, departed into Bees. But whosoever will diligently examine how they divide their labours, as some to make up the combs, some to gather honey, to heap together their meat, to trim and dress up the houses, to cleanse the common draft, to undershore the ruinous walls, to cover those places wherein any thing is to be kept, to draw out the very strength of the honey, to digest it, to carry it to their Cells, to bring water to the thirsty labourers, to give food at set and appointed hours to the old Bees that sit, to defend their King with such oversight and painful regard, to drive away Spiders, and all other enemies, to carry forth the dead, (that no stink or ill savour hurt,) every one to know and go to his own proper cell, and generally, all of them not to stray far from home to seek their living; and when the flowers are spent near their lodgings, to send out their espials to look for more in places further distant, to lie with their faces upward under the leaves when they have set forth any voyage by night, lest their wings being much moistened by the dew, they should come tardy home the next day, to balance and peize their light bodies with carrying a stone in stormy weather, and when there is any whirlwind, to fly on the further side of the hedge, for fear lest either they might be disturbed, or beaten down by the boisterous violence thereof. Whosoever (I say) will duly consider all this, must needs confess, that they observe a wonderful order and form in their Commonwealth and government, & that they are of a very strange nature and spirit.  
I had almost omitted to speak of that natural love which they bear to their young, a great virtue, and seldom seen in the parents of this age. For Bees do sit upon their combs (when they have laid their increase) almost like unto birds, neither will they stir from thence but in case of pinching hunger, returning out of hand to their breeding place again, as though they were afeard lest that by any long stay and absence, the work of their little cell might be covered over by some Spiders web (which often happeneth) or the young by taking cold might be endangered. Their young ones be not very nice or tender, nor cockeringly brought up, for being but bore three days old, as soon as ever they begin to have wings, they enjoin them their task, & have an eye to them that they be not idle, though never so little. They are so excellent in divination, that they even feel aforehand, and have a sense of ta'en and cold that is to come, for then (even by Nature's instinct) they fly not far from home: and when they take their journey to seek for their repast, (which is never done at any set and ordinary time, but only in fair weather) they take pains continually and diligently without any stay, being laden with such plenty of honey, that oftentimes being overwearied, they faint in their return to their own private cottages, not being able to attain them. And because some of them in regard of their roughness are unfit to labour, by rubbing their bodies against stones and other hard matter they are smoothed, afterwards addressing themselves most stourly to their business. The younger sort bestir them right doutelie without doors, bringing to the hive all that is needful. The elder look to the family, placing in due order that honey which is gathered and wrought by the middleaged Bees. In the morning they be all very silent, till one of them awaken all the rest with his thrice humming noise, every one bustling himself about his own proper office and charge. Returning at night, they are as it were in an uproar at the first, and after that, they make a little muttering or murmuring among themselves, until the principal officer appointed for setting of the watch, by his flying round about, and his soft and gentle noise, doth as it were covertly and privily charge them in their king's name to prepare themselves to rest; and so this token being given, they are as silent as fishes, so that laying one's ●are to the mouth of the hive, you shall hardly perceive any the least noise at all: so dutiful they are to their Kings, officers and rulers, reposing themselves wholly in his books, favour and pleasure! And now I will entreat of their excellency and use.  
Whereas the Almighty hath ●…ared all things for the use & service of 〈◊〉, so especially 
The uses of Bees.  among the rest hath he made Bees, not only that they should be v●… us patterns and precedents of political and economical virtues, (of the which before I have discoursed) but even Teachers and Schoolmasters instructing us in certain divine knowledge, and like extraordinary prophets, premonstrating the success & e●ent of things to come. For in the years 90. 98. 113. 208. before the birth of our blessed Saviour, when as great swarms of Bees lighted in the public and oxe-market, upon 〈◊〉 houses of private Citizens, and the Chapel of Mars, many conspiracies and tritons were intended against the state at Rome, with which the commonwealth was well-nigh deceived, ensnared, yea and overthrown. In the days of Severus the Emperor, Bees made their combs in the Ensigns, banners and standards of the soldiers, and most of all in the camp of Niger, after which ensued divers conflicts betwixt the Armies of Severus & Niger, Fortune for a time imparting her favours equally to them both, but at length Severus side carried away the bucklers. Swarms of Bees also filled the Statues which were set up in all Hetruria, representing Antonius Pius, and after that they fell in the camp of Cassius, and what hurly-burlies after that followed, julius Capitolinus will resolve you. At which time also a great number of Romans were entrapped and slain by an ambush of Germans in Germany, P: Fabius and Q: Elius being Consuls. It is written that a swarm lighted in the tent of Hostilius Rutilus, who was in the Army of Drusus, and did there hang after such a manner, as they did enclose round his spear which was fastened to his pavilion, as if it had been a rope hanging down, M: Lepidus and Munatius Plancus being Consuls. Also in the consulship of L: Paulus and Caius Metellus, a swarm of Bees flying up and down, presignified the enemy at hand, as the Soothsayers well divined. Pompey likewise warring against Caesar, when for the pleasuring of his friends he had set his Army in array, going out of Pyrrhacium, Bees met with him, & darkened e●en the very ancients with their great multitude. We read in the histories of the Heluetians, how that in the year of our Lord God 1385. when Leopold of Ostrich prepared to go against Sempach with an host of men, being yet in his journey, a swarm of Bees fled to the town, and there rested upon a certain great tree called Tilia: whereupon the vulgar sort rightly foretold the coming of some strange people to them. So likewise Virgil in the 7. book of his Aeneades, seemeth to describe the coming of Aeneas into Italy after this manner.  

— Lauri  
Huius Apes summum densae (mirabile dictu)  
Stridore Nigenti liquidum trans aethera vectae  
Obsedere api●em et pedibus per mutua nexis  
Examen subitò ramo frondente pependit,  
Continuò vates: externum cernimus (inquit)  
Adventure virum.   
that is,  

A tale of wonder to be told, there came a swarm of Bees,  
Which with great noise within the air a Bay-tree did attain,  
Where leg in leg they cleped fast, and top of all degrees  
O'erspread, and suddenly a hive of them remained  
There hanging down: whereat the Prophet said,  
Some stranger here shall come to make us all afraid.   
Which thing also Herodotus, Pausanias, and divers other Historiographers, have with greater observation than reason confirmed. Laon Acraephniensis, when he could not find the Oracle of Trophonius, by a swarm flying thither he found the place. In like sort, the Nurses being absent, jupiter Melitaus, Hiero the Siracussan, Plato, Pindarus, & Ambrose, were nourished by honey, which Bees by little and little put in their mouths, as Plutarch, Pausanias, and Textor are Authors. Zenophon likewise in his Economics, termeth hony-making the shop of virtues, and to it sendeth mothers of households to be instructed. Poets gladly compare themselves with Bees, who following Nature only as a Schoole-mistres, useth no Art. So Plato saith, that Poets ruled by Art, can never perform any notable matter. And for the same reason Pindarus maketh his brags, that he was superior to Bacchilides, and Simonides, having only Nature, not Art to his friend. Bees unless they be incensed to anger, do no hurt at all, but being provoked & stirred up they sting most sharply: and such is he disposition and natural inclination of Poets; and therefore in his Minoe strictly enioyne●, that those who love their own quiet, must take great heed that they make no wars ●ythe● with Poets or Bees. Finally, they have so many virtues which we may imitate, that 〈◊〉▪ Egyptians, Chaldaeans & Grecians, have taken divers Hieroglyphics from them. A●● he that will read over Pierius, shall there find store of Emblems of them.  
The Country people in like manner have learned of them Aeromantie, that is, divination of things by the air, for they have a fore-feeling and understanding of rain and winds aforehand, and do rightly prognosticate of storms and foul weather; So that then, they fly not far from their own homes, but sustain themselves with their own hony-suck already provided. Which being true, we must then think it no strange matter, that Aristaeus, Philistius, Aristomachus Solensis, Menus the Samnite, and six hundred others, that have writ of the Nature of Bees, bidding adieu to all those pleasures and delicacies that are found in Cities, for fifty and eight years space together, inhabited the woods and fields, that they might more exactly come to the knowledge of their order of living, and natural dispositions, leaving it as a monument for posterity to imitate. But what their bodies do work in ours, I judge worth the labour and pains taking to let you understand, that we may be assured there is nothing in Bees, but maketh to the furtherance of our health and good.  
First therefore, their bodies being taken newly from the hives and bruised, & drunk 
Medicinal uses.  with some diuretical wine, cureth mightily the Dropsy, breaketh the stone, openeth the obstructed passages of the urine, and helpeth the suppression thereof. Being bruised, they cure the wring and gryping of the belly, if they be laid upon the place affected: and if any have drunk any poisonous honey, Bees being likewise drunk do expel the same. They mollify hard ulcers in the lips, and being bound to the part, they cure a carbuncle and the Bloody-flixe, amending also the crudity of the stomach, and all spots & flecks in the face, being tempered with their own made honey; as both Hollerius, Alexander, Benedictus and Pliny have written.  
Galen affirmeth, that if you take live Bees out of their combs, and mix them with honey wherein Bees have been found dead, you shall make an excellent ointment to be used against the shedding and falling of the hair in any place of the head, causing it to grow again, and come afresh. Pliny again willeth us to burn many Bees, commixing the ashes with oil, and therewith to anoint the bald places; but we must (saith he) take great heed that we touch no other place near adjoining. Yea he affirmeth, that Honey wherein is found dead Bees, is a very wholesome medicine, serving for all diseases. Erotis cap: 61. De morb: muliebrib. commendeth highly the ashes of Bees beaten and tempered with oil, for the dealbation of the hair.  
Bees also are very profitable, because divers living creatures are nourished by, and do feed full savourly on their honey, as the Bear, the Badger or Brock, Lizards, Frogs, serpents, the Woodpecker or Eate-bee, Swallows, Lapwings, the little Titmouse, which of some is called a Nun, because his head is filletted as it were Nunlike, the Robin-red-breast, Spiders and Wasps, as Bellonius hath well observed.  
But to what end (you will say) serveth their sting, against whose poison Pliny knew no remedy? I must needs confess truly that which cannot be denied, that the stings of Bees are sometimes venomous, but that is when either they are mad and raging, and be exceedingly disquieted by means of anger, or some vehement Fever, for otherwise they do not sting, but prick but a little: and therefore Dioscorides never made mention of the stinging of Bees, supposing it very unmeet for a man to complain of so small a matter as the sting of a silly Bee. But yet they that have succeeded him, have observed pain, redness, and swellings, as companions and effects of their malice, especially if the sting do stick in the flesh, which if it do very deep, than death hath sometimes followed, as Nicander writeth in his Theriacis. In like manner the people of the old World (that we may prove the sting of Bees to be converted to some good use) did (as Suidas writeth) punish those persons who were found guilty of cozenage, and deceitful counterfeiting of merchandise after this sort: First they stripped the offender stark naked, anointing his body all over with honey, then setting him in the open sun with his hands and feet fast bound, that by this means being tormented with flies, Bees, and scorching beams of the sun, he might endure punishment, pain & death, due to his lewd and wicked life. With which kind of punishment & torture, the Spaniards do grievously vex the poor naked Islanders of America at this day, (now called the West Indies) who are under their rule and government, not for justice sake, (as those Ancients did) but for satisfaction and fulfilling of their barbarous wills, and beastly tyranny, that they might seem to be more cruel, than cruelty itself.  
Noninus saith, that if the herb Balm (called Apiastrum) be beaten, and anointed with oil upon the stinged place, that there will ensue no hurt thereby. Florentius counseleth the gatherer of honey, to anoint himself with the juice of Marshmallows, for by that means he may safely and without fear take away the Combs. But the juice of any Mallow will do as much, and especially if it be mixed with Oil: for it both preserveth from stinging, and besides it remedieth the stinged. But admit that Bees by their stinging do vex and disease us, yet notwithstanding the dead Bees so found in the honey, do speedily bring cure to that hurt, if they be duly applied, abating and taking away all the pain and poison. What should I say? No creature is so profitable, none less sumptuous. GOD hath created them, and a little money and cost will maintain them, and small provision will content them. They live almost in all places, yea even in Forests, Woods and Mountains; both rich and poor by their good husbandry do gather good customs and pensions by them, they paying (as all men know) very large rents for their dwelling houses; and yet for all their tribute they pay, a man need neither keep one servant the more for the gathering of it, nor set on pot the oftener. Merula saith, that Varro gathered yearly five thousand pound weight of Honey: and that in a small Village of Spain, not exceeding one Akre of ground, he was wont to gain by Honey there gathered, ten thousand Sesterces, which is of our English coin about fifty pounds. We are furnished also out of their work-houses or shops, with wax, Sandaracha, Bee-glew, combs, and dregs of wax, which no Commonwealth can well spare. To speak nothing of the examples of their virtues and noble properties, being no less wholesome for the soul, than these others are for the good provision and maintenance of our life, and for nourishment of our bodies necessary and commodious.  
Now for the conservation of Bees, it is very meet (as Pliny writeth) that we come by them lawfully, & by honest means, that is, either by gift, or by buying of them, for being taken away by theft, they will not prosper with us: even as the herb called Rew being stolen, will very hardly or never grow. Furthermore, to keep these good Pay-maisters, and to make them in love with you, you must remove from their Hives mouths, unlucky, mischievous, and deceitful people, and idle persons that have nothing to do, causing them to stand further off: As also all those that are distained with whoredom, or infected with the disease called gonorrhea, or the flux of menstrues, baths, or any thing that smelleth of smoke, mud, dung, or ordure of cattle, men or beasts, houses of office, sinks, or kitchens. Mundify & correct the air oftentimes, infected with the breath and vapour of Toads and Serpents, by burning of Balm, Time, or Fennell; having great care to keep them neat, clean and quiet. Destroy all vermin and seekers to prey upon their Honey, robbers, pillars and pollers, and if at any time they be sick, give them Physic.  
Now the signs of their unhealthines, as of all other living creatures, are known by three things; that is, from the action offended, the outward affect of the body, and excrements. For their cheerfulness being gone, sluggish dullness, a giddy and vertiginous pace, often and idle standing before the mouth of the Hive, lack of strength, weariness, litherness, languishing, and want of spirit to do any business, detestation of flowers and Honey, long watchings, and continual sleepings, unaccustomed noises and hum, are sure arguments that Bees are not in good health. As also if they be somewhat rough, not fine and trim, dry and unpleasant in handling, not soft, harsh and rugged, not delicate and tender, if their combs be infected with any manner of filthy, corrupt, and noisome savour, and that their excrements melt, stink, and be full of worms, carrying dead carcases daily out of their houses, that they have no regard to their Bees and beehives, it is a certain token that they are sick, and that some exidemical, general pestilence or plague rageth amongst them, whereof that famous Poet Virgil hath very elegantly, but confusedly touched some part, in the fourth Book of his Georgickes, in these following verses.  

Si verò (quoniam lapsus Apibus quoque nostres  
Vita tulit) tristi languebunt corpora morbo,  
Illud non dubijs poteris cognoscere signis.  
Continuò est agris alius colour, horrida vultum  
Deformat macies, tum corpora luce carentum  
Exportant tectis, et tristia funera ducunt.  
Aut illae pedibus connexae ad limina pendent,  
Aut intus clausis cunctantur in adibus omnes,  
Ignavaeque fame, et contracto frigore pigrae  
Tum sonus auditur gravior, tractimque susurrant.  
Frigidus ut quando siluis immurmurat austere,  
Vt mare solicitum stridet refluentibus undis,  
Aestuat aut clausis rapidus fornacibus ignis.   
In English thus;  

The life of Bees is subject unto fall,  
Their bodies languish with diseases sad:  
This by undoubted signs discern you shall,  
Their body's then with other colour is clad.  
A leanness rough doth then deform their face,  
Then doth the living bring dead bodies out,  
And for their fellows make a funeral place,  
Mourning sad exequys their dwellings all about.  
Or else with feet in feet they hang upon  
The threshold of their Hive, or else abide  
Close within doors, not looking on the sun  
Till sloth by cold and famine their life up dried:  
Then also is their sound and voice more great,  
Drawing soft, like Southern wind in woods,  
Or fire enclosed in burning furnace heat,  
Or as int' Seafalls back the flyding floods.   
And so the sicknesses of Bees being evidently known, plainly perceived and cured, they will live many years, although Aristotle, Theophrastus, Pliny, Virgil, Varro, Columella, Cardan, and finally all Authors, would make us believe that they ●●ldome attain to nine years, but never to ten. Although we know by good experience, knowledge of place, and the credible attestation of men worthy belief, that they have lived 30. years. Which only reason hath induced me to believe, that Bees (even by Nature's appointment) are long lived, and that only with Albertus I only doubt, whether they die by means of old age.  
I am not ignorant how they are made away with the rage and violence of diseases, and other enemies, but if they have all things furnished fit for the preservation of their life, & prolongation of health, and the contrary far from them, I know no reason but that I should conclude them long lived, yea more durable than any other living creature, and never to die, but that I may not deny their time and turn to be mortal. For they only do feed upon honey, that immortal Nectar, sent from heaven, and gathered from a divine dew (the very life and soul of all herbs, fruits, trees and plants.) Of whose nature, use, and excellency, if you would know more, I must refer you to the learned writings of Physicians.   

❧ Of Bees called Drones and thieves.  
ADrone or a Dran in English, is of the Latines called Fucus, of the greeks Kephen, and Thronaz. Of the Illirians Czeno, of 
The names.  the Germans Traen. Of the Belgies Besonder strael. Of the Spaniards Zangano. Of the Italians Ape che non famele. Of the French Baradon, and Fullon. Of the Pannonians (now called Hungarians) Here. Of the Polonians Czezew. This kind of Bee is called Fucus, as some think Quasifur, because he doth furtim mella devocare, devour Honey by stealth: although it be more agreeable to truth, that it is termed Fucus, because he doth Apibus fucum fraudemque facere: And through the colour and pretence of keeping warm the Hives, he spendeth their stock, and undo all their hony-making. And therefore for some to derive Fucus the Latin word, from Phagomai the Greek, seemeth to be far fetched: Some again will draw Fucus, à fovendo, quia incubando apum iwant faeturas, and this in my mind is as harsh as the former.  
Many men make the Drone to be one of the 4. sorts of Bees, which is very unadvisedly done, as some would make us believe: Because they bestow no pains in gathering the 
The description.  Honey, nor labour it thoroughly to have it perfectly wrought. He is twice so great as the common Bee, and greater than the Thief, so that in bigness he eveneth, yea, surpasseth the King himself: and yet he attaineth unto this greatness, not by the gift of Nature, but by his custom and trade of life. For whereas Bees do prepare and make their celles for the breeding of Drones: they make them lesser than the Drones, and not here and there through the Hive, but only in the uttermost, and as it were in the banished or most outcast place of all in the whole Camp and lodged Army. Besides, the small Worms of the Drones, are far smaller at their first bringing forth, than those that are of the kingly race, and lineage of their Dukes: Who yet at length grow greater than any of them all, in regard that by labour and travail, they wast and diminish nothing of superfluous matter, and those gross humours, wherewith they abound, as also that both day and night (like Oxen lying at rack and Manger) they gluttonously raven & stuff themselves with the hony-liquor, which they again pay for full dearly, in time of any general dearth and scarcity of victual and provision.  
Further this is to be added, that the Drone is of a more shining black colour, than the true labouring Bee, he is also greater than the greatest, without sting, sluggish, idle, slothful, without heart or courage, cowardous and unapt to war, not daring to venture life & limb in manly Martial trade, as the true Legitimate Bees will.  
Aristotle saith, that they breed and live amongst the true Bees, and when they fly abroad, they are carried scatteringly, here and there aloft in the air as it were, with some violence or tempest; so exercising themselves for a time, they return from whence they came, there greedily feeding upon the honey. Now why the droves may be compared with the Dukes and Princes, in respect of their corporature, and Bees like unto them in their sting, let us hear Aristotle's reason. Nature would (saith he) there should be some difference, lest always the same stock should increase one of another confusedly, without order or consideration, which is impossible: For so the whole stock would either be dukes or Drones. And therefore the true Bees in strength and power of engendering and bree-ding, are comparable to their Dukes, and the Drones only in greatness of body resemble them: to whom if you allow a sting, you shall make him a Duke. These Drones further of the Grecians are called Cothouroi, because he putteth not forth any sting: whereof 
Arist. l. 3. degener. Anim. c. ●0.  Hesiodus hath these verses thus interpreted;  

Hinc vero Dij succenset & homines, quicunque ociasus;  
Vivat, fucis ac aleo-carentibus similis study,  
Qui apuni laborem absumunt ociosi  
Vorantes.   
In English thus;  

Both God and men, disdain that man  
Which Drone like in the hive,  
Nor good, nor ill, endeavour can  
Upon himself to live,  
But idle is, and without sting,  
And grieves the labouring Bee  
Devouring that which he home brings,  
Not yielding help or fee.   
So that either he hath no sting at all, or else maketh no use of it for revengement. Pliny saith flatly, that they are stingless, and would have them called imperfect Bees, & the famous Poet Virgil styleth them, Ignawmpecus: that is, idle and unprofitable, good for nothing. Columella maketh them a race or stock of a larger size, very like unto Bees, and accounteth them very aptly to be placed in the rank of ordinary sorts of Creatures, of the same kind and company with Bees. They suffer punishment, and are scourged many times in the whole Bee-common-wealth, not only for pretence of idleness, gluttony, extertion, and ravenous greediness, to which they are too much addicted; but because lacking their sting, and by that defect, being as is were emaculated, they dare show themselves in public.  
Pliny doth not express their nature and quality. The Drones are stingless, and so to be reckoned imperfect Bees, and of the basest sort, taking their original from tired and worn-out Bees, and such as be past labour and service, living only upon a bare pensione we may call them the very slaves and bondmen of the true Bees, to whom they owe all due homage and subjection, wherefore they exercise their authority over them, thrusting them first out of doors by head and shoulders, like a company of drudges to their work; and if they be any thing negligent, not bestirring themselves quickly and lively, they give them correction, and punish them without all pity and mercy. For in the month of june, two or three Bees, (especially of the younger sort) will hale out of the Hive one Drone, there beating of him with there wings, pricking and tormenting him with their stings, and if he offer any resistance to their Lordly rule, than they violently cast him down from the shelf or step whereon he holdeth, down to the earth as though they would break his neck. Thus when they have glutted their wills, and punished him at the full, they at length put him to a shameful death, all which we have often beheld, not without great admiration and pleasure.  
Sometimes the Drones remain like banished persons, before the entrance of the hive, and dare not venture to press in. For three causes specially the Bees do drive and cast out the drones: either when they multiply above measure, or when they have not place enough left for their labourers, or that they be pinched with hunger and famine, for lack of honey. And as they carry a deadly hatred against the Drones, so to make it more apparent, they will not hurt such persons as offer either to take away with their bare hands any of the drones, and to cast them away, yea, though they be in the greatest heat of their fight. Aristotle in his ninth Book De histo. Animal. Cap. 40. affirmeth, that Bees are engendered apart one from another, if their Captain liveth: but in case their King and Captain dies, some say they breed in the Bees celles, and that of all others of this kind, they are the most noble and courageous.  
The young drones are bred without any King, but the true younger Bees never: for they derive their original and pedigree from the kingly stock. Some will say that the 
Their generation.  young drones do fetch their original from the flowers of the Herb Cerinthe (described by Pliny, which is a kind of Honey suckle, having the taste of the Honey and Wax together) from the Olive tree and Reed; but this opinion is weakly grounded, and standeth upon small reason.  
Aristotle affirmeth, that they proceed from the longer and bigger Bees, yea, and those that are termed thieves: which without question he received either from the Ancient Philosophers, or some others that had the charge and were skilful of ordering Honey, that lived in his time. Some will have them to breed and come from putrefaction, as Isidore from stinking and putrefied Mules: Cardan from Asses, Plutarch and Servius from Horses. Othersome are of opinion, that they first proceed of Bees, and that afterwards they degenerate bastardlike from them, after they have lost their stings, for than they become Drones: neither are they afterwards known to gather any Honey, but being as it were deprived of their strength, they grow effeminate, ceasing either to hurt, or to do any good at all.  
Some again hold the contrary side, assuring us upon their knowledge, that the true labouring Bee fetcheth his beginning from the Drone, because long experience (the Masters of wisdom) hath taught us, that there is yearly known to be the greater swarm, when there is the greater multitude of Drones. But this to me seemeth rather the devise and invention of some curious brain, than any true grounded reason. For because that many Drones breed (as it cometh always to pass in good and plentiful years) therefore there should be greater Swarms is no good consequent: but chose, because the multitude of Bees do greatly increase through the moderatenes of the pure air, and the plenty of the Hony-dropping dew, and through the abundance of this millifluous moisture, there must needs follow a greater foison and store of drones: as the Philosopher hath well observed. But admit that this be true, that whereas there is the greater increase of drones, there should yearly ensue the more swarming: yet must we not thereupon conclude, that Bees do owe, and aught to ascribe their first original from Drones, but rather that they are indebted and bound in honesty to the drones, because in time of breeding, they give much warmth and comfort to their young (as Pliny lib. 11. c. 11. saith) conferring upon them a lively heat, fit for their increase and prospering. Some divide them into male and female, and that by coupling together they make a propagation of their kind, although (as Athenaeus writeth) neither drones nor Bees were ever yet seen of any one to couple together.  
But whereas Wasps, Hornets, and other Cut-wasted creatures that make any combs and breed in the same, have been sometimes (though seldom) seen, both by us and Aristotle, to join together, I can surely see no cause why we should utterly take from them the use of Venus, though in that respect they be very modest and moderate.  
I have before in the discourse of their generation said, that the Bees do make the male kind, and the Drones to be but the female; but sith that in the time of Hony-making, they punish them so sharply after they have ejected them from possession first, so that afterwards they put them to death, I can hardly be induced to believe that the drones are but the female kind, considering that one thing would eclipse and overcast all those resplendent virtues which all men know to be in Bees, to deal thus cruelly with their Parents. To what use therefore serve they in hives? Seeing Virgil in the fourth book of his Georgiks thus describeth them;  

Immunisque sedens aliena ad pabula fucus.   
That is to say;  

The Drone as free and bold doth sit,  
And waste of others food commit.   
Where Festus taketh Immunis, for lazy, idle, unserviceable, unprofitable, and such as are nothing worth, except perchance after the guise of wicked men, they so serve their own turns, as to live by the sweat of other men's labours, and to bring out of order, or utterly seek to overthrow the whole frame of the common wealth.  
But the most approved Authors set down divers good uses of drones. For if there 
Their uses.  be but a few of them among the Bees; they make them the more careful about their affairs, and to look more duly to their task: not by their good example, (for they live in continual idleness) but because they might continue their liberality towards strangers, they work the more carefully in their Honnie-shoppe. And (if Bartholemaeus do not deceive us) these Drones be not altogether idle: but they employ themselves about the building of the King's House, which they make large, stately, and very sumptuous in the higher and middle part of the Combs, being very fair to see too in respect of their covering.  
So then they are but lazy, in respect of Hony-making and gathering: but if you look toward their Art or science of building, they are to be accounted excellent devisers of the frame and chief Masters of the whole work. For as the Bees do fashion out the combs of the Drones nigh the King's Palace: so again, for the like counterchange of kindness, the Drones are the sole inventors, and principal workmaisters of the kings Court; for which cause both they and their offspring, kinsfolks, and friends, (if they have any) are bountifully rewarded of the whole stock of Bees, by giving them frankly & freely their diet and maintenance which costeth them nothing.  
The Lockers or holes of the up-growne Bees, are somewhat to large, if you respect the quantity of their bodies, but their combs lesser, for those they build themselves, & these other are made by the Bees, because it was not thought convenient and indifferent, so great a portion of meat to be given to such vile labourers and hirelings, as was due to their own Sons and Daughters, and those that are naturally subjects.  
Tzetzes, and some other greeks do beside affirm, that the Drones are the Bees Butlers or Porters to carry them water, ascribing moreover to them a gentle and kindly heat, with which they are said to keep warm, cherish and nourish the young breed of the Bees; by this means as it were, quickening them, and adding to them both life and strength.  
The same affirmeth Columella in these words. The Drones further much the Bees for the procreation of their issue, for they sitting upon their kind or generation, the Bees are shaped and attain to their figure, and therefore for the maintenance, education, and defence of a new issue, they receive the more friendly entertainment. And Pliny lib. 11. c. 11. differeth not from him. For not only they are great helpers to the Bees in any architectonical or cunning devised frame (as he saith) but also they do good in helping and succouring their young, by giving them much warmth and kindly heat, which the greater it is (unless there be some lack of Honey in the mean space) the greater will the swarm be.  
In sum, except they should stand the Bees in some good stead, the Almighty would never have enclosed them both in one house, and as it were made them freemen of the same City. Neither doubtless would the Bees by main force violently break in upon them, as being the Sworn and professed enemies of their commonwealth, except when their slavish multitude being to much increased, they might fear some violence or rebellion, or for lack of provision: at which time who seeth not, that it were far better the Master Workmen, free Masons, and Carpenters might be spared, than the true labouring Husbandman, and tiler of the Earth? Especially since that missing these, our life is endangered for lack of meat, and other necessaries, and those other for a time we may very well spare without our undoing, and for a need, every one may build his own lodging. But as they be profitable members, not exceeding a stinted and certain number, so if they be to many, they bring a sickness called the Hive-evill, as well because they consume the food of the hony-making Bees, as for that in regard of their extreme heat, they choke and suffocate them.  
This disease is by the Author of Geoponicon thus remedied. Moisten with Water inwardly the lid or covering of their Hive, and early in the Morning opening it, you shall find Drones sitting on the drops that are on the covers, for being glutted with Honey, they are exceeding thirsty, and by that means they will stick fast to the moist and Dewy places of the Cover: So that with small ado, you may either destroy them quite, or else if you please, take away what number you list yourself. And if you will take away withal their young, who are not yet winged, and first pulling off their heads throw them among the other Bees, you shall bestow on them a very welcome dinner. But what the dreaning of Drones portended, and what matter they Minister in the hieroglyphical Art, let Apomasueris reveal and disclose out of the Schools of the Egyptians and Persians. I think I have discharged my duty, if I have set down their true Uses, true Nature, generation, degeneration, description, and names.  
Fur in Latin, or Thief in English, is by Aristotle called Phoor, of Hesychius Phoorios: from whence I take the Latin word Fur to be derived. Some have thought that thieves 
Of Bees called thieves.  are one proper sort of Bees, although they be very great, and black, having a larger belly or Bulk then the true Bee, and yet lesser than the Drones, they have purchased this thievish name, because they do by theft and robbery devour Honey, belonging to others, and not to them. The Bees do easily endure, and can well away with the presence of the drones, and do as it were greet and bid one another welcome, but the thieves they cannot endure, in regard that the Bees do naturally hate them, for in their absence the thieves privily and by stealth creep in, there robbing and consuming their treasure of Honey, so greedily and hastily (without chewing) swallowing it down, that being met withal by the true Bees in their return homewards, & found so unwieldy by means of their fullness, that they cannot get away, nor be able to resist, but are ready to burst again, they are severely punished, and for their demerits by true justice put to death. Neither thus only do they prodigally consume & spend the Bees meat, but also privily breed in their celles, whereby it often cometh to pass, that there are as many drones & thieves, as true and lawful Bees.  
These neither gather Honey, nor build houses, nor help to bear out any mutual labour with Bees: for which cause they have Watchmen or Warders appointed to observe and oversee by night such as are overwearied by taking great and undefatigable pains in the day time, to secure them from the thieves and Robbers, who if they perceive any Thief to be stolen in a doors, they presently set upon him, beat, and either kill him outright, or leaving him for half dead, they throw him out. Oftentimes also it happeneth, that the Thief being glutted and overcloyed with Honey, cannot fly away or get himself gone in time, but lieth wallowing before the Hives entrance, until his enemies either in coming forth or returning home do so find him, and so with shame discredit and scoffing-scorne slay him.  
Aristotle appointeth no office, charge or business to the Thief, but I think that he is ordained for this end, that he might be as it were a spur to prick forwards, to whet and 
Their uses.  quicken the courage of the true Bees, when the other offer them any injury: and to stir and encourage them to a greater vigilancy, diligence, and doing of right and justice to every one particularly. For I cannot see to what other purpose thieves should serve in a Christian commonwealth, or what use might be made of such as lie in weight to do displeasure, and practise by crafty fetches, Ambushes, and deceitful treacheries, to wound their Neighbours, either in their estimation, credit, or goods. Thus having at large discoursed of the less hurtful and stinging sort of Bees, I will now apply myself to a more fumish, testy, angry, Waspish, and implacable generation, more venomous than the former, I mean Wasps and Hornets.   

OF wasps.  
AWaspe of the Chaldeans is termed Deibrane: Of the Arabians Zambor. Of the Englishmen a Wasp. Of the Germane Eine Wespe. Of the Belgies Harsel. Of the Goths Bool Getingh. 
D. Bonham.  The common people of Italy term it Vespa, and some of them do usually call it Muscone, and the Bononians Vrespa. The French Guespe. The Spaniards Abispa, and Vespa imitating the Latins, who call it Vespa. The Polonians Ossa. The Slavonians Woss. The Hungarians Daras. Calepine saith that it is called Vespa, qui vesperi muscas venatur in cibum. The greeks do also name them diversly, for commonly they are called Sphekes. The Scholiast of Nicander calleth them Lucospades, and Suidas Dellides, & Delithes'. Of Hesychius Auletaj, and Passaleres', and Gaza nicknameth them Authrenaj: for these aught rather to be called Bees. Eustathius deriveth Tous spekas, apo Tes diasphagon, because they seem to be so much cut-asunder in the Waste or middle, as that they seem to gape and to be clean cloven asunder, as by the figure here set before your eyes you may plainly perceive. A Wasp is a kind of insect, that is, swift, living in routs and companies together, having somewhat a long body encircled, with with four membranous wings, (where of the two former are the greatest) without blood, stinged inwardly, having also six feet, and a yellow colour, somewhat glistering like Gold, garnished with divers black spots all over the body in form of a triangle. Whereupon peradventure Pollio would needs have it called Diachrusos.  
The body of a Wasp seemeth to be fastened and tied together to the midst of the breast, with a certain thin fine thread or line, so that by means of this disjoined, and not well compacted composition, they seem very feeble in their loins, or rather to have none at all. Whereupon Aristophanes the Greek Poet, in his Comedy, entitled Spheres or Wasps, termeth all those Maids which are fine, slender, and pretty small in the waist, Spherodeis, resembling them to Wasps, as if one should call them Waspe-wasted-wenches, whom Terence very quaintly and elegantly termeth junceas, that is, slender, long, and small, like to a Bulrush. I think that all the whole pack of them have stings in general, although I am not ignorant that some Authors hold the contrary, affirming that the breeding female Wasps do want them: but thus much I can say of my own knowledge, that on a time finding a wasps nest, and killing them every one by pouring hot scalding liquor into their holes, because I would boult out the truth, I plainly perceived by long viewing of their bodies, that there was not one of them all but had a sting, either thrust out evidently, or closely and secretly kept and covered. So that:  

— Quid nobis certius ipsis  
Sensibus esse potest, quo ●era ac falsa notemus.   
In English thus;  

What can more certain be then sense,  
Discerning truth from false pretence.   
They make a sound as Bees do, but more fearful, hideous, terrible, and whistling, especially 
Lucret 〈◊〉.  when they are provoked to wrath; from whence Theocritus fetcheth this proverb, Sphex bomboom tettigos enantion, that is, Scilicet obstrepita●s argutae vespa cicadit: and this old said saw may well be applied to those who being themselves unlearned, will not stick to cry out, exclaim, and procure trouble to those that be more learned: or to such 
In Hoedeporis.  as be weak, feeble, and impotent persons able to do nothing, that will offerto contend with their betters and superiors with their brawling speeches, and spiteful railings. And this latin proverb carrieth the same sense, Catulus leonem adlatrans.  
If you will have the gifts and ornaments of their minds described, you must consider that a Wasp is a creature that liveth in companies together, one with another, subject to a civil government under one King or Ruler, industrious, mutual friends one to another, ingenious, crafty, subtle, quick, and cunning, of a very quarrelsome nature, and much subject to anger and testiness. This is a good Argument of their civil and political manner of life, in that they live not solitarily in a desert or Wilderness where no man keepeth, but they build for themselves a City, both excellent and admirable for the notable buildings and houses in it, where they spend their time (for the most part) according to the mutable and never failing laws of Nature, observing and keeping ever the Golden mean, as well in their daily tasks, as in their dispositions and affections of mind.  
Besides, they are governed with a kingly, not with a tyrannical government, (as Aelianus saith) although by nature they are great fighters, eager, bioysterous, and vehemently tempestuous: and he is led to say this, because their Dukes or generals are stingless, or rather having stings as their Subjects, they will not use the same to the hurt of their inferiors, by thrusting it forth, or striking in passion.  
Now although they be twice so great, and harder or rougher than the other Wasps, yet are they not unfurnished of the virtue of patience and clemency, or gentle and debonair behaviour, by which means they keep in order, and contain in their lists, as it were by gentle language, their unruly rout, and mutinous companies. There is no man but will confess, that this is an evident token and Argument of their mutual love, and great good liking which they bear one to another: for whosoever dare be so knack-hardy as to come near there houses or dwelling places where they have to do, and to offer any violence or hurt to the same, at the noise of some one of them, all the whole Swarm rusheth out, being put into an amazed fear, to help their fellow Citizen, and do so busily bestir themselves about the ears of their molesters, as that they send them away packing with more than an ordinary pace, and if we will credit Aelianus. The Phaselites in times past were constrained to forsake their City, for all their defence, munition, and Armour, only through the multitude, and cruel fierceness of the Wasps, wherewith they were annoyed.  
Again, this manifestly proveth, that they want not a hearty and fatherly affection, because with more than heroical courage and invincible fury, they set upon all persons, of what degree or quality soever, that dare attempt to lie in wait to hurt or destroy their young breed, no whit at all dreading Neoptolemus, Pyrrhus, Hector, Achilles, or Agamemnon himself, the Captain general of all the whole Grecians if he were present. Yea the Divine Poet Homer, in 12. Lib. of his Iliads, when he would express the haughty and generous spirits of the Greekish Chieftains, he likeneth them to Wasps in these words, Spekessin ajolois cradien kai Thumon echousaris, that is, having the hearts and stomachs of Wasps, when they are to fight for their private dwellings, their dear Progeny & offspring. The love that Bees carry to their issue is great, but it cannot be greater than that of wasps, neither can they have a greater promptitude, alacrity, or desire to defend their young ones, if they be any way offended by passengers. Which thing Homer in his Iliads lib. 12. insinuateth by the example of the chase God jupiter, who took it marvelous angry, and much repined at the sturdy stomachs of the Grecians, adding that the Greeks did defend themselves as valiantly, and endured the shock and assault of their enemies, as ever Wasps of Bees would in defence of their children or issue: in these verses following;  

— Non enim ego putavi heroas Achives  
Sustentaturos nostrum robur, & manus invictas  
Illi autem quasi vespae acres atque apes,  
Quae nidos faciunt ad viam puluerulentam,  
Neque deserunt cavam domum: sed expectantes,  
Viros venatores pugnant pro filijs.   
That is to say;  

I did not think our noble Graetian Lords, could bear  
Our force, and with unconquered hands maintain  
Our right: but they like Wasps and Bees devoid of fear,  
Which by highways their houses use to frame,  
Do not for sake their hollow dusty homes,  
What ●re they be that come to hunt them out:  
Fight with valour, (not fearfully like Drones)  
To rid their young ones both from death and doubt.   
Besides this, they further build for them very large dwellings, with Chambers and floors, in a round and orbicular form, with rooms one above another, finely and wittily compacted, so that there is space enough of ingress and regress, and very defensible against all winds and weather, and yet their nests or houses, are not all made after one fashion, but very different, some of them representing a Harp, some made much after the fashion of a Pear, a Toadestole, a Bottle, or budget of Leather, and some like a standing cup with handles.  
Some affirm, that the matter of their Combs is confused, rude, and ●…fauouredlie heaped up, full of bark and sand, but I could never as yet see it otherwise then light, slender, and thin like paper, dry, transparent, gummy and thin, as though it were thin leaves of gold, shaken very easily hither and thither with the wind, and rising many times from the foot or foundation very small, and broad above like unto a top. The place of this their building, is thought to be divers, and much different for some respects. For if they have lost their Duke or principal Leader, then do they make them nests of clay in the high holes of walls and hollow Trees; and as some say (although hitherto I old never see it) they make wax there also.  
But in case they have a General or Duke, than they make their nests under the earth, their Cells or Chambers being form with six angles or corners, much like unto Bees. They make their Combs ●ound, much after the fashion of a broad Toadestoole, from whose centres there goeth forth as it were a short stalk or tying, by which the Comb eleaveth, and is fastened hard to th'earth, or some Tree, or peradventure to some other Comb. They have such a tender care over their females, (especially at such time as they are great with young,) and suffer them so much to have their own wills, as they will neither permit them to take any pains abroad for their living, nor yet to seek for their meat at home: But the males flying about, (like good Purueighers,) bring all home to their own dwellings, thereby as it were strictly enjoining the females to keep themselves within doors.  
All which forecited particulars, if a man would duly enter into consideration of them, he must needs confess, (will he nill he) the admirable industry, diligence, wit, prudence, Art, sweat, and labour that is in these poor vermin. Their natural inclination to anger, and the hasty fumishnesse of Wasps, not only Cocks, which do scratch and scrape up with their spurs their nests, do find implacable, but even all other disturbers and provokers; From whence (I take it) that proverb hath sprung, Sphekian erithizein, which the Latins, as Plautus almost in the same sense useth, I●ritare erabrones: For Crabro among the Poets, is used sometimes for a Hornet, and otherwhiles for a Wasp.  
In like manner, Clemens Alexandrinus, Stromaton 2. when he would express and declare the foulness and abominable hurt of such sins that do lie in wait, as it were to deceive, and watch to do displeasure to the life of man, hath these words, Houtoi gar (inquit) oi ant agonist ai pacheiss koij Olumpicoi, sphaecon hos eipein eisi drimuterai, kai maliced a pedone. That is, these fat, dull, gross and olympical enemies of ours, are worset then Wasps, more cruel and displeasant, and especially sensual and worldly pleasure. Yea, whosoever dare adventure to challenge into the field this hardy and courageous little creature, he shall (I dare be bold to say) but Cadmeam victoriam reportare, lose more than he shall get, whet his sword against himself, and return home by weeping cross, considering that besides the nobleness of their stout stomachs, and armed stings, they are withal so stiff and obstinate, as that they will never give over.  
They 〈◊〉 in their first breeding, stock, sex, place, feeding, and manner of labour. Isidore saith, (although perhaps not so truly) that Wasps do first proceed from the rotten carcases of dead Asses: for all hold opinion, that the black Flies called Beetles, do take their original from them. But I am rather moved to think, that they were first bred from the dead body of some warlike and fierce Horse, and so also thinketh Pliny, in his eleventh book & twentieth chapter. And the Grecians have usually this famous and vulgar verse in their ordinary talk.  

Hippoimen sphekon genesis, Tauroi de melisson,  
Equi enim vesparum generatio, Tauri verò Apum.   
In English thus;  

Wasps do first come from Horses, and Bees are bred from Bulls.   
And surely, their incredible swiftness in their flight, their ardent and burning desire they have to fight, are sufficient inducements to move me to think, that they took their first beginning from some gallant Horse, and not from Asses, Oxen, or Cows, & much less from the fearful Deer. For dame Nature hath seldom been so indulgent and friendly to any one beast besides an horse, as to excel both in swiftness of pace, quickness of spirit, courage of stomach, and magnanimity. And I rather lean to this side, because else I do not know what sense I should give to that Aristotelean proverb:  

Chairete aellopodoon thugateres ippoon,  
Saluete volucripedum filiae Equorum:   
Which may be englished thus;  

All hail ye daughters of swiftfooted Horses.   
For besides the truth that lieth in the bare words, I take the moral of it to be uttered as a witty check, or a figurative flout, conceitedly to rebuke & hit in the teeth, those shrewd women, cursed and scolding wives, which are so peevish that they will not be pacified, who are like unto wasps in their sullen displeasant humours, tempestuous madness, and pelting chafe.  
Some wasps do proceed from the stinking carcase of a Crocodile, if we may give any credit to the Egyptians and their fellows; and for that cause, when they imagine or think a wasp, they paint and draw out the shape and form of a Crocodile or a Horse. From hence Hierom Cardan would make this collection, that of every corrupted living creature, another doth proceed: which in my conceit is very absurd and against all reason. For this being granted, the generation of wasps would be infinite, and daily experience would read a Lecture of contradiction against him, upon the progress of Nature's works. Many times wasps do breed by the mutual company of the male & female together, which though Athaeneus counteth but a fable, yet for all that, sith the Philosopher doth plainly tell us, that he hath been an eye-witness to the same, (as in his first book De generat. Animal. cap. 16. and in his ninth book De histor. Animal. cap. 41.) I will wholly incline to his judgement. But what manner of beginning they have by joining together, and how it is perfected & accomplished, let us a little lend our listening ears to Aristotle, and Pliny his Interpreter.  
The Princes or Ringleaders of the wasps, when they have made choice of a fit place for themselves under the earth, either in the holes, chinks, or clefts of the Rocks, or in thatched houses, (as I have often seen) there they make there combs in the beginning of Summer, fashioning their small cells with four little doors, wherein small worms do breed, who when they are more grown, they make yet other greater doors or hatches, and then again, when their young are at the greatest, they make others, so that towards the end of Autumn, you shall find many, and those very large nests: wherein their principal Commander doth breed, not with every wasp indifferently, but only with those of his own race and princely lineage. They are bred in the most eminent and highest placo of the wasp nest, like unto great worms, their celles being four or five in number, close joined and couched together, for otherwise they would increase after the same sort in all respects as the common wasps do.  
The excrement is only in the small worms, and their young increase remaineth immovable without any stirring before they be able to fly, and whilst they are covered as it were with a thin membrane, and yet in the same season of the year, and in the space of one day, you shall manifestly perceive a great difference: for one flieth out, another sticketh still as it were in the shell, another rolleth and tumbleth, and a fourth cannot stir one whit. All these have their beginning and increase for the most part in Autumn, not in the Spring, and specially in the full of the Moon. This one thing here is to be noted, that wasps do not swarm, and that in Sommer-time they are subject to Kings, and in Winter, Gwaicocrateia, the females regiment, or Muliebre imperium prevaileth. And when they have renewed and repaired their issue with a great supply, & that they be fresh and lusty, the Empire again returneth to the Masculine kind, and yet it is but a short, brittle, and ruinous Empire not able to bear up itself, although by Nature's immutable decree, orderly ruled, and rightfully governed.  
Aristotle saith that it is not likely that the young wasps are brought forth as a brood, because they be so great in bulk, as that in reason it should not seem probable, that so small a fly as a wasp, should have such great young ones. But this is a bare & weak reason, not beseeming the dignity of so great a Philosopher. For what can any man allege to the contrary, why Nature in a lawful birth and breeding, should not as soon, and as speedily finish, and make to grow and increase, as she doth in generation that proceeds of rottenness or corruption, which I hold to be but illegitimate. Let us but call to mind young birds, in how short a time after they be out of the shell, they be feathered, they be able to go, to eat, yea quickly increased in strength, and grown to their full greatness, so that they are in their full flower ere one be aware. All which when one hath thoroughly considered, he will easily judge, that famous Philosopher Aristotle, to have relied but upon a weak prop, having scarce probability to stand on his side for the maintenance of his opinion. His credit therefore at this time must not be sufficient to bar us the liberty of contradicting him.  
The same Aristotle, the monarch of our modern learning, saith, that the ●●al worms of wasps, before they have any wings at all, are somewhat long, not much unlike those worms which Hypocrates calleth E●lai, that breed in flesh called (as I judge) ●●ggots, but in our country, Gentiles: & these waspish worms are somewhat white, known and easily discerned by their slits or dashes, the hinder part of their body being very thick and grosie, having a black list or line running along their backs, without feet, not creeping, but rolling & tumbling themselves this way & that way confusedly. When they have disburdened themselves of their breed, they close up their cells with a certain thin small skin, which again being broken when they come to any perfection or growth, they get themselves our of doors into the clear light, & at two days end will be able to fly round about. The Philosopher maketh two kinds of wasps, the one wild & fell, the other more meek and quiet. The wilder sort is seldom seen, for they live & breed in mountains & woods, in Oak trees, & not in the earth, and this kind is greater, blacker, more diversly coloured, & stingeth more cruelly than the other. After they have lived one whole year, they are seen to fly away, if in the winter the tree be cut down. These kind of wasps I did once see in a wood in Essex, where going unwarily to gather simples with another Physician, & offending one of this fumish generation, the whole swarm of them presently rushed forth about mine ears, & surely had I not had in my hand some sprigs or branches of broom for my defence, I had undoubtedly paid dearly for this my unadvisedness, if it had not cost me my life, for they pursued me in every place of the wood, with a vehement rage for a long season, insomuch that I was fain to take me to my heels, & so to seek to save my self from further danger. And if our own countryman Sir Francis Drake himself had been there, although he was (as Meteranus a stranger, (and so unpartial) in his Belgic History right truly observed,) Omnium ducum nostri seculi fortissimus ac famosissimus, yet I make no doubt, but he would have taken my part, and been a companion with me in this my fearful flight.  
Some of these wasps, as well those of the crueler kind as those of the gentler, do lack a sting, (or rather I think they use it not.) Othersome again of both sorts, are furnished with stings, and those that want them, are ever the lesser and weaker, neither revenging themselves any way, nor offering to make resistance. chose, those who have stings are greater, stronger, more quarrelous, concentious, stubborn and eager. Some account these the males, and those other stingless to be the females. Many of those which have stings, do forego and quite lose them when Winter draweth on, as some make reckoning, but it was never my hap to see this, saith the Philosopher, in his 9 book De hist: Animal: capit. 41.  
If you catch a Wasp, holding her fast by the feet, suffering her to make her usual humming sound, you shall have all those that lack stings presently come flying about you, which the stinged wasps never are seen to do. Therefore some hold this as a good reason to prove, that the one should be the male, the other the female. Both these sorts, both wild and unwilde, have been seen to couple together after the manner of Flies. Besides, (in respect of sex) both kinds of wasps are divided into Captains or Ringleaders, and into labourers, those former are ever greater in quantity, and of more calm disposition; these other, both lesser, more froward, testy, peevish, and divers. The males or labourers, never live one whole year full out, but all of them die in the winter time, which is evident by this, because in the very beginning of cold weather, they are as it were frozen or benumbed, and in the depth or midst of hard winter, a man shall hardly or never see any of them.  
But yet for all that, their Dukes or principal Chieftains, are seen all the winter long to lie hid in their lurking holes under the earth: and indeed many men when they ploughed or broke up the ground, and digged in winter, have found of this sort. But as for the labouring wasp, I never as yet heard of any that could find them. Their Principal or Captain, is broader, thicker, more ponderous and greater than the male wasp, and so not very swift in flight, for the weightiness of their bodies is such an hindrance to them, that they cannot fly very far: whereby it cometh to pass, that they ever remain at home in their hives, there making and devising their combs, of a certain glutinous matter or substance, brought unto them by the worke-waspes: thus spending their time in executing and doing all those duties that are meet, in their Cells.  
Wasps are not long lived, for their Dukes (who live longest,) do not exceed two years. And the labouring, that is the male wasps, together with Autumn, make an end of their days. Yea which is more strange, whether their Dukes or Captains of the former year, after they have engendered and brought forth new sprung up Dukes, do die, together with the new wasps, and whether this do come to pass after one & the self-same order, or whether yet they do and may live any longer time, divers men do diversly doubt. All men hold the wilder kind to be more strong of nature, and to continue and hold out the longer. For why, these other making their nests near unto common highways and beaten paths, do live in more hazard, lie open to divers injuries, and so more subject to shortness of life.  
The brovity of their life, is after a sort recompensed, and some part of amends made by the rare clammy glewishnes of the same: for if you separate their bulks from the head, & the head from the breast, they will live a long while after, and thrust out their sting almost as strongly as if they were undevidable, and free from hurt and deaths harm.  
Apollonius calleth wasps Omoboroi, and Aristotle, Meloboroi, although they do not only feed on raw flesh, but also on pears, plums, grapes, raisins, and on divers and sundry sorts of flowers and fruits; of the juice of Elms, Sugar, Honey, and in a manner of all things that are seasoned, tempered, made pleasant, or prepared with either of these two last rehearsed.  
Pliny in his 11. book capit. 53. is of opinion that some wasps, especially those of the wilder & feller kind, do eat the flesh of Serpents, which is the cause that death hath sometimes ensued of their poisonous stinging. They also hunt after great flies, not one whit sparing the harmless Bees, who by their good deeds have so well deserved. According to the nature of the soil & place, they do much differ in their outward form & fashion of their body, and in the manner of their qualities and dispositions of their mind: for the common wasps being acquainted, & familiarly used to the company of men & beasts, are the gentler, but the hermits and solitary wasps, are more rude, churlish, and tempestuous: yea Nicander termeth them Olaus, that is, pernicious. They are also more unhappy, dangerous, and deadly in very hot countries, as ovidius reporteth, and namely in the West-Indies: where both in their magnitude and figure, there is great difference betwixt theirs and ours, so that they are accounted far more poisonous & deadly, then either the English, French, Spanish, or Barbarian wasps. Some of these dangerous generation do also abound in exceeding cold Countries, as Olaus Magnus in his 22. book telleth us.  
Their use is great and singular: for besides that they serve for food to those kind of Hawks which are called Kaistrells or Fleingalls, Martinets, Swallows, Owls, to brock's or badger's, and to the Chameleon: they also do great pleasure and service to men sundry ways, for they kill the Phalangium, which is a kind of venomous Spider, that hath in all his legs three knots or joints, whose poison is perilous and deadly, and yet wasps do cure their wounds.  
Raynard the Fox likewise, who is so full of his wiles and crafty shifting, is reported to lie in wait to betray wasps after this sort. The wily thief thrusteth his bushy tail into the wasps nest, there holding it so long, until he perceive it be full of them, then drawing it slyly forth, he beateth and smiteth his tayle-full of wasps against the next stone or tree, never resting so long as he seeth any of them alive; and thus playing his Foxlike parts many times together, at last he setteth upon their combs, devouring all that he can find.  
Pliny greatly commendeth the solitary wasp to be very effectual against a Quartaine-Ague, if you catch her with your left hand, & tyeor fasten her to any part of your body, (always provided, that it must be the first wasp that you lay hold on that year. Mizaldus' memor. Cent. 7. attributeth great virtue to the distilled water, and likewise to the decoction 
Mizaldus  of common wasps, affirming expressly, that if any part be therewith anointed, it straightways causeth it to swell monsterously, and to be puffed up, that you would imagine them to be sick of a Dropsy: and this course craftie-drabbes & queans use to persuade their sweet hearts, that they are forsooth with child by them: thus many times beguiling and blinding the eyes of wary and expert Midwives. Whereupon we may very confidently conclude, that their poison is very hot, flatuous or windy. Some do prole after wasps, and kill them by other sleights & devices. For when the Labourers do much use and frequent elms, which they do very often about the Summer solftice, to gather from them some gummy and clammy matter, their Dukes and Princes being at home, not standing still, but settling themselves to their business or trade, and helping to hatch up their young, they are suddenly choked with the fume of Brimstone, Garlic, the branches of Coleworts, or other potherbs, or else by breaking down & onerthrowing their combs, they die through famine.  
When you are minded to defend the Bees from the invasion and spoil of wasps, you must set a pot with some pieces of flesh in it near the Hive, and when the wasps (in hope of some prey) are entered, suddenly clap over the cover, and so destroy them, or else by pouring in some hot water at the top, you may scald them all to death in the pot. In like sort, some do gently breathe upon Raisins, fruits, Sugar, Honey, Oil, by which, either the wasps are chased away, or by tasting the oil do die. And again, some do mix corrosives with Honey, (as for example, Sublimate, Vitriol, Auripigmentum, etc.) that they by taking this venomous or poyson-infected drink, may suffer condign punishment for their intemperate and insatiable gluttony.  
Of the stinging of wasps, there do proceed divers and sundry accidents, passions and effects, as pain, disquieting, vexation, swelling, redness, heat, sweatings, disposition or will to vomit, loathing and abhorring of all things, exceeding thirstiness, & now and then fainting or swooning; especially when after the manner of venomous creatures, they have infected their stings either by tasting the flesh of some Serpents, or by gathering their food from venomous plants.  
I will now set before your eyes and ears one late and memorable example of the danger that is in wasps, of one Allens wife, dwelling not many years since at Lowick in Northamptonshire, which poor woman resorting after her usual manner in the heat 
Allens wife  of the Summer to Drayton, the Lord Mordants house, being extremely thirsty, and impatient of delay, finding by chance a black jack or Tankard on the table in the Hall, she very inconsiderately and rashly set it to her mouth, never suspecting or looking what might be in it, and suddenly a Wasp in her greediness passed down with the drink, and stinging her, there immediately came a grea●tumour in her throat with a redness, puffing and swelling of all the parts adjacent; so that her breath being intercepted, the miserable wretch whirling herself twice or thrice round, as though she had had some vertiginie in her brain, presently fell down and died. And this is known for a truth, not only to me, but to most of the inhabitants there about, being as yet fresh in their memories, and therefore their authorities as I take it, is unreprovable.  
Now, for fear lest I should lose myself in this troublesome and vast Ocean of Nature's admirable fabricature, I will now discourse of such medicinal means, as will defend from their furious malice. The virtue of Mallows, and of Althaea, (called Marsh-mallowe) is notable against the prickings of Wasps. For the softest and most emollient herb, is applied as a contrary to a watlike and hurtful creature, whose juice being anointed with oil, either abateth the rage of wasps, or so blunteth and dulleth their sting, that the pain is not very sharp or biting. Pliny lib: 21. capit: 171. And of the same mind is Avicen: Wasps (saith he) will not come near any man if he be anointed with oil and the juice of Mallows. For as a soft answer doth frangere iram, and as the Grecians have a saying; Edus Megiston estin orges, pharmakon logos: So also in natural 
Solomon.  Philosophy we see, that hard things are quailed, and their edge even taken off with soft and suppling: as iron with a fine, small, and soft feather, the Adamant stone with blood, and the sting of wasps, Hornets and Bees, with oil and Mallows.  
What is softer than a Caterpillar? and yet if Aetius credit be of sufficience, the same being beaten with oil, and anointed upon any part preserveth the same from the wounds and stings of wasps. And of the same virtue is the herb called Balm, being stamped and mixed with oil. The same symptoms or accidents do follow the stinging of Wasps, as of Bees, but far more painful, and of longer continuance, to wit, redness, intolerable pain, & Apostumes. And if any be strooken of the Orange or yellow coloured wasps, especially in a sinewy or some sensible part, there will follow a convulsion, weakness of the kees, swooning, yea, & sometimes death, as before I have touched.  
Against the stingings of wasps divers medicines are prescribed by Physicians, but I will speak of such only as I have made proof of, and such as are confirmed by long experience. 
The curation of their stings.  Gilbert the Englishman, saith, that wasps being bruised and applied to the place affected, do cure their own wounds very strangely. The same virtue peradventure, not only the Scorpion, but the greater part of Infects have, if any one would make 
Gilbertus Anglus.  any diligent trial thereof. If a man be stinged of any venomous wasps (which is easily known by the blewnes of the place, madness, raving and fainting of the party, and coldness of the hands and feet) after you have given him inwardly some alexipharmacal medicine, the place aggrieved must be launched, or rather opened with a Cautery, so being thus enlarged and opened, the venom must be well sucked out, and the paring or shaving of that earth wherein the wasps build their nests, must be wrought & kneaded with Vinegar, and so applied like a Cataplasm.  
A plaster also made of Willowleaves, Mallows, and the comb of wasps, is very medicinable for the same, as by the counsel of Haly Abbas I have experimented. The English-Northerne-men, do prepare most excellent emplaster worth gold, against all 
Haly Abbas  stings of wasps, only of that earth whereof their Ovens are made, having vinegar and the heads of Flies commixed therewith. Let the place be very well rubbed with the juice of citruls, & withal, let the party that is pained drink of the seed of Margerom beaten to powder the quantity of two drams: or thus. Take of the juice of Margerom two ounces, of Bole Armony two drams, with the juice of unripe Grapes so much as is sufficient, make an emplaster. Another. Anoint the place with the juice of Purcelane, Beets, or sweet Wine, and Oil of Roses, or with cows blood, or with the seeds of the Spirting or wild Cucumber (called Nolime tangere) beaten with some Wine. Thus far Galen. Barley Meal wrought up with Vinegar and the Milk or juice of a Figtree, brine, or Sea water, are excellent for these griefs, (as Dioscorides lib. 8. Cap. 20. writeth) if the wound be often fomented, bathed, or soaked with any of them. To drink, give two drams of the young and tender leaves of Bays with harsh wine, and if the part affected be only anointed with any of these, they are much available. In like sort the decoction of Marshmallows drunk with Vinegar and water, are much commended, and outwardly salt with calves fat: Oil of Bayes draweth out the poison of wasps. The leaves of Marsh-mallow (as Aetius saith) being bruised and applied, do perform the same.  
The juice of Rue or Balm, about the quantity of two or three ounces drunk with wine, and the leaves being chewed and laid on with Honey and Salt, or with Vinegar and Pitch, do help much. watercresses, Rosemary, with Barley meal, and water with vinegar sod together, the juice of ivy leaves, Marigolds, the blood of an Owl, all these are very affectual against the stinging of wasps: as Pliny lib. 31. Cap. 9 telleth us. The buds of the wild palm-tree, Endive with the root, and wild Timbe being applied plasterwise, do help the stinging of wasps. After the vemine is drawn out by sucking, the place effected must be put into hot water the space of an hour, and then suddenly they must be thrust into Vinegar and brine, and forthwith the pain will be assuaged, the tumour cease, and the malice of the venomous humour clean extinguished. Rhazes saith, 
Rhazes.  that the leaves of Nightshade, or of Sengreene, do very much good in this case. And in like sort Bole Armony with vinegar and Champhire, and nuts beaten with a little vinegar and Castoreum.  
Also take the Comb with Honey applying to the place, and hold the grieved place near the fire immediately, and laying under them a few ashes, bind them hard, & forthwith the pain will be suaged. Serapio saith, that Savoury, or Cresses applied, and the 
Serapio.  seed thereof taken in drink, and the juice of the lesser Centory mixed with wine, are very meet to be used in these griefs, he also commendeth for the same purpose the leaves of Basill, the Herb called Mercury, and Mandrakes, with Vinegar. Ardoynus is of opinion that if you take a little round ball of Snow, and put it into the fundament, the pain will 
Ardoynus.  cease, especially that which proceedeth by wasps. Let the place be anointed with Vinegar and Champhire, or often fomented and bathed with Snow-water. Take of Opium, of the seed of Henbane and Champhire, of each alike much, and incorporate them with Rose water, or the juice of Willows, and lay it upon the wounded place, applying on the top of it a linen cloth, first thoroughly wetted in wine. johannes Mesue (who of some 
Mesue.  is called Evangelist a medicoram) prescribeth this receipt of the juice of Sisimbrium two drams and a half, and with the juice of Tartcitrons make a potion. The juice also of Spina Arabica, and of Margerom are nothing inferior to these forementioned. Aaron, 
Aaron.  would in this grief have water Lintels (called by some Ducks meat) to be stamped with vinegar, and after to be applied.  
Constantine assureth us, that Alcama tempered with Barley meal and vinegar, and so 
Constanti.  bound to the place, as also Nuts, leaves of walnuts, and Bleetes, are very profitable in this passion. Item, apply very warm to the wound a Spider's web, bruised with a white Onion, & sufficient Salt and vinegar, will perfectly cure it. Guil: Placentinus will warrant, 
Guliolmus. Placentinus. Gordonius  that a Plate of cold Iron laid upon the wound, or Led steeped in vinegar, will do the deed. Gordonius counsel is to rub the place with sage and vinegar, and afterwards to foment it with water and vinegar sod together. Varignana would have us to apply Chalk in powder, and inwardly to take the seeds of Mallows boiled in wine, water, and a little 
Uarignana.  vinegar.  
Matthiolus much commendeth Sperage being beaten and wrought up with Honey, to 
Matthiolus  anoint the place. Likewise Flies beaten and anointed on the place, winter Savoury, watercresses, with oil of Momerdica, give most speedy help. Arnoldus Villanovanus 
Arnoldus de villa nova.  assureth us, that any fresh earth, especially Fuller's earth, is very available, and the herb called Poley used as an unguent, or else Goat's Milk. And Marcellus Empiericus is not behind 
Marcellus.  his commendations for the use of bullocks dung, to be applied as a poulteisse to the stinged part.  
These and many others any man ascribe that hath had but an easy taste of the infinity of Physics speculation, for the storehouse of Nature, and truly learned Physicians, which way soever you turn you, will Minister and give sufficient store of alexyteriall medicines for the expulsing of this grief. In conclusion one and the self same medicament will serve indifferently for the curation of wasps & Bees, saving that when we are stung with Wasps more forcible remedies are required, and for the hurts that Bees do us, than weaker and gentler are sufficient. In the hundredth and nintith year before the birth of our blessed Saviour, an infinite multitude of Wasps came flying into the Market place at Capua, (as julius witnesseth) and lighted on the temple of Mars, all which when with great regard & diligence they were gathered together and solemnly burnt, yet for all that they presignified the coming of an enemy, and did as it were foretell the burning of the City, which shortly after came to pass. And thus much for the History of the Wasp.   

OF HORNETS.  
AHornet is called of the Hebrews Tsirhah. Of the Arabians Zabor, and Zambor. Of the Germans Ein hornauss, Horlitz, Froisln, Ofertzwuble. Of the flemings Horsele. Of the 
The names.  Frenchmen Trellons, Troisons, Foulons. Of the Italians Calauron, Crabrone, Scaraffon, and Galanron. Of the Spaniards Tabarros ò Moscardoes. Of the Illirians Irssen. Of the Slavonians Sierszen. Of us Englishmen Hornets, & great wasps. The Grecians call them Anthrénas, and Anthrenoùs, because with their sting they raise an Anthrar or Carbuncle, with a vehement inflammation of the whole part about it. The Latins call them Crabrones peradventure of Crabra, a Town so named in the territory of Tusculanum, where there is great plenty of them: or it may be they are termed Crambrones of Caballus (a horse) of whom they are first engendered: according to that of Ovid 15. Metamorphos.  

Pressus humo bellator equus Crabronis origo est.   
That is to say;  

When war horse dead upon the earth lies,  
Then doth his flesh breed Hornet flies.   
Albertus termeth a Hornet Apis citrina, that is a yellow or Orange coloured Bee. Cardan laboureth much to prove that dead Mules are their first beginners. Plutarch is of opinion, that they first proceed from the flesh of dead Horses, as Bees do out of a bulls belly: and I think that they have their breeding from the harder, more firm and solid parts of the flesh of Horses, as Wasps do from the more tender or soft. Hornets are twice so great as the common Wasps, in shape and proportion of body much resembling one 
Their description.  another. They have four wings, the inward not being half so large as the outward, being all joined to their shoulders, which are of a dark, brownish, and of a Chestnut-like colour, these wings are the cause of their swift flight: they have also six feet of the same colour and hew, that their breast and shoulders are of. Their is somewhat long, of the colour of Saffron, their eyes and looks are hanging or bending downwards, crooked and made like a half Moon, from which grow forth two peakes like unto Scythes or two sickles, nothing varying in colour from their feet. Their belly is as though it were tied to their shoulders with a very fine thread, the forward and middle part whereof is overcast with a brown colour, & begirt as it were with a girdle of Saffron. The hinder part is altogether yellow, easily discerned and remarkable for those eight brown pricks or specks, every one of them being much like unto a small triangle, beside they have certain clefts or slits on both sides, both before and behind, by which they can at their pleasure when they list, either shrink up themselves, or draw and gather themselves together, and with the same again lengthen and stretch out their bodies. They have also near to their belly on both sides four black spots, and in their tail they are armed with a strong piercing sting, and the same very venomous. They make a sound or a buzzing strange noise, more hideous and dreadful than wasps do. They are shrewd, fierce, and cruel, quickly angry and wrathful, and although they live in companies together, yet notwithstanding they are ever known to be but of an homely, rude, curft, and untractable disposition and nature, and will never be brought by any Art or fashioning to lay aside their uplandish wildness, (as some Herbs will do that are transplanted into Gardens.)  
They are beside this of such a mischievous malignity and venomous quality, that as some affirm, nine of their stings will kill a man, and three time nine will be able to kill a strong Horse; especially at the rising of the Dog-star and after, at which time they have a more fiery, hasty, and inflaming nature, and men at that season, by reason of their large exaltation and sending forth of spirits, grow more weak and faint.  
And therefore it is no marvel though in holy Scripture, they are compared or likened to most fierce & cruel enemies, which should put & cast forth the Canaanites, Hettites, and Chevits, Exod. 23. 28. So likewise Ovid in the eleventh Book of his Metamorphos. hath these words, Spicula carbronum ardentia. The burning stings of Hornets: And Virgil in the fourth book of his Georgiks, calleth them Asperrima, most sharp and violent. Terence (the most eloquent of all Comical Poets) in his Comedy entitled Phormio, and Plautus in his Amphytrio, have this Proverb: Irritavi crabrones, I have provoked or incensed the great Wasps to anger: which I suppose they used as a byword against the properties, natures, and froward behaviours of women, who being in their wont sumish mood, if once you go about to overthwart them, or a little to contrary their wilfulness, you shall pull an old house over your own head by a further provocation, & perhaps if you get you not the sooner out of their sight and reach of their Clutches, you may chance have somewhat more flying about your ears then you would.  
It is good therefore if you have a Wife, that is, Calcata immitior hydra, unquiet and contentious, to let her alone, not to wake an angry Dog: and when a mischief is well quieted and brought asleep, to go your ways and say never a word. Whereas among Bees, their Drones and Kings do want stings; yea, and some Wasps too, as before I have writ: yet notwithstanding all Hornets in general, as well the greater sort of them that build their houses in trees, as the lesser sort that dwell in the earth, are provided of stings, neither doth their Ringleader seem to be unarmed. For Wasps have their precedents of their own society, and their Captains general as well as Bees & wasps, whatsoever Pliny lib. 11. cap. 21. dream to the contrary: which in proportion and quantity are far greater (if you respect the bodies of other Hornets) then either the captains of the Bees or Wasps, are in comparison of their subjects. These also spend their time within doors, as the captains of Wasps do, not having many but one head to guide & rule over them, lest by banding into parties and factions, some civil war (wherein all things are miserable, as Tully saith) or other mutiny might arise to their final destruction. They are great vexers and troublers, and even like such as had sworn the death of 
In bellis civilibus omnia sunt misera▪ Tul. in ep sam●.  their enemies, Robbers, and thieves: And yet at home they nourish peace, excelling even the very Bees themselves in their painful, earnest, and willing desire to maintain their stock and common society.  
For neither do they chide, brawl, or contend, nor yet make any stir or rustling when any is promoted to any office or place of preferment in their corporation; neither are they distracted into divers minds with their businesses, neither yet do they raise any tumult, make any uproar, or keep a coil or ruffling at the election of their Prince or captain general, but with common consent they use but one Table, taking their commons together like good friends and fellows, and whatsoever they kill, they carry some part of it home, frankly imparting it to their neighbours, children, and companions.  
Neither do they yearly drive and expel forth of the doors to seek new habitations, where they can, (as some Bees deal very churlishly and unnatural with their young) but they contrariwise cherish in their bosom, defend and keep warm, their new sprung up progeny and race, building for them greater Houses, and raising of more Sellers and flores, boarding and planking the same in case of necessity, never ceasing till they be fully reared and made fit for their defence and safety. But as for their King and captain (whom they exceedingly honour and highly esteem) they make choice of such a one, as neither seemeth to be a King without a kingdom, nor a Prince without people and possessions, and yet he so behaveth himself, and carrieth himself so evenly, as though he had but little to do in this his Empire. And yet in largeness of body and greatness of his heart, in stoutness and stateliness of stomach and person, he staineth all the rest, carrying away the prize from them all, and when there is proclamation of war to be made against any foreign foes, and that their flags and ancients be displayed by sounding his deadly blast, he giveth the defiance to his enemies, most courageously bestirring himself more than any of his followers, showing himself both most vehement, warlike, and skilful in fight, and yet again at home towards his subjects, (like a true noble spirit) he is very gracious, gentle, and temperate, tractable, easy to be entreated and most ready to forgive. They make for themselves certain holes or dwelling places under the ground, casting forth the earth much after the fashion Pismires: for you must understand that neither Wasps nor Hornets do send forth any Swarms as Bees do, but those young Hornets which spring from them now and then, do there remain among their breeders, making their beds or hives much greater, by means of the earth formerly cast out.  
They enlarge their Combs exceedingly, by adding more and more unto them, so that of a strong and healthy stock of Hornets, it hath been known they have gathered three or four Treyes or baskets full of Combs. If any Hornets stray from their own home, they repair to some tree, l & there in the top of it makes their Combs, so that one many times may very easily and painely perceive them, & in these they breed one captain general, or great commander, who when he is grown to be great, he carrieth away the whole company, placing them with him in some convenient lodging. Wild Hornets (as Pliny saith) do live in the hollow trunks and cavities of trees, there keeping themselves close all the winter long, as other Cut-wasts do.  
Their life is but short, for they never exceed the age of two years. Their combs are wrought with greater cunning, more exquisite Art, and curious conceit, than those either of Wasps or Bees, and these excellent devisers do make them one while in the trunks of trees, and sometimes again in the earth, increasing them at their pleasure with more floors and buildings, according to the increase of their issue, making them smooth and bright, decking and trimming them with a certain tough or binding slime or Jelly gathered from the gummy leaves of plants. Neither do any of the little mouths or entries of their Cells look upwards, but every one bendeth downwards: and the bottom is placed upwards, lest either the rain might soak through them in long showers, or the head of them being built upwards, they might lie open and be the more subject, and exposed to the unruly rage and furious blasts of winds and storms.  
If you eye well their nests, you shall find them all for the most part exactly sex angular or six cornered, the outward form and fashion whereof is divided with a murry coloured pertitions: and their membranous substance is much like unto the rind or bark of Byrch, which in the patching heat of Summer cleaveth and openeth itself into chaps. The stinging of Wasps is for the most part accompanied with a Fever, causing withal a carbuncle, swelling, and intolerable pain.  
I myself being at Duckworth in Huntingtonshire, my native soil, I saw on a time a great Wasp or Hornet making after and fiercely pursuing a Sparrow in the open street of the Town, who at length being wounded with her sting, was presently cast to the ground, the Hornet satisfying herself with the sucked blood of her quelled prey, to the exceeding admiration of all the beholders and considerers of this seldom seen combat. Aristotle, whom I so greatly reverence, and at whose name I do even rise and make courtesy, knows not of a surety how Hornets do engender, nor after what manner they bring forth their young breed. But since we are assured of this that they bring forth their young by the sides of their Cells, as Wasps and Bees, we need not doubt, but that they do all other matter after their manner, and if they couple together, they do it by night, as Cats do, or else in some secret corner, that Argus with his hundredth eyes can never espy it.  
Hornets gather meat not from flowers, but for the most part they live upon flesh, whereby it cometh to pass, that you shall often find them even in the very dunghills, or other ordure. They also proule after great Flies, and hunt after small Birds, which when they have caught into their clutches, after the manner of hungry Hawks, they first wound them in the head, then cutting it asunder, or parting it from the shoulders, carrying the rest of the body with them, they betake themselves to their accustomed flight. The greater sort of them die in the hard winter, because they store not themselves sufficiently aforehand with any sustenance as Bees do, but make their provision but from hand to mouth, as hunger enforceth them, as Aristotle informeth us. In like sort Landius hath well observed, that Hornets both day and night keep watch and Ward besides the Hives of Bees, and so getting upon the poor Bees backs, they use them in stead of a wagon or carry age: for when the silly Bee laboureth to be discharged of his cruel Sytter: the Hornet when he hath sucked out all his juice, and clean bereft him of all his moisture, vigour, and strength, like an unthankful Guest, and the most ingrateful of all winged creatures, he spareth not to kill, and to eat up his fosterate and chief maintainer.  
They feed also upon all sweet, delicious, and pleasant things, and such as are not untoothsome and bitter, and the Indian Hornets are so ravenous, and of such an insasiate gluttony (as ovidius reporteth) that they fly upon Oil, Butter, greasy Cooks, all sorts of sharp sauce used with meats, and all moist and liquid things, not sparing the very Napkins and Table clothes, and other linen that is any way soiled, which they do filthily contaminate with the excrements of their belly, & with their Viscous laying of their eggs.  
But as they get their living by robbery, and purloining of that which others by the sweat of their brows, by their own proper wits and invention, and without the aid & help of any do take great pains for: so again they want not a revenge to punish, & a provost Martial to execute them for their wrongful dealings: termed of some a Grey, broach, 
Their uses,  or Badger, who in the full of the Moon maketh forcible entrance into their holes or lurking places, destroying and turning topsy-turvy in a trice their whole stock, famile, and lineage, with all their household stuff and possessions.  
Neither do they only minister food to this passing, profitable, and fat beast, but they serve in stead of good Almanacs to country people, to foretell tempests and change of weather, as Hail, Raine, and Snow: for if they fly about in greater numbers, and be oftener seen about any place, then usually they are wont, it is a sign of heat and fair weather the next day. But if about twilight they are observed to enter often their nests, as though they would hide themselves, you must the next day expect rain, wind, or some stormy, troublesome or boisterous season: whereupon Auienus hath these verses,  

Sic & crabronum rauca agmina si volitare,  
Fine sub Autumni conspexeris athere longo,  
jam vespertinos primos cum commovet ortus,  
Virgilius, pelago dices instare procellam.   
In English thus;  

So if the buzzing troops of Hornets hoarse to fly,  
In spacious air 'bout autumns end you see,  
When Virgil star the evenings lamp espy,  
Then from the Sea some stormy tempest sure shall be.   
Furthermore, since it is most certain that those remedies which do heal the stingings 
Remedies against their stings.  of Wasps, do also help those wounds and griefs which hornets by their cruel stinging cause, yet notwithwanding as Aggregator hath pronounced, the Zabor is the Bezoar, or proper antidote of his own hurt, if he be oftentimes applied with Vinegar and Water, Oil and Cowdung tempered together. In like sort all manner of soils and earths that are miry and muddy, are much commended in this case, such as Bacchus applied to bald Selenus, who was wounded with Hornets, when longing for a little Honey, he jogged & shaked their nests, thinking he had lighted upon some Bee's Honey, which Ovid most elegantly 3. Fastocum hath described in these verses;  

Millia crabronum coëunt, & vertice nud●  
Spicula defigunt, oraque prima notant.  
Ille cadit praeceps, & calce feritur aselli:  
Inclamatque socios, anxiliumque vocat.  
Concurrunt Satyri, turgentiaque ora parentis  
Rident, percusso claudicat ille genu.  
Ridet & ipse Deus, limumque inducere monstras;  
Hic paret monitis, & linit ora luto.   
In English thus;  

Of Hornets thousands on his head full bare,  
And on his face their poisoned spears stick fast,  
Then headlong down he fell, and Ass' foot him smote,  
Whiles he for help his voice to fellows cast,  
The satires flock came run apace, and did deride  
Their sires swellen mouth, whiles Ass had made him lame,  
The God himself did laugh, yet showed an earth to hide  
The wound which he received, and so did heal the same.   
If any one be desirous of more medicines against the perilous and transpeircing stinging of these horn-mad Hornets, he shall find store of them digested together in the History of Wasps: for their remedies are common, belonging as well to the one as to the other, there being no other difference but this, that here they must be given in a greater measure or quantity, and their use ought longer to be continued. And let this suffice to to have spoken thus much of such insectes or Cut-wasted vermin as are winged, and live in companies and routs together. Now will I make choice to describe such as are winged and live solitarily, lest I should seem to lose myself in this troublesome and vast Ocean of Physical contemplation.   

❧ OF CANTHARIDESES or Spanish Flies.  
THis kind of Cut-wast is called of the Grecians Kantharis, and among the Latins it changeth not his name. Of the Frenchmen Cantaride. Of the Italians Cantarella. Of the Spaniards Cubillo. Of the Germans Grüne Kefer, Goldkaefer. Amongst the Belgies or Netherlanders, it is termed Spaensche Vlieghe, and of us Englishmen Cantharideses, and Spanish Flies. I have seen two sorts of Cantharideses, the one great, and the other small. Of the greater sort some are thick, and long bodied, which are found among wheat, and these are thick, gross, and unwieldy like unto Beetles, they are also of sundry colours, and changeable hue, with Golden streekes or lines crossing their wings, and these are best to be used in Physic. They of the other lesser kind, are lean and thin scragges and starvelings, broad, hairy, heavy, and sluggish, and for physical uses little worth.  
The greater sort also are not always of a glistering green colour, but otherwhiles you shall have them somewhat reddish or murrey coloured, but yet all of them of a glittering brightness, and marvelous shining gloss, piercing the eyes with singular delight. The lesser sort are not so common as the greater, somewhat differing from them in shape and proportion of body, but in virtue, quality, and manner of breeding: there is no disagreement at all to be found.  
Those of the lesser sort have their bodies and heads somewhat long & hooked, their eyes very black, and hanging out, their wings growing out from the midst of their Loins, being marked with two Silver speckes or pricks, and some few white spots.  
They are commonly found in the Summer season, in the Herb that is called Cicutaria, or wild Hemlock. Their feet and Legs are very small and long, finely decked and garnished, as it were with a Vermilion red, or beautiful purple. There is also another sort of these answerable to the former, in colour of their bodies in every respect, saving that their eyes are green: their head very little; and the hinder part of their shoulders round and crooked.  
The third sort have their Head and Shoulders all one, being so closely and confusedly joined together, as if they were but one thing, and could not by any means be separated, unless in imagination, and these are of a rusty colour, and their small pink eyes as black as jest, their wings as well as their heads are nothing differing in colour, saving that their wings do glister with some streaks of the colour of Gold, their feet also are short, and as black as Pitch.  
The fourth is very like to the third sort, but it is rather of a greenish, then of a rusty Iron colour, but in all other respects there is no difference to be seen, saving in their magnitude, for this last described is the least of them all. But th●se ●indes of Cantharideses as well the greater as the lesser, do first proceed not from any beasts, as some have thought, but they rather take their Original from some to ten, stinking, and corrupt moisture and siccity, Ticteta● gar en tois toon puroon lei●is kai tais ageirais, kai tous Sukais proseti to toon Kantharidoon phulon, the meaning whereof is, that the whole stock and kindred of Cantharideses do bring forth or lay their young in the vile, base, and imperfect force of heat or warmth: and further in moist Figs, as Aelianus in his ninth Book and thirty nine Chapter, word for word hath exscribed out of Aristotle.  
They do also breed from a certain little Worm which is found in the sponge of the Dog briar (called of the Physicians Bedeguar) and from Catterpillets of the Figtree, Poplar, Peartree, ash, Olive-trees and Roses: for in all these there be found certain Worms, the very Founders and Parents of Cantharideses, but yet in the white Rose these Worms are of much lesser force, power, and sufficiency, then in the former.  
Cantharideses do couple together and generate, but yet not any living creature of their own kind, but only a little small Worm. They feed upon all manner of pulse and Corn, but especially Wheat, and then they are best for medicinal Uses. They smell like unto Tar, and in their taste they much resemble the Cedar-tree, as Nicander reporteth. Their virtue and quality is to burn the body, to patch and to bring a hard seal or crustinesse upon any part they shall be applied to, or as Dioscorides saith, to gnaw or eat into, to raise blisters, exulcerate and raise an inflammation, for which respect, they mix them with such medicaments as are appointed to heal Leprosies, any dangerous Tetters and Ringworms, or those that be cancerous.  
They are applied to hard, Scurvy, or Mangy Nails, being first tempered with some fit plasters or Cerotes tending to the same purpose, taking them so clean away, that they fall of by the roots. Some use also to temper them with such convenient medicines as are warranted to take away Warts, Corns, or any hard knobs or pieces of flesh growing in the hands or feet. Some again use to puluerife Cantharideses, and then mixing them with Tar, do make an Unguent to cure the falling away of the hair, or the shedding of it, either in the head or beard, but herein there must be good advise required, least at any time by their caustic faculty they exulcerate too deep into the flesh.  
Cantharideses mingled with Lime, serve in stead of a Pen knife to eradicate and take away those little hard and red swellings rising chiefly in the Crown of the head, armepittes, or privy parts, called of some Physicians Pani: and some there be again that will adventure a little of them in powder, to give with such Medicines whose property is to provoke Urine: But yet there is hard hold and tough reasoning on both sides, whether they ought to be given inwardly with Dioretikes or no, considering that being so drunk, they are accounted amongst strong poisons, tormenting the Bladder without any ceasing: othersome again hold the contrary, assuring us upon their own experience, that not exceeding their due quantity, they may be taken with other Correctories, to serve as a Retricle to transport them to the place affected, so that you see either side hath his strength and reasons.  

Just a pari premitur veluticum pondere libra,  
Prona nec hac plus part sedet nec surgit ab illa.   
That is to say;  

As when an even seal with equal weight is peized,  
Nor falls it down this way, or is it that way raised.   
But being mingled and wrought up with the juice of una Taminea, (which is a kind of Berry, growing on the Herb called Ampelos angria, a kind of bryony) sheep or goats suet, there is no doubt but that they do great good. Some of my masters (saith Galen, the prince of all Physicians next to Hypocrates) did use to put Cantharideses amongst such medicines as they prepared to move urine, taking only their wings with the feet, but I (saith he) am wont to take Cantharideses wholly, as well as some parts of them, and so I judge them the more safe to be used and prepared this way, especially I miss not to make choice of such as are found among Corn, and have as it were a yellow circle or enclosure crossing overthwart their wings, lib. 3. & lib. 11. de Simplic. facult.  
Being applied rightly, they do also provoke the monthly terms, and that very effectually, and put into Antidotes, they are thought of many to help Hydropical persons, as not only Hypocrates and Dioscorides, but also Galen, Auicenna, Rhazes, Pliny, and other Physicians of best note and worth have witnessed: I cannot here sufficiently enough commend their assured, tried, and approved use, being commixed with Leaven, Salt, and Gum Ammonialum, for the diversions of Rheums or Catarrhs, the taking away of all goutish pains, out of the ha●ch or hip (called the Sciatica of the Popular sort,) whilst they draw forth and donsume from the centre of the body, (being there thoroughly and deeply impacted) to the surface the matter or offending humours causing these griefs above said.  
They are also good against the vemine of a Salamandra, as Pliny in his 29. Book and 24. Chapter assuteth us. They are also highly esteemed of some, being duly prepared and orderly mixed with certain other medicines, to take away and correct the remiss negligence, falling-faintnesse, and heartless casting down of the Virile part, yea they do (as they say) very much provoke too venetous incitements.  
But here I would counsel each one not to be to knack-hardy bold, in meddling with them, for these or the like intentions for as they bring both health and help, being duly commixed, and orderly tempered, not exceeding their dose and first quantity; so again, if you fail in their due and skilful application or propmation, they induce and drive men into most intolerable grievous symptoms and accidents, and other whiles to death itself. john Langius setteth down a true and very pleasant story, which in this place, because it maketh greatly for out matter in hand, I will not refuse briefly to describe it.  
There was (saith he) at Bononie in Italy, a certain rich and noble young man of France (which Gallus, to use his own words, was Gallo quovis gallinaceo salacior) who falling extremely in love with a certain Maid in the same City, prevailed so far at length through his earnest importunities and incessant solicitations, that at length they appointed and agreed upon the time and place of their meeting, to keep their Revels for one night. So this lusty Gallant being thus ensnared in the inextricable labyrinth of her beauteous Physiognomy, fearing deadly, lest his heart should turn into Liver, or that he might faint and lose his courage before he should attain to his journeys end; in this his doubtful coaping, and dangerous skirmishing-conflict, like a Wiseman fearing the worst, casting all dangers aforchand what might ensue, would needs know of a fellow Soldier, and Countryman of his, who had as one may guess borne a standard in the Camp of Venus, what were best to be done, to move him to a more vigorous courage, and to keep his credit for that time, lest either he should turn Craven like an overtyred jade, or else be utterly nonsuited which was worst of all: who presently wished him to take some Cantharideses in his Broth, which the other at all adventures forthwith did.  
But it was not long before this jolly Younker felt an itching about his lower parts, then being frolic above measure, supposed it to be the operation of his medicine that caused this Colt-evill, he without any more ado hied him to his Love, minding there indeed to draw the matter to a set battle, and to end all controversies by dint of sword.  

Tunc animis opus, Aenea tunc pectore firmo.   
In English thus;  

Of courage then indeed,  
Then of stout breast is need.   
But yet for all this, in the still of the night, when every one beside were at rest, my restless Frank felt his whole body to be pockily torn, and miserably rend with sundry cruel prickings and stingings, feeling moreover a strange taste in his mouth, like the juice or liquor that issueth from the Cedar-tree, stamping and staring, raging and faring like a furious, mad, frantic Bedlam, being all most besides himself through the extremity of his pain, vertiginy, and giddiness of his brain, with inclination to fainting or swooning: so being troubled, tossed, and perplexed, all sad, melancholic and malcontent, destitute of counsel and comforr, like a silly Miser, and an impotent Suitor, and not like a courageous hotspur, he let his action fall, turning his back like a Novyee and freshwater Soldier, full sore against his will you may be sure, but there was no remedy, and so with as much speed as he could, bidding his Love adieu, he trudged home to his own lodging; whether being come; and finding no relief, but rather an increase of his torments, with a continual burning of his Urine and strangury, he lamentably besought, and with weeping and tears most humbly craved and cried out for help, requesting the favour and furtherance, both of myself and of another Physician for the cure: so I being admitted to visit this poor patient, I first gave him some Oil to drink, thereby to provoke vomiting: then was there prepared a glister, made of the Herbs Mercurialis, Mallows, and the roots of Althaea decocted, wherein was dissolved Cassia, with Oil of Violets and lilies. After the administering of this, I commanded him to take a good draft of Cows or goats milk once in every hours space, and if Milk could not be had, than I willed him to take an Almond, Milk made Exnucleis pinea, secdes of Melons, Guordes, and Poppy bruised with the distilled Water of Mallows, and Alkeakengy, and this would I have given to him in good quantity in stead of the Milk if it were wanting.  
But after that my fiery Frenchman had recovered his former health with these and the like remedies, and that the unadvised Author of this rash counsel had very humbly entreated pardon at our hands for this his great fault, he protested solemnly with a great oath, that he would never hereafter prescribe any Physic to any man living.  
Thus far johannes Langius in his first Book Epistela. Medicinal. forty eight.  
There is also very profitable use to be made of Cantharideses, for if you beat them to powder, and convey a little of it into Apples, Pears, Plums, Figs, Peaches, or Quinces: especially those that be fairest and ripest, and those that hang the lowest, finely closing it up again with the pill, which if any thieves or Robbers of Orchards shall taste of, they fall within a while after into an intolerable burning in their Urine and strangury, making it only in dropping-wise, whereby their theft is soon found out, and they well rewarded with sour Sauce for their sweet meat: And this is an excellent night-spell, & therefore I was loath to pretermit it, but to make you acquainted withal.  
There is also another excellent medicinal use of Cantharideses, if they be duly, and according to true art administered, and with great wariness for that passionate grievaunce, which at this time though some foolish Physicians never heard tell of any such, I will call Pessuli infirmit as, yet I may not set it down in English, because I would have but a few acquainted with secrets. Habeo enim ego singulare quoddam contra, penis Languorem remedium, quo cum promiscuè uterer, utranque multis nobilibus (qui veneris vulgo studiosiores videntur) animos & vires adauxit absque noxa. uni tamen inter caeterossic obfuit, ut à venere (cui nimium litârat) sanguinem continuó mingeret, & lipoithymia frequenti laboret. Sanè nisi lactis copia in procinctu fuisset, omninò interijsset venereus pullus, & meritas salacitatis cupidinisque paenas luisset.  
And let this suffice to have spoken of their medicinal virtues and qualities: Now will I proceed to tell you of their ill name, naughty, venomous, and pernicious properties. They are reckoned and scored up in the number of most deadly and hurtful poisons, not only because they cause erosion and inflammation, but more in regard of their putrifactive quality and making rotten, wherein they exceed. Their juice being taken into the stomach, and so piercing into the veins, or laid upon the skin outwardly so long till it hath entered the veins, is a most strong poison, whereupon Ovid when he wished ill unto, or cursed his enemy writ this: Cantharidum succos dante parent bibas. lib. Trist. Cicero ad Parum, in the ninth Book of his familiar Epistles, hath these words, Ca●●s accusante L. Crasso, Cantharidas sumpsisse dicitur, as if he purposed by that way to make an end of himself by death. Galen in his third book De Simplic. medicam. facult. writeth thus.  
If they be taken inwardly into the body, though but in small quantity, and mixed with other convenient correctories, they do mightily provoke urine, and sometimes corrode and fret the bladder, so that it is as clear as the noonday, that what things soever do overthrow nature, by reason of their extreme frigidity, if they be taken but in a very small quantity, yet will nourish the body: so on the other side, whatsoever is contrary, repugneth or goeth against humane Nature, by means of corrupting or any putrifactive quality like unto Cantharideses, can never do so. Bartholomeus Montegnana a learned Physician, assureth us, that he once knew one Francis Bracca a Citizen of Paduay in Italy, who having but outwardly applied Cantharideses to his knee, yet their poison spreading to other inward parts, he voided five pints of blood by way of urine: and this may any man see, if he will take the pains to read over Montegnana Consil. 182. Cap. 10.  
The same accident hath also befallen them, who to be remedied of rough, hard, mangy, or lepros-like nails, have adventured to apply them to their great toe. So that Cantharideses must not rashly be applied and used, as common deceivers, blind-empiricks, and cozening Landlopers would make plain country people believe. Pliny relareth a story of one Cossinus a Roman Knight, who was dearly beloved of Nero the Emperor, who having a very dangerous Tettar (a disease in times past was peculiar to the people of Egypt) a Physician of that country in stead of curing, did kill him by giving him Cantharideses to drink.  
But I should rather think that Cossinus died by the outward application of Cantharideses, because by their burning and caustic quality, they clean eat and consume away filthy Tetters or Ringwormes, manginess, scurviness, Lepries, and all hard Callous warts, Corns, or pieces of flesh that grow in the hands or feet; for I can see no reason why any would be so wilfully blind, as to give them inwardly for the curation of any Tetters or such like griefs: or at leastwise I must think that the right use of Cantharideses was unknown to the ancient Physicians of the old world, as by Galen it may appear in his eleventh book de Simplic. Med. fac. and in his fourth book de victa Acut.  
The same Pliny (in his twenty nine book and fortieth Chapter) witnesseth, that Cantharideses were reproachfully laid to Cato uticensis charge, and that he was sorely blamed for offering to make a price of poisons, and to sell them openly, as in port-saile to any that would give most, so that their price rose to threescore sesterces. Being drunk in too large a quantity, or else apply outwardly to any part, either too long or too deep, they produce these or the like symptoms, accidents, and effects.  
The party to whom they are any way given, feeleth apricking, pain and torment in his bowels and inward parts, extending from the mouth down to the lower parts about the Bladder, reins, and the places about the Wast and short ribs: they doc also ulcerate the bladder very dangerously, inflaming the yard, and all other parts near the same with a vehement apostimation: after this, they piss blood, and little pieces of flesh.  
Otherwhiles there will follow a great lask and a bloudy-flyxe, fainting and swooning, a numbness or dullness of moving or feeling, debilitation, our feebleness of the mind, with alicnation of the wit, as though they were distraught, likewise loathing or abhorring of meat with a disposition to vomiting, and often an ordinary desire to make water, and to exonerate nature, but all in vain. He that taketh them findeth in his mouth the taste or tallage of pitch: and all these symptoms, passions, or effects, that they work, have I with much labour faithfully collected out of the sixth book of Dioscorides, & the first Chapter. And out of Galen Lib. de Theriaca ad Pisonem Cap. 4. and lib. 3. de Temperam. cap. 3. And out of ancient Rhazes (who practised Physic one hundredth years, if truth be truly related) Tit. 8. Chap. 17. If any one be either affected or infected with any accydents, by means of Cantharideses, Dioscorides doth thus cure them, as you may readily find in the book and chapter before cited.  
First of all he causeth them to vomit often and much: and after that he prescribeth Glisters to be made for the scouring of the belly with Niter, and to pres●rue the bladder inwardly, to take Milk and Psyllum: and then he would have the matter of Glisters to be somewhat different from those which were taken in the beginning; as namely to be made of Barley Water, Marshmallows, the white of an Egg, the Musciling of Line-seedes, Water of rice, the decoction of Fennigreeke, Hydromell, sat Broths, Oil of Almonds, the fat of a Goose, and the yolks of Eggs. And inwardly to take at the mouth, he biddeth them to use cows Milk, Hydromell, the Grains or fruit of the Pitch-tree, both the greater and the lesser sort, Wine sodde to the half, Ducks fat, a decoction with some diuretical seeds (namely with the four greater cold seeds, which are Cucumbers, Guords, Citruls, and Melons) and likewise some decoction made of Figs, with syrup of Violets. Oil of Quinces is highly commended of some as a proper and special Antidote in this case, and so is Oil of Lilies, and Terra Samia.  
Rhazes counsel is, after the taking of some Glisters made of any fat broths, to make an iniection into the yard with Oil of Roses, and the sick person to sit in a warm Bath. Tit. 8. Chapter 17. The Writers and Authors of Physic and Philosophy cannot agree, in what part of the Cantharideses their poison chiefly lurketh: for some will have it to be principally in the head and feet, and others again will none of that: And yet they all agree upon this point, that in what part of the body soever their poison is seated, that their wings are a sovereign remedy and preservative, and if they be wanting, that their poison is deadly: so that although they be never so poisonous, yet have they their own remedy which in themselves they contain and carry about: Thus saith Pliny in his eleventh book and 35 chapter.  
And peradventure for the same cause, Galen in his eleventh Book which he entitled De Simplic. Medicament. facultatibus, adviseth us expressly and learnedly, that Cantharideses should be taken whole as they are, and so to be used either for inward or outward uses. For why it is far better, even in the outward application of them, that they should more gently and slowly corrode, gnaw, or fret asunder, and that their burning virtue and quality should be a little corrected and weakened, then to perform their full effect to the great danger of the patient, and many times to his utter undoing and destruction. Therefore they are clean out of the way, who when they would use them for any inward cause, 
The error of 〈◊〉 medi●…-giuers.  do cast away their wings and feet, whereas indeed they ought to take all of them, not rejecting any one part of them. For being given whole, they need not so much any correctives to bridle and lessen their powerful operation, in regard of their wings and feet, the proper resisters and expellers of their own or other poison.  
The safest course is to use all, and every part of them without exception, unless you would have them to corrode, fret, inflame, or burn any part. Lycus Neapolitanus is of opinion, that Purcelane is their proper counterpoison, which virtue Pliny in his twentieth Book, Chapter 13. ascribeth to the Herb called wild Basill: who also many ways commendeth Acetum Scylliticum, Oleum Oenanthium, cows milk and broths made of goats flesh for these intentions, in his 23. Book, Chapter the second and fourth, and likewise in his 28. Book and tenth Chapter. And for our History of Cantharideses, let this for this time suffice, which I much wonder that the famous learned Gesner hath in such deep silence passed over, never so much as mentioning them: whereof notwithstanding so many Authors, both of the ancients and neoterics do so much ring.  
Many more authorities could I have alleged concerning this my discourse of Cantharideses, but that I supposed it a labour as endless in toil, as needless in use; the one savouring of too much curiosity, the other of a frivolous affectation: so that I hope even amongst the whole College of Physicians, wheresoever in England (if their ears be not to dainty) to find some few grains of their good words, and such courteous construction, as that I may neither be charged with partiality of concealing (where it is meet I should be mute) nor be suspected of unsufficiency, for not pursuing where I can find no good footing.   

OF CATERPILLARS, OR PALMER Worms, called of some Cankers.  
NOw I am come to speak of Caterpillars, sometimes the destroyers and wasters of Egypt: as well in regard of the great difference that is found in their several sorts, as for their great dignity and 
Their name.  use, wherein some of them are most notable and excellent. Some think that Eruca, which is Englished a Caterpillar, hath his derivation Ab erodendo, which is not altogether improbable: For they gnaw of and consume by eating, both leaves, boughs, and flowers: yea, and some fruits also, as I have often seen in peaches.  
ovidius the famous Poet, styleth them by the name of Tineae agrestes:  

Quaque solent canis frondes intexere filis,  
Agrestes Tineae, res obseruata colonis,  
Feraci mutant cum papilione figuram.   
In English thus;  

And those wild moths by husbandmen observed,  
Which fold themselves in hoary springing leaves,  
'Gainst force of famine, and storm to be preserved,  
A shape from fruitful Butterflies receives.   
The Grecians call a Caterpillar Kámpe, by reason of his crooked, winding or bending pace in waving sort, whereby in creeping they bow, wry, and lift up themselves. Of the Hebrews it is termed Ghazain, because it sheareth, pilleth, & devoureth the fruits of the earth, as Kimhi upon the first of joel writeth. The Italians call it Rugaverme, and Brucho, for so Marcellus Virgilius upon Dioscorides saith expressly, that in his time all the people of Italy, named it Erucae, Bruchi. The Spaniards term it Oruga. The Frenchmen, Chenille, and Chattpleuse. Of the English they are commonly called Caterpillars, of what kind soever they be of. But the English-Northren-men, call the hairy Caterpillars, Oubuts, and the Southern-men usually term them Palmer-wormes. Of the Polonians it is called by the name of Ruphansenka. In the German tongue Ein Raup, in the Belgian, Ruipe. Of the Illerians Gasienica. And Siluaticus will have it called Certris, and Cedebroa.  
If I should go about to describe and set down all the differences and varieties of Caterpillars, 
Their differences.  I might perhaps undertake an endless and tedious labour. I think it therefore fittest to bend my slender skill, and to employ my best forces, in speaking of such as are more notable and common with us in this Country: For some of them in touching are rough, hard, and stiff; and othersome again, are soft, smooth, and very tender. Some are horned, either in the head or in the tail, and again, others have no horns at all. Some have many feet, and some fewer, and none at all have above sixteen feet. Most of them have a bending swift pace, and like unto waves, and others again keep on their way very plainly, softly, by little and little, & without any great haste. Some change their skins yearly, others again there be that neither change nor cast their old dry skins, but keep them still. Some of them ceasing altogether from any motion, and giving over to eat any thing at all, are transformed very strangely into a kind of vermin or worms, who being covered with a hard crust or shell, lie as it were dead all the winter; & from these come in the beginning of hot weather, our usual Butterflies.  
Many of these Caterpillars are bred of the eggs of Butterflies: and some again do breed in the leaves of trees, of their own proper seed, being left there in the time of Autumn, included in a certain web, or else by means of the dew or air, therein shut and putrefied, as commonly the little hairy Cankers or Caterpillars which are so full of feet, do breed. Besides, some of them do feed on leaves, some on flowers, & there are some which devour fruits.  
All smooth Caterpillars which are not hairy, are of a yellow or green colour: some again are found of a reddish colour, or brownish, or else they be of sundry hews. But of all others, the most excellent is the green coloured Caterpillar, which is found upon that great bushy plant, usually termed Privet, or Primprint, which hath a circle enclosing round both his eyes and all his feet, having also a crooked horn in his tail: these Caterpillars are blackish-redde, with spots or streaks going overthwart their sides, being half white and half purpelish, the little pricks in these spots are inclining to red: The rest of their body is altogether green.  
There is another Caterpillar feeding altogether upon Elder-trees, not much differing from the former, saving that this is altogether of a green colour, & wanting those overthwarting cross white marks or spots, and the other small white pricks which we described in the former.  
There is also a third sort of green Caterpillars, which when Autumn or the fall of leaf draweth on, are turned into a certain sheath or case, being of a very hard and horny substance, of colour very brown, and this feedeth altogether upon potherbs, especially those that be soft, as Lettuce: whereupon it may not unfitly be termed, Eruca Laotucaria.  
Lastly, there is to be seen another sort, of a green colour, which is the least of them all, and this kind liveth and feedeth upon trees, (especial in the Oak) there drawing out their web, by means of which being stirred and shaken, they easily fall down upon the heads of travailers and passengers by the way side, cleaving to their hats & garments. And this kind of Caterpillar is too well known and found in the Sommer-time, and when cold weather approacheth, they fold themselves into a rude, plain, & nothing curious web. And thus being included in a greenish scabbard or case tending to red, they all die in Winter, and all these have ten feet, as all they have that go bending themselves upwards. But to leave the green, and come to them that are yellow, there is to be found a certain Caterpillar called Vinula, being as the word soundeth, a very elegant & fine insect to look upon, and passing beautiful: & this kind have I often found amongst Willows, full savourly feeding upon their leaves. His lips and mouth are somewhat yellow, his eyes black as a coal, his forehead purple coloured, the feet and hinder part of the body, of a green grassy hue, his tail twoforked, and somewhat black. The whole body is as it were stained and died with thick Red-wine, which runneth alongst the neck and shoulders blades, as it were in form of a Burgonian cross, or of the Letter X made crosswise down unto the tail with a white line, addeth no small grace to the other parts.  
There is yet another Caterpillar of yellow-blackish colour, called Porcellus, we may in English call it Pigges-snoute, in respect of the fashion of the head, especially the greater sort of these, for the lesser have round white specks upon their sides, and these live and are altogether to be found amongst the leaves of the Marsh Trifolie, which they consume & devour with an incredible celerity. In the wild Nightshade, (which the Italians call Belladona) there is found a smooth Caterpillar, of a yellow-greenish colour, having a horn in his forehead the length of a finger, which Hierom Cardan the learned Physician, reporteth that he had often seen.  
The hairy Caterpillars are most mischievous and dangerous amongst them all, and these are either thick or thin haired, and the most venomous is that which is called Pityocampe, whose biting is poison: and this is ever found in the Pine-apple-tree, being 
The description of Piryocamp●es.  as thick as three little fingers, and three fingers long being laid across. They consist of eleven slyts or cuts betwixt the head and the tail, and they have sixteen feet, according as all other hairy Palmer-wormes have. That is to say, near the head on both sides, three, in the midst of their body on both sides, four, and at the end of the tail on both sides, one. Their former feet are crooked and small, with which they feel, try and assay the way whether it be passable or no, their other feet are broader, with many jags and notches like a saw, to take the faster hold, and stay with surer footing upon smooth and slippery leaves. Their head is much like a Pismires, and the rest of their bodies like other common Caterpillars. They are rough, & full of bristly standing up hairs on all sides, and those in their sides are white, but those on their backs do shine, being very bright and glistering, the midst whereof is garnished with many spots, as though it were full of eyes.  
Their skin is black, which is soon seen, their hairs being cut or taken clean away. All their hairs are but small, and yet they sting more vehemently than any nettle, whereby is caused intolerable pain, burning, itching, a fever, and much disquietness: when as their poison is suddenly in a moment, sent and conveyed without any manifest appearance, or sense of any wound to be judged by the eye, unto those parts that are next to the entrails, as the harr, liver, and the rest. They weave their webs after a fine and exquisite manner, as Spiders do, drawing out in length, framing and trimming in good order, their hairy small threads. And under these when night draweth on, they lie, as in their own proper tent and pavilion, aswell to avoid cold, as the discommodities of futious blasts & storms: for the matter & substance of this their tent is so handsomely wrought, so firm, stiff, clammy & sure, that they neither care for furious winds, nor yet any rain or storm will ever soak thorough. Besides, the largeness of this house is such, and of so great receipt, as it will easily receive and lodge many thousands of Caterpillars. They make their nests or buildings in the highest branches of the Pitch and Pine-trees, where they live not solitarily (as other Palmer-wormes do) but in flocks or companies together. Which way soever they take their journey, they are still spinning & drawing out their threads for their web, and early in the morning (if it be likely to prove fair) the younger sort by heaps attend the elder, & having first bared & robbed the trees of all their boughs & leaves, (for they make clean riddance of all wheresoev they come) they afterwards dexterouslie bend themselves to their weaving craft. They are the only plague & destruction of pitch & Pine-trees, for unto any other roziny or gummy trees they never do harm.  
There is great plenty of them to be found in the Mountain of Athos, situate betwixt Macedonia and Thrace, in the woods of Trident, and in divers valleys beyond the Alps, in which places there is store of these forenamed Trees, (as Matthiolus saith.) They are doubtless most poisonous and venomous vermin, whether they be crushed outwardly with the hands, or taken inwardly into the body: yea they are so known, manifest, and so never failing a poison, & so esteemed of in times past, as that Ulpian the famous Lawyer, interpreting the Law Cornelia De Sicarijs, or privy murderers, that he in that place, calleth and esteemeth the giver of any Pityocampie in drink or otherwise to any one, to be doomed a murderer, and their punishment to be equalized. Sect. Alium. ff. ad Leg. Corn. de sie.  
As soon as this kind of Caterpillar is received into the body, there followeth immediately a great pain, extremely tormenting the mouth and palate; the tongue, belly, and stomach are grievously inflamed by their corroding, and gnawing poisonous quality, besides the intolerable pain the receiver feeleth, although at first the party seemeth to feel a certain pleasant itching, but it is not long before he perceiveth a great burning within, loathing and detesting of meat, and a continual desire to vomit and go to the stool, which nevertheless he cannot do. At length, unless speedy succour be given, they so miserably burn and parch the body, that they bring a hard crustines, scurf or scald upon the stomach, as though the sides thereof had been plastered with some hard shards, or other like things, after the manner of Arsenic, as Dioscorides, Aetius, Pliny and Celsus doc assure us. In like manner Galen in his eleventh book Simp. cap. 50. And Avicen 505. cap. 25. have testified the same.  
And for this cause Aetius and Aegineta do say, that it is nothing wholesome for any to sit down to meat, to spread the Table, or make any long tarriance under any Pine tree, lest peradventure through the savour or smell of the meats, the reek or vapour of their broths, or noise of men, the Pityocampies' being disturbed from their homes and usual resting places, might fall down either into their meats beneath, or at leastwise cast down, or let fall any of their seed, as poisonous as themselves. They that receive hurt by them, must have recourse to those preservatives and medicines, as were prescribed to those that were poisoned by Cantharideses, for by them they are to be cured, and by no other means. Yet for all that, oil of Quinces is properly commended to vomit withal in this case, which must be taken twice or thrice, even by the prescript of Dioscorides and Aetius. They are generated, or to speak more aptly, they are regenerated (after the manner of Vine-fretters, which are a kind of Caterpillars, or little hairy worms with many feet, that eat Vines when they begin to shoot) of that Autumnal seed of theirs, left & reserved in certain small bags or bladders within their webs.  
There is another sort of these Caterpillars, who have no certain place of abode, nor yet cannot tell where to find their food, but like unto superstitious Pilgrims, do wander and stray hither and thither, (and like Miso) consume and eat up that which is none of their own: and these have purchased a very apt name amongst us Englishmen, to be called Palmer-wormes, by reason of their wandering and rogish life, (for they never stay in one place, but are ever wandering) although by reason of their roughness and ruggedness, some call them Beare-wormes. They can by no means endure to be dieted, and to feed upon some certain herbs and flowers, but boldly and disorderly creep over all, and taste of all plants and trees indifferently, and live as they lift.  
There are sundry other sorts of these Cankers or Caterpillars to be found, in the herbs called Cranes-bill, Ragwort, Petie-Mullen, Hops, Coleworts, Hasells, Marigolds, Fenell, liquorice, Basill, Alder, Night shade, Water-Betony, Garden-spurge, & other sorts of that herb; in Elme-trees, Peartrees, Nettles, and gilly-flowers. Yea there is not any plant to be found, which hath not his proper and peculiar enemy and destroyer: all which because they are so commonly known of all, though perhaps not of all observed, I will, (lest I should seem to be infinite,) pass over with silence. But yet I will add a word or two of a strange and stinking Caterpillar, which it was never my hap as yet to see, described by Corradus Gesner, in these words following. This stinking Caterpillar (saith he) is very like to those that are horned, but yet it wanteth horns, differing from them all in colour. I first espied it creeping upon a wall toward the end of August. Anno. 1550. there cometh from it a loathsome and an abominable savour & smell, so that you would verily believe it to be very venomous. It went forwards very frowningly, & with a quick, angry, and despiteful countenance, as it were in bending wise, the head always stretched up aloft with the former two feet: I judge her to be blind. She was the length and breadth of a man's finger, with a few scattering and rugged hairs, somewhat bristly & hard both on her back and sides, the back was very black. The colour of her belly and sides was somewhat red, inclining to yellow, and the whole body was distinguished, divided, and easily discerned with fourteen joints or knots, and every joint had a certain furrow like a kind of wrinkle running all along the back. Her head was black and somewhat hard: her mouth crookedly bending like hooks, having teeth notched like a saw, and with these teeth as with pincers or nyppers, whatsoever she laid hold on, she (as famished) did bite. She went on sixteen feet, as for the most part all the sorts of Palmer-wormes do. Without doubt, she must be concluded to be exceeding venomous.  
The learned man Vergerus, took it to be a Pityocampe, and others thought it a Scolopendra: but that could not be, by reason of the number of her feet. I could hardly with much ado endure her vile smell, till I had drawn out her description. She so infected two hothouses with her abominable savour and stink, that myself and they that were with me, could not endure in the place. Thus far Gesner, as I have to show out of certain scrolls of paper of his, never as yet imprinted.  
Now will I proceed to discourse of the original, generation, aliment, and metamorphosis of Caterpillars.  

Chare liber nostrûm test is benefide laborum,  
Ne tua purpureo suffuderis or a rubore  
Agrestes abacis tine as si expressere nostris,  
Vermiculosque levem qui in the came vellera mutant.  
Hi siquidem artificis prudenti pollice Dij  
Finguntur, tenui qui non tenuatur opella  
Et qui vermiculis, dextrae miranda potentis  
Signa suae prodit, potius quám corpore vasti  
Molifero Barnhi, tumido vel robore Ceti  
Equam antisque aliis, qui lata per aequoratentant  
Fulmine as sine mente minas: et nostra profundo  
Lintea quá mergant, large mare gutture ructant.   
Which may be englished thus;  

Dear Book, a witness of my labour true,  
Be not ashamed to write of little worms,  
Nor Caterpillars, which from base things ensue,  
And into easy cases again returns:  
For these are framed by hand of GOD most wise,  
Never abased in any work so small:  
For out of Worms his wonders do arise,  
As well as from great beasts so tall.  
Tower-bearing Elephant, huge Whale,  
And other monsters swimming in the Seas,  
Ireful beasts, in hills and deepest dale,  
Death threatening to all that them displease.   
For so I think it best to begin with the verses of a good Poet, who indeed did see and admire the inscrutable wisdom and divine providence of the Almighty, in the generation and breeding of Caterpillars. Which whilst divers Authors laboured to express and set down diversly, I know not what clouds of errors they have thrust us into; for swerving themselves besides the way, although they pretend a matchless understanding in these mysteries of Philosophy, they have caused others to tread awry as much as themselves, and to be blinded with the mascaradoes of absurdities. And first, if we will begin to rifle in the monument of former times, I will here produce Aristotle's opinion in his fifth book, Histor. cap. 19 who there expressly saith, that they take their beginning from the green leaves of herbs, & namely of Radish and Coleworts, by means of their small seed of generation, being like unto Millit-seede, which is there left about the end of Autumn, from which, female worms proceed: and of these little worms in the space of three days a Caterpillar is form, about the Spring time, or toward the latter end thereof, which growing to their due quantity, and well fed withal, they cease at length from any further motion, & when Autumn beginneth, they change both form and life.  
Pliny is of this mind, that Caterpillars fetch all their pedigree, race, parentage & birth, from a dew thickened and incrassated by the heat of the Sun, and so still left behind in leaves: and Arnoldus de Villa nova is of the same judgement. Othersome derive them wholly from Butterflies, and will have them to proceed of no other beginning, which as soon as they are crept out of their hard shells or scabbards, wherein they had lain as it were dead all the Winter, as soon as Summer & warm weather draweth on, they cast certain eggs either under or above the leaves of certain herbs, which eggs according to the quantity of their bodies, are either greater or lesser, and some of these shells wherein they are included, are of a sky colour; others yellow, white, black, green, or red: and so being at length about fourteen days quickened and nourished with the lively and kindly heat of the Sun, their shell-house being broken, first cometh forth small Caterpillars, like unto little worms, saving that they are diversly coloured, who at their first appearance, being as it should seem very hungry, do altogether bend themselves to devour and eat up both leaves and flowers, especially of those trees and plants, whereon they were whilst they were in eggs.  
But I am of opinion; that not only this, but by divers other ways and means they may proceed and increase, for although the doctrine of Aristotle in this point seemeth to be unsavoury, and nothing relishing divers tastes, because he affirmeth that that little worm which is found upon Coleworts, doth turn into a Caterpillar: yet for all that, it is not so much without smack of salt, or so abhorrent to reason as they would make some believe. For Nature, as she is able, and doth produce and bring forth a living creature from an egg, so likewise from a worm she breedeth a more perfect living creature, by many degrees; and that not by way of corruption, but by way and means of her excellent perfection. For although a worm afterwards be not that thing which before it was, (so far as is apparent to outward sense) yet for any thing we can gather or perceive, it is that which it was, and this That, is more by a great deal now, then before it was. For a worm dieth not, that a Caterpillar may thereby spring, but to the old body, Nature addeth a greater magnitude: as for example, feet, colours, wings: so that whilst life remaineth, it acquireth other parts, and other offices.  
There be some also that deride the opinion of Pliny, because he contendeth that Caterpillars have their beginning and production from dew. But it may not be denied in my conceit, that some imperfect small creatures, are bred and take life from dew, and not without great reason. For the Sun by his kindly heat and warming quality, worketh and acteth, being as it were the form, and the moisture or humour is Passive, as the matter or subject for the heat of the sun is different from that of the fire: for it either quickeneth and inspireth with life, or at leastwise conserveth and maintaineth our life, by means of likeness, proportion, or symmetry, wherein our lives and spirits respect each other. Besides, there is nothing more nourishing then Dew, for with it only some certain small creatures are fed, and do thereby live: which thing the divine Poet very well observed, when he uttered these words; 
Quantum nos nocte reponit.   
So that in respect that it is humour, it is matter, in respect it is thin, it pierceth and easily entereth in, and in respect it is attracted and thoroughly concocted by the Sun, it is the apt made to generation. For the preparation of the form, carrieth with it the matter or stuff, as his mate & companion: So these two meeting together, there consequently followeth the quickening or taking life of some one creature. And not only are some Caterpillars the offspring and breed of dew, as common experience can witness, but even the greatest part of Caterpillars do fetch their stock and pedigree from Butterflies, unless it be those that live upon Colewarts and Cabbages, and those that are called Vine-fretters, with some few other. For those that live and breed in Vines, (called of the Grecians Ipes,) do proceed from dew, or some dewy and moist humour, which is included in their webs, and there grown to putrefaction. For then do they swarm so exceedingly in some countries, as I dare neither affirm, nor otherwise imagine, but that they must needs have such a mighty increase from putrefaction. And this for the most part happeneth when the Eastern wind bloweth, and that the warmth of the air furthereth and hasteneth forwards any corruption.  
All the whole pack of them are great destroyers and devourers of herbs and Trees: whereupon Philippis the Parasite, as Athenaus saith in Pythagorista, braggeth of himself in this wise, Apòla●sathumon lachanonte kampe. Vescens thyme ●lereque eruca sum. I am (saith he) a Caterpillar that eateth both Tymbe & potherbs. And to this sense speaketh Martial, Erucam malé pascit hortus unam. A Garden hardly and slenderly can suffice to feed one Caterpillar. I think he meaneth, when the time of their wasting and devouring is gone and passed, for they commonly leave but little behind. For that being passed, they go wandering hither and thither, up and down uncertainly, wasted and hunger-starved, and so at length pining away by little and little through famine, some seek them fit places within, othersome above the earth, where they transform themselves, either into a bare and empty bag or case, or hanging by a thread into an Aurelia covered with a membrane.  
If this happen in the midst of Summer, the hardrind or shell wherein they are enclosed being broken, about the time of 24. days, there flieth out a Butterfly: but if it come to pass in the midst, or toward the end of Autumn, the Aurelia continueth a whole winter, neither is there any exclusion before the vernal heat. And yet notwithstanding, all Caterpillars are not converted into Aureliaes', but some of them being gathered & drawn together on a heap (as the Vine-fretters) do grow at length to putrefaction, from which sometimes there falleth as it were three blackish eggs, the true and proper mothers and breeders of Flies and Cantharideses. When the Butterflies do join together very late, or after the time it ought to be, they do lay or cast their eggs which will continue vital, and that may live till the next Spring, (if a diligent care be had of them) as well as is often seen in Silkworms, whose eggs the Spaniards sell, and that very usually by whole ounces and pounds. I have now according to my cunning, discoursed of the transmutations and variable changes of Caterpillars, it followeth next that I write of the qualities and use of Caterpillars, together with those preservatives which experienced Physicians have warranted for true and infallible.  
All Caterpillars have a burning quality, and such as will readily fetch of the skin, and slay it quickly, and raise blisters. If any one drink the Caterpillar that liveth in the 
Their qualities.  Pytch-trees, there will forthwith follow a great pain about his mouth and jaws, vehement inflammation of the tongue, strong griping and wring of the stomach, belly and intestines, with a sensible itching about the inward parts, the whole body is as it were burned and scalded with heat & hot vapours, & the stomach abhorreth all meat: all which are to be remedied with the same means, as those that have taken Cantharideses. Yet properly, (as heretofore I have touched) oil of Quinces given to cause vomiting, is the best and safest. And if we may credit Pliny, new Wine boiled to the third part, and cows milk being drunk, are very effectual. There is not any one sort of Caterpillars, but they are malign, nought, and venomous, but yet they are least hurtful who are smooth and without hairs; and the most dangerous of all the rest, is that which heretofore I termed a Pityocampe, whose poison for the most part is deadly.  
The daughter of Caelius Secundus living at Basill in Germany, (as Gesner saith) when she had unwarily and greedily eaten some Colewort-leaves, or Cabbage in a Garden, and with them some Caterpillars, after a strong vomit that was given, her belly began to swell, which swelling, having continued these many years, could never as yet receive any cure. If you will have your Gardens and Trees untouched and preserved from their mischievous quality, you must first take clean away in the wintertime their webs, or any part thereof (though never so little) that you can find cleaving to the bare boughs: for if you let them alone till the Spring, you shall sooner see them, then find them removed, for in a short space of time, they devour up all that is green both leaves & flowers. Some use to anoint their Trees with the gall of a green Lizard, and some with a Bull's gall, which as some constantly report, they can by no means away withal.  
The Countrypeople choke them with the vapour of a little Brimstone, with straw being fired under the Tree, and so to smother them. Some there be, that make a fumigation with Galbanum, Hartshorn, the shavings of ivory, and Goates-hoofes, and Oxe-dung. Didymus in Georgicis saith, that if you bore the roots of your trees, and besmear or soil them with Doves-dung, they shall never be hurt by any worms.  
I should willingly have omitted, and not renewed with any fresh discovery Columellaes' remedy against Caterpillars, (or rather the immodest dece●t, and deluding trick of Democritus,) unless experience, which is, Iterata eiusdem eventus obseruatio, a repeated observation of the same event, had approved the verity thereof, especially in the Country of Stiria. And Palladius in his first book, chap. 35. and Constantinus near the end of his xj. and xii. Books, whose words be these.  

At sinulla valet medicina repellere pestem,  
Dardaniae veniunt arts, nudata que plantas  
Faemina, quae just is tum demum operata juventae  
Legibus, obscaeno manat pudibunda cruore,  
Sed resoluto sinus, resoluto maest a capillo  
Ter circum areolus, et sepem ducitur horti:  
Quae tum lustravit gradiens (mirabile visu)  
Non aliter decussapluit quam ex arbore nimbus,  
Vel Teretis mali, vel tectae cortice glandis,  
Voluitur ad terram distorto corpore camp.   
Which may be englished thus;  

But when no medicine can that plague expel  
Then use they Arts, which once the Trojans found  
A woman which had virgin-lawes observed well,  
Her, bare and naked bring they to the ground,  
Flowing with Nature's shameful filthy blood:  
Her bosom open, and her hair untrimmed falling  
Like one ore'prest with grief, forgetting good,  
Three times about the plots and hedges walking.  
Which done, a wonder 'tis for to be told,  
As rain drops from the trees, type apples fall,  
walnuts out of husks: so cast you may behold  
These worms from trees, all torn, and cannot crawl.   
Theophrastus saith, that Caterpillars will touch no plants which are moistened or besprinkled with Wine. They will die if they take the fume, or be any way smoked with the herb Psora. Aetius. Whereby it is apparent (saith Silvius) that the herb commonly termed Scabiose, is not the true Psora. Caterpillars that live and feed on Coleworts, if they be but touched with that kind of worm which is found in the Fuller's teasel, they die. Pliny. All to besprinkle a Colewort whilst it hath but only three leaves, with Niter, or with saltish and brinish earth, and by means of the saltness, the Caterpillars will be quite driven away. Geopon. Palladius in this case preferreth the ashes of Figge-leaves. The Sca-onion called Squilla, being sown or hanged up in Gardens, hindereth the breeding of Caterpillars. Othersome in the most places of their Gardens, and round about them, sow and set Mints, the pulse called Orobos, which is somewhat like Vetches, and some wormwood, or at leastwise hang them in bunches in divers places of the same, to expel this kind of noisome creature.  
Some very advisedly take dry leaves & stalks of Garlic, & with the same do smoke and perfume their whole Garden, so that by this way the smoke being conveyed into all places thereof, the Caterpillars will fall down dead, as Palladius hath written, in whose writings, any man may read of plenty of such antydots and alexipharmical medicines, as may serve to destroy Caterpillars.  
Now will I speak of their use in Physic, and in the Commonwealth. The web of Caterpillars being taken inwardly, stayeth women's fluxes, as Matthiolus saith. Being likewise burnt and put into the nostrils, it stauncheth bleeding at the nose. The Caterpillars 
Their use in Ph●acke.  that are found amongst the herbs called Spurges of all sorts, (by the judgement of Hypocrates) are notable for putulent and mattrie wombs, especially if they be first dried in the Sun, with a double quantity of earth-worms, and a little Annyseed finely powdered, and so all of them to be relented, and taken in some excellent White-wine. But in case they feel any heaviness or aching in the belly after the taking of this Medicine, than it were good to drink a little Mulse thereupon. This saith Hypocrates in his book De superfoetat.  
Di●scorides in his first book and 90. chapter, giveth in drink those common Caterpillars that live in companies together, against the disease called the squinsy. But unless by some hid and secret property, they do good in this grief being received inwardly, it were needful (in regard of their manifest venomous nature) that they were utterly rejected & contemned. Nicander useth them to provoke sleep, for thus he writeth, 
Ei de súge tripsas oligo en bammati kampen  
Kepeien drosoeastan epi chloreida noto. etc.   
Which Hieremias Martius hath thus translated.  

Quod si rodentes olus et frendentia vermes  
(Lueva quibus virides depingunt terga colores)  
In medio sacra de Palladis arbore succo  
Triveris, hincque tuum colleveris undique corpus,  
Tuta dabis dulci securus membra quieti.   
Which may be englished thus;  

With herbe-eating, or greene-leafe-gnawing worms,  
Whose backs imprinted are with colours lively green,  
All bruised, mixed with juice from Pallas tree that rumes,  
Anointed body brought to sound sleep is often seen.   
There are to be seen in divers thorny, pricklie, sharp and rough herbs, (as for example in Nettle) sundry hairy or lanuginous Caterpillars, which being tied or hanged about some part of the body, do by and by (as the report goeth) heal those infants which have any stopping of the meats passage when they cannot swallow.  
A Caterpillar bree-ding in potherbs, being first bruised and then anointed upon any venomous bitings of Serpents, is of great efficacy: and if you rub a naughty or a rotten tooth with the Colewort-catterpillers, and that often, within a few days following, the tooth will fall out of his own accord. Auicenna. Caterpillars mixed with oil, do drive away Serpents. Dioscorides. If a man anoint his hands, or any other part with oil, it will cause that he shall receive no hurt by the stinging of Bees, wasps, or Hornets, as Aetius saith. Pliny citeth many fond and superstitious feigned matters, and lying tales, devised by those who in his time were called Magis, Soothsayers or Diviners, concerning the admirable virtues of Caterpillars. All which, because I see them hissed out of the School of Divinity, and that in heart secretly I have condemned them, I will at this time let them pass without any further mention.  
They are also a very good meat to divers birds and fowls, which are so needful for the use, benefit, and food of mankind, as to Starlings, Peacocks, Hens, Thrushes, Daws or Choughes: and to sundry fishes likewise, as to the Tench, Pike or Pikerell, & to a certain Sea-fish called a Scorpion: also to the Troute, and some others, who are easily deceived with a Catterpillerd hook. Which kind of fishing fraud, if you would better be instructed in, I must refer you to Tarentinus in his Geoponicks, and to a little book dedicated to Robert Dudley, late Earl of Leicester, written by Ma: Samuel Vicar, of Godmanchester in Huntingtonshiere.  
It is not to be passed over in silence, how that not many years since, there came infinite swarms of Caterpillars out of Thrucia into Polonia, Hungaria, and beyond the limits of Germany, which did not only devout the fruits of trees, but whatsoever was green either in the meadows & tilled fields, besides the Vines: which was taken for an evident prognosticke and sign (as many divined) of some great Turkish Army to come swarming into those parts: neither herein did this their guessing and mistrust deceive them, for the next year following was the siege of Vienna in Austria, the wasting, spoiling and overrunning of Hungaria, and the deadly English-Sweating could not contain itself in an Island, but must spread itself among them of the Continent, whereupon ensued the destruction of many thousands of people, before any remedy could be found out. In the year of grace 1573. there rushed infinite swarms of Caterpillars into Italy, where they spoiled and made havoc of all green buds & grass growing upon the face of the earth, so that with their unquenchable and insatiate voracity, they left nothing but the bare roots of trees and plants: and this happened chiefly about Mantua and Brixia. And upon the neck of this, followed a terrible & fearful pestilence, of which there died above 50. thousand persons.  
Also in the year of our Lord GOD 1570. there were two great and sudden swarms of Caterpillars that came rushing into Italy in the space of one Summer, which put the Romans into an exceeding great fear, for there was nothing left green in all their fields that could be preserved from their ravin, and from their gluttonous and pilling maw. And although the fertility of the year immediately following, did almost blot and race out the memory of this their heavy punishment, & that many seemed as it were to repent them of their repentance, yet are we not to doubt, but that many were truly penitent, and seriously were drawn to amendment of life by a due consideration hereof. God grant that we may be warned by other men's punishments, lest that poor creature, which we imagine to be the silliest & least able to do us harm, we find the most heavy.   

❧ OF THE BOAS.  
IT was well known among all the Romans, that when Regulus was Governor or General in the Punic wars, there was a Serpent (near the River Bagrade) killed with slings & stones, even as a Town or little City is overcome, which Serpent was an hundred and twenty foot in length: whose skin and cheek bones, were reserved in a Temple at Rome, until the Numantine war.  
And this History is more easy to be believed, because of the Boas Serpent bred in Italy at this day: for we read in Solinus, that when Claudius was Emperor, there was one of them slain in the Vatican at Rome, in whose belly was found an Infant swallowed whole, and not a bone thereof broken. The Germans call this Serpent Vncke, and besides them I do not read of any other Name. Some have ignorantly confounded it with Chersydrus, an Adder of the earth, but upon what reason I do not know, only Solinus discoursing of Calabria, might give some colour to this opinion, when he saith, Calabria Chersydris est frequentissima, & boam gignit quem Anguem ad immensam molem ferunt coalescere: that is to say, Calabria is full of Earth-Adders, and it breedeth the Boas, which Snake some affirm will grow into a monstrous stature. Out of which words, there is no wise man can collect that the Boas and the Adder of the earth are all one thing.  
The Latins call it Boam and Bova of Bos, because by sucking Cows milk it so increaseth, that in the end it destroyeth all manner of hedres, cattle and Regions. And our domestical Snakes and Adders, will also suck milk from Kine, as in all the Nations of the world is most manifest to them that will observe the same.  
The Italians do usually call them, Serpeda de Aqua, a Serpent of the water, and therefore all the Learned expound the Geeeke word Hydra for a Boas. Cardan saith, that there are of this kind in the kingdom of Senega, both without feet & wings, but most properly they are now found in Italy, according to these verses.  

Boam quidem serpens quem tellus Itala nutrit  
Hunc bubulum plures lac enutrire docent.   
Which may be englished thus,  

The Boas Serpent which Italy doth breed,  
Men say, upon the milk of cows doth feed.   
Their fashion is in seeking for their prey among the herds, to destroy nothing that giveth suck so long as it will live, but they reserve it alive until the milk be dried up, then afterward they kill & eat it, and so they deal with whole flocks & herds. The poison of it, saith Festus, maketh tumour & swelling in the body, whereunto all others agree, except Albertus, who in this point agrees not with himself, for in one place he saith that they are venomous, & their teeth also like other Dragons, in another place he saith, their poison is very weak, and not to be regarded, because they be Dragons of the third order or division. They go all upon their belly, and so I will conclude their story with Mantuan.  

Turpi Boam flexilis aluo.   
that is to say,  

The filthy Boas on his belly moves.    

OF THE chameleon.  
IT is very doubtful whether a chameleon were ever known to the ancient Hebrews, because there is no certainty among them for the appellation thereof, some affirming one thing, and some another. We read Leuit. 11. among other beasts there forbidden to be eaten of, Koah, or Koach, which Rabbi Kimhi interpreteth a kind of Crocodile (Hazah,) Rabbi jonas in the Arabian, Hardun, and so also doth Avicen. The Chalde Koaha, the Persians An sanga, the Septuagints and S. jerom, a chameleon. The self same word is found Leuit. 14. which the jews do vulgarly at this day take for Senicus, a Crocodile of the earth. The word Oah or Oach, seemeth to come near to this, which is sometimes interpreted a Torteyse, a Dragon, or a Monkey. And Oas by Syluaticus, is translated a Salamander. Kaath by the jews, is translated a Cuckoo, a jay, a Pelican, & an Onocratua: and in the second of Sophoni for a chameleon. Some have framed an Hebrew word Gamalion, which is absurd, for Gameleon. Zamelon, Aamelon, Hamaleon, & Meleon, are but corrupted terms of chameleon, as Isidorus well observeth, or else signifieth some of the kinds of Lyzards or Stellionds, as is manifest in Albertus, and other learned Writers. Therefore I will not blot more paper about the Arabian beasts Harbe and Alharbe, Alarbian or Hardon, Hardun or Alharba, but leave them to the judgement of those, who delight in the investigation of such secrets.  
chameleon is a Greek word, from whence the Latins, and almost all Nations have borrowed the name of this serpentine or creeping beast, except the Germans, and they only have feigned names, as Lindtwarm in Albertus, that is, a Worm of the wood, and Rattader by Gesner, that is a Ratmouse, because in quantity & composition, it resembleth both those creatures. Some Latins, by reason of the similitude it holdeth with a Lizard, call it Muri Laccritus, a Mouse-Lyzard. The Greek word chameleon, signifieth a low & humble Lion, because in some parts and members, he resembleth that lofty & courageous beast. So do they derive the names of certain low & short herbs, from great & tall trees, as Chamaecerasus, Chamaeciparissus, Chamaedris, and Chamaepitis, shrubs of plum-tree, heath, Cypress, Germander, & ground ivy, from the Cherry, the Cypress, the Cedar, & the Pine tree. And thus much for the name of the chameleon.  
Some have thought that it never eateth meat, but is nourished with the wind, because it draweth in very eagerly many times the wind into the belly, whereby it swelleth: for it hath great lights stretched all along the sides of the belly: but this opinion is false, as shall be showed hereafter, although it cannot be denied that it is Ouiparum patrentissimum famis: that is, The most enduring famine among all other Egge-breeding-beastes, for it fasteth many times eight months: yea, a whole year together. In stead of Nostrils and ears it hath certain passages in those places, whereby it smelleth and heareth.  
The opening of the mouth is very large, and it hath teeth on the neither and upper chap like Saws, such as are in a Sloworme, the tongue very smooth, half a hand breadth long, where withal it licketh in those insectes Flies, Horseflies, Locusts, and Emittes, whereupon it feedeth: For it keepeth at the mouth a certain foam or moisture, and also upon the tail and backer parts, wherewithal those Flies and other Creatures are so much delighted, that they follow the Chameleon, and as it were bewitched with the desire thereof, they fall upon the moisture to their own perdition; and this is to be noted, that this moisture or foam in the backer parts of the body is like a Sponge. It hath a line or struck under the belly, indented as it were with scales, white in colour, and stretched out to the tail, but the feet seem to be of an artificial work of Nature, wherein is a curious difference betwixt the former and the hinder: for the forefeet have three fingers or claws within, and two without: the hinder feet on the contrary, have two without and three within: It layeth twelve long Eggs, such as Lyzards do, the heart is not much greater than the heart of a Domestical Mouse or Rat: it hath two laps of a Liver, whereof the left is the greater, unto which cleaveth the skin of the Gall, the which skin exceedeth not in quantity a Barly-corne. And thus far the description by Bellonius.  
In the next place for the better manifestation of the nature of this beast, I will also add the description that Scaliger maketh thereof. For he saith, when johannes Landius was in the farthest parts of Syria, he saw five Chamaelions', whereof he bought one, which with his tongue did very suddenly take off a Fly from his breast: Wherefore in the dissection of the said Chameleon, he found that the tongue thereof was as long as a hand breadth, hollow and empty, in the top whereof there was a little hole with filthy matter therein, wherewithal he took his prey: which thing seemed new and strange unto them which heretofore thought that a Chameleon lived only by the air. His back was somewhat crooked, rising with spotted bunches like a Saw, like the Turbut-fish, his belly closed with short ribs, his eyes most beautiful, which he turneth every way without bending his neck: his colour white, green, and dusky: naturally green, somewhat pale on the back, but paler and nearer to white on the belly, yet was it beset all over with red, blue, and white spots.  
It is not true that the Chameleon changeth herself into all colours, upon green groweth greenness, upon the dusky is tempered a dusky colour; but upon blue, red, or white the native greennes is not blemished or obscured, but the blue, white, and red spots yield a more lively and pleasant aspect; upon black, standeth brown, yet so, as the green hue seemeth to be confounded with black, and it doth not change his own colour into a supposed colour, but when it is oppressed with fear or grief. That it liveth sometime of the Air, a whole year or more, doth appear, because it eateth no meat during that time, but gaping with a wide mouth draweth in the air, & then shutting his chaps again his belly swelleth. Yea, I found one that constantly affirmed, that they turn themselves to the beams of the Sun, and gaping wide after them, follow them hard as it were to draw them in. They have five distinct claws upon every foot, with two of which they clasp the round boughs or twigs of trees, as Parrots do when they sit upon their perches, and these claws stand not as other Birds do, three together and one by itself, but in imparity or dissimilitude, three on the one side, and two on the other, and so are parted with an inverse order, for the hinder and former are contrary one to the other, so as if there be three claws on the inside, and two on the outside of the Leg before, then are there three on the outside behind, and two on the inside: And thus much I received from Langius. So far Scaliger.  
Now we will proceed to the particular description of their parts, as we find them recorded in other Writers, leaving those brief and pregnable Narrations of Bellonius & Scaliger. And first of all for the figure and outward shape of their bodies, then for their colour, and the reasons of their mutability and variation of colour. For the figure and shape of their bodies, Pliny is of opinion, that a Chameleon is like to a Crocodile of the Earth, except in the sharp bending of the backebone, or the length or greatness of the tail. Some say that the whole parts of the body doth represent a Lizard, excepting that the sides are joined to the belly, and the baeke-bone standeth up as in Fishes. Arnoldus 
Aristotle  saith it resembleth a Stellion if the Legs were not straighter and higher: but the truth is, it is a Foure-footed-beast, much like to a Lizard, yet it goeth higher from the Earth, 
Solmus.  and always gapeth, having a rough skin all over the body like a Crocodile, and is also full of scabs.  
The length of it from the tip of the Nose to the rump of the tail, is 7. or 8. fingers, the height of them five fingers, and the Legs lone, three fingers and a half. The length of the tail eight or nine fingers, the backebone eminent & standing up, cersted or indented all throughout to the tip of the tail, but near the rump, the crests are more low and less visible. On either side at the root of the ribs stand bony eminent bunches, from which descendeth a line, and is extended throughout the length of the tailo on both sides; and if it were not for these bunches the turnings about, and the other three in the lower part, it would be so exasperated or extenuated toward the end like to the tail of a Rat or great Mouse. The middle place betwixt the bottom of the belly and the top of the back, containeth an Angle or flexure of sixteen ribs, after the fashion or proportion of a Greek Lambda, except that the angle thereof be more wide & potent, which looketh backward toward the tail, and within these ribs is the whole haunch of the body and belly, contained in a round compass on either side. Being black, it is not unlike the Crocodile, and being pale, it is like to the Lizard, set over with black spots like a Leopard. It changeth colour both in the eyes, tail, and whole body, always into the colour of that which is next it, except red and white, which colours it cannot easily undertake, so that it deceiveth the eyes of the beholders, turning black into green, and green into blue, like a Player, which putteth of one person, to put on another: according to these verses of Ovid;  

Id quoque quod ventis animal natritur & aura,  
Protinus assimilat, tetigit quoscunque colores.   
In English thus;  

The beast that liveth by wind and weather,  
Of each thing touched taketh colour.   
The reasons of this change of colour are the same which are given of the Buff and Polypus Fish; namely, extremity of fear, the thinness, smoothness, and baldness of the skin. Whereupon Tertullian writeth thus: Hoc soli Chamaelienti datum quod vulgo dictum est de suo corio ludere: That is to say, This is the only gift of nature to a Chameleon, that according to the common Proverb it deceiveth with his skin: meaning that a chameleon at his own pleasure can change the colour of his skin. Whereupon Erasmus applieth the proverb, de alieno corio ludere, to such as secure themselves with other men's peril. From hence also cometh another proverb, Chamaileontos rumetaboloontaros, more mutable than a Chameleon, for a crafty, cunning, inconstant fellow, changing himself into every man's disposition; such a one was Alcibiades, who was said to be in Athens, and of such a man resembling this beast, did Alciatus make this emblem against flatterers:  

Semper hiat, semper tenuem qua vescitur auram,  
Reciprocat Chameleon,  
Et mutat faciem, varios sumitque colores,  
Praeter rubrum vel candidum.  
Sic & adulator populare vescitur aura,  
Hiansque cuncta devorat.  
Et solum mores imitatur principis atros.  
Albi & pudici nescius.   
That is to say;  

It alway gapes, turning in and out that breath  
Whereon it feeds: and often changeth hue:  
Now black and green, and pale, and other colours hath,  
But red and white Chamaelions' do eschew:  
So Clawbacks' feed on vulgar breath as bread,  
With open mouth devouring fame and right,  
Princes, blacke-vices praise, but virtues dread,  
Designed in nature by colours red and white.   
A Chameleon of all Egge-breeding-beastes is the thinnest, because it lacketh blood, and the reason hereof is by Aristotle referred to the disposition of the soul: For he saith, through over much fear, it taketh upon it many colours, and fear through the want of blood and heat, is a refrigeration of this beast.  
Plutarch also calleth this beast a meticulous and fearful beast, and in this cause concludeth the change of his colour, not as some say, to avoid and deceive the beholders and to work out his own happiness, but for mere dread and terror. johannes Vrsinus assigneth the cause of the change of Chamaelions' colour, not to fear, but to the meat & to the air, as appeareth by these verses;  

Non timor, imò cibus, nimirum limpidus aër,  
Ambo simul vario membra colore novant.   
Which may be thus englished;  

Not fear, but meat which is the air thin,  
New colours on his body doth begin.   
But I for my part do assign the true cause to be in the thinness of their skin, and therefore may easily take impression of any colour, like to a thin fleake of a horn, which being laid over black, seemeth black, and so over other colours: and beside, there being no hindrance of blood in this beast, nor entrails, except the Lights, the other humours may have the more predominant mutation; and so I will conclude the discourse of the parts and colour of a Chameleon, with the opinion of Kiranides, not that I approve it, but to let the Reader know all that is written of this Subject, his words are these: Chamaelem singulis horis diei mutat colorem: A Chameleon changeth his colour every hour of a day.  
This beast hath the face like a Lion, the feet and tail of a Crocodile, having a variable colour, as you have heard, and one strange continued Nerve from the head to the tail, being altogether without flesh, except in the head, cheeks, and uppermost part of the tail, which is joined to the body; neither hath it any blood but in the heart, eyes, and in a place above the heart, and in certain veins derived from that place, and in them also but a very little blood.  
There be many membranes all over their bodies, and those stronger then in any other Beasts. From the middle of the head backward, there ariseth a three square bone, and 
Aristotle. Pliny.  the fore part is hollow and round like a Pipe, certain bony brims, sharp and indented, standing upon either side. Their brain is so little above their eyes, that it almost toucheth them, and the upper skin being pulled off from their eyes, there appeareth a certain round thing like a bright ring of Brass, which Niphus calleth Palla, which signifieth that part of a Ring, wherein is set a precious stone.  
The eyes in the hollow within, are very great, and much greater than the proportion of the body, round, and covered over with such a skin as the whole body is, except the apple, which is bare, and that part is never covered. This apple stands immovable, not turned, but when the whole eye is turned at the pleasure of the beast. The snout is like to the snout of a Hog-ape, always gaping, and never shutting his mouth, and serving him 
Solinus.  for no other use but to bear his tongue and his teeth: his gumbes are adorned with teeth as we have said before, the upper lip being shorter and more turned in then the other. Their throat and artery are placed as in a Lizard: their Lights are exceeding great, and they have nothing else within their body. Whereupon Theophrastus as Plutarch witnesseth, conceiveth, that they fill the whole body within, & for this cause it is more apt to live on the air, and also to change the colour.  
It hath no Spleen or Melt, the tail is very long, at the end and turning up like a Viper's tail, wound together in many circles. The feet are double cloven, & for proportion 
Aristotle  resemble the thumb and hand of a man, yet so, as if one of the fingers were set near the side of the thumb, having three without and two within behind, and three within, and two without before; the palm betwixt the fingers is somewhat great: from within the hinder legs, there seem to grow certain spurs. Their legs are strait, and longer than a Lizards, yet is their bending alike, and their nails are crooked and very sharp. One of these being dissected and cut asunder, yet breatheth a long time after, they go into the caves and holes of the earth like Lizards, wherein they lie all the winter time, and come forth again in the Spring, their pace is very slow, and themselves very gentle, never exasperated but when they are about wild-figge-trees.  
They have for their enemies the Serpent, the Crow and the Hawk. When the hungry serpent doth assault them, they defend themselves in this manner, as Alexander Mindius writeth: they take in their mouths a broad & strong stalk, under protection whereof as under a buckler, they defend themselves against their enemy the Serpent, by reason that the stalk is broader than the Serpent can gripe in his mouth, and the other parts of the chameleon so firm and hard, as the Serpent cannot hurt them: he laboureth but in vain to get a prey, so long as the stalk is in the Chamaeleons mouth. But if the chameleon at any time see a Serpent taking the air, and sunning himself under some green tree, he climbeth up into that tree, and settleth himself directly over the Serpent, than out of his mouth he casteth a thread like a Spider, at the end whereof hangeth a drop of poison, as bright as any pearl, by this string he letteth down the poison upon the Serpent, which lighting upon it, killeth it immediately. And Scaliger reporteth a greater wonder than this in the description of the chameleon, for he saith, if the boughs of the Tree so grow as the perpendicular line cannot fall directly upon the Serpent, than he so correcteth and guideth it with his forefeet, that it falleth upon the Serpent within the mark of a hairs breadth.  
The Raven and the Crow are also at variance with the chameleon, & so great is the adverse nature betwixt these twain, that if the crow eat of the chameleon being slain by him, he dieth for it, except he recover his life by a Bay-leaf, even as the Elephant after he hath devoured a chameleon, saveth his life by eating of the Wile-olive-tree. But the greatest wonder of all is, the hostility which Pliny reporteth to be betwixt the chameleon and the Hawk. For he writeth, that when a Hawk flieth over a chameleon, she hath no power to resist the Chameleon, but falleth down before it, yielding both her life and limbs to be devoured by it; and thus that devourer that liveth upon the prey & blood of others, hath no power to save her own life from this little beast.  
A chameleon is a fraudulent, ravening and gluttonous beast, impure, and unclean by the law of GOD, and forbidden to be eaten: in his own nature wild, yet countersetting meekness, when he is in the custody of man. And this shall suffice to have spoken for the description of this beast, a word or two of the Medicines arising out of it, and so a conclusion.  
I find that the Ancients have observed two kinds of Medicines in this beast, one magical, and the other natural, and for my own part, although not able to judge of either, yet I have thought good to anex a relation of both to this History. And first of the natural medicines, Democritus is of opinion that they deserve a peculiar Volume, and yet he himself telleth nothing of them worthy of one page, except the lying vanities of the Gentiles, & superstitions of the Grecians. With the gall, if the suffusions and Leprous parts of the body be anointed three days together, and the whiteness of the eyes, it is believed to give a present remedy: and Archigenes prescribeth the same for a medicine for the 
Marcellus.  taking away of the unprofitable and and pricking hairs of the eyebrows. It is thought if it be mixed with some sweet composition, that it hath power to cure a quotidian Ague. If the tongue of Chameleon be hung over an oblivious and forgetful person, it is thought to have power to restore his memory.  
The Chameleon from the head to the tail, hath but one Nerve, which being taken 
Rhazes.  out and hung about the neck of him that holdeth his head awry or backward, it cureth him. The other parts have the same operation as the parts of the Hyaena & the Sea-calf. If a Chameleon be sod in an earthen pot, and consumed till the waterbe as thick as oil, then after such seething, take the bones out, and put them in a place where the Sun never 
Kiranides.  cometh, then if you see a man in the fit of the falling sickness, turn him upon his belly, and anoint his back from the Os sacrum to the ridge bone, and it will presently deliver him from the fit: but after seven times using, it will perfectly cure him. The Oil thus made must be kept in a Box. This medicine following is a present remedy against 
Trallianus.  the gout. Take the head and feet of a chameleon, cut offalso the outward parts of the knees and feet, and then keep by themselves those parts: that is to say, the parts of the right leg by themselves, and the parts of the left Leg by themselves, then touch the Nail of the chameleon with your Thumb and right finger of your hand, dipping the tips of your fingers of the right hand in the blood of the right foot of the beast: and so likewise the fingers of the left hand in the blood of the left foot, then include those parts in two little Pipes, and so let the sick person carry the right parts in the right hand, and the left parts in the left hand, until he be cured: and this must be remembered, that he must touch every morning about the Sun rising the said chameleon, yet living and lapped in a Linen cloth, with those parts that are oppressed with the Gout.  
The like superstitious and magical devices are these that follow, as they are recorded by Pliny and Democritus. The head and thraot being set on fire with wood of Oak, they believe to be good against Thunder and rain, and so also the Liver burned on a Tile. If the right eye be taken out of it alive, and applied to the whiteness of the eyes in Goat's Milk, it is thought to cure the same. The tongue bound to a woman with child, preserveth her from danger in childbyrth, if the same tongue be taken from the beast alive, it is thought it foreshoweth the event of judgement. The heart wrapped in black Wool of the first shearing, by wearing it, cureth a quartan Ague, the right claw of the forefeet bound to the left arm with the skin of his cheeks, is good against robberies and terrors of the night, and the right pap against all fears. If the left foot be scorched in a furnace with the Herb chameleon, and afterward putting a little ointment to it, & made into little Pasties, so being carried about in a wooden box, it maketh the party to go invisible. The right shoulder maketh a man to prevail against his adversaries, if they do but tread upon the Nerves cast down upon the earth. But the left shoulder they consecreate the same to monstruous dreams, as if that thereby a man might dream what he would in his own person and effect, the like in others.  
With the right foot are all paulsies resolved, and with the left foot all Lethargies: the Wine wherein one side of a chameleon hath been steeped, sprinkled upon the head, cureth the ache thereof. If Swine's Grease be mingled with the powder of the left foot or Thigh, and a man's foot be anointed therewith, it bringeth the gout, by putting the Gall into fire, they drive away Serpents; and into Water, they draw together Weasels, it pulleth off hair from the body, so also doth the Liver, with the Lights of of a Toad; likewise the Liver dissolveth amorous enchantments. Melancholy men are cured by drinking the juice of a chameleon out of a Chamaeleons skin. They also say, that the entrails and dung of this beast washed in the urine of an Ape, and hung up at our enemy's gates, causeth reconciliation.  
With the tail they bring Serpents asleep, and stay the flowing of the floods and Waters: the same mingled with Cedar and Myrrh, bound to two rods of Palm, and struck upon water, causeth all things that are contained in the same water to appear; but I would to GOD that such Magicians were well beaten with Róddes of stronger wood, until they forsook these magical fooleries: And thus much for the story of the chameleon.   

OF THE COCKATRICE.  
THis Beast is called by the Grecians Baziliscos', and by the Latin Regulus, because he seemeth to be the King of serpents, not for his magnitude or greatness. For there are 
Pliny. Solinus,  many Serpent's bigger than he, as there be many Foure-footed-beastes bigger than the Lion, but because of his stately pace, and magnanimous mind: for he creepeth not on the earth like other Serpents, but goeth half upright, for which occasion all other Serpents avoid his sight. And it seemeth nature hath ordained him for that purpose: for beside the strength of his poison which is uncurable, he hath a certain comb or Coronet upon his head, as shall be showed in due place: It is also called Sibilus, as we read in Isidorus, Sibilus enim occidit antequam mordeat vel exurat: The Cockatrice killeth before it burneth. The Hebrews call it Pethen, and Curman, also Zaphna, and Zaphnaini. The Chalde Armene, Harmene, and also Carmene: The Egyptians Vreus, the Germane Ein Ertz Schlengle, the French un Basilic: The Spaniards and Italians Basilisco.  
There is some question amongst Writers, about the generation of this Serpent: for some, (and those very many and learned) affirm, him to be brought forth of a cocks egg. For they say that when a Cock groweth old, he layeth a certain egg without any shell, in stead whereof it is covered with a very thick skin, which is able to withstand the greatest force of an easy blow or fall. They say moreover, that this Egg is laid only in the Summertime, about the beginning of Dog-days, being not long as a Hen's Egg, but round and orbiculer: Sometimes of a dusty, sometimes of a Boxie, sometimes of a yellowish muddy colour, which Egg is generated of the putrefied seed of the Cock, and afterward set upon by a Snake or a Toad, bringeth forth the Cockatrice, being half a foot in length, the hinder part like a Snake, the former partlike a Cook, because of a treble comb on his forehead.  
But the vulgar opinion of Europe is, that the Egg is nourished by a Toad, and not by a Snake; howbeit in better experience it is found that the Cock doth sit on that egg himself: whereof Levinus Lemnius in his twelfth book of the hidden miracles of nature hath this discourse, in the fourth chapter thereof. There happened (saith he) within our memory in the City Pirizaea, that there were two old Cocks which had laid Eggs, & the common people (because of opinion that those Eggs would engender Cockatrices) laboured by all means possible to keep the said cocks from sitting on those eggs, but they could not with clubs and staves drive them from the Eggs, until they were forced to break the eggs in sunder, and strangle the cocks. But this point is worth inquiry, whether a cock can conceive an Egg, and after a certain time lay the same ' without a shell. I for my part am persuaded, that when a cock groweth old, and ceaseth to tread his female in the ordinary course of nature, which is in the seventh or ninth year of his age, or at the most in the fourteenth, there is a certain concretion bred within him by the putrefied heat of his body, through the staying of his seed generative, which hardeneth unto an egg, & is covered with such a shell, as is said already: the which egg being nourished by the cock or some other beast, bringeth forth a venomous worm, such as are bred in the bodies of men, or as Wasps, Horseflies, and caterpillars engendered of Horse-dung, or other putryfied humours of the earth: and so out of this Egg may such a venomous Worm proceed, as in proportion of body, and pestiferous breath, may resemble the African cockatrice or Basilisk, and yet it is not the same whereof we purpose here to entreat, but will acknowledge that to be one kind of cockatrice, but this kind is generated like other Serpents of the earth, for as the ancient Hermes writeth, it is both false and impossible, that a cockatrice should be hatched of a cocks Egg. The same writer maketh mention of a Bazeliske engendered in dung, whereby he meaneth the Elixir of life, wherewithal the Alchimistes convert metals.  
The Egyptians hold opinion, that these cockatrices are engendered of the Eggs of the Bird called Ibis, and therefore they break those Eggs wheresoever they find them: and for this cause in their Hieroglyphics, when they will signify a lawful execution after an upright judgement, & sound institution of their forefathers, they are wont to make an Ibis, and a cockatrice.  
The country's breeding or bringing forth these cockatrices, are said to be these: First 
Pliny. Textor. Auicenna. Aelianus Solinus.  Africa, and therein the Ancient seat or land of the Turks, Nubia, and all the wilderness of Africa, & the countries Cyrene's. Galen among the Physicians only, doubteth whither there be a cockatrice or no, whose authority in this case must not be followed, seeing it was never given to mortal man to see & know every thing, for besides the holy scriptures unavoidable authority, which both in the prophesy of Esay and jeremy, maketh mention of the cockatrice and her Eggs: there be many grave humainé Writers, whose authority is irrefragable, affirming not only that there be cockatrices, but also that they infect the air, and kill with their sight. And Mercurial affirming, that when he was with Maximilian the Emperor, he saw the carcase of a cockatrice, reserved in his treasury among his undoubted monuments. Of this Serpent the Poet Georgius Pictorius writeth on this manner;  

Rex est serpentum basiliscus, quem modo vincunt  
Mustelae insultus, saevaque bella ferae.  
Lernaeum vermem basiliscum foeda Cirene  
Producit cunctis maximè perniciem.  
Et nasci ex ovo galli, si credere fas est,  
Decrepiti, in fimo, sole nitente, docent.  
Sed quoniam olfactu loedit, visuque ferarum  
Omne genus credas, nulla tenere bona.   
That is to say;  

The Bazeliske the Serpent's King I find,  
Yet Weasels him do ' overcome in war,  
The Cyren land him breeds of Lernaes' kind,  
They to all other a destruction are:  
And if we may believe, that through the heat of Sun,  
In old Cocks Eggs this beast is raised first,  
Or beasts by fight or smell thereof are all undone,  
Then ist not good, but of his kind the worst.   
We do read that in Rome, in the days of Pope Leo the fourth, there was a Cockatrice found in a Vault of Church or Chapel, dedicated to Saint Lucia, whose pestiferous breath had infected the Air round about, whereby great mortality followed in Rome: but how the said Cockatrice came thither it was never known. It is most probable that it was created and sent of GOD for the punishment of the City, which I do the more easily believe, because Segonius & julius Scaliger do affirm, that the said pestiferous beast was killed by the prayers of the said Leo the fourth.  
I think they mean that by the authority of the said Bishop, all the people were moved to general fasting and prayer, and so Almighty GOD who was moved for their sins, to send such a plague amongst them, was likewise entreated by their prayers and suits, not only to reverse the plague, but with the same hand to kill the beast, wherewithal it was created: even as once in Egypt by the hand of Moses, he brought Grasshoppers and Lice, so by the same hand he drove them away again.  
There is some small difference amongst the Writers, about the quantity and parts of this Serpent: which I will briefly reconcile. First Aelianus saith, that a Cockatrice is not past a span in compass, that is as much as a man can gripe in his hand. Pliny saith, that it is as big as twelve fingers. Solinus and Isidorus affirm, that it is but half a foot long.  
Avicen saith, that the Arabian Harmena, that is, the Cockatrice, is two cubits and a half long. Nicander saith, Et tribus extenso porrectus corpore palmis, that is, it is in length but three palms. Aetius saith, that it is as big as three handfuls: Now for the reconciliation of all these. It is to be understood, that Pliny and Aelianus speaketh of the Worm that cometh out of the cocks Egg, in regard of the length, but not of the quantity, and so confound together that Worm and the Cockatrice. For it is very reasonable, that seeing the magnitude and greatness of the Serpent is concluded to be at the least a span in compass, that therefore the length of it must needs be three or four foot at the shortest; else how could it be such a terror to other Serpents, or how could the fore part of it arise so eminently above the earth, if the head were not lifted at the least a foot from the ground. So then we will take it for granted, that this Serpent is as big as a man's wrist, and the length of it answerable to that proportion.  
It is likewise questionable whether the Cockatrice have Wings or no: for by reason of his conceived generation from a Cock, many have described him in the forepart to have Wings, and in the hinder part to have a tail like a Serpent: And the conceit of wings seemeth to be derived from Holy Scripture, because it is written Esay 14: verse twenty nine, De radice cobibij egredietur regulus & semen eius absorbens volucrem: That is to say, Out of the Serpent's roots shall come a Cockatrice, and the fruit thereof shall be a fiery flying Serpent, as we translate it in English: but Tremellius the best Interpreter, doth render the Hebrew in this manner: De radice Serpentis prodit haemorrhus & fructus illius prester volans: That is to say; Word for word, Out of the root of the Serpent shall come the Haemorrhe, and the fruit thereof a flying Prester. Now we know, that the Haemorrhe and the Prester are two other different kinds of Serpents from the Cockatrice, and therefore these Interpreters being the more faithful and learned, we will rather follow the Holy Scripture in their translation, than the vulgar Latin, which is corrupted in very many places, as it is also Esay. the 30. verse six. For Praester, there is again in the vulgar translation the Cockatrice: and for this cause we have not described the Cockatrice with wings, as not finding sufficient authority to warrant the same.  
The eyes of the Cockatrice are red, or somewhat inclining to blackness, the skin and carcase of this beast have been accounted precious, for we do read that the Pergameni did buy but certain pieces of a Cockatrice, and gave for it two pound and a half of Silver: and because there is an opinion that no Bird, Spider, or venomous Beast, will endure the sight of this Serpent, they did hang up the skin thereof stuffed, in the Temples of Apollo and Dinna, in a certain thin Net made of Gold: and therefore it is said, that never any Swallow, Spider, or other Serpent durst come within those Temples: And not only the skin or the sight of the Cockatrice worketh this effect, but also the flesh thereof, being rubbed upon the pavement posts or Walls of 
Solinus. Scaliger.  any House. And moreover, if Silver be rubbed over with the powder of the Cockatrice's flesh, it is likewise said, that it giveth it a tincture like unto Gold: and besides these qualities, I remember not any other in the flesh or skin of this serpent.  
The hissing of the Cockatrice which is his natural voice, is terrible to other serpents, and therefore as soon as they hear the same, they prepare themselves to fly away, according to these verses of Nicander;  

Illius auditos expectant nulla susurr●s,  
Quantumuis magnas sinuent animalia spiras  
Quando vel in pastum, vel opacae deviae siluae,  
Irriguósue locos, mediae sub luce diei  
Excandescenti succensa furore feruntur,  
Sed turpi conversa fugae dant terga retrorsum.   
Which may be englished thus,  

When as the greatest winding Serpents hear,  
(Feeding in woods or pasture all abroad,  
Although enclosed in many spiers, yet fear:  
Or in midday the shadows near brooks road,)  
The fearful hissing of this angry beast,  
They run away: as fast as feet can lead them,  
Flying his rage unto some other rest,  
Turning their backs whereby they do escape him.   
We read also that many times in Africa, the Mules fall down dead for thirst, or elsely dead on the ground for some other causes, unto whose Carcase innumerable troops of Serpents gather themselves to feed thereupon: but when the Bazeliske windeth the said dead body, he giveth forth his voice: at the first hearing whereof, all the Serpents hide themselves in the near adjoining sands, or else run into their holes, not daring to come forth again, until the Cockatrice have well dined and satisfied himself. At which time he giveth another signal by his voice of his departure: them come they forth, but never dare meddle with the remnants of the dead beast, but go away to seek some other prey. And if it happen that any other pestiferous beast come unto the waters to drink 
Aelianus.  near the place wherein the Cockatrice is lodged, so soon as it perceiveth the presence thereof, although it be not heard nor seen, yet it deaparteth back again, without drinking, neglecting his own nutriment, to save itself from further danger: whereupon Lucanus saith;  

— Latè sibi submovet omne  
Vulgus, & in vacua regnat Basiliscus árena.   
Which may be thus englished;  

He makes the vulgar far from him to stand,  
While Cockatrice alone reigns on the sand.   
So than it being evident that the hissing of a Cockatrice is terrible to all Serpents, and his breath and poison mortal to all manner of Beasts: yet hath GOD in nature not left this wild Serpent without an enemy; for the Weasel and the Cock are his triumphant Victors; and therefore Pliny saith well: Huic tali monstre quod saepe enectum concupivere reges videre, mustelarum virus exitio est, adeò naturae nihil placuit esse sinae pari: That is to say, This monster which even Kings have desired to see when it was dead, yet is destroyed by the poison of Weasels, for so it hath pleased nature that no beast should be without his match.  
The people therefore when they take Weasells, after they have found the Caves and lodging places of the Cockatrices, which are easily discerned by the upper face of the earth, which is burned with their hot poison, they put the Weasel in unto her▪ at the sight whereof the Cockatrice flieth like a weakling overmatched with too strong an adversary, but the Weasel followeth after and killeth her. Yet this is to be noted, that the Weasel both before the fight and after the slaughter, armeth herself by eating of Rue, or else she would be poisoned with the contagious air about the Cockatrice: and besides this Weasel, there is no other beast in the World, which is able to stand in contention against the Cockatrice, saith Lemnius.  
Again, even as a Lion is afraid of a cock, so is the Bazeliske, for he is not only afraid at his sight, but almost dead when he heareth him crow, which thing is notoriously known throughout all Africa. And therefore all travelers which go through the Deserts, take with them a Cock for their safe conduct against the poison of the Bazeliske: and thus the crowing of the Cock is a terror to Lions, & a death to Cockatrices, yet he himself is afraid of a Kite.  
There are certain learned Writers in Saxony, which affirm, that there are many kinds of Serpents in their Woods; whereof one is not unlike to a Cockatrice: for they say it hath a very sharp head, a yellow colour, in length not exceeding three Palms, of a great thickness, his belly spotted and adorned with many white pricks: the back blew, and the tail crooked and turned up, but the opening of his mouth is far wider than the proportion of his body may seem to bear. These Serpents may well be referred to Cockatrices: for howsoever their poison is not so great as the Bazeliskes of Africa, (even as all other Serpents of the hot Countries, are far more pestiferous than those which are bred in the cold Countries:) the very same reason persuadeth me, that there is a difference among the Cockatrices, and that those of Saxonia may differ in poison from those in Africa, and yet be true Cockatrices: Besides this, there is another reason in Lemnius, which persuadeth the Reader they are no Cockatrices; because when the Countrymen set upon them to kill them, with Clubs, Bills, or Forks, they receive no hurt at all by them, neither is there any apparent contagion of the Air: but this is answered already, that the Poison in the cold Country is nothing to great as in the hot, and therefore in Saxony they need fear the biting, and not the airs infection.  
Gardan relateth another story of a certain Serpent, which was found in the walls of an old decayed House in Milan, the head of it (saith he) was as big as an Egg, too big for the body, which in quantity and shape resembled a Stellion. There were teeth on either chap, such as are in Vipers. It had two Legs, and those very short, but great, and their feet had claws like a Cats: so that when it stood, it was like a Cock, for it had a bunch on the top of the head, and yet it wanted both Feathers and Wings: The tail was as long as the body, in the top whereof there was a round bunch as big as the head of an Italian Stellian. It is very likely that this beast is of the kind of Cockatrices.  
Now we are to entreat of the poison of this serpent, for it is a hot and venomous poison, infecting the Air round about, so as no other Creature can live near him, for it killeth, not only by his hissing and by his sight, (as is said of the Gorgon's,) but also by his touching, both immediately and mediately, that is to say; not only when a man toucheth the body itself, but also by touching a Weapon wherewith the body was slain, or any other dead beast slain by it, and there is a common fame, that a Horseman taking a Spear in his hand, which had been thrust through a Cockatrice, did not only draw the poison of it into his own body and so died, but also killed his Horse thereby. Lucan writeth;  

Quid prodest miseri Basiliscus cuspide Mauri  
Transactus? velox currit per tela venenum,  
Inuadit manumque equumque.   
In English thus;  

What had the Moor to kill  
The Cockatrice with spear,  
Sith the swift poison him did spill,  
And horse that did him bear.   
The question is in what part of this Serpent the poison doth lie; Some say in the head alone, and that therefore the Bazeliske is deaf, because the Air which serveth the Organ of hearing, is resolved by the intensive calidity: but this seemeth not to 
P●…  be true, that the poison should be in the head only, because it killeth by the fume of the whole body, and beside when it is dead it killeth by only touching it, and the Man or Beast so slain, doth also by touching kill another: Some again say, that the poison is in the breast, and that therefore it breatheth at the sides, and at many other places of the body, through and betwixt the scales; which is also true, that it doth so breath: for otherwise the burning fume that proceedeth from this poisonful beast, would burn up the entrails thereof, if it came out of the ordinary place; and therefore Almighty GOD hath so ordained, that it should have spiraments and breathing places in every part of the body, to vent away the heat, lest that in very short time, by the iuclusion thereof, the whole compage and juncture of the body should be utterly dissolved, and separated one part from another.  
But to omit inquiry in what part of his body the poison lieth, seeing it is most manifest that it is universal, we will leave the seat thereof, and dispute of the instruments and effects.  
First of all therefore it killeth his own kind, by sight, hearing, and touching. By his own kind, I mean other Serpents, and not other Cockatrices, for they can live one beside another, for if it were true (which I do not believe) that the Arabian Harmene were any other Serpent than a Cockatrice, the very same reason that Ardoynus giveth of the fellowship of these two Serpents together, (because of the similitudes of their natures) may very well prove that no divers kinds can live so well together, in safety without harming one or other, as do one and the same kind together. And therefore there is more agreement in nature betwixt a Cockatrice and a Cockatrice, than a Cockatrice and Harmene, and it is more likely that a Cockatrice doth not kill a Cockatrice, then that a Cockatrice doth not kill an Harmene: And again, Cockatrices are engendered by Eggs, according to the Holy Scripture; and therefore one of them killeth not another by touching, hissing, or seeing, because one of them hatcheth another. But it is a question whether the Cockatrice die by the sight of himself: some have affirmed so much, but I dare not subscribe thereunto, because in reason it is unpossible, that any thing should hurt itself, that hurteth not another of his own kind, yet if in the secret of nature GOD have ordained such a thing, I will not strive against them that can show it.  
And therefore I cannot without laughing remember the old wives tales of the Vulgar Cockatrices that have been in England; for I have oftentimes heard it related confidently, that once our Nation was full of Cockatrices, and that a certain man did destroy them by going up and down in Glass, whereby their own shapes were reflected upon their own faces, and so they died. But this fable is not worth refuting, for it is more likely that the man should first have died by the corruption of the air from the Cockatrice, than the Cockatrice to die by the reflection of his own similitude from the glass, except it can be showed that the poisoned air could not enter into the glass wherein the man did breath.  
Among all living creatures, there is none that perrisheth sooner than doth a man by the poison of a Cockatrice, for with his sight he killeth him, because the beams of the Cockatrice's eyes, do corrupt the visible spirit of a man, which visible spirit corrupted, all the other spirits coming from the brain and life of the heart, are thereby corrupted, & so the man dieth: even as women in their monthly courses do vitiat their looking-glasses, or as a Wolf suddenly meeting a man, taketh from him his voice, or at the leastwise maketh him hoarse.  
To conclude, this poison infecteth the air, and the air so infected killeth all living things, and likewise all green things, fruits, and plants of the earth: it burneth up the grass whereupon it goeth or creepeth, & the fowls of the air fall down dead when they come near his den or lodging. Sometimes he biteth a man or a beast, and by that wound the blood turneth into choler, and so the whole body becometh yellow as gold, presently killing all that touch it, or come near it. The symptoms are thus described by Nicander, with whose words I will conclude this History of the Cockatrice, writing as followeth:  

Quod ferit hic, multo corpus succenditur igne,  
A membris resoluta suis caro defluit, & fit  
Lurida & obscuro nigrescit opaca colore.  
Nullae etiam volucres quae faeda cadavera pascunt,  
Sic occisum hominem tangunt, ut vulture, & omnes;  
Huic similes alia, plwiae quoque nuncius aura  
Coruus, nec quaecunque fera per devia lustra  
Degunt étali capiunt sibi tabula carne.  
Tum teter vacuas odor hinc exhalat in auras,  
Atque propinquantes penetrant non segniter artus;  
Sin cogente fame ventens aproximet ales  
Tristia fata refert, certamque ex aëre mortem,   
Which may be englished thus;  

When he doth strike, the body hurt is set on fire,  
And from the members falleth off the flesh, withal,  
It rotten is, and in the colour black as any mire.  
Refused of carrion-feeding-birds both great and small  
Are all men so destroyed. No Vulture or Bitter fierce,  
Or weather-telling-Crow, or deserts wildest beast,  
Which live in dens sustaining greatest famine's force,  
But at their tables do this flesh detest.  
Then is the air replete with's loathsome smell,  
Piercing vital parts of them approaching near,  
And if a bird it taste to fill his hunger fell,  
It dies assured death, none need it fear.    

OF THE CORDYLL.  
ALthough I find some difference about the nature of this living creature, and namely whether it be a Serpent or a Fish, yet because the greater and better part make it a Serpent, I will also bring it in his due order in this place for a venomous beast. Gesner is of opinion, that it is no other but a Lizard of the Water, but this cannont agree with the description of Aristotle & Bellonius, who affirm the Cordill to have gills like a Fish, and these are not found in any Lizard. The Grecians call this Serpent Kordule, and Kordulos, whereof the Latins derive or rather borrow their Cordulus, and Cordyla. Numenius maketh this a kind of Salamander which the Apothecaryes' do in many Countries falsely sell for the Scincus or Corcodile of the Earth, and yet it exceedeth the quantity of a Salamander, being much less than the crocodile of the earth, having gills, and wanting fins on the sides, also a long tail, and according to the proportion of the body, like a Squirrels, although nothing so big, without scabs: the back being bald and some what black, & horrible rough, thorough some bunches growing thereupon, which being pressed do yield a certain humour like milk, which being said to the Nostrils doth smell like poison, even as it is in a Salamander. The beak or snout is very blunt or dull, yet armed with very sharp teeth. The claws of his forelegges are divided into four, and on his hinderlegges into five: there is also a certain fleshy fin growing all along from the crown of his head, unto his tail upon the back, which when he swimmeth he erecteth, & by it is his body sustained in the water from sinking, for his body is moved with crooked winding, even as an Eel or a Lamprey.  
The inward parts of this Serpent are also thus described. The tongue is soft and spongy, like as is the tongue of a Water-Frogge, wherewith as it were with Glue, he draweth to his mouth, both Leches and Worms of the earth, whereupon it feedeth. At the root of his tongue there is a certain bunch of flesh, which as I think supplieth the place of the lights, for when it breatheth, that part is especially moved, and it panteth too & fro, so that thereby I gather, either it hath the Lights in that place, or else in some other place near the jaws. It wanteth ribs as doth the Salamander, and it hath certain bones in the back, but not like the ordinary backbone of other such Serpents. The heart is also all spongy, & cleaveth to the right side, not to the left: the left care whereof supplieth the place of the Pericadium.  
The liver is very black, and somewhat cloven at the bending or slope side: the melt somewhat red, cleaving to the very bottom of the ventricle. The reins are also very spongy, joined almost to the Legs, in which parts it is most fleshy, but in other places especially in the belly and breast, it is all skin and bone. It also beareth Eggs in her place of conception, which is forked or double, which are there disposed in order, as in other living gristly creatures. Those Eggs are nourished with a kind of red fat, out of which in due time come the young ones alive, in as great plenty and number as the Salamanders. And these things are reported by Bellonius, besides whom I find nothing more said, that is worthy to be related of this Serpent, and therefore I will here conclude the History thereof.   

OF THE CROCODILE.  
BEcause there be many kinds of Crocodiles, it is no marvel although some have taken the word Crocodile for the Genus, and the several Species, they distinguish into the Crocodile of the Earth and the water. Of the earth are subdivided into the Crocodiles of Bresilia, and the Scincus: the Crocodiles of the water into this here described, which is the vulgar one, and that of Nilus, of all which we shall entreat in order, one successively following another. But I will not contend about the Genus or Species of this word, for my purpose is to open their several natures, so far as I have learned, wherein the works of almighty God may be known, and will leave the strife of words to them that spend their wits about terms & syllables only. Thus much I find, that the ancients had three general terms for all Egge-breeding Serpents. Namely, Rana, Testudo, Lacerta: And therefore I may forbear to entreat of Crocodile as a Genus & handle it as a species, or particular kind. The Hebreus have many words which they use for a Crocodile. Koah Leuit. 11. which the Arabians render Hardun, and the Persi●ds Sanga, which word cometh near the Latin word Scincus for a Crocodile of the earth, and yet that word Koah by Saint jerom and the Septuagints is translated a chameleon.  
In the same place of Leviticus the word Zab is interpreted a kind of Crocodile: wherewithal David Kimhi confoundeth Gereschint, and Rabbi Solomon, Faget. The Chaldees translate in Zaba. The Persians An Rasu. The Septuagints a Crocodile of the earth, but it is better to follow Saint Hierom in the same, because the Text addeth according to his kind, wherefore it is superfluous to add the distinction of the crocodile of the Earth, except it were lawful to eat the Crocodiles of the water.  
In Exod. 8. there is a Fish called Zephardea, which cometh out of the waters and eateth men, this cannot agree to any Fish in Nilus, save only the Crocodile; and therefore this word is by the Arabians rendered All Timasch. Some do hereby understand Pagulera, Grenelera, & Batrichoi, that is great frogs. Aluka by most of the jews understand a Horseleech, Pro. 30. but David Kimhi taketh and useth it for a Crocodile. For he saith, it is a great Worm, abiding near the rivers sides, and upon a sudden setteth upon men or cattle as they pass besides him. Tisma and Alinsa are by Avicen expounded for a crocodile: and Tenchea for that Crocodile that never moveth his neither or under chap. shipped by the inhabitants, and kept tame by the Priests in a certain Lake, this sacred Crocodile is called Suchus, and this word cometh near to Scincus, which as we have said, signifieth any Crocodile of the earth, from which the Arabian Tinsa seemeth also to be derived, as the Egyptian Thampsai doth come near to the Arabian Trenisa. Herodotus calleth them Champsai, and this was the old Ionian word for a Vulgar Crocodile in hedges. Upon occasion whereof Scaliger saith, he asked a Turk by what name they call a Crocodile at this day in Turkey, and he answered Kimpsai, which is most evidently corrupted from Champsai.  
The Egyptians vulgarly call the Crocodile of Nilus, Cocatrix, the Grecians Neilokrokadeilos, generally Krocodeilos, and sometimes Dendrites. The Latins Crocodile, and Albertus, Crocodillus, and the same word is retained in all languages of Europe. About the Etymology of this word, I find two opinions not unprofitable to be rehearsed: the first, that Crocodile cometh of Crocus, Saffron, because this beast, especially the Crocodile of the earth, is afraid of Saffron, and therefore the country people, to defend their Hives of Bees and honey from them, strew upon the places Saffron. But this is too far fetched, to name a beast from that which it feareth, and being a secret in nature, it is not likely that it was discovered at the first, and therefore the name must have some other investigation.  
Isidorus saith, that the name Crocodile cometh of Croceus colour, the colour of Saffron, because such is the colour of the Crocodile: and this seemeth to be more reasonable● For I have seen a Crocodile in England brought out of Egypt dead, and killed with a Musket, the colour whereof was like to Saffron growing upon the stalks in fields. Yet it is more likely, that the derivation of Varinus and Eustathius was the original, for they say that the shores of sands on the Rivers, were called Croc● and Croculae: and because the Crocodiles haunt & live in those shores, it might give the name to the beasts, because the water Crocodiles live and delight in those sands, but the Land or earth Crocodiles abhor and fear them.  
It is reported that the famous Grammarian Artemidorus seeing a Crocodile lying upon the sands, he was so much touched and moved therewith, that he fell into an opinion 
Aurelianus  that his left leg and hand were eaten off by that Serpent, and that thereby he lost the remembrance of all his great learning and knowledge of Artes. And thus much for the name of this Serpent.  
In the next place we are to consider the Countries wherein Crocodiles are bred, and keep their habitation, and those are especially Egypt, for that only hath Crocodiles of 
Aristotle Mela. Diod. Sicul.  both kinds, that is, of the water and of the Land, for the Crocodiles of Nilus are Amphibij, & live in both elements: they are not only in the river Nilus, but also in all the pools near adjoining. The River Bambotus near to Atlas in Africa, doth also bring forth Crocodiles: and Pliny saith, that in Darat a River of Mauritania, there are Crocodiles engendered. Likewise Apollonius reporteth, that when he passed by the River Indus, he met with many Sea-horses and Crocodiles, such as are found in the River Nilus, and besides these countries I do not remember any other, wherein are engendered crocodiles of the water, which are the greatest and most famous Crocodiles of all other.  
The Crocodiles of the earth, which are of lesser note and quantity, are more plentiful, for they are found in Libya, & in Bithynia, where they are called Azaritia, & in the Mountain Syagrus in Arabia, and in the woods of India, as is well observed by Arianus, Dioscorides, and Hermolaus, and therefore I will not prosecute this matter any further.  
The kinds being already declared, it followeth that we should proceed to their quantity and several parts. And it appeareth that the water Crocodile is much greater, and 
Marcellinus Herodotus. Isidore.  more noble, than the Crocodiles of the earth; for they are not above two cubits long, or sometimes eight at the most, but the other are sixteen, and sometimes more. And beside, these crocodiles, if they lay their eggs in the water (saith Bellunensis) then their young ones are much greater, but if on the Land, then are they lesser, and like the Crocodiles of the earth. In the River Ganges there are two kinds of Crocodiles, one of them is harmless, & doth no hurt to any creature, but the other is a deuouting unsatiable beast, killing snout there groweth a bunch like a horn.  
Now a Crocodile is like a Lizard in all points (excepting the tail, and the quantity of a Lizard,) yet it layeth an egg no greater than a Goose's egg, and from so small a beginning ariseth this monstrous Serpent, growing all his life long, unto the length of fifteen or twenty cubits. And as Phalareus witnesseth, in the days of Psammitichus King of Egypt, there was one found of five and twenty cubits long: and before that, in the days of Amasis, one that was above six and twenty cubits long, the reason whereof was their long life, and continual growth.  
We have showed already, that the colour of a Crocodile is like to Saffron, that is, betwixt yellow and red, more inclining to yellow then red, not unlike to the blacker kind of chameleon: but Peter Martyr saith, that their belly is somewhat whiter than the other parts. Their body is rough all over, being covered with a certain bark or rind, so thick, firm and strong, as it will not yield (and especially about the back) unto a cartwheel when the cart is loaded, and in all the upper parts, and the tail, it is impenetrable with any dart or spear, yea scarcely to a pistol or small gun, but the belly is softer, whereon he receiveth wounds with more facility: for as we shall show afterwards, there is a kind of Dolphin which cometh into Nilus, and fighteth with them, wounding them on the belly parts.  
The covering of their back is distinguished into divers divided shells, standing up far above the flesh, and towards the sides they are less emynent, but on the belly they are more smooth, white, and very penitrable. The eyes of a Crocodile of the water, are reported to be like unto a Swine's, and therefore in the water they see very dimly, but out of the water they are sharp and quick sighted, like to all other four-footed Serpents that lay eggs. They have but one eyelid, & that groweth from the neither part 
Caelius Rho●  of the cheek, which by reason of their eyes never twinckleth. And the Egyptians say, that only the Crocodile among all the living creatures in the water, draweth a certain thin bright skin from his forehead over his eyes, wherewithal he covereth his sight: and this I take to be the only cause of his dim sight in the waters.  
The head of this beast is very broad, and his snout like a swines. When he eateth or biteth, he never moveth his neither or under chap. Whereof Aristotle giveth this reason, that seeing Nature hath given him so short feet, as that they are not able to hold 
Herodotus Pliny. Solinus. Marcelinus.  or to take the prey, therefore the mouth is framed instead of feet, so as it may more vehemently strike and wound, and also more speedily move and turn after the prey, and this is better done by the upper than the neither chap. But it is likely that he was not deceived, although he speaketh of Crocodile Marinus, a crocodile of the sea: whereas there is no Crocodile of the Sea, but rather some other monster like a Crocodile in the sea, and such peradventure Albertus saw, and thereupon inconsiderately affirmed, that all Crocodiles move their under-chapps, except the Tenchea. But the learned Vessalius proveth it to be otherwise, because that the neither chap is so conjoined and fastened to the bones of the temples, that it is not possible for to be moved. And therefore the Crocodile only among all other living creatures, moveth the upper-chap, and holdeth the under-chap unmovable.  
The second wonder unto this, is that the Crocodile hath no tongue, nor so much as any 
Albertus. Herodotus.  appearance of a tongue. But then the question is, how it cometh to distinguish the sapours and taste of his meat. whereunto Aristotle answereth, that this Crocodile is such a ravening beast, that his meat tarrieth not in his mouth, but is carried into his stomach, like as other water-beasts, and therefore they discern sapours, and relish their meat more speedily than other; for the water or humour falleth so fast into their mouths, that they cannot stand long upon the taste or distaste of their meat. But yet some make question of this, and they answer that most men are deceived herein, for whiles they look for his tongue upon his nether-chap, as it is in all other beasts, and find none, they conclude him to want that part: but they should consider, that the tongue cleaveth to the movable part, and as in other beasts the nether-chap is the seat of the tongue, because of the motion, so in this the tongue cleaveth to the upper-chappe, because that it is movable, and yet not visible as in other, and therefore is very hardly discerned. For all this, I rather conclude with the former Authors, that seeing it liveth both in the waters and on the land, and therefore it resembleth a fish and a beast, as it resembleth a beast, locum obtinet lingua, it hath a place for a tongue, but as it resembleth a fish, Elinguis est, it is without a tongue. It hath great teeth standing out, all of them stand out before visibly when the mouth is shut, and fewer behind. And whereas Aristotle writeth, that there is no living creature which hath both dentes prominentes, & serratos, that is, standing out, and divided like a saw, yet the Crocodile hath both. These teeth are white, long, sharp, & a little crooked and hollow, their quantity well resembling the residue of the proportion of the body: and some say, that a crocodile hath three rows of teeth, like the Lion of Chius, & 
T. Martyr  like the Whale, but this is not an approved opinion, because they have no more than 60. teeth. They have also 60. joints or bones in the back, which are also tied together with so many nerves. The opening of his mouth reacheth to the place of his ears, and there be some Crocodiles in Ganges which have a kind of little horn upon their noses or snout. The 
Aelianus  melt is very small, & this somesay is only in them that bring forth eggs, their stones are inward & cleave to their loins. The tail is of the same length that the whole body hath, and the same is also rough & armed with hard skin upon the upper part & the sides, but beneath it is smooth & tender. It hath fins upon the tail, by the benefit whereof it swimmeth, as also by the help of the feet. The feet are like a Bears, except that they are covered with scales in stead of hair; their nails are very sharp & strong, for if it had a thumb as well as it hath feet, the strength thereof would overturn a ship. It is doubtful whether it hath any place of excrement except the mouth: And thus much for the several parts of the Crocodile.  
The knowledge also of the natural actions & inclinations of Crocodiles is requisite to be handled in the next place, because that actions follow the members as sounds do instruments. First therefore, although Aristotle for the most part speaking of a Crocodile, calleth it aquatilis & flwiatilis, yet it is not to confine it to the waters & rivers, as though it never came out of them like fishes, but only to note that particular kind which differeth from them of the earth, for it is certain that it liveth in both elements, namely earth & water: & for the time that it abideth in the water, it also taketh air, & not the humour or moistness of the water, yet can they not want either humour of the water or respiration of the air: and for the day time it abideth on the land, & in the night in the water, because in the day, the 
Herodotus P●●y.  earth is hotter than the water, & in the night, the water warmer than the earth: & while it liveth on the land, it is so delighted with the sunshine, & lieth therein so immovable, that a man would take it to be stark dead. The eyes of a Crocodile (as we have said) are dull & blind in the water, yet they appear bright to others, for this cause, when the Egyptians will signify the sunrising, they picture a Crocodile in the water looking upward to the earth, & when they will signify the west, they picture a Crocodile diving into the water, and so for the most part the crocodile lieth upon the banks, that he may either dive into the water with speed or ascend to the earth to take his prey.  
By reason of the shortness of his feet, his pace is very slow, & therefore it is not only easy to escape from him by flight, but also if a man do but turn aside & wind out of the direct way, his body is so unable to bend itself, that he can neither wind nor turn after it. When they go under the earth into their caves, like to all other four-footed & egge-breeding serpents, as namely Lizards, Stellions, & Torteises, they have all their legs joined to their sides, which are so retorted as they may bend to either side, for the necessity of covering their eggs, but when they are abroad, and go bearing up all their bodies, than they bend only outward, making their thighs more visible. It is somewhat questionable, whether they lie hid within their caves 4. months or 60. days, for some Authors affirm one thing, & some another, but the reason of the difference is taken from the condition of the cold weather, for which cause they lie hid in the wintertime. Now forasmuch as the winter in Egypt is not usually above four months, therefore it is taken that they lie but four months, but if it be by accident of cold wether prolonged longer, than for the same cause the crocodile is the longer time in the earth. During the time they lie hid, they eat nothing, but sleep (as it is thought) immovably, & when they come out again, they do not cast their skins as other Serpents do.  
The tail of a Crocodile is his strongest part, and they never kill any beast or man, but first of all they strike him down and astonish him with their tails, and for this cause, the Egyptians by a Crocodiles tail do signify death & darkness. They devour both men and beasts if they find them in their way, or near the banks of Nilus, wherein they abide, 
Orus.  taking sometimes a calf from the cow his dam, and carrying it whole into the waters. And it appeareth by the portraiture of Nealces, that a Crocodile drew in an Ass into Nilus as he was drinking, and therefore the dogs of Egypt by a kind of natural instinct, do not drink but as they run, for fear of the Crocodiles: whereupon came the proverb, Vt canis é Nilo bibit & fugit, as a dog at one time drinketh and runneth by Nilus.  
When they desire fishes, they put their heads out of the water as it were to sleep, and then suddenly when they espy a booty, they leap into the waters upon them and take them. After that they have eaten and are satisfied, than they turn to the land again; and as they lie gaping upon the earth, the little bird Trochilus maketh clean their teeth, and is satisfied by the remainders of the flesh sticking upon them. It is also affirmed by Arnoldus, that it is fed with mud, but the holy Crocodile in the Province of Arsinoe, is fed 
Sira●o.  with bread, flesh, wine, sweet and hard, sodde flesh and cakes, and such like things as the poor people bring unto it when they come to see it. When the Egyptians will write a 
Orus.  man eating or at dinner, they paint a Crocodile gaping.  
They are exceeding fruitful and prolifical, and therefore also in Hieroglyphics they are made to signify fruitfulness. They bring forth every year, and lay their eggs in the earth or dry land. For during the space of threescore days they lay every day an egg, & within the like space they are hatched into young ones, by sitting or lying upon them by course, the male one while, & the female another. The time of their hatching is in a moderate 
Aelianus. Solinus.  and temperate time, otherwise they perish and come to nothing, for extremity of heat spoileth the egg, as the buds of some trees are burned and scorched off by the like occasion. The egg is not much greater than the egg of a Goose, and the young one out of the shell is of the same proportion. And so from such a small beginning doth this huge and monstrous Serpent grow to his great stature, the reason whereof (saith Aristotle) is, because it groweth all his life long, even to the length of ten or more cubits. When it hath laid the eggs, it carrieth them to the place where they shall be hatched, for by a natural providence and foresight, it avoideth the waters of Nilus, and therefore ever layeth her eggs beyond the compass of her floods: by observation whereof, the people of Egypt know every year the inundation of Nilus before it happen. And in the measure of this place it is apparent, that this beast is not endued only with a spirit of reason, but also with 
Plutarch.  a fatidical or prophetical geographical delineation, for so she placeth her eggs in the brim or bank of the flood (before the flood cometh) that the water may cover the nest, but not herself that sitteth upon the eggs. And the like to this is the building of the Beaver, as we have showed in due place before in the History of four-footed beasts.  
So soon as the young ones are hatched, they instantly fall into the depth of the water, but if they meet with frog, snail, or any other such thing fit for their meat, they do presently tear it in pieces, the dam biteth it with her mouth, as it were punishing the pusillanimity thereof, but if it hunt greater things, and be greedy, ravening, industrious and bloody, that she maketh much of, and killing the other, nourisheth and tendereth this above measure: after the example of the wisest men, who love their children in judgement, foreseeing their industrious inclination, and not in affection, without regard of worth, virtue, or merit. It is said by Philes, that after the egg is laid by the Crocodile, many times there is a cruel stinging Scorpion which cometh out thereof, and woundeth 
Sclinus.  the Crocodile that laid it. To conclude, they never prosper but near the waters, and they live threescore years, or the age of a man's life.  
The nature of this beast is to be fearful, ravening, malicious, and treacherous in getting of his prey, the subtlety of whose spirit, is by some attributed to the thinness of his blood, and by other to the hardness of his skin and hide. How it dealeth with her young ones, we have showed already, as it were trying their nature whether they will degenerate or no, and the like things are reported of the Asps, Cancers, & tortoises of Egypt.  
From hence came the conceit of Pietas Crocodili, the piety of the Crocodile. But as we have said, it is a fearful Serpent, abhorring all manner of noise, especially from the strained voice of a man, and where he findeth himself valiantly assaulted, there also he is discouraged, and therefore Marcellinus saith of him, Audax Monstrum fugacibus, at ubi audacem senserit timidissimum: An audacious Monster to them that run away, but most fearful where he findeth resistance.  
Some have written, that the Crocodile runneth away from a man if he wink with his left eye, and look steadfastly upon him with his right eye, but if this be true, it is not to be attributed to the virtue of the right eye, but only to the rareness of sight, which is conspicuous to the Serpent from one eye. The greatest terror unto Crocodiles, as both 
Pe●: Mar:  Seneca and Pliny affirm, are the inhabitants of the Isle Tentyrus within Nilus, for those people make them run away with their voices, and many times pursue and take them in snares. Of these people speaketh Solinus in this manner. There is a generation of men in the Isle Tentyrus within the waters of Nilus, which are of a most adverse nature to the Crocodile, dwelling also in the same place. And although their persons or presence be of small stature, yet herein is their courage admired, because at the sudden sight of a Crocodile they are no whit daunted: for one of these dare meet and provoke him to run away. They will also leap into the Rivers and swim after the Crocodile, and meeting with it, without fear cast themselves upon the Beasts back, riding on him as upon a horse. And if the Beast lift up his head to bite him, when he gapeth they put into his mouth a wedge, holding it hard at both ends with both their hands, & so as it were with a bridle, lead, or rather drive them captives to the Land, where with their noise they so terrify them, that they make them cast up the bodies which they had swallowed into their bellies: & because of this antipathy in nature, the Crocodiles dare not come near to this Island.  
The like thing we have before in our general discourse of Serpents, showed to be in the Indian Psylli against the greatest Serpents. And Strabo also hath recorded, that at what time crocodiles were brought to Rome, these Tentyrites followed & drove them. For whom there was a certain great pool or fishpond assigned and walled about; except one passage for the Beast to come out of the water into the sunshine: and when the people came to see them, these Tentyrites with nets would draw them to the Land, & put them back again into the water at their own pleasure. For they so hook them by their eyes, and bottom of their bellies, which are their tenderest parts, that like as horses broken by their Riders, they yield unto them, and forget their strength in the presence of these their Conquerors.  
Peter Martyr in his third book of his Babylonian Lagation, saith, that from the City Cair to the Sea, the Crocodiles are not so hurtful and violent as they are up the River Nilus into the Land, and against the stream. For as you go further up the River, near the mountanie and hilly places, so shall you find them more fierce, bloody, and unresistible, whereof the inhabitants gave him many reasons. First, because that part of the River which is betwixt the City Cair and the Sea, is very full of all sorts of fishes, whereby the beasts are so filled with devouring of them, that they list not come out of the water on the Land to hunt after men or cattle, and therefore they are the less hurtful, for even the Lion and Wolf do cease to kill & devour when their bellies are full. But sometimes the Crocodiles beneath the River, follow the gales or troops of fish up the River, like so many Fishermen, and then the Country Fishermen enclose them in Nets, and so destroy them. For there is a very great reward proposed by the Law of the Country, to him that killeth a Crocodile of any great quantity; and therefore they grow not great, and by reason of their smallness are less adventurous. For so soon as a great Crocodile is discovered, there is such watch and care taken to interrupt and kill him for hope of the reward, that he cannot long escape alive.  
Thirdly, the Crocodiles up the River, towards the Mountains, are more hurtful, because they are pressed with more hunger and famine, and more seldom come within the terror of men, wherefore they forsake the waters, and run up and down to seek preys to satisfy their hunger, which when they meet withal, they devour with an unresistible desire, forced and pressed forward by hunger, which breaketh stone walls. But most commonly when the River Nilus is lowest, and sunk down into the channel, than the Crocodiles in the waters do grow most hungry, because the fish are gone away with the floods; and then the subtle beast will heal and cover himself over with sand or mud, and so lie in the bank of the River, where he knoweth the women come to fetch water, or the cattle to drink, and when he espieth his advantage, he suddenly taketh the woman by the hand that she taketh up water withal, and draweth her into the River, where he teareth her in pieces and eateth her. In like sort dealeth he with Oxen, Cows, Asses, and other cattle. If hunger force him to the Land, and he meet with a Camel, horse, Ass, or such like beast, then with the force and blows of his tail he breaketh his legs, and so laying him flat on the earth, killeth and eateth him: for so great is the strength of a Crocodiles tail, that it hath been seen that one stroke thereof hath broken all the four legs of a beast at one blow.  
There is also another peril by Crocodiles, for it is said that when Nilus falleth, and the water waxeth low, the Barks through want of wind, are fain by the Mariners to to be tugged up the stream with long lines and cords: the subtle Crocodile seeing the same, doth suddenly with his tail smite the same line with such force, that either he breaketh it, or by his forcible violence tumbleth the Mariner down into the water, whom he is ready to receive with open mouth before he can recover. Yea many times by means thereof the Bark itself so tottereth and reeleth, that the violent beast taketh a man out of it, or else clean overturneth it, to the destruction of all that are in it.  
Aelianus saith, that among the Ombitae which are in Arsinoe, the Crocodiles are harmless, and having several names when they are called, do put their heads out of the water and take meat gently, which meat is the head and garbage of such sacrifices as are brought thither. But in another place he writeth, that among the Ombitae or Coptitae, it is not safe for a man to fetch water from the River, or to wash their feet, or walk on the rivers side, but with great caution and wariness. For even those beasts which are most kindly used by men, do rage against their Benefactors, as namely the Crocodile, the Ichneumon, the Wild-cats, and such like. And yet Plutarch in his book Vtra animalium, saith, that the Priests, by the custom of meate-giving, have made some of them so tame, that they will suffer their mouths and teeth to be cleansed by men. And it is further said, 
Marcelinus.  that during the seven Ceremonial days of the nativity of Apis, there is none of them that showeth any wild trick or cruel part, but as it were by compact betwixt them and the Priests, they lay aside all cruelty and rage during that time.  
And therefore Cicero writeth most excellently, saying; Egyptiorum morem quis ignoret? quorum imbutae mentes pravitatum erroribus, quamvis carnificinam potius subierint, quam ibim, aut aspidem, aut crocodilum violent. That is to say, Who is ignorant of the custom of the Egyptians? whose minds are so seasoned and endued with erroneous wickedness, that they had rather undergo any torment, then offer violence to an Ibis, an Asp, or a holy Crocodile. For in divers places, all these, and Cats also, were worshipped by the people, according to the saying of Iwenall.  

Crocodilon aderat parshaec Egypti,  
Illa pavit saturam serpentibus Ibim.   
Which may be englished thus;  

This part of Egypt Crocodiles adore,  
That, the Ibis, fed with Serpent's store.   
But the reasons of divine worship or honour given to the Crocodiles are worth noting, that the diligent Reader may the better have some taste of that ancient blindness whereby our forefathers were misleddge and seduced, to forsake the most glorious and euer-blessed principles of Divinity, for arguments of no weight.  
First therefore the Idolatrous Priests, thought there was some divine power in the Crocodile, because it wanted a tongue, for the Deity or Divine speech, hath no need of a voice to express his meaning, according to the saying of the Grecians, Kai di apsophoa bainoon keleuthon kai dikes, ta thueta agrikata diken: For by a mute and silent way it ascendeth, and bringeth all things mortal to a vocal justice, which speaketh in action though not in voice, even as all that is in the Crocodile, is action and not voice.  
secondly, by reason of a certain thin smooth skin coming from the midst of his forehead, wherewithal it covereth his eyes, so that when it is thought to be blind, 
Caelius  yet it seeth: even so is it with the Divine power, for even then when it is not seen, yet doth it see perfectly all mortal things.  
Again, by their eggs & nests they usually foreshew the overflowing of Nilus, to the infinite benefit of their country wherein they live, for thereby the husbandmen know when to till their Land, and when not, when to sow and plant, and lead forth their flocks, and when not: which benefit is also ascribed to Divinity, and therefore the Crocodile is honoured with divine power.  
Again, it layeth threescore eggs, & layeth threescore years, which number of threescore, was in ancient time the first dimension of heaven and heavenly things.  
Cicero also speaking against this Egyptian vanity, saith, that they never consecrated a beast for a God, but for some apparent utility, as the Ibis for devouring of Serpents, and the Crocodile for being a terror to thieves: and therefore the Arabian and Lybian thieves durst not come over the River Nilus to rob the Egyptians for fear of the Crocodiles.  
There is a tale in Diodorus Siculus of the original of a Crocodiles divine worship, which although it cannot be but fabulous, yet I have thought good to insert it in this place, to show the vanity of superstition and Idolatry. There was a King of Egypt called Minas, or as Herodotus calleth him Menes, who following his hounds in hunting into a certain marish of Moeris, fell in with his horse, and there stuck fast, none of his followers daring to come after him to release him, so that he had there perrished, had not a crocodile come and taken him up upon his back, and set him safe upon the dry Land. For which miracle, the said King there built a City, and caused a Crocodile to be worshipped, which was called Sychus by all the inhabitants of that City, and also gave all the said Marish of Moeris for the sustenance of the same. It was nourished with bread, flesh, & wine, cakes, sodde flesh, and sweet new wine: so that when any man came to the Lake wherein it was kept, the Priests would presently call the Beast out of the water, and being come to the Land, one of them opened his mouth, and the other put in meat, delicacies, and Wine.  
This Crocodile of Moeris, is the same that is called Arsinoe, and like to that at Thebes, about which they did hang jewels of gold, silver, and gems of earrings, bracelets, and such other things of price. When it died, they did season the body thereof with salt, & buried it in the holy Tombs or burying Pots. The same also are called Ombitae, I mean the people of that Egypt which dwell in Arsinoe, and for the love of the Crocodiles, they abandon all manner of Hawks their enemies, insomuch that many times they take them and hang them up in public upon gallows for that purpose erected. And further, they 
Herodotus  keep certain days of triumphs like the Olympiades', and games of honour: and so far they were blinded with that superstition, that they thought themselves exceedingly blessed if they lost their children by them, and thought themselves much honoured, if they saw them with their eyes fetched out of the streets and playing places by Crocodiles.  
Again, all the Egyptians hold opinion, that the Crocodile is a Divinatour, which they prove by the testimony of Ptolomeus, who calling one of these sacred Crocodiles, which was the oldest and best of all, he would not answer him, and afterward offering him meat, he also refused it, whereat many wondered: and some of the Priests said, it was some prognostical sign either of the King's death or his own, & so it fell out shortly after, for the same Crocodile died. As though a Swine might not as well be accounted divine, seeing it also refuseth all meat and provocation, at the time of their sickness, and before death.  
There is a city in Egypt called Apollinopolis, the city of Apollo, where the inhabitants abhor & condemn the worship of crocodiles, for when they take any of them they hang them up and beat them to death, notwithstanding their tears & cry, and afterward they eat them: but the reason of their hatred is, because Typhon their ancient enemy, was clothed with a Crocodiles shape. Others also say, the reason of their hatred is, because a Crocodile took away and devoured the daughter of Psamnites, and therefore they enjoined all their posterity to hate Crocodiles.  
To conclude this discourse of Crocodiles inclination, even the Egyptians themselves account a Crocodile a savage, and cruel murdering beast, as may appear by their Hieroglyphics, for when they will decipher a mad man, they picture a crocodile, who being 
Orus.  put from his desired prey by forcible resistance, he presently rageth against himself. And they are often taught by lamentable experience, what fraud & malice to mankind liveth in these beasts, for they cover themselves under willows & green hollow banks, 
Aelianus  till some people come to the waters side to draw and fetch water, and then suddenly, or ever they be aware, they are taken and drawn into the water. And also for this purpose, because he knoweth that he is not able to overtake a man in his course or chase, he taketh a great deal of water in his mouth, & casteth it in the path-ways so that when they endeavour to run from the crocodile, they fall down in the slippery path, and are overtaken & destroyed by him. The common proverb also, Crocodili lachrimae, the crocodiles tears, justifieth the treacherous nature of this beast, for there are not many bruit beasts that can weep, but such is the nature of the Crocodile, that to get a man within his danger, he will sob, sigh & weep, as though he were in extremity, but suddenly he destroyeth him. Others say, that the crocodile weary after he hath devoured a man. howsoever it be, it noteth the wretched nature of hypocritical hearts, which beforehand will with feigned tears endeavour to do mischief, or else after they have done it be outwardly sorry, as judas was for the betraying of Christ, before he went and hanged himself.  
The males of this kind do love their females above all measure, yea even to jealousy, as may appear by this one history of P. Martyr. About the time that he was in those countries, there were certain Mariners which saw two Crocodiles together in carnal copulation upon the sands near the River, from which the water was lately fallen into a certain Island of Nilus, the greedy Mariners forsook their ship, and betook themselves to a long boat, and with great shouting, hollowing & crying, made towards them in very courageous manner: the male at the first assault fell amazed, & greatly terrified ran away as fast as he could into the waters, leaving his female lying upon her back, (for when they engender, the male turneth her upon her back, for by reason of the shortness of her legs she cannot do it herself) so the Mariners finding her upon her back & not able to turn over herself, they easily slew her, and took her away with them. Soon after, the male returned to the place to seek his female, but not finding her, and perceiving blood upon the sand, conjectured truly that she was slain, wherefore he presently cast himself into the River of Nilus again, & in his rage swum stoutly against the stream until he overtook the ship wherein his dead female was, which he presently set upon, lifting up himself and catching hold on the sides, would certainly have entered the same, had not the Mariners with all their force battered his head and hands with clubs and staves; until he was wearied and forced to give over his enterprise, & so with great sighing and sobbing departed from them. By which relation it is most clear what natural affection they bear one to another, and how they choose out their fellows, as it were fit wives and husbands for procreation.  
And it is no wonder if they make much of one another, for besides themselves they have few friends in the world, except the bird Trochilus and Swine, of whom I can say little, except this that followeth. As for the little bird Trochilus, it affecteth and followeth them for the benefit of his own belly: for while the Crocodile greedily eateth, there sticketh fast in his teeth some part of his prey, which troubleth him very much, & many times engendereth worms, than the beast to help himself taketh land, and lieth gaping against the sunbeams westward, the bird perceiving it, flieth to the jaws of the beast, and there first with a kind of tickling-scratching, procureth (as it were) licence of the Crocodile to pull forth the worms, and so eateth them all out, and cleanseth the teeth thoroughly, for which cause the Beast is content to permit the Bird to go into his mouth. But when all is cleansed, the ingrateful Crocodile endeavoureth suddenly to shut his chaps together upon the Bird, and to devour his friend, like a cursed wretch which maketh no reckoning of friendship, but the turn served, requiteth good with evil. But Nature hath armed this little bird with sharp thorns upon her head, so that while the Crocodile endeavoureth to shut his chaps and close his mouth upon it, those sharp thorns prick him into 
Aristotle Marcelinus. Aelianus. Leo Afric:  his palate, so that full sore against his unkind nature, he letteth her fly safe away. But where as there be many kinds of Trochili, which are greedy of these worms or cleansings of the Crocodiles, some of them which have not thorns on their heads pay for it, for there being not offence to let the closing of the Crocodiles mouth, they must needs be devoured: and therefore this enforced amity betwixt him and the Crocodile, is only to be understood of the Claedororynchus, as it is called by Hermolaus.  
There be some that affirm that he destroyeth all without exception that thus come into his mouth, and othersome say he destroyeth none, but when he feeleth his mouth sufficiently cleansed, he waggeth his upper chap, as it were to give warning of avoidance, 
Plutarch.  and in favour of the good turn, to let the bird fly away at his own pleasure. Howbeit, the other and former narration is more likely to be true, and more constantly affirmed by all good Authors except Plutarch. And Leo Afric: saith, that it was the constant and confident report of all Africa, that the Crocodile devoureth all for their love and kindness, except the Claedororynchi, which they cannot, by reason of the thorns upon their head.  
That there is an amity and natural concord betwixt Swine and Crocodiles is also gathered, because they only among all other living four-footed beasts, do without danger, 
Calcagninus.  dwell, feed and inhabit upon the banks of Nilus, even in the midst of the Crocodiles; and therefore it is probable that they are friends in nature. But oh how small a sum of friends hath this beast, and how unworthy of love among all creatures, that never in nature hath but two, in heaven or earth, air or water, that will adventure to come near it, and one of these also, which is the best deserving, it devoureth and destroyeth, it it get it within his danger.  
Seeing the friends of it are so few, the enemies of it must needs be many, and therefore require a more large catalogue or story. In the first rank whereof cometh, (as worthy the first place, the Ichneumon, or Pharaohs-mouse, who rageth against their eggs and 
Diod: Sicul.  their persons, for it is certain that it hunteth with all sagacity of sense to find out their nests, and having found them, it spoileth, scattereth, breaketh & emptieth all their eggs. They also watch the old ones asleep, and finding their mouths open against the beams of the Sun, suddenly enter into them, and being small, creep down their vast & large 
Strabo.  throats before they be aware, and then putting the Crocodile to exquisite and intolerable torment, by eating their guts asunder, and so their soft bellies, while the Crocodile tumbleth to and fro sighing and weeping, now in the depth of water, now on the Land, never resting till strength of nature faileth. For the incessant gnawing of the Ichneumon so provoketh her to seek her rest in the unrest of every part, herb, element, throws, throbs, rollings, toss, mournings, but all in vain, for the enemy within her breatheth through her breath, and sporteth herself in the consumption of those vital parts, which waist and wear away by yielding to her unpacificable teeth, one after other, till she that crept in by stealth at the mouth, like a puny thief, come out at the belly like a Conqueror, through a passage opened by her own labour & industry, as we have also showed at large in the story of Ichneumon. But whether it be true or no, that the Trochilus doth awake the sleeping Crocodile, when he seeth the Ichneumon lie in wait to enter into her, I leave it to the credit of Strabo the reporter, and to the discretion of the indifferent Reader.  
Monkeys are also the haters of Crocodiles, as is showed in their story, & lie in wait to discover, and if it were in their power to destroy them. The Scorpion also & the crocodile are enemies one to the other, and therefore when the Egyptians will describe the combat of two notable enemies, they paint a crocodile and a Scorpion fight together, for ever one of them killeth another: but if they will decipher a speedy overthrow to ones enemy, than they picture a Crocodile; if a slow and slack victory, they picture a Scorpion. And as we have already showed out of Philes, that out of the eggs of crocodiles, many times come Scorpions, which devour and destroy them that lay them.  
Fishes also in their kind are enemies to Crocodiles, the first place whereof belongeth to the most noble Dolphin. Of these Dolphins it is thought there be two kinds, one bred in Nilus, the other foreign and coming out of the Sea, both of them professed enemies to the Crocodile: for the first, it hath upon the back of it sharp thorny prickles or fins, as sharp as any spears point, which are well known to the fish that beareth them, as her armour and weapons against all adversaries. In the trust and confidence of these prickles, the Dolphin will allure and draw out the Crocodile from his den or lodging place, into the depth of the River, and there fight with him hand to hand. For the Dolphin, as it knoweth his own armour and defence, like other beasts and fishes, so doth it know the weakest parts of his adversary, and where his advantage of wounding lieth. Now, as we have said already, the belly of the Crocodile is weak, having but a thin skin, and penetrable with small force, wherefore when the Dolphin hath the Crocodile in the midst of 
Strabo. Solinus.  the deep waters, like one afraid of the fight, underneath him he goeth, & with his sharp fins or prickles on his back, giveth his weak and tender belly mortal wounds, whereby his vital spirits, with his guts & entrails, are quickly evacuated. The other Dolphins of the Sea being greater, are likewise armed with these prickles, and of purpose come out of the Sea into Nilus to bid battle to the Crocodiles.  
When Bibillus (a worthy Roman) was Governor of Egypt, he affirmed that on a season the Dolphins and the Crocodiles met in the mouth of Nilus, and bade battle the one to the other, as it were for the sovereignty of the waters, and after that sharp combat, 
Senecae.  it was seen how the Dolphins by diving in the waters, did avoid the biting of the Crocodiles, and the Crocodiles died by strokes received from the Dolphins upon their bellies. And when many of them were by this means as it were cut asunder, the residue betook themselves to flight, and ran away, giving way to the Dolphins. The Crocodiles do also fear to meddle with the Sea-hogge, or Hog-fish, because of his bristles all about his head, which hurt him also when he cometh nigh him: or rather I suppose, as it is a friend to the Swine of the earth, and holdeth with them a sympathy in nature, so it is unto the Swine of the water, and forbeareth one in the Sea, as it doth the other on the Land.  
There is likewise a certain Wild-oxe or Bugill among the Parthians, which is an enemy to the Crocodile, for as Albertus writeth, if he find or meet with a Crocodile out of the water, he is not only not afraid of him, but taketh heart and setteth upon him, and with the weight and violent agitation of his body, treadeth him all to pectes: & no marvel, for all beasts are enemies to the Crocodiles on the Land, even as the Crocodile lieth in wait to destroy all them in the water. Hawks are also enemies to Crocodiles, & 
Orus. Aelianus.  especially the Ibis-bird, so that if but a feather of the Ibis come upon the crocodile by chance, or by direction of a man's hand, it maketh it immovable and cannot stir. For which cause, when the Egyptians will write or decipher a rau●ning, greedy, idle-fellowe, they paint a Crocodile, having an Ibis' feather sticking in his head. And thus much for the enmity betwixt the Crocodiles and other living creatures.  
It hath been seldom seen that Crocodiles were taken, yet it is said that men hunt them in the waters, for Pliny saith, that there is an assured persuasion, that with the gall and fat of a Water-Adder, men are wonderfully holpen, & as it were armed against Crocodiles, and by it enabled to take and destroy them, especially when they carry also about them the herb Potamegeton. There is also a kind of thorny Wilde-beane growing in Egypt, which hath many sharp prickles upon the stalks, this is a great terror to the Crocodile, for he is in great dread of his eyes, which are very tender & easy to be wounded. Therefore he avoideth their sight, being more unwilling to adventure upon a man that 
Crescensun:  beareth them, or one of them, than he is to adventure upon a man in complete Armour, and therefore all the people plant great store of these, and also bear them in their hands when they travail.  
There be many who in the hunting and prosecuting of these Crocodiles, do neither give themselves to run away from them, nor once to turn aside out of their common path or road, but in a foolish hardiness, give themselves to combat with the beast, when they might very well avoid the danger, but many times it happeneth that they pay decrely for their rashness, and repent too late the too much reputation of their own manhood: for whiles with their spears and sharp weapons they think to pierce his sides, they are deceived, for there is no part of him penetrable except his belly, and that he keepeth safe enough from his enemies, blunting upon his scales (no less hard than plates ofyron) all the violence of their blows and sharpness of weapons, but clubs, beetles, and such like weapons, are more irksome to him, when they be set on with strength, battering the scales to his body, and giving him such knocks as doth dismay and astonish him. Indeed 
Diodorus.  there is no great use of the taking of this Serpent, nor profit of merchandise cometh thereby, his skin and flesh yielding no great respect in the world.  
In ancient time they took them with hooks baited with flesh, or else enclosed them with nets as they do fishes, and now and then with a strong iron instrument cast out a boat down into the water upon the head of the Crocodile. And among all other there is this one worthy to be related. The Hunter would take off the skin from a Swine's back and therewithal cover his hook, whereby he alured and enticed the Serpent into the midst of the River, & there making it fast, he went afterward to the next watering place, and there holding another Hog, did beat and smite him, till he cried ardently, with which voice or cry, the Crocodile being moved, goeth presently to the bait & swalloweth 
Herodotus.  it up, and maketh after the noise: at last, coming to the Land, the Hunter with valiant courage and diligence, casteth mud and dirt into his eyes, and so blindeth him that he may oppress and kill him with ease.  
Leo Afric: relateth also this means or way to take Crocodiles: There be many Trees planted upon the banks of Nilus, unto one of these there is a long and strong rope tied, and at the end of the same there is fastened a hook of a cubit long, and a finger in quantity: unto this hook for a bait, is tied a Ram or a Goat, which being set close to the River, and tormented with the hook upon which it is fastened, crieth out amain, by hearing of whose voice, the hunger-greedy Crocodile is raised out of his den, and invited as he thinketh to a rich prey, so he cometh (although itself of a treacherous nature, yet suspecteth not any other) and swalloweth the bait, in which he findeth a hook not to be digested. Then away he striveth to go, but the strength of the rope stayeth his journey, for as fast as the bait was to the rope and hook, so fast is he also ensnared and tied unto it, which while he waveth and straineth to unloose and break, he wearieth himself in vain. And to the intent that all his strength may be spent against the tree and the rope, the Hunters are at one end thereof, and cause it to be cast to and fro, pulling it in, and now letting it go again, now terrifying the beast with one noise and fear, and anon with another, so long as they perceive in him any spirit of moving or resistance: so being quieted, to him they come, and with clubs, spears, beetles, staves, and such manner of instruments, pierce through the most tenderest parts of his body and so destroy him.  
Peter Martyr hath also other means of taking Crocodiles. Their nature is, that when they go to the Land to forage and seek after a prey, they cannot return back again but by the same footsteps of their own which they left imprinted in the sand: whereupon, when the country people perceive these footsteps, instantly with all the hast they can make, they come with Spades and Mattocks and make a great ditch, and with boughs cover the same, so as the Serpent may not espy it, and upon the boughs they also again lay sand to avoid all occasion of deceit, or suspicion of fraud at his return: then when all things are thus prepared, they hunt the Crocodile by the foot until they find him, then with noises of bells, pans, kettles, and such like things, they terrify and make him return as fast as fear can make him run towards the waters again, and they follow him as near as they can, until he falleth into the ditch, where they come all about him, and kill him with such instruments or weapons as they have prepared for him: and so being slain, they carry him to the great City Cairo, where for their reward they receive ten pieces of gold, which amounteth to the value of ten nobles of our English coin.  
There have been some brought into that City alive, as P. Martyr affirmeth, whereof one was as much as two Oxen & two Camels could bear and draw, and at the same time there was one taken by this devise before expressed, which had entered into a village in Saetum near Nilus, and swallowed up alive three young Infants sleeping in one cradle, the said Infants scarcely dead were taken again out of his belly, and soon after when no more tokens of life appeared, they were all three buried in a better & more proper grave of the earth. Then also there was another slain, and out of his belly was taken a whole Ram not digested, nor any part of him consumed, and the hand of a woman which was bitten or torn off from her body above the wrist, for there was upon the same a Bracelet of Brass.  
We do read that Crocodiles have been taken and brought alive to Rome. The first that ever brought them thither, was Marcus Scaurus, who in the games of his aedility, brought five forth and showed them to the people in a great pond of water, (which he had 
Pliny. Capitolinus. Lampridi●●.  provided only for that time) & afterward to Heliogabalus and Antoninus Pius. The Indians have a kind of Crocodile in Ganges, which hath a horn growing out of his nose like a Rhinocerot: unto this beast they cast condemned men to be devoured, for in all their executions, they want not the help of men, seeing they are provided of beasts to do the office of Hangmen.  
Aurelius Festiws writeth, that Firmus a Tyrant of Egypt being condemned to Nilus to be devoured by Crocodiles, before hand bought a great quantity of the fat of Crocodiles, and so stripping himself stark naked, laid the same all over his body, so he went among the Crocodiles and escaped death: for this savage beast being deceived with the savour of it own nature, spared the man that had but so cunningly carried it. And this is a wonderful work of almighty GOD, that so ordereth his actions in the nature 
Uadian●….  of this beast, that he beguileth the cruel nature of the living, by the taste and savour of the dead: howbeit some think that the Water-Crocodile is daunted with the savour of the fat from the Land Crocodile, and the Land-Crocodile by the water again.  
And some again say, that all venomous beasts run away from the savour of the fat hereof; and therefore no marvel if it also be afraid, being venomous, as well as any 
Aetius.  other. Wherefore the saying of Firmus was not to be attributed to any indulgence of the Crocodile toward their own kind, but rather to a deadly antipathy reflecting themselves upon themselves, though not in shape and figure as the Cockatrice, yet in sense, savour, and rankness of their pestiferous humour.  
The use of crocodiles taken, is for their skin, flesh, call, and medicine arising out of it. Their skin as it is exceeding hard upon their backs while they are alive, so is it 
P: Martyr.  also when they are dead, for with that the common people make them better armour than coats of Mail, against Darts, Spear, or Shield, as is well known in all Egypt at this day. For the flesh of crocodiles, it is also eaten among those people that do not worship it: as namely, the people about Elephantina Apollinopolis. Notwithstanding by the 
Herodoius.  Law of God Leuit. 11. it is accounted an unclean beast, yet the taste thereof being found pleasant, and the relish good, without respect of GOD or health, the common people make use thereof.  
The medicines arising out of it are also many. The first place belongeth to the call, which hath more benefits or virtues in it, then can be expressed. The blood of a crocodile 
Dioscorid.  is held profitable for many things, and among other it is thought to cure the bitings of any Serpent. Also by anointing the eyes, it cureth both the dregs or spots of blood in them, and also restoreth soundness and clearness to the sight, taking away all dullness or deadness from the eyes. And it is said, that if a man take the liquor which cometh 
Pliny.  from a piece of a crocodile fried, and anoint therewithal his wound or harmed part, that then he shall be presently rid of all pain and torment. The skin both of the Land & water crocodile dried into powder, and the same powder with Vinegar 
Arnoldus.  or Oil, laid upon a part or member of the body, to be feared, cut off, or lanced, taketh away all sense and feeling of pain from the instrument in the action.  
All the Egyptians do with the fat or suet of a crocodile anoint all them that be sick of Fevers, for it hath the same operation which the fat of a Sea-dogge or Dogfish hath, and if those parts of men and beasts which are hurt or wounded with crocodiles teeth, be 
Aetius.  anointed with this fat, it also cureth them. Being concocted with water and Vinegar, and so rolled up and down in the mouth, it cureth the toothache: and also it is outwardly 
Rhazes.  applied against the biting of Flies, Spiders, Worms, and such like, for this cause, as also because it is thought to cure Wens, bunches in the flesh, and old wounds. It is sold dear, and held precious in Alcair. Scaliger writeth, that it cureth the Gangrene. The canyne teeth which are hollow, filled with Frankincense, and tied to a man or woman which hath the toothache, cureth them, if the party know not of the carrying them about: And so they write, that if the little stones which are in their belly be taken forth and so used, they work the same effect against Fevers. The dung is profitable against the falling off of the hair, and many such other things.  
The biting of a Crocodile is very sharp, deep, and deadly, so that wheresoever he layeth his teeth, seldom or never followeth any cure. But yet the counsel of Physicians is, 
Aetius.  that so soon as the patient is wounded, he must be brought into a close Chamber where are no windows, and there be kept without change of air, or admission of light, for the poison of the Crocodile worketh by cold Air and light; and therefore by the want 
Arnoldus.  of both is to be cured. But for remedy (if any be) they prescribe the same which is given for the cure of the biting of a mad Dog, or (as Avicen) the biting of a Dog not mad. But most proper is the dung of a man, the Fish Garum and Mysy pounded together, and so applied, or else the broth of salt-sod-flesh, & such other things as are vulgarly known to every Physician: and therefore seeing we live in a country far from the annoyance of this Serpent, I shall not need to blot any Paper to express the cure of this poison.  
The Crocodile of Nilus only liveth on Land and water, all other are contented with 
Bellonius  one element: the picture of the Crocodile was wont to be stamped upon coin, and the skin hanged up in many famous Cities of the world, for the admiration of the people, and there is one at this day at Paris in France.   

OF THE ARABIAN OR EGYPTIAN Land-Crocodile.  
 
THe figure of this Crocodile showeth evidently the difference betwixt him and the other of Nilus; and beside it is neither so tall or long as is the other, the which proportioned beast is only particular to Egypt and Arabia, and some because of his scaly head, legs, articles, and claws, have observed another difference in it from the former: yet in his nature, manner of living & preying upon other cattle, it differeth not from that of the Water. The tail of this Crocodile is very sharp, and standeth up like the edges of wedges in bunches above the ground, wherewithal when: he hath mounted himself up upon the back of a beast, he beateth and striketh the beast most cruelly, to make him go with his Rider to the place of his most fit execution, free from all rescue of his Herdsman or Pastor, or annoyance of Passengers, where in most cruel and savage manner he teareth the Limbs and parts one from another till he be devoured. The Apothecaries of Italy have this beast in their shops to be seen, and they call it Caudiverbera, that is, a Tayle-bearer, for the reason aforesaid. And thus there being nothing in this beasts nature different from the former, besides his figure, and that which I have already expressed, I will not trouble the Reader with any more Narration about it.   

OF THE LAND CROCODIE of Bresilia.  
 
THe figure and proportion of this serpent was altogether unknown in this part of the world, till of late our discoverers and navigatours brought one of them out of Bresilia. The length of it is about a fathom, & the breadth as much as ten fingers broad: the forelegges have ten claws, five upon a foot, the hinder legs eight, and both before and behind they are of equal length. The tail exceeding long, far exceeding the quantity & proportion of his body, being marked all over with certain white and yellowish spots. The skin all covered with an equal, smooth, and fine coloured scale, which in the midst of the belly are white, and greater than in other parts. It can abide no water, for a little poured into the mouth killed it, and after it had been two or three days dead, being brought to the fire, it moved and stirred again faintly, even as things doth that lieth a dying. It is not venomous nor hurtful to eat; and therefore is digged out of his cave by any body safely without danger.   

OF THE CROCODILE OF THE earth, called Scincus: a Scinke.  
The Grecians call this beast Skigkos, and some unlearned Apothecaries Stincus, and Myrepsus Sigk. It is also called Kikeros, and the Haebrew Koach, doth more properly signify this beast, than any other Crocodile or chameleon, or Lizard. Some of the hebrews do expound Zab for a Scinke, and from thence the Chaldaes' and the Arabians have their Dad and Aldab, turning Z into D: So we read Guaril and Adhaya, for a Scinke or Crocodile of the earth: Alarbian is also for the same serpent among the Arabians, Balecola, and Ballecara Schanchur, and Aschanchur, and Askincor, and Scerantum, & Nudalep, and Nudalepi, are all of them Synonymaes, or rather corrupted words for this crocodile of the earth. But there are at this day certain Pseudoscinkes set out to be seen & sold by Apothecaries, that are nothing else but a kind of Water-Lizzard: but the true difference is betwixt them, that these water-Lizards are venomous, but this is not, and neither living in the Northern parts of the world, nor yet in the water: and so much shall suffice for the name and first entrance into this Serpent's History.  
They are brought out of the Eastern Countries, or out of Egypt: yet the Monks of Mesuen affirm, that they had seen Scinkes or Crocodiles of the earth about Rome. Syluaticus and Platearius in Apulia. But howsoever their affections may lead them to conjecture of this serpent, I rather believe that it is an African beast, & seldom found in Asia or Europe. They love the banks of Nilus, although they dare not enter the water, and for this cause some have thought (but untruly) that when the Crocodile layeth her eggs in the water, the young is there also engendered and hatched, and is a Crocodile of the water, but if they lay their eggs on the dry Land, from thence cometh the Scinke or Crocodile of the earth. This folly is evidently refuted, because that they never lay eggs in the water, but all upon the dry Land. They are found (as I have said before) in Egypt, and also in Africa, and among the Lydians of Mauritania, otherwise called Lodya, or rather Lybia, among the Pastoral or Ploughmen- Africans; among the Arabians, and near the red Sea, for all those at this day sold at Venice, are brought from those parts. The greatest in the world are in India, (as Cardan teacheth) who are in all things like Lizards, saving in their excrements, which smell or savour more strongly, and generally the difference of their quantity ariseth from the Country which they inhabit, for in the hotter and moister country they are greater, in the hotter drier Region they are smaller, & generally they exceed not two or three cubits in length, with an answerable proportionable body, which is thus described.  
There be certain cross lines which come along the back one by one, somewhat white, and of a dusky colour, and those that be dusky have also in them some white spots. The upper part of the neck is very dusky, the head and the tail are more white, the feet and all the neither part of the breast and belly are white, with appearance upon them of some scales, or rather the skin figured in the proportion of scales: upon either feet they have five distinct fingers or claws, the length of their Legs is a Thumb and a half: that is, three inches, the tail two fingers long, the body six, so that the whole length from the head to the tip of the tail, (which is first thick, and then very small at the end) is about eight fingers. When they have taken them they bowel them, and fill their bodies with Sugar, and Silk of Wool, and so they sell them for a reasonable price. That which I have written of their length of eight fingers, is not so to be understood, as though they never exceeded or came short of that proportion: for sometimes they are brought into these parts of the World twenty or four and twenty fingers long, sometimes again not above five or six fingers long.  
When they lay their Eggs, they commit them to the earth, even as the Crocodiles 
Aristotle.  of the water do. They live upon the most odoriferous flowers, and therefore is his flesh so sweet, and his dung or excrements odoriferous. They are enemies to Bees, and live much about Hives, insomuch as some have thought they did lay their Eggs in Hives, and there hatch their young ones: But the occasion of this error was, that they saw young ones brought by their Parents into some Hive, to feed upon the labouring Bee. For the compass of their desire they make meal of any tree, which they have ground in the Mill of their own mouths, and that they mix with black Hellebor juice, or with the liquor of Mallows, this meal so tempered they lay before the hives, whereof assoon as the Bees taste, they die, and then cometh the Crocodile with her young ones, and lick them up; and beside Bees, I do not read they are hurtful to any. The Indians have a little beast about the quantity of a little Dog, which they call Phattage, 
Aelianus.  very like to a Scinke or Crocodile of the Earth, having sharp scales, as cutting as a saw.  
There is some hurt by this beast unto men, for which cause I may justly reckon it among the venomous, for if it chance to bite any man, if the wounded man fall into a sever 
Rhazes.  before he make water, he dieth for it, but if he first make water, the beast dieth and the man escapeth.  
It is thought that it containeth a kind of natural magic, witchcraft, or sorcery; and therefore they say it hath a stupefying power, changing the mind from louc to hatred, and from hatred to love again. The powder of this Serpent drunk in Wine, if it stir venerous lust, it hurteth the Nerves and sinews. There be certain magical devices raised out of this Serpent which are not worth the writing, as not having in them any dram of wit, learning, or truth; and therefore I will not trouble the Reader with them, but follow on the conclusion of this Crocodiles story in the Narration of the medicinal virtues, which are far more and more operative than those in the former Crocodile, for I think Almighty GOD blesseth meekness and innocency with excess of grace in men and beasts, as may be seen in these two kinds of Crocodiles, the dung and excrement of the one, being more worth than the body of the other, through harmless innocency.  
The body of this Serpent to be dried, after it hath line long in salt, and to be preserved in Noosewort, as Ruellius and Marcellus write: (but truth is, there is no need of Salt where Nosewort is applied, because the Arcrimony of this Herb doth easily dry up the moisture of the beast, keeping Worms from breeding in it.) With the powder thus prepared, venereous men stir up their lusts. Mithridate is called Diasincu, because it is compounded of the Scinke or Crocodile of the earth, and it containeth in it a most noble Antidote against all poisons. Galen had an Antidote against Scorptions, which among other things containeth in it the flesh of a Crocodile of the Earth, wherewithal he cured all them that had been stung with Scorpions in Lybia. It is also good against the biting of mad beasts, and pleurises; against poisoned Honey, or the crudity and loathing that cometh in the stomach by eating of sound Honey: It is profitable against empoisoned Arrows or Darts, being taken immediately before or after the wound, as Apelles hath observed.  
Serapio did make a medicine compounded of the dung of this Crocodile, and applied the same against the falling sickness. Of the body of this Scinke, except the head and the feet being sod or roasted, and eaten by them that have the Sciattica, an old cough (especially children,) or the pain of the loins, giveth them much ease. They are also mixed with medicines against the pain of the feet, as Galen did for Amarantus the Grammartan. They are also good in medicine against the coldness of the sinews. This beast is very hot, and therefore increaseth the seed of man, and provoketh lust; and for this purpose the greatest and fattest, & such a one as is taken in the spring time, when they burn in lust for copulation is preferred. But this is not to be meant of the fleshy parts, but only of those parts that are about the reins, if a man drink thereof the weight of a groat in Wine afterwards, for the alaying of the heat thereof, the Physicians do prescribe a decoction of lentils with Honey, and the seed of Lettuce drunk in Water. The snout of this Crocodile with the feet drunk in white wine, hath the same operation: but we have showed already, that these parts are to be cut offand thrown away, because if there be any venom in the beast it lieth in them.  
A perfume being made of the body and entrails of this Crocodile under the womb of a Woman labouring with child, is thought to yield much help, for her safe, speedy, and easy travail, or flocks of wool perfumed therewith, and laid to her belly. But it is the part of good Physions to be very wary in giving of medicines for stirring up of lust in any, except in married persons, and then also when they are young, to procure a lawful issue and posterity in the world: otherwise they shall both decay the body, for all violent helps of carnal copulation, do in the end prove detriments to nature, if they continue any time, and also they are hurtful to the Soul, when not only the unnatural desire of lust, but also the intemperate pleasure of sin is increased thereby; and that is a miserable cure, which killeth the Soul to help one part of the body. Besides all kinds of medicines for this purpose, (amongst which this Crococodile is the chief) have their pecuculier venom, and when they are ministered, either they have no effect at all through age or overmuch impotency, or else they work too violently, which is most dangerous, or some one hurt or other followeth the poison: and so I will leave the prosecution of this part.  
The dust of the skin of this Crocodile being anointed with Vinegar or Oil upon any part or member which is to be cut off, taketh away the sense of pain in the time of execution. The blood is good for the eyes, and taketh away the filthy skin of the body, with the spots and burles in the face, restoring the first, true, native, and lively colour. The fat taketh away the pain in the reins, and causeth a distillation of the seed of man, yet this fat touching the hair of a man, maketh it to fall off, and a man anointed herewith, is safe from the annoyance of Crocodiles, although they play with him. It also cureth the bitings of Crocodiles, the instillation of this Crocodile, folded up in the wool of a black Sheep of the first birth, and wherein is no other colour, hath power to drive away a quartan Ague. And Rasis saith, that it being hung over the head of a woman being in travail, keepeth her from delivery. In the gall of this Serpent there is a power against the falling off of the hair, especially if the medicine be made of the roots of Beets to neese withal; and beside, the eyes being anointed therewith, and with Honey, there is nothing more profitable against suffusions. The stones & reins have power to provoke generation, and Aetius prescribeth an Antidote to be made of the tail of this beast, against the gout.  
Great is the virtue of the dung or excrement of this Serpent, if the same could be easily found, but while it is sought for, it looseth the virtue. It is called Crocodillia, and is profitable to give a good colour to women's faces, that is the best which is whitest, short, and not heavy, feeling like Leaven betwixt the fingers, that is, smelling somewhat sharp like Leaven.  
It is adulterated with Meal, Chalk, white-earth, or painting, but it is discerned by the heaviness. The reason of the virtue of this is, because it feedeth upon the sweetest & best smelling Herbs, whereby it cometh to pass, that it doth not only smell fragrantly, but also contain in it many excellent virtues. First therefore it is good for the comeliness of the face, to give colour to it, according to the saying of Horace: Colorque stercore fucatus Crocodili: A colour in-grained with the dung of a Crocodile, and for this cause also is the verse of Ovid: Nigrior ad pharij confugit picis opem: That is, The black Woman goeth to crave help of the Fish Pharius, to become more beautiful; for by the fish Pharius, is understood a Crocodile. As some think eight, grains of this dung, or rather the weight of eight groats, with half so much mustard-seed and Vinegar, cureth the falling off of the hair. Arnoldus doth prescribe a composition of the dung and Cantharideses, for the regenerating and bringing again of hair that is decayed. If a perfume hereof be made and infused by a Tunelli into the holes of Serpents, it will drive them away, by reason of the sharp and leavenish savour thereof.  
Tralianus maketh a medicine thereof for an eyesalve against the whiteness and bloud-shot-eyes. It is good also against dimness and suffutions, being anointed with the juice of Leeks: and to conclude, it is drunk in sweetwine and Vinegar, against the falling sickness, and also being applied unto women, stirreth up their monthly courses. And thus much shall suffice for the story of the Crocodile.   

OF THE DART.  
AMong the divers kinds of Serpents, there is one of special note which the Grecians call Acontia. The Latins jaculares, or jaculi, or Sagitta, a Dart or Arrow. The Grecians at this day Saetta. The Turks Orchilanne: In Calabria and Sicilia, Saettone, and of the Germans Ein schossz oder angelsch lang. The reason of this name is taken from his swift leaping upon a man to wound and kill him; and therefore the Poets say jaculique volucres, speaking of these kinds of Serpents. Albertus and Avicen also calleth them Cafezati, and Cafezaci, Altararat, Acoran, and Altinanti.  
The manner of this Serpent is to get up into trees or hedges, and from thence to fly like an Arrow upon the upper parts of men, and so to sting, bite, and kill them: and of this kind it is thought that was, which came upon the hand of the Apostle Paul, whereof the Poet writeth;  

Ecce procul saws sterilis robore tunci  
Torsit, & immisit (jaculum vocat Africa) serpens:  
Perque caput Pauli transactaque tempora fugit.  
Nil ibi virus agit: rapuit cum vulnere fatum,  
Deprensum est, quaefunda rotat, quam lenta volorent,  
quam segnis Scythicae strideret arundinis aer.   
In English thus;  

Lo from a far, a cruel Serpent from an Oak  
Came flying like a Dart, in Africa the same  
A Dart is called, the head and Temples struck  
Of Paul, by winding spires to work his bane:  
But nothing could the poison there avail,  
For with the wound he put away his death  
Faster than swiftest fly, or turning ball,  
Or Seythian reed removed with windy breath.   
This kind of Serpent is for the most part in Lybia, in Rhodes, in Lemnus, in Italy, Calabria, 
Marcelinus. Bellonius Olaus. Mag.  and Sicilia, and in many of the Northern Countries, and also in Germany, whereof Gesner telleth this story following. There is here the Coasts of Zuricke a River called Glat, and a village or town upon that River Glatfelden. Near this River, as a poor man was gathering wood, there was a serpent of some three or four foot long, which from a tree endeavoured to leap upon the poor man, by gathering his body together, (as it were into four spires or risings like half hoops,) the man seeing it, left his sa●ke and ran away: nevertheless, the Serpent leapt after him at the least sixteen or seventeen foot, but yet for that time he last turned about him, and not seeing the Serpent to follow him, gathered courage and comfort, and would come back again for his sack that he had left behind him. The crafty Serpent expecting so much, had set himself again into another tree, and privily lay till the man came for his sack, and then ere he was aware came flying at him as he did before, and presently wound about his left arm; All his body except his tail hung down, and his neck, which he held up hi●●ing in the man's face: the man having no sleeve on his arm except his shirt, yet did the serpent so press the skin and flesh, that the circles of his winding spires and prints of his body appeared therein after he was taken off, yet did he not bite the man, for the poor country-fellow did presently with his other hand take him by the head and cast him away, notwithstanding, he had so folded himself about his arm: shortly after that arm beca●●● to grow mattery, and all the flesh to the bone consumed, yet was all the rotten putty●… envenomed flesh and substance, by the skill of a worthy learned Physician taken a●… and as good flesh brought in the room thereof as ever was before, yet was the ma●…ry year prescribed to let that arm bleed, and then issued forth black thick 〈…〉 some of the wounds or rather scars, of the poison outwardly remaining.  
In the Northern parts they leap ten foot at a time, first gathering t●…elues 
Olaus Mag:  into the similitudes of Bows or half Hoops, and then fight with those 〈◊〉 they would devour, making many times a noise among the Herbs or Flowe●…ich are parched or withered by the Sun; and therefore by the bounty of GOD 〈◊〉 nature, their own noise bewrayeth them to their supitious adversaries, and so 〈◊〉 times are avoided in safety. Like unto these are certain in Hungary (as V●…●…ported ●…ported unto Gesner,) whose bodies are of an equal crassitude or thickness, so as 〈◊〉 appear without tails, being for that purpose called Decurtati, Curtailes, these in to-name manner do leap upon men as these Darters do, but they are very short, seldom ●…ding the length of two hands breadth.  
There is some difference among Authors about the nature of this Serpent: for Aelianus confoundeth it with the Snake of the Earth, called Chersydrus, and saith it liveth sometime in the Water and sometime on the Land, lying in weight to destroy all living Creatures. And (he saith) it useth this fraud, it ever lieth hid in secret near the highways, and many times climbeth up into trees where it roundeth itself round into a circle, and hideth his head within the folds of his own body, so soon as ever it espieth a Passenger, either a man or beast, it leapeth upon him as swift as a Dart flieth. For it is able to leap twenty cubit's space, and so lighting upon the man or beast, sticketh fast unto it without falling off of his own accord, until they fall down dead.  
But herein Aelianus seemeth to be deceived, because he maketh but one Serpent of twain: namely, this Dart and the Land-Snake, which are most apparently different in nature, kind, and quality.  
Aetius also confoundeth this serpent with the Millet-serpent, called Cenchrites, and saith it is of the quantity of two cubits, great on the head, and the forepart smaller at the tail, being of a greenish colour. And he saith further, that at such time as the Millet-seede groweth and flowrisheth, this serpent is most strong and hurtful, and so with the residue he agreeth with Aelianus, but herein he is also deceived, writing by here say as himself confesseth, and therefore it is more safe for us to have recourse to some eyewitness for the description of this serpent, then to stand upon the opinions of them which writ by the relation of others.  
Bellonius saith; that he saw one of these in Rhodes, being full of small round black spots, not greater than the seeds of lentils, every one having a round circle about him like an eye, after such fashion as is to be seen in the little Eish called the Torpedo. In length it exceedeth not three palms, and in bigness no greater than the little finger. It was of an Ashe-colour, coming near to the whiteness of Milk, but under the belly it was altogether white: upon the back it had scales, but upon the belly a thin skin, as in all other Serpents.  
The upper part of the back was somewhat black, having two black lines in the middle, which begin at the head, and so are drawn along the whole body to the tail. As for the Cafezati, and Alterarati or Altinatyri, those are red Serpents, (as Autcen saith) which are but small in quantity, yet as deep and deadly in poison as in any other, for they hurt in the same manner that these Darters do. Some of them do so wound with their poison, as the afflicted person dieth incontinent without sense or pain: Some again die by languishing pain after many hopes of recovery, losing life. Among all the people of the World, the Sabians are most annoyed with this kind of red Serpents; for they have many odoriferous and sweet smelling Woods, in the which these Serpents do abound, but such is their rage and hatred against men, that they leap upon them and wound them deadly, whensoever they come within their compass. And surely if it be lawful to conjecture what kind of Serpents those were, which in the Scripture are called fiery Serpents, and did sting the Israelites to death in the Wilderness, until the brazen Serpent was erected for their cure; among all the Serpents in the world, that kind of pain and death can be ascribed to none more porperly then to these Cafezati or Red-Dart-Serpents.  
For first the wilderness which was the place wherein they annoyed the people, doth very well agree to their habitation. Secondly, those fiery Serpents are so called by figure, not that they were fiery, but as all Writers do agree, either because they were red like fire, or else because the pain which they inflicted, did burn like fire, or rather for both these causes together which are jointly and severally found in these red Serpents; and therefore I will conclude for my opinion, that these Serpents (as the highest poison in nature) were sent by GOD to afflict the sinning Israelites, whose poison was uncurable, except by Divine miracle.  
Matthiolus also telleth a story of a Shepherd which was slain in Italy by one of these, as he was sleeping in the heat of the day under the shadow of a tree, his fellow shepherds being not far off looking to their flocks, suddenly there came one of these Dart-Serpentes out of the tree, and wounded him upon his left pap, at the biting whereof the man awaked and cried out, and so died incontinently: his fellow Shepherds hearing this noise, came unto him to see what he ailed, and found him dead, with a Serpent upon his breast; now knowing what kind of Serpent this was, they forsook their flocks and ran away for fear.  
The cure of this Serpents biting, if there be any at all, is the same which cureth the Viper, as Aetius and Avicen writeth, and therefore I will not relate it in this place. The gall of this beast mixed with the Sythian Stone, yieldeth a very good eyesalve. The which Gall lieth betwixt the back and the liver: And thus much shall suffice for this Serpent.   

OF THE DIPSAS.  
THis Dipsas hath many names for many occasions: First Dipsas in Greek signifieth thirst, as Sitis doth in Latin, and thereof also it is called Situla, because whosoever is wounded by this Serpent dieth. It is also called by some Prester: and by some Causon, because it setteth the whole body on fire: but we shall show afterwards, that the Prester is a different Serpent from this. It is called likewise Milanurus, because of his black tail, and Ammo●tis, because it lieth in the sand, and there hurteth a man. It is not therefore unfitly defined by Avicen, to be Vipera sitem faciens, That is, A Viper causing thirst, and therefore Ovid sporting at an old drunken woman named Lena, calleth her Dipsas in these verses;  

Est quaedam nomine Dipsas anus,  
Ex re nomen habit, nigri non illa parentem,  
Memnonis in roseis sobria vidit equis.   
In English thus;  

There is a woman old, which Dipsas may be height,  
And not without some cause, thirsty she ever is,  
For never Memnous' sire, all black and seldom bright,  
Did she in water sweet behold in soberness.   
They live for the most part near the Waters, and in salt Marishy places: whereupon Lucan said:  

Stant in margin siccae Aspides,  
Et medijs sitiebant Dipsades undis.   
That is to say;  

Upon pits brink dry Asps there stood,  
And Dipsads thirst in midst of water flood.   
It is called Torrida Dipsas, and Arida Dipsas, because of the perpetual thirst, and therefore the Egyptians when they will signify thirst, do picture a Dipsas: whereupon Lucianus relateth this story, there is (saith he) a statue or monument upon a Grave, right over against the great Syrteses betwixt Sillya and Egypt, with this Epigram:  

Talia passus erat quoque Tantalus Aethiope cretus,  
Qui nullo potuit font levare sitim.  
Tale nec è Danao not as implere puellas  
Assiduis undis vas potuisse reor.   
That is to say;  

Such Tantalus endured in Aethiope bred,  
Which never could by Water quench his thirst,  
Nor could the Grecian maids with water sped,  
That with daily pourings till the vessel cursed.   
The statue was the picture of a man like unto Tantalus, standing in the midst of a Water ready to drink, by drawing in of the Water, about whose foot was folded a Dipsas: close by stood certain women bringing water and pouring it into him to make it run into his mouth; beside, there was certain Eggs as it were of Ostriches lay pictured beside them, such as the Garamants in Lybia seek after. For it is reported by Lucianus, that the people of that Country do earnestly seek after the Fstryges' Eggs upon the sands, not only to eat the meat that is in them, but also to make sundry vessels or instruments of the shell, and among other things they make Caps of them. Near unto these Eggs do these treacherous Serpents lie in weight, and so while the poor Countryman cometh to seek for meat, suddenly he leapeth upon him, and giveth him a mortal wound.  
Aelianus hath an Emblem, which he seemeth to have translated out of Greek from Antipiter Sidonius, of a Falconer, which while he was looking up after Birds for meat for his Hawk, suddenly a Dipsas came behind him and stung him to death. The title of his Emblem is, Qui alta contemplatur cadere, he that looketh high may fall, and the Emblem itself is this that solloweth:  

Dum turdos visco, pedica dum fallit alaudas,  
Et jacta altivolam figit arundo gruem,  
Dipsada non prudens auceps pede perculit, ultrix  
Illa mali, emissum virus ab ore tacit.  
Sic obit, extento qui sidera respicit arcu,  
Securus fati quod ia cit ante pedes.   
Which may be thus Englished;  

Whiles Thrush with line, and Lark deceived with net,  
And Crane high flying pierced with force of reed,  
By Falconer was: behold a Dipsas on the foot did set,  
As if it would revenge his bloody foul misdeed,  
For poison out of mouth it cast, and bit his foot,  
Whereof he died, like Birds by him deceived,  
Whiles bending bow aloft unto the stars did look,  
Saw not his fate below, which him of life bereaved.   
This Dipsas is inferior in quantity unto a Viper, but yet killeth by poison, much more speedily, according to these verses;  

Exiguae similis spectatur Dipsas echidnae,  
Sed festina magis morsictus occupat aegros.  
parva & lurida cui circa ultima cauda nigrescit.   
That is to say;  

This Dipsas like unto the Viper small,  
But kills by stroke with greater pain and speed,  
whose tail at end is soft and black withal,  
That as your death avoid, with careful heed.   
It is but a short Serpent, and so small (as Arnoldus writeth,) it killeth before it be espied, the length of it not past a cubit, the fore part being very thick, except the head which is small, and so backward it groweth smaller and smaller: the tail being exceeding little, the colour of the forepart somewhat white, but set over with black and yellow spots, the tail very black. Galen writeth, that the ancient Marsi which were appointed for hunting Serpents and Vipers about Rome, did tell him that there was no means outwardly to distinguish betwixt the Viper and the Dipsas, except in the place of their abode, for the Dipsas (he saith) keepeth in the salt places; and therefore the nature thereof is more fiery, but the Vipers keep in the drier Crountries, wherefore there are not many of the Dipsades in Italy, because of the moistness of that Country, but in Lybia where there are great store of salt Marshes. As we have said already, a man or beast wounded with this serpent, is afflicted with intolerable thirst, insomuch as it is easier for him to break his belly, then to quench his thirst with drinking, always gaping like a Bull, casteth himself down into the water, & maketh no spare of the cold liquor, but continually sucketh it in till either the belly break, or the poison drive out the life, by overcoming the vital Spirits. To conclude, beside all the symptoms which follow the biting of Vipers, which are common to this scrpent, this also followeth them, that the party afflicted can neither make water, vomit, nor sweat, so that they perish by one of these two ways: first either they are burned up by the heat of the poison, if they come not at water to drink, or else if they come by water, they are so unsatiable, that their bellies first swell above measure, and soon break about their pr●●y parts. To conclude, all the affections which follow the thick poison of this Serpent are excellently described by Lucan in these verses following;  

Signiferum iwenem Tyrrheni sanguinis Aulum  
Torta caput retrò Dipsas calcata momordit▪  
Vix dolor aut sensus dentis fuit: ipsaque leti  
Frons caret invidia: nec quicquam plaga minatur.  
Ecce subit virus tacitum, carpitque medullas  
Ignis edax, calidaque incendit visceratabe.  
Ebibit humorem circum vitalia fusum  
Pestis, & in sicco linguam torrere palato  
Coepit, defessos iret qui sudor in artus  
Non fuit, atque occulos lachrymarum venarefugit.  
Non decus imperij, non moesti iura Catonis  
Ardentem tenuere virum, quin spargere signa  
Auderet, totisque furens exquireret agris.  
Quas poscebat aquas, sitiens in cord venenum.  
Ille vel in Tanaim missus, Rhodanumque Padumque  
Arderet, Nilumque bibens per rura vagantem:  
Accessit morti Libyae: fatique minorem  
Famam Dipsas habet terris adiuta perustis.  
Scrutatur venas penitus squallentis arenae:  
Nunc redit ad Syrteses & fluct us accipit ore:  
Aequoreusque placet, sed non & sufficit humour.  
Nec sentit fatique genus, mortemque veneni:  
Sed putat esse sitim: ferroque apertre tumentes  
Sustinuit venas, atque osimplere cruore. Lucanus lib. 9   
In English thus;  

Tyrrhenian Aulus, the ancient-bearer young,  
Was bit by Dipsas, turning head to heel,  
No pain or sense of's teeth appeared, though poison strong,  
Death doth not frown, the man no harm did feel,  
But lo, sly poison takes the marrow, and eating fire  
Burning the bowels warm till all consumed,  
Drinking up the humour about the vital spire,  
And in dry palate was the tongue up burned.  
There was no sweat the sinews to refresh,  
And tears fled from the vein that feeds the eyes,  
Than Cato's laws, nor empires honour fresh,  
This fiery youth could hold: but down the streamer flies,  
And like a mad man about the fields he runs,  
Poisons force in heart did waters crave:  
Though unto Tanas, Rhodanus, Padus, he comes,  
Or Nilus: yet all to little for his heat to have.  
But dry was death, as though the Dipsas force  
Were not enough, but holp by heat of earth,  
Then doth he search the sands: but no remorse  
To Syrteses flood he hies, his mouth of them he filleth,  
Salt water pleaseth, but it cannot suffice,  
Nor knew he fate, or this kind venom's death,  
But thought it thirst, and seeing his veins arise  
Them cut, which blood stopped mouth and breath.   
The signs of death following the biting of this Serpent, are extreme drought and inflammation both of the inward and outward parts, so that outwardly the parts are as dry as Parchment, or as a skin set against the fire, which cometh to pass by adustion and commutation of the blood, into the nature of the poison. For this cause many of the ancients have thought it to be incurable; and therefore were ignorant of the proper medicines, practising only common medicines prescribed against Vipers: but this is generally observed, that if once the belly begin to break, there can be no cure but death. First therefore they use scarification, and make ustion in the body, cutting of the member wounded. If it be in the extremity, they lay also plasters unto it, as Treacle, liquid pitch with oil, Hens cut asunder alive, and so laid to hot, or else the leaves of Purslane beaten in Vinegar, Barley-meal, Bramble-leaves pounded with honey, also Plantine, Isope, White-garlicke, Leeks, Rue & Nettles. Then must the government of their bodies be no less looked unto; first, that they be kept from all sharp and salted meats, then, that they be made continually to drink oil, to procure vomit, and with their vomits which they cast out of their stomach, to give them glisters, that so the waters may be drawn to the lower parts. Besides, some take medicines out of Fishes, especially such as are salt, and the leaves, bark, or sprigs of Laurill: and to conclude, there is nothing better than Treacle compounded of Viper's flesh. And thus much for the Dipsas.   

OF THE DOUBLEHEAD.  
BEcause the Grecians call this Serpent Amphisbaina, and the Latins from thence Amphisbenae, because it goeth both ways as if it had two heads & no tail: and for this purpose it is never seen to turn his body, as it were to turn about his head. When it hath a purpose to avoid that thing which it feareth, or wherewithal it is offended, he doth but only change his course backward as he went forward; so that it is as happy a Lyntius, whom the Poets feign to be very quicksighted, or as those Monsters which are said to have eyes in their backs, or rather like to janus, which is said to have two faces, one forward, and another backward, and therefore I have called it Doublehead, I trust fitly enough to express the Greek word, although compounded of two words together, for so is the Greek word also, which the French do express by a like compounded word, Double-marcheur, that is, going two ways. It is likewise called Ankesime, Alchismus, & Amphisilenem. And thus much may suffice for the name.  
It is said that this Serpent is found in the Island Lemnus, but among the Germans it is unknown. There is some question whether it may be said to have two heads or no. Galen affirmeth, that it is like a ship having two foreparts, that is, one behind, & another before. Pliny also subscribeth here-unto, and maketh it a very pestilent Serpent, Geminum habet caput Amphisbena, tanquam parum esset, uno ore fundi venenum, saith he; It hath a doublehead, as though one mouth were not enough to utter his poison, according to the saying of the Poet:  

Est gravis in geminum surgitis caput Amphisbenae  
Serpens qui visu necat et sibilo.   
Which may be englished thus;  

This Serpent Doublehead, is grievous to be seen,  
Whose cloven-head doth kill with sight and hissing keen.   
Unto this also Elianus subscribeth, that it is a true Serpent, and hath two heads, so that whensoever it is to go forward, one of them standeth in the place of the tail, but when it is to go backward, than the head becometh the tail, and the tail the head. So also Mantuan saith it is a double-headed Serpent, and a fearful stinging Asp. And so generally all the Ancients, until Mathiolus and Grevinus time, who first of all began to contrary this opinion, affirming it to be impossible in nature, for one Serpent to have two heads, except it be monstrous; and exceed the common course of nature. Such a one was that Serpent with two heads that Aristotle speaketh of, which doth easily happen to all those creatures which at one birth bring forth many young ones; for so their bodies may be conjoined into one, whiles their heads stand asunder like twain. And they say that this Serpent doth resemble a Worm of the earth, whose head and tail is hard to be be distinguished asunder except you see it going. And they say further, that this Serpent is like to the Scytall, of which we shall speak afterwards, differing from it in nothing except in going backward and forward, and this is all that they can bring against the opinion of the Ancients, whom I will not stand to confute, but leave the Reader to believe one or other: for it shall not bring to me any great disadvantage, except the loss of his new English name, for I have dealt faithfully with the Reader in setting down the opinion of both sides, and if I do fail in a fit name, yet will I not serve from the best description of his nature.  
The whole proportion of his body is of equal magnitude or greatness, and the two extremities do answer the middle. His eyes are for the most part shut, the colour like earth, not black, but tending to blackness, the skin rough and hard, and set over with divers spots: all which properties, or rather parts, are thus described by Nicander.  

Cuius perpetua est taecum caligine lumen,  
Quod latas utrinque genas porrectaque menta,  
Terreus est illi color et densissima pellis  
Plurima quam varij distinctam signafigurant,  
Plus aliis alto serpentibus aggere tendat:   
In English thus;  

Whose eye is ever void of light, because  
Two cheeks both broad & standing up it hides,  
The colour earth, thick skin, with spots in rows,  
Then other Serpents with greater bulk it glides.   
Solinus Polihistor affirmeth, that they engender and bring eggs forth of the mouth, that is, out of that mouth which is toward the tail, if there be any such. There is no serpent that doth more boldly adventure to endure the cold than this doth, for it cometh out of his den not only before other Serpents, but also before the Cuckoo sing, or the Grasshopper cometh forth. They are exceeding careful of their eggs, and therefore seldom depart from them until they be hatched, whereby also may be collected their great love to their young ones. And further, by their forward and timely coming out of their holes, Grevinus maketh a good observation, that their temperament or constitution, is more hot than any other Serpent.  
The Grecians have all observed, that this kind of Serpent is hard to be killed, except with a Vine-branch, which they say was demonstrated by Dionysius, who being turned by juno into madness, one day falling fast asleep, this Serpent leapt upon him & awaked him, whereat he being angry, presently killed it with a Vine-branch. Some have affirmed, that a small rod or bat covered with the skin of this Serpent, and so la●d beside a man, driveth away all manner of venomous beasts. A Wild-olive-branch or sprig wrapped in this skin, doth cure the senseless and benumbed estate of the sinews, and also is good for many things, as Nicander expresseth in these verses.  

Haec ubi iam crevit, cedentes ligna coloni  
Sectam deglabrant oleastri exarborc virgam,  
Quale pedum, strictisque, prehensi pellibus Anguis  
Insectam obuoluunt, quas certis deinde diebus  
Exarere sinunt, cantantes ante cicadas  
Vtilis hic bacalus frigentibus artubus esse  
Fertur, ubi exanimis digitos corpedo fatigat,  
Tunc quia constrictos, & eorum vincula, neruos  
Calfacit immisso fovet extenditque calore.   
Which may be englished thus;  

When this is grown, the Peasants cutting wood,  
Do peel a branch taken from Olive-wilde,  
A 〈◊〉 in length, of strained Snakes-skinne good,  
Rolling it up herein, till days fulfilled,  
And let it dry before Grasshoppers green:  
Thus made, is good for sinews cold,  
Or numbed fingers, whose force hath been  
By heat extending what cold band did hold.   
The wounds that come by the biting or stinging of this Serpent, are not great, but very small, and scarcely to be discerned outwardly, yet the accidents that follow, are like to those which ensue the bitings of Vipers, namely, inflammation, & a linger death. The cure therefore must be the same which is applied unto the sting of Vipers. And peculiarly I find not any medicine serving for the cure of this poison alone, except that which Pliny speaketh of, namely Coriander drunk by the patient, or laid to the sore.  
It is reported by Galen and Grevinus, that if a woman with child do chance to go over one of these Double-headed-serpents dead, she shall suffer abortment, and yet that they may keep them in their pockets alive without danger in boxes. The reason of this is given by Grevinus, because of the vapour ascending from the dead serpent, by a secret antipathy against human nature, which suffocateth the child in the mother's womb. And thus much for this Serpent.   

OF THE DRAGON.  
AMong all the kinds of Serpents, there is none comparable to the Dragon, or that affordeth and yieldeth so much plentiful matter in history for the ample discovery of the nature thereof: and therefore herein I must borrow more time from the residue, than peradventure the Reader would be willing to spare from reading the particular stories of many other. But such is the necessity hereof, that I can omit nothing making to the purpose, either for the nature or morality of this Serpent, therefore I will strive to make the description pleasant, with variable history, seeing I may not avoid the length hereof, that so the sweetness of the one, (if my pen could so express it) may counter. veil the tediousness of the other.  
The Hebrews call it Thanin, and Wolphius translateth Oach a Dragon, in his Commentaries upon Nehemiah. The Chaldees call it Darkon, and it seemeth that the Greek word Dracon is derived of the Chaldee. We read of Albedisimon or Ahedysimon for a kind of Dragon, and also Alhatraf, and Hauden, Haren carnem, and such other terms, that may be referred to this place. The Grecians at this day call it Drakos, the Germans, Trach Lindtwarm, the French, un Dragon, the Italians, Drago and Dragone. The derivation of the Greek word, beside the conjecture afore expressed, some think to be derived from Derkein, because of their vigilant eyesight, and therefore it is feigned that they had the custody not only of the Golden-fleece, but also of many other treasures. And among other things, Alciatus hath an Emblem of their vigilancy standing by an unmarried virgin.  

Vera haec effigies innuptae est Paladis: eius  
Hic Draco, qui domina constitie ante pedes.  
Cur Divae comes hoc animal? custodia rerum  
Huic data, sic lucos sacraque templa colit.  
Innuptas opus est cura asseruare puellas  
Pervigili: laqueos undique tendit amor.   
Which may be englished thus;  

This Dragon great which Lady Pallas stands before,  
Is the true picture of unmarried maids:  
But why a consort to the Goddess is this? and more  
Than other beasts more meek, who never fades?  
Because the safeguard of all things belongs to this,  
Wherefore his house in Groves and sacred Temples set,  
Unmarried maids of guards must never miss,  
Which watchful are to void loves snares and net.   
For this cause the Egyptians did picture Serapis their God with three heads, that is to 〈◊〉 of a Lion in the middle, on the right hand a meek fawning dog, and on the left hand a ravening Wolf, all which forms are joined together by the winding body of a Dragon, turning his head to the right hand of his God; which three heads are interpreted to signify three times; that is to say, by the Lion, the present time, by the Wolf, the time past, and by the fawning dog, the time to come, all which are guarded by the vigilancy of the Dragon. For this cause also among the fixed stars of the North, there is one called Draco, a dragon, all of them ending their course with the Sun and Moon, and they are in this Sphere called by Astronomers the Intersections of the Circles, the superior of these ascending, is called the head of the Dragon, and the inferior descending, is called the tail of the Dragon. And some think that GOD in the 38. of Io●▪ by the word Gnaish, meaneth this sign or Constellation.  
To conclude, the ancient Romans (as Vegetius writeth) carried in all their bands the Escutchion of a Dragon, to signify their fortitude and vigilancy, which were borne up by certain men called for that purpose Draconarij. And therefore when Constantius the Emperor entered into the City of Rome, his Soldiers are said to bear up upon the tops of their spears, dragons gaping with wide mouths, and made fast with golden chains and pearl, the wind whistling in their throats, as if they had been alive, threatening destruction, and their tails hanging loose in the air, were likewise by the wind tossed to and fro, as though they strove to come off from the spears, but when the wind was laid, all their motion was ended, whereupon the Poet saith:  

Mansuescunt varij vento cessant Dracones.   
In English thus;  

When whistling wind in air ceased,  
The Dragons tamed, then did rest.   
The tale also of the Golden-fleece, if it be worth any place in this story, deserveth to be inserted here, as it is reported by Diodorus Siculns. When Actës reigned in Pontus, he received an answer from the Oracle, that he should then die when strangers should come thither with ships and fetch away the Goldenfleece. Upon which occasion he showed himself to be of a cruel nature, for he did not only make Proclamation that he would sacrifice all strangers which came within his dominions, but did also perform the same, that by the fame and report of such cruelty, he might terrify all other Nations from having access unto that Temple. Not contented herewith, he raised a great strong brickwall round about the Temple wherein the Fleece was kept, and caused a sure watch or guard to attend the same day & night, of whom the Graetians tell many strange fables. For they say there were Bulls breathing out fire, and a Dragon warding the Temple and defending the Fleece, but the truth is that these watchmen because of their strength were called Bulls, because of their cruelty, were said to breath out fire, and because of their vigilancy, cruelty, strength and terror, to be dragons.  
Some affirm again, that in the Gardens of Hesperides in Libya, there were golden Apples, which were kept by a terrible Dragon, which dragon was afterward slain by Hercules, and the Apples taken away by him, & so brought to Euryshteus. Others affirm that Hesperides had certain flocks of sheep, the colour of whose will was like gold, and they were kept by a valiant Shepherd called Draco: but I rather agree with Solinus, who giveth a more true reason of this fable, Nefamae licentia vulneretur fides, lest (as he saith) faith and truth should receive a disgrace or wound by the lavish report of fame. There was among the Hesperides a certain winding River coming from the sea, and including within it the compass of that land which is called the Gardens of Hesperides, at one place whereof, the falling of the water broken by a Rock, seemeth to be like the falling down of Snakes, to them that stand a far off, and from hence ariseth all the occasion of the fable aforesaid.  
Indeed there was a statue of Hercules, in the left hand whereof were three Apples, which he was said to have obtained by the conquest of a dragon, but that conquest of the dragon did morrally signify his own concupiscence, whereby he reigned over three passions, that is to say, over his wrath by patience, over his cupidity by temperance, and over his pleasures by labour & travail: which were three virtues far more precious than three golden Apples. But I will stay my course from prosecuting these moral discourses of the dragon, and return again to his natural history; from which I have somewhat too long digressed.  
There are divers sorts of Dragons, distinguished partly by their Countries, partly by their quantity and magnitude, and partly by the different form of their external parts. There be Serpents in Arabia called Sirenae, which have wings, being as swift as horses, running or flying at their own pleasure, and when they wound a man, he dieth before he feeleth pain. Of these it is thought the Prophet Esay speaketh, chap. 13. ver. 22. Serpens clamabit in Templis voluptarijs: and for Serpents, the old Translators read Syrenae, & so the English should be, the Siren dragons should cry in their Temples of pleasure: and the ancient distinction was, Anguis aquarum, Serpents terrarum, Dracones Templorun: that is to say, Snakes are of the water, Serpents of the earth, & Dragons of the Temples. And I think it was a just judgement of God, that the ancient Temples of the Heathen-Idolaters were annoyed with dragons, that as the devil was there worshipped, so there might be appearance of his person in the ugly form and nature of a dragon. For God himself in holy Scripture, doth compare the devil unto a dragon, as Reue: 12. ver: 3. And there appeared another wonder in Heaven, for behold a great Redde-dragon, having 7. heads, and ten horns, and seven crowns upon his head. verse 4. And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the Woman which was ready to be delivered, to devour her child when she had brought it forth. Verse 5. So she brought forth a man-child, which should rule all Nations with a rod of iron. And her Son was taken up unto God and to his throne. Verse 6. And the Woman fled into the Wilderness, where she hath a place prepared of God, that they should feed her there 1260. days. Verse 7. And there was a battle in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels. Verse 8. But they prevailed not, neither was their place found any more in heaven. Verse 9 And the great Dragon that old Serpent called the devil and Satan, was cast out, which deceiveth all the world, he was even cast unto the earth, and his Angels were cast out with him. Verse 13. And when the dragon saw that he was cast unto the earth, he persecuted the Woman which had brought forth a man-child: and so forth, as it followeth in the Text. Whereupon S. Augustine writeth, Diabolus draco dicitur propter insidias, quia occult insidiatur: that is, the devil is called a dragon because of his treachery, for he doth treacherously set upon men to destroy them.  
It was wont to be said, because dragons are the greatest Serpents, that except a Serpent eat a serpent, he shall never be a dragon: for their opinion was, that they grew so 
Aelianus.  great by devouring others of their kind; and indeed in Ethiopia they grow to be thirty yards long, neither have they any other name for those dragons but Elephant-killers, & they live very long.  
Onesicritus writeth, that one Aposisares an Indian, did nourish two Serpents dragons, whereof one was six and forty cubits long, and the other fourscore; and for the more famous verification of the fact, he was a very earnest suitor to Alexander the great, when he was in India to come and see them, but the King being afraid, refused.  
The Chroniclers of the affairs of Chius do write, that in a certain valley near to the foot of the mountain Pellenaus, was a valley full of strait tall Trees, wherein was bred a dragon of wonderful magnitude or greatness, whose only voice or hissing, did terrify all the Inhabitants of Chius, and therefore there was no man that durst come nigh unto him, to consider or to take a perfect view of his quantity, suspecting only his greatness by the loudenesse of his voice, until at length they knew him better by a singular accident worthy of eternal memory. For it happened on a time that such a violent wind did arise, as did beat together all the Trees in the wood, by which violent collision, the branches fell to be on fire, and so all the wood was burned suddenly, compassing in the dragon, whereby he had no means to escape alive, and so trees fell down upon him & burned him. Afterward, when the fire had made the place bore of wood, the inhabitants might see the quantity of the dragon, for they found divers of his bones & his head, which were of such unusual greatness, as did sufficiently confirm them in their former opinion: and thus by divine miracle was this monster consumed, who never any man durst behold being alive, and the inhabitants of the Country safely delivered from their just conceived fear.  
It is also reported, that Alexander among many other beasts which he saw in India, did there find in a certain den a dragon of seventy cubits long, which the Indians accounted a sacred beast, and therefore entreated Alexander to do it no harm. When it uttered the voice with full breath, it terrified his whole Army: they could never see the proportion of his body, but only the head, and by that they guessed the quantity of the whole body, for one of his eyes in their appearance seemed as great as a Macedonian buckler. Maximus Tyrius writeth, that in the days of Alexander, there was likewise seen a dragon in India, as long as five roods of land are broad, which is incredible. For he likewise saith, that the Indians did feed him every day with many several Oxen and sheep. It may be that it was the same spoken of before, which some ignorant men, and such as were given to set forth fables, amplified beyond measure and credit.  
Whereas dragons are bred in India and Africa, the greatest of all are in India, for in Ethiopia, Nubia, and Hesperia, the dragons are confined within the length of five cubits, & twenty cubits: for in the time of Euergetes, there were three brought into Egypt, one was nine cubits long, which with great care was nourished in the Temple of Esculapius, the other two were seven cubits long. About the place where once the Tower of Babel was builded, are dragons of great quantity, and under the Equinoctial, as Nicephorus Callistus writeth, there are Serpents as thick as beams, in testimony whereof their skins have been brought to Rome. And therefore it is no marvel, although S. Austin writing upon the 148. Psalm, doth say, Draconis magna quedam sunt animantia maiora non sunt super terram: dragons are certain great beasts, and there are none greater upon the earth. Neither is it to be thought incredible that the soldiers of Attilius Regulus did kill a dragon which was a hundred and twenty foot long, or that the dragons in the dens of the Mountain Atlas, should grow so great that they can scarce move the foreparts of their body. I am yet therefore to speak of the dragons in the Montaines Emodij, or of Arigia, or of Dachinabades, or the Regions of the East, or of that which Augustus showed publicly to the people of Rome, being fifty cubits long; or of those which be 
Stumpsius.  in the Alps, which are found in certain Caves of the Southsides of the hills, so that this which hath been said, shall suffice for the quantity and Countries of dragons. Besides, there are other kinds of dragons which I must speak of in order: and first of all of the Epidaurian dragons, which is bred no where but in that Country, being tame, and of yellow golden-colour, wherefore they were dedicated to Aesculapius, of whom Nicander writeth in this manner;  

Nunc veridem et nigrem post dicta venena Drachonem  
Aspice, quem patulafago Phoebia proles  
Ingelido peli nutrivit, culmine juxta  
Letae pelethuniae quondam declivia vallis,   
In English thus;  

After these venom's now behold the dragon black and green,  
Nourished by Apollo's son under a Beech full broad,  
On top of the cold Pelus, as often hath been seen,  
By fertile vale of Pelethun his sliding road.   
There are likewise other kinds of Tame-dragons in Macedonia, where they are so meek, that women feed them, and suffer them to suck their breasts like little children, their Infants also play with them, riding upon them and pinching them, as they would do with dogs, without any harm, and sleeping with them in their beds. But among all dragons, there was none more famous than the dragon Python, or Pythias, as the Poets feign, which was bred of the slime of the earth, after the flood of Deucalion, and slain afterwards by Apollo, whereof there lieth this tale; That when Latona was with child by jupiter of Apollo and Diana, juno resisted their birth, but when they were borne and laid in the cradle, she sent the dragon Python to devour them, Apollo being but a young Infant, did kill the dragon with a dart. But this tale seemeth too fabulous and incredible, and therefore they have mended the matter with another device; For they say that Python by the commandment of juno, did persecute Latona throughout all the world, seeking to devour her, so as she had no rest until she came unto her sister Asteria, who received her into Delos, where she was safely delivered of Apollo and Diana. Afterward, when the child was grown up, he slew the dragon in remembrance & revenge of the wrong done to his mother. But the true cause of this history is delivered by Pausanias & Macrobius, to be thus; That Apollo killed one Python a very wicked man in Delphos, & that the Poets in excuse of the fact, did feign him to be a dragon, as aforesaid. And so I shall not need to say any more of Python, except these verses following out of Ovid about his generation.  

— Sed te quoque maxim Python,  
Tum genuit populisque novis incognite serpens  
Terror eras: tantum spatij de monte tenebras.  
Hunc Deus arcitenens & nunquam talibus armis  
Antè, nici in damis, caprisque fugacibus usus;  
mill gravem telis exhausta penepharetra  
Perdidit effuso per vulnera nigra veneno,  
Neve operis famam posset delere vetustas,  
Inflituit sacros celebri certamine ludos  
Pithia per domitae serpentis nominem dictor.  
Caeruleus tali prostratus Apolline Python.   
Which may be englished thus;  

But yet thou ugly Python wert engendered by her, though  
A terror to the new-made-folke, which never erst had known  
So foul a Dragon in their life, so monstrously foregrowed,  
So great a ground thy poisoned paunch did underneath thee hide,  
The God of shooting, who no where before that present tide  
Those kind of weapons put in ure but at the speckled Deer,  
Or at the Roes so light of foot, a thousand shafts well near  
Did on that hideous Serpent spend, of which there was not one  
But forced forth the venomd-blood, along his sides to gone:  
So that his quiver almost void, he nailed him to the ground,  
And did him nobly at the last by force of shot confound.  
And lest that time should of this work deface the worthy fame,  
He did ordain in mind thereof a great and solemn game,  
Which of the Serpent that he slew, of Pythions bore the name.   
Of the Indian Dragons there are also said to be two kinds, one of them fenny, and living in the Marshes, which are slow of pace and without combs on their heads like females: the other in the Mountains, which are more sharp and great, and have combs upon their head, their backs being somewhat brown, and all their bodies less scaly than the other. When they come down from the mountains into the plain to hunt, they are neither afraid of Marshes nor violent waters, but thrust themselves greedily into all hazards and dangers: and because they are of longer and stronger bodies than the dragons of the Fens, they beguile them of their meat, & take away from them their prepared booties. Some of them are of a yellowish fieric-colour, having also sharp backs like saws; these also have beards, and when they set up their scales they shine like silver. The apples of their eyes are precious stones, and as bright as fire, in which there is affirmed to be much virtue against many diseases, and therefore they bring unto the Hunters and killers of dragons no small gain, besides the profit of their skin and their teeth: and they are taken when they descend from the mountains into the valleys to hunt the Elephants, so as both of them are killed together by the Hunters.  
Their members are very great, like unto the members of the greatest Swine, but their bodies are leaner, flexibly turning to every side, according to the necessity of motion: Their snouts are very strong, resembling the greatest ravening fishes; they have beards of a yellow golden colour, being full of bristles: and the Mountaine-dragons commonly have more deep eyelids than the dragons of the Fens. Their aspect is very fierce and grim, and whensoever they move upon the earth, their eyes give a sound from their eyelids, much like unto the tinkling of Brass, and sometimes they boldly venture into the Sea and take Fishes.   

OF THE WINGED DRAGON.  
THere be some Dragons which have wings and no feet, some again have both feet and wings, and some neither feet nor wings, but are only distinguished from the common sort of Serpents by the comb growing upon their heads, and the beard under their cheeks.  
Saint Augustine saith, that dragons do abide in deep Caves and hollow places of the earth, and that sometimes when they perceive moistness in the air, they come out of their holes, and beating the air with their wings, as it were with the strokes of oars, they forsake the earth and fly aloft: which wings of theirs are of a skinny substance, and very voluble, and spreading themselves wide, according to the quantity and largeness of the dragon's body, which caused Lucan the Poet in his verses to write in this manner following:  

Vos quoque qui cunctis innoxia numina terris  
Serpitis, aurato nitidifulgore Dracones,  
Pestiferos ardens facit Africa: ducitis altum  
Aëra cum pennis. etc.   
In English thus;  

You shining Dragons creeping on the earth,  
Which fiery Africa holds with skins like gold,  
Yet pestilent by hot infecting breath:  
Mounted with wings in th' air we do behold.   
The inhabitants of the kingdom of Georgia, once called Media, do say that in their Valleys there are divers Dragons which have both wings and feet, and that their feet are like unto the feet of Geese. Besides, there are dragons of sundry colours, for some of them are black, some red, some of an Ashe-colour, some yellow, and their shape and outward appearance very beautiful, according to the verses of Nicander.  

Formosa apparet species pulchro illius orae,  
Triplici conspicui se produnt ordine dentes,  
Magna sub egregia scintillant lumina front,  
Tinctaque fell tegunt imum paleariamentum.   
Which may be englished thus;  

Their form of presence outwardly appears  
All beautiful, and in their goodly mouth  
Their teeth stand double, all one within another:  
Conspicuous order so doth bewray the truth.  
Under their brows, which are both great and wide,  
Stand twinkling eyes, as bright as any star,  
With redde-galls tincture are their dewlaps died,  
Their chin or underchappe to cover far.   
Gyllius, Pierius, and Grevinus, following the authority of this Poet, do affirm that a Dragon is of a black colour, the belly somewhat green, & very beautiful to behold, having a treble row of teeth in their mouths upon every jaw, and with most bright and cleere-seeing eyes, which caused the Poets to feign in their writings, that these dragons are the watchfull-keepers of Treasures. They have also two dewlappes growing under their chin, and hanging down like a beard, which are of a red colour: their bodies are set all over with very sharp scales, and over their eyes stand certain flexible eyelids. When they gape wide with their mouth, and thrust forth their tongue, their teeth seem very much to resemble the teeth of, Wildeswine: And their necks have many times gross thick hair growing upon them, much like unto the bristles of a Wilde-Boare.  
Their mouth, (especially of the most tame-able Dragons) is but little, not much bigger than a pipe, through which they draw in their breath, for they wound not with their mouth, but with their tails, only beating with them when they are angry. But the Indian, Ethiopian, and Phrygian dragons, have very wide mouths, through which they often swallow in whole fowls and beasts. Their tongue is cloven as if it were double, and the Investigators of nature do say, that they have fifteen teeth of a side. The males have combs on their heads, but the females have none, and they are likewise distinguished by their beards.  
They have most excellent senses both of seeing and hearing, and for this cause their name Drakon cometh of Derkein, and this was one cause why jupiter the Heathens great God, is said to be metamorphised into a Dragon, whereof there flieth this tale: when he fell in love with Proserpina, he ravished her in the likeness of a dragon, for he came unto her and covered her with the spires of his body; and for this cause the people of Sabazijs did observe in their mysteries or sacrifices, the shape of a dragon rolled up within the compass of his spires: so that as he begot Ceres with child in the likeness of a Bull, he likewise deluded her daughter Proserpina in the likeness of a dragon; but of these transmutations we shall speak more afterwards, & I think the vanity of these, took first ground from the Africans, who believe that the original of dragons took beginning from the unnatural conjunction of an Eagle & a she-wolf. And so they say that the Wolf growing great by this conception, doth not bring forth as at other times, but her belly breaketh, and the dragon cometh out, who in his beak and wings resembleth the dragon his father, and in his feet and tail, the wolf his mother, but in the skin neither of them both: but this kind of fabulus generation, is already sufficiently confuted. Their meats are fruits and herbs, or any venomous creature, therefore they live long without food, and when they eat, they are not easily filled. They grow most fat by eating of eggs, in devouring whereof they use this Art, if it be a great dragon, he swalloweth it up whole, and then rolleth himself, whereby he crusheth the eggs to pieces in his belly, and so nature casteth out the shells, & keepeth in the meat. But if it be a young dragon, as if it were a dragon's whelp, he taketh the egg within the spire of his tail, and so crusheth it hard, & holdeth it fast, until his scales open the shell like a knife, then sucketh he out of the place opened all the meat of the egg. In like sort do the young ones pull off the feathers from the fowls which they eat, and the old ones swallow them whole, casting the feathers out of their bellies again.  
The dragons of Phrygia when they are hungry, turn themselves toward the west, & gaping wide, with the force of their breath do draw the birds that fly over their heads into their throats, which some have thought is but a voluntary lapse of the fowls, to be drawn by the breath of the dragon, as by a thing they love, but it is more probable, that some vaporous and venomous breath is sent up from the dragon to them, that poisoneth and infecteth the air about them, whereby their senses are taken from them, and they astonished fall down into his mouth. But if it fortune the dragons find not food enough to satisfy their hunger, than they hide themselves until the people be returned from the market, or the Herdsmen bring home their flocks, and upon a sudden they devour either men or beasts, which come first to their mouths: then they go again and hide themselves in their dens and hollow Caves of the earth, for their bodies being exceeding hot, they very seldom come out of the cold earth, except to seek meat and nourishment. And because they live only in the hottest Countries, therefore they commonly make their lodgings near unto the waters, or else in the coldest places among the Rocks and stones.  
They greatly preserve their health (as Aristotle affirmeth) by eating of Wild-lettice, for that they make them to vomit, and cast forth of their stomach whatsoever meat offendeth them, and they are most specially offended by eating of Apples, for their bodies are much subject to be filled with wind, and therefore they never eat Apples, but first they eat Wilde-lettice. Their sight also (as Plutarch saith) doth many times grow weak and feeble, and therefore they renew and recover the same again by rubbing their eyes against Fennell, or else by eating of it.  
Their age could never yet be certainly known, but it is conjectured that they live long, and in great health, like to all other Serpents, & therefore they grow so great. They do not only live on the land, as we have said already, but also swim in the water, for many times they take the Sea in Ethyopia, four or five of them together, folding their tails like hurdles, and holding up their heads, so swim they over to seek better food in Arabia.  
We have said already, that when they set upon Elephants, they are taken and killed of men: now the manner how the Indians kill the Mountaine-dragons is thus; they take a garment of Scarlet, and picture upon it a charm in golden letters, this they lay upon the mouth of the Dragon's den, for with the red colour and the gold, the eyes of the dragon are overcome, and he salleth asleep, the Indians in the meaneseason watching, & muttering secretly words of Incantation, when they perceive he is fast asleep, suddenly they strike off his neck with an Axe, and so take out the balls of his eyes, wherein are lodged those rare & precious stones which contain in them virtues unutterable, as hath been evidently proved by one of them, that was included in the Ring of Gyges. Many times it falleth out, that the dragon draweth in the Indian both with his Axe and Instruments into his den, and there devoureth him, in the rage whereof, he so beateth the Mountain that it shaketh. When the dragon is killed, they make use of the skin, eyes, teeth, and flesh, as for the flesh, it is of a vitriall or glassy colour, and the Ethiopians do eat it very greedily, for they say it hath in it a refrigerative power. And there be some which by certain enchanting verses do tame Dragons, and rideth upon their necks, as a man would ride upon a horse, guiding and governing them with a bridle.  
Now because we have already showed, that some dragons have wings, lest it should seem uncredible, as the foolish world is apt to believe no more than they see, I have therefore thought good to add in this place, a particular relation of the testimonies of sundry Learned-men, concerning these winged Serpents or dragons. First of all Megastenes 
Aelianus. Scaliger.  writeth, that in India there be certain flying Serpents, which hurt not in the day, but in the night time, and these do render or make a kind of urine, by the touching whereof, all the parts of mortal creatures do rot away. And there is a Mountain which divideth asunder the Kingdom of Narsing a from Alabaris, wherein be many winged-serpents sitting upon trees, which they say poison men with their breath. There be many pestilent winged-serpents which come out of Arabia every year by troops into Egypt, these are destroyed by a certain Blackbird called Ibis, who fighteth with them in the defence 
Aelianus. Herodotus.  of that Country where she liveth, so that there lie great heaps of them many times destroyed upon the earth by these Birds, whose bodies may be there visibly seen to have both wings and legs, and their bones being of great quantity and stature, remain vnconsumed for many years after. These kind of Serpents or Dragons, covet to keep about the Trees of Frankincense which grow in Arabia, and when they are driven away from thence with the fume or smoke of Stirax, than they fly (as is aforesaid) into Egypt, and this is to be considered, that if it were not for this Stirax, all that Country would be consumed with Dragons.  
Neither have we in Europe only heard of Dragons and never seen them, but also even in our own Country, there have (by the testimony of sundry Writers) divers been discovered and killed. And first of all, there was a Dragon or Winged-serpent brought unto Francis the French-King when he lay at Sancton, by a certain Countryman, 
Brodaus Scaliger  who had slain the same Serpent himself with a Spade, when it set upon him in the fields to kill him. And this thing was witnessed by many Learned & credible men which saw the same: and they thought it was not bred in that Country, but rather driven by the wind thither from some foreign Nation. For France was never known to breed any such Monsters. Among the Pyrenes also, there is a cruel kind of Serpent, not past four foot long, and as thick as a man's arm, out of whose sides grow wings much like unto gristles.  
Gesner also saith, that in the year of our Lord 1543. there came many Serpents both with wings and legs into the parts of Germany near Stiria, who did bite & wound many men incurably. Cardan also describeth certain serpents with wings, which he saw at Paris, whose dead bodies were in the hands of Gulielmus Musicus, he saith that they had two legs and small wings, so that they could scarce fly, the head was little, and like to the head of a Serpent, their colour bright, and without hair or feathers, the quantity of that which was greatest, did not exceed the bigness of a Coney, and it is said they were 
Crinitus  brought out of India. Besides, a further confirmation of these beasts, there have been noted in all ages; for it is written in the Roman Chronicles, the times of their apparition and manifestation.  
When the River of Tiber overflowed above the banks, than were many Serpents discovered, and many Dragons, as in the time of Mauritius the Emperor, at what time a dragon came along by the City of Rome, upon the waters in the sight of all men, and so passed to the Sea: after which prodigy, there followed a great mortal pestilence. In 
Stumpsius.  the year 1499. the twenty six day of May, there came a dragon to the City of Lucerne, which came out of the Lake through Rusa, down along the River, many people of all sorts beholding the same.  
There have been also Dragons many times seen in Germany, flying in the air at midday, and signifying great and fearful fires to follow, as it happened near to the City called Niderburge, near to the shore of the Rhyne, in a marvelous clear sunshine day, there came a dragon three times successively together in one day, & did hang in the air over a Town called Sanctogoarin, and shaking his tail over that Town every time: it appeared visibly in the sight of many of the inhabitants, and afterwards it came to pass, that the said town was three times burned with fire, to the great harm and undoing of all the people dwelling in the same; for they were not able to make any resistance to quench the fire, with all the might, Art, and power that they could raise. And it was further observed, that about that time there were many dragons seen washing themselves in a certain Fountain or Well near the town, and if any of the people did by chance drink of the water of that Well, their bellies did instantly begin to swell, and they died as if they had been poisoned. whereupon it was publicly decreed, that the said well should be filled up with stones, to the intent that never any man should afterwards be poisoned with that water; and so a memory thereof was continued, and these things are written by justinus Goblerus, in an Epistle to Gesner, affirming that he did not write feigned things, but such things as were true, and as he had learned from men of great honestly and credit, whose eyes did see and behold both the dragons, and the mishaps that followed by fire.  
When the body of Cleomines was crucified, and hung upon the Cross, it is reported by them that were the watchmen about it, that there came a dragon and did wind itself about his body, and with his head covered the face of the dead King, oftentimes licking the same, and not suffering any bird to come near and touch the carcase. For which cause there began to be a reverent opinion of divinity attributed to the King, until such time as wise and prudent men, studious of the truth, found out the true cause hereof. For they say that as Bees are generated out of the body of Oxen, and Drones of horses, and Hornets of Asses: so do the bodies of men engender out of their marrow a Serpent, and for this cause, the Ancients were moved to consecrate the dragon to noble-spirited men, and therefore there was a monument kept of the first Affricanus, because that under an Olive planted with his own hand, a dragon was said to preserve his ghost.  
But I will not mingle fables and truth together, and therefore I will reserve the moral discourse of this beast unto another place; and this which I have written, may be sufficient to satisfy any reasonable man, that there are winged Serpents and dragons in the world. And I pray God that we never have better arguments to satisfy us, by his corporal and lively presence in our Country, lest some great calamity follow thereupon. Now therefore we will proceed to the love and hatred of this beast, that is observed with man, and other creatures.  
And first of all, although Dragons be natural enemies to men, like unto all other Serpents, yet many times (if there be any truth in story) they have been possessed with extraordinary love, both to men, women and children, as may appear by these particulars following. There was one Aleva a Thessalian neat-heard, which did keep oxen in Ossa, hard by the fountain Hemonius, there was a Dragon fell in love with this man, for his hair was as yellow as any gold, unto him for his hair did this dragon often come, creeping closely as a Lover to his Love: and when he came unto him, he would lick his hair and face so gently, and in so sweet a manner, as the man professed he never felt the like, 
Aelianus.  so as without all fear he conversed with him, and as he came, so would he go away again, never returning to him empty, but bringing some one gift or other, such as his nature and kind could lay hold on.  
There was a Dragon also which loved Pindus the son of Macedo King of Emathia: This Pindus' having many Brothers most wicked and lewd persons, and he only being a valiant man of honest disposition, having likewise a comely and goodly parsonage, understanding the treachery of his brethren against him, bethought himself how to avoid their hands and tyranny. Now forasmuch as he knew that the kingdom which he possessed, was the only mark they all shot at, he thought it better to leave that to them, and so to rid himself from envy, fear and peril, then to imbrue his hands in their blood, or to lose his life and kingdom both together. Wherefore he renounced and gave over the government, and betook himself to the exercise of hunting, for he was a strong man, fit to combat with wilde-beastes, by destruction of whom, he made more room for many men upon the earth, so that he passed all his days in that exercise. It happened on a day that he was hunting of a Hind-calfe, and spurring his horse with all his might and main in the eager pursuit thereof, he road out of the sight of all his compapany, and suddenly the Hind-calfe leapt into a very deep Cave, out of the sight of Pindus the Hunter, and so saved himself. Then he alighted from his horse and tied him to the next Tree, seeking out as diligently as he could for a way into the Cave, whereinto the Hind-calfe had leapt: and when he had looked a good while about him, & could find none, he heard a voice speaking unto him, and forbidding him to touch the Hind-calfe, which made him look about again, to see if he could perceive the person from whom the voice proceeded, but espying none, he grew to be afraid, and thought that the voice proceeded from some other greater cause, and so leapt upon his horse hastily, and departed again to his fellows.  
The day after, he returned to the same place, and when he came thither, being terrified with the remembrance of the former voice, he durst not enter into the place, but stood there doubting and wondering with himself, what Shepherds, or Hunters, or other men might be in that place, to diswarne him from his game, and therefore he went round about to seek for some, or to learn from whence the voice proceeded. While he was thus seeking, there appeared unto him a Dragon of a great stature, creeping upon the greatest part of his body, except his neck and head lifted up a little, and that little was as high as the stature of any man can reach, and in this fashion he made toward Pindus, who at the first sight was not a little afraid of him, but yet did not run away, but rather gathering his wits together, remembered that he had about him birds, and divers parts of sacrifices, which instantly he gave unto the dragon, and so mitigated his fury by these gifts, and as it were with a royal feast, changed the cruel nature of the dragon, into kind usage. For the Dragon being smoothed over with these gifts, and as it were overtaken with the liberality of Pindus, was contented to forsake the old place of his habitation, and to go away with him. Pindus' also being no less glad of the company of the Dragon, did daily give unto him the greatest part of his hunting, as a deserved price and ransom of his life, and conquest of such a beast. Neither was he vnrequired for it, for Fortune so favoured his game, that whether he hunted fowls of the air, or beasts of the earth, he still obtained and never miss. So that his fame for hunting, procured him more love and honour, then ever could the Imperial crown of his Country.  
For all young men desired to follow him, admiring his goodly parsonage & strength, the virgins and maids falling in love, contended among themselves who should marry him: the wives forsaking their husbands, contrary to all womanly modesty, rather desired his company than the society of their husbands, or to be preferred among the number of the Goddesses. Only his brethren enraged against him, sought all means to kill & destroy him. Therefore they watched all opportunities, lying in continual ambush where he hunted, to accomplish their accursed enterprise, which at last they obtained: for as he followed the game, they enclosed him in a narrow strait near to a rivers side, where he had no means to avoid their hands, they and their company being many, and he alone, wherefore they drew out their swords and slew him.  
When he saw no remedy but death, he cried out aloud for help, whose voice soon came to the ears of the watchful Dragon, (for no beast heareth or seeth better) out he cometh from his den, and finding the murderers standing about the dead body, he presently surprised them and killed them, so revenging the quarrel of Pindus, & then fell upon the dead body of his friend, never forsaking the custody thereof, until the neighbours adjoining to the place, taking knowledge of the fact, came to bury the bodies. But when they came and saw the Dragon among them, they were afraid, and durst not come near, but stood a far off, consulting what to do; till at last they perceived that the dragon began to take knowledge of their fear, who with an admirable courtesy of nature, perceiving their mourning and lamentation for their dead friend, and withal, their abstinence from approaching to execute his exequys, or funerals, began to think that he might be the cause of this their terror, & far standing off from the dead bodies, wherefore he departed, taking his farewell of the body which he loved, and so gave them leave by his absence, to bestow upon him an honourable burial, which they performed accordingly, and the River adjoining, was named by the name of Pindus-death.  
By which story may appear, that these savage Dragons are made loving and tame to men, by good turns & benefits bestowed upon them, for there is no nature which may not be overcome by kindness. And yet I may not leave this matter thus, nor from these two examples alone, conclude the practice and possibility of love betwixt men and dragons: I will therefore add some three or four examples more.  
There was a Dragon the lover of Aetholis (as Plutarch writeth) who came unto her every night, and did her body no harm, but gently sliding over her, played with her till morning, than also would he depart away as soon as light appeared, that he might not be espied. The maidens friends came to the knowledge hereof, and so removed her far away, to the intent the dragon might come no more at her: and thus they remained asunder a great while, the dragon earnestly seeking for the maiden, wandered far and near to find her out. At last he met with her, and not saluting her gently as he was wont, 
Gillius.  flew upon her, binding her hands down with the spire of his body, hissing softly in her face, & beating gently with his tail her backparts, as it were taking a moderate revenge upon her, for the neglect of his love by her long absence.  
Another like story unto this is reported by Elianus, of a great Dragon which loved a fair woman, beloved also of a fair man, the woman oftentimes did sleep with this dragon, but not so willingly as with the man: wherefore she forsook the habitation of her place for a month, and went away where the dragon could not find her, thinking that her absence might quench his desire. But he came often to the place where he was wont to meet with the woman, and not finding her, returned quietly back again, and came again another time: at last he grew suspicious, & like a lover failing in his expectation, grew very sorrowful, and so continued till the month was exspyred, every night visiting the accustomed place. At last the woman returned, and the dragon presently met with her, and in an amorous fashion, full of suspicion and jealousy, winding about her body, did beat her as you have heard in the former story: and this (saith Elianus) happened in judea, in the days of Herod the King.  
There was a little Dragon-whelpe bred in Arcadia, and brought up familiarly with a little boy from his infancy, until the boy became a young man, and the dragon also became of great stature, so that one of them loved another so well as man and beast could love together, or rather two play-fellows from the Cradle. At last the friends of the boy seeing the dragon grow so great in so short a space, began to be suspicious of him, whereupon they took the bed wherein the boy and the dragon were lodged, and carried the same into a far remote place of woods and wilderness, and there set down the bed with the boy and the dragon together. The boy after a little while returned, and came home again to his friends; the dragon wandered up and down in the woods, feeding upon herbs and poison, according to his nature, and never more cared for the habitation of men, but rested contented with a solitary life. In the length of time it came to pass that the boy grew to be a perfect man, and the dragon also remained in the wood; & although absent one from the other, yet mutually loving as well as ever. It happened that this young man traveled through that place where the dragon was lodged, and fell among thieves, when the young man saw their swords about his ears, he cried out, & the dragon's den being not far off, his cry came to the dragon's cares, who instantly knowing the voice of his playfellow, answered the same with another, at whose hissing the thieves grew afraid, and began to run away, but their legs could not carry them so fast, as to escape the dragon's teeth and claws; for he came speedily to release his friend, & all the thieves that he could find, he put to cruel death, them did he accompany his friend out of the place of peril, and returned back again to his den, neither remembering wrath, for that he was exposed to the Wilderness, and there left by his playfellow, nor yet like perverse men, forsaking their old friend in danger.  
They that desire to read more of this subject, shall find store of examples in Elianus his sixth and thirteen books. To conclude, when Messalina the wife of Claudius, did send certain men to take away the life of Nero, who was a rival of Britanicus, it is said, that when they had him in their hands to strangle him, a dragon appeared out of the earth, or floor of the chamber, and did so terrify these hangmen, that they ran away & spared Nero's life. By which example, another example of piety in dragons is observed.  
Again, Telephus ignorantly lying with his mother, had committed incest with her, had 
Suerani●●.  not a dragon by divine providence come and parted them asunder: therefore Draconi similis est virtus indagatrix, quae diligenter omnia perscrutatur, rimaturque studiocissimè, the virtue of discretion or perfect knowledge, is like a dragon, which diligently searcheth all things, and studiously looketh into every chink: so did this dragon preserve the chastity of the mother and the son, when they ignorantly and in the dark had defiled each other, but for his appearance and demonstration. I will add but this one example more of their love of chastity in men and women.  
In Lavinium there was a great holy wood, near unto which stood a Temple of juno, in that wood there was a great deep den of a dragon, unto the which dragon the Virgins came every year being blindfolded with clouts, and carrying Marchpanes in their hands: When they entered the wood, there was a certain spirit (as it was said) without offence did lead them to the den of the dragon, and so every one of the virgins did severally offer up their Marchpanes to the dragon: the dragon received the Marchpane at the hand of every pure virgin and unspotted, but if they were defiled, and held only the name of Virgins, than the dragon refused the Marchpane, and therefore they were all examined at their coming forth, that those which had lost their virginity might be punished by the Law. And by this story, (although none but Heathens will believe it to be true, because it is a fable, merely invented to defend Idolatry, which with my soul and spirit I do detest) yet I may collect thus much as a moral out of fable, that dragons in ancient time, did honour virginity. And thus seeing they neither love, nor are beloved of any other creature, I will here leave to talk of their love and friendship, and pass on to their hatred and adversaries.  
The examples before expressed being all extraordinary & beside nature, do not conclude but that there is an ordinary hatred betwixt men and dragons, and therefore in the discourse of their enemies, men must have the first place, as their most worthy adversary, for both dragons have perrished by men, and men by dragons, as may appear by these stories following. When the Region of Heluetta began first to be purged from noisome beasts, there was a horrible dragon found near a Country town called Wilser, who did destroy all men and beasts that came within his danger in the time of his hunger, insomuch that that Town and the fields thereto adjoining, was called Dedwiler, that is, a Village of the Wilderness, for all the people and inhabitants, had forsaken the same, & fled to others places.  
There was a man of that Town whose name was Winckelriedt, who was banished for manslaughter, this man promised if he might have his pardon, and be restored again to 
Stumpsius  his former inheritance, that he would combat with that Dragon, and by Gods help destroy him: which thing was granted unto him with great joyfulness. Wherefore he was recalled home, and in the presence of many people went forth to fight with the dragon, whom he flow and overcame, whereat for joy he lifted up his sword imbrued in the dragon's blood, in token of victory, but the blood distilled down from the sword upon his body, and caused him instantly to fall down dead. And thus this noble Conqueror, a man worthy to be remembered in all ages & Nations, who had strength to kill the dragon being alive, yet had no power to resist the venom of his blood, he being dead. But had it not been that his hand had been before embrewed in the blood of a man, I do not believe that the blood of a dragon could have fallen so heavy upon him. But this is the judgement of GOD, either to punish murder in the same kind, or else to teach us, that we should not rejoice in our own merits, lest God see it and be angry. For our Saviour Christ forbade his Disciples that they should rejoice that the devils were subject unto them; and therefore much less may we poor creatures rejoice for overcoming men or beasts.  
And yet one thing more is to be considered in the death of this man, who was banished for killing a man, and was pardoved for killing a dragon, and yet killed by the dragon after the dragon was slain. Thus blood was the sin because it brought death, and death again brought blood to be the revenger of the first, that the blood of man might be washed away with the blood of man, the blood of a Serpent coming betwixt. And thus I may truly say as the Christian Poet saith in another case, Sanguine succreuit, sanguine finis erit, as it grew, so shall it end in blood.  
In the days of Philip King of Macedon, there was a way into a Mountain of Armenia, over which the King had prayed, that never man might go but he might die: wherefore 
Aristotle  Socrates, to try the effect of the King's prayer, set his Optic Philosophical glass that he might see what was in that way, and presently he perceived two great dragons, who coming out of their dens, did infect all the air thereabouts wi●h a pestilent evaporation of their own breath. This he declared to the King, who for the revocation of his own prayer, 〈◊〉 divers men to go out against them and kill them: who likewise performed the same, and so cleared the way from that annoyance. And thus we see another story of dragons slain by men  
Here (unto may be) added, how Hercules when he was a child and in his cradle, slew two Dragons, as Pindarus relateth. And the Gorcyreans did worship Diomede's for killing of a dragon● Donatus a holy Bishop in Germany, finding a dragon to lie secretly hid beside a bridge killing men, Oxen, Horse, Sheep, and Goats, he came boldly unto him in the name of Christ, and when the dragon opened his mouth to devour him, the holy Bishop spitting into his mouth killed him.  
When Orpheus was in hawking, and while he intended his sport, suddenly a Dragon set upon him, but his hawking spaniels or dogs released him of that danger, for they tore the dragon in pieces. Many such other stories I could relate, but I spare them here, because I have handled them in the beginning of this story: and so I pass over the slaughter of dragons by men, and come to the slaughter of men by dragons, which are briefly these that follow.  
Petrus Damianus declareth of a certain husbandman, who rising early in the morning and traveling by the way side, saw a great dragon lie still upon the earth without motion, he being weary, thought him to be a trunk of some tree, wherefore he satedowne upon him, and the beast endured him a little while, but at the last he turned his head in anger, and swallowed him up. After that the Grecians feigned as though they would go away from Troy, and Sinon the Traitor was received by the Trojans into the City, there were two dragons which slew the sons of Laocoon as they landed in the Island Porey, Charibeae and Chalidnae, which is thus described by Virgil.  

At geminy lapsu delubra ad summa Dracones  
Effugiunt, saeveque petunt Tritonidos arcem,  
Subpedibusque Deaeclypeique suborbe teguntur:  
Tum verò tremefact a novus per pectora cunctis  
Insinuat pavor et scelus expendisse merentem,  
Laocoonta ferunt, sacrum qui cuspide robor  
Laeserit. etc.   
Which may be englished thus;  

Two dragons slide, and to the top of Temple fly,  
Making their way unto the fort of Tritons seirce,  
Under the Goddess feet and shield, in circle down they lie,  
What fear did mortal breast possess then cannot I rehearse:  
For then Lacoon did begin to think on's former sin,  
When he did harm the sacred thing by thrusting spear within.   
About the Temple of jupiter Nemeus, there is a Grove of Cypress trees, among which there is a place wherein a dragon did destroy Opheltes, when he was laid under a green bush by his Nurse. There is a proverb, Bonos viros vel á mure morderi, malis ne draconem dentes audere admoliri: that is to say, every mouse will bite a good man, but evil men are not touched with the teeth of dragons.  
Alciatus hath a pretty Emblem, whose title is, Ex arduis perpetuum nomen, from difficult things and great labours, ariseth immortal fame: wherein he pictureth a dragon following young sparrows to take and eat them. His verses in Latin are these:  

Crediderat platani ramis sua pignora passer.  
Et bene, ni saevo visa, dracone forent  
Glutijt hic pullos omnes, miseramque parentem  
Saxus & tali dignus obire niece.  
Haec, nisi mentitur Calchas, monimenta laboris  
Sunt longi, cuius fama perennis eat.   
Which may be thus englished;  

To Plantine-leaves the Sparrow did her young commit,  
And safe enough, had not the Dragon them espied,  
He eat the young ones all, the dam with sannes destroyed,  
Well worthy such a death, of life to be denied:  
This is by Calchas said, a type of labour long,  
Whose fame eternal lives in every tongue.   
There be certain beasts called Dracontopides, very great and potent Serpents, whose faces are like to the faces of Virgins, and the residue of their body like to dragons. It is thought that such a one was the Serpent that deceived Eve, for Beda saith it had a Virgin's countenance, and therefore the woman seeing the likeness of her own face, was the more easily drawn to believe it: into the which when the devil had entered, they say he taught it to cover the body with leaves, and to show nothing but the head and face. But this fable is not worthy to be refuted, because the Scripture itself doth directly gainsay every part of it. For first of all it is called a Serpent, and if it had been a dragon, Moses would have said so, and therefore for ordinary punishment, God doth appoint it to creep upon the belly, wherefore it is not likely that it had either wings or feet. Secondly, it was unpossible and unlikely, that any part of the body was covered or conceited from the sight of the woman, seeing she knew it directly to be a Serpent, as afterward she confessed before GOD and her husband.  
There be also certain little dragons called in Arabia, Vesga, and in Catalonia, dragons of houses, these when they bite, leave their teeth behind them, so as the wound never ceaserh swelling as long as the teeth remain therein, and therefore for the better cure thereof, the teeth are drawn forth, and so the wound will soon be healed. And thus much for the hatred betwixt men and dragons, now we will proceed to other creatures.  
The greatest discord is betwixt the Eagle and the Dragon, for the Vultures, Eagles, Swans and dragons, are enemies one to another. The Eagles when they shake their wings, make the dragons afraid with their rattling noise, than the dragon hideth himself within his den, so that he never fighteth but in the air, either when the Eagle hath taken away his young ones, and he to recover them flieth aloft after her, or else when the Eagle meeteth him in her nest, destroying her eggs and young ones: for the Eagle devoureth the dragons and little Serpents upon earth, and the dragons again and Serpents do the like against the Eagles in the air. Yea many times the dragon attempteth to take away the prey out of the Eagles talants, both on the ground and in the air, so that there ariseth betwixt them a very hard and dangerous fight, which is in this manner described by Ni●ander.  

Hunc petit invisum magni iovis armiger hostem,  
Cumque genis parat acre suis ex aethere bellum:  
Pascentem in siluis quam primum viderit  
Quod totos ferus is nidos cum mitibus ovis,  
Et simul ipsa terens, et vastans pignora perdat.  
Non timet hoc serpens, imò quodam impete dumis  
Prosiliens, ipsamque, aquilam, leporemque tenellum  
Ex trahit ex rapidis vifraudeque fortior uncis.  
Cauta malum declinat avis, fit ibi aspera pugna,  
Vt queat extortam victor sibi tollere praedam.  
Sed frustra elapsam, et volitantem hinc inde volucrem  
Insequitur, longos sinuum contractus in orbs,  
Obliquoque levans sursum sua lumina visu.   
Which may be englished thus;  

When as the Eagle, Ioues great bird, did see her enemy,  
Sharp war in th'air with beak she did prepare  
'Gainst Serpent feeding in the wood, after espy  
'Cause it her eggs and young fiercely in pieces tore.  
The Serpent not afraid of this, leaps out of thorns  
With force upon the Eagle, holding tender Hare,  
Out of her talants by fraud and force more strong,  
That takes and snatches despite her enemy's fear.  
But wary Bird avoids the force, and so they fight amain,  
That Victor one of them might joy the prey alone,  
The flying fowl by winding Snake is hunted all in vain,  
Though up and down his nimble eyes this and that way be gone.   
In the next place we are to consider the enmity that is betwixt Dragons & Elephants, for so great is their hatred one to the other, that in Ethyopia the greatest dragons have no other name but Elephant-killers. Among the Indians also the same hatred remaineth, against whom the dragons have many subtle inventions: for besides the great length of their bodies, wherewithal they clasp and begird the body of the Elephant, continually biting of him until he fall down dead, and in the which fall they are also bruised to pieces; for the safeguard of themselves they have this device. They get and hide themselves in trees, covering their head, and letting the other part hang down like a rope: in those trees they watch until the Elephant come to eat and crop of the branches, then suddenly before he be aware; they leap into his face, and dig out his eyes, then do they clasp themselves about his neck, and with their tails or hinder parts, beat and vex the Elephant, until they have made him breathelesle, for they strangle him with their foreparts, as they beat them with the hinder, so that in this combat they both perish: and this is the disposition of the dragon, that he never setteth upon the Elephant, but with the advantage of the place, and namely from some high tree or Rock.  
Sometimes again a multitude of dragons do together observe the paths of the Elephants, and cross those paths they tie together their tails as it were in knots, so that when the Elephant cometh along in them, they ensnare his legs, and suddenly leap up to his eyes, for that is the part they aim above all other, which they speedily pull out, and so not being able to do him any more harm, the poor beast delivereth himself from present death by his own strength, and yet through his blindness received in that combat, he perrisheth by hunger, because he cannot choose his meat by smelling, but by his eyesight.  
There is no man living that is able to give a sufficient reason of this contrariety in nature betwixt the Elephant & the Dragon, although many men have laboured their wits, and strained their inventions to find out the true causes thereof, but all in vain, except this be one that followeth. The Elephant's blood is said to be the coldest of all other Beasts, and for this cause it is thought by most Writers, that the dragons in the Summer time do hide themselves in great plenty in the waters where the Elephant cometh to drink, and then suddenly they leap up upon his ears, because those places cannot be defended with his trunk, and there they hang fast, and suck out all the blood of his body, until such time as he poor beast through faintness fall down and die, and they being drunk with his blood, do likewise perish in the fall.  
The Gryffins' are likewise said to fight with the dragons and overcome them. The Panther also is an enemy unto the Dragons, and driveth them many times into their dens. There is a little bird called Captilus, by eating of which the dragon refresheth himself when he is wearied in hunting of other beasts. And to conclude, he is an enemy unto all kind of Beasts, both wild and tame, as may appear by these verses of Lucan, where he saith;  

— Arment aque tota secuti,  
Rumpit is ingentes amplexi verbere Tauros:  
Nec tutus spacio est Elephas.   
Which may be englished thus;  

And following close the Herds in field,  
Great Bulls with force of might,  
And Elephants are made to yield  
By dragons valiant spirit.   
In the next place I will pass unto the poison and venom of dragons, omitting all poetical discourses about the worshipping and transmutation of dragons from one kind to another, such as are the hairs of Orpheus, or the teeth of the dragon which Cadmus slew, into Armed-men, and such like fables, which have no show nor appearance of truth, but are only the inventions of men, to utter those things in obscure terms, which they were afraid to do in plain speeches.  
It is a question whether dragons have any venom or poison in them, for it is thought that he hurteth more by the wound of his teeth, then by his poison. Yet in Deuteron. 22. Moses speaketh of them as if they had poison, saying: Their wine is as the poison of dragons, and the cruel venom of Asps. So also Heliodorus speaketh of certain weapons dipped in the poison of dragons. For which cause we are to consider, that they wanting poison in themselves, become venomous two manner of ways: First by the place wherein they live, for in the hotter Countries they are more apt to do harm then in the colder and more temperate, which caused the Poet in his verses to write of them in this manner following;  

Vos quoque qui cunct is innoxi numina terris  
Serpitis aurato nitidifulgore Dracones,  
Pestiferos ardens facit Africa: Ducit is altam  
Aëra cum pennis. etc.   
Which may be englished in this manner;  

You shining Dragons creeping on the earth,  
Which fiery Africa yields with skin like gold,  
Yet pestilent by hot infecting breath,  
Mounted with wings in th'air we do behold.   
So that which is spoken of the poison of Dragons infecting the air wherein they live, is to be understood of the Met●or called Draco volans, a Fire-drake, which doth many times destroy the fruits of the earth, seeming to be a certain burning fire in the air, sometime on the Sea, and sometime on the Land, whereof I have heard this credible story from men of good worth and reputation, happening about some twelve years ago, upon the Westerne-Seas, upon the Coasts of England, which because it is well worthy to be kept in remembrance of all posterity, and containeth in it a notable work of God, I have thought good to set it down in this place.  
There was an old Fisherman which with his two hired servants went forth to take fish, according to his accustomed manner and occupation, and having laid their nets, watched them earnestly to find the booty they came for, and so they continued in their labour until midnight or there about, taking nothing. At the last there came by them a Fire-drake, at the sight whereof the old-man began to be much troubled and afraid, telling his servants, that those sights seldom pretended any good, and therefore prayed God to turn away all evil from them, and withal, willed his servants to take up their Nets, lest they did all repent it afterward; for he said he had known much evil follow such apparitions.  
The young men his servants comforted him, telling him there was no cause of fear, and that they had already committed themselves into the hands of Almighty GOD, under whose protection they would tarry until they had taken some fish: the old man rested contented with their confidence, and rather yielded unto them, than was persuaded by them. A little while after, the fire-drake came again, and compassed round about the boat, and ran over the Nets, so that new fears, and more violent passions then before, possessed both the old-man and his servants. Wherefore they then resolved to tarry no longer, but hasted to take up their nets, and to be gone. And taking up their Nets, at one place they did hang so fast as without breaking they could not pull them out of the water, wher●fore they set their Grabbe-hookes unto them to lose them, for the day before they remembered that a Ship was cast away in the same place, and therefore they thought that it might be the Nets were hanged upon some of the tackle thereof: and therein they were not much deceived, for it happened that finding the place whereupon the Net did stay, they pulled and found some difficulty to remove it, but at last they pulled it up, and found it to be a chair of beaten gold. At the sight hereof their spirits were a little revived, because they had attained so rich a booty, and yet like men burdened with wealth, (especially the old-man,) conceived new fears, and wished he were on Land, lest some storm should fall, and lay both it and them, the second time in the bottom of the Sea.  
So great is the impression of fear, and the natural presage of evil, in men that know but little in things to come, that many times they prove true Prophets of their own destruction, although they have little reason till the moment of peril come upon them: and so it fell out accordingly in this old-man, for whilst he feared death by storms and tempests on the Sea, it came upon him, but by another way and means. For behold the devil entered into the hearts of his two servants, & they conspired together to kill the old-man their Master, that so between themselves they might be owners of that great rich chair, the value whereof (as they conceived) might make them Gentlemen, and maintain them in some other Country all the days of their life. For such was the resolution that they conceived upon the present, that it would not be safe for them to return home again after the fact committed, lest they should be apprehended for murder, as they justly deserved, their master being so made away by them.  
The devil that had put this wicked motion into their minds, gave them likewise prespan●nt opportunity to put the same in execution, depriving them of all grace, pity, and piety, still thrusting them forward to perform the same. So that not giving him any warning of his death, one of them in most savage and cruel manner dashed out his brains, and the other speedily cast him into the Sea. And thus the fear of this old-man, conceived without all reason, except superstition for the sight of a fire-drake, came upon him in a more bloody manner than he expected: but life suspected itself, and rumours of peril unto guilty consciences, (such as all we mortal men bear) are many times as forcible as the sentence of a judge to the heart of the condemned prisoner, and therefore it were happy that either we could not fear, except when the causes are certain, or else that we might never perish but upon premonition. And therefore I conclude with the example of this man, that it is not good to hold a superstitious fear, lest God see it, and being angry therewith, bring upon us the evil which we fear. But this is not the end of the story, for that fire-drake, (as by the sequel appeareth) proved as evil to the servants, as he did to the Master.  
These two sons of the devil, made thus rich by the death of their Master, forthwith they sailed towards the Coasts of France, but first of all they broke the Chair in pieces, and wrapped it up in one of their Nets, making account that it was the best fish that ever was taken in that Net, and so they laid it in one end of their Bark or fisher-boat. And thus they laboured all that night and the next day, till three or four of the clock, at what time they espied a Port of Britain, whereof they were exceeding glad, by reason that they were weary, hungry, and thirsty with long labour, always rich in their own conceit by the gold which they had gotten, which had so drawn their hearts from God, as they could not fear any thought of his judgement; And finally it so blinded their eyes, and stopped their ears, that they did not see the vengeance that followed them, nor hear the cry of their Maisters-blood.  
Wherefore, as they were thus rejoicing at the sight of Land, behold they suddenly espied a Man-of-war coming towards them, whereat they were appalled, and began to think with themselves that their rich hopes were now at an end, and they had laboured for other, but yet resolved to die rather than to suffer the booty to be taken from them. And while they thus thought, the Man-of-war approached and hailed them, summoning them to come in and show what they were: they refused, making forward as fast to the Land as they could. Wherefore the Man-of-war shot certain Muskets at them, and not prevailing, nor they yielding, sent after them his Longboat, upon the entrance whereof they fought manfully against the assailants, until one of them was slain, and the other mortally wounded; who seeing his fellow killed, & himself not like, lie to live, yet in envy against his enemy, ran presently to the place where the Chair lay in the Net, and lifting the same up with all his might, cast it from him into the Sea, instantly falling down after that fact, as one not able through weakness to stand any longer, whereupon he was taken, and before his life left him, he related the whole story to them that took him, earnestly desiring them to signify so much into England, which they did accordingly: and as I have heard, the whole story was printed, & so this second History of the punishment of murder, I have related in this place, by occasion of the fire-drake, in the history of the Dragon.  
A second cause why poison is supposed to be in Dragons, is for that they often feed upon many venomous roots, and therefore their poison sticketh in their teeth, whereupon many times the party bitten by them, seemeth to be poisoned; but this falleth out accidentally, not from the nature of the dragon, but from the nature of the meat which the dragon eateth. And this is it which Homer knew and affirmed in his verses, when he described a dragon making his den near unto the place where many venomous roots and herbs grew, and by eating whereof, he greatly annoyeth mankind when he biteth them.  

Os de Drokoon espy Xein oresteros andra menesi  
Bebrocos kaka pharmaka.   
Which may be thus englished;  

And the dragon which by men remains,  
Eats evil herbs without deadly pains.   
And therefore Elianus saith well, that when the dragon meaneth to do most harm to men, he eateth deadly poisonful herbs, so that if he bite after them, many not knowing the cause of the poison, and seeing or feeling venom by it, do attribute that to his nature which doth proceed from his meat. Besides his teeth which bite deep, he also killeth with his tail, for be will so begird and pinch in the body, that he doth gripe it to death, and also the strokes of it are so strong, that either they kill thereby forthwith, or 
Uincensius. S●linus.  else wound greatly with the same, so that the strokes of his tail, are more deadly than the biting of his teeth; which caused Nicander to write thus;  

Nec tamen ille graves, ut caetera turba, doloris  
Si velit, infixo cum forte momorderit ore,  
Suscitat: exiguus non noxia vulner a punctus  
(Qui ceu rodentes noctu quaeque obvia muris)  
In fligit, modicum tenui dat plaga cruorem.   
Which may be thus englished;  

Nor yet he when with his angry mouth  
Doth bite, such pains and torments bringeth  
As other Serpents, if Ancients tell the truth,  
When with his teeth and spear he stingeth:  
For as the holes which byting-myse do leave,  
When in the night they light upon a prey,  
So small are Dragons-byts which men receive,  
And harmless wound makes blood to run away.   
Their mouth is small, and by reason thereof they cannot open it wide to bite deep, so as their biting maketh no great pain; and those kind of dragons which do principally fight with Eagles, are defended more with their tails then with their teeth: but yet 
Aetius. Grevinus Avicen.  there are some other kind of dragons, whose teeth are like the teeth of Bears, biting deep, and opening their mouth wide, wherewithal they break bones, and make many bruises in the body, and the males of this kind bite deeper than the famales, yet there followeth no great pain upon the wound.  
The cure hereof, is like to the cure for the biting of any other beast wherein there is no venom, and for this cause there must be nothing applied thereunto which cureth venomous bitings, but rather such things as are ordinary in the cure of every Ulcer.  
The seed of grass, commonly called Hay-dust, is prescribed against the biting of dragons. The Barble being rubbed upon the place where a Scorpion of the earth, a Spider, a Sea or Land-dragon biteth, doth perfectly cure the same. Also the head of a dog or dragon which hath bitten any one, being cut off and flayed, and applied to the wound with a little Euphorbium, is said to cure the wound speedily.  
And if Albedisimon be the same that is a dragon, then according to the opinion of Avicen, the cure of it must be very present, as in the cure of Ulcers. And if Alhatraf & Haudem be of the kind of dragons, then after their biting there followeth great coldness and stupidity; and the cure thereof must be the same means which is observed in cold poisons. For which cause, the wound or place bitten, must be imbrued or washed with lukewarm Vinegar, and emplaistered with the leaves of Bay, anointed with the oil of herb- Mary, and the oil of Wilde-pellitory, or such things as are drawn out of those oils, wherein is the virtue of Nettles, or Sea-Onyons.  
But those things which are given unto the patient to drink, must be the juice of Bayleaves in Vinegar, or else equal portions of Myrrh, Pepper, and rue in Wine, the powder or dust whereof, must be the full weight of a golden-groat, or as we say, a French-crown.  
In the next place, for the conclusion of the history of the dragon, we will take our farewell of him in the recital of his medicinal virtues, which are briefly these that follow. First, the fat of a Dragon dried in the sun, is good against creeping Ulcers: and the same mingled with honey and Oil, helpeth the dimness of the eyes at the beginning. The head of a dragon keepeth one from looking a squint: and if it be set up at the gates and doors, it hath been thought in ancient time to be very fortunate to the sincere worshippers of God. The eyes being kept till they be stale, and afterwards beat into an Oil with Honey and made into an ointment, keep any one that useth it from the terror of night-visions and apparitions.  
The fat of a Hart in the skin of a Roe, bound with the nerves of a Hart unto the shoulder, was thought to have a virtue to foreshew the judgement of victories to come. The first spindle by bearing of it, procureth an easy passage for the pacification of higher powers. His teeth bound unto the feet of a Roe, with the nerves of a Hart, have the same power. But of all other, there is no folly comparable to the composition which the Magicians draw out of a dragon to make one invincible, and that is this. They take the head and tail of a dragon, with the hairs out of the forehead of a Lion, and the marrow of a Lion, the spume or white mouth of a conquering horse, bound up in a Harts-skinne, together with a claw of a dog, and fastened with the cross nerves or sinew of a Hart, or of a Roe; they say that this hath as much power to make one invincible, as hath any medicine or remedy whatsoever.  
The fat of dragons is of such virtue that it driveth away venomous beasts. It is also reported, that by the tongue or gall of a dragon sodde in wine, men are delivered from the spirits of the night, called Incubi and Succubuses, or else Night-mares. But above all other parts, the use of their blood is accounted most notable. But whether the Cynnabaris be the same which is made of the blood of the dragons and Elephants, collected from the earth when the dragon and the Elephant fall down dead together, accordings as Pliny delivereth, I will not here dispute, seeing it is already done in the story of the Elephant: neither will I write any more of this matter in this place, but only refer the Reader unto that which he shall find written thereof in the history of our former book of Foure-footed-beastes.  
And if that satisfy him not, let him read Langius in the first book of his Epistles, and sixtie-five Epistle, where that learned man doth abundantly satisfy all men concerning this question, that are studious of the truth, and not prone to contention. And to conclude, Andreas Baluacensis writeth, that the Bloodstone, called the Haematite, is made of the dragon's blood: and thus I will conclude the history of the dragon, with this story following out of Porphyrius, concerning the good success which hath been signified unto men and women, either by the dreams or sight of dragons.  
Mammea the Mother of Alexander Severus the Emperor, the night before his birth, dreamt that she brought forth a little dragon, so also did Olympia the Mother of Alexander the great, and Pomponya, the Mother of Scipio Affricanus. The like prodigy gave Augustus' hope that he should be Emperor. For when his mother Actia came in the night time unto the Temple of Apollo, and had set down her bed or couch in the Temple among other Matrons, suddenly she fell asleep, and in her sleep, she dreamt that a dragon came to her, and clasped about her body, and so departed without doing her any harm. Afterwards the print of a dragon remained perpetually upon her belly, so as she never durst any more be seen in any bath.  
The Emperor Tiberius Caesar, had a dragon which he daily fed with his own hands, and nourished like good fortune, at the last it happened that this dragon was defaced with the biting of Emmets, and the former beauty of his body much obscured: Wherefore the Emperor grew greatly amazed thereat, & demanding a reason thereof of the Wisemen, he was by them admonished to beware the insurrection of the common people. And thus with these stories, representing good and evil by the dragon, I will take my leave of this good and evil Serpent.   

OF THE DRYINE.  
THere be some that confound this Serpent with the watersnake, and say it is none other than that which of ancient time was called Hidrus, for so long as they live in the water, they are called Hidri, that is, Snakes of the water, but when once they come to the land, they are called Chelidri and Chersydri: but it is certain that the Chelidrus, is different from the Chersydrus, by the strong smell and savour which it carrieth with it wheresoever it goeth, according to these verses made of Vmbo the Priest in Virgil.  

Viperio generi et graviter spirantibus Hydris  
Spargere qui somnos cantuque manuque solebat.   
Which may be englished thus;  

Who could by song and hand bring into deadly sleep  
All kind of Vipers, with Snakes smelling strong and deep.   
Which being compared with that instruction which he giveth to Shepherds, teaching them how to drive away the strong-smelling-serpents from the folds, he calleth them Chelydri when he writeth in this manner.  

Disce et odoratam stabulis accendere Cedrum  
Galbanioque agitare graves nidore Chelydros.   
That is to say in English thus;  

Learn how to drive away strong smelling Cheliders  
From folds, by Galbanum and savoury Cedars.   
So that it is clear that these Dryines are the same which are called Chelydri, who do stink on the face of the earth, whereby they are oftentimes disclosed although they be not seen: howbeit, some think that this filthy savour doth not proceed from any fume or smoke coming out of their bodies, but rather from their motion, according to the opinion of Macer in these following verses.  

Seu terga ex pirant spumantia Virus  
Seu terra fumat quateter labitur Anguis.   
Which may be englished in this manner;  

Whether their foaming backs that smell  
Do send abroad such poison pestilent,  
Or whether th'earth whereon this Snake full fell  
Doth slide, yields that unwholesome scent.   
It is said that these Dryines do live in the bottom or roots of Oaks, where they make their nests, for which cause they be called Querculi, as if they were derived from an Oak, which caused the country-people to call it Dendrogailla, which signifieth the Male and Female in this kind: being bred only in one part of Africa, and in Hel●spont, and there be of them two kinds, one of the length of two cubits, being very fat & round, and very sharp scales over the back; and they are called Druinae of Drus, that signifieth an Oak, because they live in bottom of Oaks: & they are also called Chelydri, because of their sharp skins or scales, for it is the manner of the Latins and the Grecians, to call the hard and rough skin of the body of man and beast, by the name of Chellydra: and I take the serpents Cylmdri, to be the same that the dryines be. Within the scales of this serpent there are bred certain Flies with yellow wings, as yellow as any Brass, the which Flies at length do eat and destroy the serpent that breedeth them. The colour of their 
Aetius.  back is blackish, and not white as some have thought, and the savour or smell coming from them like to the smell of a Horses hide, wet as it cometh out of the pit, to be shaven by the hand of the Tawyer or Glover. And Bellonius writeth, that he never saw any serpent greater than this Dryine which he calleth Dendrozailla, nor any that hisseth stronger; for he affirmeth, that one of these put into a sack, was more than a strong Countryman could carry two Miles together without setting it down and resting. And likewise he saith, that he saw a skin of one of these stuffed with hair, which did equal in quantity the leg of a great man. The head of this beast is broad and flat, and Olaus Magnus writeth, that many times, and in many places of the North, about the beginning of summer, these Serpents are found in great companies under Oaks, one of them being their head or Captain, who is known by a white crest or comb on the top of his crown, whom all the residue do follow, as the Bees do their King and Captain. And these by the relation of old men are thought to beget a certain stone, by their mutable breathing upon some venomous matter, found in the trees leaves, or earth where they abide: For they abide not only in the roots, but in the hollow bodies of the trees, and sometimes for their meat and food, they leave their habitation, and descend into the Fens and Marshes to hunt Frogs: and if at any time they be assaulted with the Horseflye, they instantly return back again into their former habitation. When they go upon the earth, they go directly or strait, for if they should wind themselves to run, they would make an offensive noise, or rather yield a more offensive smell: according to these verses of the Poet Lucan;  

Natrix & ambiguae coleret qui syrtidos arua  
Chersidros, tractique via fumante Chellidri:   
In English thus;  

The Snake which haunt the doubtful Syrteses sands,  
And Chelyders by sliding fume on lands.   
Georgius Fabricius writeth, that he saw in the Temple of Bacchus at Rome, a company of drunken men dancing, leading a male Goat for sacrifice, having Snakes in their mouths, which Snakes Prudentius the Christian Poet calleth Chellidri, that is Dryines in these verses following;  

— Baccho caper omnibus aris  
Craeditur, & virides discindunt ore Chellydros,  
Qui Bromium placare volunt, quod et ebria iam tu●…  
Ante occulos regis Satyrorum insania fecit.   
In English thus:  

A Goat to Bacchus on every altar lies,  
While sacrificers tear Dryines in pieces small  
By force of teeth, and that before the eyes  
Of satires King, mad-drunke they fall.   
The nature of this Serpent is very venomous and hot, and therefore it is worthily placed among the first degree or rank of Serpents, for the smell thereof doth so stupefy a man, as it doth near strangle him, for nature refuseth to breath, rather than to draw in such a filthy air. And so pestilent is the nature of this beast, that it maketh the skin of the body of a man hurt by it, loose, stinking, and rotten: the eyes to be blind and full of pain, it restraineth the urine, and if it come upon a man sleeping, it causeth often neezing, and maketh to vomit bloody matter. If a man tread upon it at unawares, although it neither sting nor bite him, yet it causeth his Legs to swell, and his foot to lose the skin thereof: and that which is more strange, it is reported, that when a Physician cured the hand of one bitten by this Serpent, the skin of his hand also came off, and whosoever killeth one of these, if once he smell the savour of it, whatsoever he smelleth afterwards, he still thinketh it smelleth of the Dryine. And therefore most pestilent must this Serpent needs be, which killeth both by touching and smelling.  
When it hath wounded or bitten, there followeth a black or red swelling about the sore, also a vehement pain over all the body through the speedy dispersing of the poison; also Pustules or little Weals, madness, dryness of the body, and intolerable thirst, trembling and mortification of the members wounded, whereof many die. The ●nre is like to the cure of Vipers, and besides it is good to take Hart-wort drunk in Wine, or Triffolly, or the roots of Daffodil. Acorns of all kind of Oaks, are profitable against this poison, being beaten to powder and drunk. And thus much shall suffice for this Serpent.   

OF THE SERPENTS CALLED Elephants.  
THere be also Serpents called Elephants, because whomsoever they bite, they infect with a kind of a leprosy, and I know not whether the Serpent Elops, Elopis, and Laphiati be the same, but because I find no matter worthy in them to be spoken of, and they are strangers in our Country, the Reader must be contented with their bare names without further description.   

OF FROGS.  
Frogs are called by the Hebrews Zab, Zephardea, Vrdeana, & Vrdea Akruka, & Maskar. By the Arabians Hardun, Difdah, Disphoa, Difdapha, Altahaul. By the Grecians Batrachos: whereof cometh the corrupted word Brackatas, and Garazum. Lalages and Kemberoie, signifieth green Frogs. The Italians and Spaniards call it Rana, by the Latin word. The French Grenoville. The Germans Frosch, and Frosche, and Grassfrosch, for a green Frog. The Flemings Vrosch, and Vruesch, and Pivit. The Illirians & Polonians Zaba, by a word derived from the Haebrew. It it some question from whence the word Rana is derived, & because of much controversy whether it hath received name, because it liveth on the land & in the water, or from the croaking voice which it useth: I will not trouble the English Reader with that discourse, only I am assured, that the word Frog in English, is derived from the Germane word Frosch, as many other English words are derived besides the common name of many Frogs. Homer in his Comedy of the fight betwixt Frogs and Mice called Batrachomiomachia, hath devised many proper names for Frogs, such as these are; Lyninocharis, Gracediet, Peleus, Dust-liver: Hidromedousa, Water-haunter: Phusignathos, Nature-cryer: Hypsiboas, Loud-cryer: Leuthaios, Lowe-liver: Poluphonos, great Labourer: Krambophagos, Brasile-eater: Lymnesios', Poole-keeper: Kalaminthios, Mint-eater: Hidrocharis, Water-child: Borborokoïtes, noise-maker: Prassaphogos, Grasse-eater: Pelauseas, dust-creeper: Pelobates, dust-leaper: Krawgasides, drought-hater: Prassaios, Grass-green: and such other like, according to the witty invention of the Author, all which I thought good to name in this place, as belonging to this History.  
In the next place we are to consider the diversity and kinds of Frogs, as they are distinguished by the place of their abode: for the greatest difference is drawn from thence; some of them therefore are Water-Frogges, and some are Frogs of the Land: the Water-Frogges live both in the water and on the Land, in Marshes, standing-pools, running streams, and banks of Rivers, but never in the Sea; and therefore Rana Marina is to be understood of a Fish, and not a Frog, as Massarius hath learnedly proved against Marcellus. The frogs of the land are distinguished by their living in gardens, in Meadows, in hollow Rocks, and among fruits: all which several differences shall be afterward expressed, with their pictures in their due places: here only I purpose to talk of the vulgar and common frog, whose picture with her young one is formerly expressed. Besides these differ in generation: for some of them are engendered by carnal copulation, & some of the slime and rottenness of the earth. Some are of a green colour, and those are eaten in Germany and in Flanders; some again are yellow, and some of an Ashe-colour, some spotted, and some black, and in outward form and fashion they resemble a Toad, but yet they are without venom, and the female is always greater than the male: when the Egyptians will signify an impudent man, and yet one that hath a good quick sight, they picture a frog, because he liveth continually in the Mire, and hath no blood in his body, but about his eyes.  
The tongue is proper to this kind, for the forepart thereof cleaveth to the mouth, as in a fish, and the hinder part to the throat, by which he sendeth forth his voice: and this is to be understood, that all frogs are mute and drunk, except the green frogs, and the frogs of the Water, for these have voices. And many times the voices of frogs proceedeth from the nature of the Countries wherein they live: for once all the frogs in Macedonia and Cyrenia, were drunk, until there were some brought thither out of some other Countries, as at this day the frogs of Seriphus are all drunk, whereupon came the Proverb, Batrachos ec Seriphou, A frog of Seriphus, because the frogs of that Country do never croak, although you carry them into any other Country.  
This Seriphus is one of the Islands of the Sporades in Greece, wherein is the Lake called Pierius, which doth not run in the Summer, but only in the winter, and all the frogs which are cast into that lake, are perpetually silent, and never utter their voice; whereof there are assigned two causes, one Fabulous, and the other true and natural. The first, the Seriphians say, that when Perseus returned with the head of Medusa, having gone very far till he was weary, laid him down beside that lake to sleep, but the croaking frogs made such a noise, as he could take no rest: Whereat Perseus was much offended; and therefore prayed jupiter to forbid the frogs from crying, who instantly heard his prayer, & enjoined perpetual silence to the frogs in that water: and this is the Fabulous reason, being a mere fiction of the Poets.  
The second and more true reason is that of Theophrastus, who saith, that for the coldness of the water: the frogs are not able to cry in that place. The voice of frogs is said by the Latinists to be Corare, and by the Grecians Ololugon, peculiar words to set forth this crying: now because their tongue cleaveth to the pallet of their mouth, and their voice proceedeth but from their throat to their mouth, and the spirit is hindered by the tongue, so as it cannot proceed directly; therefore it hath two bladders upon either side of the mouth, one which it filleth with wind, and from thence proceedeth the voice. Now when it croaketh, it putteth his head out of the water, holding the neither lip even with the water, and the upper lip above the water: and this is the voice of the male provoking the female to carnal copulation.  
They have but very small lungs, & those without blood, full of froth like to all other creatures of the water, which do lay eggs, and for this cause they do never thirst: wherefore also Sea-calues and Frogs are able to live long under the Water. They have a double Liver, and a very small Melt, their Legs behind are long, which maketh them apt to leap; before they are shorter, having divided claws which are joined together, with a thin broad skin, that maketh them more apt to swim. The most place of their abode is in fens, or in warm Waters, or in fishpools: but yellow and Ashe-coloured frogs abide in Rivers, Lakes, and standing pools, but in the Winter time they all hide themselves in the earth. And therefore it is not true that Pliny saith, that in the Winter time they are resolved into slime, and in Summer they resume again their first bodies, for they are to be seen many times in the winter; especially in those waters that are never frozen, as Agrecolaana Mathiolus, hath sound observed, and they have been seen in certain running streams, holding small fishes in their mouths, as it were sucking meat out of them.  
Sometimes they enter into their holes in Autumn, before winter, and in the spring time come out again. When with their croaking voices the Male provoketh the female to carnal copulation, which he performeth not by the mouth (as some have thought) but by covering her back: the instrument of geneneration meeting in the hinder parts, and this they perform in the night season, nature teaching them the modesty or shamefastness of this action: And beside, in that time they have more security to give themselves to mutual embraces, because of a general quietness, for men and all other their adversaries are then at sleep and rest. After their copulation in the waters, there appeareth a thick jelly, out of which the young one is found. But the Land-frogges are engendered out of Eggs, of whom we discourse at this present; and therefore they both suffer copulation, lay their eggs, and bring forth young ones on the land. When the Egg breaketh or is hatched, there cometh forth a little black thing like a piece of flesh, which the Latins call Gyrini, from the Greek word Gyrrinos', having no visible part of a living creature upon them, besides their eyes and their tails, and within short space after their feet are form, and their tail divided into two parts, which tail becometh their hinder Legs: wherefore the Egyptians when they would describe a man that cannot move himself, and afterwards recovereth his motion, they decipher him by a frog, having his hinder legs. The heads of these young Gyrini, which we call in English Horse-nailes, because they resemble a Horse-nail in their similitude, whose head is great, and the other part small, for with his tail he swimmeth. After May they grow to have feet, and if before that time they be taken out of the water, they die, than they begin to have four feet.  
And first of all they are of a black colour and round, and hereof came the Proverb, Rana Gyrina sapientior, wiser than a Horse-nail; because through the roudndnesse and rolubility of his body, it turneth itself with wonderful celerity, which way soever it pleaseth. These young ones are also called by the Grecians Moluridae, Brutichoi, and Batrachida, but the Latins have no name for it, except Ranunculus, or Rana Nascens. And it is to be remembered, that one frog layeth an innumerable company of Eggs, which cleave together in the water, in the middle whereof she herself lodgeth. And thus much may suffice for the ordinary procreation of frogs by generation out of Eggs. In the next place I must also show how they are likewise engendered out of the dust of the earth by warm, aestive, and Summer showers, whose life is short, and there is no use of them.  
Aelianus saith, that as he travailed out of Italy into Naples, he saw divers frogs by the way near Putoli, whose forepart and head did move and creep, but their hinder part was unformed, and like to the slime of the earth, which caused Ovid to write thus;  

Semina limus habet virides generantia Ranas,  
Et generat truncas pedibus & eodem corpore saepe  
Altera pars vivit, rudis est pars altera tellus.   
That is to say;  

Dirt hath his seed engendering Frogs full green,  
Yet so as feetlesse without Legs on earth they lie,  
So as a wonder unto Passengers is seen,  
One part hath life, the other earth full dead is nigh.   
And of these Frogs it is that Pliny was to be understood, when he saith, that Frogs in the Winter time are resolved into slime, and in the Summer they recover their life and substance again. It is certain also, that sometime it raineth frogs, as may appear by Philarchus and Lembus, for Lembus writeth thus: Once about Dardania, and Paeonia, it reigned frogs in such plentiful measure, or rather prodigious manner, that all the houses and highways were filled with them, and the inhabitants did first of all kill them, but afterwards perceiving no benefit thereby, they shut their doors against them, and stopped up all their lights to exclude them out of their houses, leaving no passage open, so much as a frog might creep into, and yet notwithstanding all this diligence, their meat seething on the fire, or set on the table, could not be free from them, but continually they found frogs in it, so as at last they were enforced to forsake that Country. It was likewise reported, that certain Indians & people of Arabia, were enforced to forsake their countries through the multitude of frogs.  
Cardan seemeth to find a reason in nature for this raining of frogs, the which for the better satisfaction of the Reader, I will here express as followeth: Fiunt haec omnia ventorum ira, and so forward in his 16. book De subtilitate, that is to say; these prodigious rains of frogs and Mice, little Fishes and stones, and such like things is not to be wondered at: for it cometh to pass by the rage of the winds in the tops of the Mountains, or the uppermost part of the Seas, which many times taketh up the dust of the earth, & congealeth them into stones in the air, which afterwards fall down in rain; so also doth it take up frogs and fishes, who being above in theayre, must needs fall down again. Sometimes also it taketh up the eggs of frogs and fishes, which being kept aloft in the air among the Whirlwinds, and storms of showers, do there engender and bring forth young ones, which afterwards fall down upon the earth, there being no pool for them in the air. These and such like reasons are approved among the learned for natural causes of the prodigious raining of frogs.  
But we read in holy Scripture among the plagues of Egypt, that frogs were sent by GOD to annoy them; and therefore whatsoever is the material cause, it is most certain that the wrath of GOD and his almighty hand, is the making or efficient cause, and for the worthiness of that divine story, how God maketh and taketh away frogs, I will express it as it is left by the Holy-ghost, in Cap. 8. Exod. verse 5. Also the Lord said unto Moses, say thou unto Aaron, stretch out thy hand with thy rod upon the streams, upon the Rivers, and upon the ponds, and cause frogs to come upon the land of Egypt, ver. 6. Then Aaron stretched out his hand upon the waters of Egypt, and the frogs came up & covered the land of Egypt, verse. 7. And the Sorcerers did likewise with their Sorceries, and brought frogs up upon the land of Egypt. Verse 8. Then Pharaoh called for Moses & Aaron, and said; pray ye unto the Lord, that he may take away the frogs from me, and from my people, and I will let the people go, that they may do sacrifice to the Lord, verse 9 And Moses said unto Pharaoh, concerning me, command when I shall pray for thee and thy servants, and for thy people, to destroy the frogs from thee, and from thy houses, that they may remain in the River only, verse 10. Then he said tomorrow, & he answered, be it as thou hast said, that thou mayst know that there is none like the Lord our God. verse 11. So the frogs shall depart from thee, and from thy houses, & from thy people, and from thy Servants only, they shall remain in the River. verse 12. Then Moses & Aaron went out from Pharaoh, & Moses cried unto the Lord concerning the frogs which he had sent unto Pharaoh. ver. 13. And the Lord did according to the saying of Moses, so the frogs died in the houses, and in the Towns, and in the fields. ver. 14. And they gathered them together by heaps, and the land stank of them, etc.  
And this was the second plague of Egypt, wherein the Lord turned all the fishes into Frogs, (as the book of wisdom saith) and the Frogs abounded in the kings chamber: and notwithstanding this great judgement of God for the present, Pharaoh would not let the people go, and afterwards that blind superstitious Nation became worshippers of Frogs, (as Philastrias' writeth) thinking by this devotion, or rather wickodnesse in this observant manner, to pacify the wrath of God, choosing their own ways before the word of Almighty God: But vain is that worship which is invented without heavenly warrant, and better it is to be obedient to the will of God, then go about to please him with the cogitations of men, although in their pretended holiness we spend much time, wealth, and blood.  
There was one Cypselus the Father of Periander, who by his Mother was hid in a Chest called Kypsele, to be preserved from the hands of certain murderers, which were sent to kill him. Wherefore afterwards the said Cypselus consecrated a house at Delphos to Apollo, because he heard his crying when he was hid in a Chest, and preserved him. In the bottom of that house, was the trunk of a palm-tree and certain Frogs pictured running out of the same: but what was meant thereby is not certainly known, for neither Plutarch which writeth the story, nor Chersias which relateth it, giveth any signification thereof: but in another place where he inquireth the reason why the Oracle of Pythias gave no answer, he conjectured because it was that the accursed thing brought out of the Temple of Apollo from Delphos, into the Corinthian house, had engraven underneath the brazen Palm, Snakes, and Frogs, or else for the signification of the Sun rising.  
The meat of Frogs thus brought forth are green Herbs, and Humble-Bees, or shor●e-bugs, which they devour o● catch when they come to the water to drink: sometime also they are said to eat earth, but as well Frogs as Toads do eat the dead mole, for the Mole devoureth them being alive. In the month of August, they never open their mouths, either to take in meat or drink, or to utter any voice, and their chaps are 
Albertus.  so fast joined or closed together, that you can hardly open them with your finger, or with a stick. The young ones of this kind are killed by casting Long-wort, or the leaves of Sea-Lettice, as Elianus and Suidus write: and thus much for the description of their parts, generation, and sustentation of these common Frogs.  
The wisdom or disposition of the Egyptian frogs is much commended, for they save themselves from their enemies with singular dexterity. If they fall at any time upon a watersnake, which they know is their mortal enemy, they take in their mouths a round Reed, which with an invincible strength they hold fast, never letting go, although the Snake have gotten her into her mouth, for by this means the Snake cannot swallow her, and so she is preserved alive.  
There is a pretty fable of a great Bull which came to the water to quench his thirst, and whilst the beast came running greedily into the Water, he trod in pieces two or three young Frogs; then one of them which escaped with life, went and told his mother the miserable misfortune and chance of his fellows: she asked who it was that had so killed her young ones, to whom he answered: It was a great one, but how great he could not tell: the foolish mother-frog desirous to have seen some body in the eyes of her Son, began to swell with holding in of her breath, and then asked the young one if the beast were as big as she? And he answered much greater, at which words she began to swell more, And asked him again if the beast were so big? To whom the young one answered, Mother leave your swelling, for though you break yourself, you will never be so big as he: and I think from this same fable came the Proverb, Rana Gyrina sapientia, wiser than the young Frog. This is excellently described by Horace in his third Satire, as followeth;  

Absentis ranaepullis vituli pede pressis,  
unus ubi effugit matri denarrat, ut ingens  
Bellua cognatos eliserit, illa rogare,  
Quantanè? Num tandem, se inflans, sic magnafuisset?  
Maior dimidio: Num tanto? Cum magis atque  
Se magis inflaret, non si te ruperis, inquit,  
Par eris: haec à te non multum abludit imago.   
Which may be englished thus;  

In old Frogs absence, the young were priest to death  
By feet of a great Calf, drinking in the water,  
To tell the dam, one ran that scaped with life and breath,  
How a great beast his young to death did scatter.  
How great said she? so big? and then did swell,  
Greater by half, said he: then she swoll more, and said  
Thus big? but he: cease swelling dam, for I thee tell,  
Though break thyself, like him thou never canst be made.   
There is another pretty fable in Aesop, tasking discontented persons under the name of Frogs, according to the old verse:  

Et veterem in limoranae cecinsere quaerelam,  
Nam neque siccaplacet, nec quae stagnata palude  
Perpetitur, querulae semper convitia ranae.   
Which may be englished in this manner;  

The Frogs amidst the earthy slime,  
Their old complaints do daily sing:  
Not pleased with pools, nor land that drine,  
But new displeasures daily bring.   
When Ceres went about seeking Proserpina, she came to a certain Fountain in Lisia to quench her thirst: the uncivil Li sians hindered her from drinking, both by troubling the water with their feet, and also by sending into the water a great company of croaking Frogs; whereat the Goddess being angry, turned all those Countrypeople into Frogs. But Ovid doth ascribe this transmutation of the Lisians, to the prayer of Latona, when she came to drink of the fountain to increase the Milk in her breasts, at such time as she nursed Apollo and Diana, which Metamorphosis or transmutation, is thus excellently described by Ovid;  

Aeternum stagno (dixit) vivatis in isto.  
Eueniunt optata deae, juuat esse sub v●dis,  
Et modo tota cava summergere membra palude,  
Nunc proferre caput summo, modo gurgite nare,  
S●pe super ripam stagni consistere, saepe  
In gelidos resilire lacus, sed nunc quoque turpes  
Litibus exercent linguas, pulsoque pudore  
Quamuis sint sub aqua, sub aqua maledicere tentant.  
Vox quoque iam rauca est, inflataque colla tumescunt:  
Ipsaque dilatant patulos convitia rictus.  
Terga caput tangunt, colla intercepta videntur.  
Spina viret, venture, pars maxima corporis albet,  
Limosoque novae saliunt in gurgite ranae.   
In English thus;  

— For ever mought you dwell  
In this same pond she said: her wish did take effect with speed,  
For underneath the water they delight to be indeed:  
Now divethey to the bottom down, now up their heads they pop,  
Another while with spraulling legs they swim upon the top.  
And oftentimes upon the banks they have a mind to stand,  
And oftentimes from thence again to leap into the pond:  
And there they now do practise still their filthy tongues to scold,  
And shamelessly, though underneath the water they do hold  
Their former wont of brawling, still avoid the water cold:  
Their voices still are hoarse and harsh, their throats have puffed goawles,  
Their chaps with brawling widened are, their hammer-headed ioawles,  
Are joined to their shoulders just, the necks of them do seem  
Cut off: the ridgebone of their back stick up with colour green.  
Their paunch which is the greatest part of all their trunk is grey,  
And so they up and down the pond made newly, Frogs do play.   
Whatsoever the wisdom of Frogs is, according to the understanding of the Poets, this is certain, that they signify impudent & contentious persons, for this cause there is a pretty fiction in hell betwixt the two Poets, Erupides' & Aeschylus: for the ending of which cotroversie, Bacchus was sent down to take the worthiest of them out of Hell into Heaven: and as he went over Charones' Ferry, he heard nothing but the croaking of Frogs, for such contentious spirits do best befitte Hell. And thus much shall suffice to have spoken of the wisdom of Frogs.  
Their common enemies are the Weasels, Poule-cats, and Ferrets, for these do gather them together, and lay of them great heaps within their dens: whereupon they feed in Winter. The Hearne also and Bittor, is a common destroyer of Frogs, and so likewise are some kind of Kites. The Night-Birds, Gimus and Gimeta, the Watersnake (at whose presence in token of extreme terror) the Frog setteth up her voice in lamentable manner. The Moles are also enemies to Frogs, & it is further said, that if a burning Candle be set by the water side, during the croaking of Frogs, it will make them hold their peace. Men do also take Frogs, for they were wont to bait a hook with a little red wool, or a piece of red cloth, also the gall of a Goat put into a vessel, and set in the earth, will quickly draw unto it all the Frogs that be near it, as if it were unto them a very grateful thing: And thus much shall suffice to have spoken of the enemies of frogs. Now in the next place we are to consider the several Uses, both natural, Medicinal, and Magical, which men do make of Frogs.  
And first of all the Green Frogs, and some of the yellow which live in floods, Rivers, Lakes, and Fishpools, are eaten by men; although in ancient time they were not eaten, but only for Physic, for the broth wherein they were sod, & the flesh also, was thought to have virtue in it to cure them which were strucken by any venomous-creeping-beast, especially mixed with Salt and Oil: but since that time Aetius discommendeth the eating of Frogs, proving that some of them are venomous, and that by eating thereof, extreme vomits hath followed, and they can never be good, except when they are newly taken, & their skins diligently flayed off, and those also out of pure running waters, and not out of muddy stinking puddles: and therefore adviseth to forbear in plenty of other meat, this wanton eating of Frogs, as things perilous to life and health, and those Frogs also which are most white when the skin is taken off, are most dangerous & fullest of venom, according to the cousel of Fiera, saying;  

ultima, sed nostros non accessura lebetes,  
Noluimus, succi est plwij & limosa maligni.  
Ni saliat, putris ranae parabatiter.  
Irata est & ad huc rauca coaxat aquis.   
In English thus:  

We will not dress a Frog unless the last of all to eat,  
Because the juice thereof is muddy and of rain, unclean,  
Except it go on earth, prepared way to leap  
For, angry it ever is, and hath hoarse voice amid the stream.   
They which use to eat frogs, fall to have a colour like Lead, and the hotter the countries are, the more venomous are the Frogs in colder Countries, as in Germany they are not so harmful, especially after the spring of the year, and their time of copulation passed. Besides, with the flesh of frogs, they were wont in ancient time to bait their hooks, 
Pliny.  wherewithal they did take Purple Fishes, and they did burn the young Frogs, putting the powder thereof into a Cat, whose bowels was taken out, then roasting the Cat, & after she was roasted, they anointed her all over with Honey, than laid her by a wood side, by the odour and savour whereof, all the Wolves and Foxes lodging in the said Wood were alured to come unto it, and then the hunters lying ready in wait, did take, destroy, & kill them. When Frogs do croak about their usual custom, either more often, or more shrill than they were wont to do: they do foreshow rain and tempestuous weather.  
Wherefore Tully saith in his first book of Divination, who is it that can suspect, or once think that the little Frog should know thus much, but there is in them an admirable understanding nature, constant and open to itself, but more secrets obscure to the knowledge of men; and therefore speaking to the Frogs he citeth these verses;  

Vos quoque signa videtis aquai dulcis alumnae,  
Cum clamore paratis inanes fundere voces,  
Absurdoque sono fontes & stagna cietis.   
In English thus;  

And you O water-birds which dwell in streams so sweet,  
Do see the signs whereby the weather is foretold,  
Your crying voices wherewith the waters are replete,  
Vain sounds, absurdly moving pools and fountains cold.   
And thus much for the natural use of Frogs. Now followeth Magical. It is said that if a man take the tongue of a Water-Frog, and lay it upon the head of one that is asleep, he shall speak in his sleep, & reveal the secrets of his heart: but if he will know the secrets 
Albertus. Kiranides. Democritus  of a woman, then must he cut it out of the Frog alive, and turn the Frog away again, making certain Charactars' upon the Frogs tongue, and so lay the same upon the panting of a woman's heart, and let him ask her what questions he will, she shall answer unto him all the truth, & reveal all the secret faults that ever she hath committed. Now if this magical foolery were true, we had more need of Frogs then of justices of Peace, or Magistrates in the commonwealth.  
But to proceed a little further, and to detect the vanity of these men, they also say, that the staff wherewith all a Frog is struck our of a Snakes mouth, laid upon a woman in travail, shall cause an easy deliverance: and if a man cut off a foot of a frog as he swims in the water, and bind the same to one that hath the gout, it will cure him. And this is as true as a shoulder of Mutton worn in one's Hat, healeth the toothache.  
Some again do write, that if a Woman take a Frog and spit three times in her mouth, she shall not conceive with Child that year. Also if Dogs eat the Pottage wherein a Frog hath been sodde, it maketh him dumb and cannot bark. And if a man cast a sodde Frog at a Dog, which is ready to assault him, it will make him run away, (I think as fast an old hungry Horse from a bottle of Hay.) These and such like vanities have the Ancient Heathens (ignorant of GOD) firmly believed, till either experience disapprooved their inventions, or the sincere knowledge of Religion in lightning their darkness, made them to forsake their former vain errors, which I would to GOD had come sooner unto them, that so they might never have sinned; or else being now come unto us their Children, I pray GOD that it may never be removed, least by trusting in lying vanities, we forsake our own mercy. And so an end of the Magycall Uses. Now we proceed to the Medicinal, in the biting of every venomous creature. Frogs sod or roasted, are profitable, especially the broth, if it be given to the sick person without his knowledge, mixed with Oil and Salt, as we have said already. The flesh of Water-frogs is good against the biting of the Sea-hare, the Scorpion, and all kind of Serpents: against Leprosy and scabs, and rubbed upon the body, it doth cure the same.  
The broth taken into the body with roots of Sea-halme, expelleth the Salamander: so also the Eggs, of the frog, and the eggs of the tortoise, hath the same operation, being sod with Calamynth. The little Frogs are an antidote against the Toads and great Frogs. Albertus also among other remedies prescribeth a Frog to be given to sick Faulkcons or Hawks: It is also good for crickes in the neck, or the Cramp. The same sod with Oil, caseth the pains and hardness of the joints and sinews: they are likewise given against an old Cough, and with old Wine and sod Corn drunk out of the Vessel wherein they are sod, they are profitable against the Drowsy, but with the sharpest Vinegar, Oil, and spume of Niter sod together, by rubbing and anointing, cureth all scabs in Horses, and pestilent tumors.  
There is an Oil likewise made out of Frogs, which is made in this manner, they take a pound of Frogs, and put them into a vessel or glass, and upon them, they pour a pint of Oil, so stopping the mouth of the glass, they seeth it as they do the Oil of serpents, with this they cure the shrinking of the sinews, and the hot gout, they provoke sleep, and heal the inflammations in Fevers, by anointing the Temples. The effect of this Oil is thus described by Serenus:  

Sape ita per vadit vis frigoris, ac tenet artus,  
Vt vix quaesito medicamine pulsa recedat.  
Si ranam ex oleo decoxeris, abijce carnem,  
Membra fove.   
That is to say;  

Often are the sinews held by force invading cold,  
Which scarce can be repelled back by medicines tried might,  
Then seeth a Frog in purest oil, as ancients us have told,  
So bathe the members sick therein, Frogs flesh cast out of sight.   
And again in another place he speaking of the cure of a Fever, writeth thus;  

Sed prius est oleo partus feruescere Ranae,  
In trivijs, illoque artus perducere succo,   
In English thus;  

But first let Oil make hot young Frogs new found  
In ways, therewith bring sinews weak to weal full sound.   
To conclude, it were infinite & needless to express all that the Physicians have observed about the Medicines rising out of the blood, fat, flesh, eyes, heart, Liver, gall, entrails, Legs, and sperm of Frogs, besides powders and distillations; therefore I will not weary the Reader, nor give occasion to ignorant men, to be more bold upon my writing of Physic than is reason, lest that be said against me which proverbially said of unnecessary things, Ranis vinum ministras, you give Wine to Frogs, which have neither need nor nature to drink it, for they delight more in water; And so I conclude the History of this vulgar Frog.   

OF THE GREEN FROG.  
THis frog is called calamities, and Dryophytes, and Mantis, and Rana virens. In Arabia Blefaricon, and Cucunoines, and Cucumones, Irici, Ranulae, Brexantes, of Brex-ein to rain, & thereof cometh the feigned word of Aristophanes, Brekekekex Koax, but I think that as our English word Frog is derived from the Germane word Frosch, so the Germans Frosch from this Greek word Brex. It is called also Zamia, that is Damnum, loss, hurt or damage, because they live in trees, and many times hatme men and Cattle underneath the trees; and therefore called Zamiae of the Greek word Zemia. The Italians call it Racula, Ranocchia, Lo Ranovoto, Ranonchia de rubetto. The French Croissetz, and sometimes Graisset, Verdier, in Savoy Renogle. In Germany Loubfrosch In Poland Zaba Trawna. Some of the Latins for difference sake call it Rana Rubeta, because it liveth in trees and bushes: and for the same cause it also called calamities, because it liveth among reeds, and Dryopetes, because it falleth sometime out of trees.  
It is the least of all other Frogs, & liveth in trees, or among fruits, and trees especially in the woods of Hasels, or Vines, for with his short Legs it climbeth the highest trees: insomuch that some have thought it had wings. It is green all over the body, except the feet and the fingers, which are of dusty or reddish colour, and the tops of his nails or claws are blunt and round: In the dissection thereof there was blood found in every part of the body, and yet but little. The Heart of it is white, the Liver black, mixed with the Gall. It hath also a Melt, and in the end of july it layeth Eggs.  
It is a venomous beast, for sometimes Cattle as they browse upon trees, do swallow down one of these upon the leaves not discerning it, because it is of the same colour: but presently after they have eaten it their bellies begin to swell, which must needs proceed from the poisoned Frog.  
A second reason proveth it to be venomous, is for that many Authors do affirm, that hereof is made the Psilothrum, for the drawing out of teeth by the roots, and for this cause is concluded to be venomous, because this cannot be performed without strong poison. But for the cure of the poison of this Frog, we shall express it afterward in the History of the Toad, and therefore the Reader must not expect it in this place. Always before rain they climb up upon the trees, and there cry after a hoarse manner very much, which caused the Poet Serenus to call it Rauco garrula questu: at other times it is mute, and hath no voice: wherefore it is more truly called Mantis, that is, a Prophet or a Diviner, than any other kind of Frog, because other Frogs which are not altogether mute, do cry both for fear, and also for desire of carnal copulation, but this never crieth but before rain.  
Some have been of opinion, that this is a dumb Frog; and therefore Vincentius Belluacensis saith, that it is called a mute Frog from the effect: for there is an opinion, that this put into the mouth of a Dog, maketh him dumb, which if it be true, it is an Argument of the extreme poison therein contained, overcoming the nature of the Dog, whose chiefest senses are his taste and his smelling. And thus much shall suffice for the description of this Frog.  
The medicinal virtues observed herein are these that follow. First if a man which hath a cough, do spit into the mouth of this Frog, it is thought that it doth deliver him from his cough, and being bound in a Crane's skin unto a man's thigh, procureth venereous desires: but these are but magical devices, and such as have no apparent reason in nature, wherefore I will omit them, and proceed to them that are more reasonable & natural. First for the Oil of Frogs, that is the best which is made out of the Greene-Frogs, as it is observed by Silvius, and if they are held betwixt a man's hands, in the fit of hot burning Ague, do much refresh nature, and ease the pain. For Feaver-heptickes they prepare them thus: they take such frogs as have white bellies, then cut off their heads and pull out their bowels, afterwards they seeth them in water, until the flesh fall from the bones, them they mingle the said flesh with Barley Meal, made into Paste, wherewithal they cram & feed Pullen with that paste, upon which the sick man must be fed, and in default of Frogs they do the like with Eels, and other like Fishes. But there is no part of the Frog so medicinable as is the blood, called also the matter or the juice, and the humour of the Frog, although some of them write, that there is no blood but in the eyes of a Frog: first therefore with this they kill hair, for upon the place where the hair was pulled off, they pour this blood, and then it never groweth more: And this as I have said already, is an Argument of the venom of this Frog; and it hath been proved by experience, that a man holding one of these Frogs in his hand, his hands have begun to swell, and to break out into blisters. Of this virtue Serenus the Poet writeth;  

Praeterea quascunque voles avertere setas,  
Atque in perpetuum rediviua occludere tela,  
Corporibus vulsis saniem perducito ranae,  
Sed quae parva situ est, & rauco garula questu.   
That is to say,  

Besides, from whatsoever bodies hairs thou will  
Be clean destroyed, and never grow again  
On them, the mattery blood of Frogs, all spread and spill:  
I mean the little Frog questing hoarse voice amain,   
The same also being made into a Verdigreace, & drunk the weight of a Crown, stoppeth the continual running of the urine. The humour which cometh out of this Frog, being alive when the skin is scraped off from her back, cleareth the eyes by anointment: and the flesh laid upon them, easeth their pains, the flesh and fat pulleth out teeth. The powder made of this Frog being drunk, stayeth bleeding, and also expelleth spots of blood dried in the body. The same being mingled with Pitch, cureth the falling off of the hair. And thus much shall suffice for the demonstration of the nature of this little Greene-Frogge.   

OF THE PADDCKE OR CROOKED back Frog.  
IT is apparent that there be three kinds of Frogs of the earth, the first is the little green Frog: the second is this Padocke, having a crook back, called in Latin Rubeta Gibbosa, and the third is the Toad, commonly called Rub tax, Bufo. This second kind is mute or dumb, as there be many kind of mire Frogs, such as is that which the Germans call Feurkrott, and our late Alchemists Puriphrunon, that is, a Fire-frogge, because it is of the colour of fire: This is found deep in the earth, in the midst of Rocks and stones when they are cleft asunder, and amongst metals, where-into there is no hole or passage, and therefore the wit of man cannot devise how it should enter therein, only there they find them when they cleave those stones in sunder with their wedges & other instruments. Such as these are, are found near Towers in France, among a red sandy stone, whereof they make Millstones, and therefore they break that stone all in pieces before they make the Millstone up, lest while the Paddock is included in the middle, and the Millstone going in the Mill, the heat should make the Paddocke swell, and so the Millstone breaking, the corn should be poisoned. As soon as these Paddocks come once into the air, out of their close places of generation and habitation, they swell and so die.  
This crookebacked Paddocke is called by the Germans Gartenfrosch, that is, a Frog of the Garden, and Grasfrosch, that is, a Frog of the grass. It is not altogether mute, for in time of peril, when they are chased by men, or by Snakes, they have a crying voice, which I have oftentimes proved by experience, and all Snakes and Serpents do very much hunt and desire to destroy these: also I have seen a Snake hold one of them by the leg, for because it was great she could not easily devour it, & during that time, it made a pitiful lamentation.  
These Paddocks have as it were two little horns or bunches in the middle of the back, and their colour is between green and yellow, on the sides they have red spots, and the feet are of the same colour, their belly is white, and that part of their back which is directly over their breast, is distinguished with a few black spots. And thus much may serve for the particular description of the Paddocke, not differing in any other thing that I can read of from the former Frogs, it being venomous as they are, and therefore the cure is to be expaected hereafter, in the next history of the Toad.   

OF THE TOAD.  
TO conclude the story of Frogs, we are now to make description and narration of the Toad, which is the most noble kind of Frog, most venomous, and remarkable for courage and strength. This is called in Hebrew by some Coah, the Grecians call it Phrunon, the Arabians Mysoxus, the Germans Krott, the Saxons Quap, the Flemings Pad, the Illirians Zaba, the French ●rapault, the Italians Rospo, Botta, Boffa, Chiatto, Zatta, Buffo, Buffa, Buffone, and ramarro, the Spaniards Sapo escu, erco, the Latins Rubeta, because it liveth among bushes, and Bufu, because it swelleth when it is angry.  
Like unto this there is a Toad in France called Bufo cornutus, a horned Toad, not because it hath horns, for that is most apparently false, but for that the voice thereof is like to the sound of a Cornet, or rather (as I think) like to a Raven called Cornix, and by a kind of barbarism called Bufo cornutus. The colour of this Toad is like Saffron on the one part, and like filthy dirt on the other: beside, there are other venomous Toads living in sinks, privies, and under the roots of plants.  
There is another kind also, like to the Toad of the water, but in steed of bones it hath only grissels, and it is bigger than the Toad of the Fen, living in hot places. There is another also, which although it be a Toad of the water, yet hath it been eaten for meat not many years since: the mouth of it is very great, but yet without teeth, which he doth many times put out of the water like a Torteyse to take breath, and in taking of his meat, which are flies, Locusts, Caterpillars, gnats, and small creeping things, it imitateth the Camaelion, for it putteth out the tongue, and licketh in his meat by the space of three fingers, in the top whereof there is a soft place, having in it viscous humour, which causeth all things to cleave fast unto it which it toucheth, by virtue whereof it devoureth great flies. And therefore the said tongue is said to have two little bones growing at the root thereof, which by the wonderful work of Nature, doth guide, fortify, & strengthen it. And thus much may serve as a sufficient relation unto the Reader 〈◊〉 ●…uersitie of Toads.  
Now we will proceed to the common description of both kinds together. This Toad is in all outward parts like unto a Frog, the forefeet being short, and the hinder feet long, but the body more heavy and swelling, the colour of a blackish colour, the skin rough, viscous, and very hard, so as it is not easy to be broken with the blow of a staff. It hath many deformed spots upon it, especially black on the sides, the bell● exceeding all other parts of the body, standing out in such manner, that being smitten with a staff, it yieldeth a sound as it were from a vault or hollow place. The head is broad and thick, and the colour thereof on the neither part about the neck is white, that is, somewhat pale, the back plain without bunches, and it is said that there is a little bone growing in their sides, that hath a virtue to drive away dogge● from him that beareth it about him, and is therefore called Apocynon. The whole aspect of this Toad is ugly and unpleasant. Some Authors affirm that it carrieth the heart in the neck, and therefore it cannot easily be killed, except the throat thereof be cut in the middle. Their liver is very vicious, and causeth the whole body to be of ill temperament: And some say they have two livers. Their melt is very small, and as for their copulation and eggs, they differ nothing from Frogs.  
There be many late Writers, which do affirm that there is a precious stone in the head of a Toad, whose opinions (because they attribute 〈◊〉 the ve●… of this stone) it is good to examine in this place, that so the Reader may be satisfied whether to hold it as a fable or as a true matter, exemplifying the powerful working of Almighty God in nature, for there be many that we●re these stones in Rings, being verily 〈◊〉 added that they keep them from all manner of gripings and pains of the belly and the small guts. But the Art (as they term it) is in taking of it out, for they say● must be taken out of the head alive, before the Toad be dead, with a piece of cloth of the colour of red Scarlet, wherewithal they aro much delighted, so that while they stretch out themselves is it were in sport upon that cloth, they cast out the stone of their head, but instantly they s●p it up again, unless it be taken from them through some secret hole in the said cloth, whereby it falleth into a cistern or vessel of water, into the which the Toad lateth not enter, by reason of the coldness of the water. These things writeth ●assarius.  
Brasavolus saith, that he found such a thing in the head of a Toad, but he rather took it to be a bone then a stone, the colour whereof was brown, inclining to blackness. Some say it is double, namely outwardly a hollow bone, and inwardly a stone contained 〈◊〉 in, the virtue whereof is said to break, prevent, or cure the stone in the bladder now how this stone should be there engendered, there are divers opinions also, & they say that stones are engendered in living creatures two manner of ways, either through heat, or extreme cold, as in the Snail, Perch, Crabbe, Indian tortoize and Toads; so that by extremity of cold this stone should be gotten.  
Against this opinion the colour of the stone is objected, which is sometimes white, sometimes brown, or blackish, having a cittrine or blue spot in the middle, sometimes all green, whereupon is naturally engraven the figure of a Toad: and this stone is sometimes called Borax, sometimes Crapodinae, and sometimes Nisae, or Nusae, and Chelonites. Others do make two kinds of these stones, one resembling a great deal of Milk mixed with a little blood, so that the white exceedeth the Red, and yet both are apparent and visible: the other all black, wherein they say is the picture of a Toad, with her legs spread before and behind. And it is further affirmed, that if both these stones be held in one's hand in the presence of poison, it will burn him. The probation of this stone, is by laying of it to alive Toad, and if she lift up her head against it, it is good, but if she run away from it, it is a counterfeit.  
Geor.: Agricola calleth the greater kind of these stones, Brontia, and the lesser & smother sort of stones, Cerauniae, although some contrary this opinion, saying that these stones Brantia & Cerauniae, are bred on the earth by thundering and lightning. Whereas it is said before, that the generation of this stone in the Toad proceedeth of cold, that is utterly unpossible, for it is described to be so solid and firm, as nothing can be more hard, and therefore I cannot assent unto that opinion, for unto hard and solid things, is required abundance of heat: and again, it is unlikely, that whatsoever this Toadstone be, that there should be any store of them in the world as are every where visible, if they were to be taken out of the Toads alive, and therefore I rather agree with Salueldensis a Spaniard, who thinketh that it is begotten by a certain viscous spume, breathed out upon the head of some Toad, by her fellows in the Spring-time.  
This stone is that which in ancient time was called Batrachites, and they attribute unto it a virtue besides the former, namely, for the breaking of the stone in the bladder, and against the falling-sickness. And they further write that it is a discoverer of present poison, for in the presence of poison it will change the colour. And this is the substance of that which is written about this stone. Now for my part I dare not conclude either with it or against it, for Hermolaus, Massarius, Albertus, Syluaticus, and others, are directly for this stone engendered in the brain or head of the Toad: on the other side, Cardan and Gesner confess such a stone by name and nature, but they make doubt of the generation of it, as others have delivered; and therefore they being in sundry opinions, the hearing were of might confound the Reader, I will refer him for his satisfaction unto a Toad, which he may easily every day kill: For although when the Toad is dead, the virtue thereof be lost, which consisted in the eye, or blue spot in the middle, yet the substance remaineth, and if the stone be found there in substance, then is the question at an end, but if it be not, then must the generation of it be sought for in some other place.  
Thus leaving the stone of the Toad, we must proceed to the other parts of the story, and first of all their place of habitation, which for them of the water, is near the waterside, and for them of the earth, in bushes, hedges, Rocks, and holes of the earth, never coming abroad while the Sun shineth, for they hate the sunshine, and their nature cannot endure it, for which cause they keep close in their holes in the day time, and in the night they come abroad. Yet sometimes in rainy-weather, and in solitary places, they come abroad in the daytime. All the Wintertime they live under the earth, feeding upon earth, herbs, and worms, and it is said they eat earth by measure, for they eat so much every day as they can gripe in their forefoote, as it were sizing themselves, lest the whole earth should not serve them till the Spring. Resembling herein great rich covetous men, who ever spare to spend, for fear they shall want before they die. And for 〈◊〉 in ancient time the wise Painters of Germany, did picture a woman sitting upon a ●oade, to signify covetousness. They also love to eat Sage, and yet the root of 〈◊〉 is to them deadly poison; They destroy Bees, without all danger to themselves, for 〈◊〉 〈◊〉: reepe to the holes of their Hives, and there blow in upon the Bees, by which ●…y draw them out of the Hive, and so destroy them as they come out: for this 〈…〉 at the waterside they lie in wait to catch them. When they come to drink in ●…me they see little or nothing, but in the night time they see perfectly, and there●…ey come then abroad.  
About their generation there are many worthy observations in nature, sometimes they are bred out of the putrefaction and corruption of the earth, it hath also been seen that out of the ashes of a Toad burnt, not only one, but many Toads have been regenerated the year following. In the New world there is a Province called Dariene, the air whereof is wonderful unwholesome, because all the country standeth upon rotten Marshes. It is there observed, that when the slaves or servants water the pavements of the doors, from the drops of water which fall on the right hand, are instantly many Toads engendered, as in other places such drops of water are turned into gnats. It hath also been seen, that women conceiving with child, have likewise conceived at the same time a frog, or a toad or a Lizard, and therefore Platearius saith, that those things which are medicines to provoke the menstruous course of women, do also bring forth the Secondives. And some have called Bufonen fratrem Salernitanorum, et lacertum fratren Lombardorun: that is, a toad the brother of the Salernitans, & the Lizard the brother of the Lombard's: for it hath been seen that a woman of Salernum, hath at one time brought forth a boy and a toad, and therefore he calleth the toad his brother; so likewise a woman of Lombardy, a Lizard, & therefore he calleth the Lizard the Lombard's brother. And for this cause, the women of those countries, at such time as their child beginneth to quicken in their womb, do drink the juice of Parsley & Leeks, to kill such conceptions if any be.  
There was a woman newly married, and when in the opinion of all she was with child, in steed of a child she brought forth four little living creatures like frogs, and yet she remained in good health, but a little while after she felt some pain about the rymne of her belly, which afterward was eased by applying a few remedies. Also there was another woman, which together with a man-child, in her secondines did also bring forth such another beast; and after that a merchants wife did the like in Anconitum. But what should be the reason of these so strange & unnatural conceptions, I will not take upon me to decide in nature, lest the omnipotent hand of God should be wronged, and his most secret & just counsel presumptuously judged & called into question. This we know that it was prophesied in the Revelation, that Frogs & Locusts should come out of the whore of Babylon, and the bottomless pit, and therefore seeing the seat of the Whore of Babylon is in Italy, it may be that God would have manifested the depravation of Christian religion, beginning among the Italians, and there continued in the conjoined birth of men & serpents: for surely, none but devils incarnate, or men conceived of Serpent's brood, would so stiffly stand in Romish error as the Italians do, & therefore they seem to be more addicted to the errors of their Fathers, (which they say is the religion wherein they were borne) then unto the truth of jesus Christ, which doth unanswerably detect the pride & vanity of the Romish faith.  
But to leave speaking of the conception of toads in women, we will proceed further unto their generation in the stomachs & bellies of men, whereof there may more easily a reason be given then of the former. Now although that in the earth toads are generated of putrefied earth & waters, yet such a generation cannot be in the body of man, for although there be much putrefaction in us, yet not so much as to engender bones & other orgynes, such as are in toads; as for worms they are all flesh, & may more easily be conceived of the putrefaction in our stomachs. But than you will say how comes it to pass that in men's stomachs there are sound frogs & toads? I answer that this evil happeneth unto such men as drink water, for by drinking of water, a toads egg may easily slip into the stomach, & there being of a viscous nature, cleaveth fast to the rough parts of the ventricle, and it being of a contrary nature to man, can never be digested or avoided, and for that cause, the venom that is in it, never goeth out of 〈…〉 stance, to poison the other parts of 〈…〉med into a Toad, without doing 〈…〉 are bred in the bodies of men, 〈…〉 the midst of Trees and Rocks, and 〈…〉 are bred in. For the venom is so 〈…〉 ripeness, even as we see it is almost an vsu●… shall not be perceived, till many days, weeks, 〈…〉  
For the casting out of such a Toad bred in th●… They take a Serpent and bowel him, than they cut of●… of the body they likewise part into small pieces, which 〈…〉 fat which swimmeth at the top, which the sick person 〈…〉 he avoid all the Toads in his stomach, afterwards he must 〈…〉 tical medicines. And thus much may suffice for the ordinary and 〈…〉tion of Toads.  
These Toads do not leap as Frogs do, but because of their 〈…〉 short legs, their pace is a soft creeping-pace, yet sometimes in anger they lift up 〈◊〉 selves, endeavouring to do harm, for great is their watch, obstinacy, and desire to be 〈…〉 venged upon their adversaries, especially the Redde-Toade, for look how much her colour inclineth to redness, so much is her wrath and venom more pestilent. If she take hold of any thing in her mouth, she will never let it go till she die, and many times she sendeth forth poison out of her buttocks or backer parts, wherewithal she infecteth the air, for revenge of them that do annoy her: and it is well observed that she knoweth the weakness of her teeth, & therefore for her defence she first of all gathereth abundance of air into her body, wherewithal she greatly swelleth, and then by sighing, uttereth that infected air as near the person that offendeth her as she can, and thus she worketh her revenge, killing by the poison of her breath. The colour of this poison is like milk, of which I will speak afterward, particularly by itself.  
A Toad is of a most cold tempriament, and bad constitution of nature, & it useth one certain herb wherewithal it preserveth the sight, and also resisteth the poison of Spiders, whereof I have heard this credible history related, from the mouth of a true honourable man, and one of the most charitable Peers of England, namely, the good Earl of Bedford, and I was requested to set it down for truth, for it may be justified by many now alive which saw the same.  
It fortuned as the said Earl travailed in Bedfordshire, near unto a Market-town called Owbourne, some of his company espied a Toad fight with a Spider, under a hedge in a bottom, by the highway-side, whereat they stood still, until the Earl their Lord and Master came also to behold the same; and there he saw how the Spider still kept her standing, and the Toad divers times went back from the Spider, and did eat a piece of an herb, which to his judgement was like a Plantine. At the last, the Earl having seen the Toad do it often, and still return to the combat against the Spider, he commanded one of his men to go and with his dagger to cut off that herb, which he performed and brought it away. Presently after the Toad returned to seek it, and not finding it according to her expectation, swelled & broke in pieces: for having received poison from the Spider in the combat, nature taught her the virtue of that herb, to expel and drive it out, but wanting the herb, the poison did instantly work and destroy her. And this (as I am informed) was oftentimes related by the Earl of Bedford himself upon sundry occasions, and therefore I am the bolder to insert it into this story.  
I do the more easily believe it, because of another like history, related by Erasmus in his book of friendship, happening likewise in England, in manner as followeth. There was a Monk who had in his Chamber divers bundles of greene-rushes, wherewithal he used to strew his chamber at his pleasure, it happened on a day after dinner, that he fell asleep upon one of those bundles of rushes, with his face upward, and while he there slept a great Toad came and sat upon his lips, bestryding them in such manner as his whole mouth was covered. Now when his fellows saw it, they were at their wit's end, for to ●…er her to stand still upon his 〈…〉 one of them espying a Spiders 〈…〉 advise that the Monk should ●…ght underneath the Spyders●… and as soon as the Spider saw her aduersa●… down upon the Toad, at 〈…〉, so that it swollen, and at the 〈…〉 Spider killed the Toad, and so 〈…〉 in his Chamber; for at the third time 〈…〉 swelled to death, but the man was pre●… 〈…〉 suffice for the antipathy nature betwixt the 〈…〉 ●…oade, for as Albertus writeth, he himself saw a 〈…〉 bitterly, for a Mole did hold her fast by the leg within 〈…〉 in again, whilst the other strove to get out of her teeth, 〈…〉 Toads do eat the Moles when they be dead. They are 〈…〉 Lizard, and all kinds of Serpents, and whensoever it receiveth a●… it cureth itself by eating of Plantine. The Cat doth also kill Ser●…, but eateth them not, and unless she presently drink, she dieth for it. ●…nd the Hawk are destroyers of Toads, but the Stork never destroyeth a 〈…〉 eat it, except in extremity of famine, whereby is gathered the venomous na●… the Toad.  
Now to conclude, the premises considered which have been said of the Toad, the uses that are to follow are not many, except those which are already related in the Frog. When the Spaniards were in Bragua, an Island of the Newe-found-World, they were brought to such extremity of famine, that a sick-man amongst them was forced to eat two Toads, which he bought for two pieces of Goldlace, worth in Spanish money six Ducats. I do marvel why in ancient time the Kings of France gave in their Arms the three Toads in a yellow field, the which were afterwards changed by Clodoveus into three Flower-delusees in a field Azure, as Arms sent unto him from Heaven.  
When the Trojans dwelled near Moeetis, after the destruction of Troy, they were very much annoyed by the Goths, wherefore Marcomirus their King, determined to leave that Country, and to seek somewhere else a more quiet habitation. Being thus minded, he was admonished by an Oracle that he should go and dwell in that Country where the River Rhine falleth into the Sea, and he was also stirred up to take upon him that journey, by a certain Magitian-woman, called Alrunna, for this cunning Woman caused in the nighttime a deformed appartion to come unto him, having three heads, one of an Eagle, another of a Toad, and the third of a Lion, and the Eagles head did speak unto him in this manner, Genus tuum o Marcomire opprimet me, et conculcabit Leonem et interficiet bufonem, that is to say, Thy stock or posterity, o Marcomirus, shall oppress me, it shall tread the Lion underfoot, and kill the Toad. By which words he gathered, that his posterity should rule over the Romans, signified by the Eagle, & over the Germans, signified by the Lion, and over the French, signified by the Toad, because the Toad, as we have said, was the ancient Arms of France.  
It is an opinion held by some Writers, that the Weasels of the water do engender in copulation with the Toads of the water, for in their mouths, and feet of their belly, they do resemble them. Whereupon these verses were made;  

Bufones gigno putrida tellure sepulta,  
Humores pluvij forte quod ambo sumus,  
Humet is et friget mea sic vis humet et alget,  
Cum perit in terra quiprius ignis erat.   
Which may be englished thus;  

Buried in rotten earth, forth Toads I bring,  
Perhaps because we both are made of rain  
That's moist and cold, moist I, and ever freezing,  
When in the earth, that force from fire came.   
And thus we will descend to discourse of the Toads poison, and of the special remedies appointed for the same. First therefore, all manner of Toads, both of the earth and of the water are venomous, although it be held that the toads of the earth are more poisonful than the toads of the water, except those Toads of the water which do receive infection or poison from the water, for some waters are venomous. But the toads of the Land, which do descend into the Marshes, and so live in both elements, are most venomous, and the hotter the Country is, the more full are they of poison.  
The Women-witches of ancient time which killed by poisoning, did much use Toads in their confections, which caused the Poet in his verses to write as followeth.  

Occurrit Matrona potens quae molle Calenum:  
Porrectura viro, miscet sciente rubetam.   
Which may be englished thus;  

There came a rich Matron, who mixed Calen wine,  
With poison of Toads to kill her spouse, o deadly crime.   
And again in another place,  

Funus promittere patris nec volo nec possum,  
Ranarum in viscera nunquam inspexi.   
In English thus;  

I can nor will of Father's death a promise make,  
For of Toads poison I never yet a view did take.   
When an Asp hath eaten a Toad, their biting is incurable, and the Bears of Pamphylia and Sylitia being killed by men after that they have eaten Salamanders or toads, do poison their eaters. We have said already that a toad hath two livers, & although both of them are corrupted, yet the one of them is said to be full of poison, and the other to resist poison. The biting of a Toad, although it be seldom, yet it is venomous, and causeth the body to swell and to break, either by Impostumation, or otherwise against which is to be applied common Antidotes, as women's milk, treacle, roots of Seaholme, and such other things. The spittle also of Toads is venomous, for if it fall upon a man, it causeth all his hair to fall off from his head; against this evil Par●●elsus prescribeth a plaster of earth, mixed with the spittle of a man.  
The common-people do call that humour which cometh out of the buttocks of a Toad when she swelleth, the urine of a Toad, and a man moistened with the same, bepissed with a Toad; but the best remedy for this evil, is the 〈◊〉 of a woman 〈◊〉 as it resembleth the poison in colour, so doth it resist it in nature. The bodies of toads ●…and so drunk in Wine after they be beaten to powder, are a most strong poison, against which and all other such poison of Toads, it is good to take Plantine and black Hollybore, Sea-crabs dried to powder and drunk, the stalks of dogges-tongue, the powder of the right-horne of a Hart, the melt, spleen, and heart of a Toad. Also certain fishes called Shell-crabbes, the blood of the Sea-Torteyse mixed with wine, Cummin, and the rennet of a Hare. Also the blood of a Torteyse of the Land mixed with Barley-meal, & the quintessence of treacle & oil of Scorpions, all these things are very pretions against the poison of Serpents and Toads.  
We have promised in the story of the Frog, to express in this place such remedies, as the learned Physicians have observed for the cure of the poison of Frogs. First therefore, the poison of the Frog causeth swelling in the body, depelleth the colour, 〈◊〉eth difficulty of breathing, maketh the breath strong, and an involuntary profusion of seed, with a general dullness and restines of body: for remedy whereof, let the party be enforced to vomit by drinking sweetwine, and two drams of the powder of the root of Reeds or Cypress. Also he must be enforced to walking and running, besides daily washing. But if a Fever follow the poison or burning in the extremities, let the vomit be of water and oil, or wine and pitch; or let him drink the blood of a Sea-Torteyse, mixed with Cummine, and the rennet of a Hare, or else sweat in a Furnace or hote-house a long time: besides many other such like remedies, which every Physician, both by experience and reading, is able to minister in cases of necessity, and therefore I will spare my further pains from expressing them in this place, and pass on to the medicinal virtues of the Toad, and so conclude this history.  
We have showed already that the Toad is a cold creature, and therefore the same sod in water, and the body anointed therewith, causeth hair to fall off from the members so anointed. There is a medicine much commended against the Gout, which is this: Take six pound of the roots of Wilde-cucumber, six pound of sweet oil of the marrow of Hearts, Turpentine, and Wax, of either six ounces, and six Toads alive, the which Toads must be bored through the foot, and hanged by a thread in the oil until they grow yellow, then take them out of the oil by the threads, and put into the said oil the sliced root of Cucumber, and there let it seeth until all the virtue be left in the oil. Afterwards melt the Wax and Turpentine, and then put them altogether in a glass, so use them morning and evening against the Gout, Sciatica, and pains of the sinews, & it hath been seen that they which have lain long sick, have been cured thereof, and grown perfectly well & able to walk. Some have added unto this medicine oil of Saffron, Opobalsamum, blood of tortoises, oil of Sabyne, Swynes-greace, Quicksilver, & oil of Bays.  
For the scabs of horses, they take a Toad killed in wine and water, and so sodde in a brazen vessel, and afterwards anoint the horse with the liquor thereof. It is also said that Toads dried in smoke, or any piece of them carried about one in a lynnen-cloath, do stay the bleeding at the nose. And this Frederick the Duke of Saxony was wont to practise in this manner; he had ever a Toad pierced through with a piece of wood, which Toad was dried in the smoke or shadow, this he rolled in a linen cloth, and when he came to a man bleeding at the nose, he caused him to hold it fast in his hand until it waxed hot, and then would the blood be stayed. Whereof the Physicians could never give any reason, except horror and fear constrained the blood to run into his proper place, through fear of a beast so contrary to human nature. The powder also of a toad is said to have the same virtue, according to this verse;  

Buff● ustus sistit naturae dote cruorem.   
In English thus;  

A Toad that is burned to Ashes and dust,  
Stays bleeding by gift of Nature just.   
The skin of a Toad, and shell of a Torteyse, either burned or dried to powder, cureth the Fistulas: Some add hereunto the root of Laurel and henne-dunge, salt, & oil of Mallows. The eyes of the Toad are received in ointment against the worms of the belly. And thus much shall suffice to have spoken of the history of the toad & forgs.   

OF THE GREEN SERPENT.  
IN Valois there are certain Greene-serpents, which of their colour are called Grunling, and I take them to be the same which Hesychius called Sauritae, and Pliny by a kind of excellency, Snakes, of whom we shall speak afterwards, for I have no more to say of them at this present, but that they are very venomous. And it may be that of these came the common proverb, Latet Anguis sub herba, under the green herb lieth the Greene-Snake, for it is a friendly admonition unto us to beware of a falsehood covered with a truth like unto it.   

OF THE HAEMORRHE.  
THis Serpent hath such a name given unto it, as the effect of his biting worketh in the bodies of men, for it is called in Latin H●morrhous, to signify unto us the male, and Haemorrhois to signify the female, both of them being derived from the Greek word Aima, which signifieth blood, and Reo, which signifieth to flow, because whomsoever it biteth, it maketh in a continual bleeding sweat, with extremity of pain until it die. It is also called Affodius, and Afudius, Sabrine, and Halsordius, or Alsordius, which are but corrupted barbarous names from the true and first word Haemorrhus.  
It is doubtful whether this be to be ascribed to the Asps or to the Vipers, for Isidorus saith it is a kind of Asp, and Elianus, a kind of Viper. They are of a sandy colour, and in length not past one foot, or three handfuls, whose tail is very sharp or small, their eyes are of a fiery-flaming-colour, their head small, but hath upon it the appearance of horns. When they go, they go strait and slowly, as it were halting and wearily, whose pace is thus described by Nicander.  

— Et inster  
Ipsius oblique suaparvula terga Cerasta  
Claudicat: ex medio videas appellere dorso  
Paruùm navigium, terit imam lubrica terram  
Alvus, et haud alio tacitè trahit ilia motu,  
Ac per arundineum si transeat illa grabatum.   
In English thus;  

And like the Horned-serpent, so trails this elf on land,  
As though on back a little boat it drove,  
His sliding belly makes path be seen in sand,  
As when by bed of Reeds she goes her life to save.   
The scales of this Serpent are rough & sharp, for which cause they make a noise when they go on the earth; the female resteth herself upon her lower part near her tail, creeping altogether upon her belly, and never holdeth up her head, but the male when he goeth holdeth up his head: their bodies are all set over with black spots, and themselves are thus paraphrastically described by Nicander.  

unum longa pedem, totoque gracillima tractu,  
Ignea qundoque est, quandoque est candida forma,  
Constrictumque satis collum, et tenuissima cauda.  
Bina super gelidos oculos frons cornua profert,  
Splendentum quadam radiorum albentia luce,  
Syluestres ut apes, populatricesque Locuste:  
Insuper horribile ac asprum caput horret.   
Which may be englished in this manner following;  

On foot in length, and slender all along,  
Sometime of fiery hue, sometime milk-white it is,  
The neck bound in, and tail most thin and strong,  
Whose forehead hath two horns above cold eyes:  
Which in their light resemble shining beams,  
Like Bees full wild, or Locusts spoilers bred,  
But yet to look upon all horrible in seams,  
For why? the cruel Boar they show in head.   
They keep in Rocks, and stony places of the houses and earth, making their deunes winding and hanging, according to these verses;  

Rimosas colit illa Petras, sibique aspera recta,  
Et modice pendens facit, inflexumque cubile.   
In English thus;  

The chinks of Rocks and passages in stone  
They dwell, wherein their lodgings bare,  
A little hanging made for every one,  
And bending too, their sleepy harbours are.   
It is said that Canobus the Governor of Menelaus, chanced to fall upon this Serpent, in revenge whereof Helen his charge, the wife of Menelaus broke his backebone, and that ever since that time they creep lamely, and as it were without loins; which fable is excellently thus described by Nicander:  

Quondam animosa Helene cigni jovis inclyta proles  
Euersa rediens Troia (nisi vana vetustas)  
Huic indignata est generi Pharias, ut ad oras  
Venit, & adversi declinans flamina venti,  
Fluctivagam statuit juxta Nili ostia classem.  
Namque ubi nauclerus sefessum fortè Canobus  
Sterneret, et bibulisfusus dormiret arenis:  
Laesa venenosoes Haemorrhois impulitictus,  
Illatamque tulit letali dente quietem:  
Protinus ovipera cernens id filia Led●  
Oppressae medium serpenti feruida dorsum  
Infregit, tritaeque excussit vinculae spinae,  
Quae fragili illius sic dempta è corpore fugit,  
Et graciles Haemorrhoi, obliquique Cerastae  
Ex hoc clauda trahunt iam soli tempore membra.   
Which may be englished thus;  

Once noble Helen, Ioues child by Swanlike shape,  
Returning back from Troy, destroyed by Grecian war,  
(If that our Ancients do not with fables us be-clappe)  
This race was envy by Pharias anger far.  
When to his shores for safety they did come,  
Declining rage of blustering windy Seas,  
Water-byding-navy at Nilus' mouth 'gan run,  
Where Canobus all tired fainted for some ease:  
For there this Pilot, or Master of the Fleet,  
Did haste from boat to sleep in dreary sand,  
Where he did feel the teeth of Hemorrhe deep,  
Wounding his body with poison, deaths own hand.  
But when egge-breeding Leda's wench espied  
This harm, she priest the Serpent's back with stroke,  
Whereby the bands thereof were all untied,  
Which in just wrath for just revenge she broke.  
So ever-since, out of this Serpent's frame  
And body they are taken, which is the cause  
That Cerasts and lean Haemorrhs are ever lame,  
Drawing their parts on earth by nature's laws.   
They which are stung with there Haemorrhs, do suffer very intolerable torments, for out of the wound continually floweth blood, and the excrements also that cometh out of the belly are bloody, or sometimes little rolls of blood in steed of excrements. The colour of the place bitten is black, or of a dead bloody colour, out of which nothing floweth at the beginning but a certain watery humour, then followeth pain in the stomach, and difficulty of breathing. Lastly, the powers of the body are broken, & opened, so that out of the mouth, gumbs, ears, eyes, fingers-ends, nails of the feet, and privy parts, continually issueth blood, until a cramp also come, & then followeth death, as we read in Lucan of one Tellus a young noble man, slain by this Serpent, described as followeth.  

Impressit dentes Haemorrhois aspera Tullo  
Magnanimo iuveni, miratorique Catonis:  
Vtque solet pariter totis se effundere signis  
Coricij pressura croci: sic omnia membra  
Emisêre simul rutilum pro sanguine virus.  
Sanguis erant lachrimae: quaecunque for amina novit  
Humour, ab iis largus manat cruor, or a redundant,  
Et patulaenares, sudor rubet, omnia plenis  
Membra fluunt venis: totum est pro vulnere corpus.   
In English thus;  

The Haemorrhe fierce, in noble Tullus fastened teeth  
That valiant youth, great Cato's scholar dear:  
And as when Saffron by Corycians skeeths  
Is priest, and in his colour on them all appear:  
So all his parts sent forth a poison red  
In steed of blood: Nay all in blood went round.  
Blood was his tears, all passages of it were sped,  
For out of mouth and ears did blood abound.  
Blood was his sweat, each part his vain out-bleedes,  
And all the body blood that one wound feeds.   
The cure of this Serpent, in the opinion of the Ancients, was thought impossible, as writeth Dioscorides, and thereof they complain very much, using only common remedies, as scarification, ustions, sharp meats, and such things as are already remembered in the cure of the Dipsas. But besides these they use Vine-leaves, first bruised and then sod with Honey: they take also the head of this Serpent and burn it to powder, and so drink it, or else Garlic with oil of Flower-deluce, they give them also to eat Reisins of the Sun. And beside, they resist the eruption of the blood, with plasters laid to the place bitten, made of Vine-leaves and honey, or the leaves of Purslane and Barley-meal. But before their urine turn bloody, let them eat much Garlic stamped, & mixed with oil to cause them to vomit, and drink wine delayed with water, then let the wound be washed with cold water, and the bladder continually fomented with hot Sponges. Some do make the cure of it like the cure of the Viper, and they prescribe them to eat hardegges with Saltfish, and beside, the seed of Radish, the juice of Poppy, with the roots of Lily, also Daffodil and Rew, Trefolie, Cassia, Oponax, & Cinnamon in potion: and to conclude, the flowers and buds of the bush are very profitable against the biting of the Haemorrhe, and so I end the history of this Serpent.   

OF THE HORNED SERPENT.  
THis Serpent because of his horns (although it be a kind of Viper) is called in Greek Kerastes, and from thence cometh the Latin word Cerastes, and the Arabian, Cerust, and Cerustes. It is called also in Latin Ceristalis, Cristalis, Sirtalis, and Tristalis. All which are corrupted words, derived from Cerastes, or else from one another, and therefore I think it not fit to stand upon them. The Hebrews call it Schephiphon, the Italians Cerastes, the Germans Engehurnte schlang, the French un Ceraste, un serpent cornu, that is, a horned Serpent; and therefore I have so called it in English, imitating herein both the French and Germans.  
I will not stand about the difference of Authors, whether this Serpent be to be referred to the Asps or to the Vipers, for it is not a point material, and therefore I will proceed to the description of his nature, that by his whole history, the Reader may choose whether he will account him a subordinate kind unto others, or else a principal of himself. It is an African Serpent, bred in the Lybian sandie-seas, places not inhabited by men, for the huge mountains of sands are so often moved by the winds, that it is not only impossible for men to dwell there, but also very dangerous & perilous to travel through them, for that many times whole troops of men and cattle, are in an instant overwhelmed and buried in those sands. And this is a wonderful work of God, that those places which are least habitable for man, are most of all annoyed with the most dangerous biting Serpents.  
It is also said, that once these Horned-serpents departed out of Lybia into Egppt, where they depopulated all the Country. Their habitation is near the highways, in the sands, and under Cartwheels: and when they go, they make both a sound with their motion, and also a furrow in the earth, according to the saying of Nicander.  

Ex iis alter echis velocibus obuia spinis,  
Recto terga tibi prolixus tramite ducit,  
Sed medio diffusius hic cerastes se corpore voluit:  
Curuum errans per iter, resonantibus aspera squamis.  
Qualiter aequoreo longissima gurgite navis,  
Quam violentus agit nunc huc, nunc Aphricus illuc,  
Pellitur, et laterum gemebunda fragore suorum  
Extra sulcandas sinuose fluctuat undas.   
Which may be englished thus;  

Of these the Viper with swift bones thee meets,  
Trailing her back in path direct and strait,  
The Cerast more diffused in way thee greets  
With crooked turning, on scales make sounds full great:  
Like as a ship tossed by the Western wind,  
Sounds a far off, moved now here, now there,  
So that by noise of shrilling sides we find  
His furrows turned in Seas and water sphere.   
The quantity of this horned-serpent is not great, it exceedeth not two cubits in length the colour of the body is branded like sand, yet mingled with another pale white colour, as is to be seen in a Hare's skin. Upon the head there are two Horns, and sometimes 4. for which occasion it hath received the name Cerastes, & with these horns they deceive Birds; for when they are an hungry, they cover their bodies in Sand, and only leave their horns uncovered to move above the earth, which when the Birds see, taking them to be Worms, they light upon them, and so are devoured by the Serpent. The teeth of this Serpent are like the teeth of a Viper, & they stand equal and not crooked▪ In stead of a backbone they have a gristle throughout their body, which maketh them more flexible & apt to bend every way: for indeed they are more flexible than any other serpent. They have certain red streaks cross their back like a Crocodile of the earth, and the skins of such as are bred in Egypt are very soft, stretching like a Cheverell-glove, both in length & breadth, as it did appear by a certain skin taken off from one being dead: for being stuffed with Hay, it showed much greater than it was being alive, but in other Countries the skins are not so.  
I have heard this History of three of these Serpents brought out of Turkey, and given to a Noble man of Venice alive, who preserved them alive in a great glass, (made of purpose) upon sand, in that glass near the fire: The description as it here followeth, was taken by john Faltoner, an English traveler, saying. They were three in number, whereof one was thrice so big as the other two, and that was a Female, and she was said to be their Mother: she had laid at that time in the sands four or five eggs, about the bigness of Pigeons eggs. She was in length three foot, but in breadth or quantity almost so big as a man's Arm: her head was flat, and broad as two fingers, the apple of the eye black all the other part being white.  
Out of her eyelids grew two horns, but they were short ones, and those were truly Horns, and not flesh. The neck compared with the body was very long and small, all the upper part of the skin was covered with scales, of ash-colour, and yet mixed with black. The tail is as it were brown when it was stretched out. And this was the description of the old one: the other two being like to her in all things, except in their horns, for being small, they were not yet grown. Generally, all these horned Serpents have hard dry scales upon their belly, wherewithal they make a noise when they go themselves, & it is thus described by Nicander;  

Nunc potes actutum insidiatoremque Cerasten  
Noscere, vipereum veluti genus, huic quia dispar  
Non is corpus habet, sed quatuor aut duo profert  
Cornua, cum mutila videatur Vipera front.  
Squalidus albenti color est.   
In English thus:  

You well may know the treacher Cerasts noise,  
A Viper-kind, whose bodies much agree,  
Yet these four horns and brandy colour, poised,  
Where Viper none, but forehead plain we see.   
There is no Serpent except the Viper that can so long endure thirst, as this horned-serpent, for they seldom or never drink; and therefore I think they are of a Viper's kind: for besides this also it is observed, that their young ones do come in and out of their bellies as Vipers do: The live in hatred with all kind of Serpents, and especially with Spiders. The Haws of Egypt also do destroy Horned-serpents and Scorpions: but about Thebes in Egypt there are certain sacred Snakes (as they are termed) which have horns on their head, and these are harmless unto men and beasts, otherwise all these Serpents are virulent and violent against all creatures, especially men: yet there be certain men in Libya called Psylli, which are in a league, or rather in a natural concord with Horned-Serpents. For if they be bitten by them at any time, they receive no hurt at all: and beside, if they be brought unto any man that is bitten with one of these Serpents, before the poison be spread all over his body, they help and cure him, for if they find him but lightly hurt, they only spit upon the wound, and so mitigate the pain, but if they find him more deeply hurt, than they take much water within their teeth, and first wash their own mouth with it, then spit out the water into a pot, and make the sick man to drink it up. Lastly, if the poison be yet strong, they lay their naked bodies upon the naked poisoned body, and so break the force of the poison. And this is thus described by the Poet, saying,  

Audivi Lybivos Psyllos, quos aspera Syrtis  
Serpentumque ferax patria alit populos;  
Non ictu inflictum diro, morsuúe venenum  
Laedere: quin lasis far & opem reliquis,  
Non viradicum proprio sed corpore juncto.   
That is to say,  

The Lybian Psylli, which Serpent-breeding Syrteses dwell  
As I have heard, do cure poison stings and bites,  
Nor hurt themselves, but it in other quell:  
By no roots force, but joining bodies quites.   
When a Horned-Serpent hath bitten a man or beast, first about the wound there groweth hardness, and then pustules. Lastly, black, earthy, and pale matter: the genital member standeth out strait and never falleth, he falleth mad, his eyes grow dim, & his Nerves immanuable, and upon the head of the wound groweth a scab like the head of a Nail, and continually pricking like the pricking of Needles: And because this Serpent is immoderately dry, therefore the poison is most pernicious: for if it be not holpen within nine days, the patient cannot escape death. The cure must be first by cutting away the flesh unto the bone, where the wound is, or else the whole member if it can be, then lay upon the wound Goat's dung sodde with Vinegar or Garlic, and Vinegar or Barley Meal, or the juice of Cedar, Rue, or Nep, with Salt and Honey, or Pitch, and Barley meal, and such like things outwardly: inwardly Daffodil and Rew in drink, Raddishseede, Indian Cummen, with wine and Castoreum: and also Calamint, and every thing that procureth vomit. And thus much for the description of the Horned-Serpent.   

OF THE HYAENA.  
THere be some that make question whether there be any such Serpent as this or no, for it is not very like that there is any such, and that this Hyaena is the self same which is described to be a Foure-footed-Beast, for that which is said of that, is likewise attributed to this: namely, that it changeth sex, being one year a Male, another year a female, and that the couples which seem to be married together, do by continual intercourse, bring forth their young ones, so that the Male this year is the female next year, & the female this year is the Male next year. And this is all that is said of this Serpent.   

OF THE HYDRA, SUPPOSED TO be killed by Hercules.  
THE Poets do feign, that near to the Fountain Amymona, there grew a Plantain, under which was bred a Hydra which had seeven heads: whereof one of these heads was said to be immortal: with this Hydra Hercules did fight, for there was in that immortal head such a poison as was uncurable; wherewithal Hercules moistened the head of his Darts after he had killed it: & they say, that while Hercules struck offone of these heads, there ever arose two or three more in the room thereof, until the number of fifty, or as some say fourscore and ten heads were strucken off: and because this was done in the fen of Lerna, therefore there grew a Proverb of Lerna malorum, to signify a multitude of unresistible evils.  
And some ignorant men of late days at Venice, did picture this Hydra with wonderful Art, and set it forth to the people to be seen, as though it had been a true carcase, with this inscription. In the year of Christ's incarnation, 550. about the Month of january, this monstrous Serpent was brought out of Turkey to Venice, & afterwards given to the French king▪ It was esteemed to be worth 6000. ducats. These monsters signify the mutation or change of worldly affairs, but (I trust said the Author of the inscription, who seemed to be a Germane) the whole Christian world is so afflicted, that there is no more evil that can happen to the Christian World, except destruction; and therefore I hope that these monsters do not foreshow any evil to the christians. Therefore seeing the Turkish empire is grown to that height, in which estate all other former kingdoms fell, I may divine & Prophecy, that the danger threatened hereby, belongeth to the Turks, and not unto us, in whose government this Monster was found to be bred: and the hinder part of his head seemeth to resemble a Turks Cap. Thus far this inscribing Diviner. But this fellow ought first of all to have inquired about the truth of this Picture, whether it were sincere or counterfeit, before he had given his judgement upon it, for that there should be such a serpent with seven heads, I think it unpossible, and no more to be believed and credited then that Castor and Pollux were conceived in an Egg, or that Pluto is the GOD of Hell; or that Armed men were created out of Dragon's teeth, or that Vulcan made Achilles' armour; or that Venus was wounded by Diomedes; or that Ulysses was carried in Bottles, so true I think is the shape of this Monster: for the head, ears, tongue, Nose, and Face, of this Monster, do altogether degenerate from all kinds of Serpents, which is not usual in Monsters, but the foreparts do at most times resemble the kind to which it belongeth; and therefore if it had not been an unskilful Painter's device, he might have framed it in a better fashion, and more credible to the world. But let it be as it is, how doth he know that this evil doth more belong to the Turks then to the Christians? For shall we be so blind and flatter ourselves so far, as not to acknowledge our sins, but to lay all the tokens of judgement upon our adversaries? But if there appeared in us any repentance or amendment of those faults, for which God hath suffered in his justice, that improus Tyrant and tyrannical government to prevail against Christians, than we might think that GOD would look mercifully upon us, and avert his wrath from us upon our enemies. But with sorrow and grief be it spoken, for all the Kings and people of Christendom, do directly go forward without stumbling in those vile courses, and odious crying sins, for which God hath set up the Turks against former ages, and therefore we have no cause to hope that ever this rod shall be cast into the fire, until the chastisement of God Children have procured their amendment, and if no amendment, than all the powers of Heaven (the blessed Trinity excepted) cannot keep Christendom from ruin and destruction, which God of his infinite mercy turn away from us.  
To turn again to the story of the Hydra, I have also heard that in Venice in the Duke's treasury, among the rare Monuments of that City, there is preserved a Serpent with seven heads, which if it be true, it is the more probable that there is a Hydra, and then the Poets were not altogether deceived, that say, Hercules killed such an one. This Hydra which Hercules slew, they say was engendered betwixt Echidna and Typhaon, and nourished by juno in Lerna, in hatred of Hercules: and they say further, that when he came to kill it, there came a Crab or Cancer to help the Hydra against Hercules, who instantly called upon jolaus for help, and so jolaus slew the Crab, and Hercules the Hydra.  
Phaaephatus maketh the story of Hercules by killing the Hydra, to be a mere allegory, saying that the Hydra was a Castle kept by fifty men, the King whereof was called Lernus, who was assisted by a Noble man (called Cancer) against the assaults of Hercules, and that Hercules by the help of jolaus, King of the Thebans, overcame that King and Castle. Other say, that Lerna and Hydra signify the two kinds of Envy, distinguished by invidia, and Inuidentia, in himself, which arise out of the Monstrous filthy fen of human corruption, like a monstrous hideous Dragon, with whom he strove, and as he struck off one head, or ●entation, so two or three other continually arose in the room thereof. And thus much for the Hydra, whether it be true or Fabulous.   

OF INNOCENT SERPENTS.  
IDoe read of two kinds of Innocent Serpents, one call Lybies, because they are only in Africa, and never do hurt unto men, and therefore Nicander was deceived, which maketh this kind of serpent to be the same with the Amodit, whose sting or teeth are very mortal and deadly. There be also other kinds of harmless Serpents, as that called Molurus, Mustaca, and Mylacris, which is said to go upon the tail, and it hath no notable property, except that one thing which giveth it the name, for Molurus is derived from Molis Ouron, that is hardly making water.  
There be also Domestical innocent Serpents, Myagrus, Orophia, and Spathiurus, which whether they be one kind or many, I will not stand upon, for they are all termed by the Germans, Hussunck, and Husschlang, that is a House-Snake. They live by hunting of Mice and Weasels, and upon their heads they have two little ears, like to the ears of a Mouse, and because they be as black as coals, The Italians call them Serpe-Nero, and Carbon, and garobonazzo, and the Frenchmen Anguille-de Hay, that is, a Snake of hedges. There be some that nourish them in Glasses with bran, and when they are at liberty they live in Dunghills also, wherein they breed sometimes, they have been seen to suck a Cow, for than they twist their tails about the cows Legs. Mathiolus writeth, that the flesh of this Snake when the head, tail, entrails, fat, and Gall are cut off and cast away, to be a special remedy against the French-poxe.  
There are also other kinds of Innocent Serpents, as that called Parea, and in Italy Ba●on, and Pagerina, which are brought out of the East, where these are bred. There be no other harmful Serpents in that Country. They are of a yellow colour like Gold, and about four spans long: upon either side they have two lines or strikes, which begin about a hand breadth from their neck, and end at their tail. They are without poison, as may appear by the report of Gesner, for he did see a man hold the head alive in his And thus much shall suffice to have spoken of Innocent Serpents.   

OF THE LIZARD.  
ALthough there be many kinds of Lyzards, yet in this place I will first entreat of the vulgar Lizard, called in the Haebrew Letaah, Lanigermusha, Lyserda, Carbo, Pelipah, and Eglose. The Chaldaeans Haltetha, and Humeta. The Arabians Ataia, Alhathaie, or Alhadaie, Hardun, Arab, Samabras, Saambras. The Grecians in ancient time Sauros, and Saura, & vulgarly at this day Kolisaura. The Italians in some places Liguro, Leguro, Lucerta, and Lucertula: about Trent Racani, and Ramarri, and yet Romarro is also used for a Toad. The Spaniards Lagárto, Lacerta, Lagartisa, and Lagardixa. The French Lisarde. The Germans Adax: and when they distinguish the Male from the Female, they express the Male Ein Egochs, and the Female Eagles. In Hessia Lydetstch: In Flanders & Illiria Gesscierka, and Gesstier. The Latins Lacertus, and Lacerta, because it hath arms and shoulders like a man, and for this cause also the Salamander, the Stellion, the Crocodile, and Scorpions are also called sometimes Lacerti Lyzards. And thus much shall suffice for the name.  
The vulgar Lizard is described on this sort: the skin is hard and full of scales, according to this saying of Virgil:  

Absint & picti squalentia terga Lacerti.   
In English thus;  

— Those put away  
And painted Lizards with their scaly backs.   
The colour of it is pale, and distinguished with certain rusty spots, as Pliny writeth, with long strikes or lines to the tail; but generally they are of many colours, but the green with the white belly living in bushes hedges, & is the most beautiful, and most respected; and of this we shall peculiarly entreat hereafter. There have been some Lizards taken in the beginning of September, whose colour was like Brass, yet dark and dusky, and their belly partly white, and partly of an earthy colour, but upon either side they had certain little pricks or spots like printed Stars: their length was not passed four fingers, their eyes looked backward, and the holes and passages of their ●ares were round, the fingers of their feet were very small, being five in number, both before and behind, with small nails, and behind that was the longest which standeth in the place of a man's forefinger, and one of them standeth different from the other, as the Thumb doth upon a man's hand, but on the forefeet all of them stand equal, not one behind or before another.  
Now concerning the different kinds of Lizards, I must speak as briefly as I can in this place, wherein I shall comprehend both the Countries wherein they bre●de, and also their several kinds, with some other accidents necessary to be known. There is a kind of Lizard called Guarell, or Vrell, and Alguarill, with the dung whereof the Physicians do 
●uicenna.  cure little pimples and spots in the face, and yet Bellunensis maketh a question, whether this be to be referred to the Lizards or not, because Lizards are not found but in the country, out of Cities, and these are found every where.  
There is also another kind of Lizard called Lacertus Martensis, which being s●●ted with the head and purple Wool, Oil of Cedar, and the powder of burnt Paper, so put into a linencloth, and rubbed upon a bald place, do cause the hair that is fallen off to come again. There be other Lyzards, called by the Grecians Arurae, and by the Latins Lacertae 
Marcellus  Pissininae, which continually abide in green corn; these burned to powder, and the same mixed with the best wine and honey, do cure blind eyes by an ointment.  
The picture of the Lizard with the belly upward.  
Albertus writeth, that a friend of his worthy of credit, did tell him that he had seen in Provence a part of France, and also in Spain, Lyzards as big as a man's leg is thick, but not very long, and these did inhabit hollow places of the earth, and that many times when they perceived a man or a beast pass by them, they would suddenly leap up to his face, & at one blow pull off his cheek. The like also is reported of Piedmont in France, where there be Lyzards as great as little puppies, and that the people of the Country, do seek after their dung or excrements, for the sweetness and other virtues thereof.  
In Lybia there are Lyzards two cubits long, and in one of the Fortunateilands called 
S●rabe. Solinus.  Capraria, there are also exceeding great Lyzards.  
In the Island of Dioscorides, near to Arabia the lesser, there are very great Lyzards, the flesh whereof the people eat, and the sat they seeth, and use in steed of oil: these are two cubits long, and I know not whether they be the same which the Africans call Dubh, and live in the deserts of Lybia. They drink nothing at all, for water is present death unto them, so that a man would think that this Serpent were made all of fire, because it is so presently destroyed with water. Being killed, there cometh no blood out of it, neither hath it any poison but in the head & tail. This the people hunt after to eat, for the taste of the flesh, is like the taste of Frogs flesh, and when it is in the hole or den, it is very hardly drawn forth, except with spades and Mattocks, whereby the passages are opened, and being abroad it is swift of foot.  
The Lyzards of India, especially about the Mountain Nisa, are 24. foot in length, 
Aelianus. Polycletus  their colour variable, for their skin seemeth to be flourished with certain pictures, soft & tender to be handled. I have heard that there hangeth a Lizard in the kings house at Paris, whose body is as thick as a man's body, and his length or stature little less; it is said it was taken in a prison or common jail, being found sucking the legs of prisoners: and I do the rather believe this, because I remember such a thing recorded in the Chronicles of France, and also of another somewhat lesser, preserved in the same City, in a Church called Saint Anthony's. And to the intent that this may seem no strange nor incredible thing, it is reported by Volatteran, that when the King of Portugal had conquered certain islands in Ethiopia, in one of them they slew a Lizard, which had devoured or swallowed down a whole infant, so great & wide was the mouth thereof: it was eight cubits long, and for a rare miracle it was hanged up at the gate Flumentana in Rome, in the roof, & dedicated to the virgin Mary. Besides these, there are other kind of Lyzards, as that called Lacerta vermicularis, because it liveth upon worms & Spiders, in the narrow walls of old buildings. Also a siluer-coloured Lyzard, called Liacome, living in dry and sunne-shining places. Another kind called Senabras, and Adare, and Sennekie. Scene is a red Lizard, as Siluaticus writeth, but I rather take it to be the Scincke, or Crocodile of the earth, which abound near the Red-Sea.  
There is also another kind of Lyzard called Lacertus Solaris, a Lizard of the Sun, to whom Epiphanius compareth certain Heretics called Sapmsaei, because they perceive their eyesight to be dim and dull. They turn themselves fasting in their Caves to the East, or Sunnerysing, whereby they recover their eyesight again.  
In Sarmatia, a Country of the Rutenes, there is a Province called Samogithia, wherein the Lyzards are very thick, black, and great, which the foolish Country people do worship very familiarly, as the Gods of good fortune, for when any good befalleth them, they entertain them with plentiful banquets and liberal cheer: but if any harm or mischance happen unto them, than they withdraw that liberality, and entreat them more coarsely, and so these dizzardly people think to make these Lizards by this means, more attentive and vigilant for their welfare and prosperity.  
In the Province of Caraia, Subject to the Tartars, there are very great Lizards, (or at least, wise Serpents like Lizard) sbred, containing in length ten yards, with an answerable and correspondent compass and thickness.  
Some of these want their forelegges, in place whereof they have claws like the claws of a Lion, or talants of a Falcon. Their head is great, and their eyes like two great Loaves. Their mouth and the opening thereof so wide, as it may swallow down a whole man armed, with great, long, and sharp teeth, so as never any man or other creature durst without terror look upon that Serpent. Wherefore they have invented this art or way to take them.  
The Serpent useth in the day time to lie in the Caves of the Earth, or else in hollow places of Rocks and Mountains. In the night time it cometh forth to feed, ranging up and and down seeking what it may devour, neither sparing Lion, Bear, nor Bull, or smaller beast, but eateth all he meeteth with until he be satisfied, and so returneth again to his den. Now for as much as that Country is very soft and myery: the great and heavy bulk of this Serpent maketh as it were a Ditch by his weight in the sand or mire, so as where you see the traling of his body, you would think there had been rolled some great vessel full of Wine, because of the round and deep impression it leaveth in the earth.  
Now the Hunters which watch to destroy this Beast, do in the day time fasten sharp stakes in the earth, in the path and passage of the Serpent, especially near to his hole or lodging, and these stakes are pointed with sharp Iron, and so covered in the Earth or Sand, whereby it cometh to pass, that when in his wont manner he cometh forth in the night season to feed, he unawares fasteneth his breast, or else mortally woundeth his belly upon one of those sharpe-pointed stakes. Which thing the Hunter's lying in wait observing, do presently upon the first noise with their swords kill him if he be alive, and so take out his Gall which they sell for a great price, for therewithal the biting of a mad Dog is cured, and a Woman in travel tasting but a little of it, is quickly disdischarged of her burden. It is good also against the Emerods' and piles. Furthermore, the flesh of this Serpent is good to be eaten, and these things are reported by Paulus Venetus, and this story following.  
As Americus Vesputius sailed in his journey from the fortunate Islands, he came unto a Country where he found the people to feed upon sodde flesh, like the flesh of a Serpent, and afterwards they found this beast to be in all things like a Serpent without wings, for they saw divers of them alive, taken and kept by the people to kill at their own pleasure. The mouths whereof were fast tied with ropes, so as they could not open them to bite either man or beast, and their bodies were tied by the Legs. The aspect of these beasts was fearful to his company, and the strangers which did behold it, for they took them to be Serpents, being in quantity as big as Roebucks, having long feet and strong claws, a speckeled skin, and a face like a Serpent: from the Nose to the tip of his tail, all along the back there grew a bristle, as it were the bristle of a Boar, and yet the said Nation feedeth upon them, and because of their similitude with Lizards, I have thought good to insert their relation among the Lyzards in this place, leaving it to the further judgement of the Reader, whether they be of this kind or not.  
In Calechut there are Serpents also, or rather beasts remaining in the fenny places of the Country, whose bodies are all piled without hair like Serpents: also in their mouth, eyes, and tail they resemble them, and in their feet Lizards, being as great as Boars, and although they want poison, yet are their teeth very hurtful where they fasten them. Like unto these are certain others bred in Hispaniola, in an Island called Hyvana, having prickles on their back, and a comb on their head, but without voice, having four feet, & a tail like Lizards, with very sharp teeth. They are not much greater than Hares or Coneys, yet they live indifferently in trees, and on the earth, being very patient, and enduring famme many days. Their skin smooth and speckled like a Serpents, & they have a crap on the belly from the chin to the breast, like the crap of a Bird.  
Besides these, there are also some called Bardati, about the bigness of conies, and of a White-ash-colour, yet their skin and tail like a Snakes, and they resemble trapped Horses. They have four feet, and with the foremost they dig them holes in the earth, our of which they are drawn again like Coneys to be eaten of men, for they have a pleasant taste. To conclude, we do read that in the year 1543. there came many winged Serpents and Lizards into Germany, near Syria, and did bite many mortally: And in the year 1551. there were such bred in the bodies of men and women, as we have showed already in the general discourse of Serpents, first of all recited in the beginning.  
In all the nature of Lizards, there is nothing more admirable than that which is reported of them by Aelianus of his own knowledge. When a certain man had taken a great fat Lizard, he did put out her eyes with an Instrument of Brass, and so put her into a new earthen pot, which had in it two small holes or passages, big enough to take breath at, but too little to creep out at, and with her moist earth and a certain Herb, the name whereof he doth not express: and furthermore, he took an Iron Ring, wherein was set an Engagataes Stone, with the Picture of a Lizard engraven upon it. And beside, upon the Ring he made 9 several marks, whereof he put out every day one, until at the last he came at the ninth, and then he opened the pot again, and the Lizard did see as perfectly as ever he did before the eyes were put out, whereof Albertus inquiring the reason, could give none, but having read in Isidorus, that when the Lizards grow old, and their sight dim or thick, than they enter into some narrow hole of a Wall, and so set their heads therein, directly looking towards the East or Sun rising, and so they recover their sight again. Of this Albertus giveth good reason, because he saith, the occasion of their blindness cometh from frigidity congealing the humour in their eyes, which is afterward attenuated and dissolved by the help and heat of the Sun. The voice of the Lizard is like the voice of other Serpents, and if it happen that any man by chance do cut the body of the Lizard asunder, so as one part falleth from another, yet neither part dieth, but goeth away upon the two Legs that are left, and live apart for a little season, and if it happen that they meet again, they are so firmly and naturally conjoined by the secret operation of nature, as if they had never been severed, only the scatre remaineth.  
They live in caves of the earth, and in graves, and the green Lizards in the fields and Gardens, but the yellowish or earthy brown Lizard among hedges and Thorns. They devour any thing that comes to their mouth, especially Bees, Emmets, Palmer-wormes, grasshoppers, Locusts, and such like things, and four months of the year they lie in the earth and eat nothing.  
In the beginning of the year about March, they come out again of their holes, and give themselves to generation, which they perform by joining their bellies together, wreathing their tails together, & other parts of their bodies afterwards the female bringeth forth eggs, which she committeth to the earth, never sitting upon them, but forgetteth in what place they were laid (for she hath no memory.) The young ones are conceived of themselves, by the help of the sun. Some there be which affirm, that the old one devoureth the young ones assoon as they be hatched, except one which she suffereth to live, & this one is the basest & most dullard, having in it least spirit of all the residue; yet notwithstanding, afterwards it devoureth both his parents, which thing is proved false by Albertus, for seeing they want memory to find out their own Eggs, it is not likely that they have so much understanding as to discern their own young ones, nor yet so unnatural as to destroy the noblest of their brood, but rather they should imitate the crocodile, which killeth the basest and spareth the best spirits.  
It is affirmed, that they live but half a year or six months, but it is also false, for they hide themselves the four coldest months; and therefore it is likely they live more than six, for else what time should they have for generation. Twice a year they change their skin, that is in the Spring and Autumn like other Serpents that have a soft skin, and not hard like the tortoises. Their place of conception and emission of their Eggs is like to Birds: and therefore it is a needless question to inquire whether they bring eggs forth of their mouth or not, as some have foolishly affirmed, but without all warrant of truth or nature.  
They live by couples together, and when one of them is taken, the other waxeth mad, and rageth upon him that took it, whether it be Male or Female: In the old Testament Lizards, Weasels, and Mice are accounted impure beasts, and therefore forbidden to be eaten, not only because they live in Graves and design in constancy of life, but also thieves and treacherous persons. They are afraid of every noise, they are enemies to Bees, for they live upon them; and therefore in ancient time they mixed Meal and juice of Mallows together, and laid the same before the Hives, to drive away Lizards and Crocodiles. They fight with all kind of Serpents, also they devour Snails, and contend with Toads and Scorpions. The Night-Owles and the Spiders do destroy the little Lizards,, for the Spider doth so long wind her thread about the jaws of the Lizard, that he is not able to open his mouth, & then she fasteneth her stings in her brains. The Storks are also enemies to Lizards, according to this saying of the Poet;  

— Serpent ciconia pullos  
Nutrit & invent a per devia rura lacerta.   
In english thus;  

With Lizards young and Serpents breed,  
The Stork seeketh her young ones to feed.   
Notwithstanding, that by the law of GOD, men were forbidden to eat the Lizard, yet the Troglodytes Ethiopians did eat Serpents and Lizards, and the Amazons did eat Lizards and tortoises, for indeed those Women did use a very thin and slender diet; and therefore Caelius doth probably conjecture, that they were called Amazons, because Mazis' carebant, that is, they wanted all manner of delicate fare. We have also showed already, that the Inhabitants of Dioscorides Isle, do eat the flesh of Lizards, and the fat after it is boiled, they use instead of Oil.  
Concerning the venom or poison of Lizards, I have not much to say, because there is not much thereof written: yet they are to be reproved which deny they have any poison at all, for it is manifest, that the flesh of Lizards eaten, (I mean of such Lizards as are in Italy,) do cause an inflammation and apostemation, the hear of the headache, and blindness of the eyes. And the Eggs of Lizards doc kill speedily, except there come a remedy from Faulkens dung and pure Wine. Also when the Lizard biteth, he leaveth his teeth in the place, which continually acheth, until the teeth be taken out: the cure of which wound is first to suck the place, then to put into it cold water, & afterward to make a plaster of Oil and Ashes, and apply the same thereunto. And thus much for the natural description of the Lizard.  
The Medicines arising out of the Lizard, are the same which are in the Crocodile, and the flesh thereof is very hot: wherefore it hath virtue to make fat, for if the fat of a Lizard be mixed with Wheat Meal, Halinitre, and Cummen, it maketh Hens very fat, and they that eat them much fatter: for Cardan saith, that their bellies will break with fatness, and the same given unto Hawks, maketh them to change their Feathers. 
Marcellus   
A Lizard dissected, or the head thereof being very well beaten with Salt, draweth out yton points of Nails, and splentes out of the flesh or body of man, if it be well applied thereunto, and it is also said, that if it be mingled with Oil, it causeth hair to to grow again upon the head of a man, where an Ulcer made it fall off. Likewise a Lizard cut asunder hot, and so applied, cureth the stinging of Scorpions, and taketh away Wens.  
In Ancient time with a field-Lizard dried and cut asunder, and so bruised in pieces, they did draw out teeth without pain, and with one of these sod and stamped, and applied with Meal or Frankincense to the forehead, did cure the watering of the eyes.  
The same burned to powder, and mixed with Creticke honey by an ointment, cureth blindness. The Oil of a Lizard put into the ear, helpeth deafness, and driveth out Worms if there be any therein. If Children be anointed with the blood fasting, it keepeth them from swellings in the belly and Legs: also the Liver and blood lapped up in Wool, draweth out Nails and Thorns from the flesh, & cureth all kind of freckles, according to this verse of Serenus;  

Verrucam poterit sanguis curare Lacertae.   
That is to say;  

— The blood of Lizards can,  
Cure freckles in a man.   
The urine and (if there be any at all) helpeth the rupture in Infants. The bones taken out of the Lizards head in the full Moon, do scarify the teeth, and the brain is profitable for suffusions: The Liver laid to the gumbes or to hollow teeth, easeth all the pain in them. The dung purgeth wounds, and also taketh away the whiteness and itching of the eyes, and so sharpeneth the sight, and the same with water, is used for a salve. Arnoldus doth much commend the dung of Lizards mixed with Meal, the black thereof being cast away, and so dried in a furnace, and softened again with water of Niter, and froth of the Sea, afterwards applied to the eyes in a cloth, is very profitable against all the former evils. And thus much shall suffice to have spoken of the first and vulgar kind of Lizard: for killing of whom Apollo was in ancient time called Sauroctonos.   

OF THE GREEN LIZARD.  
THe greater Lizard which is called Lacerta Viridis, the green Lizard, by the Grecians Chlorosaura, by the Italians Gez, and by the Germans Gruner Heydox; is the same which is called Ophiomachus, because it fighteth with Serpents in the defence of man. They are of colour green, from whence they are named, and yet sometimes in the Summer they are also found pale. They are twice so big as the former Lizard, and come not near houses, but keep in Meadows and green fields. They only abound in Italy, and it is a beast very loving and friendly unto man, and an enemy to all other Serpents. For if at any time they see a man, they instantly gather about him, and laying their heads at the one side, with great admiration behold his face: and if it chance a man do spit, they lick up the spittle joyfully, and it hath been seen that they have done the like to the urine of children, and they are also handled of children without danger, gently licking moisture from their mouths. And if at any time three or four of them be taken, and so set together to fight, it is a wonder to see how eagerly they wound one another, and yet never set upon the man that put them together.  
If one walk in the fields by hollow ways, bushes, and green places, he shall hear a noise, and see a motion as if Serpents were about him, but when he looketh earnestly upon them, they are Lyzards wagging their heads, and beholding his person; and so if he go forward they follow him, if he stand still they play about him. One day (as Erasmus writeth) there was a Lizard seen to fight with a Serpent in the mouth of his own Cave, and whilst certain men beheld the same, the Lizard received a wound upon her cheek by the Serpent, who of green, made it all red, and had almost torn it all off, and so hid herself again in her den. The poor Lizard came running unto the beholders, and showed he bloody side, as it were desiring help and commizeration, standing still when they stood still, and following when they went forward, so that it acknowledged the sovereignty of man, appealing unto him as the chief justice, against all his enemies and oppressors.  
It is reported by the Italians, that many times while men fall asleep in the fields, serpents come creeping unto them, and finding their mouths open, do slide down into their stomachs: Wherefore, when the Lizard seeth a Serpent coming toward a man so sleeping, she waketh him, by gently scratching his hands and face, whereby he escapeth death and deadly poison.  
The use of these Greene-Lizards, is by their skin and gall to keep apples from rotting, and also to drive away Caterpillars, by hanging up the skin on the tops of trees, and by touching the apples with the said gall: also when the head, feet or entrails are taken 
Palladius. Pliny.  away, the flesh of the Greene-Lyzard, is given in meat to one that hath the Sciatica, and thus much for the natural uses of the Greene-Lyzard.  
The remedies arising out of this Lizard, are briefly these: first it is used to be given to Hawks, and to be eaten in small pieces, provided so as it be not touched with their talons, for it will hurt their feet, & draw their claws together; also they seeth it in water, than beat it in a mortar. Lastly, when they have powered warm water upon it, they let the Hawk wash her feet in it, and so it causeth her to cast her old feathers and coat, and bringeth a new in the room thereof. This Lizard eaten with sauces to take away the loathing thereof, is good for the Falling-evill: and being sod in three pynts of wine, until it be but one cupful, and thereof taken every day a spoonful, is good for them that have a disease in the lungs. It is also profitable for them that have pain in the loins. 
Marcellus  And there are many ways to prepare it for the eyes, which I will not stand to relate in this place, because they are superstitious, and therefore likely to do more harm then good to the English Reader.  
There is an oil made of Lyzards, which is very precious, and therefore I will describe it as I find it in Brasavolus. Take seven green Lyzards, and strangle them in two pound of common oil, therein let them soak three days, and then take them out, & afterwards use this oil to anoint your face every day, but one little drop at once, and it shall wonderfully amend the same. The reason hereof seemeth to be taken from the operation of the dung or excrements, because that hath virtue to make the face white, and to take away the spots.  
If the upper part in the pastorne of a horse be broken, put thereinto this oil with a little vinegar, then rub the hoof about therewith, so shall it increase and grow again, & all the pain thereof shall pass away. The making of the medicine is this. Take a new earthen pot, put there-into three pints of oil, wherein you must drown your Lyzards, & so seeth them till they are burned away, then take out the bones, and put in soft lime, half a pound, liquid pitch a pint, of Swines-greace two pound, then let them be all sod together again, and afterwards preserved, and used upon the hoof as need shall require: for it shall fasten and harden the horse's hoof, & there is nothing better for this purpose then this oil. The ashes of a green Lizard do reduce scars in the body to their own colour.  
The bones of a Greene-Lyzard are good against the falling evil, if they be prepared on this manner following: put your Greene-Lizard alive into a vessel full of Salt, and there shut it in safe, so in few days it will consume all the flesh and entrails from the bones, and so the bones may be taken and used in this case like the hoof of an Elk, which are very precious for this sickness, and no less precious are these bones. The blood doth cure the beating, bruizinges, and thick skins in the feet of men and beasts, being applied in flocks of wool.  
The eye is superstitiously given to be bound to one's arm on a Quartaneague, and the eyes pressed out alive, and so included in golden buttons or Bullets, & carried about, do also help the pain of the eyes, and in default hereof the blood taken out of the eyes in a piece of purple wool, hath the same operation. The heart of a Lizard is also very good against the exulcerations of the King's evil, if it be but carried about in the bosom in some small Silver vessel. The gall taketh away the hairs upon the eyelids that are unseemly, if it be dried in the same to the thickesse of Honey; especially in the Dog-days, & mixed with white-wine, them being anointed upon the place, it never suffereth the hairs to grow again. And thus much for the history of the green Lizard.   

OF THE MYLLETT OR Cenchrine.  
THis Serpent called by the Grecians Cenchros, Cenchrines, Cenchridion, and Cenchrites: is by the Latines called Cenchria, Cenchrus, and Milliaris: because it cometh abroad at the time that Myllet-seed flowreth, & is ready to ripe, or else because it hath certain little spots upon it like Myllet-seede; and is also of the same colour. It is likewise barbarously called Famusus, Araces, and Falivisus. The Germans of all other have a name for it, for they call Punter-Schlang, and Bergschlang. Other Nations not knowing it cannot have any name for it; and therefore I cannot fayne any thereof, except I should lie grossly in the beginning of the History. This Serpent is only bred in Lemnus & Samothracia, and it is there called a Lion, either because it is of very great quantity and bigness, or else because the scales thereof are spotted and speckled like the Lybian Lions: or because when it 
Nicander. Gillius.  fighteth the tail is turned upward like a lions tail, and as a Lion doth. But it is agreed at all hands, that it is called Milliaris, a Millet, because in the spots of his skin and colour, 
Lucan.  it resembleth a Millet-seede, which caused the Poet to write on this manner;  

Pluribus ille notis variatam tingitur aluum,  
quam parvis tinctus maculis Thebanus Ophites.   
In english thus;  

With many notes and spots, his belly is bodied  
Like Theban herb, Ophtes sightly tried.   
But not only his belly, for his back and whole skin is of the same fashion and colour. The length of this Serpent is about two cubits, and the thick body is attenuated toward the end, being sharp at the tail. The colour is dusky and dark like the Millet, and it is then most ireful and full of wrath or courage, when this Herb or seed is at the highest. The pace of this Serpent is not winding or travailing, but strait, and directed without bending to and fro: and therefore saith Lucan: Et semper recto lapsurus limit Cenchris: That is, And the Millet alway standing in a strait and right line, and for this cause when a man flieth away from it, he must not run directly forward, but wind too and fro, crooking like an indenture, for by reason thereof this Serpents large body cannot so easily and with the like speed turn to follow and pursue as it can directly forward.  
It is a very dangerous Serpent to meet withal, and therefore not only the valiantest man, but also the strongest beast is, and ought justly to be afraid thereof, for his treacherous deceits and strength of body; for when it hath gotten the prey or booty, he beclaspeth it with his tail, and giveth it fearful blows, in the mean time fasteneth his jaws or chaps to the man or beast, and sucketh out all the blood till it be fully satisfied, and like a Lion he beateth also his own sides, setting up the spires of his body when he assaulteth any adversary, or taketh any resisting booty. I take this to be the same called in Scicilia Serpa serena, which is sometimes as long as a man, & as great as the arm about the wrist. In the heat of summer they get themselves to the Mountain, and there seize upon cattle of all sorts, as often as anger or wrath enforceth them.  
The nature of it is very hot, and therefore venomous in the second degree: wherefore when it hath bitten any, there followeth putrefaction and rottenness, as flesh where water lieth betwixt the skin, like as in the Dropsy: for beside, the common affections it hath with the Viper, and the biting thereof, alike in all things, more deadly and unresistible evils followeth as drowsy, sleepiness, and lethargy, pain in the belly, especially the colic, pain in the Liver and stomach, killing within two days if remedy be not provided.  
The cure is like the cure of the Vipers biting, take the seed of Lettuce, and Flax-seede, Savoury beaten or stamped, and wild Rew, wild Betony, and Daffodil two drams in three cups of Wine, and drink the same, immediately after the drinking hereof, drink also two drams of the root of Centaury, or Hartwort, Nosewort, or Gentian, or Sesamine. And thus much for a description of this venomous Serpent, one of the greatest plagues, to man and beast in all those Countries or places, wherein it is engendered, and it is not the least part of English happiness to be freed by God & Nature from such noisome virulent and dangerous neighbours.   

OF THE NEWT OR WATER Lizard.  
THis is a little black Lizard, called Wassermoll, and Wasseraddex, that is a Lizard of the Water. In French Tassot, and in Italian Marasandola, which word is derived from Marasso a Viper, because the poison hereof is like the poison of Vipers, and in Greek it, may be termed Enudros Sauros. They live in standing waters or pools. as in ditches of Towns and Hedges. The colour as we have said is black, and the length about two fingers, or scarce so long. Under the belly it is white, or at least hath, some white small spots on the sides and belly: yet sometimes there are of them that are of a dusty earthy colour, and towards the tail yellowish. The skin is strong and hard, so as a knife can scarce cut the same, and being cut, there issueth out a kind of white mattery liquor, like as is in Salamanders.  
Being taken, it shutteth the mouth so hard as it cannot be easily opened, neither doth it endeavour to bite although it be plucked and provoked. The tongue is very short and broad, and the teeth so short and small, as they are scarcely visible within the lips. Upon the forefeet it hath four fingers or claws, but upon the hinder feet it hath five. The tail standeth out betwixt the hinder legs in the middle, like the figure of a wheelewhirle, or rather so contracted, as if many of them were conjoined together, & the void or empty places in the conjunctions were filled up. The tail being cut off, liveth longer than the body, as may be seen in every days experience, that is, by motion giveth longer signs and token of life.  
This Serpent is bred in fat waters and soils, and sometimes in the ruins of old walls, especially they delight in white muddy waters, hiding themselves under stones in the same water if there be any, and if not, then under the banks sides of the earth, for they seldom come to the Land. They swim underneath the water, and are rarely seen at the top. Their eggs are not passed so big as pease, and they are found hanging together in clusters. One of these being put alive into a glass of water, did continually hold his head above the water like as Frogs do, so that thereby it may be conjectured it doth often need respiration, and keepeth not under water except in fear, and seeking after meat.  
There is nothing in nature that so much offendeth it as salt, for so soon as it is laid upon salt, it endeavoureth with all might & main to run away, for it biteth & stingeth the little beast above measure, so that it dieth sooner by lying in salt where it cannot avoid, than it would by suffering many stripes, for being beaten it liveth long, & dieth very hardly. It doth not like to be without water, for if you try one of them, and keep it out of water but one day, it will be found to be much the worse.  
Being moved to anger, it standeth upon the hinder legs, and looketh directly in the face of him that hath stirred it, and so continueth till all the body be white, through a kind of white humour or poison, that it swelleth outward, to harm (if it were possible) the person that did provoke it. And by this is their venomous nature observed to be like the Salamander, although their continual abode in the water, maketh their poison the more weak.  
Some say that if in France a hog do eat one of these, he dieth thereof, and yet doth more safely eat the Salamander. But in England it is otherwise, for I have seen a hog without all harm carry in his mouth a Newte, & afterward eat it. There be some Apothecaries which do use this Newte in steed of Scinks or Crocodiles of the earth, but they are deceived in the virtues and operation, and do also deceive other, for there is not in it any such wholesome properties, and therefore not to be applied without singular danger. And thus much may suffice to be said for this little Serpent, or water-creeping creature.   

OF THE PELIAS.  
AEtius making mention of the Elaps and Pelias, two kinds of Serpents, doth jointly speak of them in this sort, saying that the signs of these 〈…〉 common and vulgarly known, that 〈…〉 among the ancient writers. But th● Pehas biting 〈…〉 about the wound or bitten place, but yet not very dangerous, and it bringeth obfuscation or dimness to the eyes, by reason that as the poison is v●●ersally distributed over all the body, so it hath most power over the tenderest part, namely the eyes. It is cured by a Ptisane with oil in drink, and a decoction of such Docks as grow in ditches, and other simple medicines, such as are applied to the curing of the yellow-Iaundise. The eyes must be washed with the urine of a child or young man which never knew any woman ●…lly, and this may be applied either simply and alone, or else by brine and pickle, so also must the head. After that the body is purged, anoint it with Balsamum and Honey, and take an eyesalve to sharpen again and recover the sight, and for this cause it is very good to weep, for by evacuation of tears, the venom also will be expelled. But if the eyes grow to pain, then let their eyes●lue be made more temperate and gentle, to keep the head and brain from stupefaction. And thus much for the Pelias out of Aetius.   

OF THE PORPHYRE.  
THere is among the Indians a Serpent about the bigness of a span or more, which in outward aspect is like to the most beautiful and well coloured purple, the head hereof is exceeding white, and it wanteth teeth. This Serpent is sought for in the highest Mountains, for out of him they take the Sardius stone. And although he cannot bite because he wanteth teeth, yet in his rage when he is persecuted, he casteth forth a certain poison by vomit, which causeth putrefaction where ever it lighteth. But if it be taken alive and be hanged up by the tail, it rendereth a double, one whiles it is alive, the other when it is dead, both of them black in colour, but the first resembleth black Amber. And if a man take but so much of the first black venom as is the quantity of a Sesamyne seed, it killeth him presently, making his brains to fall out at his nostrils, but the other worketh neither so speedily, nor after the same manner; for it casteth one into a consumption, and killeth within the compass of a year. But I find Aelianus, Volateran, and Textor, to differ from this relation of Ctesias, for they say that the first poison is like to the drops of Almond-trees, which are congealed into a gum, and the other which cometh from it when he is dead, is like to thin mattery water. Unto this Porphyre I may add the Palmer-serpent, which Strabo writeth doth kill with an unrecoverable poison, & it is also of a Scarlet colour, to the loins or hinder parts.   

OF THE PRESTER.  
ALthough there be many Writers which confound together the Prester and the Dipsas, and make of them but one kind, or Serpent of divers names, yet seeing on the contrary there be as many or more which do distinguish or divide them, and make them two in nature different, one from another, the Dipsas killing by thirst, and the Prester by heat, as their very names do signify, therefore I will also trace the steps of this latter opinion, as of that which is more probable and consonant to truth.  
The Grecians call it Praester of Prethein, which signifieth to burn or inflame, & Tremellius and junius think, that the Serpents called fiery Serpents, which did sting the Israelites in the wilderness, were Presters. We find in Suidas, Praester for the fire of heaven, or for a cloud of fire carried about with a vehement strong wind, and sometimes lightnings. And it seemeth that this is indeed a fiery kind of Serpent, for he himself always goeth about with open mouth, panting and breathing as the Poet writeth;  

Oraque distendens avidus fumantia Praester  
Inficit, ut laesus tumida membra gerat.   
Which may be englished thus;  

The greedy Presters wide-open foaming mouth  
Infects, and swelleth, making the members by heat uncouth.   
When this Serpent hath struck or wounded, there followeth an immeasurable swelling, distration, conversion of the blood to matter, and corrupt inflammation, taking away freedom or easiness of aspiration, likewise dimming the sight, or making the hair to fall off from the head; at last suffocation as it were by fire, which is thus described by Mantuan upon the person of one Narsidius, saying as followeth.  

Ecce subit facies leto diversa fluenti.  
Narsidium Marsi cultorem torridus agri  
Percussit prester: illi rubor igneus ora  
Succendit, tenditque cutem pereunte figura,  
Miscens cuncta tumor toto iam corpore maior.  
Humanumque egressa modum super omnia membra  
Efflatur Sanies, latè tollente veneno.  
Ipse late penitus congesto corpore mersus.  
Nec lorica tenet distenti corporis auctum.  
Spumeus accenso non sic exundat aheno  
Vndarum cumulus: nec tanto carbasa Cor●  
Curuavere sinus: tumid●s iam non capit artus  
Informis globus & confuso pondere truncus.  
Intactum volucrum rostris, epulasque daturum  
Haud impunè feris, non ausi tradere busto,  
Nondum stante modo crescens fugere cadaver.   
Which may be englished thus;  

Lo suddenly a divers fate the joyful current stayed  
Narsidius, which Marsinus mirror did adore,  
By burning sting of scorching Prester dead was taye●,  
For fiery colour his face inflamed, not as before.  
The first appearing visage failed, all was outstretched,  
Swelling covered all, and bodies grossness doubled  
Surpassing human bounds and members all over reached,  
Aspiring venom spreads matter blown in carcase troubled.  
The man lieth drowned within swollen bodies banks,  
No girdle can his monstrous growth contain,  
Not so are waters swollen with rage of sandy flanks,  
Nor sails bend down to blustering Corus' wain.  
Now can it not the swelling sinews keep in hold,  
Deformed globe it is, and trunk o'ercome with weight,  
Untouched of flying fowls, no beaks of young or old  
Do him dare eat, or beasts full wild upon the body bait  
But that they die. No man to bury in earth or fire  
Durst once come nigh, nor stand to took upon that hapless case,  
For never ceased the heat of corpse though dead to swell,  
Therefore afraid they ran away with speedy pace.   
The cure of the poison of this Serpent, is by the Physicians found out to be wild Purslane, also the flowers and stalk of the bush, the Beavers stones called Castoreum, drunk with Opponax and Rew in wine, and the little Sprat-fish in diet. And thus much of this fire-burning venomous Serpent.   

OF THE RED SERPENT.  
THis kind of Serpent being a serpent of the Sea, was first of all found out by Pelicerius Bishop of Montpelier, as Rondoletus writeth, and although some have taken the same for the Myrus or Berus of which we have spoken already, yet is it manifest that they are deceived, for it hath gills covered with a bony covering, and also sins to swim withal, much greater than those of the Myrus, which we have showed already to be the male Lamprey. This Serpent therefore for the outward proportion thereof, is like to the Serpents of the Land, but of a red or purplish colour, being full of crooked or oblique lines, descending from the back to the belly, and dividing or breaking that long line of the back, which beginneth at the head, and so stretcheth forth to the tail.  
The opening of his mouth is not very great, his teeth are very sharp and like a saw, his gills like scaly fishes, and upon the ridge of his back, all along to the tail, and underneath upon the ryne or brim of his belly, are certain hairs growing, or at the least thin small things like hairs, the tail being shut up in one undivided fin. Of this kind no doubt are those which Bellonius saith he saw by the Lake Abydus, which live in the waters, and come not to the Land but for sleep, for he affirmeth that they are like Land-serpents, but in their colour they are redde-spotted, with some small and dusky spots. Gellius●…th ●…th, that among the multitude of Sea-serpents, some are like conger's, and I cannot te●…ether that of Vergill be of this kind or not, spoken of by Laocoon the Priest of Neptune.  

Solennes taurum ingentum mactabat ad arras.  
Ecce autem geminy á Tenedo tranqulla per alta  
(Horresco referens) immensis orbibus angues  
Incumbunt pelago: pariterque ad littora tendunt.  
Pectora quorum inter fluctus arecta, iubaeque  
Sanguineae exuperant undas: pars caetera pontum  
Pone legit, sinuatque immensa volumine terga.  
Fit sonitus spumante saelo, etc.   
Which may be englished thus;  

Whilst he a Bull at Altars solemn sacrifice.  
Behold (I fear to tell) two monstrous snakes appeared,  
Out of Tenedus shore both calm and deep did rise  
One part in Sea, the other on Land was reared:  
Their breasts and redde-blood manes on waters mounted,  
But back and tail on Land from foaming sea thus sounded.    

OF THE SALAMANDER.  
I Will not contrary their opinion which reckon the Salamander among the kinds of Lyzards, but leave the assertion as somewhat tolerable: yet they are not to be followed, or to be believed, which would make it a kind of Worm, for there is not in that opinion either reason or resemblance. What this beast is called among the Hebrews I cannot learn, and therefore I judge that the jews (like many other Nations) did not acknowledge that there was any such kind of creature, for ignorance bringeth infidelity in strange things and propositions.  
The Grecians call it Salamandra, which word or term is retained almost in all Languages, especially in the Latin, and therefore Isidore had more boldness and wit, than reason, to derive the Latin Salamandra, quasi valincendram, resisting burning, for being a Greek word, it needeth not a Latin notation. The Arabians call it Saambras, and Samabras, which may well be thought to be derived or rather corrupted, from the former word Salamandra, or else from the Hebrew word Semamit, which signifieth a Stellion. Among the Italians and Rhaetians it retaineth the Latin word, and sometimes in Rhaetia it is called Rosada. In the dukedom of Savoy, Plwina. In France, Sourd, Blande, Albrenne, and Arrassade, according to the divers Provinces in that Kingdom. In Spain it is called Salamantegna. In Germany it is called by divers names, as Maall, and Punter maall, Olm, Moll, and Molch, because of a kind of liquor in it like milk, as the Greek word Molge, from àmelgein to suck milk. Some in the Country of Helvetia do call it Quattertetesh. And in Albertus it is likewise called Rimatrix. And thus much may suffice for the name thereof.  
The description of their several parts followeth, which as Avicen and other Authors write, is very like a small and vulgar Lizard, except in their quantity, which is greater, their legs taller, and their tail longer. They are also thicker and fuller than a Lizard, having a pale white belly, and one part of their skin exceeding black, the other yellow like Verdigreace, both of them very splendent and glistering, with a black line going all along their back, having upon it many little spots like eyes: And from hence it cometh to be called a Stellion, or Animal stellatum, a creature full of stars, and the skin is rough and bald, especially upon the back where those spots are, out of which as writeth the Scholiast, issueth a certain liquor or humour, which quencheth the heat of the fire when it is in the same.  
This Salamander is also four-footed like a Lizard, and all the body over it is set with spots of black and yellow, yet is the sight of it abominable and fearful to man. The 
Matthiolus  head of it is great, and sometimes they have yellowish bellies and tails, and sometimes earthy. It is some question among the Learned, whether there be any discretion of sex, as whether there be in this kind a male and a female. Pliny affirmeth that they never engender, and that there is not among them either male or female, no more than there are among Eels. But this thing is justly crossed, both by Bellonius and Agricola, for they affirm upon their own knowledge, that the Salamander engendereth her young ones in her belly like unto the Viper, but first conceiveth eggs, and she bringeth forth forty and fifty at a time, which are fully perfected in her womb, and are able to run or go so soon as ever they be littered: and therefore there must be among them both male and female.  
The Countries wherein are found Salamanders, are the Region about Trent, and in the Alps, and sometime also in Germany. The most commonly frequent the coldest and moistest places, as in the shadow of Woods, in hedges near Fountains and Rivers, and sometimes they are found among Corn & thorns, and among Rocks. They are seldom seen except it be either in the Spring-time, or against rain, & for this cause it is called Animal vernal, and Plwiosum, a Spring or rainy creature. And yet there were many of them found together in a hole near unto the City Sneberge in Germany, in the month of February, for they love to live in flocks and troops together, and at another time in November, a living Salamander was found in a Fountain. Howbeit, if at any time it be seen foraging out of his den or lodging place, it is held for an assured presage of rain. But if the Spring-time fortune to be cold or frosty, than they keep home, and go not visibly abroad.  
Some do affirm that it is as cold as Ice, and that it therefore quencheth heat or fire like a piece of Ice, which if it be true, then is the old philosophical Maxim utterly false, namely, that all living creatures are hot and moist, being compared to creatures without life and sense, for there is not any dead or senseless body that so quencheth fire as the Ice doth. But the truth is, that the Salamander is cold, and colder than any Serpent, yet not without his natural heat, which being compared to Armans, may truly be said to be hot, and therefore the venom of the Salamander is reckoned among septics, or corroding things.  
It naturally loveth milk, and therefore sometimes in the Woods or near hedges, it sucketh a Cow that is laid, but afterward that cows udder or stock drieth up, and never more yieldeth any milk. It also greatly loveth the Honnycombe, and some Authors have affirmed, that they use to gape after air or fresh breath, like the Camaelion, 
Will●…  yet they which have kept Salamanders in glasses, never perceived by them any such thing. They are slow of pace, and void ground very sluggishlie, and therefore it is justly termed a heavy and slothful beast.  
But the greatest matter in the Salamander to be inquired after, is whethet it can live and be nourished by and in the fire, or whether it can pa●se through the fire without any harm, or quench and put out the same. Which opinions in the very relation and first hearing, do cross one another, for how can that either be nourished or live in the fire, which quencheth the same being put into it? Aristotle that never saw a Salamander himself, but wrote thereof by hearsay, hath given some colour to this opinion, because he writeth, nonulla corpora esse animalium quae igne non absumantur Salamandra documents est: quae (ut aiunt) ignem inambulans per eum extinguit. That is to say, the Salamander is an evidence, that the bodies of some creatures are not wasted or consumed in the fire, for (as some say) it walketh in the fire and extinguisheth the same.  
Now whether this beseemed so great a Philosopher to write upon hearsay, who took upon him to gather all natural learning into his own grange or storehouse, & out of the same to furnish both the present and all future ages, I leave it to the consideration of every indifferent Reader that shall peruse this story. I for mine own part, rather judge it to be lightness in him, to insert a matter of this consequence in the discourse of this beast, without either Authors, or experience gathered by himself. This one thing I marvel at, why the Egyptians, when they will express or signify a man burnt, do in 
Orus.  their hieroglyphics paint a Salamander, except either fire can burn a Salamander, or else contrary to all their custom, they demonstrate one contrary by another.  
Nicander plainly affirmeth, that the Salamander doth without all harm pass through the fire, and the Scholiast addeth, that there are certain passages in the skin, out of which issueth a kind of liquor that quencheth the fire: And he telleth a story of one Andreas, who did dip a piece of cloth in the blood of a Salamander, and tried afterward whither it would burn or not, but did not find that it would burn, wherefore he put it upon his hand, and thrust that into the fire, and then also he felt no manner of pain. And therefore the said Nicander calleth this creature Ciporrhinon, because of a certain fat humour which issueth out of it, quenching the fire, but I rather think that this fat humour maketh the skin to glister, for if it were properly fat, it would rather kindle and increase the fire then quench or extinguish the same.  
Suidas followeth the common received opinion, that the Salamander quencheth the fire, (although it be not bred of the fire as Krekets are) like Ice, and when the fire is so quenched, it is in vain to blow or kindle the same again with any bellows, as they say hath been tried in the forges of Smiths. And this also caused Serenus to write, Seu Salamandra potens, nullisque obnoxia flammis: the potent Salamander is never hurt by flames. Seneca consenteth hereunto, and Zoroastres: and so great hath been the dotage about this opinion, that some have written that it ascendeth up to the fire near the moon, far above the reach of the Eagles or swiftest Fowls. Thus say they that write, and maintain the Salamanders abiding in the fire without harm. Now on the contrary, let us also hear their opinions, which deny this natural operation in the Salamander.  
Pliny affirmeth, that in his own experience he found that a Salamander was consumed in the fire, and not the fire by it, for he saith he burned one to powder, and used the same powder in medicines.  
Sextius also denieth that it quencheth the fire, and unto this opinion agreeth Dioseorides. Aetius writeth, that when it is first put into the fire, it divideth the flame, and passeth through speedily without harm, but if it tarry long therein it is burned and consumed, because the liquor or humidity thereof is wasted. And this is also granted by Galen, Theophrastus, and Niphus. And Matthaeolus affirmeth that he tried the same, and found that if burning coals were laid upon it, than it burned like unto any other raw flesh, but being cast into the fire, it burneth not speedily.  
Albertus writeth, that there were some which brought to him a certain thing which they called Wool, and said that it would not burn, but he found it not Lava, wool, but Lamygo, that is, a vapoury adhaerencie of a thing which flieth from the strokes o● hammers upon hot burning iron, and being collected upon cloth, or cleaving to any part of the forge, it there becometh in show like yellowish pale wool.  
The said Author affirmeth, that he took a Spider, and laid the same upon a hot burning iron, where it continued unburned and unharmed without motion a great while, by reason of his thick skin and coldness, and unto another he suffered a little Candle to be put, which instantly put it out. And for the same causes, that is to say, both the thickness of the skin, and cold constitution, cometh it to pass, that a Salamander can live so long in the fire without burning or consuming to ashes, for indeed the skin thereof is so hard, that it is cut or pierced with a knife with great difficulty: And so when the force of the fire hath broken the skin, than also issueth forth a cold humour, which for a season keepeth the heat out. For this beast is said to be very full of humour, and the certainty thereof may most manifestly appear by his full and gross body, and also by this, that it is seldom seen to issue or come forth of his den, except it be against rainy weather: and yet as the eggs of other Serpents being cast into a hot burning furnace, do for a season rest in the same unburned, & yet are afterward consumed, so is it with the Salamander.  
There be some that have found a web out of the hair growing upon Salamanders, which can by no means be set on fire, but this is very false, because the Salamander 
Cordus.  hath no hair upon it at all. And this kind of web rather cometh of a kind of flax that Pliny writeth of, or rather of the Amiantus-stone, called the Asbest, which is found in Cyprus, whereof they used to make coverings for the theatres. This being cast into 
Dioscorid.  a fire, seems to be forthwith all in a flame, but being taken out again, it shineth the more gloriously.  
Some also do affirm, that such a piece of cloth or web, may be wrought out of the Salamander's skin, but Brasavolus denieth both the virtue of the stone, and of the Salamanders hide or shell, for he saith he tried the stone, and it would not be wrought into wool or spun into thread, and when he cast the Salamander's shell or hide into the fire, it burned, and the mattery cold liquor thereof did almost fly into his face.  
But some than will demand, where had Pope Alexander that coat, which could not be purged but by fire, which made it alway as white as snow, or that map or net at Rome wherein (it is said) the napkin of our Saviour Christ is preserved, which men say is not washed but in the fire, which thing was sent to a Bishop of Rome for a present from the king of Tartars. Unto whom I answer out of Paulus Venetus as followeth. There is a province in Tartary called Chinchnitalas, wherein is a mountain abounding with Mines of Steel and Copper; now in this Mountain there is a kind of earth digged up, which yieldeth a thread like the thread of wool. After the digging of it up they dry it in the sun, and then beat it in a brazen mortar, afterward they spin it and weave it, in the same manner that they spin and weave other woollen cloth. After it is made, they have no means to purge it from spots or from filthiness, but to cast it into the fire for the space of an hour, and then it is taken forth again as white as any snow.  
There is also an Alum called Alumen Sciolae, and it is the same which among the Ancients is called Aster samius, out of which also is made cloth that cannot burn, by reason of a certain oil that it containeth or yieldeth to resist the fire. So out of the stone Pyritis found in Kisheba, there cometh out a green liquor pressed with dead coals, & after 
Cardan.  that, no fire can burn that cloth. There are also certain Mantles in Bohemia, (as witnesseth Agricola) which could never be burned. And out of the Magnesia a scaly stone in Boldecrana, they make tables, which cannot be cleansed but by fire. It is also recorded, that the forenamed Aster samius and pitch quenched in the juice of Mallows or Mercurial, being anointed upon a man's hand, doth keep them from burning, or sense of extraordinary heat. So Albertus writeth of a stone which he calleth Iscullos', or Iscustos, which I take to be a kind of the Asbeste or Amiantus. And this stone is found (as the same Author writeth) in the farthest parts of Spain, near the straits and Hercules-pillers.  
And this thing seemeth the less strange▪ because they which are anointed with bird-lime, or else with vinegar and the white of an egg, do not so quickly feel the strength of fire and heat, when they thrust their hands into the midst of it. It is also found, that the hearts of them that die of the hart-burning disease, or else are killed by poison, cannot be 
Pliny.  burned with fire. And therefore when Germanicus Caesar was dead, it being suspected that he was poisoned by Piso, they cast his heart into the fire and it would not burn, which thing was alleged against him by Vitellius the Orator. And one Aesculapius in an Epistle which he wrote to Octavian Augustus saith, that there is a poison so extreme cold, that it keepeth the heart of a man poisoned therewith from burning, and if it lie long in the fire, it waxeth as hard as a stone, which so concreted is called Profilis, from the force of the fire, and from the matter whereof it consisteth it is called an human stone. He also saith, that this is red in colour, mixed with some white, and is accounted precious, because both it maketh a man that weareth it to be a Conqueror, and also preserveth him from all manner of poison.  
When the Salamander is provoked, it casteth forth a white mattery liquor or humour, and it is an audacious and bold creature, standing to his adversary, and not flying the sight of a man; and so much the less, if it perceive that a man prosecute and follow it, to harm and kill it. The biting of it is very exitial and deadly, and therefore the French men use this speech upon the biting of a Salamander. 
Si mordu t' a une aressade,  
Prens ton linccul et taflassade.   
That is, if a Salamander bite you, then betake you to the coffin and winding sheet. The Rhaetians also do ordinarily affirm, that when a man is bitten by a Salamander, he hath need of as many Physicians as the Salamander hath spots. And Arnoldus saith, that it hath in it as many venoms and means of hurting, as it hath colours distinguished one from another. For when it once biteth and fasteneth teeth, it never letteth go, and being pulled of, it leaveth the teeth behind, and then there never can be any remedy, and therefore it must be suffered to hang upon the wound until it fall off, either willingly or wearied, or else compelled by the medicines that the wounded patient receiveth. For by this means only is the patient kept alive: yet this is alway to be remembered, that the Salamander doth not alway bite, although provoked, for Gesner affirimeth, that he having two of them, could never by beating make them open their mouths, nor that in all his life did he ever hear of any man bitten by them. And of this thing he not only gathereth the difference of time, wherein their rage showeth itself by biting, and when not, but also the difference of place and region, for that they bite in some Countries, and not in other. When they have bitten, there followeth a vehement pain and s●abbe upon the place, for the cure whereof there must be taken a decoction of Frogs, and the broth must be drunk, and the flesh applied to the sore; or else other common remedies against the poison prescribed in the Treatise following.  
The poison hereof is great, and not inferior to the poison of any other Serpent, for sometimes by creeping upon Appletrees, it infecteth and poisoneth all the fruit, so that those which eat the same, die and languish they know not whereof: and if the heel of a man do but touch any small part or portion of the spittle of a Salamander, it maketh all the hair of the body to fall of. The poison itself is not cold, as some have thought, but 
Aelianus.  hot, like to the poison of Cantharideses, and therefore to be cured by the same means, as by vomits, Glisters, Ephemeron, and such like. Only Swine do eat Salamanders without harm or damage, for there is in them a kind of resistance in nature, and yet if man or dog do chance to eat of that Swine that hath eaten a Salamander, it hath been observed that they perrished by the same. And this poison spreadeth itself the further when it is dead, because it is strengthened by putrefaction, and wine or water wherein one of these lieth dead, is empoisoned & made mortal thereby to others. But in our days Salamanders are not so venomous, if there be any credit in Brasavolus, howbeit I have heard and read, that if at this day a Salamander g●… heap of corn, she so infecteth it, that whatsoever eateth of that Corn, dyetl▪ sit were of poison, and the Kine of Helueria, which are sucked by Salamanders, do ever after remain barren, and without milk, and sometime also they die of that evil. And as Arnoldus writeth, it casteth forth a certain mattery white humour like milk out of the mouth, whereupon, if a man or any other living creature do but tread, he is poisoned thereby, and at the least, all the hair of their body falleth off, and in like sort they in●ect herbs & plants of the earth by their poison.  
Sometimes it happeneth that beasts or men have swallowed Salamanders, and then the tongue is inflamed, and all the body falleth into grievous torment, by cold corruption and putrefaction, part after part, and also pains in the fundament & in the stomach, likewise dropsies, and impostumation, in the belly, cramp of the guts, and relention of urine. For the cure whereof they give sweet water, Calamynts, Saint johns-wort, ●od with the shells Pineapples, leaves of Cypress, Galbanus, and honey or resin, Ammoniacke, and Styrax. New cowmilke, the meal made of flax-seede with sweet water, sweet wine and oil to cause vomits: Scammony, & a decoction of Calamints and figs, fat Ba●on or hogges-flesh, and also the eggs of a Torteyse, with the flesh thereof; besides infinite other remedies, ordained by the goodness of Almighty God, as Physicians know by their own study and daily experiments. And therefore I hold it sufficient for me to have lightly touched them, referring those that are desirous to know more, unto the learned collection of Carromus.  
Out of the Salamander itself arise also some medicines, for it hath a septick power to eat and corrode to take away hairs, and the powder thereof cureth corns and hardness in the feet. The heart tied to the wrist in a black skin, taketh away a quartaneague, and also Kiradides writeth, that being bound unto a woman's thigh, it stayeth her monthly flowers, and keepeth her barren: But this is worthily reproved for untruth, and therefore I will not commend it to the Reader. And thus much for the Salamander.   

OF THE SCORPION.  
Scorpios' in Greek is attributed both to the Scorpion of the Land and of the Sea, although sometimes for difference sake, the scorpions of the earth be called Scorpio's chersaios. The derivation is manifold according to some Writers, either of Scorpizein ton+'ion, that is, dispersing his poison, or of Sckanoos erpein, because the motion of it is oblique, inconstant, and uncertain, like as the flame of fire beaten with a small wind. The Grecians also use for a Scorpion Blestas, because it casteth poison, & octopos from the number of his eight feet. And in Ethyopia there is a kind of Scorpion which the Greeks call Sybritae. The Latins do use indifferently Scorpius, Seorpio nepa, & Cancer also vinula and Geptaria, as we find in Ponzettus. The Arabians have many words, as Harrab, Acrob, Achrach, and Satoracon, Hacparab, algerarat, algeterat, and algenat and alkatareti, for little Scorpions which draw their tails after them. Howbeit, among these names also Algarat signifieth that little kind of scorpions, & Algararat, the Scorpion with bunches on his back. The Hebrews, according to the opinion of some, call a Scorpion Acchabim. The Italians Scurtigicio, and Scorpione terrestre. The French, un scorpion, the Spaniards, Alacram & alacrani, which name they have also given to an Island in the west-Indies subject to their dominion. In Castilia it is called Escorpion, and in Germany Ein scorpion.  
The Countries which breed Scorpions, are these that follow, in Egypt near the City Coptus, are many very great and pestilent stinging Scorpions, who kill as soon as they 
〈◊〉  smite. Also Ethyopia and Numidia abound with Scorpions, especially the latter, wherein (as writeth Leo Africa:) are every year found very many that die of their wounds. Tenas 
〈◊〉. 〈◊〉  one of the Cycladeses islands, is called Ophiessa, because it yields many Serpents and Scorpions. Also in that part of Mauritania which is near the west, are Scorpions with wings and without wings: likewise in Iberia, Caria, & Lybia. And it is also said, that once there were many Scorpions brought into India, into that part of the Country where the Rhicophagis 
〈◊〉 Leo Afric:  dwell. By the way betwixt Susis in Persia and Media, there were wont to abound Scorpions under every stone and turf, for which cause, when the King of Persia was wont to go into Media, he gave commandment unto his people to scour the way, by using all means to kill them, giving gifts to them that killed the greatest number of Scorpions. There is an ancient town in Africa called Pescara, wherein the abundance of 
Strabo.  Scorpions do so much harm, that they drive away the inhabitants all the Sommer-time every year until November following. And in like sort Diodorus declareth of many other places, utterly forsaken to avoid the multitude of Scorpions, as namely, one part of Arabia, and the region of India about Arrhatan, or the river Estumenus, likewise near the Cynamolgi in Ethyopia. There is also a City called Alabanda, standing betwixt two hills or mountains, like as a chest turned inward, which Apollonius calleth Cistam inversam Scorpionibus plenam: a chest turned inward full of Scorpions. In an Island of Canaria also are many Scorpions, and those most pestilent, which the Turks gather as often as they may to make oil of Scorpions. In Italy, especially in the Mount Testaceus in Rome, are 
Cordus  also Scorpions, although not so hurtful as in Africa, and other places, and it is thought that Psylli, whose nature cureth all kind of venomous Serpent's harms, did only for lucers sake bring Serpents and Scorpions into Italy, and there they left them, whereby they increase to that number & multitude which now we see them have. And thus much may suffice to have spoken of the Countries of Scorpions.  
The kinds of Scorpions I find also to be many, but generally they may be referred unto twain, whereof one is called the Scorpion of the earth, and the other the Scorpion of the water or of the Sea, whose discourse or history is to be found among the fishes, for we in this place do only write of the Scorpion of the earth, which is also called by Avicen a wild Scorpion. Of this kind there are many differences. First they differ in sex, for there are males and females, and the female is greater than the male, being also fat, having a grosser body, and a greater & sharper sting, but the male is more fierce than the female. Again, some of these have wings, and some are without wings, and some are in 
Gillius.  quantity greater than a Bean, as in Helvetia, near Rapirsnill by Zuricke. The Scorpions called Vinulae, are of reddish colour, as it were rose-water and wine mixed together: and from thence it is probable that they took their name, and from their colour, the Authors have observed seven several kinds.  
The first is white, and the biting of this is not deadly.  
The second is reddish, like fire flamant, and this when it hath wounded causeth thirst.  
The third is of a pale colour, and therefore called by the Grecians Zophorides, & these when they have wounded a man, cause him to live in continual motion and agitation of his body, so as he cannot stand still, but remaineth distract & without wit, alway laughing, like a fool.  
The fourth kind is greenish, and therefore termed Chloaos, which having wounded, causeth intolerable trembling, shaking and quivering, and also cold, so that if the patient be laid in the hot sun, yet he thinketh that he freezeth like hail, or rather feeleth hail to fall upon him.  
The fifth kind is blackish-pale, and it is called Empelios, it hath a great belly and broad, whereof the poison is great, and causeth after stinging an admirable heaviness, and sorrowful spirit. This kind is called by Gesner, Ventricosum, because of the large belly, by the Arabians Algetarat, and by Ponzettus, Geptaria. It eateth herbs, and the bodies of men, and yet remaineth insatiable, it hath a bunch on the back, and a tail longer than other Scorpions.  
The sixth is like a Crab, & this is called by Elianus a flamant Scorpion, it is of a great body, and hath tongues and takers very solid and strong, like the Gramuell or Crevish, & is therefore thought to take the beginning from that fish.  
The seventh is called Mellichlorus, because of the honny-colour thereof, or rather waxe-colour, and the wings it hath on the back, are like the wings of a Locust.  
Also Scorpions do differ among themselves in regard of their outward parts, for some of them have wings, as those in India, which are spoken of by Strabo, Nicander, & others, and therefore many times when they settle themselves to fly, they are transported by the wind from one country to another.  
There is also another difference observed in their tails, and in their stings, for some of them have six knots on their tails, and some of them seven, and those which have 
Elianus. Pliny.  seven, are more hardy & fierce, but this falleth out very seldom that the Scorpions have seven knots in their tail, and therefore much sildomer to have nine, as writeth Apollodorus. For if any have seven, then is there likewise in them a double sting, for there is also another difference, some of them having a single, and some a double sting, yea sometimes 
Aristotle  a treble one, and the sting of the male is more thick and strong than the sting of the female.  
And to conclude, there is also a difference in motion, for some of them hold up their tails from the earth, and these are not much venomous, others again draw them along upon the earth, a little rolled together, and these are most deadly and poisonful, some of them also fly from one Region to another, as we have showed already.  
Again, there is nothing that giveth a man a more lively difference than the consideration of their poison, for the Scorpions of Pharus, and that part of the Alps near Noricum, do never harm any living creature, and therefore are they suffered to abound, so as they live under every stone. In like sort, in the I'll Sanguola, the Scorpions are like unto those that are in Castilia or Spain, for there the sting of the Scorpion doth not bring death, yet they cause a smarting pain, like the pain that cometh by the stinging of a Wasp, differing herein, that the Scorpions stinging is more lasting & continueth longer than the stinging of a Wasp, for it tarrieth about a quarter of an hour, and by the biting thereof all are not pained alike, for some feel more, and some lesser pain. Contrary to these are the Scorpions of Pescara in Africa, who ever with their tails wound mortally. And those in Scythia, which are great, and hurtful unto men and beasts, killing 
Pliny. Aelianus.  swine, who do not much care for any other serpent, especially the black swine, who do also die the sooner, if they drink immediately after the wound received. The like may be said of the Scorpions of Egypt. And thus much for the different kinds of Scorpions, wherein nature produceth a notable variety, as may appear by all that hath been said. Now it followeth that we likewise make some relation of their congruity one with another.  
They are all little living creatures, not much differing in proportion from the great Scarabee or Horseflie, except in the fashion of their tails. Their back is broad and flat, distinguished by certain knots of seams, such as may be seen in Sea-crabbes, yet their head differeth, and hath no resemblance with the Crab, because it is longer, and hangeth far out from the body, the countenance whereof is fawning, and virginlike, and all the colour a bright brown. Notwithstanding the fair face, it beareth a sharp sting in the tail, which tail is full of knots, wherewithal it pricketh and hurteth that which it toucheth. And this Pliny affirmeth to be proper to this insect, to have a sting in the tail and to have arms: For by arms he meaneth the two cross sorkes or tongues which come from it one both sides, in the tops whereof are little things like pynsons, to detain and hold fast, that which it apprehendeth, whiles it woundeth with the ●●ing in the tail.  
It hath eight feet, four on the one side, and four on the other, from whence, as we have showed already, it is called Octopos. For the feet and arms thereof is very much like unto the Sea-crabbe, and therefore may not unfitly be called either the Mother or the Daughter thereof. They have also tongues, wherewithal they use often to lick and smooth over their own bodies. And seeing of all other things they love fresh & clean linen, whereinto they insinuate and wrap themselves when they can come unto it, than also first of all they cleanse their whole bodies all over with their tongues, and next to their flesh put on this clean linen, as a man would put on a shirt.  
As we have said already, it hath a tail, wherein the sting thereof is placed, but what this sting is, divers Authors are of divers opinions concerning the same, some affirming it to be hollow, others denying it, finding in it no passage at all to contain or covay poison. Aelianus again saith, that there must needs be in it a passage or cavity, although it be so small, as by no means it can be perceived with the eyes of any mortal man, and in that sting is the poison less visible, which when it striketh, disperseth itself instantly into the wound. But what should this poison be? whether a substance or spiritual humour, surely a substance, which although it be Mole minima, yet facultate maxima, that is, of great power, although of small quantity. And therefore another Author (namely Gerardus,) writeth thereof after this manner; Scorpius è centro quod cawm esse creditur emittit humorem venenosum: That is to say, the Scorpion out of a hollow centre, sendeth forth a venomous humour. And of this venom we will afterwards discourse more at large. Thus much in this place may serve, to make known the several parts and members of this Serpent.  
Now than it followeth, that we inquire about the manner of their breed or generation, which I find to be double, as divers Authors have observed, one way is by putrefaction, and the other by laying of eggs, and both these ways are consonant to nature, for Lacinius writeth, that some creatures are generated only by propagation of seed, such are men, Vipers, Whales, & the palm-tree, some again only by putrefaction, as the louse, the fly, grass, & such like imperfect things, & some both ways, as mice, scorpions, emmets, spiders, Purslane, which first of all were procuced by putrefaction: and since their generation are conserved by the seed and eggs of their own kind. Now therefore we will first of all speak of the generation of Scorpions by putrefaction, and afterward by propagation.  
Pliny saith, that when Sea-crabbes die, and their bodies are dried upon the earth when the Sun entereth into Cancer and Scorpius, out of the putrefaction thereof ariseth a Scorpion; & so out of the putrefied body of the Crevish burned, arise Scorpions, which caused Ovid thus to write;  

Concava littoreo si demas brachia cancro,  
Caetera supponas terrae, de part sepulta  
Scorpius exibit, caudaque minabitur unca.  
And again:  
Obrutus exemptis Cancer tellure lacertis,  
Scorpius exiguo tempore factus erit.   
In English thus;  

If that the arms you take from Sea-crab-fish,  
And put the rest in earth till all consumed be,  
Out of the buried part a Scorpion will arise,  
With hooked tail doth threaten for to hurt thee.   
And therefore it is reported by Elianus, that about Estamenus in India, there are abundance of Scorpions generated, only by corrupt rain-water standing in that place. Also out of the Baziliske beaten into pieces and so putrefied, are Scorpions engendered. And when as one had planted the herb Basilica on a wall, in the room or place thereof he found two Scorpions. And some say that if a man chaw in his mouth fasting this herb 
ja: Lacinius  Basill before he wash, and afterward lay the same abroad uncovered where no sun cometh at it for the space of seven nights, taking it in all the day time, he shall at length find it transmuted into a Scorpion, with a tail of seven knots.  
Hollerius, to take away all scruple of this thing, writeth that in Italy in his days, there 
Kramdes  was a man that had a Scorpion bred in his brain, by continual smelling to this herb Basill, and Gesner by relation of an Apothecary in France, writeth likewise a story of a young maid, who by smelling to Basill, fell into an exceeding headache, whereof she died without cure, and after her death being opened, there were found little Scorpions in her brain.  
Aristotle remembreth an herb which he calleth Sisimbriae, out of which putrefied Scorpions are engendered, as he writeth. And we have showed already in the history of the Crocodile, that out of the Crocodiles eggs do many times come Scorpions, which at 
Philes Aelianus.  their first egression do kill their dam that hatched them, which caused Archelaus which wrote Epigrams of wonders unto Ptolomaeus, to sing of Scorpions in this manner.  

In vos dissoluit morte, & redigit Crocodilum  
Natura extinctum, Scorpij omnipotens.   
Which may be englished thus;  

To you by Scorpion's death the omnipotent  
Ruins the crocodile in nature's life extinct.   
And thus much for the generation of Scorpions out of putrefaction. Now we will proceed to the second manner of their generation, which is by propagation of seed: for although Ponzettus make some question about their copulation, yet he himself inclineth to that opinion, as nearer unto truth, which attributeth carnal copulation unto them, and therefore he allegeth the example of flies, which admit copulation although they engender not thereby. Wherefore we will take it for granted, that Scorpions lay eggs after copulation, which happeneth both in the Spring and Autumn.  
And these are for the most part in number eleven, upon which they sit and hatch their young ones, and when once they are perfected within, those eggs (which are in sight like the little worms out of which Spiders are engendered) then do they break their eggs, and drive the young out. For as Isidorus writeth, otherwise the old should be destroyed of the young, even as are the Crocodiles. Some again say, that the old Scorpions 
Pliny.  do devour their young ones.  
Being thus produced by generation, they live upon the earth, and those which are bred of the Sea-crabbe, do feed upon the foam of the Sea-water, and a continual white mould or chalk near the Sea. But the Scorpions of Ethyopia do eat all kind of worms, flies, and small Serpents. Yea those Serpents whose very dung being trodden upon by man, bringeth exulcerations: And a trial that Scorpions eat flies, was made by Wolphius at Montpelier, for having a young one in a box, for one whole month together it lived upon flies, and grew by the devouring of them bigger, being put into the glass unto him.  
They live among tiles and bricks very willingly, and for this cause they abound in Rome in the hill called Testaceus. They are also in Bononia found in the walls of old houses, betwixt the stones and the mortar. They love also clean clothes, as we have said already, and yet they abhor all places whereon the Sun shineth. And it seemeth that the sun is utterly against their nature, for the same Scorpion which Wolphius had at Montpelier, lived in the glass until one day he set in the Sun, and then presently after it died.  
To conclude, they love hollow places of the earth near gutters, and sometimes they creep into men's beds, where unawares they do much harm: and for this cause the Lybians, who among other Nations are most of all troubled with Scorpions, do use to set their beds far from any wall, and very high also from the floor, to keep the Scorpions from ascending up unto them. And yet fearing all devices should be too little to secure them against this evil, they also set the feet of their beds in vessels of water, that so the Scorpion may not attempt so much as to climb up unto them for fear of drowning. And also for their further safeguard, they were socks and hose in their beds so thick as the Scorpion cannot easily sting through them.  
And if the bed be so placed that they cannot get any hold thereof beneath, than they climb up to the sieling or cover of the house, & if there they find any hold for their pinching legs to apprehend and fasten upon, then in their hatred to mankind, they use this policy to come unto him. First one of them (as I have said) taketh hold upon that place in the house or sieling over the bed wherein they find the man asleep, and so hangeth 
Aelianus.  thereby, putting out and stretching his sting to hurt him, but finding it too short, and not being able to reach him, he suffereth another of his fellows to come and hang as fast by him as he doth upon his hold, and so that second giveth the wound: and if that second be not able likewise, because of the distance, to come at the man, than they both admit a third to hang upon them, and so a fourth upon the third, and a fifth upon the fourth, until they have made themselves like a chain, to descend from the top to the bed wherein the man sleepeth, and the last striketh him: after which stroke, he first of all runneth away by the back of his fellow, and every one again in order, till all of them have withdrawn themselves.  
By this may be collected the crafty disposition of this Scorpion, and the great subtlety and malice that it is endued withal in nature, and seeing they can thus accord together in harming a man, it argueth their great mutual love and concord one with another, wherefore I cannot but marvel at them, who have written that the old ones destroy the young, all but one, which they set upon their own buttocks, that so the dam may be secured from the sting and bitings of her son. For seeing they can thus hang upon one another without harm, favouring their own kind, I see no cause but that nature hath grafted much more love betwixt the old and the young ones, so as neither the old do first destroy the young, nor afterward, that young one preserved, in revenge of his fellows quarrel, killeth his Parents.  
It is reported by Aristotle, that there is a hill in Caria wherein the Scorpions do never sting any strangers that lodge there, but only the natural borne people of that country. And hereunto Pliny and Elianus seem to subscribe, when they write that Scorpiones extraneos leniter mordere, that is, Scorpions bite strangers but gently. And hereby it may be collected, that they are also by nature very sagacious, and can discern betwixt nature and nature; yea the particular differences in one & the same nature. To conclude, Scorpions have no power to hurt, where there is no blood.  
The natural amity and enmity they observe with other creatures cometh now to be handled, and I find that it wanteth not adversaries, nor it again hath no defect of poison or malice to make resistance and opposition, and to take vengeance on such as it meeteth withal. The principal of all other subjects of their hatred are virgins and women, whom they do not only desire to harm, but also when they have harmed, are never 
Albertue.  perfectly recovered. And this is at all times of the day, but unto men they are most dangerous in the morning fasting, before they have vented their poison, and this is to be observed, that their tails are never unprovided of stings, and sufficient store of venom, to hurt upon all occasions.  
The Lion is by the Scorpion put to flight wheresoever he seeth it, for he feareth it as the enemy of his life, and therefore writeth S. Ambrose, Exigno Scorpionis aculeo exagitatur Leo, the Lion is much moved at the small sting of a Scorpion. Scorpions do also destroy other Serpents, and are likewise destroyed by them. There was one Cellarius a Physician in Padua, who put together into one vial a Viper and a Scorpion, where they continually fought together until they had killed one another. The Swine of Scythia, which do safely eat all other kind of Serpents and venomous beasts, without all harm, 
Aelianus  yet are destroyed by eating of Scorpions, and so great is the poison of the Sibarite Scopion, that the dung thereof being trodden upon, breedeth ulcers.  
And as in this manner we see the virulence, and natural evil of Scorpions against other living creatures, so now we are to consider the terrors of the Scorpion, for God in nature hath likewise ordained some bodies, whereby the Scorpion should be, and is driven away, scared, and destroyed.  
First of all therefore men, which are the chief, and head of all living creatures, do by natural instinct, kill and destroy Scorpions, and therefore Galen writeth thus, Let us (saith he) kill Scorpions, Spiders and Vipers, not because they are evil in themselves, but because it is engrafted in us by nature, to love that which is good unto us, but to hate and avert from that which is evil unto us, Non consider ants genitum ne it a sit an secus, not considering whether it were so bred or not. As we have showed their generation out of putrefaction to be by heat, so also is their destruction by heat, for they are not able to abide the heat of the sun, and therefore, although they cannot live in cold Northern Countries, but in the hotter, yet in the hotter they choose shadows, holes of the earth, coverture of houses, and such like vile and obscure places, to succour and secure themselves in.  
It is also reported, that if Scorpions do at any time behold a Stellion, they stand amazed and wonderfully astonished. The Viper also having killed a Scorpion, becometh 
Galen.  more venomous, and the Ibis of Egypt destroyeth Scorpions. There are a little kind of Emmets, called by the Arabians Gerarets, which are eaters of Scorpions. The quick-sighted hawks also, from whose piercing eye no Serpent can be hid, when he seeth a Scorpion, he neither feareth nor spareth it. It is also thought that Hares are never molested 
Ponzettus  by Scorpions, because if a man or beast be anointed with the rennet of a Hare, there is no Scorpion or Spider that will hurt him. Wild-goates are also said to live without fear of Scorpions, even as the African Psylli of whom we have often spoken.  
Now this virtue against Scorpions, is not only in living things, but also in the plants of the earth, & therefore Sestius writeth, that the seed of Nosewort burned or scorched doth drive away Serpents, and resist Scorpions, and so doth the root of the Mast-tree, & the seed of Violets, and the same virtue is ascribed to the herb Lychius, which is englished Calucs-snout, and also to the seed of Wild-parsenip.  
The smell of Garlic and Wild-mints set on fire, or strewed on the ground, & Dittany have the same operation: and above all other, one of these Scorpions burned, driveth away all his fellows which are within the smell thereof, and therefore this is a most usual thing in Asia and Africa, to perfume their houses with Scorpions burned, and in 
Arnoldus Aetius  steed thereof they make as it were little pills of Galbanume sandaracha, with butter, and the fat of Goats, and thereof altogether make their perfume: also Bittony and wild-Pellitory with Brimstone. They use also to cover pans with certain things called by them Alkitran and Asa, and with these they compass the place wherein the Scorpion lodgeth, and then it is found that they can never stir any more from that place. And some in steed 
Palladius Rasis.  thereof, pour oil into their holes after them for the same effect. And the Husbandmen of Mauritania do tie and fasten to their bedde-sides sprigs of Whitethorn, and Hasell-nuts, wherewithal, by a secret antipathy in nature, they drive away, and keep themselves 
Strabo. Plutarch.  safe in their beds from the annoyance of Scorpions.  
By touching of Henbane they lie dead and overcome, but if one touch them again with white Ellebore, they revive, and are released from their former stupefaction. It is also said, that the leaves of water-mallowes do also astonish Scorpions, and so also doth the Radish-roote. The Sea-crabbe with Basill in her mouth destroyeth the Scorpion, and so 
Gillius.  doth tunicle and mushroom of Trees. To conclude, the spittle of a man is death unto Scorpions; and therefore when a certain fellow took upon him to be a cunning Charmer, and by incantation to kill a Scorpion, he added to the words of his charm a treble spitting in the mouth of the Serpent, and so it died: whereupon Wolphius which was present 
Aetius.  and saw this Charmer, did afterward by himself alone at home, make trial of spittle without a charm, and so found that it alone killeth Scorpions, especially the spittle of a man fasting, or very thirsty. Moreover, there be certain Lands wherein no Scorpion's 
Solinus.  〈◊〉 live, as that about Clupea in Africa, and the dust of the Island Gaulus near Cercina, being sprinkled upon a Scorpion, doth incontinently kill it. And so much also writeth Hermolaus, of the Region Galatha.  
These and such like things are observed by our painful and industrious Ancestors about the nature of Scorpions, as well that which is hurtful unto them, & they are afraid of, as those to which they are enemies in nature, & wound mortally when they light upon them. It is remembered by Textor, that Orion was slain by a Scorpion, whereupon the Poets have made many tales. They say that when he was grown to be a man, he was a great hunter, and a continual companion of Diana, who glorying much in his own strength, boasted that he was able to overcome any Serpent, or other wild beast, whereat the Gods being angry, for revenge & taking down the pride of this young man, caused the earth to bring forth a Scorpion, who killed Orion. Whereat Diana was very sorry, and therefore in lamentation of her champion, and for the good deeds he had done unto her, translated him into heaven, close by the constellation of the Bull. Lucan on the other side saith, that Diana sent this Scorpion to kill him, envying his famous success in hunting, and that afterward the Goddess taking pity on him, translated him into heaven. Others write again, that he had his eyes put out by Oenopion, & that he came blind into the Island Lemnus, where he received a horse of Vulcan, upon which he road to the Sunrising, in which journey, he recovered again his eyesight, and so returning, he first determined to take revenge upon Oenopion for his former cruelty. Wherefore he came into Crete, and seeking Oenopion, could not find him, because he was hid in the earth by his Citizens, but at last coming to him, there came a Scorpion and killed him for his malice, rescuing Oenopion. These and such like fables are there about the death of Orion, but all of them jointly agree in this, that Orion was slain by a Scorpion. And so saith Anthologius was one Panopaeus a Hunter.  
There is a common adage, Cornix Scorpium, a Raven to a Scorpion, and it is used against them that perish by their own inventions: when they set upon others, they meet with their matches, as a Raven did when it preyed upon a Scorpion, thus described by Alciatus, under his title justa ulcio, just revenge, saying as followeth.  

Ruptabat volucer oaptum pede coruus in aur as  
Scorpion, audaci praemia parta gulae.  
Ast ille infuso sensim per membra veneno,  
Raptorem in stygias compulit ultor aquas.  
O risu res digna, aliis qui fat a parabat.  
Ipse perijt, proprijs succubuit que dolis.   
Which may be englished thus;  

The ravening Crow for pray a Scorpion took  
Within her foot, and therewithal aloft did fly,  
But he empoisoned her by force and stinging stroke,  
So ravener in the Stygian-Lake did die.  
O sportful game: that he which other for bellies sake did kill,  
By his own deceit should fall into deaths will.   
There be some learned Writers who have compared a Scorpion to an Epigram, or rather an Epigram to a Scorpion, because as the sting of the Scorpion lieth in the tail, so 
Gyraldus.  the force and virtue of an Epigram is in the conclusion, for velacriter & falsè mordeat, vel iucundè & dulciter delectet, that is, either let it bite sharply at the end, or else delight pleasingly. There be many ways of bringing Scorpions out of their holes, and so to destroy and take them, as we have already touched in part, unto which I may add these that follow: A perfume made of Oxe-dung, also Storax and Arsenic. And Pliny writeth, that ten water-Crabs beaten with Basill is an excellent perfume for this purpose, and so is the ashes of Scorpions. And in Padua they use this Art, with small sticks or straw they touch and make a noise upon the stones and morture wherein they have their nests, than 
Cardan.  they thinking them to be some flies for their meat, instantly leap out, and so the man that deluded them, is ready with a pair of tongues or other instrument, to lay hold upon them and take them, by which means they take many, and of them so taken, make oil of Scorpions. And Constantius writeth, that if a man's hand be well anointed with juice of Radish, he may take them without danger in his bare hand.  
In the next place we are to proceed to the venom & poison of Scorpions, the instrument or sting whereof, lieth not only in the tail, but also in the teeth, for as Ponzettus writeth, Laedit scorpius morsu & ictu, the Scorpion harmeth both with teeth & tail, that is, although the greatest harm do come by the sting in the tail, yet is there also some that cometh by their biting. This poison of Scorpions, (as Pliny out of Apollodorus writeth) is white, and in the heat of the day is very fervent and plentiful, so as at that time they are insatiably and unquenchably thirsty, for not only the wild or would Scorpion, but also all other, are of a hot nature, and the symptoms of their bitings are such as follow the effects of hot poisons: and therefore saith Rasis, all their remedies are of a cold quality. Yet Galen thinketh otherwise, and that the poison is cold, and the effects thereof are also cold. For which cause Rondeletus prescribeth oil of Scorpions to expel the stone, and also the cure of the poison is by strong Garlic and the best Wine, which are hot things. And therefore I conclude, that although Scorpions be most hot, yet is their poison of a cold nature.  
In the next place, I think is needful to express the symptoms following the striking or stinging of these venomous Scorpions, and they are (as Aetius writeth) the very same which follow the biting or poison of that kind of great Phalanx Spider, called also Teragnatum, and that is, they are in such case as those persons be which are smitten with the Falling-sickness.  
He which is stung by a Scorpion, thinketh that he is pressed with the fall of great and cold hail, being so cold, as if he were continually in a cold sweat, and so in short space the poison disperseth itself within the skin, and runneth all over the body, never ceasing until it come to possess some predominant or principal vital part, and then followeth death. For as the skin is small and thin, so the sting pierceth to the bottom thereof, and so into the flesh, where it woundeth and corrupteth either some vain, or artery, or sinew, and so the member harmed, swelleth immediately into an exceeding great bulk and quantity and aching, with insufferable torment. But yet (as we have already said) there is a difference of the pain, according to the difference of the Scorpion that stingeth. If a man be stung in the lower part of his body, instantly followeth the extension of his virile member, & the swelling thereof: but if in the upper part, then is the person affected with cold, and the place smitten, is as if it were burned, his countenance or face discorted, glewish spots about the eyes, & the tears viscous and slimy, hardness of the articles, falling 
Aetius. Aelianus.  down of the fundament, and a continual desire to egestion, foaming at the mouth, coughing, convulsions of the brain, and drawing the face backward, the hair stands upright, paleness goeth over all the body, and a continual pricking like the pricking of needle's.  
Also, Gordomus writeth, that if the prick fall upon an artery, there followeth swooning, but if on a nerve, there speedily followeth putrefaction and rottenness. And those Scorpions which have wings, make wounds with a compass like a bow, whose succeeding symptoms are both heat and cold, and if they hurt about the canicular days, their wounds are very seldom recovered.  
The Indian Scorpions cause death three months after their wounds. But most wonderful is that which Strabo relateth of the Albenian Scorpions and Spiders, whereof he saith are two kinds, and one kind killeth by laughing, the other by weeping. And if any Scorpion hurt a vain in the head, it causeth death by madness, as writeth Paracelsus. When an ox or other beast is strooken with a Scorpion, his knees are drawn together, and he halteth, refusing meat; out of his nose floweth a green humour, and when he is laid, he careth not for rising again.  
These and such like are the symptoms that follow the bitings and stingings of Scorpions, for the cure whereof I will remit the Reader to that excellent discourse written by Wolphius, wherein are largely and learnedly expressed, whatsoever Art could collect out of nature. And seeing we in our Country are free from Scorpions, and therefore shall have no need to fear their poison, it shall not I trust offend my Reader, if I cut off the relation of Scorpions cures, as a thing which cannot benefit either the English-Reader, or else much adorn this history, and so I will proceed to the medicines drawn out of Scorpions.  
The application or use of Scorpions in medicine, is either by powder, or by oil, or by applying them bruised to their own wounds, wherefore every one of these are to be handled particularly; and first of all for the powder, it is made by ustion or burning in this manner. They take ten Scorpions and put them alive into a new earthen pot, whose mouth is to be dammed up with loam or such like stuff, then must it be set upon a fire of Vine-tree-shreddes, and therein must the pot stand day and night until all within it be 
Haly.  consumed to powder, and you shall know by their white colour when they be enough; otherwise, if they be brown or burned, they must be continued longer, and the use of this powder is to expel the stone.  
Again, they use to make this powder another way, they take twenty Scorpions, and put them in a little earthen pot with a narrow mouth, which mouth must be stopped, and then the pot put into a Furnace by the space of six hours, which Furnace must also be kept close within, and with a gentle fire: then after six hours take off the pot, and bruise the Scorpions into powder, and keep that powder for the use aforesaid. There are other ways also to prepare this powder, but in all preparations the attendant and assistant must take heed of the fume or smoke that cometh from it, for that is very venomous and contagious.  
But beside, there are many things to be observed herein, as first, that the Scorpions be alive, and that they be killed in oil, then, that they be put in whole, with every member, without mutilation, and that the Scorpions appointed for this confection, be of the strongest poison, and the time of their collection to be when the Sun is in Leo, and not in Scorpius, as some without reason have imagined.  
The oil so made, is distinguished into two kinds, one simple, and the other compound. The simple is made of a convenient number of Scorpions, (as it were twenty if they be great, and more if they be little, and they being put into a glass vessel, oil of bitter-Almonds must be poured upon them, and so the vessel stopped close and set in the sun by the space of thirty days, and then stirred and used. Yet the women of Ferrara use Oyle-olive in steed of oil of Bitter-almonds, and also observe no quantity of 
Brasavolus  oil, but fill the pot full, and likewise no order in the number of the Scorpions, putting one to day, and another to morrow, and so more the next week or month, as they can find them.  
The compound-oyle is thus made, they take round Astrologe, Cypress, and Gentian, the roots of Capars, and upon these they pour oil of Bitter-almonds, and soak the roots in the oil in the hot sun for the space of twenty days, then take they a complete number of Scorpions, from betwixt ten to fifteen, these they put again to the oil, and so stop up the mouth again, and set it the second time in the sun thirty days, and afterward strain it and use it. This compound-oyle is not so much approved by Brasavolus, as the former simple, because the first hath more Scorpions, & the second is stuffed or seasoned with spices.  
The green Scorpion which is bred of Basill, having seven knots in the tail, being beaten and pounded with the herb Scorpion, and so made into pills, then dried and 
Kiranides.  put into a glass, are very profitable to him that hath the Falling-sickness, if he take of them three every morning fasting in temperate Wine, but these being given to a sound man, putteth him clean out of his wits. If a man take a vulgar Scorpion and drown the same in a portinger of oil in the wane of the Moon, and therewithal afterward anoint the back from the shoulders to the hips, and also the head and fore head, with the typpes of the fingers and toes of one that is a daemoniacke or a lunatic person, it is reported that he shall case and cure him in short time. And the like is reported of the Scorpions sting joined with the top of Basill wherein is seed, and with the heart of a Swallow, all included in a piece of Harts-skinne.  
The oil of Scorpions made of common Oyle-olive, is good for the pain in the ears infused by distillation; also it cureth a Pleurisy in this manner. They take meal out of a Windmill, and make thereof with water, paste, or little cakes, in quantity like a French-crown, these must be sodde in a frying-pan in oil of Scorpions, and so applied as hot 
Alexius  as can be to the place where the pricking is, and so kept to the same very hot, and when it beginneth to be cold, let new be applied still, nine times together, successively one time after another. Scorpions bruised in new sweet Wine, do cure the King's-evil. The ashes of a Scorpion infused by the yard into the bladder, breaketh and disperseth both the 
Galenus.  stone of the bladder and the reins. And the like operation hath a vulgar Scorpion eaten, with vinegar and Rose-cakes applied to the gouty members, it many times easeth the inflaming pains thereof.  
The oil of Scorpions is very available in the time of plague, both by ointment and also in potion: wherewithal one did affirm to Wolphius that he gained a great sum of money, which he prepared in this manner. He took a hundred Scorpions, and sodde them in the oldest Oyle-olive he could get, until such time as the Scorpions were consumed, then did he strain them through a linen cloth, adding unto it an ounce of Rhubarb, and so shutting it close in a glass bottle, he set it forty days together in the sun, and afterward he gave of it to be used in time of infection, advising them that had it to apply it in ointment to the pulse, heart, hinderpart of the head, neck and nostrils. And if a man began to be sick, within twelve hours after the first sense of his pain, he was anointed herewith about the tumour, and then was it lanced. This ointment is also commended against all manner of poison, not only of other Serpents and venomous beasts, but also of the Scorpion itself. And thus much for the history of the Scorpion.   

OF THE SCYTALL.  
THis Serpent called by the Grecians Scytale, is likewise termed by the Latinists Scytalis, and by some Scicalis, Picalis, Sciscetalis and Seyseculus, and by Albertus, Situla, which we have already interpreted a Dypsas, but all of them are most manifestly corrupted from Scytale, the first Grecian word. And therefore I will not stand to confute them that call it also Caecilia, a blind-worm, because (after the manner of other Serpents) it eateth no Fennel, but this Caecilia or Blind-worm, we shall afterward demonstrate to be our English Slowworm. This Scytall is very full of marks or spots upon the back, so variable and delectable, that it possesseth the beholders with admiration, and almost bringeth them asleep looking thereon: for it is also slow and moveth softly, wherefore it cannot pursue where it would do harm, instead therefore of celerity, these natural spots do hold them that it doth desire to harm, like as they were stupifyed & astonished. And in this brightness of the scales, first of all it must lay aside the Winter-skinne, or else there appeareth not any splendour at all. And it is also said to be so hot and fernide, that it casteth skin in the Winter, according to this saying of Lucan.  

Et Scytale sparsis etiam nunc sola pruinis  
Exwias positura suas.   
That is in English thus;  

None but the Scytall while Winter-frosts abide,  
Out of his spotted skin and scales doth glide.   
The outward form or visible proportion of this Serpent, is like that which we have already called a Doublehead, and the Latins Amphisbena, except that the tail hereof is flatter and thicker. The length of this Serpent is like the longest worms of the earth, and the thickness like a helve or handle of a spade. And the greatest difference betwixt this and the Doublehead, is that this goeth but one way, and the Doublehead goeth aswell one way as another: and the colour hereof, is like the colour of the other. The general description of this Serpent, is thus expressed by Nicander:  

Bifronti similem reperis Scytalam Amphisbenae,  
Pinguior est tamen, & cauda, quae nulla ferè exit,  
Crassior, ut quantum solita est comprendere lignum,  
Curua manus strictum quoties tenet ipsaligonem.  
Tam prolixa, vagans plwio quám reptile coelo,  
Quod foecunda genus sua gignit viscera tellus.  
Nec postquam juvenis venienti tempore veris,  
Magna Deûm quando profert serpentia matter,  
Liquerit obscuram consueta cubila petram,  
Et nitidos tepido sub sole extriverit artus,  
Pandentis se foeniculi teneram exedit herbam,  
Sed per opaca morans imi declivia montis  
Se tenet, & multo graviter latet obruta somne,  
Eque alta sua conquirit sibi pabula terra:  
Nec licet id magno cupiat, studeatqque labour  
Arescente sitim potis est depellere fauce:   
Which may be englished thus;  

The Scytall like the Doublehead thou shalt in feature find,  
Yet is it fatter, and tail that hath no end much thicker is,  
As big as crooked hand is wont for to wind  
The haft and helve of digging-spade the earth that rifts.  
As long it is as that thin crawling worm which heavens rain  
Begets on fruitful earth, when bowels warmly moistened are,  
And when the mother-goddess great sends forth her creepine train,  
Which is Yeeres-youth, fresh time of Spring, both calm and fair.  
Then leaves it off his wont bed in rock obscure,  
And in what sun he stretches out his limbs and sinews all,  
Eating the new spring-blades of Fennell-herbe, so putting teeth in ure,  
In holes of the declining hills so keeps both great and small,  
Where time in deepest sleep of buried nature it doth pass,  
And being hungry, the earth in top of hole it eats,  
Quenching the thirst by force of dryest chaps as grass,  
Though without pain, desirelesse it seeks these drinks and meats.   
The biting of this Serpent, is like the biting of the Doublehead, and therefore the cure is in the same manner, wherefore I shall not need to repeat the signs thereof, or the cure in this place. And so I will conclude the story of this Serpent.   

OF THE SEA-SERPENTS.  
AMong the manifold kinds of Sea-serpents, as well known as unknown, (whereof some are like the Lamprey, some like the Myrus, and many other like the Serpents of the earth, except in their head, as Aristotle writeth, for that is more like the head of a Conger then a serpent) it peculiarly hath one kind, in colour & form not unlike an Eeele, in length about three cubits, in the gillss & fins resembling a Conger, but it hath a longer snout or beak, which is also fortified inwardly with very many small sharp teeth, the eyes not so great, a smooth or pield skin, and hanging over at the back, having no scales, so as it may easily be flayed. The belly of it is betwixt red and white, and all the body over is set with spires, so as being alive, it is not handled without danger. And this is by Pliny called the Dragon of the Sea, which cometh out of the Sea into the Sands, and therein with an admirable celerity and dexterity maketh his lodging place. For the snout thereof is sharper than the Serpents of the earth, therefore therewith it diggeth and hideth itself in the hole or hollow place which it hath made. This is also called by Pliny Ophidion, but I think it better to follow Aristotle, who doth call it Ophis thalattios, a Sea-serpent, the colour whereof is blacker or dymmer then the Conger.  
There be also Vipers of the Sea, which are in show little fishes, about a cubit long, having a little horn in their forehead, the biting or sting whereof is very deadly, & therefore when the Fishermen have taken any one of these, they instantly cut off the head and bury it in the sand, but the body they eat for good meat: yet these Serpents are thought to be none other than the Fishes called Aranei, or Spyder-fish, saving that they are said to have a sharp sting in their head, and this a horn, for all Water or Sea-Serpents, have harder and less heads than the Serpents of the Land.  
In the Germaine-Ocean there is found a Serpent about the bigness of a man's leg, which in the tail carrieth a sting as hard as any horn, this haunteth only the deepest part of the Sea, yet is it sometime taken by the Fishermen, and then they cut off the tail and eat the residue of the body. Yet I will not expressly define whether this may be called a Sea-Serpent, or a Serpentine-fish; it may be it is the same that is a Forkefish, or Ray, which by reason of the tail thereof, it might give occasion to Albertus to call it a serpent of the Sea.  
There be also Snakes or Hiders in the Sea, for although all water-serpents, as well of the fresh, salt, & sweet waters may be called Hiders, or Snakes, yet there be some peculiar Snakes, such are those in the Indian-Sea, where they have broad tails, and they harm 
Elianus  more by biting with the sharpness of their teeth, then by any venom that is contained in them; and therefore in this they somewhat resemble the Snakes of the earth. And Pliny writeth, that once before Persis, upon the coasts of certain islands, there were seen of 
Solinus  these Sea- Hiders very many, of the length of twenty cubits, wherewithal a whole Navy or fleet of ships were mightily affrighted. And the like is reported of three other islands, lying betwixt the promontory of Carmania and Arabia; and such were those also in the Affrican-sea, who are said by Aristotle, not to be afraid of a Galley, but will set upon the men therein, and overturn it. And he himself saw many bones of great wild-oxens, who had been destroyed by these kind of Sea-snakes or Hiders.  
The greatest River that falleth into the Red-sea, is called Sinthus, the fall whereof a far off, seemeth to the beholders to be like winding Snakes, as though they were coming against the passengers, to stay them from entrance into that Land; and there is not only a sight or resemblance of Serpents there, but also the very truth of them, for all the Seamen know when they are upon these coasts, by the multitude of Serpents that meet them. And so do the Serpents called Graae about Persis. And the Coast of Barace hath the same noisome premonstration, by occurrence of many odious, black, and very great Sea-serpents. But about Barygaza, they are less, and of yellow earthy colour; their eyes bloody, or fiery red, and their heads like Dragons. Keranides writeth of a Sea-dragon, in this manner, saying: The Dragon of the Sea is a fish without scales, and when this is grown to a great and large proportion, whereby it doth great harm to other creatures, the winds or clouds take him up suddenly into the air, and there by violent agitation, shake his body to pieces: the parcels whereof so mangled and torn asunder, have been often sound in the tops of the mountains. And if this be true, (as it may well be) I cannot tell whether there be in the world a more noble part of Divine providence, & sign of the love of God to his creatures, who armeth the clouds of heaven to take vengeane of their destroyers. The tongue of this Sea-dragon (saith he) is like a horse's tail, two foot in length; the which tongue preserved in oil, and carried about by a man, safegardeth him from languishing infirmities, and the fat thereof, with the Herbe-Dragon anointed on the head or sick-parts, cureth the headache, and driveth away the Leprosy, and all kind of scabs in the skin.  
here is also the picture of another Sea-serpent, very like to the serpent of the earth, being 3. or 4. cubits long, having a rounder belly than an Eel, but a head like a Conger, & 
Rondoletu.  the upper chap is longer, and standeth out further than the neither chap; the teeth grow therein as they do in Lampreys, but they are not so thick, and it hath two small fins near the gills like an Eel. The colour of it is yellow, but the beak and belly is of Ash-colour, the eyes yellow, and in all the inward parts it doth not differ from a Lamprey, and there is no man of any understanding, (as writeth Rondeletius) but at the very first sight, will judge the same to be a Serpent, although the flesh thereof be no more harmful than the Conger or Lamprey; yet for similitude with other Serpents, I could not choose but express the same in this place.  
There be also in the Suevian-ocean or Balthicke-sea, Serpents of thirty or forty foot in length, whose picture is thus described, as it was taken by Olaus Magnus, and he further writeth, that these do never harm any man until they be provoked.  
The same Author also expresseth likewise the figure of another Serpent, of a hundred and twenty foot long, appearing now and then upon the coasts of Norway, very dangerous and hurtful to the Seamen in calms and still weather, for they lift up themselves above the hatches, and suddenly catch a man in their mouths, and so draw him into the Sea out of the Ship: and many times they overthrow in the waters, a laden vessel of great quantity, with all the wares therein contained. And sometimes also they set up such a Spire above the water, that a boat or little Bark without sails may pass thorough the same. And thus much for the Sea-Serpents.   

OF THE SEPS OR SEPEDON.  
ALthough I am not ignorant that there be some which make two kinds of these Serpents, because of the two names rehearsed in the title, yet when they have laboured to describe them severally, they can bring nothing or very little wherein their story doth not agree, so as to make twain of them, or to handle them asunder, were but to take occasion to tautologize, or to speak one thing twice. Wherefore Gesner wisely pondering both parts, and after him Carronus, deliver their opinions, that both these names do show but one Serpent, yet according to their manner, they express them as if they were two. For all their writings do but minister occasion to the Readers to collect the truth out of their labours, wherefore I will follow their opinion, and not their example. Sepedon and Seps, cometh of Sepein, because it rotteth the body that it biteth: in colour it nearly resembleth the Haemorrhe, yet it usually goeth by spires and halfe-hoopes, for which cause as it goeth, the quantity cannot be well discerned, the pace of it being much swifter than the Haemorrhe. The wound that it giveth is smarting, entering deep and bringing putrefaction, for by an inexplicable celerity, the poison passeth over all the body, the hair rotteth and falleth from all parts, darkness and dimness is in the eyes, & spots upon the body, like as if a man had been burned in the sun. And this Serpent is thus described unto us by Nicander.  

jam quae Sepedonis species sit, qualeque corpus  
Accipe: diversa tractum ratione figurat.  
Quin etiam mutilae nulla insunt cornua fronti,  
Et colour, her suti qualem est spect are tapetis,  
Grande caput, brevior dum currit, cauda videtur:  
Quam tamen obliquo maiorem tramite ducit.  
Quod fit ab hoc vulnus, magnos nocuosque dolores  
Excitat, interimens quia fundit & ipse venenum,  
Quo sata marcentes tabes depascitur artus,  
Indeque siccata resolutus pelle capillus  
Spargitur, & volitans candentis pappus achantae,  
Praeterea foedum turpi vitiligine corpus,  
Et veluti urenti maculas á sole videre est.   
Which may be englished thus;  

Sepedons shape now take, and what his form of body is,  
It doth not go as Haemorrhe doth, but traileth diversly,  
His pulled head of Haemorrhs horns full happily doth miss,  
And colours are as manifold as works of Tapestry:  
Great is his head, but running seems the tail but small,  
Which winding, it in greater path draws after to and fro,  
But where it wounds, by pains and torments great it doth appall,  
Killing the wounded, infusing poison so  
Whereby consumed are the lean and slender sinews,  
And dried skin lets hair fall off apace,  
Like as the winds drive whites from top of thistle Cardus,  
Besides the body filth, as with sun parched, looseth grace.   
Thus doth Nicander describe the Sepedon: now also we will likewise relate that which another Poet saith of the Seps, that both compared together, may appear but one, therefore thus writeth Lucan, upon occasion of one Sabellus wounded by this Serpent.  

— Miserique in crure Sabelli  
Seps stetit exiguus, quem flexo dente tenacem  
Auulsitque manu, piloque affixit arenis.  
parva modò serpens, sed qua non ulla cruentae  
Tantum mortis habet: nam plagae proxima circum  
Fugit rapta cutis, pallentiaque ossa retexit.  
jamque sinu laxo nudum est sine corpore vulnus:  
Membra natant sanie, surae fluxere, sine ullo  
Tegmine poples erat: femorum quoque musculus omnis  
Liquitur: & nigra distillant inguina tabe.  
Dissiluit stringens uterum membrana, fluuntque  
Viscera, nec quantum toto de corpore debet,  
Effluit in terras saewm sed membra venenum  
Decoquit: in minimum mors contrahit omnia virus.  
Vincula neruorum, & laterum textura, cawmque  
Pectus, & abstrusum fibris vitalibus omne,  
Quicquid homo est, aperit pestis: natura profana  
Morte patet: manant humeri, fortesque lacerti:  
Colla caput fluunt, calido non ocyus Austro  
Nix resoluta cadit, nec solem cera sequetur.  
parva loquor, corpus sanie stillasse perustum:  
Hoc & flamma potest: sed quis rogus abstulit ossa,  
Haec quoque discedunt, putresque secuta medullas  
Nulla manner sinunt rapidi vestigia fati.  
Cynphias' inter pestes tibi palma nocendi est:  
Eripiunt omnes animam, tu sola cadaver.  
Mole brevis seps, pest ingens, nec viscera solum,  
Sed simul ossa vorans tabificus Seps.   
Which is to be englished thus;  

On wretched Sabells' leg a little Seps hung fast,  
Which with his hand from hold of teeth he plucked away  
From wounded place, and on a pile the Serpent all aghast  
He staked in sands, to him o woeful wretched day,  
To kill this Serpent is but small, yet none more power hath,  
For after wound falls off the skin, and bones appear full bare,  
As in an open bosom, the heart whole body gnaweth,  
Then all his members swam in filth: corruption did prepare  
To make his shanks fall off, uncovered were knee bones,  
And every muscle of his thigh resolved, no more did hold,  
His secrets black to look upon, distilled all consumptions,  
The rym of belly broke out fierce, which bowels did enfold,  
Out fell his guts on earth, and all that corpse contain,  
The raging venom still heating members all,  
So death contracted all by little poisons main,  
Vnloosing nerves, and making sides on ground to fall:  
This plague the hollow breast and every vital part  
Abstrused, where the fibres keep the life in ure  
Did open unto death. The life, the lungs, the heart:  
O death profane, and enemy unto nature.  
Out flow the shoulders great, and arme-blades strong,  
Both neck and head gush out in matter, all doth run.  
No snow doth melt so soon the Southern blast among,  
Nor wax so fast dissolve by heat of shining sun.  
These things which now I speak I do account but small,  
That corpse should run with filthy core, may caused be by flame,  
Yet bones are spared in fire, here all away they fall,  
Of them and marrow sweet, fate lets no sign remain.  
Among the Cyniph plagues this still shall bear the bell,  
The soul they take, this soul and carcase both,  
The Seps, though short it be, in force it is a hell,  
Devouring bones, the body all undoth.   
Thus you hear that more largely expressed by Lucan of the Seps, which was more briefly touched by Nicander of the Sepedon, and all cometh to one end, that both kill by putrefaction. The length of this Serpent is about two cubits, being thick toward the head, but thin and slender toward the tail. The head thereof is broad, and the mouth sharp, it is of many colours, so as some have thought that it could change colour like a Camaelion. The four under teeth are hollow, and in them lieth the poison, which are covered over with a little skin.  
Pausanias affirmeth that he himself saw one of them, and that Egyptus the son of Elatus a King of Arcadia was slain by one of these. They live in Rocks, in hollow places of the valleys, & under stones, & they fear no winter, according to this verse of Pictorius.  

H●● hyemis calidus frigora nulla time●.   
Which may be englished thus;  

Of Winter's coldit hath no fear,  
For warm it is throughout the year.   
First of all after the wound appeareth some blood, but that symptom lasteth not long, for by and by followeth matter smelling very strong, swelling tumour, and languishing pain, and all the parts of the body affected herewith become white, and when the hair falleth off, the patient seldom liveth above three or four days after. The cure hereof is by the same means that the poison of the Viper, the Ammodyte and Horned-serpent is cured withal. And particularly Aetius prescribeth a sponge wet in warm vinegar to be applied to the wound, or else to lay the ashes of chaff with the earth upon which they are 
Aetius.  burned, to the place, and to anoint it with butter and honey, or else lay unto it Millet & honey, likewise Bay-springs, Oximell, Purslane, and in their diet salt fish.  
Aristotle writeth of a little Serpent which by some is called a sacred or holy Serpent, and he saith that all other Serpents do avoid it, and fly from it, because whatsoever is bitten by it, presently rotteth. It is in length (as he saith) a cubit, and it is rough all over, and therefore I take this Serpent to be a kind of Sepedon. Also Aristoxenus saith, that he knew a man by touching this Serpent to die, and afterward that the garment which he wore at the time of the touching the Serpent, did likewise rot away. And thus much for the Seps and Sepedon.   

OF THE SLOWWORM.  
THis Serpent was called in ancient time among the Grecians Tythlops and Typhlines, and Cophia, because of the dimness of the sight thereof, and the deafness of the ears and hearing, & vulgarly at this day it is called in Greece Tephloti, Tefliti, & Tephlini, and from hence the Latins have taken their word, Caecilia quasi caecus serpens, a blind serpent, & it is also called Cerula, Caecula, and Ceriella, as witnesseth Albertus, because the eyes thereof 
Scaliger  are none at all, or very small. The Italians call it, Bisa orbala, and the Florentines Lucignola, the Germans Blyndenschlycher, the Heluetians En vieux, al' annoilx, and the people of Narbon Nadels.  
It being most evident that it receiveth name from the blindness and deafness thereof, for I have often proved, that it neither heareth nor seeth here in England, or at the most it seeth no better than a Mole. The teeth are fastened in the mouth, like the teeth of a Camaelion, the skin is very thick, and therefore when the skin is broken by a hard blow, the whole body doth also break and part asunder. The colour is a pale blue, or skye-colour, with some blackish spots, intermixed at the sides. There is some question whether it hath one or two rhymes on the belly, for seeing they conceive their young ones in their womb: they have such a belly by nature, as may be distended and stretched out accordingly as the young ones grow in their womb. It hath a smooth skin without all scales. The neither eyelid covereth all the eye it hath, which is very small: about the head they are more light coloured, then about the other parts of the body: The tongue is cloven, and the top thereof very black. They are in length about a span, and as thick as a man's finger, except toward the tail which is more slender, and the Female is more black than the Male. The passage or place of excrements or conception is transuerse. If they be killed with the young in their belly, the little ones will instantly creep out at their dams mouth, and some times (as witnesseth Bellonius) in this little serpent are found forty little young ones. They are in Greece and England, and come not abroad till july, and they go into the earth in August, and so abide abroad all harvest, and they love to hide themselves in cornfields under the ripe corn when it is cut down. It is harmless except being provoked, yet many times when an Ox or a Cow 〈◊〉 down in the pasture, if it chance to lie upon one of these Slow-wormes, it biteth the beast, & if remedy be not had, there followeth mortality or death, for the poison thereof is very strong. If it swell, it is good to prick the place with a brazen bodkin, and then apply unto it Fullers-earth and Vinegar. There is a treacle made of the Slowworm, which smelleth like Aquavitae, with this some men are cured of the plague. And thus much of this 
Oswaldus  little Serpent.   

OF THE SNAKE.  
THere is no reasonable Learned-man that maketh question, that Anguis in Latin is a general word for all kind of Snakes and Serpents, and therefore when Virgil writeth of the Fury Allecto, how she cast a Snake into the bosom of Amata, he first of all calleth it Anguis, a Snake, and presently after Coluber & Vipera, a Serpent, as appeareth by these verses of his following. Aeneid. 7.  

Huic dea coeruleis unum de crinibus anguem  
Conijcit, inque sinum praecordia adintima subdit:  
Vipeream inspirans animam, fit tortile collo  
Aurum ingens Coluber:   
Which may be englished thus;  

To her the Goddess a Snake made of the Gorgon's hair,  
Which to the bottom of her breast and entrails made to slide,  
Inspyring to her a Viper's soul though she were fair,  
For chain of gold an Adder 'bout her neck did glide.   
And this is the less to be admired or doubted, seeing the very word Anguis seemeth to be derived of Angulosus, winding or turning, for every kind of Serpent may be folded or wound up together almost in every fashion. Yet sometimes, as the Grecians use Ophis for one kind, as Haemorrhe or Hor for Asp, so also is the word Anguis used for one kind, which we call a Snake, that is, a little Serpent living both in the water and on the earth. Howbeit, as we shall show afterward, when it is in the water it is called Hydrus & natrix, and when it is on the land, it is called Chersydrus.  
Among the ancient Pagans, Snakes were accounted the Gods of the Woods, and this caused Perseus to write this verse following; 
Pinge duos angues, pueri sacer est locus.   
That is, o ye children, draw the figure of two Snakes, for this place, (meaning the grove of wood) is a holy place, and sacred to the Gods. And in like sort, the Snake in ancient time was sacred to Aesculapius, because it was thought to be without venom, & to contain in it many excellent medicines or remedies against other evils, and also a kind of divine power or help to drive away calamities, whereof I remember that I have read this story in Valerius Maximus.  
Rome (saith he) our City was for three years together continually vexed with pestilence, so as neither the mercy of God could be obtained for the release of this evil, nor all wit, power, or industry of man put an end unto it. At last by the care and travail of the Priests, it was found in the writing and Books of Sibyl, that unless they could obtain of the Epidaurians the Holy-Snake of Aesculapius, there should be no end of that pestilence.  
For which cause there were Ambassadors sent to the City of Epidaurus, to entreat at the hands of the Citizens and Priests, that holy beast or Snake (as was profanely supposed) and they attained the end of their journey, for the Epidaurians did kindly entreat them, and sent with the Snake of Aesculapius, and then (saith he:) Tam promptam Epidauriorum indulgentiam numem ipsius dei, subsecutum, verba mortalium coelisti obsequio comprobavit: That is, The very grace & power of God seconded that favourable indulgence of the Epidaurians, and with an heavenly obsequiousness allowed & performed the words and writings of mortal creatures, (meaning the Sibyls writings aforesaid. For that Snake (which the Epidaurians never see but they worship, with as great revereuce as they would Aesculapius himself; for it never appeareth but for their exceeding great good and commodity) began to slide about the broadest streets and noblest part of the City, gently looking upon every body, and licking the earth, and so continued three days, to the religious admiration of all the Beholders, bearing an undoubted aspect & alacrity, for the obtaining and aspiring a more beautiful habitation: so at last it came to the Isle near Rome, called Triremis, whereinto in the sight of all the Mariners it did ascend and enter, and lodged itself round in that place, where standeth the house of Quintus Ogulimus: which story is thus most excellently followed by Ovid in his Metamorphos:  

The folk of Rome came hither all by heaps, both men and wives,  
And eke the Nuns that keep the fire of vesta as their lives  
To meet the God, and welcome him with joyful noise: and as  
The galley rowed up the stream, great store of incense was  
On altars burnt on both the banks, so that on either side,  
The fuming of the Frankincense, the very air did hide,  
And also slain in sacrifice full many cattle died.  
Anon he came to Rome, the head of all the world: and there  
The Serpent lifting up himself began his head to bear  
Right up along the mast, upon the top whereof on high,  
He looked round about a meet abiding place to spy:  
The Tiber doth divide itself in twain, and doth embrace  
A little Isle Triremis, for so the people term the place,  
From either side whereof, the banks are distant equal space:  
Apollas Snake descending from the mast, conveyed him thither,  
And taking of his heavenly shape, as one repairing hither,  
To bring our City healthfulness, did end our sorrows quite.   
Thus saith Ovid: But the truth is, that the Poet did but feign this thing for the excitation and stirring up of the minds of men to religion and religious worship of the Heathen Gods; and therefore this Snake of Epidaurus was but a fiction, and therefore in the beginning of the History he maketh it to be Aesculapius in the likeness of a Snake, for in a vision he showeth how that Aesculapius appeared to the Roman Ambassador, and told him that he would appear in that form, saying;  

Pone metus, veniam, simutachraque nostram relinquam,  
Hunc modo serpentem, baculumque neribus ambit,  
Perspice & usque not a visum ut cognosceri possis,  
Vertar in hunc, sed maior ero, tantusque videbor:  
In quantum verti coelestia corpor a possunt.   
Which may be englished thus;  

Fear not, for I will come and leave my shrine.  
This Serpent which doth wreath with knots about this staff of mine,  
Mark well and take good heed thereof, for into it transformed will I be,  
But big to I will be, for I will seem of such a size,  
As wherein may celestial bodies turn suffice.   
But all Poets are so addicted to feigning, that I myself may al●●s●●me while I imitate them, to set down fables for truth: and if ever there were such a Snake as this, it was diabolical, and therefore in nature nothing to be concluded from 〈◊〉, and in that place of Rome called Biremis and Tiremis, was Aesculapius worshipped. And at this day in the Gardens called S. Bartholomewes-Gardens, there is a Marble-shyppe, on the side where of is the figure of a crceping Snake, for the memory of this fact, as writeth Gyraldns.  
But in the Emblems and documents of the ancient Heathen, it is certain that Aesculapius, and the Snake and the Dragon, did signify health, and from hence it came to have the name of the Holy-Snake, and also to be accounted full of medicine. The true occasion in nature, was for that about the countries of Bononia and Padua, they have a Snake 
Phurnut:  which they call Bisse, and Bisse-angue anca, and about Padua, Autza, which they say is harmless. And as well children as men, do often take up the same into their hands; with no more fear and dread than they would do a coney, or any other tame & meek creature.  
By the relation of Pellinus, it is in length five spans and five fingers, the head also compared with the body, is long, and in the neck thereof are two blanches, and betwixt them a hollow place, the back part whereof is attenuated into a thin and sharp tail, and upon either chap they have many teeth, which are sharp, and without poison, for when they bite, they do no more harm than fetch blood only, and these, men for ostentation sake wear about their necks, and women are much terrified by them in the hands of wanton young boys. The back of this Snake, (as writeth Erastus) is blackish, and the other parts green, like unto Leeks, yet mixed with some whiteness, for by reason it feedeth upon herbs, it beareth that colour. They are also carried in men's bosoms, and with them they will make knots. For the same Erastus affirmeth, that he saw a Friar knit one of them up together like a garter, but when he pulled it harder than the Snake could bear, it turned the head about & bit him by the hand, so as the blood followed, yet there came no more harm, for it was cured without any medicine, and therefore is not venomous.  
In the mountain of Mauritania called Ziz, the Snakes are so familiar with men, that they wait upon them at dinnertime like cats and little dogs, and they never offer any 
L●o Asrie:  harm to any living thing, except they be first of all provoked. Among the Bygerons' inhabiting the Pyrenes, there be Snakes 4. foot long, and as thick as a man's arm, which likewise live continually in the houses, and not only come peaceably to their tables, but also sleep in their beds without any harm, in the nighttime they hiss, but seldom in the day time, and pick up the crumbs which fall from their tables.  
Among the Northern people they have household-Snakes, as it were household-gods, and they suffer them both to eat and to play with their Infants, lodging them in the cradles 
Olaus.  with them, as if they were faithful Keepers about them, and if they harm any body at any time, they account it Pium piaculum, a very divine and happy mischance. But after they had received the Christian-fayth, they put away all these superstitions, and did no more foster the Serpent's brood, in detestation of the devil, who beguiled our first Parents in the similitude of a Serpent. Yet if it happen at any time that a house be burned, all the Snakes hide themselves in their holes in the earth, and there in short space they so increase, that when the people come to re-edify, they can very hardly displant their number. Plautus in his Amphitryo, maketh mention of two-maned-Snakes, which descended from the clouds in a shower; but this opinion grew from the fiction of the Epidaurian-Snake, which only by the Poets is described with a mane and a comb, and therefore I will not express the Snake to have a mane.  
There is no cause why we should think all Snakes to be without poison, for the Poet hath not warned us in vain, where he saith;  

Frigidus, o puèri fugite hinc, latet Anguis sub herba:   
Which may be englished thus;  

Fly hence you boys as far as feet can bear,  
Under this herb a Snake full cold doth leer.   
For this cause we will leave the discourse of the harmless Snake, and come to those which are no way inferior to any other Serpent, their quantity and spirit being considered, wherefore we are to consider, that of Snakes which are venomous and hurtful, there are two kinds, one called the Watersnake, the other the Land-Snake. The Watersnake is called in Greek, Hydra, hydros, hydrales, karouros, & Enhydris, in Latin Natrix, and Lutrix. Munster calleth it in Hebrew, Zepha, and Avicen relateth certain barb, rous names of it, as Handrius, Andrius, and Abides, and Kedasuderus, Echydrus and Aspistichon. The Germans call it Nater, Wasser-nater, and Wasser-schlange: and they describe it in the manner as it is found in their Country, which doth not very far differ from them of our Country here in England. It is (as they say) in thickness like the arm of a man or child, the belly thereof yellow, and of a golden colour, and the back blackish-greene, & the very breath of it is so venomous, that if a man hold to it a rod newly cut off from the Tree, it will so infect it, that upon it shall appear certain little bags of gall or poison. And the like effect it worketh upon a bright naked sword, if it do but touch it with the tongue; for the poison runneth from one end to the other, as if it were quick, and leaveth behind a line or scorched path, as if it had been burned in the fire.  
And if this Serpent fortune to bite a man in the foot, then is the poison presently dispersed all over the body, for it hath a fiery quality, and therefore it continually ascendeth, but when once it cometh to the heart, the man falleth down and dieth. And therefore the meetest cure is to hang the party so wounded up by the heels, or else speedily to cut off the member that is bitten. And that which is here said of the watersnake, doth also as properly belong to the Land-snake, seeing there is no difference betwixt these, but that at certain times of the year they forsake the water when it draweth or falleth low, and so betake themselves to the Land.  
They live in the water and in the earth, (but they lay their eggs on the land in hedges, or in dunghills) and especially in those waters which are most corrupt, as in pools where there is store of Frogs, Leeches & Newtes, and but few fishes, as in the Lakes about Puteoli and Naples, and in England all over the Fens, as in Ramsey, Holland, Ely, and o●… such like places, and when they swim they bear their breast above the water. They abound also in Corcyra, and about Taracina in Italy, and in the Lake Nyclea, and especially in Calabria, as the Poet writeth:  

Est etiam illa malus Calabris in saltibus Anguis,  
Squammea convoluens sublato pectore terga  
Atque notis longam maculosus grandibus aluum,  
Qui dum amnes ulli rumpuntur fontibus, & dumb  
Vere madent udo terrae ac plwialibus austris  
Stagna colit, ripisque habitans hic piscibus atram  
Improbus inglwiem, ranisque loquacibus explet  
Postquam: exhausta palus terraeque ardore dehiscunt,  
Exilit in siccum & flammantia lumnia torquens  
Saevit agris, asperque siti, atque exterritus ●st●.   
Which may be thus englished;  

That evil Snake in the Portuguese coasts abides,  
Rolling his scaly back by holding up the breast,  
And with great spots upon large belly glides,  
When as the rivers streams in fountains all are ceased.  
For whiles the moistened spring with rain from Southwind falls,  
It haunts the pools, andin the water all blaoke it feeds,  
In ravening wise both fish and frogs do fill his gall▪  
For why▪ when Summers drought enforce, then must in needs  
Fly to dry Land, rolling his flaming eye,  
Rage in the fields to quench his thirstfull dry.   
There be some Writers that affirm, that there is a certain stone in a Water-Snakes head, which it casteth or ●omiteth up when the skin thereof is ●…eyed from the body, and after it is so cast up▪ it must be received into a p●… of silk, the virtue where of is to be proved after this manner; Fill a brass cauldron or kettle full of water, and about the same vessel so filled, ●…de this stone fast, as it were to the handle or bail thereof, and you shall find that every day this stone so remaineth bound to the kettle▪ that the water will decrease fifteen ounces. And this Kiranides affirmeth that he bound to a woman that had the Dropsy, and she was thereby delivered from her disease; for every day he found that her belly did fall the quantity of four fingers, until it came to the natural bigness, and then he took it off, for he saith that if he had not then taken it off, it would also have dried up the native humidity.  
In like sort, the virtue of this stone is applied against the rheum in the legs, or any flux of the eyes, ears or head, but the use of it must not exceed the quantity of three hours at a time. It also driveth out of the body all venomous worms, and is a special remedy against their biting and stinging. This stone is also called Serpentinus and Draconit●s, but it is questionable whether it be generated in the head of the Snake, or by their vapourous breath, concurring together in the Spring or Winter-season. Some of these stones are said to be of a blewish-greene colour, and the form thereof pyramidal. Albertus saith, he hath seen one of them that was black, and not lightsome, only about the edges of it there was some paleness apparent, and in the superficies or upper part thereof, there was (as he writeth) a beautiful picture of a Snakes proportion, and the virtue thereof did put to flight venomous beasts, and also eure their harmful poisons.  
Such like things we have already showed to be in the stone which the Toad is said to have, but this stone is more likely to be the Ophites, for in the Castle of Tangra, once the seat or habitation of Charles the fourth, there is a Chapel wherein are many precious stones, wrought in the walls and doors, and among divers other these Ophites. But where as there is a pyramidal form attributed to these stones, I take it therefore that it is the same which Pliny calleth Glossapetra, for in show it resembleth the tongue of a Snake, and the tongue of a Snake being great or broad at the root, and smaller toward the end or tip thereof, is rightly said to be of a pyramidal form: and among the Germans it is called by a peculiar word, Naterzungen, that is, Snakes-tongue.  
And such a kind of stone as this Snakes-tongue, (as Agricola and some other Authors writeth) is found in a certain earth near Linuburgh in Saxony. And Conradus Gesner affirmeth, that there is a certain Town in Germany called Aenipon, where there is one of these stones half a cubit long, and therefore it seemeth that they are not all generated in Serpents or Snakes heads. Among the Frenchmen this stone is called Sugne, because there be Serpents seen in it twyning their tails together, or folding them one within another.  
There 〈…〉 wont to be a superstitious way to extract or express this stone from out of the Snake, which was done in this manner; First, when they had taken the Snake alive, they did presently hang her up by the tail, then just underneath her they did make a suffumigation of Laurel, and so did conjure the Snake, saying; Per Dominum qui te creavit, lapidem tuum quem in capite tenes te instanter eijcere jubeo: This kind of enchanting Charm, I hold not worthy to be translated, and yet let me not be blamed for the relation of it, seeing it is pertinent to this story to know all the good and evil about these Serpents. And therefore, not to express the same at all, might argue in me, either ignorance, or silly preciseness: and again on the other side, to make it vulgar, might bring me into suspicion of some approbation: therefore let the Reader know it from me, but understand it from some other.  
And for mine own opinion, I account no better of these Snake-stones than I do of the Toade-stones, concerning which I have already given my opinion in another place. And therefore what here is related of this stone, let it be examined, and then be either received or refused.  
Many, and almost infinite are the Epithets which are given to Snakes, whereby their nature is expressed, as Aliger anguis, the winged-snake, black, fierce, blue, greedy, wild, cold, Gorgonean, wreathen, sliding, deadly, lightsome, spotted, martial, threatening, purple, wholesome, scaly, terrible, winding, grim, swelling, fearful, venomous, green, enfolded or implicit, horrible, hissing, marsian, maurian, pestilent, retorted, and such other like, as it hath pleased the several Authors writing hereof to ascribe and attribute unto it. Which we will not prosecute with any explication, but only leave them to the Readers pleasure, being only content to nominate them.  
There is great account or reckoning made of their eggs, which they lay in the Sommer-time, for first of all they are so glued and conjoined together, partly with the spittle and moistness which proceedeth from their mouths, and partly with the spume and froth of their own body, that a man seeing their heaps, would judge them to be coupled together by some artificial devise. These eggs thus knotted together in bunches, the Latins call Anguinum. The Druids or ancient Wizards of England and Scotland, have delivered, that if the Snake hiss, these will of their own accord fly up into the air, and then if some Wiseman take them by prevention, before they touch the ground again, the Snakes will follow him as fast as any horse, until he come to some River, into the which they dare not enter.  
And the folly of these also proceeded so far, that they were not a shamed to report, that if one of these anguines or bunches of eggs, were tied to a piece of gold, it would swim in a River against the stream. These they commended unto Princes and great men to carry about with them in the time of wars and other contentions, and that therefore when a Roman Knight of Volontij, was found by Claudius to carry one of these about him, he was by the emperors commandment put to death.  
But to leave vanities, we will prosecute the true and natural description of their eggs in this manner. They are round and soft, in colour white, cleaving (as we have already said) together in great bunches, forty, or fifty, or a hundred in a cluster, without, they are covered with a skin or crust, much harder & whiter than the substance contained within it, which is like matter, or the rotten eggs of a Hen or Duck, in quantity as big as Bullis, Plums, and seldom bigger, being most commonly very round and orbicular. Yet Gesner reporteth, that he had one sent him of the proportion of a lentil, and as great as the fist of a man, & within every egg appear certain small things, like the tails of Serpents, or Leeches, being in number ten, five greater and five smaller, one folded or lapped within another. And these have also little pustules upon the skin or crusts, whereof one doth not touch the other.  
Out of these eggs come the young ones, but I cannot affirm what great affection the old ones bear unto them, or that when many Snakes lay their eggs together, every one in that multitude hath skill to discern her own eggs from the other. For I have been with other my colleagues or Schoolfellows when I was young, at the destruction of many thousands of them, and never perceived that the old Snake did with any extraordinary affection fight for their eggs, but rather forsook them, and suffered us to do with them what we pleased: which sometimes we broke, sometimes scattered abroad upon the dunghill out of which we digged them, and sometimes we cast them into the next River we came at, but never saw any of them recollected again to their former place by the Snakes, although the place were very full of them, and therefore I conclude for mine own experience, that Snakes cannot be perceived to bear any exceeding love in nature to their eggs or young ones.  
Their ordinary food for the most part, is earth, frogs, worms, Toads, and especially Paddocks, or crookebacked Frogs, Newtes, and small fishes. The Foxes and Snakes which are about the River Nilus are at continual variance, and beside, the Hearts are by nature common enemies to all Serpents.  
They are not in venom inferior to other Serpents, for they infect the waters near to houses, and are many times the causes of diseases and death, whereof the Physicians cannot discern. When they bite or sting, there followeth extreme pain, inflammation, greenness or blackness of the wound, dizzines in the head, and death within three days. Whereof died Phyloctetes, General of the Fleet of Greece, in Lemnos, Daedalus & Menalippus.  
The cure of this evil must be by Origan stamped and laid to the sore with lie & oil, or ashes of the root of an Oak with pitch, or Barley-meal mixed with honey and water and sod at the fire. And in drink take wild Nosewort, Daffadill-flowers, and Fennell-seede in Wine. And it is also said, that a man carrying about him the Liver of a Snake; shall never be bitten by any of that kind. And this Liver is also prescribed against the stone in the bladder, being drunk in strong drink. And thus much for this Serpent.   

¶ Of Spiders and their several sorts: And first of those that are commonly called Phalangies.  
THIS kind of venomous creature, of the Latins is called Arnanaeus, or Aranea, & of Cicero in his books Denatura Deorum, Araneola, and Araneolus. Of the Grecians, Arachne's or Arachne. Hesichius termeth it Stibe. The Hebrews 
Doctor Bonhams' discourse of Spiders.  name it Acobitha, Acbar, Acabith, and Semamith. The Arabians, Sibth, & Phihib. In the German tongue, Spinn, and Banker. In English, Attercop, Spider, and spinner. Of the Brabanders, Spin. In France, Arraign. In Italy, Ragno, and Ragna. In Spain, Arana or Taranna. Of the Illyrians it is called Spawanck. Of the Polonians, Pajak, and Pajeczino. Of the Hungarians, Pox. Of the Barbarians, Roatan, & Kersenat. Isidore in his twelfth book saith, that the Spider is termed Araneus, because she is both bred and fed in the air: but herein he hath fallen into a double error. For if they lived only in the air, and by the air, as he would seem to enforce, I marvel to what end and purpose they should so busily make and pitch their nets for the ensnaring of flies? And if they receive their first being and breeding in the air, I cannot see to what purpose they do either lay eggs, or exclude small little worms after their coupling together.  
But we will easily pardon this presumptuous Etymologist, and deep diver into Interpretations, with others also of the same humour, whose ordinary custom thus to dally and play with words, is with them esteemed as good as Statute-law, for the most part. There are many sorts of Spiders, and all of them have three joints apiece in their legs.  

Estque caput minimum toto quoque corpore parvum est,  
In latere exiles digiti pro cruribus haerent,  
Latera venter habet, de quo tamen illa remittet  
Stamina.   
Which may be englished thus;  

Little is their head, likewise the body small  
All over is, and fingers thin upon the sides  
In steed of legs, out of the bellies flank do fall:  
Yet out of which she makes her web to glide.   
All Spiders are venomous, but yet some more, and some less. Of Spiders that neither do nor can do much harm, some of them are tame, familiar, and domestical, and these be commonly the greatest among the whole pack of them. Others again be mere wild, living without the house abroad in the open air, which by reason of their ravenous gut, and greedy devouring maw, have purchased to themselves the names of wolves, and hunting-Spyders. The least sort of these weave no webs at all, but the greater beginneth to make a small and harsh web about hedges nigh unto the earth, spreading and setting the same abroad in the very entry, and in void places near their lurking holes, their deceitful nets, observing very diligently the stirring of their deceitful webs, and peroeiving them moving, though never so lightly, she maketh no stay, but with all speed possible hasteneth herself to the place, and whatsoever she there findeth, she seizeth upon as her lawful prize.  
The most dangerous & hurtful Spiders are called Phalangia, if they bite any one, (for they never strike) their poison is by experience found to be so perilous, as that there will a notable great swelling immediately follow thereupon. These kinds of venomous Spiders, are of two sundry sorts, for some of them are lesser, and some greater. The lesser sort are very unlike one to another, and of changeable colours, violent, libidinous, hot, stirring, sharpe-topped, holding on their pace and way, as it were in jumping manner or leaping-wise: and these I find to be called by Aristotle in his xj. book De Animal. Psullas, or Pulices, and Pitheci or Simij. Of some they are called Oribates, because they are usually found among Trees that grow upon Mountains. They are also called Hypodromi, because they live under the leaves.  
The Phalangium or Phalanx Spider, is unknown in Italy (as Pliny saith) & there are found many sorts of them. One sort of them is very like unto a great Pismire, but much bigger, having also a red head, but all other parts are black, speckled, and garnished with many white spots running all alongst their bodies. This formicarian or Pismire-like Phalanx, of Aetius is described to have a body much resembling soot in colour, his neck ashcoloured, and his back glistering, as it were with many stars on it. Nicander calleth it Agrostes, and Aetius, Lucos. The Latins term it Venator, that is, the Hunter. This stingeth but weakly, without any pain at all, but yet it is somewhat venomous, though not very much. This kind of Phalanx is often found among Spyders-webbes, where, (after the fashion of some Hunters) they beguile and entrap flies, gnats, and Bees, gad-flyes and Wasps. (And if Lonicerus write no more than may be warranted for truth,) those great horseflies or oxe-flyes and Brimsees, that in Sommer-season vex cattle, and whatsoever they lay their clowtches on, that they hold fast and destroy; and thus live they by taking of booties and preys.  
There is no man (I think) so ill advised, that will confess this to be the same creature which Aristotle calleth Pulex, for the body of that by his description is broad, rolling, round, and the parts about the neck have certain lines or cuts: and beside, about the mouth there appear and seem to bud forth three eminenties or standings out.  
There is another sort of Phalangium, called by Nican: Rox, of Aetius, Ragion, of Aelianus, Rhax, (because it is so like the kernel or stone that is found in Grapes,) and this kind of Spider is of a round figure, black in colour, the body glistering, and round as a ball, with very short stumped feet, yet nevertheless of a very swift pace. They have teeth, and their mouth is nigh their belly, and when they stir, they gather up their feet very round. In the description of this Spider, Aetius, Aelianus and Pliny do wholly consent and agree in opinion, and yet Aelianus was a little besides the way, when he set down podas macrous, for microus, long feet for short feet, and that this kind of Spider was only found in Lybia, and not else where.  
That kind of Spider termed of Pliny, Asterion, seemeth to be all one with the former, saving that this is more known by his little white spots made starre-wise, & the glistering stripes or rays wherewith his body seemeth to be over-sprinckled. Pliny only mentioneth this, as if Aristotle, Galen, Aetius and Avicen, had never heard of it.  
The most venomous and hurtful of all these, is that which Nicander calleth Pedeoros, of colour azure, or bright blue, which hath long, high, and lofty feet on both sides of the body. The Scholiast addeth Dasu and meteoron, that is, lanugiosum and sublime, soft like cotton or wool, and lofty or high, and not sublime lanuginosum, as Lonicerus translateth it. Pliny saith, that this Spider hath a black mossines or soft down, although it will scarce sink into my head, that any Spider that is of an azure or blue colour, hath any soft hairs, or woolly substance of a black colour.  
There is another kind of Phalangium Spider called of Nicander, Dysderi, which name is neither to be found in Aristotle, Pliny, nor Aetius, nor yet in any other ancient Author that ever I could read, which some others call, and that very properly, Sphekion, quasi vesparium, because it is so like a red Wasp, saving that it lacketh wings, & this waspelike Spider is of a passing deep red colour, and counted far worse than the blew-Spyder, although the azure or blew-spyder only by touching doth infect with poison, and will break any Crystal glass, if it run over it though never so speedily, or do but touch it in glancing wise, as Scaliger beareth witness.  
There are two sorts of Phalangie-Spyders called Tetragnatha, and the worse is that which hath half of his dead divided with one white line, and another white line running crosswise. There is another of these not so hurtful as the former, and this is of an ashe-colour, and very white in the hinder-parts. There is also a Spider coloured as this is, that maketh her web by walls sides for the taking of flies, which as some affirm, hath little or no venom in it at all. Aetius saith, that the Tetragnathus is a kind of Phalangium, having a broad and a whitish body, rough footed, with two swelling or little bunches standing out in the head, the one somewhat broad, the other standing right forth, so that at the first, one would imagine that it had two mouths, and four jaws.  
Aelianus in his xvij. book, chap. 40. saith, that there is great store of these to be found in India about the River Arrhata, where their multitude is so dangerous and mischievous, as that they bring death and destruction to the Citizens and people bordering nigh those places. And Strabo the Geographer, in his xuj. book telleth us, that beyond the Lybians and on the westerne-side of Africa, there is a Country left destitute of inhabitants, having goodly large fields and pastures, being unhabitable by reason of the multitude of Scorpions there bred, and of the Spiders called Tetragnathoi.  
There is to be found in Harvest-time amongst Pease, beans, and other sorts of pulse, (when they are gathered and reaped by the hand) certain small Spiders called Kantharidessi Eikela, in show like unto Cantharideses or Spanish-flyes, of a very red and fiery colour, such as we Englishmen call Twinges, by eating or licking up of which, both oxen & other beasts do many times die. There is another kind of phalangium that breedeth altogether in the pulse, called Ervum, which is like unto tars, and likewise in the Peach-tree, which Nicander and Aetius term Cranocalaptes, and Dioscorides nameth it Kephalokroustes, because it is so presumptuous bold as to strike at the hands of travailers by the highways, when as either it passeth down in gliding manner by her fine thread, or that she tumbleth down without any stay of thread or other support. It is a small creature to see to, keeping on the pace very fearfully, nodding with the head, reeling, and as it were staggering, being great and heavy in the belly, somewhat long of body, and of a greenish colour. It carrieth a sting in the top of her neck, and striking at any, she commonly aimeth at those parts which are about the head. And as Aetius saith, En tois phullois tes perseias trepheteis, kai taptera echei homoia tais en tais kustais psuchais: That is, they are nourished in Peach-tree-leaves, and they have wings like unto Butterflies that are found amongst Barley.  
whereupon the Scholiast seemeth to insinuate to us, that this kind of Spider is winged, which no man (as I judge) hath hitherto observed. Ponzettus and Ardoynus do take the Cranocalaptes to be a Tarantula, but herein they are both mistaken, as was Rabbi Moses before them. The Spider called Sclerocephalus, in form differeth but little from the former. It hath a head as hard as a stone, and the lineaments and proportion of the body do much resemble those small creatures which are seen about Lamps-lights, or candles in the night time.  
There cometh in the last place to be described, the Phalangie-Spyder of Apulia, commonly known by the name of Tarantula, taking his denomination from the Country of Tarentum, where there are found great store and plenty of them. Firdinandus Ponzettus imagineth, that it hath but only six feet, and Ardoynus is of the same judgement, & further feigneth, that it hath a stretched out tail. Rasis calleth a Tarantula, by the name of Sypta, Albucasis, Alsari, Rabbi Moses, Aggonsarpa, Avicen, Sebigi: Doctor Gilbert, Taranta therein following Ardoynus, which maketh two sorts of Tarantulaes', the one of a brown, the other of a yellow colour and clear shining, such as are to be found in Egypt. Pliny (as you read a little before) said that the Phalangium was not known in Italy, but in these days they are found throughout all the Southern parts of that Country, especially ●●e the Seashore, as both harvest-men and Hunters can well testify by their own woeful experience.  
Ponzettus was much deceived, when in his third book and xv. chapter entreating of the Scorpion, he expressly affirmeth the Phalanx to be such a venomous fly. It is a vengible and cruel creature (as Alexander ab Alexandro saith,) and to be touched, horrible venomous and pestilent: and most especially their biting is exceeding venomous in the parching heat of the Summer, but at other seasons of the year not so great. There be many sorts of Spiders found in very cold Countries, but no Phalangies at all, or if there be any, yet have they very little poison in them, and nothing comparable to them of hotter Climates.  
All the sorts of Phalangies do lay their eggs in a net or web, (which for the purpose they make very strong and thick,) and sit upon them in very great number, and when their brood is increased to some growth, they kill their dam by their hard embracements, and fling her clean away; and further, casting off all fatherly affection, they many times serve the male with the same sauce, if they can come handsomely by him, for he is a helper to the female in sitting over their eggs. They hatch at one time three hundred, as hath been seen by the testimony of Bellonius, in his Book Singul observat. chap. 68 The Tarantulaes' commonly lie lurking in holes, chinks, and chaps of the earth, and with their teeth they bite and wound at unawares, incircumspect Mowers, & Harvest-folks, and rash Huntsmen, who think of no such matter: and therefore they that are acquainted with their sleights, do wear boots and gloves on their hands & legs, for their further defence, so often as they go forth, either to hawking, hunting, or to reaping and mowing, or any such like labour in the common fields.  
All these Spiders are venomous even naturally, for that is so settled and deeply fastened in them, as it can by no means be eradicated or taken away. Neither suck they this 
The signs to know when one is bitten of any Phalanx and the effects of the same.  venom and poisonous quality from plants or herbs, as many men think, which in very truth they never so much as taste of, neither do they purchase this venomous complexion and nature from any naughty, hurtful, and malignant quality that is in their meat, by reason their chief food and sustenance is flies, gnats, and Bees, and without question they can suck and draw no such cacochymical juice from their bodies. If the formicarian (which I call the Pismire-like) Phalangie do bite any man, there will presently follow most fearful accidents: for it bringeth an exceeding great tumour upon the wounded place, the knees are loose and feeble, trembling of the heart, and decay of strength do succeed, and sometimes it induceth death itself.  
Nicander saith, that they who are bitten of this kind of Spider, do fall into such a profound sleep, as that they will never be awaked, for they have and suffer that which Histories report of Cleopatra Queen of Egypt, who to escape the fingers of Pompey, because she would not be brought to Rome in triumph, caused two Serpents called Asps, to be set to her breasts, which did sting her to death, whose nature is to give a heaviness and sleep, without any shrinking or mark in the skin, only putting forth a gentle sweat out of the face, as if one were in a trance and hard to be awaked.  
The Spider called Agrostis, maketh but a small wound with her biting, and in a manner without any pain at all, and no ways deadly, unless it be but slightly regarded, or that no care be had for the cure in the beginning. The Phalangie that is called Dusderus, which is fashioned like a Wasp, if he hurt any one by his biting, it causeth the same accidents that the azure or blewish-coloured Spider doth, but yet not altogether so terrible and vehement. And beside, the Dusder-Spyder with her poison, bringeth a wasting and pining away of the whole body by degrees, without any great sense.  
If a man be poisoned with that kind of Spider which is found among pulse, and is (as I said before) like unto Spanish-flyes, there will presently arise certain pustules, risings or swellings, much like unto blisters, as if one were scalded with hot water, in which swellings there will commonly be much yellowish matter, beside, the patient is much disquieted, vexed, & too much out of order, the eyes seem to be writhed, deformed, looking asquint on the one side, the tongue faltereth and stammereth, not being able to sound their words, or to pronounce directly: their talk is idle, they wander and rove up and down in great perplexity, their heart being tormented, tossed & turmoiled with an extraordinary kind of furious passion.  
The Spider that is found in the pulse, called Ervum, which is very like to tars or Vetches, produceth by his venom the same evil effects that the former doth, and if horses or other beasts do by chance devour any of them, their bodies are so inflamed by means of the unquenchable thirstines the poison causeth, that many times they burst asunder in the midst. If the Cranacalaptes wound any man (as Pliny assureth us) it is not long before death itself do succeed. And yet Nicander and Aetius hold the contrary, and would make us believe that his hurt is soon remedied, without any great ado: yet herein they do consent, that if any be hurt with any Spider of this kind, there will follow a great pain of the head, coldness, swimming and gyddines of the brain, much disquietness of the whole body, and pricking pains of the stomach. But notwithstanding all this (saith Nicander,) the patient is soon remedied, and all these above rehearsed passions quickly appeased and brought to an end.  
The Sclerocephalus, as it much resembleth the Cranocalaptes-Spyder in form and proportion, so in his force, effect and violence they are much alike, causing the same symptoms, accidents and passions as the former. The wound that the Spider called Ragion inflicteth, is very small, so that a man can hardly discern it with his eyes, but yet if one be hurt therewith, the lowerparts of the eyes, and the eyelids wax very red. Besides, the patient feeleth a shyvering cold or chyldnes in his loins, with weakness and feebleness in the knees, yea the whole body is taken with a great quaking cold, & the sinews by means of the violence and rankness of the poison, suffer a convulsion. The parts serving to generation, are made so impotent and weak, as that they are not able to retain the seed, nor yet to contain their urine, which they void forth much like in colour to a Spyders-webbe, and they feel the like pain as they do which are stung with Scorpions.  
Of the wounding of the Starre-Spyder feebleness and weakness followeth, so that one cannot stand upright, the knees buckle, sleep and shaking drowsiness seizeth upon the hurt parts: and yet the worst of all is the bluish Spider, for this bringeth dimness of the eyesight, and vomiting, much like unto Spiders and cobwebs in colour, fainting and swooning, weakness of the knees, heavy sleeps, and death itself.  
If a man be wounded of the Tetragnathian-Spyder, the place waxeth whitish, with an intolerable, vehement, and continual pain in it, and the member itself withereth and pineth away even to the very joints. Finally, the whole body by receiving any wholesome sustenance, is nothing at all relieved thereby, yea and after a man hath recovered his health, yet is he nevertheless disquieted by much watching for a long time after, (as Aetius writeth.) Nicander in express words confesseth, that the Ashcoloured Tetragnath, doth not by his biting infuse any venom or like hurt. If the speckled Phalangie of Apulia, which is usually known by the name of Tarantula, do bite any one, there will follow divers and contrary accidents and symptoms, according to the various constitution, different complexion, and disposition of the party wounded. For after they are hurt by the Tarantula, you shall see some of them laugh, others chose to weep, some will clatter out of measure, so that you shall never get them to hold their tongues, and othersome again you shall observe to be as mute as fishes: this man sleepeth continually, and another cannot be brought to any rest at all, but runneth up and down, raging and raving like a mad man.  
There be some that imagine themselves to be some great Lords or Kings, & that their authority, Empire and signory, extendeth itself far and wide, and for that cause they will seem to charge others by virtue of their absolute and kingly authority, and as they tender their favours, and will avoid their displeasure, to see this or that business dispatched; and with others again the contrary conceit so much prevaileth, as by a strong imagination they cannot be otherwise dissuaded but that they are taken prisoners, that they lie in some deep dungeon or prison, with bolts and shackles about their feet, so many as their legs can bear, or that their neck and feet lie continually in the stocks. You shall see some of them to be cheerful, quick of spirit, and lively, with dancing, swinging, and shaking themselves. With others again you shall have nothing but sadness, and heaviness of mind, browne-studies, unaptness to do any thing, as if one were astonished, so that nothing but numbness, and dullness of moving and feeling, seemeth to pinch them, being to see to very senseless.  
In conclusion, as drunkenness to sundry persons is not all one, but much different, according to the diversity of complexions, & natural constitution of the brain: so neither is the madness or frenzie-fits of these persons all one that be infected with a Tarantulaes' poison: but some of them are fearful, silent, ever trembling and quaking: and others again are more foolhardy, rash, presumptuous, clamorous, full of noise, doing nothing else but call and cry out, and some few seem to be very grave, constant & steadfast, that will not alter their purposes for a world of wealth. But let them be affected either with this or that passion, yet this is common to them all, as well to one as to another, that they are generally delighted with musical instruments, and at their sound or noise, will so trip it on the toes dauncer-like, applying both their minds and bodies to dancing & frisking up & down, that during the time of any musical harmony, they will never leave moving their members & limbs, like a jack-an-apes that cannot stand still. And which is more strange, they will use these motions and gestures when they are ready to depart this life, through the linger stay and vehement cruelty of the poisons operation: and yet for all this, though they be so near unto death, yet if they hear any music, they come again to themselves, newly gathering their spirits and strength, and with a greater alacrity, promptness of mind and cheer, they foot it as frolickly as ever they did or could have done.  
And thus doing and dancing both day and night, without any notorious intermission, & by their continued sweeting, the poison being dispersed into the pores of the skin, and evaporated by insensible transpiration or breathing out, are arlength by this means recovered to their former health & state of body. And if the pipers of Fiddlers cease playing with their music, though never so little awhile, before the matter of the poison be in some part exhausted, then will they make a recidivation and returning to their former passions and griefs, with which they were at first tormented and disquieted. But yet this is the most strange, deserving the greatest admiration of all, that all those persons which are bitten or wounded by any Tarantula, they will dance so well, with such good grace & measure, and sing so sweetly, and withal descant it so finely and tunably, as though they had spent all their lifetime in some dancing and singing-schoole.  
Nevertheless, Cardan, contrary to all authority and experience, calleth in doubt and question this point, and at last concludeth that they cannot be restored to health again by music. Wherein he doth marvelously repugn and contrary, both Foelix Platerus, Theodorus Zuingerus, Andreas Matthiolus, Bellunensis, Ponzettus, Paracelsus, and many other famous learned men. Truly, a bare contradiction against so great authorities, is fatre unworthy and unbeseeming a man any thing (though never so little) seen or exercised in Philosophy: much more so great a Philosopher and Physician as Cardan was. Yet surely I am of the opinion, that Cardan did not err in Philosophy through ignorance, but having a desire continually to appear more learned, he did ever bend himself to impugn that, which he knew the soundest and best part of men did hold and maintain. But this little which I have here spoken, shall serve sufficiently for the discussing of Cardan's opinion.  
And surely, if the harmonical sound and melody of warlike drums and trumpets, hath cured furious, mad, and enraged horses, and mitigated the pain of their legs and hips, as Asclepiades hath written, I see nothing to the contrary, but that it may help those persons that are wounded of any Tarantula. The Pope, with his poll-shorne generation, have mustered divers of the Saints together, and have assigned and appointed to each his sundry charge and several office apart, for the cure of sundry diseases. As for example, S. Anthony can heal the burning, S. Roch the pestilence, notwithstanding that, S. Sebastian hath some skill in it also. Saint Cosmus and Damian are good for all biles and swelling diseases. S. job for the pocks. S. Appolin for the toothache. S. Petronella can drive away all manner of Agues. And S. Vitus or Vitulus, (we may well call him S. Calf) that in times past excelled in the musical Art, doth direct all Dancers, or such as will leap or vault: So that if this Saint be invocated and pacified with musical harmony and melodious sound of instruments, he will be an excellent Apothecary & Doctor for the curation of any that are wounded with a Tarantula. Superstitious people fond imputing that to the Patron and Proctor sometimes of Music, which ought rather to be attributed to Music itself, and motion of the body.  
Dioscorides concerning the common bitings of hurtful Spiders or Phalangies, writeth thus. The accidents (saith he) that do accompany the bitings of Spiders, are these that follow. The wounded place waxeth red, yet doth it not swell nor grow very hot, but it is somewhat moist. If the body become cold, there will follow trembling and shaking, the groin and hams do much stroute out, & are exceeding distended, there is great provocation to make water, and striving to exonerate nature, they sweat with much difficulty, labour and pain. Besides, the hurt persons are all of a cold sweat, and tears distill from their eyes that they grow dym-sighted therewith. Aetius further addeth, that they can take no rest or sleep, sometimes they have erection of the yard, and the head itcheth, otherwhiles the eyes and calves of the legs grow hollow and lank, the belly is stretched out by means of wind, the whole body is puffed up, but in especial the face, they make a maffeling with their mouth, and stammer so that they cannot distinctly be understood.  
Sometimes they can hardly void urine, they have great pain in the lower parts, the urine that they make is waterish, and as it were full of Spyders-webbes, the part affected, hath a great pricking and swelling, which Dioscorides (as you read a little before) will by no means yield to, and it is a little red. Thus far Aetius, from whom Paulus Aegineta, Actuarius, Ardoynus and some others differ but a little. In Zacynthus an I'll in the jonian-sea, on the West of Peloponesus, if any there be hurt of a Phalangium, they are otherwise and more grievously tormented then in any other place, for there the body groweth stiff and benumbed; beside, it is very weak, trembling, and exceeding cold. They suffer also vomiting with a spasme or cramp, and inflammation of the virge, besides an intolerable pain in their ears and soles of their feet. The people there do cure themselves by baths, into which if any sound man after that do enter to wash himself, or be drawn into the same by any guile or deceitful means, he will forthwith fall into the same griefs & passions, that the other sick patient endured before he received remedy. And the like to this writeth Dioscorides, in his Chapter of Trifolium asphaltites, in these words following.  
The decoction (saith he) of the whole plant being used by way of fomentation, bathing or soaking the body, ceaseth all those pains which are caused by the biting or stinging of any venomous Serpent: and with the same bathing or fomenting whatsoever ulcerous persons shall use or wash himself withal, he will be affected and have the same accidents, as he that hath been bitten of a Serpent.  
Galen in his book De Theciaca ad Pisonem, ascribeth this to miracle, accounting it a thing exceeding common reason and nature: but I stand in doubt that that Book was never Galens, but rather fathered upon him by some other man. And yet Aelianus writeth more miraculously, when he affirmeth that this happeneth to some healthy persons, & such as be in good plight & state of body, never so much as making any mention of ulcer or sore. Thus much of the symptoms, accidents, passions or effects which stick and wait upon those that are hurt by Spiders. And now come I to the cure.  
The general cure, according to the opinion of Dioscorides, is, that first there must be scarification made upon the wounded place, and that often, and cupping-glasses must as often be applied and fastened with much flame to the part affected. Absyrtus counsel is to make a fumigation with eggshells first steeped in water, and then being cast on the coals with Hartshorn or Galbanum, to perfume the venomed part therewith. After that to use sacrifications, to let blood, or to suck the place, or to draw out the venom with cupping-glasses: or (which is the safest course of them all) to apply an actual cautery, except the place affected be full of sinews. Lastly to provoke sweat well, either in bed, covering the patient well with clothes, or it is better by long and easy walking to procure sweeting. In some to attain to the perfect curation, you must work both with inward & outward means, such as here shall be prescribed and set before your eyes: whereof the most choice and approved I have set down for the benefit of the Reader: and first I will begin with Dioscorides.  

Inward Medicines out of Dioscorides.  
TAke of the seeds of Sothernwood, anise, Dill, the wild Cicer, of the fruit of the Cedar-tree, Plantine and Trifolie: of each a like quantity, beat them to powder by themselves, before you do mix them. The dose is two drams to be taken in Wine. Likewise one dram of the seeds of Tamariske drunk in Wine, is very effectual. Some use a decoction of Chamaepytis, and the green Nuts of the Cipres-tree in Wine. There be some which praise the juice of Croy-fish, to be taken with Ashes, Milk, and Smallage-seede, and this Medicine experience hath approved and confirmed, for the ceasing of all pains. Lie made of Figge-leaves is drunk with good success against all bitings of Spiders.  
It is good also to take the fruit of the Turpentine-tree, bayberries, leaves of the Balm, and the seeds of all sorts of Carrots: or to drink the juice of Mirtle-berries, of the berries of ivy, or Mull-berries, the juice of Colewort-leaves, and of Clives or Goose-grease with Wine or Vinegar. A dram of the leaves of Beane-Trifoly drunk in wine, the decoction of the roots of a Asparagus, juice of Sengreene, or any opening juice, is good for the same. Some use with very good success, the leaves of the Herb called Balm with Niter, and Mallows, boiled both leaf and root, and so taken often in a potion. The leaves of the Herb called Phalangium, with his flowers and seeds. The seeds of Nigella also serve to the same end.   

Medicines out of Galen.  
TAke of Aristolochia, of Opium, of either alike much, four drams, of the roots of Pelletorie of Spain three drams. Make thereof Trochisces, to the quantity of a Bean. The dose is two Trochisces, with three ounces of pure wine. The Ashes of a rams hoof tempored with honey, and drunk with Wine. Remedies of Diophantes against the bitings of Phalangies. Take of Astrologe or hartwort 4. drams, of Pelletorie of Spain as much, Pepper 2. drams, Opium one dram, make thereof Trochisces, to the quantity of a Bean, & take two of them in a good draft of pure Wine. Another more excellent. Take of the seeds of wild Rue, Rocket-seede, Styrax, Sulphur viwm, of either alike much six drams, of Castoreum two drams, commix them to make Trochisces, as before, with the blood of a Crevish. The dose is one scruple and a half in Wine. Another. Take of Myrrh, Castoreum and Styrax, of either one dram, Opium two drams, of Galbanum three drams, Smallage-seedes and Anniseseedes, of either alike two ounces and a half, Pepper thirty grains, make them up with Wine so much as is sufficient. Another. Take of Myrrh five ounces, of spikenard six drams, of the the flower of juncus Rotundus two drams and a half, Cassia four drams, Cinnamon three drams, white Pepper one dram and a half, Frankincense one dram, and half a scruple, Costus one dram, make them up with Attic honey. The dose is the quantity of a hasel-nut, to be taken either in Mulse or water.   

Remedies out of Apollodorus.  
TAke of wild Coming two ounces and a half, the blood of a Sea-Tortoyce four drams, the rennet of a Fawn or Hare, three drams, the blood of a Kid four drams, make them up with the best Wine, and reserve it to your use. The dose is the quantity of an Olive, in a draft of the best and purest Wine. Another. Take of the seeds of Trifolium Bituminosum, of round Astrologe, the seeds of wild Rew, the seeds of Ervum dried in the Sun, of each alike, 6. drams: work them with Wine and make Trochisces thereof, every one of them weighing four drams. The dose is one Trochisce. Read more in Galan in his second book De Antid. where any man may find many for the same purpose, which he had gathered and selected from divers Authors.   

Out of Aetius, and Paulus Aegeneta.  
TAke of Sulphur Viwm, and of Galbanum, of either four drams, of bitter Almonds excorticated one dram, of the Gum called Benzoin four drams, temper them in Wine, and after their Maceration, work them up with some Honey to be taken inwardly. Being thus prepared, it may likewise be applied outwardly. Another. Take of Ameos' two drams, roots of Floure-deluce one dram, or else of Saint johns-wort, or Trifolium Bituminosum, drink them out of Wine. Or take of Anniseseedes, wild Carrots, Coming, Nigella Romana, Pepper and Agaricke, of either one dram, and drink them. Or take the leaves of the Cipres-tree, or the Nuts beaten in Wine, and three quarters of a pint of the best Oil, and give it to drink.  
And to this end they do prescribe bayberries, Scorpion-grasse, wilde-Timbe, Calamint, Chamepytis, either to be taken by themselves alone, or with Rew and Pepper. Asclepiades used these that follow. Take of the seeds of Angelica and Calamint, of either alike much, and powned together, to be taken in six ounces of Wine oftentimes in a day. Another. Take of Benzoin, the seeds of the wilde-Carret, of dry Mints and Spicknard a little quantity, temper them up with Vinegar. The dose is one dram with pure water and Vinegar mixed together about five or six ounces. Another more excellent. Take Garlic and eat it, and a bath made of the same with Wine, and likewise all those Medicines which do heal the bitings of Vipers, are notable in these cases. Paulus Aegineta commendendeth all these very highly, and so doth he the seeds of Agnus Castus, or the leaves of the White-Popler.   

Out of Nicander.  
TAke of the purest Turpentine that distilleth out of the Pine-tree, and eat or drink it: for this is a very effectual medicine, which as Bellonius reporteth he hath found to be true by experience.   

Out of Auicenna.  
THE fruit of the Myrtle-tree, Doronicum, Mastic, Assa Faetida, Dedder, or With-wind and his root, the Nut of India, and white Bdellium drunk with wine. Take of the roots of Aristolochie, roots of Floure-deluce, of Spicke, Pellitory of Spain, the seeds of the wild Carrot, black Hellebor, Commin, the roots of the true Daffodil, of the fruit of the Carob-tree, the leaves of Dates, tops of Pomegranates, Cinnamon, of the juice of Rue, Craifish, Styrax, Opium, and Carpobalsamum, of either alike, one ounce, all of these being powdered, make thereof Trochisces the weight of one dram or four scruples, which is their dose. Take also in Wine the decoction of the seeds of Trifolium Bituminosum, Cipres-Nuts, and the seeds of Smallage. Besides let him drink the grains or fruit of the Pine-tree, Coming of Aethiopia, the leaves and rind of the Planetree, the seeds of Siler Montanum, black and wild Cicers, the seeds of Nigella, Sothernwood and Dill, Astrologe or Hartwort, the fruit of the Tamariske tree: for all these are very effectual to cure the hurts that come by biting of any venomous Spider.  
The juice also of wild Lettuce and of Houselike is excellent. The decoction of Cypress Nuts being boiled, especially with Cinnamon, the broth of Craifish, and of Goose-flesh, and likewise the decoction of the roots of Asparagus in Wine and water. Another. Take of Astrologe and Coming, of each three drams to be drunk in warm water: an excellent and approved antidote. Take of the seeds of Get or Nigella ten drams, Comin-seede, Dancus-seede (or wilde-Carret) of either five drams, spikenard, bayberries, round Aristolochie, Carpobalsamum, Cinnamon, roots of Gentian, seeds of the Mountain Siler, and Smallage, of every one alike two drams, make a confection with honey. The dose is the quantity of a Nut with old Wine. A confection of Assa. Take of Assa Faetida, Myrrh, and leaves of Rue, of every one alike quantity, temper them together with honey. The common is one dram, or two at the most in Wine.   

Certain other selected Medicines out of Absyrtus, Albucasis, Lullus, Rhazes and Ponzettus.  
TAke of white Pepper thirty grains, drink it often in a draft of old Wine. Give also the Herb Tymbe in Wine. Absyrtus. Let him drink after it a Spoonful of Wine distilled with Balm. Lullus. Take of dry Rew, of Costus, Horsemint, Pelletory of Spain, Cardamomum, of each alike, of Assa Faetida a fourth part, Honey so much as is sufficient, commix them, The dose is the quantity of a Hasell Nut in drink. Albucasis. The brain of a Hen drunk with a little Pepper out of sweet Wine, or Vinegar and Water mixed together.  
A notable Treacle or Antidote against the bitings of Phalangies or venomous Spiders. Take of Tartarum six drams, of yellow Sulphur eight drams, Rue-seedes three drams, Castoreum and Rocket-seede, of either two drams, with the blood of a Sea-Tortoyce make an Opiate. The dose is two drams to be taken in Wine. Another. Take of Pellitory of Spain, and the root of the round aristolochy of each one part, of White Pepper half a part, Horehowd four parts, temper them up with Honey, the dose that is to be given is one dram. Another. Take of the roots of Capers, the roots of long Aristolochie or Hartwort, bayberries, roots of Gentian, of each a like quantity to be taken in Wine, or let him drink Diassa with sweet strong Wine, Coming, and the seeds of Agnus Castus. Another. Take of the seeds of Nigella ten drams, of Daucus and Comin-seedes, of each alike five drams, seeds of wild Rue, and Cypress Nuts, of either three drams, spikenard, bayberries, round Astrologe, Carpobalsamum, Cynaomn, the root of Gentian, seeds of Trifolium Bituminosum, and of Smallage-seede, of either two drams, make a confection with Honey so much as is sufficient. Give the quantity of a Nut with old Wine. Rhazes.   

Out of Pliny, Celsus, and Scaliger.  
IT is good to give five Pismires to them that are bitten of any Phalangium, or the seeds of Nigella Romana one dram, or Mulberries with Hypocistis and honey. There is a secret virtue and hidden quality in the root of Parsely, and of wild Rue, peculiarly against those hurts that Spiders infect by their venom. The blood of a Land-Tortoyce, the juice of Origanum, the root of Behen Album, Vervain, Cinquefoil, all the sorts of Sengreene, Cipres-roots, the ivy, of ivy roots being taken with some sweet Wine, or water and Vinegar mixed and boiled together, are very special in this grief. Likewise two drams of Castoreum to provoke vomiting being relented in some mulse. Apollodorus one of the disciples of Democrates saith, there is an herb called Crocides, which if any Phalangium or other poisonous Spider do but touch, presently they fall down dead, and their poison is so dulled and weakened, as it can do no hurt. The leaves of the Bulrush or Mat-rush which are next to the root being eaten, are found to give much help. Pliny. Take of Myrrh, of una Taminea, which is the berry of the herb called Ampelos Agria, being a kind of Bryony, which windeth itself about trees and hedges like a vine, of some called our Lady's seal, of either alike, and drink them in 3. quarters of a pint of sod wine. Item, the roots of Radish or of Darnell taken in Wine, is very effectual. Celsus. But the excellentest Antidote of all other is that which Scaliger describeth, whom for his singular learning and deep conceit, I may term Nostris orbis & seculi ornamentum: The form whereof in this place I will prescribe you. Take of the true and round Aristolochia, & of the best Mithredate, of either one ounce, Terra Sigillata half an ounce, of those Flies which are found to live in the flower of the Herb called Napellus, in number 18. juice of Citrons so much as is sufficient, mix them altogether. For against this mischief of Spiders, oragainst any other shrewd turns, grievances, or bitings of any Serpents whatsoever. Are as yet never found out so effectual a remedy, or so notable an alexipharmacal. Thus far Scaliger. The juice of Apples being drunk, and Endive, are the proper Bezoar against the venom of a Phalangie Petrus de Albano. Thus much of inward: now will I proceed to general outward medicaments and applications. Five Spiders putrefied in common Oil, & applied outwardly to the affected place, are very good. Ashes made of the dung of draft beasts tempered with vinegar, and used as an ointment, or instead of vinegar, water and vinegar boiled together, and applied as before, are proved to be singular. Take of vinegar 3. pints and a half, Sulphur viwm two ounces, mix them, and foment, bath, or soak the wounded part with a Sponge dipped in the liquor, or if the pain be a little assuaged with the fomentation, then wash the place with a good quantity of Sea-water.  
Some hold opinion that Achates (which is a precious stone, wherein are represented divers forms, whereof some have the nine masts, some of Venus, etc. will heal all bitings of Phalangies, and for this cause being brought out of India it is held at a very dear rate in this Country. Pliny. Ashes made of fig-tree-leaves, adding to them some Salt and wine. The roots of the wild Panax being beaten to powder, Aristolochie & Barley Meal kneaded together and wrought up with vinegar. Water with honey and salt applied outwardly for a fomentation. The decoction of the herb Balm, or the leaves of it being brought to the form of a Pultes, and applied: but we must not forget to use warm baths, and sometimes to the place aggrieved. Pliny. Cut the veins that appear under the tongue, rubbing and chafing the swollen places with Salt and good store of Vinegar: then cause the patient to sweat carefully & warily for fear of cold. Vigetius. Theophrastus saith, that practitiones do highly commend the root of Panax Chironia, Moisten the wound with Oil. Garlic bruised, Knotgrass or Barley-meal, and Bayleaves with wine, or with the dregs or Lees of wine, or wild Rue applied in manner of a Cataplasm to the wounded place. Nonus. Take of Sulphur Vivum, Galbanum, of each alike, 4. drams and a half, of Euforbium half a dram, Hasell-nuts excorticated two drams, dissolve them, and with wine make towards the curation. Flies beaten to powder and applied upon the place affected. The fish called a Barble cureth the bitings of any venomous Spider, if being raw it be slit asunder in the midst, and so applied (as Galen saith.) Anoint the whole body with a liquid Cerote, and foment the place affected with Oil wherein Trifolium Bituminosum hath been infused, or bathe it often with Sponges soaked in warm Vinegar: then prepare & make ready cataplasms of these Ingredients following; that is, of Knotgrass, Scala Caeli, called Salomons-seale, Leeks, Cheesill or Bran decocted in Vinegar, Barley-meal and bayberries, and the leaves boiled in Wine and honey. Some do also make Cataplasms of Rue or herbgrace, & Goat's dung tempered with wine, Cypress, Margerom and wild Rue with Vinegar. An emplaster of Asclepiades. Take of the seeds of wild Rue, and Rocket-seeds, Stavesackre, Rosemary-seedes, Agnus-Castus, Apples and Nuts, or in stead of these two, of the leaves of the Cipres-tree, of each alike, beat and temper them altogether with vinegar & honey. Aetius. Apply the decoction of lupines upon the affected place, the eschar being first removed, then anoint it in the warm Sunshine, or against the fire with the fat of a Goose tempered with wild Rue and Oil, or else of the pap of Barley, and the broth of lupines make a cataplasm. Oribasius. The Filberd-Nut that groweth in India, healeth the bitings of the Phalangies. Auicenna. goats dung dissolved with other convenient Cataplasms, and Oil of Wormwood, and the juice of Figs helpeth much. Kiranides. Apply oftentimes a cold piece of iron to the place. Petrus de Albano. Foment the place very often with the juice of the Herb Plantine. Hildegardis.  
The artificial Oil of Balm is singular. Euonimus. A fomentation made of the leaves and stalks of Imperatoria called Master-wort, and continued a good space: or else Vervain bruised and stamped, the juice being taken in wine, and further, the herb outwardly applied, is much commended of Turneiser. Beat and stamp Hearb-agrace with Garlic and some Oil, and apply it outwardly. Celsus. There be but a few particular cures for the bitings of Spiders that Physicians mention: yet some they do, although the general be most effectual. Pliny against the biting of the Formicarion or Pismire-like- Phalangie, that hath a red head, commendeth much another Phalangie of the same kind, only to be showed to the wounded patient to look upon, and to be kept for the same purpose, though the Spider be found dead. Also, a young Weasel dried, and the belly thereof stuffed with Coriander-seede, and so kept till it be very old and stale, and drunk in wine, being first beaten to powder, is likewise good for the same intention.  
There is a certain little beast called Ichneumon, of some it is called Must Pharaonis, Pharaoh's Mouse, and for the enmity unto Serpents, it is called Ophiomorchus, (as Bellonius reporteth) being bruised and applied to the biting of any Waspe-like- Phalangie, doth utterly take away the vemone of them. It often entereth and searcheth out the seats and holes of venomous Spiders and Phalangies, and if it find any of them, she haileth and tuggeth them clean away as a Pismire doth a small grain of Corn: and if the Phalangie offer any resistance, the Ichneumon sparing no labour, pulleth her the contrary way: and by this struggling and striving, sometimes it so falleth out that the Ichneumon is wearied, and then she breatheth a little, and gathering new strength and courage, setteth again upon the Phalangie with a fresh assault, and woundeth her many times, so that at length she carrieth her to her own lodging there to be devoured.  
If the Tarantula have hurt any one, the best remedy is to stir and exercise the body continually without any intermission, whereas in all hurts that are caused by any other Spiders, rest and quietness are the best means (as Celsus affirmeth.) But their Antidote is Music and singing.  
Christophorus de Honestis counseleth to take forth with Theriaca Andromachis without any delay. He also adviseth to take Butter tempered with honey, and the root of Saffron in Wine. His proper Bezoar (saith he) or the green Berries or seeds of the Lentiske-tree. Ponzettus in his book De venenis, adviseth to take ten grains of the Lentisk-tree in Milk, or an ounce and a half of the juice of Mull-berry-leaves.  
In the increase of the grief, he cureth them with Agaricke, or the White Vine: and after much sweeting, they are to be comforted and refreshed or strengthened with cold Medicines, as with the Water of Poppy, and the like (Meru●a saith) they are to be remedied with the stone of Musical Instruments, dancing, singing and colours: concerning the three former I will not contend, but how they should receive any part of help or health from viewing of any colours I do not well understand: considering that the eyesight of all those that are bitten of a Tarantula, is quite taken away, or they see but obscurely, as being mightily deceived in their objects.  
Andrea's Matthiolus in his Commentaries, upon the sixth book of Dioscorides Chap. 40. reporteth a very strange story of a cerraine Hermit, his old friend and acquaintance dwelling near unto Rome, who cured all those who were bitten or hurt of any venomous Worms or Serpents, which in this last place I will insert (although some may say that it is needless, and belongeth not at all to this discourse in hand, or else will not believe it.) For when as any of the Inhabitants in those parts were wounded of any poisonous Serpent, by a Messenger forthwith signified the same to the old Hermit: who by and by demanded of the Messenger whether he could be content to take or drink any Medicine in the stead of the sick patient: which if the other assented too, promising to take it, the Hermit commanded him without any further delay, to pull off his right foot shoe, and to set his foot on the earth, drawing a line round about the foot with his knife: then he willed him to take away his foot, and within the space of the line so marked, he writ or engraved these words following. Caro Caruze, sanum reduce, reputata sanum, Emanuel paracletus.  
Then immediately he pared away the earth with the same whittle, so that all the Characters were quite defaced, putting the same earth into a little earthen vessel full of Water, letting it there so long remain, until the earth sunk to the bottom: Lastly he strained the water with a piece of the Messenger's shirt, or some other Linen that he wore next to his skin, and being signed with the sign of the cross, gave it him to drink: but surely (saith Matthiolus) it was marvelous strange, and a wonderful thing to consider, how that the wounded patient was perfectly healed, even at that very hour and moment of time, that the Messenger took the aforesaid potion of the Hermit, as it is plainly known unto myself, and to all the people that dwell round about in that Territory or Shire.  
And thus much of this heremitical curation by the way. Now will I come into my path again. A man may find a great sort, both of these, and the like remedies both in Pliny, Dioscorides, and other concerning the hurts of Spiders, but I think I have been a little to tedious, and you may imagine that I do nothing but Ta arachina hiphainein, Aranearum telas texere: That is, In a frivolous matter and of small moment spend infinite and curious labour: so that I had more need to crave pardon for my long discourse about this subject: wherein though many things may want to the satisfaction of an afflicted & searching head, yet I am sure here is enough to warrant the discharge of my good will, & to repel the censure of the scrupulous;  

— Nunc imus ad illam  
Artificem, mens nostra cui est conformis, Arachnem  
Quae medio tenerae residens in stamine telae.  
Quà ferit eurus atrox, trepidat volitantibus auris  
Tangitur, veresono vagus illi byssus ab aestro.   
In English thus;  

Unto Arachne, skilful mistress let us come,  
To whom conformed seems the mind of man,  
She sits in midst of web, her tender feet upon:  
Whiles she is tossed with Eastwind now and than,  
She trembleth at the noise of rattling winds,  
As when the humming Fly hard wagging finds.     

OF THE TAME OR HOUSE▪ Spider.  
ARistotle, that diligent searcher and seeker out of Nature and natural causes, termeth this kind of Spider a very gallant & excellent wise creature. King Solomon himself, at whose high wisdom all succeeding ages have and will admire, amongst those four small creatures, which in wisdom do outstrip the greatest Philosophers, reckoneth the Spider for one, dwelling (as he saith) in King's courts, and there devising and weaving his inimitable web. The Poets feign that the Spider called Arachne, was in times past a maiden of Lydia, who being instructed of Minerva in the cunning skill of Embroidery and spynning, grew therein so excellent, and took such a pride in the same, (for you must remember she was a woman) that she sti●ly denied, facing it out in braving-wise, that Minerva was never the Instructor, and so arrogant presumptuous she was, as that she feared not to challenge her Mistresse-Goddesse to work with her, if she durst for her ears enter the list, in all manner of Embroidery, Tapestry-workes, and the like.  
At which, Mistress Minerva being nettled, and taking the matter in dudgeon thus to be provoked, and withal reprehending the maid very sharply for her sauciness, in a pelting chafe she broke all to pieces the wench's imagery work, that was so curiously woven, & so full of variety, with her shuttle. The Maid hereat being sore grieved, half in despair not knowing what to do, yielding to passion, would needs hang herself. But Minerva taking compassion upon her, would not have her die forthwith, but transformed her into a Spider, hanging by a fine small thread or line.  

Atque ita vive quidem, pend tamen, improba, dixit▪  
Lexque eadem paenae, ne sis secura futuri  
Dicta tuo generi, serisque nepotibus esto.   
In English thus;  

So live indeed, yet hang, thou woman vile  
She said, and let the self-same law of punishment  
Be unto thee and all thy of spring, while  
All kindred lasts: shall not future's thee content.   
If any be desirous to know more of this fable, let him read the famous Poet Ovid, who hath excellently written thereof in the sixth book of his Metamorphosis, although some what differing from this of Pliny. The Grecians besides do write, as Coelius Rodoginus in his 7. book Lectionum Antiq: chap. 16. affirmeth, how that there was in the Country of Attica a certain man called Phalanx, who had also a Sister named Arachne, & when Phalanx had perfectly learned of Minerva the Military-Science, and all other warlike exercises and offices that belong to a Soldier, and that she had like wise instructed his Sister Arachne in weaving, spynning, and needlework, they concluded a match between themselves, but the Goddess being much displeased with such a shameful and incestuous marriage, marring their fashion, she disfigured them both into the number oc creeping creatures, laying t'his as a just punishment upon them, to be destroyed of their own young ones.  
But it is at every mans choice to interpret these to be either fables and Canterburie-tales, or true historical narrations: yet most are of this mind, that Arachne first invented spynning of linen, weaving, and working with the needle, which this maid of Lydia first learned from the Spiders, taking her first samplers and patterns from them for imitation; which no man ought to think to be strange, sith the craft of plastering or working things in earth, and the Art of curing the eyes, was first taken from the Swallows. The Eagles have taught us Architecture, and men first received the light of Phlebotomy or letting of blood from the Hippopotamus, which is a Beast living in the River of Nilus, having feet like an ox, and his back and mane like a horse, with a winding tail, and tusked like a Boar. The bird of Egypt called Ibis, first gave knowledge to Physicians how to use the Glister; yea, dogs, Goats, Hearts, Storks, Swallows and Weasells, have taught men many medicines for many diseases.  
To begin therefore to make an enumeration of their praises, I will declare unto you, the rich virtues and external goods of the body, fortune and mind. And first to begin with the good gifts of their bodies. If you will weigh and consider the matter and substance of a Spiders body, you shall find it to be light, partaking much of fire and air, (being two of the most noble and effectall elements in operation) and having but little earthy draggines and drossy refuse. If you behold their figure, they have either a Spherical and heavenly, or at leastwise an oval form, which is next to the Spherical, as being the perfectest of all other. Besides, their substance is thin, fine, glistering and subtle, yea although they seem now and then to be fatted up with plenty of meat, that they grow as big in bulk as a Walnut, and if the learned Cardan may be credited, they grow other while as great as a Sparrow: yet for all that, if you cast your eye on them against the light, hanging in their web, she glittereth and shineth on all parts like unto the Chrysolit, which is a kind of precious stone, shining with a golden colour quite thorough, causing a pleasant reflection to the eyes, and piercing them with singular delight.  
The colour of a Spider is somewhat pale, such as Ovid ascibeth to Lovers, and when she hangeth aloft in her web, with her legs wide and large spread abroad, ●h●e perfectly and lively expresseth the shape and proportion of a painted star: as if Nature had intended to give and bestow on her, not only the resemblance & counterfeit similitude of heaven, but also the very lustre of the stars themselves. The skin of a Spider is so soft, smooth, exquisite, pure, clean and neat, that it far surpasseth by many degrees, the polished skins of those maids that have the Green-sickness, or those young whores that are so careful in sparing no cost to preserve their beauties; And it is of such creerenes and perspicuity, that it will easily represent the visage and phisnomy of any beholder of it, much like unto a fine glass. Further, it hath fingers, for all the world such as fair virgins desire to have, that is to say, long, round and slender, being also endued with the most exquisite sense of touching that possibly can be imagined, insomuch that it far surmounteth any mortal man living, and all other creatures in the world beside, according to that old and common verse.  

Nos aper auditupraecellit, Araneatactu  
Vultur odorata, Lynx visu, Simiagustu▪   
Which may be englished thus;  

To hear, the Boar, to touch, the Spider us excels,  
The Linx to see, the Ape to taste, the Vulture for the smells.   
It hath also feet, but yet not such a multitude as Scolopendraes' have, nor yet none at all, as the meanest rank and sort of creatures, nor yet six only, as the common sort of infects: but it hath eight, a number which the meanest Sophister in Cambridge can resolve, is next to the perfectest of all numbers, and these feet consisting of a sesquitertiall proportion, which of all Mathematicians is esteemed to be wonderful and admirable, so that although the hinder be shorter than the forelegges, yet notwithstanding they retain a mutual harmony, equality, and semblable concordance. Many Philosophers have not dared to affirm that they are blind, but they themselves in this point are most blind. For if they be deprived of their eyes and eyesight, I would fain be resolved how they could make choice of such apt and convenient places for their hunting trade, and with what guide, Captain or Director they do knit, fasten and tie one thread to another, in such admirable order, rank and range, as the excellentest workmen in the world stand amazed at. Or else how they can come to the knowledge when their webs are broken by chance, or have the skill to mend them, being either shaken or burst in sunder. Besides, we may all observe by our own experience, that if one take a fly, and hold her at the side of the web, the familiar, tame, or domestical Spider espying her, will make all the hast she can through thick and thin, yea though she be far off, and will boldly assail and devour her, and will (as a man may say) take her out of your hands into her own, which thing I have often seen done. Surely therefore those persons are half blind, who neither can conceive nor see, that Spiders can see.  
Now in that a Spider seemeth to some to be an ugly and loathsome creature, and even at the first sight to be detested in regard it is so misshapen, I will not impute this to any defect or default that is in their form or proportion, but I rather ascribe it to their exceeding great melancholy (for this humour is most predominant in them) & to their strange lusting or longing, by reason of naughty humours gathered about the mouth of the stomach, yea, and to their lack of stay & moderation in their lusts and affections. For they are no less beholding to Nature for their elegancy, handsome and proper feature, than the Butterfly, or any other cut-wast whatsoever. To conclude this point, GOD hath given and bestowed upon this strange and admirable body, as strange and admirable a disposition, nature, and constitution of the skin. For a Spider changeth her skin, not once only in a years space, (as Vipers do) but once in the space of a month she reneweth it, (if she be well fed and not hunger-starved) and putteth on a new hue and skin, and the same in all points more fesh, exquisite and neat, than the old skin which she cast off.  
Amongst the blessings of Fortune, or rather Fate, I esteem this to be the excellentest that is conferred upon them, in that they bear about with them an inexhausted matter or substance in their bellies to make infinite webs, yea such a matter as can never be consumed, wasted or spent, of which they have such foison, as they are able to draw out in length and breadth, and to spin and devise innumerable threads and stuff to make and finish their cobwebs of, so that if a hundred flies light in them, they are of force sufficient so to entangle and ensnare them all, as they shall never get out again. Furthermore, although they have neither food nor sustenance laid up in Barnes or Storehouses, as Pismires have, nor yet any meat set or sowed for them as Bees have, but get their commons only by taking of booties casually, by hunting at all adventures, and by chanceable preys, yet do they satisfy nature, and expel hunger, by means of that hazardous and sudden spoil; and sometimes you shall see them grown very thick, fat and unwieldy, by reason of these good dishes, and fat messes of meat which they can purchase by their own good-wary husbandry, or by any means can lay on, and catch into their claws.  
Besides, I must tell you that Spiders have not the least benefit of Fortune's favour bestowed upon them, when as being inglutted with courtly viands, they have been glad to exchange lodgings with an old Courtier, called Padagra, or the Gout, for it skilleth not whether of these two names you will choose. For you have heard before, the wise king Solomon to have given them the most prime and chiefest places in Princes Courts, that she might be an absolute pattern and precedent of wit, wisdom, moderate frugality and virtue, and in divers points of regiment they might be our directors for imitation. Further, beginning their cobwebs, they have wholly bend and applied themselves to their most ingenious weaving trade, they have given themselves to curious and superstitious hunting, to captious taking at advantage, watching and espying their prey, nothing at all fearing any ambushes, treacheries, traps or treasons, and no whit dreading any assaults, much less triumphs: and to speak briefly, the wisest creature of the wisest King, beareth a great stroke, dominereth, and hath (I may say) the sole sovereignty in the most noble, greatest, and stateliest courts of Princes.  
And yet for all these virtues, (since Salomon's time) there have risen up and followed some Princes and Governors, unadvised, desperately nought, and unthrifty, and such as were not well in their wits, and of those it cannot easily be spoken how churlishly they entertained her, how they sent out their proclamations and warrants, to expel the Spider, to cast her down to the earth, tread underfoot, undo and kill, as a night-thiefe, with beesoms, brooms, brushes and long poles, so that by and by in a trice, there flocked certain Furies of hell, (for so I think I may justly term them) rubbing, brushing, spunging, making clean sluts-corners, beating and sweeping together, and whatsoever they found curiously wrought, all that either they swept clean away, or tore all to pieces, so that hardly they could escape the busy beesoms of these quicksighted and lewd naughtypacks.  
Surely, miserable was her condition and estate, which in all that abundance of wealth, she only being indigent and bare, detesting idleness withal, might not yet be admitted tenant for some short term of time, in some small odd corner, in such large and spacious buildings, nor yet find one hole to live at peace in. Again, the great men, the rich misers and penny-fathers, following the example of their Princes and Governors, they in like sort sent packing out of their doors, the Schoolmistress of all labour, diligence & virtue, and will not permit a web, the very pattern, index, and anathema of supernatural wisdom, to remain untouched.  
This same Spider which now we treat of, in times past, (it was when dogs & cats could speak, for now because there are so many languages in the world, they turn all to plain barking) took a long journey into a strange Country, and by good hap, fell into company with my Lady Podagra, although (being none of the best footers,) she could hardly keep way with the Spider, but legged still behind, and having now spent one whole day in travel, the night approaching that they should take up their Inn to lodge in, they resolved betwixt them two to betake themselves to sundry houses; so the Spider entering the Town, took up her lodging in the house of a certain wealthy Citizen, (I suppose it was near the sign of the three Tons in Tower-hill-streete,) where when according to her usual manner, hating lewd idleness, she began to buckle herself to her wont task, in weaving her fine tapistry, and other wrought works, being suddenly espied of a company of Corner-creepers, Spyder-catchers, Faultfinders, and Quarrell-pickers, they presently begin to expostulate the matter with her, & not staying to hear any reason for her just defence, they made no more ado but gave her jack-drummes entertainment, thrusting her out of doors by the head and shoulders, to seek her lodging where she could find it; so that she lay abroad without doors a whole Wintersnight in the rain and cold: and all this happened about Saint Nicholas time, when days are at the shortest.  
Now in the mean space, Podagra, having none of the best feet, but indeed being somewhat lame, when she could travail no further, she by chance light into a poor Cottage or cabin of turfs, builded with Elder-poles at the towns end, and yet in this poor shed she could hardly be received, but yet at length, through her incessant solicitation being admitted, she sat down to rest her weary bones, so at length, supper being prepared, the tender-hearted Lady found course fare, and commons far shorter & more homely, then ever Lipsius found in Westphalia: she endured all the miseries in the World, that pity it was to see. There was no infelicity, no distress, misfortune and adversity to be compared unto hers, for there was nothing but a little brown Barley-bread set on the board to sup withal, which this nice piece so much misliked and abhorred, as that at the very sight thereof she was ready to disgorge her queasy stomach, than was there brought some cock-crowne keale, having no good relish, for they were not seasoned with salt, so that they were in taste very untoothsome, & when they should drink, they fetched a little cold water out of a pit or pond, near adjoining to the house in a wodden-dish, whereof if Mistress Podagra had fetched but one sound carouse, it would have made her run through an Alphabet of faces: but there was no remedy, hunger breaketh stonewalls, and hard need makes the old wife trot, she must either quench her thirst with that, or fast.  
Having thus thinlie supped, she called for her Chamber, where they showed her to climb up a Ladder, (you would have taken it to have been the fleas ladder,) & behind a corner there was provided a bed stuffed with good Wheate-chaffe in steed of Down, to harden her hide, and under her head a hard Oken-logge, with the Winnow-cloth, and the one end of an old Hop-bagge, cast over in steed of a Coverlet, (for the poor man and his wife, thought that none but the Lord of the Town, & women in childbed used pillows.) But Podagra not knowing how to mend the matter, groaned & made a lamentable noise, and fetching a thousand sighs, she couched herself down. But alas what ill rest she poor heart took that night, and how ill her soft and tender limbs agreed with such cold cheer and entertainment, I refer myself to your secret thought. So soon therefore as the day began to break, she started up, and the Spider and she met together again at the appointed time and place: and first of all the Spider began much to complain of the incivility of the rich chuff his host the Citizen. Podagra contrariwise found as much or more fault with the short and sharp commons, thin diet, miserable poverty, and indigency of his poor, bare and lean host, showing her black and blue marks and prints, into whose tender skin the boards and planks had made a deep impression. For which cause, being both much discontented, after the matter was thoroughly debated betwixt them two, they determined and resolved with themselves, that the night following they would change hosts and Inns, that is, that the Spider should enter into some poor Cottages, or houses of poor men, and Podagra should bend her course unto Noble and great men's houses, to King's courts & princely Palaces, to see what good was to be done there. So Podraga not being unmindful of her word, went with a fine and Snayle-like pace to the house of a certain fat, rich, and well-monied man, & quietly laid herself down at the feet of this corsie sire: which as soon as the gentle host cast an eye upon, it is strange to tell with what mildness, with what allurement and gentle entreaty, with what promptitude and alacrity she was welcomed; they prepared soft palates of Down for her to lie upon, the bedsteads and the Settles whereon she should rest, were covered with pillows, soft cushions, and carpets of Persia, the kitchen smokes, and all things are in a readiness to give her a most friendly welcome. According to the words of the Poet, where he saith;  

jam dapibus mensas onerant et pocula ponunt.   
In English thus:  

Spread are the tables, and laded with store  
Of delicates, the cups filled, could receive no more.   
Briefly, he was in all points for person and provision such a one, as Chaucer in his works describeth his Franklin to be.  

White was his beard as the Daisy,  
And of complexion he was sanguine,  
Well loved he by the morrow a sop in wine:  
To liuen in delight was ever his won,  
For he was Epicures own son,  
That held opinion, that plain delight,  
Was very felicity perfect.  
An householder, and that a great was he,  
Saint julian he was in his Country,  
His bread, his ale, was alway after one,  
A better viended man was never none.  
Without bake-meat was never his house,  
Of fish and flesh, and that so plenteous,  
It snewed in his house of meat and drink,  
Of all dainties that men could think.  
After the sundry seasons of the year,  
So changed he his meat and his supper.  
Full many a fat Partridge had he in mue,  
And many a bream, & many a Luce in stew,  
Woe was his Cook, but his sauce ever were,  
Poignant and sharp, and ready all his gear.  
His table dormaunt in his Hall alway  
Stood ready covered all the long day.   
Nay, hither thy brought fat and crammed Capons, Pheasants, Quails, Turtle-doves, Larks, and Nitingales. I pass over Turbot or Byrt, Gilt-heads, Sturgeon, Salmonds, Soles, and the like, for they were not unfurnished of all these, and of other store of shellfish, as Lobsters, Crevishes, Oysters, and whatsoever the Sea yielded that might by love or money be purchased: for I will not speak of a great number of River-fish and Fowls that are to be had about Peterborow, Wittlesey-mare, and those Fennish-countries, for thither he sent his people to purvey for him all that was rare and dainty. Here was Redde-wine, White, Claret, Muscadel, Rhenish, sweet-wines, harsh-wines, wine of Falernum, of the islands of Creta, Chio, Madera, & those that are called Baleares, lying near unto the coast of Spain.  
To speak nothing of their rear-suppers, their fine Marchpanes and curious confections, made with sundry devices, and exquisite skill of the Apothecary. And to conclude, there was no wanton fare unsought for, no delicate iuncate, no curious trimming and pickednes that might gratify, no fair words, and pleasant enticements fit to draw and allure, nor no delectation whatsoever omitted, that might seem to please this great Lady Podaga, (for you must understand she was none of the coarsest sort of Ladies, whereof there be many now adays, for all men know she was a gentlewoman borne, both by the father and mother's side, as being the daughter of Bacchus and Venus,) and all this, I say, was done, to please both her and her two sweet Sisters, Chiragra and Congra, a pox take them all three, and so I will let them go, and come to the Spider, who likewise being directed by some favourable Planet, boldly and luckily trudged to the poor-man's house.  

— Atque ibimiro  
Dogmate, quidué marem deceat, deceatque maritam  
Addocet, atque suo sese studore saginat.   
Which may be englished thus;  

And there by strange instructions and documents,  
She teacheth male and female how to live,  
That is, both man and wife how to increase their rents,  
Whilst she, on her own sweat and fat doth thrive.   
But some man may here object & say, I see here no such great blessings of Lady Fortune, more than besides a bare commendation, and good hap in this their exchange of lodging & lodgers. Yes surely, very much, not only because she spendeth her days more freely and safely from danger, but also because as out of a high watchtower, she no longer beholdeth in the houses of poor persons, lavish and needless prodigality, banquet, quaffings, ryotting, plays, dancing, dicing, and whoring, and a thousand vanities and villainies beside, whereof she knew herself conscious, and a privy witness unto, whilst she lived in the Halls and Bowers of the rich and wealthier sort: who when they had thrust clean from house and home, and for ever banished the Spider, (the true Schoole-mistres of industry and frugality) straightways the lazy Gout called Podaga, arrested them. Had it not been better for them (think you) to have granted a dwelling place, to a saving, wise, prudent and harmless little creature, then to have given entertainment to such a base, blockish companion and guest as the Gout is? Let not therefore, rich, covetous men wonder, if many times they be tormented with this sore grief, sith they will neither admit true Physician nor Physic, I mean, travail, diligence, industry, moderation and pains-taking, with the like.  
Now, to touch the rich and rare gifts and graces of the mind, and other noble qualities and dispositions of Spiders, I know not whither I should first begin with the commendations of their prudence, justice, fortitude, temperance, their Philanthropia, Philoponia, Autarkeia, their humanity and love towards men, their studious industry and love of labour, their contentation as having sufficient, and coveting no more than is allotted unto them. Their wittiness, policy, quickness and sharpness of sense, their cleannie neatness, with many other virtues, or else her admirable cunning and skilfulness in their weaving trade. Their prudence, sagacity, and wittiness to conjecture things future, appeareth in this one thing, that when great abundance of rain, floods, swelling and overflowings of Rivers, are like shortly to come to pass, and thereby to threaten houses, they then begin to build their webs higher by a great deal, than their usual custom heretofore hath been. And this is another proof of the same, in that they weave not at all in a clear Sun-shine-day, or when it is fair and calm weather, when Flies are most busy in flying about to and fro, that they may be the better at leisure to give themselves to hunting and watching after them, to take advantage, and if any chance to light into their nets, forthwith to seize upon them for their repast.  
Again, when houses are ready to drop down, they with their Cobwebs first of all fall, and get them away packing, alter their climate to some other surer place and dwelling to rest in. If any thing touch her body that is hard or painful, she immediately draweth up her Legs round on a heap: for this end as I think, to feel the less pain, and the better to provide for the health and safety of her head, the director and governor of the whole body: for if any other part be hurt, she can easily cure it. Who hath manifested and made known this unto them? Hath any Chaldaean Stargazer, or figure-flinger, by the sight and position of the stars showed it unto them? No certainly. But a divine prudence and forefeeling knowledge, originally inbred by Nature to eschew that which is hurtful, which is diffused into the Spider, and as that famous Poet Virgilius hath excellently described:  

Spiritus intus alit, totosque infusaper artus  
Mens agitat molem.   
In English thus;  

Mind bred within, infused in all limbs,  
Mind moves the body's lump, and skins.   
Furthermore, so soon as they espy their enemy to be caught in their nets, they do not first of all bite and prick him to death in any hostile manner, but they seem with their feet gently and softly to struck him, yea even to entreat and allure him with tickling, and as it were clipping & colling, until they have thoroughly ensnarled him within their clammy and viscous gins, and being at length wearied, turmoiled, and tired with struggling and striving in vain, the silly fly is made unable either to get away, stir, or resist. So having made sure work with one, she hieth her to the Centre of her Web, observing and prying whether any new prey will come to hand again: so by this policy you shall see sometimes ten, yea otherwhiles twenty flies hanging aloft by their strings and fine spun threads.  
They only feed on the juice of Flies, and the dry carcase without any moisture, they cast away as unprofitable stuff to be used about any business. Moreover, because the Female Spider is sometimes greater than the Male, therefore she chooseth her standing in the lower part of the web, that the poor flies may seem careless of her, yet is she very observant, taking great heed to them: for they seeing her hanging below, thinking themselves safe, do fly up into the upper part of the net, but by this means seeking to shun Charybdis, they fall into Scylla, out of the smoke into the fire: for though in regard of her body's magnitude, she be unwieldy, and very unfit to bestir herself in this hunting office: yet the crafty Male-Spyder playing Bopeep, and pretending some other business, though minding another, playing the disembling Hypocrite, hideth himself in the top of the Web, noting well all occurrents, and being seen of no body, there he lurketh till some fish (as we say) come to his net, and having espied his prey, being more light, quick, and lively, it is a wonder to see, how diligent, vigilant, and earnestly bend he is to bend his course withal expedition toward this new offered booty: for there he will not suffer it very long to remain, but descending in a trice, Euro velocius, as quick as a Bee from the upper unto the lower part (as I have said) of the Copweb, he maketh a very quick dispatch, and having royally feasted himself, he reserveth and layeth up all his other enemies in one place, hanging than all by one of his own threads till some convenient time to feast himself again withal. Then again when as by reason of long continuance and length of time, the webs have lost their binding, viscosity, and tenacious substance, either the Spider unweaveth them again, or else confirmeth and new strengtheneth them afresh as it were, with another new glutinosity, or fast-bynding clamminess. This their work being finished, they either contain themselves in the centre of it, or keeping sentinel and warding in the upper part, they hold as it were in their hands a thread drawn from the midst or Centre, by which they have easy access and recess to and fro to their beguiling nets; and withal this thread serveth to another profitable use, for if any prey be entangled by the light moving and stirring of it, they presently feel and perceive it. But yet to make sure work, lest she should wind down in vain, or take bootless labour about nothing, she draweth back the thread a little now & then, and by the motion and peize of it, she putteth all out of doubt, being fully ascertained of the truth.  
Then first, withal celerity possible she hies her to the Centre, which thing the silly flies being fast, and having some sense and feeling (as it should seem) that they are taken Tardy, and fordeeming some hurt, are as quiet as a Mouse in a trap, making no noise at all, lest either they might bewray or betray themselves, and so be further enfolden in danger. But alas in vain doth he avoid war, that cannot enjoy peace, and bootless doth he shun pain that hath no means to feel rest: for this availeth but little, for they are not able withal these fetches to deceive their sharp inquisitors, for both with eyes and feet, they finely and quickly run unto them, making a clean riddance & quick dispatch of them every one.  
But yet it is more to consider what great justice and equity is observed to be in Spiders. For there is not one of them so ill bend, so malapertly saucy, and impudently shameless, that can be seen to lay claim unto, or to take away another's wife or mate: there is none that intermeddleth with another's substance, business, or weaving: every one liveth contented by the sweat of his own brows, by their own proper goods and industrious pains taking procured by their own bodily labour: so that not one of them dare enter his neighbours freehold, but it is accounted a heinous matter, and very unlawful, not one dare be so knack-hardy as to break into their friends and fellows fence and enclosure, but it is even detested as a wicked and cursed deed.  

Non it a mortales, quos (proh doler) urget habendi  
Tantus amor, domibus domus, aruis additur aruum,  
Monticulus monti, maribus mare, sique potessint  
Addiderint mundum mundo, suaque omnia dixînt.   
In English thus;  

Then would not mortal men so far engaged in love to have  
(A death it is to think) house to house, and land to land to lay  
Hyllocke to hill, sea unto sea, to add they crave,  
And if they could, world unto world, and all their own would say.   
Again they spread not their gins and nets to entrap and deceive good Creatures, and such as serve for man's use and benefit, but for Wasps, Horseflies, or Gad-bees, and Brimsees, or Oxe-flyes, that in Summertime vex Cattle: for Drones, Gnats, and other Flies, which to us are like to thieves, Parasites, Bawds, Panders, and such Merchants that bring whores and Knaves together, being Telluris mutile pondus, an unprofitable burden of the earth, serving to no good use. And besides being a vermin of singular, and incomporable courage, she dare adventure to give the onset upon those young Serpents that are called Lyzardes, who if they offer to contend and strive against her fury, she quickly enclaspeth them round about, and very nimbly and eagerly seizeth upon both their lips, biting and holding them together so fast, that she never giveth over till they be dead: and at length having vanquished her enemies, she like another Cacus carrieth them into her cave, or some secret corner.  
Now if it happen in this hot bickering, that the nets be either broken, entangled, or plaited together, by and by without further delay she falls to mending what was amisle, to unwind, spread open, & to set them again in due order and frame very ingeniously. What say you to this? That the Spider beareth a deadly feud and mortal haired to Serpents: for if so be the serpent at any time lie in the shadow under any tree to cool himself where Spiders do resort, some one of them leveleth directly at him, descending down perpendicularly to the Serpent's head, and with such a violence striketh & dasheth at his head with her beak or snout, that her enemy withal making a whizzing noise, and being driven into a giddiness turning round, hisleth, being neither able to break asunder the thread that cometh from above, nor yet hath force enough to escape it. Neither is this spectacle or pageant ended, until this our champion with her battering, hath sent her life to Pluto, the God of Hell for a present. Let men therefore be silent and cease wandering at the amphitheatriall fights of the Romans, which were made with seats and Scaffolds to behold plays and sights, and where were presented to the Spectators the bloody fights of Elephants, Bears and Lions, sithence a small Spider dare challenge to the field, & fight hand to hand with a black and blue Serpent, and not only to come down to him in daring-wise, but also victoriously to triumph over him, entirely possessing all the spoil. Who would not marvel that in so small or in a manner no body at all, which hath neither bones nor sinews, nor flesh, nor scarce any skin, there could be so great force, such incredible audacity and courage, such sharp and hard bitings, and invincible fury? Surely we must conclude necessarily, that this cannot proceed altogether from their valiant stomachs, but rather from GOD himself: In like sort, they dare buckle with toads of all sorts, both of the Land and Water, and in a singular combat overthrow and destroy them, which thing not only Pliny and Albertus do recite and set down for a certain truth, but Erasmus also in his Dialogue entitled De Amicitia, maketh mention of, reporting how a certain Monk lying fast asleep, on whose mouth a foul Toad sat, and yet by the Spiders means was freed from all hurt. Yea, they dare enter the combat with winged and stinged Hornets, having not soft, but stiff bodies, and almost as hard as horn, who although she many times breaketh through their Cobwebs with main strength (as Rich men undo and make away through Laws with Gold, and by that means many times scape scotfree) yet for all that, at length being overmastered hand to hand in single combat, and entangled and ensnarled with the binding pastinesse and tenacious gluysh substance of the web, she payeth a dear price for her breaking into another's house and possession, yielding at length to the Spiders mercy.  
I will not omit their temperance, a virtue in former ages proper only to men, but now it should seem peculiar to Spiders. For who almost is there found (if age and strength permit) that contenteth himself with the love of one as he ought, but rather applieth his mind, body, and wandering affections to strange loves But yet Spiders so soon as they grow to ripeness of age, do choose them Mates, never parting till death itself make the separation. And as they cannot abide corrivalles, if any wedlock breakers, & Cockold-makers dare be so snappish to enter, or so insolently proud as to press into another's House or Cottage, they reward him justly with condign punishment for his temeratious enterprise, & flagitious fact: First by their cruel bitings, then with banishment or exile, and oftentimes with death itself. So that there is not any one of them, that dare offer villainy or violence to another's Mate, or seek by any means unlawfully to abuse her. There is such restraint, such strict orders, such faithful dealing, uprightness of conscience, and Turtle love amongst them. Further, if you look into their housekeeping, you shall find there is nothing more frugal than a Spider, more laborious, cleanly, and fine. For she cannot abide that even the least end or piece of her thread to be lost, or to be placed and set to no use or profit, and they ease and relieve themselves by substitutes, that supply their rooms and take pains for them: for whilst the Female weaveth, the Male applieth himself to hunting, if either of them fall sick and be weak, the one of them doth the work of both, that their merits and deserts may be alike. So sometimes the female hunteth whilst the male is busy about Net-making, if the one stand in need of the others help and furtherance.  
But yet commonly the Female-Spyder being instructed of her Parents when she was young and docible, the art of spinning and weaving (which custom was amongst us also in times past) beginneth the cobweb, & her belly is sufficient to minister matter enough for such a piece of work, whether it be that the nature or substance of the belly groweth to corruption at sun set and appointed time (as Democritus thought) or whether there be within them a certain lanigerous fertility naturally as in Silkworms. Aristotle is of opinion, that the matter is outward as it were a certain Shell or pill, and that it is unwound, loosened, and drawn out by their fine weaving and spinning. But how soever it be, certain it is they will not by their goodwills lose the least jot of a threads end, but very providently see to all though never so little. The love they bear to their young breed is singular, both in the care they have for their fashioning and framing to good orders, & for their education otherwise, for the avoidance of idleness. For the Male and Female do by turns sit upon their Eggs, and so by this way interchangeably taking courses, they do stir up, quicken, move, and increase natural and lively heat in them, and although it hath been sundry times observed, that they have brought forth three hundredth young ones at once, yet do they train them up all alike without exception, to labour, parsimony, and pains taking, and invre them in good order, to fashion and frame all things fit for the weaving craft. I have often wondered at their cleanliness, when to keep all things f●om nastiness or stinking, I have beheld with mine eyes those that were lean, ill-favoured, and sickly, ●o come gliding down from the upper to the lower part of their buildings, and there to exonerate nature at some hole in the web, lest either their shop, workhouse, or frame might be distained or annoyed. And this is sufficient to have spoken of their political, civil, & domestical virtues: now will I proceed to discourse of their skill in weaving, wherewith Pallas was so much offended: for the Scholar excelled her Masters, and in fine cunning and curious workmanship, did far surpass her. First then let us consider the matter of the web, whose substance is tough, binding, and glutinous, pliant, and will stick to ones fingers like Birdlime, and of such a matter it is compounded, as it neither looseth his clamminess and fastholding quality, either by siccity or moisture.  
The matter whereof it is made, is such as can never be consumed, wasted, or spent whilst they live, and being so endless, we must needs here admire and honour the never ending and infinite power of the great God: for to seek out some natural reason for it, or to ascribe it to natural causes, were in my mind mere madness and folly. The Autumnal Spiders called Lupi or Holci, Wolves or Hunters, are thought to be the most artificial and ingenious: For these draw out a thread finer and thinner than any Silk, and of such a subtlety, that their whole web being folded together, will scarce be so heavy as one fine thread of Linen being weighed together. Edovardus Monimius hath very finely and eloquently described both the Males and Females, Heptam. Lib. 7. in these words following;  

— Ille domum venatu pascit, at ista  
Moeonio graciles orditur tegmine telas.  
Stanniparus venture, vomifilus lanifer, ipsi  
Palladiam cumulatque colum, calatosque ministrat  
Ipsius est fusum pondus, quod fila trahendo  
Nectit & intorquet parili sub tegmine ducta.  
Illo suam à medijs orditur Daedala telam,  
Et gracili tenues intendit stamine tractus.  
Tela iugo juncta est stamen secernit arundo,  
Inseritur medium radijs subtegmen acutis,  
Atque oram à centro panum sibi staminat illam  
Peruia tela patet gemina de part, feroci  
Ne concussa euro frangantur stamina, quoque  
Musca v●lax tenij stretur sinuamine cassis,  
Reticul● primam vix muscula contigit oram.  
Mors abit in telae centrum, ut discrimine parva  
Vinciat ipse suo perigrinam Casse volucrem.   
Which may be englished thus;  

The Spider-male by hunting game the houses charge doth feed,  
The female with Moeonian art begins to spin fine thread,  
Out of web-breeding-belly, breast woolly, upcasting twine,  
Whereto the distaff she applies by art of Pallas fine:  
To her belongs the pressed weight, which doth the teal out draw,  
Both matter, art, and substance she, doth shield by natures Law.  
Like Daedala out of her midst, her web she doth begin,  
And stretching out her tender work, by pressing it full thin;  
The which is joined as in yoke, yet parted by a cane,  
And planted is the middle roof, in a sharp beamy frame.  
And from the Centre draweth a thread like wool to lie upon  
While double work on every part doth fortify her won:  
Wherewith the blasts of Eastern wind unbroken web resists,  
And tender Fly ensnarled, is fallen into those lists.  
While scarce upon the edge or brim, this little Fly doth fall,  
But by and by death seizeth her within webs centre thrall:  
And so the stranger winged fly with little or no ado,  
She over cometh speedily when it the nets comes too.   
Of these Cobwebs there is great diversity, variety, and difference: for some of them are loose, weak, slack, and not well bound: other contrariwise well compacted, and close couched together, some Triangular, othersome Quadrangular; and some are made with all sides equal, but yet not right angled or cornered like a quarry of Glass: others are made of such a form as will best fit the place where they hunt, you shall perceive some of them to be orbicular, if they weave between two trees, and you shall find this fashion also among Weeds, and oftentimes in Windows hanging together with many lines and different crosse-peeces: so that herein no man can deny but that they show forth great reason, wisdom, admirable judgement, and much gallant beauty worthy to see to.  
Surely Euclides that famous Geometrician, who was Scholar to Socrates, & lived in the time of Ptolemy the first, need not be ashamed to learn from Spiders the drawing of divers of his figures and Geometrical proportions. And Fishermen also from them have been glad to learn the trade of Net-making. For from whom else could they borrow & fetch such lively representations, and such express patterns, then from such a skilful and industrious Schoolmaster. But the strength of the web seemeth to be very strange, which although it seemeth to be the most weak of all other things, yet we see it is able to hold Hornets, and to endure the furious blasts of raging winds, and if one throw or cast dust upon it, the same will rather be distended and stretched, then either undone, broken, or felled down.  
And yet this is the strangest of all, which many a man would think impossible but that it cannot be called in question, in regard we may daily see and observe the proof thereof cometh to pass, that a Spider should begin to place the one end of her thread on the one side of a little River or Brook, and how she should fasten the other end on the other side of the water, considering that Nature never taught them the art either of flying or swimming. I would fain be resolved of this scruple, by what means they sail and pass over. Or do you imagine that they jump over, or convey themselves over in a leap. Surely I dare not say so, I much doubt thereof, I will not stand to it.  
The next that best deserveth to be Marshaled in the second rank and place, for cunning work in weaving and spinning, be those kind of Spiders who build and labour about the rafters of Houses, in Sellers, flowers, and about boards, planks, and such like, and of these some are wilder which do fashion and dress a broad, thick, and plain web in the grass and fields all about, stretching out the same like a sail, or some fine spread Sheet or Curtain.  
If you would duly look into their work, and thoroughly consider the strange trydles of their Looms, the Shuttles they use, their Combs to make all clean, the stay of their Looms wherewith they dress their Webs, their Crosse-lines, the frame, Woufe, their fine spinning-stuffe, and so their whole Cobwebs, you shall therein very plainly behold the finger of God working in his poor and weak creatures. And questionless in this excellent mystery they are able to put down, and far Surmount the Egyptians, the Lydeans, Penelope, Tenaquil, (who was Wife to Tarqvinius, Priscus) Amestris, that famous Queen of Persia, Claudiana, Sabina, and julia, Noble Roman Ladies and all the Queens of Macedonia, who were esteemed and renowned throughout the whole world, to be the most curious & exquisite in this kind of faculty, & who in needlework, Tapestry, and all Embroidery were thought to be peerless. For these Spiders (even contrary to all reason and Art, as we think) make a firm, strong, and well compacted Web with no lines or threads drawn crosswise or overthwart, but only made out and continued still in length. When their work is perfected and brought to an end, they lay over it, and cover it round about with a certain glutinous kind of jelly, or slimed juice, by touching of which their prey being entangled, pay full dearly for their ignorant rashness, unadvised heede-taking, and lack of foresight: Their web is of the colour of the air, or rather none at all, which easily deceiveth the foolish unwary Flies, and such as be quick-sighted, circumspect, and can espy things very quickly. For if it did represent any notorious and manifest colour, they would provide in time against such dangerous devices, and take heed of such traps aforehand.  
The base and vilder sort of Spiders, and such as be least reputed of, are those that live in holes, Caves, and corners of Houses, and these in respect of the former are slow, slothful, and lazy: fat, gross, and bigge-bellyed corner-creepers, and these spin a very homely, rough, and course thread, which they spread abroad, and set before the hollow places and chinks of Walls. These kinds of Spiders have a more heavy and ponderous body, shorter feet, and more unhandsome to work or finish any Webs in their Looms, and as for separating, dividing, picking, carding, or suiting their stuff, they are very Bunglers to the first mentioned.  
They apprehend and take their preys rather casually, then take any great pains to seek far for it, because their hole being great outwardly, seemeth to be a good and convenient lurking corner, and a safe corner for Flies to hide themselves in: but being entangled and arrested in the very entry, they are snatched up suddenly by the watchful Spider, and carried away into the more inward places of their dens, there to be slaughtered. For they watch and Ward aloft in high Walls and buildings, as well to deceive such Birds as lie in weight to entrap and take them at unawares (as Sparrows, Robin-redbreasts, Wrens, Nightingales, and Hedge-Sparrowes which are all sworn enemies to Spiders: and beside, the more easily to beguile the silly flies suspecting no harm at all.  
There be certain other sorts of Spiders which as yet I have not described, as for example, there is one (the greatest of all that ever I saw) which spreadeth her artificial nets in the Harvest-time amongst the leaves and branches of Roses, and entangleth either any other little Spider that is running away, or else Gnat-flies, and such like, being caught at unawares, and hanged by a kind of thread, whom she first pursueth and layeth hold on with a wonderful dexterity and quickness: and being fast hanged, and so made sure, she there leaveth them, for the satisfying of her hungry appetite till another time. The body of this Spider is in colour somewhat whitish, resembling S●umme or frothy some, and almost of an Oule-figure. The head very little, placed under her belly, being withal crooked or bending like hooks, as is to be seen in the Crab-fish, and her back garnished with many white spots.  
This is one kind of Autumnal Lupi, or Wolfe-Spyder, which in a very short space of time do grow from the bigness of a little Pease, to a very great bulk and thickness. There are also found in all places of this Country, Long-legged-Spyders, who make a very homely and disorderly Web. This kind of Spider liveth altogether in the fields, her body is almost of a round figure, and somewhat brownish in colour, living in the grass, and delighting in the company of Sheep: and for this cause I take it, that we Englishmen do call her a Shepherd, either for that she keepeth and loveth to be among their flocks, or because that Shepherds have thought those grounds and feedings to be very wholesome wherein they are most found, and that no venomous or hurtful creature abideth in those fields where they be: And herein their judgement is to be liked, for they are indeed altogether unhurtful, whether inwardly taken, or otherwise outwardly applied; and therefore because I am tied within a Teather, and thereby restrained from all affectionate discoursing or dilating unless of poisonous and harmful Creatures, I will come into my path again, and tell you of another certain black Spider, that hath very short feet, carrying about with her an Egg as white as Snow under her belly, and running very swiftly: the Egg being broken, many Spiders creep forth, which go forth with their dam to seek their living altogether, and climbing upon her back when night approacheth, there they rest, and so they lodge.  
In rotten and hollow trees there are also to be found exceeding black Spiders, having great bodies, short feet, and keeping together with Cheese-lips or those creeping vermin with many feet, called of some Sows. We have seen also (saith the learned Gesner) Spiders, that were white all over, of a round compact and well knit body, somewhat broad, living in the flowers of Mountain Parsely, amongst Roses, & in the green grass: their Eggs were little, slender, and very long, their mouth speckled, and both their sides were marked with a red line running all alongst. He took them to be very venomous because he saw a Marmoset or Monkey to eat of them, and by eating thereof hardly to escape with life, yet at length it did well again, and was freed from further danger, only by pouring down a great deal of Oil into his throat. I myself have also seen some Spiders with very long bodies and sharp tails, of a blackish or dark red colour, & I have noted othersome again to be all over the body greene-coloured. I will not deny but that there are many other sorts of Spiders, and of many more different colours, but I never read, or yet ever saw them: Neque enim nostra fert omnia tellus, The ages ensuing peradventure will find more.  
I will only put you in remembrance of this one thing worthy to be observed, that all weaving and Net-making Spiders, according as they grow in years, so do they acquire more knowledge, and attain to greater cunning and experience in their spinning trade: but carrying a resolute and ready will to keep both time and measure with that Music which best contents most ears, I will now pass to speak of the propagation and use of Spiders, and so I will close up this discourse.  
The propagation of Spiders for the most part is by coupling together, the desire and action whereof, continueth almost the whole Spring time, for at that time by a mutual and often drawing, and easy pulling of their Web, they do as it were woe one another, then approach they nearer together: and lastly are joined with their hips one against another backwards as Camels do, for that is the most fit for them in regard of the round proportion and figure of their bodies. In like sort do the Phalangies join together, and are generated by those of the same kind, (as Aristotle saith:) But the Phalangies couple not in the Spring-season, as the other Spiders do, but towards Winter, at what time they are very swift, quick, nimble, and of most certain hurt, more dangerous, & more venomous in their bitings. Some of them after their coupling together, do lay one Egg only, carrying it under their belly, it is in colour as white as Snow, and both Male and Female sit upon it by turns.  
Some Spiders do exclude many little Eggs very like unto the seeds of Poppy, out of which it hath been observed, that sometimes there have been hatched three hundredth Spiders at one time, which after their vain and idle plying and sporting together in their Web, at length come forth with their Dam, and towards evening they all trudge home, until each one hath learned, and perfectly attained to the skill to spin his own web, that therein he may spend the residue of his days in more pleasure, ease and security. They make exclusion of their young breed in hopping or skipping-wise, they sit on their eggs for three days space together, and in a month's space their young ones come to perfection. The domestical or House-Spyder, layeth her eggs in a thin web, and the wilde-Spyder in a thicker and stronger, because they are more exposed to the injuries of winds, and lie more open to the rage of and fury of storms and showers.  
The place and country where they are, helpeth much, and is very available to their generation. There is no country almost, but there be many Spiders in it. For in the country about Arrha, which is in Arabia foelix, there is an infinite number of them to be found, and all the Island of Candie swarmeth with Palangies. Strabo saith, that in Ethiopia there be great number of Phalangies found, of an exceeding bigness: although as Pliny saith in his eight book and 58. chapter, there are neither Wolves, Foxes, Bears, nor no hurtful creature in it: and yet we all know, that in the I'll of Wight (a member of England,) the contrary is to be found, for although there were never dwelling in it, Foxes, Bears, nor Wolves, yet there be Spiders enough.  
The Kingdom of Ireland never saw Spiders, and in England no Phalangies will live long, nor yet in the I'll of Man, & near unto the City of Grenoble, in that part of France which lieth next Italy, Gaudentius Merula saith, there is an old Tower or Castle standing, wherein as yet never any Spider hath been seen, nor yet any other venomous creeping creature, but rather if any be brought thither from some other place, they forthwith die. Our Spiders in England, are not so venomous as in other parts of the world, and I have seen a mad man eat many of them, without either death or death's harm, or any other manifest accident or alteration to ensue. And although I will not deny, but that many of our Spiders being swallowed down, may do much hurt, yet notwithstanding we cannot choose but confess, that their biting is poysonlesse, as being without venom, procuring not the least touch of hurt at all to any one whatsoever; and on the contrary, the biting of a Phalangie is deadly.  
We see the harmless Spiders almost in every place, they climb up into the Courts of mighty Kings, to be as it were mirrors and glasses of virtue, and to teach them honest prowess and valiancy. They go into the lodgings, shops and Warehouses of poormen, to commend unto them contentment, patience, labour, tolerance, industry, poverty and frugality. They are also to be found in rich-man's chambers, to admonish them of their duties. If you enter into your Orchard, they are busy in clothing every Tree; if into the Garden, you shall find them amongst Roses; if you travail into the field, you shall have them at their work in hedges, both at home and abroad, whethersoever you bend your course, you cannot choose but meet with them, lest perhaps you might imagine, or else complain and find some faults, that the Scholemistres and perfect precedent of all virtue and diligence were in any place absent.  
Who would not therefore be touched, yea and possessed with an extreme wonder at these virtues and faculties, which we daily see & behold with our eyes. Philes hath briefly and compendiously described their nature, properties, inclinations, wit and invention in his Greek verses, which being turned into Latin, sound to this effect.  

Araneis natura per quam industria est,  
Vincens puellarum manus argutias.  
Nam ventris humores super vacaneos  
Ceu fila nent, textoris absque pectine  
Et implicantes orbium volumina,  
Aduersa sublegunt iis subtegmina:  
Sed licijs hinc densioribus plagas  
In aëre appendunt, nec unde conspicor  
Sejuncta cum sit omnis a medio basis  
Quae fulciat mirabilem operis fabricam.  
Et staminum fallit ligamen lumina  
Subtilitatis sub dio discrimine.  
Firmatur autem densitas subtegminis,  
Raras' in ambientis oras aëris.  
Muscis, culicibus, et id genus volantibus.  
Intensa nectens fraudulenter retia,  
Quod incidit, jejuna pascit hoc famem,  
Vitamque degit haud quietis indigam.  
Suspensa centro, cassibusque providens,  
Ne fila rumpat, orbiumque dissuat  
Nexus retertos flaminis vis irruens.   
Which may be englished thus;  

Industrious nature Spiders have,  
Excelling Virgins hands of skill,  
Superfluous humours of bellies save,  
And into webs they weave them still,  
And that without all weavers combs  
Their folding Orbs enrolled are,  
And underneath their woofes as tombs,  
Are spread, the worthy work to bear,  
And hang their threads in air above,  
By plagues unseen to th'eye of man,  
Without foundation you may prove  
All their buildings firmly stand:  
Nor yet clear light to eyes most bright  
Can see the coupling of their thread,  
The thinness of the woof in sight,  
On pings of air are surest spread.  
On gnats, and silly winged flies,  
Which guilefully in nets they take,  
They feed their fill when they espy,  
And yet their life much rest doth make.  
They labour to, and do provide  
'Gainst winds and things that break their twayles,  
That bands from tackle may not slide,  
When greater strength doth them assail.   
And although Minerva hath nicknamed the Spider, calling her malapert, shameless, and saucy. Martial, wandering, straying and gadding. Claudianus, rash, presumptuous, and adventurous. Politianus, hanging and thick. Iwenall, dry. Propertius, rotten. Virgil, light. And Plautus, unprofitable & good for nothing, yet it is clear that they were made to serve and stead us to many excellent uses: so that you may plainly gather and perceive, that this is rather an amplification, rather than any positive or measured truth, concerning the fond Epithets, vile badges & liveries, which these rehearsed Authors have unworthily bestowed on them, as by that which followeth may plainly be seen.  
The Spider put into a linen clowre, and hung upon the left arm, is an excellent medicine to expel a Quotidian-Ague, as Trallianus saith: and yet it will be more effectual if 
Their use.  many Spiders be boiled with oil of Bay to the consistence of a lineament, to anoint the wrists and the temples a little before the fit, for by this means the Fever will be absolutely cured, or will seldom return again. Kiramides. A Spider tempered and wrought up with Miltwast or Ceterach, and so spread upon a cloth, to be applied to the temples, cureth the fits of a Tertian-feaver. Dioscoride. The Spider that is called a Wolf, being put into a quill, and so hanged about the neck, performeth the same effect, as Pliny reporteth. The domestical Spider, which spinneth and weaveth a thin, a white, or a thick web, being enclosed in a piece of leather, or a nutshell, and so hanged about the neck, or worn about the arm, driveth away the fits of a Quartaine-feaver, as both Dioscorides & Fernelius have thought. For the pain in the ears, take three live Spiders, boil them with oil upon the fire, than distill or drop a little of this oil into the pained ear, for it is very excellent, as witnesseth Marcellus Empiricus. Pliny steepeth them in vinegar and oil of Roses, and so to be stamped together, and a little thereof to be dropped into the pained ear with a little Saffron, and without doubt, saith he, the pain will be mitigated, and the same affirmeth Dioscorides. Or else strain out the juice of Spiders, mixing it with the juice of Roses, and with some wool dipped in the same liquor, apply it to the ear.  
Sorastus in his book Peri Dakeon writeth, how that the Spider which is called Cranocalaptes, being stifled or choked in oil, is a very present help against any poison taken inwardly into the body, as the Scholiast of Nicander reporteth. There be some that catch a Spider in the left hand, and beat and stamp it with the oil of Roses, putting some of it into the ear, on the same side the tooth acheth, and as Pliny telleth us, it doth exceeding much good. Spiders applied and laid upon their own bitings, or taken inwardly into the body, do heal and help those hurts themselves procured.  
What should I talk of the white spots of the eyes, a most dangerous grief? and yet are they clean taken away with very small labour, if so be one take the legs, especially of those Spiders which are of the whiter sort, and stamping them together with oil, do make an ointment for the eyes. Pliny. The moist juice that is squiesed out of a house-Spyder, being tempered with oil of Roses, or one dram of Saffron, and a drop or two thereof dropped into the eyes, cureth the dropping or watering of them, by means of a rheum issuing out thereat: or else the moisture of a Spider or his urine being taken by themselves, laying a little wool on the top of the part affected, worketh the same effect; whereby you may well understand, that there is nothing in a Spider so vile, homely, or sordidous, that doth not some good, and serveth to some end.  
Against the suffogation of the belly, Aetius doth counsel to apply a Cerote to the navel made of Spiders, and saith that he hath found it to prevail much in this kind of passion. Pliny saith, but he yieldeth no reason for it, that Spiders do help the pain and swelling of the Spleen. He writeth also further, that if a man catch a Spider as she is gliding and descending downwards by her thread, and so being crushed in the hand, & then applied to the navel, that the belly will be provoked to the stool, but being taken as she is ascending, and applied after the same former manner, that any looseness or flux is stayed and restrained thereby. The same Pliny also writeth, that if a man take a Spider, and lay it upon a felon, (provided that the sick patient may not know so much,) that within the space only of three days, that terrible and painful grief will be clean taken away. And beside he affirmeth, that if the head and feet of a spider be cast away, and the rest of the body rubbed and bruised, that it will thoroughly remedy the swelling in the fundament, proceeding of inflammation.  
If any be vexed with store of lice, and do use a suffumigation made only with Spiders, it will cause them all to fall and come away, neither will there afterwards any more breed in that place. The fat of a Goose tempered and mixed with a Spider and oil of Roses together, being used as an ointment upon the breasts, preserveth them safely, as that no milk will coagulate or curdle in them after any birth. Anonymus. Yea, that same knotty scourge of rich men, & the scorn of Physicians, I mean the Gout, which as some learned men hold can by no means be remedied, yet feeleth mitigation and diminution of pain, and curation also, only by the presence of a Spider, if it be taken alive, and her hinder legs cut off, and afterward enclosed in a purse made of the hide of a Stag. Moreover, we see (which all other medicines can never do) that all they are freed for the most part, both from the Gout in the legs and hands, where the spiders are most found, & where they are most busy in working, & framing their ingenious devised webs. Doubtless, this is a rare miracle of nature, & a wonderful virtue, that is in this contemptible little creature, or rather esteemed to be so vile, abject, and of no estimation. Rich men were happy indeed, if they knew how to make use of their own good.  
Antonius Pius was wont to say, that the sharp words, witty sayings, quirks & subtleties of Sophisters, were like unto Spiders webs, that contain in them much cunning Art, and artificial conceit, but had little other good beside. If any one be newly & dangerously wounded, and that the miserable party feareth a bleeding to death, what is a more noble medicine, or more ready at hand, than a thick Spiders web, to bind hard upon the wound, to stay the inordinate effusion of blood? Questionless, if we were as diligent and greedy to search out the true properties and virtues of our own domestical remedies, which we would buy of others so dearly, we would not enforce ourselves with such eager pursuit after those of foreign Countries, as though things fetched far off, were better than our own near at hand; or as though nothing were good & wholesome unless it came from Egypt, Arabia or India. Surely, unless there were some wild worm in our brames, or that we were bewitched and possessed with some Fury, we would not so far be in love with foreign wares, or be so much besotted, as to seek for greedy new physic and physical means, considering that one poor Spiders web will do more good, for the staunching of blood, the curation of ulcers, the hindering of sanies, slime, or slough to grow in any sore, to abate and quench inflammations, to conglutinate and consolidate wounds, more than a cart-load of Bole fetched out of Armenia, Sorcocolla, Sandaracha, or that earth which is so much nobilitated by the impress of a seal, and therefore called Terra Sigillata, the clay of Samos, the dirt of Germany, or the loam of Lemnos. For a cobweb adstringeth, refrigerateth, soldereth, joineth, and closeth up wounds, not suffering any rotten or filthy matter to remain long in them.  
And in regard of these excellent virtues and qualities, it quickly cureth bleedings at the nose, the hemorrhoids, and other bloodie-fluxes, whether of the opening of the mouths of the veins, their opertions, break, or any other bloody evacuation that too much aboundeth, being either given by itself alone in some Wine, either inwardly, or outwardly, or commixed with the Bloodstone, Crocus Martis, and other the like remedies fit for the same intentions.  
The cobweb is also an ingredient into an unguent which is made by Physicians, against the disease called Serpego, and being bound to the swellings of the fundament, if there be inflammation joined withal, it consumeth them without any pain, as Marcellus Empiricus testifieth. It likewise cureth the watering or dropping of the eyes, as Pliny reporteth, and being applied with oil, it consolidateth the wounds of the joints: and some for the same intent, use the ashes of cobwebs, with fine Meal and White-wine mixed together.  
Some Surgeons there be that cure Warts in this manner; They take a Spyders-web, rolling the same up on a round heap like a ball, and laying it upon the wart they then set fire on it, and so burn it to ashes, and by this way and order the warts are eradicated, that they never after grow again. Marcellus Empiricus taketh Spiders webs that are found in the Cypresse-tree, mixing them with other convenient remedies, so giving them to a podagrical person for the assuaging of his pain. Against the pain of a hollow tooth, Galen in his first book De Compos: medicum, secundum loca, much commendeth, (by the testimony of Archigenes) the eggs of Spiders, being tempered and mixed with Oleum Nardinum, and so a little of it being put into the tooth. In like sort Kiramides giveth Spiders eggs for the curation of a Tertian-Ague. whereupon we conclude with Galen, in his book to Piso, that Nature as yet never brought forth any thing so vile, mean, and contemptible in outward show, but that it hath manifold and most excellent necessary uses, if we would show a greater diligence, and not be so squeamish as to refuse those wholesome medicines which are easy to be had, and without great charges and travail acquired.  
I will add therefore this one note before I end this discourse, that Apes, Marmosets or Monkeys, the Serpents called Lizards, the Stellion, which is likewise a venomous beast like unto a Lizard, having spots in his neck like unto stars, Wasps, and the little beast called Ichneumon, Swallows, Sparrows, the little Titmouse, and Hedge-sparrowes, do often feed full savourlie upon Spiders. Besides, if the Nightingale, (the Prince of all singing-byrds) do eat any Spiders, she is clean freed and healed of all diseases whatsoever.  
In the days of Alexander the Great, there dwelled in the City of Alexandria a certain young maid, which from her youth up, was fed and nourished only with eating of Spiders, and for the same cause the King was premonished not to come near her, lest peradventure he might be infected by her poisonous breath, or by the venom evaporated by her sweeting. Albertus likewise hath recorded in his writings, that there was a certain noble young Virgin dwelling at Colen in Germany, who from her tender years was fed only with Spiders. And thus much we Englishmen have known, that there was one Henry Lilgrave, living not many years since, being Clerk of the Kitchen to the right noble Ambrose Dudley Earl of Warwick, who would search every corner for Spiders, and if a man had brought him thirty or forty at one time, he would have eaten them all up very greedily, such was his desirous longing after them.   

OF THE STELLION.  
THey are much deceived that confound the green Lizard, or any other vulgar Lizard, for because the Stellion hath a rusty colour: and yet (as Matthiolus writeth) seeing Aristotle hath left recorded, that there are venomous Stellions in Italy, he thinketh that the little white beast with stars on the back, found about the City ofRome, in the walls and ruins of old houses, and is there called Tarentula, is the Stellion of which Aristotle speaketh, and there it liveth upon Spiders. Yet that there is another and more noble kind of Stellion anciently so called of the Learned, shall afterward appear in the succeeding discourse.  
This Beast or Serpent, is called by the Grecians Colottes, Ascalobotes, & Galeotes, and such an one was that which Aristophanes feigneth from the side of a house eased her belly into the mouth of Socrates as he gaped, when in a Moonshine night he observed the course of the stars, and motion of the Moon. The reason of this Greek name Ascalabotes, is taken from Ascalos, a circle, because it appeareth on the back full of such circles like stars, as writeth Perottus. Howbeit, that seemeth to be a feigned Etymology, and therefore I rather take it, that Ascala signifieth impurity, and that by reason of the uncleanness of this beast, it was called Ascalabetes, or as Suidas deriveth it, of Colobates, because by the help and dexterity of the fingers, it climbeth up the walls even as Rats and mice; or as Kiramides will have it, from Calos, signifying a piece of wood, because it climbeth upon wood and Trees. And for the same reason it is called Galeotes, because it climbeth like a Weasill, but at this day it is vulgarly called among the Grecians Liakoni, although some are also of opinion, that it is also known among them by the words Thamiamithos, and Psammamythe.  
Among the vulgar hebrews, it is sometimes called Letaah, and sometimes Semmamit, as Munster writeth. The Arrabians call it Sarnabraus, and Senabras, a Stellion of the Gardens. And peradventure, Guarill, Guasemabras, Alurel, and Gnases. And Syluaticus also useth Epithets for a Stellion. And the general Arabian word for such creeping biting things, is Vasga, which is also rendered a dragon of the house. Instead of Colotes, Albertus hath Arcolus. The Germans, English, and French, have no words for this Serpent, except the Latin word, and therefore I was justly constrained to call it a Stellion, in imitation of the Latin word.  
As I have showed some difference about the name, so it now ensueth that I should do the like about the nature and place of their abode. First of all therefore I must put a difference betwixt the Italian Stellion or Tarentula, and the Thracian or Grecian, for the Stellion of the Ancients is proper to Gracia. For they say this Stellion is full of Lentile spots, or speckles, making a sharp or shrill shrieking noise, and is good to be eaten, but the other in Italy are not so. Also they say in Sicilia that their Stellions inflict a deadly biting, but those in Italy cause no great harm by their teeth. They are covered with a skin like a shell or thick bark, and about their backs there are many little shining spots like eyes, (from whence they have their names) streaming like stars, or drops of bright & clear water, according to this verse of ovid.  

— Aptumque colori.  
Nomen habet varijs Stellatus corpor a guttis.   
Which may be englished thus;  

And like his spotted hue, so is his name,  
The body starred over like drops of rain.   
It moveth but slowly, the back and tail being much broader than is the back and tail of a Lizard, but the Italian Tarentulaes' are white, and in quantity like the smallest Lyzards: and the other Grecian Lyzards, (called at this day among them Haconi,) is of bright silver colour, and are very harmful and angry, whereas the other are not so, but so meek and gentle, as a man may put his fingers into the mouth of it without danger. One reason of their white bright shining colour, is because they want blood, and therefore it was an error in Syluaticus to say that they had blood.  
The teeth of this Serpent are very small and crooked, and whensoever they bite, they stick fast in the wound, and are not pulled forth again except with violence. The tail is not very long, & yet when by any chance it is broken, bitten, or cut off, than it groweth again They live in houses, and near unto the doors and windows thereof make their lodgings, and sometimes in deadmen's graves and Sepulchres, but most commonly they climb and creep aloft, so as they fall down again, sometimes into the meat as it is in dressing, and sometimes into other things, (as we have already said,) into Socrates' mouth, & when they descend of their own accord, they creep sidelong. They eat Honey, and for that cause creep into the hives of Bees, except they be very carefully stopped, as Virgil writeth; 
Nam saepe favos, ignotus adedit Stellio.   
Many times the Stellion at unawares meeteth with the Honey combs. They also of Italy many times eat Spiders. They all lie hid four months of the year, in which time they eat nothing, and twice in the year, that is to say, both in the Spring-time and Autumn, they cast their skin, which they greedily eat so soon as they have stripped it off. Which Theophrastus and other Authors write, is an envious part in this Serpent or creeping creature, because they understand that it is a noble remedy against the Falling-sickness: wherefore to keep men from the benefit and good which might come there-by, they speedily devour it.  
And from this envious and subtle part of the Stellion, cometh the crime in Vlpianus called Crimen Stellionatus, that is, when one man fraudulently preventeth another of his money, or wares, or bargain, even as the Stellion doth mankind of the remedy which cometh unto them by and from his skin.  
This crime is also called Extortion, and among the Romans, when the Tribunes did withdraw from the Soldiers their provision of victual and Corn, it is said, Tribunos qui per Stellatur as Militibus aliquid abstulissent, capitali poena affecit. And therefore Budaeus relateth a history of two Tribunes, who for this stellature were worthily stoned to death by the commandment of the Emperor. And all frauds whatsoever, are likewise taxed by this name, which were not punishable but by the doom of the supreme or highest judge, and thereupon Alciatus made this Emblem following.  

parva lacerta, atris Stellatus corpore guttis  
Stellio, qui latebras & cava busta colit  
Inuidiae pravique doli fert symbola, pictus:  
Heu nimium nuribus cognita Zelotypis  
Nam turpi obtegitur, faciem lentigine, quisquis  
Sit quibus immersus Stellio, vina bibat.  
Hinc vindicta frequens, decepta pellice vino,  
Quam formae amisso flore relinquit amans.   
Which may be englished thus;  

The little Lizard, or Stellion starred in body grain  
In secret holes, and graves of dead which doth remain,  
When painted you it see, or drawn before the eye,  
A symbol than you view of deep deceit and cursed envy:  
Alas, this is a thing to jealous wives known too well,  
For whosoever of that Wine doth drink his fill  
Wherein a Stellion hath been drenched to death,  
His face with filthy lentil spots all ugly it appeareth,  
Here-with a Lover oft requites the fraud of concubine,  
Depriving her of beauty's hue by draft of this same wine.   
The Poet Ovid hath a pretty fiction of the original of this cursed envy in Stellions, for he writeth of one Abas the son of Metaneira, that received Ceres kindly into her house, and gave her hospitality, whereat the said Abas being displeased, derided the sacrifice which his mother made to Ceres: the Goddess seeing the wretched nature of the young man, and his extreme impiety against the sacrifice of his Mother, took the Wine left in the goblet after the Sacrifice, and poured the same upon his head, whereupon he was immediately turned into a Stellion, as it is thus related by Ovid, Metam: 5.  

Combibit os maculas, & quae modo brachia gessit  
Crura gerit, cauda est mutatis addita membris:  
Inque brevem formam, ne sit vis magna nocendi  
Contrahitur, paruaque minor mensura lacerta est.   
In English thus;  

His mouth sucked in those spots: and now where arms did stand,  
His legs appear, and to his changed parts was put a tail,  
And lest it should have power to harm, small was the body's band,  
And of the Lizards poisonous, this least in shape did veil.   
Their bodies are very brittle, so as if at any time they chance to fall, they break their tails. They lay very small eggs, out of which they are generated: and Pliny writeth that the juice or liquor of these eggs laid upon a man's body, causeth the hair to fall off, and also never more permitteth it to grow again. But whereas we have said, it devoureth the skin, to the damage & hurt of men, you must remember, that in ancient time the people did not want their policies and devices to take away this skin from them before they could eat it. And therefore in the Sommer-time they watched the lodging place and hole of the Lizard, and then in the end of the winter toward the Spring, they took Reeds and did cleave them in sunder, these they composed into little Cabonets, and set them upon the hole of the Serpent: Now when it awaked and would come forth, it being grieved with the thickness and straightness of his skin, presseth out of his hole through those Reeds or Cabinet, and finding the same somewhat strait, is the more glad to take it for a remedy; so by little and little it slideth thorough, and being through, it leaveth the skin behind in the Cabinet, into the which it cannot re-enter to devour it. Thus is this wily Serpent by the policy of man justly beguiled, losing that which it so greatly desireth to possess, and changing nature, to line his guts with his coat, is prevented from that gluttony, it being sufficient to have had it for a cover in the Winter, and therefore unsufferable that it should make food thereof, and it the same in the Summer.  
These Stellings (like as other Serpents) have also their enemies in nature, as first of all they are hated by the Asses, for they love to be about the maungers and racks on which the Ass feedeth, and from thence many times they creep into the Ass' open nostrils, and by that means hinder his eating. But above all other, there is greatest antipathy in nature betwixt this Serpent and the Scorpion, for if a Scorpion do but see one of these, it falleth into a deep fear, and a cold sweat, out of which it is delivered again very speedily: and for this cause a Stellion putrefied in oil, is a notable remedy against the biting of a Scorpion, and the like war and dissension, is affirmed to be betwixt the Stellion and the Spider.  
We have showed already, the difference of Stellions of Italy from them of Greece, how these are of a deadly poisonous nature, and the other innocent and harmless, and therefore now it is also convenient, that we should show the nature and cure of this poison, which is in this manner.  
Whensoever any man is bitten by a Stellion, he hath ache and pain thereof continually, and the wound received looketh very pale in colour, the cure whereof, according to the saying of Aetius, is to make a plaster of Garlic and Leeks mixed together, or 
Aetius.  else to eat the said Garlice and Leeks, drinking after them a good draft of sweet Wine, unmixed and very pure, or else apply Nigella Romana, Sesamyne, and sweet water unto it. Some (as Arnoldus writeth) prescribe for this cure the dung of a Falcon, or a Scorpion to be bruised all to pieces, and laid to the wound. But sometimes it happeneth, that a man's meat or drink is corrupted with Stellions that fall into the same from some high place where they desire to be climbing, and then if the same meat or Wine so corrupted be eaten or drunk, it causeth unto the party a continual vomiting & pain in the stomach. Then must the cure be made also by vomits to avoid the poison, and by Glisters to open the lower passage, that so there may be no stop or stay, to keep the imprisoned meat or drink in the body. And principally those things are prescribed in this case, which are before expressed in the Cantharideses, when a man hath by any accident been poisoned by eating of them.  
The remedies which are observed out of this Serpent are these: Being eaten by Hawks, they make them quickly to cast their old coats or feathers. Others give it in meat after it is bowelled, to them that have the Falling-sickness. Also when the head, 
Cres●…  feet, and bowels are taken away, it is profitable for those persons which cannot hold in their urine, and being sodden, is given against the Bloody-flixe. Also sodde in wine with black Poppyseede, cureth the pain of the loins, if the wine be drunk up by the sick 
Pliny.  patient.  
The oil of Stellions being anointed upon the armholes or pits of children, or young persons, it restraineth all hair for ever growing in those places. Also the oil of Stellions, which are sod in Oyle-olive with Lyzards, do cure all boils and wens, consuming them without lancing or breaking. And the ashes of the Stellion are most principally commended against the falling-sickness, like as also is the skin or trunk, as we have said before. The head burned and dried, and afterward mixed with Honny-attick, is very good against the continual dropping or running of the eyes; and in the days of Pliny, he writeth that they mixed Stibum herewithal. The heart is of so great force, that it being eaten, bringeth a most deep and dangerous sleep, as may appear by these verses.  

mand cor, & tantus prosternet corpora somnus,  
Vt scindi possunt absque dolore manus.   
Which may be englished thus;  

Eat you the heart, and then such sleep the body will possess,  
That hands may from the same be cut away painless.   
To conclude, the Physicians have carefully observed sundry medicines out of the eggs, gall, and dung of Stellions, but because I write for the benefit of the English Reader. I will spare their relation, seeing we shall not need to fear the biting of Stellions in England, or expect any drugs among our Apothecaries out of them, and therefore I will here end the history of the Stellion.   

OF THE TIRE.  
THere be some which have confounded this Serpent with the Viper, & taken them both to be but one kind, or at least 
Actorius  the Tire to be a kind of Viper, because the Arabians call a Viper Thiron, of the Greek word Therion, which signifieth a wild beast, & whatsoever the Grecians write of their Echidna, that is their Viper, the same things the Arabians write of the Tire, and Leonicenus compiled a whole book in the defence 
Caelius Rho:  of that matter: and from hence cometh that noble name or composition antidotary, called Theriaca, that is, treacle. But Avicen in the mention of the treacle of Andromachus, 
Amatus.  distinguisheth the treacle of the Viper, from that of the Tire, and calleth one of them Trohiscos Tyri, and the other, Trohiscos Viperae. So Gentilis and Florentinus, do likewise put a manifest difference betwixt the Tire and the Viper, although in many things they are alike, and agree together.  
This Tire is called in Latin Tyrus and Tyria, and also among the Arabians, as Syluaticus writeth, Eosmari, and Alpfahex. Rabbi Moses in his Aphorisms writeth, that when the Hunters go to seek these Serpents, they carry with them bread, which they cast unto them, and while the Tire doth eat it, he closeth his mouth so fast, that his teeth cannot suddenly open again to do his hunting adversary any harm, and this thing (as he writeth) is very admirable at the first, to them that are ignorant of the secret in nature. Galen also writeth so much to Piso of Vipers, and he saith that the Circulators, jugglers or Quacksalvers, did cast certain mazes or small cakes to them, which when they had tasted, they had no power to harm any body.  
This Tyrus is said to be a Serpent about the coasts of jericho in the Wilderness, where it hunteth Birds, and liveth by devouring of them and their eggs. And a confection of the flesh of this Serpent, with the admixture of some few other things, taketh away all intoxicate poison, which confection is called treacle. It is also reported, that whereas the Dragons have no poison of themselves, they take it away from this Serpent, and so poison with a borrowed venom. For this poison is very deadly: and there is a tale (which I will not tell for truth) that before the coming and death of our Saviour jesus Christ, the same was unremediable, and they died thereof, whosoever they were that had been poisoned by a Tire, but on the day of Christ his passion, one of them was found by chance in jerusalem, which was taken alive, and brought to the side of our Saviour hanging upon the Cross, where it also fastened the teeth, and from that time ever since, all the kind have received a qualified and remediable poison, and also their flesh made apt to cure itself, or other venoms.  
It is reported that when the Tyrus is old, he casteth, or rather wresteth off his coat, in this manner following; First it getteth off the skin which groweth betwixt the eyes, by which it looketh as if it were blind, and if it be strange to a man, (I mean the first time that ever he saw it) he will verily take it to be blind: afterward, it also fleyeth off the skin of from the head, and so at last, by little and little, the whole body, at which sight it appeareth as though it were an Embryon, or skinless Serpent. They keep their eggs in their belly, and in them breed their young ones, as the Vipers do, for before they come out of the dams belly, they are in all parts (according to their kind) perfect creatures, and so every one generateth his like, as do four footed-beastes.  
I take it by the relation of Gesner, that the Dypsas in Italy is called Tyrus. Also Cardan writeth, that there is a supposed and false conceit, that with the flesh of this Tire, mixed with Hellebore and water, is made a confection to restore youth: but the truth is, it rather weakeneth and destroyeth bodies, then helpeth them, and maketh a counterfeit or varnished false youth, but no true youth at all. Thus far Cardan, and thus much of this Serpent, the other things written of it, are the same that are written of the Viper.   

OF THE TORTEYSE.  
THe last four-footed egge-breeding beast, cometh now to be handled in due order and place; namely, the Torteyse, which I have thought good to insert also in this place, although I cannot find by reading or experience, that it is venomous, yet seeing other before me have ranged the same in the number and Catalogue of these Serpents and creeping creatures, I will also follow them; and therefore I will first express that of the Torteyse, which is general and common to both kinds, and then that which is special, and proper to the Land and Sea Torteyses.  
The name of this Beast is not certain, among the Hebrews some call it Schabhul, some Kipod, and some Homet, whereas every one of these do also signify another thing, as Schabhul a Snail. Kipod a Hedgehog, and Homet a Lizard. The Chaldeans call this Beast Thiblela. The Arabians term it Sisemat. Also Kauden salabhafe, and Halachalie.  
The Italians call this Testuma testudine, vel testugire, tartuca, enfuruma, tartocha, & cosorona. And in Ferraria, Gallanae, tartugellae, biscae scut llariae. The inhabitants of Taurinu, Cupparia. The portugals, Gagado. The Spaniards, Galapago, and Tartuga. The French, Tortue, and Tartue. And in Savoy, Boug coupe. The Germans, Schiltkrot, and Tallerkrot. The Flemings, Schilt pad, which answereth our English word Shell-crab. The Grecians call it Chelone, and the Latins Testudo: which words in their several Languages, have other significations, as are to be found in every vocabular Dictionary, and therefore I omit them, as not pertinent to this business or History.  
There be of tortoises three kinds, one that liveth on the Land, the second in the sweet waters, and the third in the Sea, or salt-waters. There are found great store of these in India especially of the Wate● Torteyses, and therefore the people of that part of the Country, are called Chelonophagi; that is, Eaters of tortoises, for they live upon them: and these people are said to be in the East-part of India. And in Carmania the people are likewise so called. And they do not only ear the flesh of them, but also cover their houses with their shells; and of their abundance, do make them all manner of vessels. And Pliny and Solinus write, that the Sea Torteyses of India are so big, that with one of them they cover a dwelling Cottage. And Strabo saith, they also row in them on the waters, as in a Boate.  
The Islands of Serapis in the Redde-Sea, and the farthest Ocean Islands, towards, the East of the Red Sea, hath also very great tortoises in it: and every where in the Red-Sea they so abound, that the people there do take them and carry them to their greatest Marts and Fairs to sell them, as to Rhaphtis, to Ptolemais, and the Island of Dioscorides, whereof some have white and small shells. In Lybia also they are found, and in the night time they come out of their lodgings to feed, but very softly, so as one can scarcely perceive their motion.  
And of one of these Scaliger telleth this story. One night (saith he) as I was travailing, being overtaken with darkness and want of light, I cast about mine eyes to seek some place for my lodging, safe and secure from Wildbeasts; and as I looked about, I saw (as I thought) a little ●ill or heap of earth, but in truth it was a Torteyse, covered all over with moss: upon that I ascended and sa●e down to rest, whereupon after a little watching I fe●l asleep, and so ended that night's rest upon the back of the Torteyse. In the morning, when light approached, I perceived that I was removed far from the place, whereon I first chose to lodge all night; and therefore rising up, I beheld with great admiration the face and countenance of this Beast, in the knowledge whereof, (as in a new nature) I went forward, much comforted in my wearisome journey.  
The description of the Torteyse and the several parts thereof now followeth to be handled. Those creatures (saith Pliny) which bring forth or lay eggs, either have feathers as Fowls, or have scales as Serpents, or thick hides as the Scorpion, or else a shell like the Torteyse. It is not without great cause that this shell is called Scutrem, and the Beast Scutellaria, for there is no buckler and shield so hard and strong as this is. And Palladius was not deceived when he wrote thereof, that upon the same might safely pass over a Cartwheel, the Cart being loaded. And therefore in this, the Torteyse is more happy than the Crocodile, or any other such Beast.  
Albertus writeth that it hath two shells, one upon the back, the other on the belly, which are conjoined together in four places and by reason of this so firm a cover and shell, the flesh thereof is dry and firm, also long lasting, and not very easy or apt to putrefaction. This shell or cover is smooth, except sometimes when it is grown old, it hath moss upon it, and it never casteth his coat in old age, as other creeping things do. In the head and tail it resembleth a Serpent, and the great tortoises have also shells upon th●ir heads like a shield, yet is the head but short, and the espect of it very fearful, until a man ●e well acquainted there with. And by reason of the hardness of their eyes, they move none but the neither eye lid, and that without often winking. The Liver of it is great, yet without any blood. It hath but one belly without division, and the Liveris alwa●es foul, by reason of the vicious temperature of the body. The Melt is exceeding small, coming far short of the body's proportion.  
Be●…e, the common nature of other thicke-hided-creatures. It hath also reins, except that kind of tortoise called Lutaria, for that wanteth both reins and bladder, for by reason of the softness of the cover thereof, the humour is over fluent; but the Tortoise that bringeth forth Eggs hath all inward parts like a perfect Creature: and the Females have a singular passage for their excrements, which is not in the Males The Eggs are in the body of their belly, which are of a party-colour like the Eggs of Birds.  
Their stones cleave to their loins, and the tail is short, but like the tail of a Serpent.  
They have four Legs, in proportion like the Legs of Lizards, every foot ha●ing five fingers or divisions upon them, with nails upon every one. And thus much for the several parts.  
They are not unjustly called Amphibia, because they live both in the water and on the Land, and in this thing they are by Pliny resembled to Beavers: but this must be understood of the general, otherwise the tortoises of the Land do never dare come into the Water: and those of the Water can breathe in the water, but want respiration, and likewise they lay their Eggs and sleep upon the dry Land. They have a very slow and easy pace; and thereupon Pauuiu● calleth it Tardigrada, and also there is a Proverb: Testudineus incessus, for a slow and soft pace, when such a motion is to be expressed. The tortoise never casteth his coat, no not in his old age. The voice is an abrupt and broken hissing, not like to the Serpents, but much more loud and diffused. The Male is very salacious and given to carnal copulation, but the Female is not so; for when she is attempted by the Male, they fight it out by the teeth, and at last the Male overcometh, whereat he rejoiceth as much, as one that in a hard conflict, fight, or battle, hath won a fair Woman; the reason of this unwillingness is, because it is exceeding painful to the Female. They engender by riding or covering one another. When they have laid their Eggs, they do not sit upon them to hatch them, but lay them in the Earth, covered, and there by the heat of the Sun is the young one form, and cometh forth at due time without any further help from his parents.  
They are accounted crafty and su●tle in the●r kind, for subtleness is not only ascribed to things that have a thin blood, but also to those that have thick skins, hides, and Covers, such as the tortoise and Crocodile have. The tortoise is an enemy to the Bariridge, as Philes and Aelianus write: Also the Ape is as frayed thereof, as it is of the Snail: and to conclude, whatsoever enemy it hath, it is safe enough as long as it is covered with his Shell, and clyngeth fast to the Earth beneath; and therefore came the Proverb: Oikos philos, oikos aristos. That House which is ones friend, is the best house.  
The Poets give a fabulou reasons, why the tortoise doth ever carry his House upon his back, which is this: They say, that on a time jupiter bad all living Creatures to a banquet or Marriage feast, and thither they all came at the time appointed, except the tortoise: and she at last also appeared at the end of the feast when the mea●e was all spent: whereat jupiter wondered, and asked her why she came no sooner? Then i● answered him, Oikos philos, oikos aristos; at which answer jupiter being angry, adjudged her perpetually to carry her house on her back, and for this cause they fable, that the tortoise is never separated from her house.  
Flaminius' the Roman dissuading the Achaeans from attempting the Island of Zacynthij, used this Argument; and so afterward T. Livius. Caeterum sicut Testudinem, ubi collecta, in suum tegumen est, tutam ad omnes ictus ●●di esse: ubit exerit partes aliquas quodcunque nudavit, obnoxium atque infirmum habere: Haud dissimiliter vobis Achaei, clausis undique maris, quod intra Peloponnesum est, termino, ea & iungere vobis, & juncta tueri facile: si semel aviditate plura amplect endi hinc excedatis, nuda vobis omnia quae extra sint & exposita ad omnes ictus esse. Thus far Pliny. That is to say, Even as when the tortoise is gathered within the compass of her shell, then is it safe and free from all strokes, and feeleth no violence, but whensoever she putteth forth a Limb or part, then is it naked, infirm, and easy to be harmed: So is it with you Achaeans, for by reason of the enclosed seat of Peloponnesus within the straits of the Sea, you may well wind all that together, and being conjoined, as well defend it: But if once your avidious and couctous minds to get more, appear and stretch itself beyond those limits, you shall lay open your naked infirmity and weakness, to all force, blows, and violence whatsoever. Wherefore, the Torteyse careth not for flies, and men with good armour care not much for light and easy adversaries.  
Alciatus hath a witty Emblem of a Torteyse to express a good housewife, and that the same of her virtues, spreadeth much further than either beauty or riches.  

Alma Venus quaenam hac facies quid denotat illa  
Testudo, molli quam pede divapremis?  
Mesie effinxit Phidias sexumque referri  
Foemineum nostraiussit ab effigy,  
Quodque manner domi, & tacitas debet esse puellas  
Supposuit pedibus talia signa meis.   
Which may be englished thus;  

loves holy God, what means that ugly face?  
What doth that Torteyse signify in deed?  
Which thou o Goddess under soft foot doest pace,  
Declare what means the same to me with speed?  
Such is the shape that Phidias did me frame,  
And bade me go resemble women kind,  
To teach them silence, and in house remain,  
Such pictures underneath my feet you find.   
There is a manifold use of tortoises, especially of their cover or shell, and likewise of their flesh, which cometh now to be handled. And first of all, the ancient ornament of Beds, Chambers, Tables, and Banqueting-houses, was a kind of artificial work, called Caruilius, and this was framed in gold and silver, brasle and wood, ivory & Torteyse-shells; but, Modo luxuria non fuerit contenta ligno, iam lignam emi testudinem facit: That is to say; Riot not contented, sought precious frames of wood; and again, the use of wood, caused Torteyse-shells to be dearly bought; and thereof also complained the Poet Iwenall, where he saith;  

— Nemo curabat  
Rivalis in Oceani fluctu tectudo nataret  
Clarum Troiugenis factura & nobile fulerum.   
In English thus;  

Then none did care for Torteyse in the Ocean-flood,  
To make the noble beds for Trojans blood.   
We have showed already that there are certain people of the East called Chelophagi, which live by eating of tortoises, and with their shells they cover their houses, make all their vessels, row in them upon the water, as men use to row in boats, and make them likewise serve for many other uses.  
But as concerning the eating of the flesh of tortoises, the first that ever we read that used this ill diet, were the Amozons, according as Caelius Rhod: and other Authors writeth. Besides, Aloysius Cadamustus affirmeth, that he himself did taste of the flesh of a Torteyse, and that it was white in colour, much like unto Veal, and not unpleasant. But Rasis is of a clean contrary opinion, condemning it for very unsavoury, and unwholesome, because the taste and temperament thereof, is betwixt the Land and the Water, it being a beast that liveth in both Elements. And in eating hereof the Grecians have a proverb, Chelones kreas he phagein, he me phagein: That is, either eat Torteyse flesh, or eat it not. Meaning that when we eat it, we must eat nothing else, and therefore must be filled sufficiently only with that kind of meat: For to eat little, breedeth fretting in the belly, and to eat much is as good as a purgation, according to the observation of many actions, which being done Frigide & ignaviter, that is, coldly & slothfully to halves, do no good, but being done, Acriter & explicatie, earnestly and thoroughly bring much content and happiness.  
But I marvel why they are used in this age, or desired by Meat-mongers, seeing Apicius in all his book of Variety of Meats, doth not mention them; and I therefore will conclude the eating of tortoises to be dangerous, and hateful to Nature itself, for unless it be taken like a Medicine, it doth little good, and then also the Sauces and decoctions or compositions that are confected with it, are such as do not only qualify, but utterly alter all the nature of them, (as Stephanus Aquaeus hath well declared) in his French discourse of Frogs and tortoises. And therefore to conclude this History of the tortoise, I will but recite one riddle of the strangeness of this beast which Tertullian out of Pacwius maketh mention of, and also in Greek by Moschopulus, which is thus translated.  
Animal peregrinae naturae, sine spiritu spiro, geminis occulis retro juxta cerebrum, quibus ducibus antrorsum progredior Super ventre coeruleo pergo, sub quo venter latet albus, apertus & clausus. Oculi non aperiuntur, neque progredior, donec venter intus albus vacuus est. Hoc saturato, oculi apparent insignes, & pergo aditer: Et quanquam mutum varias edo voces: That is to say, I am a living creature, of a strange nature, I breath without breath, with two eyes behind near my brains do I go forward, I go upon a blue belly, under which is also another white, open and shut, my eyes never open, I go forward until my belly be empty, when it is full, than they appear plain and I go on my journey, and although I am mute or dumb, yet do I make many voices. The explycation of this riddle, will show the whole nature of the beast, and of the Harp called Chelys. For some things are related herein of the living Creature, and some things again of an Instrument of Music made upon his shell and cover. And thus much for the tortoise in general, the Medicines I will reserve unto the end of this History.   

OF THE tortoise OF THE earth, whose shell is only figured.  
THese tortoises which never come in water, either sweet or Salt, clear or muddy, are called by the Grecians Chelone Chersaie, by the Latins Chersinae, and Testudines, Terrestres, Syluestres, and Montanae, & by Nicander, Orine: and the French peculiarly Tortue des Boys, a tortoise of the wood.  
These are found in the deserts of Africa, as in Lybia & 
Strabo  Mauritania, in the open fields, and likewise in Lydia in the cornfields, for when the Ploughmen come to plough their Land, their shares turn them out of the earth upon the furtowes as big as great Glebes of land. And the shells of these the Husbandmen burn on the land, and dig them out with Spades and Mattocks, even as they do Worms among places full of such vermin.  
The Hill Parthenius, and Soron in Arcadia, do yield many of these Land-Tortoyces. The Shell of this living Creature is very pleasantly distinguished with divers colours, as earthy, black, bluish, and almost like a Salamanders. The Liver of it is small, yet apt to be blown or swell with wind, and in all other parts they differ not from the common and vulgar general prefixed description.  
These live in cornfields, upon such fruits as they can find; and therefore also they may be kept in Chests or Gardens, and fed with Apples, Meal, or Bread without Leaven. They eat also Cockles, and Worms of the earth, and three-leaved-grasse. They 
●…nus.  will also eat Vipers, but presently after they eat Origan, for that herb is an antidote against Viperine poison for them, and unless they can instantly find it, they die of the poison. The like use it is said to have of Rue, but the tortoises of the Sandy Sea in Africa, live upon the fat, dew, and moistness of those Sands. They are engendered like other of their kind, & the Males are more venerous than the Females, because the female must needs be turned upon her back, and she cannot rise again without help: wherefore many times the Male after his lust is satisfied, goeth away, & leaveth the poor Female to be destroyed of Kites, or other adversaries: their natural wisdom therefore hath taught them to prefer life and safety before lust and pleasure. Yet Theocritus writeth, of a certain Herb, that the Male-Tortoyce getteth into his mouth, and at the time of lust turneth the same to his Female, who presently upon the smell thereof, is more enraged for copulation then is the Male, and so giveth up herself to his pleasure without all fear of evil, or providence against future danger: but this Herb neither he nor any other can name. They lay Eggs in the earth, and do not hatch them, except they breath on them with their mouth, out of which at due time come their young ones. All the wintertime they dig themselves into the earth, and there live without eating any thing, insomuch as a man would think they could never live again, but in the Summer and warm weather they dig themselves out again without danger.  
The tortoises of India in their old and full age change their shells and covers, but all other in the World never change or cast them. This tortoise of the earth is an enemy to Vipers, and other Serpents, and the Eagles again are enemies to this, not so much for hatred as desirous thereof for Physic, against their sicknesses & diseases of Nature; and therefore they are called in Greek Chelonophagois aetoi, Tortoyce-eating-Eagles: for although they cannot come by them out of their deep and hard Shell, yet they take them up into the air, and so let them fall down upon some hard stone or Rock, and thereupon it is broken all to pieces, and by this means died the famous Poet Aeschilus', which kind of fate was foretold him, that such a day he should die: wherefore to avoid his end, in a fair Sunshine clear day he sat in the fields, and suddenly an Eagle let a tortoise fall down upon his head which broke his skull, and crushed out his brains, whereupon the Grecians wrote:  

Aeschulographonti, epipeptoke Chelone,   
Which may be englished thus;  

Eschilus' writing upon a rock,  
A tortoise falling, his brains out knock.   
The uses of this Land Tortoyce, are first for Gardens, because they clear the Gardens from Snails and Worms: out of the Arcadian tortoises they make Harps, for their shells are very great, and this kind of Harp is called in Latin Testudo, the inventor whereof is said to be Mercury, for finding a tortoise after the falling in of the River Nilus, whose flesh was dried up, because it was left upon the Rocks, he struck the sinews thereof, which by the force of his hand, made a musical sound, and thereupon he framed it into a Harp, which caused other to imitate his action, and continue that practice unto this day.  
These tortoises are better meat than the Sea or Water-Tortoyces; and therefore they are preferred for the belly; especially they are given to Horses, for by them they are raised in flesh, and made much fatter. And thus much shall suffice for the tortoise of the earth.   

OF THE tortoise OF THE sweete-water.  
PLiny maketh four kinds of tortoises, one of the earth, a second of the Sea, a third called Lutaria, and the fourth called Swyda, living in Sweete-waters, and this is called by the portugals Cagado, and Gagado, the Spaniards Galapag, and the Italians Gaiandre de aqua. There are of this kind found in Helvetia, near to Zuricke, at a Town called Andelfinge: but the greatest are found in the River Ganges in India, where their shells are as great as tuns, and Damascen writeth, that he saw certain Ambassadors of India, present unto Augustus Caesar at Antiochia, a Sweete-water-Tortoyce, which was three cubits broad. They breed their young ones in Nilus. They have but a small Melt, and it wanteth both a Bladder and reins. They breed their young ones and lay their Eggs on the dry Land, for in the water they die without respiration: therefore they dig a hole in the Earth wherein they lay their Eggs, as it were in a great ditch, of the quantity of a Barrel, and having covered them with earth, depart away from them for thirty days; afterwards they come again and uncover their Eggs, which they find form into young ones, those they take away with them into the water: and these tortoises at the inundation of Nilus follow the Crocodiles, and remove their nests and eggs from the violence of the floods.  
There was a magical and superstitious use of these Sweete-water-Tortoyces against 
Aelianus  Hail, for if a man take one of these in his right hand, and carry it with the belly upward round about his Vineyard, & so returning in the same manner with it, & afterward lay it upon the back, so as it cannot turn on the belly, but remain with the face upward, all manner of Clouds should pass over that place and never empty themselves upon that 
Palladius  Vineyard. But such diabolical and foolish observations were not so much as to be remembered in this place, were it not for their silliness, that by knowing them, men might learn the weakness of humane wisdom when it erreth, from the Fountain of all science and true knowledge (which is Divinity) and the most approved operations of Nature: And so I will say no more in this place of the Sweete-water-Tortoyce.   

OF THE tortoise OF the Sea.  
IT were unproper and exorbitant to handle the Sea-Tortoyce in this place, were it not because it liveth in both elements, that is, both the water and the Land, wherefore seeing the earth is the place of his generation, as the Sea is of his food and nourishment, it shall not be amiss nor improper (I trust) to handle this also among the Serpents and creeping things of the earth.  
Pliny calleth this Sea-Tortoyce Must Marinus, a Mouse of the Sea, and after him Albertus doth so likewise. The Arabians call it Asfulhasch, and the Portugals Tartaruga, and in Germany Meerschiltkrott, which the common Fishermennes call the Soldier, because his back seemeth to be armed and covered with a shield and Helmet, especially on the forepart: which shield is very thick, strong, and triangular, there being great veins and sinews which go out of his Neck, shoulders, and hips, that tie on and fasten the same to his body.  
His forefeet being like hands, are forked and twisted very strong, & with which it fighteth and taketh his prey, and nothing can press it to death except the frequent strokes of Hammers. And in all their members except their quantity, & their feet, they are much like the tortoises of the Earth, for otherwise they are greater, and are also black in colour. They pull in their heads as occasion is ministered to them, either to fight, feed, or be defended, and their whole shell or cover seemeth to be compounded of fine Plates. They have no teeth, but in the brims of their beaks or snouts are certain eminent divided things like teeth, very sharp, and shut upon the under lip like as the cover of a Box, and in the confidence of these sharp prickles, and the strength of their hands and backs, they are not afraid to fight with men.  
Their eyes are most clear and splendent, casting their beams far and near, and also they are white in colour, so that for their brightness and rare whiteness, the Apples are taken out and included in Rings, Chains, and Bracelets. They have reins which cleave to their backs, as the Reins of an Bugle or Ox. Their feet are not apt to be used in going, for they are like to the feet of Seals or Sea-calues, serving in stead of Oars to swim withal. Their legs are very long, and stronger in their feet and nails, then are the claws of the Lyon.  
They live in Rocks and the Sea-sands, and yet they cannot live altogether in the water, or on the Land, because they want breathing and sleep, both which they perform out of the Water: yet Pliny writeth, that many times they sleep on the top of the water, 
Brasavolus  and his reason is, because they lie still unmovable, (except with the Water) and snort like any other Creature that sleepeth, but the contrary appeareth, seeing they are found to sleep on the Land, and the snorting noise they make is but an endeavour to breath, which they cannot well do on the top of the Water, and yet better there then in the bottom.  
They feed in the nighttime, and the mouth is the strongest of all other Creatures, for with it they crush in pieces any thing, be it never so hard, as a stone or such things: 
Aristotle  they also come and eat grass on the dry Land. They eat certain little Flshes in the Winter time, at which season their mouth is hardest, and with these Fishes they are also baited by men, and so taken. Pausanius writeth, that in Africa there are Maritine Rocks called Scelestae, and there dwelleth among a creature called Scynon, that is Zytyron, a tortoise, and whatsoever he findeth on that Rocks which is a stranger in the Sea, the same he taketh and casteth down headlong. They engender on the Land, and the Female resisteth 
Oppianus. Plinius  the copulation with the Male, until he set against her a stalk or stem of some Tree or Plant. They lay their Eggs and cover them in the earth, planing it over with their breasts, and in the nighttime they sit upon them to hatch them. Their Eggs are great, of divers colours, having a hard shell, so that the young one is not framed or brought forth within less compass than a year, (as Aristotle writeth) but Pliny saith thirty days.  
And for as much as they cannot by Nature, nor dare for accident long tarry upon the Land: they set certain marks with their feet upon the place where they lay their Eggs, whereby they know the place again, and are never deceived. Some again say, that after they have hid their Eggs in the earth forty days, the Female cometh the 
Plutarch.  just fortieth day, not failing of her reckoning, and uncovereth her Eggs wherein she findeth her young ones form, which she taketh out as ioylfully as any man would do Gold out of the earth, and carrieth them away with her to the Water. They lay sometimes an hundred Eggs, and sometimes they lay fewer, but ever the number is very great.  
There is upon the left side of Hispaniola, a little Island upon the Port Beata, which is called Altus-Bellus, where Peter Martyr reporteth strange things of many Creatures; especially of the tortoises, for he writeth, that when they rage in lust for copulation, they come on shore, and there they dig a Ditch wherein they lay together three or four hundred Eggs, being as great as Goose-Egges, and when they have made an end, they cover them with Sand and go away to the Sea, not once looking after them: but at the appointed time of Nature, by the heat of the Sun, the young tortoises are hatched, engendered, and droduced into light without any further help of their Parents.  
Great is the courage of one of these, for it is not afraid to set upon three men together, but if it can be turned upward upon the back, it is made weak and unresistible. And if the head be cut off and severed from the body, it dieth not presently, nor closeth 
Aelianus  the eyes, for if a man shake his hand at it, then will it wink, but if he put it near, it will also bite if it can reach it. If by the heat of the Sun their backs grow dry, they also grow weak and inflexible; and therefore they hasten to the Water to remollifie them, or else they die within short time: and for this cause this is the best way to take them. In the hottest day they are drawn into the deep, where they swim willingly with their backs or shells above the Water, where they take breath, and in continuance, the Sun so hardeneth them, that they are not able to help themselves in the water, but they grow very faint and weak, and are taken at the pleasure of the Fisherman.  
They are also taken on the tops of the Water after they return weary from their feeding in the Nighttime, for then two men may easily turn them on their backs, and in the meanwhile another casteth a Snare upon them and draweth them safely to the Land. In the Phaenician Sea they are taken safely without danger, and generally where they may be turned on their back, there they can make no resistance, but where they cannot, many times they wound and kill the Fishermen, breaking the nets asunder, and let out all the other Fish included with them.  
Bellorius writeth, that there be of these Sea-Tortoyces two kinds, one long, the other round, and both of them breath at their Noses, because they want giles, and the long ones are most frequent about the Port Torra in the red Sea, whose cover is variable, for the Males shell is plain and smooth underneath, and the Females is hollow. The Turks have a kind of tortoise, whose shell is bright like the Chrysolite, of which they make haftes for Knives of the greatest price, which they adorn with Plates of gold. In jambolus, an Island of the South, there are also found certain Monsters or living 
Boemus  creatures, which are not very great, yet are they admirable in Nature, and in the virtue of their blood.  
Their bodies are round and like the tortoise, having two cross lines over their backs, in the ends of which is an eye and an ear at either side, so as they seem to have four ears, the belly is but one, into which the meat passeth out of the mouth. They have feet round about, and with them they go both backward and forward. The virtue of their blood is affirmed to be admirable: for whatsoever body is cut asunder & put together, if it be sprinkled with this blood during the time that it breatheth, it couniteth as before.  
The ancient Troglodytes had a kind of Sea-Tortoyce, which they call Celtium, which had horns, unto which they fastened the strings of their haps, these also they worshipped and accounted very holy. Yet some think that they might better be called Celetum then Celtium, but I think Hermolaus doth better call them Chelitium apo tes Cheluos, which signifieth both a tortoise and their broad breasts, and with their Horns they help themselves in swimming. Albertus also maketh mention of a tortoise called Barchora, but it is thought to be a corrupt word from Ostra Codermus. These Sea-Tortoyces are found sometimes to be eight cubits broad, and in India with their shells they cover houses, and such use: they also put them unto in Tabrobana, for they have them fifteen cubits broad. And thus much for all kind of tortoises.   

OF THE VIPER.  
NOtwithstanding the asseveration of Suessanus, who will needs exclude the Viper from the Serpents, because a Serpent is called Ophis, and the Viper Echis, yet I trust there shall be no reasonable man that can make exeption to the placing of this living Creature among Serpents, for that great learned man was deceived in that Argument, seeing by the same reason he might as well exclude any other, as the Snake, Dragon, Scorpion, and such like who have their peculiar names; beside the general word Ophis, and yet might he also have been better advised, then to affirm a Viper not be called a Serpent: for even in Aristotle whom he expoundeth and approveth, he might have found in his fifth Book of Gen: animal: and the last Chapter, that the Viper is recorded, Inter genera opheon: That is, Among the general kinds of Serpents, although as we shall show afterward, it differeth from most kinds of Serpents, because it breedeth the young one in his belly, and in the wintertime lieth in the Rocks 
Mercurial.  and among stones, and not in the earth.  
The Haebrewes as it appeareth Esay. 59 and job. 6. call it Aphgnath, and according to Munster Aphgnaim, plurally for Vipers, because of the variety of colours, wherewithal they are set all over. The Arabians from the Greek word Thereon, signifying all kind of wild Beasts, do also call it Thiron, and that kind of Viper whereof is made the treacle, they call a Alafafrai, and Alphai: they also call it Eosman, (as Leonicenus writeth.) Beside, it is called Alphe, which seemeth to be derived of the Haebrewes, and Afis which may likewise be conjectured to arise from the Greek word Ophis.  
The greeks call the Male peculiarly and properly Echis, and the Female Echidna, and it is a Question whether the vulgar word among the Gaecians at this day Ochendra, do not also signify this kind of Serpent. Bellonius thinketh, that it is corrupted of Echidna the Female Viper. The Germans have many words for a Viper, as Brandt Schlangen, Natet-Otter, Heck-Nater, and Viper-Nater. The French une Vipere. The Spaniards Bivora, and Bicha, The Italians Vipera, Maraesso, Scurtio, and sometimes Scorzonei, although Scorzo, and Scorzone, be general words in Italy for all creeping Serpents without feet, and that strike with their teeth.  
There is also about the word Maraeso some Question, although Leonicenus decideth the matter, and maketh it out of all Controversy, and Rhodigimus thinketh it a very significant word derived from the people Marsi, because they carried about Vipers. The Mountebanks do also call Suffili, from Sibila, the hissing voice which it maketh. Some will have Nepa to be also a Viper, yet we have showed that already to signify a Scorpion.  
The Grecians say, that the Viper is called Echidna paro to echinin eaute ten gonen achri thanaton: because to her own death she beareth her young one in her belly; and therefore the Latins do also call it Vipera, quasi vipariat: because it dieth by violence of her birth or young: and they attribute unto it venom and pestilence, and generally there are few Epithets which are ascribed to the Serpent, but they also belong unto this. There is a precious Stone Echites, (greenish in colour) which seemeth to be like a Viper, and therefore taketh name from it. Also an Herb Echite, like Scammony, and Echidmon or Viperina. In Cyrene there are Mice, which from the similitude of Vipers are called Echenatae. Echion was the name of a man, and Echionidae and Echionij, of people, and Echidnon a City beside the Sea Aegeum: Also the Eagle which by the Poets is feigned to eat the heart of Prometheus, is likewise by them said to be begotten betwixt Typhon and Echidna, and the same Echidna to be also the Mother of Chimaera: which from the Navel upward was like a Virgin, and downward like a Viper, of which also Diodorus Siculus, and Herodotus telleth this story.  
When Hercules was driving away the Oxen of Geryon, he came into Scythia, and there fell asleep, leaving his Mares feeding on his right hand in his Chariot, and so it happened by divine accident, that while he slept they were removed out of his sight and strayed away from him. Afterward he awaked, and missing them, sought all over the Country for them; at last he came unto a certain place, where in a cave he found a Virgin of a double natured proportion, in one part resembling a Maid, and in the other a Serpent, whereat he wondered much, but she told him, that if he would lie with her in carnal copulation, she would show him where his Mares and Chariot were: whereunto he consented and begat upon her three Sons, famous among Poetical Writers: Nmely, Agathyrsus, Gelonus, and Scythus: but I will not prosecute either the names, or these Fables any further, and so I will proceed to the description of Vipers. The colour of Vipers is somewhat yellowish, having upon their skins many round spots, their length about a cubit, or at the most three palms. The tail curled, at the end very small and sharp, but not falling into that proportion equally by even attenuation, growing by little and little, but unevenly sharped on the sudden from thickness to thinness. It is also without flesh, consisting of skin and bone, and very sharp.  
The head is very broad, compared with the body, and the Neck much narrower than the head: The eyes very red and flaming, the belly winding, upon which it goeth all in length, even to the tail, and it goeth quickly and nimbly: some affirm, that it hath two canyne teeth, and some four. And there is some difference betwixt the Male & the female; the female hath a broader head, the neceke is not so eminent, a shorter and thicker body, a more extended tail, and a softer pace, and four canyne teeth. Again, the Male hath a narrower head, a neck swelling or standing up, a longer and thinner body, and a swifter pace or motion so that in the Pictures proposed in this discourse: the first of them are for the Male, and the last for the Female, and this is the peculiar outward difference betwixt the Male and the Female Vipers. Avicen saith beside, that the tails of Vipers make a noise when they go or move. Those are taken to be the most generous and lively, that have the broadest and hollowest head like a Turbot, quick and lively 
Cardan  eyes, two canyne teeth, & a gristie or claw in the Nose or tail, a short body or tail, a pale colour, a swift motion, and bearing the head upward. For the further description of their several parts. Their teeth are very long upon the upper chap, and in number upon either side four, and those which are upon the neither Gumbe are so small, as they can scarce be discerned, until they be rubbed and pressed; but also it is to be noted, that while they live, or when they be dead, the length of their teeeth cannot appear, excetp you take from them a little bladder, in which they lie concealed. In that Bladder they carry poison, which they infuse into the wound they make with their teeth: They have no ears, yet all other living Creatures that generate their like, and bring forth out of their bellies have ears, except this, the Sea-calf, and the Dolphin, yet in stead hereof, they have a certain gristly cave or hollowness in the same place where the ears should stand. The Womb and place of conception (saith Pliny) is double, but the meaning is, that it is cloven as it is in all Females (especially women, & cows.) They conceive Eggs, and those Eggs are contained near their reins or loins. Their skin is soft, yielding also to any stroke, and when it is flayed off from the body, it stretcheth twice so big as it appeared while it covered the living Serpent: To conclude, Phyliologus writeth, that their face is somewhat like the face of a man, and from the Navel it resembleh a Crocodile, by reason of the small passage it hath, for his egestion which exceedeth not the eye of a Needle. It conceiveth at the mouth. And thus much for the description in general.  
There is some difference among this kind also, according to the distinction of place wherein they live, for the Vipers in Aethiopia are all over black like the men, and in other Countries they differ in colour, as in England, France, Italy Greece, Asia, and Egypt, as writeth Rellonius. There is scarce any Nation in the World wherein there are not found some Vipers. The people of Amyctae which were of the Grecian blood, drove away all kind of Serpents from among them, yet they had Vipers which did bite mortally; 
Herodotus.  and therefore could never be cured, being shorter than all other kinds of Vipers in the World.  
Likewise in Arabia, in Syagrus, the sweet Promontory of Frankincense, the Europaen Mountains, Seiron, Pannonia, Aselenus, Corax, and Riphaeus: the Mountains of Asia, Aegages, Bucarteron, and Cercaphus, abound with Vipers. Likewise Egypt, and in all Africa they are found also, and the Affrycans affirm, (in detestation hereof) that it is not so much, Animal, as Malum naturae: Thar is, A living Creature, as evil of Nature: To conclude, they are found in all Europe. Some have taken exceptions to Crete, because Aristotle writeth, that they are not found there, but Bellonius affirmeth, that in Crete also he saw Vipers which the Inhabitants call by the name of Cheudra, which seemeth to be derived from the Greek Echidna. At this day it is doubted whether they live in Italy, Germany, or England, for if they do, they are not known by that name: yet I verily think that we have in England a kind of yellow Adder which is the Viper that Bellonius saw here, for I myself have killed of them, not knowing at that time the difference or similitude of Serpents, but since I have perceived to my best remembrance that the proportion and voice of it did show that it was a Viper. The most different kinds of Vipers are found in Egypt and Asia.  
Concerning the quantity, that is the length and greatness of this Serpent, there is some difference, for some affirm it to be of a cubit in length, and some more, some less. The Vipers of Europe are very small, in comparison of them in Africa, for among the Troglodytes (as writeth Aelianus) they are fifteen cubits long, and Nearchus affirmeth as much of the Indian Vipers; Aristobulus also writeth of a Viper that he saw which was nine cubits long, and one hand breadth: and some again (as Strabo affirm) that they have seen Vipers of sixteen Cubits long, and Nicander writeth thus of the Vipers of Asia;  

Fert Asia ultra tres longis q●i tractibus ulnas  
Se tendant, rigidum quales Bucarteron, atque  
Arduus Aegagus, & celsus Cercaphus intra  
Se multos refovet.   
In English thus;  

Such as Asia yields in length, as are three else,  
In Bucarteron steepy rough, these Viper's flourish,  
Hard Aegagus and high Cercaphus cells:  
Within their compass many such do nourish.   
Others there be in Asia sixteen foot long, and some there be again twenty, as in the Golden Castiglia, where their heads are like the heads of Kids. There be some that make difference betwixt Echis and Echidna, because one of them when it biteth, causeth a convulsion, and so doth not the other, and one of them maketh the wound 
Scaliger. Cardan  look white, the other pale, and when the Echis biteth, you shall see but the impression of two teeth, and when the Echidna biteth you shall the impression of more teeth. But these differences are very idle, for the variety of the pain may arise from the constitution of the body, or the quantity of the poison, and so likewise of the colour of the wound, 
Aelianus  and it is already set down, that the Echiss or Male-Viper hath but two Canyne teeth, but the other: namely, the Echidna hath four, thus saith Nicander;  

Masculus emittit, notus colour, ipse caninos  
Binos perpetuo monstrat, sed foemina plures.   
Which may be englished thus;  

The Male two canyne teeth, whose colour well is known,  
But in the Female more continually are shown.   
But yet the Male hath beside his Canyne teeth, as many as hath the Female: and besides the Male is known from the Female, as the same Nicander writeth, because the Female when she goeth, draweth her tail as though she were lame, but the Male more manlike and nimble, holdeth up his head, stretcheth out his tail, restraineth the breadth of his belly, setteth not up his Scales (as doth the Female;) and beside, draweth out his body at length.  
The Meat of these Vipers are green Herbs, and also sometimes living Creatures: and namely, Hore-flyes, Cantharideses, Pithiocampes, and such other things as they 
Galen.  can come by, for these are fit and convenient meat for them. Aristotle writeth, that sometimes also they eat Scorpions, and in Arabia they not only delight in the sweet juice of Balsam, but also in the shadow of the same. But above all kinds of drink, they are most insatiable of wine. Sometime they make but little folds, and sometime greater, but in their wrath their eyes flame, they turn their tails and put forth their double tongue. In the wintertime as we have said already, they live in the hollow Rocks, yet Pliny affirmeth, that then also they enter into the earth, and become tractable and tangible by the 
Aristotle  hands of man, for in the cold weather they are nothing so fierce as they are in the hot, and in the Summer also they are not at all times alike furious, but like to all other Serpents. They are most outrageous in the Canicular days, for than they never rest, but with continual disquiet move up & down till they are dead or emptied of their poison, or feel an abatement of their heat. Twice in the year they cast their skins, that is to say, in the Spring, and in the Autumn: and in the spring time when they come out of their hole or 
Aristotle  winter lodgings, they help the dimness of their eyesight by rubbing their eyes upon fennel. But concerning their copulation and generation, I find much difference among writers: wherefore in a matter so necessary to be known, I will first of all set down the opinion of other men, aswell Historians as Poets, and then in the end & conclusion, I will be 
Auicenna.  bold to interpose my own judgement for the better information of the Reeder. Herodotus in his Thalia writeth, that when the Vipers begin to rage in lust, and desire to couple one with another, the Male cometh and putteth his head into the mouth of the female, who is so insatiable in the desire of that copulation, that when the male hath filled her with all his seed-genitall, and so would draw forth his head again, she biteth it off, & destroyeth her husband, whereby he dieth and never liveth more: but the female departeth and conceiveth her young in her belly, who every day according to nature's inclination, grow to perfection and ripeness, and at last in revenge of their father's death, do likewise destroy their mother, for they eat out her belly, and by an unnatural issue come forth into the light of this world: and this thing is also thus witnessed by Nicander;  

Cum durum fugiens morsu ignescentis echidnae  
Frendit echiss, vel ubi fervent libidinis aestu  
Saevo dente sui resecat caput illa mariti.  
Ast ubi post vegetam coeperunt pignora vitam,  
jam propinqua adsunt maturi tempora partus,  
Indignam chari mortem ulciscentia patris  
Erosa miseraenascuntur matris ab aluo.   
In English thus;  

When the Male Viper gnasheth, avoiding Females bite,  
Whose fiery rage is all on ardent lust,  
Yet when he burns for copulation right,  
Her cruel tooth doth Husband's head off crush.  
But yet alas, when seeds begins to live,  
And birth of young ones ripen in her womb,  
Then they for Fathers, death a full revenge do give,  
Eating forth their wretched mother's strong.   
Unto this agreeth Galen, Isidor, Plutarch, Aelianus: and Lucan who writeth;  

Viperei coeunt abrupto corpore nati.   
That is to say:  

The geniture of Viper's blood  
Engender, breaking bodies good.   
Pliny agreeth with the residue for the death of the Male in carnal copulation, but he differeth in this, about the Female, affirming that when the young Vipers grow ripe and perfect in their Mother's belly, she casteth forth every day one for three days together, (for her number is sometimes twenty) at last the other, impatient of delay, gnaw out her guts and belly, and so come forth, destroying their Mother: And here is no great difference, for in the sum and destruction of Father and Mother, they all agree, and Saint jerom, Saint Basill, and Horus do agree and subscribe to the truth of these opinions. Thus we have showed the opinions of the Ancient and first Writers: now it followeth that we should likewise show the opinions of the later Writers, which I will perform with as great brevity and perspicuity as I can. Pierius therefore writeth, that in his time there were learned men desirous to know the truth, who got Vipers, and kept them alive, both Males and Females, by shutting them up safe where they could neither escape out, nor do harm, and they found that they engendered, brought forth, and conceived like other Creatures, without death or ruin of Male and Female.  
Amatus Lusitanus also writeth thus. The Male and Female Viper engender by wreathing their tails together, even to the one half of their body, and the other half standeth upright, mutually kissing one another. In the Male there is a genital member in that part beneath the Navel, where they embrace, which is very secret and hidden, and against the same is the Females place of conception, as may appear manifestly to him that will look after the same; and therefore all the Philosophers and Physicians have been deceived, that have wrote they have conceived at their mouth, or that the Male perished at the time of engendering, or the Female at the time of her delivery. Thus saith Amatus.  
Theophrastus he likewise writeth in this manner. The young Vipers do not eat out their way, or open with their teeth their Mother's belly, nor (if I may speak merrily) make open their own passage by breaking up of the doors of their Mother's womb, but the womb being narrow, cannot contain them; and therefore breaketh of it own accord: and this I have proved by experience, even as the same falleth out with the Fish called Acus: and therefore I must crave pardon of Herodotus, if I affirm his relation of the generation of Vipers to be merely fabulous. Thus far Theophrastus. Apollonius also writeth, that many have seen the old Vipers lycking their young ones like other Serpents.  
Thus have I expressed the different judgements of sundry Authors both new & old 
Caelius  touching the generation of Vipers, out of which can be collected nothing but evident contradictions, and unreconcilable judgements, one mutually crossing another. So as it is unpossible that they should be both true, and therefore it must be our labour to search out the truth, both in their words, and in the conference of other Authors. Wherefore to begin, thus writeth Aristotle. The Viper amongst other Serpents, almost alone bringeth forth a living creature, but first of all she conceiveth a soft egg of one colour, above the eggs lieth the young ones folded up in a sins skin, and sometimes it falleth out, that they gnaw in sunder that thin skin, and so come out of their mother's belly all in one day, for she bringeth forth more than twenty at a time.  
Out of these words of Aristotle, evilly understood by Pliny and other ancient Writers, came that error of the young Vipers eating their way out of their mother's belly, for in stead of the little thin skin which Aristotle saith they eat through, other Authors have turned it to the belly, which was clean from Aristotle's meaning. And another error like unto this, is that wherein they affirm, that the Viper doth every day bring forth one young one, so that if she hath twenty young ones in her belly, than also she must be twenty days in bringing of them forth.  
The words of Aristotle from whence this error is gathered, are these, Tectei de en mia emera kathon, Tictei de pleio he ei kosni, which are thus translated by Gaza, Parit enim singulos diebus singulis, plures quam viginti numero: That is to say, she bringeth forth every day one, more than twenty in number. But this is an absurd translation, and agreeth neither with the words of Aristotle, nor yet with his mind, for his words are these: Parit autem una die singulos, parit autem plus quam viginti numero. That is to say in English, she bringeth forth every one in one day, and she bringeth forth more than twenty: so that the sense of these words shall be, that the Viper bringeth forth her young ones severally, one at a time, but yet all in a day.  
But concerning her number, neither the Philosopher, nor yet any man living, is able to define and set it down certain, for they vary, being sometimes more, and sometimes fewer, according to the nature of other living creatures. And although the Viper do conceive eggoes within her, yet doth she lay them after the manner of other Serpents, but in her body they are turned into living Vipers, and so the eggs never see the sun, neither doth any mortal eye behold them, except by accident in the dissection of a female Viper when she is with young. I cannot also approve them that do write, that one, namely the Viper, among all Serpents, bringeth forth her young ones alive, and perfect into the world, for Nicander and Grevinus, do truly affirm, with the constant consent of all other Authors, that the horned Serpent called Cerastes, of which we have spoken already, doth likewise bring forth her young ones alive. And beside, Herodotus writeth of certain winged-Serpents in Arabia, which do bring forth young ones as well as Vipers, and therefore it must not be concluded with apparent falsehood, that only the Viper bringeth her young ones perfect into the world.  
The like fable unto this, is that general conceit of the copulation together, betwixt the Viper and the Lamprey; for it is reported that when the Lamprey burneth in lust for copulation, she forsaketh the waters, and cometh to the Land, seeking out the lodging of the male Viper, and so joineth herself unto him for copulation. He again on the other side, is so tickled with desire hereof, that forsaking his own dwelling and his own kind, doth likewise betake himself unto the waters and Rivers sides, where in an amorous manner, he hysseth for the Lamprey, like as when a young man goeth to meet and call his Love; so that these two creatures, living in contrary elements, the earth and the water, yet meet together for the fulfilling of their lusts in one bed of fornication. Upon which Saint Basill writeth in this manner: Vipera infestissimum animal eorurquae Serpunt cum murena congreditur. etc. That is to say, the Viper a most pernicious enemy to all living creeping things, yet admitteth copulation with the Lamprey, for he forsaketh the Land, and goeth to the waterside, and there with his hissing voice, giveth notice to the other of his presence, which she hearing, instantly forsaketh the deep waters, and coming to the Land, suffereth herself to be embraced by that venomous beast. Also Nicander writeth thus thereof in his verses.  

Fama est, si modo vera, quod haec suapascua linquat  
Atque eat in siccum cogente libidine, littus  
Et cum Vipereo coiens serpent gravetur.   
Which may be englished thus;  

Fame saith (if it be true) that she her feed forsakes,  
I mean the shore, and goes upon dry land,  
Where for her lust the Viper-male she takes,  
In fleshly coiture to be her husband.   
But this opinion is vain and fantastical, as Pliny and divers others have very learnedly proved, for the Lamprey cannot live on the Land, nor the viper in wet places, besides the waters: and therefore, besides the impossibility in nature, it is not reasonable that these will hazard their own lives, by forsaking their own elements for the satisfaction of their lusts, there being plenty of either kinds to work upon, that is to say, both of female Vipers in the Land, to couple with the male, and male Lampreys in the water, to couple with the female.  
Although I have elsewhere confuted this error, yet I must here again remember that which is said already. The occasion of this fable is this; the male Lamprey is exceeding like a Viper, for they want feet, and have long bodies, which some one by chance seeing in copulation with his female, did rashly judge it to be a Serpent because of his likeness, as aforesaid; and therefore they devised a name for it, call it Myrus, which some have made a kind of Viper, and others a Snake: but Andreas hath notably proved against Archelaus, that this Myrus neither is nor can be any other than the male Lamprey: and so I will conclude, that neither Vipers engender with Lampreys, nor yet the female Vipers kill the male in copulation, or that the young ones come into the world by the destruction of their dams.  
In the next place we are to consider, the antipathy and contrariety that it observeth with other creatures, and the amity also betwixt it and others. First of all therefore it is certain and well known, what great enmity is betwixt mankind & Vipers, for the one 
Elianus  always hateth and feareth the other: wherefore, if a man take a Viper by the neck, and spit in his mouth, if the spittle slide down into his belly, it dieth thereof, and rotteth as it were in a consumption. Viper's also are enemies to Oxen, as Virgil writeth, Pestis acerba boum peccorique aspergere vinus: that is, a sharp plague of Oxen, casting his poison upon all other cattle. They are also enemies to Hens and Geese, as Columella writeth, wherefore in ancient time they were wont to make sure walls for the custody of their pullen'against Vipers. They are likewise enemies to the Dormouse, and they hunt very greedily after their young ones, whereof Epiphanius in a discourse against Origen writeth thus; When the Viper cometh to the nest of a Dormouse, and findeth there her young ones, she putteth out all their eyes, and afterwards feedeth them very fat, yet killeth every day one, as occasion of hunger serveth; but if in the mean time a man, or any other creature do chance to eat of those Dormice, whose eyes are so put out by the Viper, they are poisoned thereby. And this is a wonderful work in nature, that neither 
Strabo.  the little Dormice receive harm by the poison, but grow fat thereby, nor yet the Viper be poisoned herself while she eateth them, and yet a man or beast which is a stranger unto it, dieth thereof.  
All kind of Mice are as much afraid of Vipers, as they be of Cats, and therefore whensoever they hear the hyssing of a Viger, instantly they look to themselves and their young ones. There is a kind of harmless Serpent called Parea, whereof I have spoken before in his proper place, which is an enemy unto Vipers, and that same which is harmless unto men, killeth them. Albertus also telleth a story of a Viper that climbed up into a tree, to the nest of a Megpye, whereupon the old one was sitting, this poor Pie did fight with the Viper, until the Viper took her fast by the thigh, so as she could fight no more, yet she ceased not to chatter and cry out to her fellows to come and help her, whereupon the male Pie came, and seeing his female so griped by the Viper, he ceased not to peck upon his head until the brains came out, and so the Viper fell down dead. This story is also alleged by Cardan.  
The Scorpions and the Vipers are enemies one to another, for at Padua a Viper and a Scorpion (for the trial of this matter) were both included in a vial, where they continued fight a little while, but at last they both died by one another's poison. The Torteyse of the earth is also an enemy to the Viper, and the Viper to it, wherefore if it can get Origan, or wild-savorie, or Rue, it eateth thereof, & then is nothing afraid to fight with 
Elianus  the Viper, but if the Torteyse can find none of these, than they die incontinently by the poison of the Viper, and of this there hath been trial, as both Aristotle and other Authors affirm.  
And as there is this contrariety betwixt Vipers and other living creatures, so there is betwixt them and Plants of the earth, and this blessing God in nature hath bestowed upon many beasts, that when they feel themselves to be hurt by one herb, they know another to cure them; as for example, Garlic is poison to the Viper, and therefore having tasted thereof she dieth, except she eat some Rue. A Viper being struck with a Reed once, it amazeth her, and maketh her senseless, but being struck the second time, she recovereth and runneth away: and the like is reported of the Beech-tree, saving that it stayeth the viper, and she is not able to go from it. But most marvelous is the antipathy betwixt the viper and the Yew-tree, for it is reported by Mercurial, that if you lay fire on the one side, and a piece of Yew on the other side, and then place a viper in the middle betwixt them both, she will rather choose to run thorough the fire, then to go over the branches of Yew.  
The Viper is also afraid of mustard-seed, for it being laid in her path, she flieth from it, and if she taste of it, she dieth. There is an herb called Arum, if the hands or body of 
Galen.  a man be anointed with the juice of the root thereof, the viper will never bite him; the like is reported of the juice of Dragons, expressed out of the leaves, fruit or root. It is also said, that if a viper do behold a good Smaradge, her eyes will melt and fall out of her head. But above all other plants in the world, the Viper is most delighted with Vetches, 
Dioscorid. Rasis.  and the Savyne three, for in Italy (as Cardan writeth) there was once seen a great number of Vipers about a Savyne-tree, and many of them did climb up and down upon that Tree.  
There is no love between this Serpent and other creatures, save only to his own kind, and therefore there are two things memorable in the nature of this savage Serpent, the one is the love of the male to the female, & the other of the female to her young ones. It is reported by Saint Ambrose and Saint Basill, that when the male misseth the female, he seeketh her out very diligently, and with a pleasing and flattering noise, calleth for her, and when he perceiveth she approacheth, he casteth up all his venom, as it were in reverence of matrymoniall dignity. The female on the other side, maketh much of her young ones, licking and adorning their skins, fight for them unto death, both against men and beasts. For this occasion and some medicinal uses, the Arabians counted Vipers holy Serpents, for by reason (as we have said already) that the vipers do haunt the Baulsom-trees, whereof there be plenty in that country, they hold them for holy keepers of that precious fruit; wherefore they never kill them, but at the time of year when the Baulsome is ripe, they come unto the trees bearing in their hands two wooden rules, which they smite one against another, by the noise whereof the vipers are terrified and driven away, and so the Trees are freed for the Inhabitants to take the fruit thereof at their pleasure.  
Now forasmuch as we read that Porus King of India sent many great Vipers for a gift unto Augustus, it is profitable to express the means whereby Vipers are safely taken, without doing any harm. Wherefore Aristotle writeth, that they are very much desirous of Wine, and for that cause the Countrypeople set little vessels of wine in the hedges and haunts of Vipers, whereunto the vipers coming, easily drink themselves tame, and so the Hunters come and kill them, or else so take them, as they are without danger of harm. Pliny reporteth, that in ancient time, the Marsians in Lybia did hunt vipers, and never received harm of them, for by a secret & innate virtue, all vipers & serpents are afraid of their bodies, as we have already showed in other places. Yet Galen in his discourse to Piso, writeth that the Marsians in his time had no such virtue in them, as he had often tried, save only that they used a deceit or slight to beguile the people, which was in this manner following.  
Long after the usual time of hunting Vipers, they use to go abroad to take them, when there is no courage nor scant any venom left in them, for the Vipers are then easily taken if they can be found: and them so taken, they accustom to their own bodies, by giving them such meats as doth evacuate all their poison, or at the leastwise doth so stop up their teeth, as it maketh the harm very small; and so the simple people being ignorant of this fraud, and seeing them apparently carrying vipers about them, did ignorantly attribute a virtue to their natures, which in truth did not belong unto them. In like manner there were (as hath already in another place been said) certain jugglers in Italy, which did boast themselves to be of the lineage of Saint Paul, who did so deceitfully carry themselves, that in the presence and sight of many people, they suffered Vipers to bite them without any manner of harm.  
Others again when they had taken a Viper, did drown her head in man's spittle, by virtue whereof the viper began to grow tame and meek. Besides this, they made a certain ointment which they set forth to sale, affirming it to have a virtue against the biting of Vipers, and all other Serpents, which ointment was made in this manner. Out of the oil of the seed of Wild-radish, of the roots of Dragons, the juice of Daffodil, the brain of a Hare, leaves of Sage, sprigs of Bay, and a few such other things, whereby they deceived the people, and got much money: and therefore to conclude, I cannot find any more excellent way for the taking and destroying of vipers, then that which is already expressed in the general discourse of Serpents.  
We do read that in Egypt they eat Vipers & divers other Serpents, with no more difficulty than they would do Eels, so do many people both in the Eastern and weasterne parts of the Newfoundlands. And the very self-same thing is reported of the Inhabitants of the Mountain Athos, the which meat they prepare and dress on this manner. First they cut off their heads and also their tails, than they bowel them and salt them, after which they seeth them or bake them, as a man would seethe or bake Eecles, but sometimes they hang them up and dry them, and then when they take them down again, they eat them with Oil, Salt, Annyseedes, Leeks and water, with some such other observations. Whose diet of eating vipers I do much pity, if the want of other food constrain them thereunto; but if it arise from the insatiable and greedy intemperancy of their own appetites, I judge them eager of dainties, which adventure for it at such a market of poison.  
Now it followeth that we proceed to the handling of that part of the Viper's story, which concerneth the venom or poison that is in it, which must begin at the consideration of themperament of this Serpent. It is some question among the learned, whether a viper be hot or cold; and for answer hereof it is said, that it is of cold constitution, because it lieth hid, and almost dead in the Wintertime, wherein a man may carry them in his hands without all hurt or danger: & unto this opinion for this self same reason, agreeth Galen. Mercurial maketh a treble diversity of constitution among Serpents, whereof the first sort are those which with their wound do infuse a mortal poison that killeth instantly, and without delay: a second sort are those that kill, but more leysurelie, without any such speed: and the third are those whose poison is more slow in operation then is the second, among which he assigneth the Viper. But although by this slowness of operation he would enforce the coldness of the poison, yet it is always to be considered, that the difference of vipers, and of their venom, ariseth from the place and Region in which they are bred, and also from the time of the year wherein they bite & wound, so that except they fortune to hurt any one during the time of the canicular days, (in which season their poison is hottest, and themselves most full of spirit,) the same it but weak, and full of deadness. And again it is to be considered, whether the viper harm in her mood and fury, for anger doth thrust it forth more fully, and causeth the same to work more deadly.  
Likewise the Region wherein they live, begetteth a more lively working spirit in the Serpent, and therefore before all other, the Vipers of Numidia are preferred, because of the heat of that Country. Also their meat causeth in them a difference of poison, for those that live in the woods and eat Toads, are not so vigorous or venomous, but those that live in the mountains, and eat the roots of certain herbs, are more poisonful and deadly. And therefore Cardan relateth a story, which he saith was told him by a Phaenecian, that a Mountaine-Viper chased a man so hardly, that he was forced to take a tree, unto the which when the Viper was come, and could not climb up to utter her malice upon the man, she emptied the same upon the Tree, and by and by after, the man in the tree died, by the savour and secret operation of the same.  
But of the Arabian Vipers which haunt the Baulsom-trees, I have read, that if at any time they bite, they only make a wound like the pricks of iron, void of poison, because 
Pausanius  while they suck in the juice of that tree, the acerbity and strength of the venom is abated. About the Mountain Helicon in Greece, the poison also of Vipers is infirm and not strong, so that the cure thereof is also ready and easy. But yet for the nature of Viper's poison, I can say no more than Wolphius hath said, that it is of itself and in itself considered, hot: and his reason is, because he saw a combat in a glass betwixt a Viper and a Scorpion, and they both perished one by the others poison. Now he saith that it is granted, the Scorpion to be of a cold nature, and his poison to be cold; therefore by reason of the antipathy whereby one died by the malice of another, it must needs follow that the Viper is hot, and her poison likewise of the same nature. For a Serpent of a cold nature, killeth not another of the same nature, nor a hot Serpent, one of his own kind, but rather it falleth out clean contrary, that the hot kill those that are cold, and the cold Serpents the hotter.  
All the Vipers that live near the waters, are of more mild and meek poison than others. If there be any such, but I rather believe there be none, but that the same Author which wrote of the vipers of the water, did intend Serpents of the water. But concerning the poison of vipers, there is nothing reported more strange than that of Vincentius Belluacensis, who writeth, that if a man chance to tread upon the reins of a Viper unawares, 
Pliny Nicander.  it paineth him more than any venom, for it spreadeth itself over all the body incurably. Also it is written, that if a woman with child chance to pass over a viper, it causeth her to suffer abortment; and the Mushrooms or Toadestooles which grow near the dens and lodgings of vipers, are also found to be venomous.  
The Scythians also do draw an incurable and unresistible poison out of vipers, wherewithal they anoint the sharp ends of their darts and arrows when they go to war, to the end that if it chance to light upon their adversary, he may never any more do them harm. They make this poison in this manner. They observed the lyttering places and time of the vipers, and then with strength and Art, did take the old & young ones together, which they presently killed, and afterward suffered them to lie and rot, or soak in some moist thing for a season: then they took them and put them into an earthen pot filled with the blood of some one man; this pot of man's blood and vipers they stopped very close, so as nothing might issue out at the mouth, and then buried or covered it all over in a dunghill, where it rotten and consumed a few days, after which they uncovered it again, and opening it, found at the top a kind of watery substance swimming, that they take off, and mix it with the rotten matter of the Viper, & hereof make this deadly poison.  
We have showed already, that there is outwardly a difference betwixt the biting wound of the Male and the Female viper, for after the male hath bitten, there appeareth but two holes, but after the female hath bitten, there appeareth four; and this is also a great deal more deadly than is the biting of the male, according to the verses of Nicander, where he saith;  

Porrò ex Vipereo, quod noris germine peior  
Foemina: quae veluti maiori accenditur ira,  
Sic vehement magis fert noxia vulner a morsu,  
Et plus glicenti se cauda & corpore voluit,  
unde citatior hac ict as mors occupat artus.   
Which may be englished thus,  

But of the Viper's brood the female is the worst,  
Which as it were, with greater wrath doth burn:  
And therefore when she bites, makes bodies more accursed,  
Inflicting hurtful wounds, to vehemency turned.  
Rolling her bulk and tail more oft about,  
Whereby a speedier death doth life rid out.   
But Avicen is directly contrary to this opinion, and saith, that as the bitings of male-Dragons are more exitial and harmful then are the females, so is it betwixt the biting of the male and female Viper. This contrariety is thus reconciled by Mercurial, namely, that it is true, that the wounds which the female maketh by her biting, being well considered, is more deadly than the wounds which the male giveth: yet for the proportion of the poison which the male venteth into the wound he maketh, it is more deadly than is the females; so that with respect of quantity, they both say true which affirm either the one or the other. But which soever is the greatest, it skilleth not much, for both are deadly enough, as may appear by the common symptoms and signs which follow, and also death.  
Matthiolus reporteth a history of a Countryman, who as he was mowing of grass, chanced to cut a Viper clean asunder about the middle, or somewhat nearer the head, which being done, he stood still, and looked upon the dying dissevered parts a little while, at last, either presuming that it had no power left to hurt, or thinking it was dead, he took that part in his hand whereupon the head was: the angry viper feeling his adversaries warm hand, turned the head about, and bit his finger with all the rage, force, and venom that it had left, so that the blood issued out. The man thus bitten for his boldness, did hastily cast it away, & began to suck the wound, putting his hand to his mouth, which when he had done but a little while, he suddenly fell down dead.  
The like story unto this, is related by Amatus Lusitanas of another, which more boldly then wisely, did adventure to take alive viper into his hand upon a wager of money, but as the other, so this paid for his rashness, for the angry Viper did bite him as did the former, and he sucked his wound as did the Countryman, and in like manner fell down dead.  
By both which examples, we may well see the danger of the Viper's poison, so that if once it come into the stomach, and touch the open passage where the vital parts go in and out, it never stayeth long but death followeth. Wherefore Aetius saith well, that sometimes it killeth within the space of seven hours, and sometimes again within the space of three days, and that respite of time seemeth to be the longest, if remedy be not had with more effectual speed.  
The signs or effects of the Vipers biting, are briefly these, first there issueth forth a rotten matter, sometimes bloody, and sometimes like liquid or molten fatness, sometimes again with no colour at all, but all the flesh about the sore swelleth, sometimes having a red, and sometime a pale hue or colour upon it, issuing also forth a corrupted mattery matter. Also it causeth divers little blisters to arise upon the flesh, as though the body were all scorched over with fire, and speedily after this, followeth putrefaction and death.  
The pain that cometh by this Serpents wounding, is so universal, that all the body seemeth to be set on fire, many pitiful noises are forced out of the party's throat by sense of that pain, turning and crackling of the neck, also twinkling and wrying of the eyes, with darkness and heaviness of the head, imbecility of the loins, sometimes thirsting intolerably, crying out upon his dry throat, and again sometimes freezing at the finger's ends, at least so as he feeleth such a pain. Moreover, the body sweeting a sweat more cold than snow itself, and many times vomiting forth the bilious tumors of his own belly. But the colour going and coming is often changed, now like pale lead, then like black, and anon as green as the rust of brass, the gumbes flow with blood, and the Liver itself falleth to be inflamed, sleepiness and trembling possesseth the body and several parts, and difficulty of making urine, with Fevers, neezing, and shortness of breath.  
These are related by Aetius, Aegineta, Grevinus and others, which work not always in every body generally, but some in one, and some in another, as the humours and temperament of nature doth lead, and guide their operation. But I marvel from whence Plato in his Symposium had that opinion, that a man bitten and poisoned by a Viper, will tell it to none, but only to those that have formerly tasted of that misery: for although among other effects of this poison, it is said that madness, or a distracted mind also followeth, yet I think in nature there can be no reason given of Plato's opinion, except he mean that the patient will never manifest his grief at all. And this howsoever also, is confuted by this one story of Grevinus. There was (as he writeth) a certain Apothecary which did keep Vipers, and it happened one day as he was meddling about them, that one of them caught him by his finger, and did bite him a little, so as the prints of his teeth appeared as the points of needles. The Apothecary only looked on it, and being busied, either forgot, or (as he said afterward) felt no pain for an hours space: but after the hour, first his finger smarted and began to burn, and afterward his arm and whole body fell to be suddenly distempered therewith, so as necessity constraining him, and opportunity offering itself, he sent for a Physician at hand, and by his good advise, (through God's mercy) was recovered, but with great difficulty; for he suffered many of the former passions and symptoms before he was cured.  
Therefore by this story, either Plato was in a wrong opinion, or else Grevinus telleth a fable, which I cannot grant, because he wrote of his own experience, known then to many in the world, who would quickly have contradicted it: or else if he had consented to the opinion of Plato, no doubt but in the relation of that matter, he would have expressed also that circumstance.  
Thus than we have, as briefly and plainly as we can, delivered the pains & torments which are caused by the poison of Vipers; now therefore it followeth, that we also briefly declare the virtue of such Medicines, as we find to be applied by diligent and careful observations of many learned Physicians, against the venom of Vipers. First of all they write, that the general rule must be observed in the curing of the poison of Vipers, which is already declared against other Serpents: namely, that the force of their poison be kept from spreading, and that may be done either by the present extraction of the poison, or else by binding the wounded member hard, or else by cutting it off, if it be in finger, hand or foot.  
Galen reporteth, that when he was in Alexandria, there came to the City a Countryman which had his finger bitten by a Viper, but before he came, he had bound his finger close to the palm of his hand, and then he showed the same to a Physician, who immediately cut off his finger, and so he was cured. And beside, he telleth of another countryman, who reaping of Corn, by chance with his sickle did hurt a Viper, who returned and did raze all his finger with her poisonful teeth. The man presently conceiving his own pertill, cut off his own finger with the same sickle, before the poison was spread too far, and so was cured without any other Medicine.  
Sometime it happeneth that the bite is in such a part that it cannot be cut off, and then they apply a Hen cut insunder alive, & laid to as hot as can be, also one must first wash and anoint his mouth with oil, and so suck out the poison. Likewise the place must be scarified, and the party fed and dieted with old Butter, and bathed in milk or Sea-water, and be kept waking, and made to walk up and down.  
It were too long, & also needless, to express all the medicines which by natural means are prepared against the poison of Vipers, whereof seeing no reasonable man will expect that at my hands, I will only touch two or three cures by way of history, and for others, refer my Reader to Physicians, or to the Latin discourse of Caronus. In Norcheria, the 
In Uipera.  country of that great and famous Gentilis who translated Auiten, there is a fountain, into which if any man be put that is stung or bitten by a Serpent, he is thereof immediately cured; which Amatus Lusitanus approveth to be very natural, because the continual cold water killeth the hot poison. The same Author writeth, that when a little maid of the age of thirteen years, was bitten in the heel by a Viper, the leg being first of all bound at the knee very hard, then because the maid fell destract, first he caused a Surgeon to make two or three deeper holes than the Viper had made, that so the poison might be the more easily extracted, than he scarified the place, and drawed it with cupping-glasses, whereby was exhausted all the black blood, and then also the whole leg over, was scarified, and blood drawn out of it, as long as it would run of it own accord. Then was a plaster made of Garlic, and the sharpest Onions roasted, which being mixed with treacle, was laid to the bitten place. Also the maid drank three days of treacle in wine, and four hours after a little broth made with Garlic.  
The second day after the abatement of the pain, he gave her the juice of Yew-leaves fasting, which he commendeth as the most notable Antidote in this kind, and so made a second plaster, which lay on three days more, and in the mean time she drank fasting every day that juice of Yew-leaves, whereby her trembling and distracted estate was abated, but from the wounded place still flowed matter, and it looked black. Then the four next days, the said matter was drawn out by a linen cloth, wherein was Goatesdunge, powder of Laurel, and Euphorbium in Wine, all mixed together, and afterward he made this ointment, which did perfectly cure her, Rec: of long Aristolochij two ounces, of Briony and Daffodil one ounce, of Galbanum and Myrrh, of each one ounce, with a convenient quantity of oil of Bays and Wax. This applied to the bitten place in a ●…en cloth, and tentures twice a day, did perfectly recover her health within a month.  
Ambrose Paraeus cured himself, with binding his finger hard that was bitten, & applying to it Triacle dissolved in Aquavitae, and drunk up in lint or bombast: and he adviseth in stead of old treacle, to take Mithridate. Gesner saith, that he saw a maid cured of the eating of Viper's flesh, by being constrained to drink Wine abundantly. Theophrastus and Asclepiades do write, that many are cured by the sound of good Music, as the like is already showed, in the cure of the poison of the Phalangium: and no marvel, for Ismenias the Theban affirmeth, that he knew many in Boeotia, that were cured of the Sciatica, by hearing of the musical sound of a good pipe.   

Of the Medicines which may be made of the viper.  
THe eating of Vipers is an admirable remedy against the Leprosy. And being prepared after that sort as was mentioned immediately before in the former Section, they are ministered to the sick person sitting in the sun, yet his head must be well covered or shadowed. Neither indeed to eat Vipers once alone, or twice is sufficient, but it must be done often, sith it is without danger, and moreover bringeth great commodity. And let the Vipers be new, and taken out of moist places, for those which are bred near the Sea, are very thirsty and dry. The broth also of sod Vipers, is for such persons good supping meat.  
The flesh of Vipers is in temperature apparently hot and dry, and purgeth the whole body by sweat; hereuppon many sore tormented with Leprosy, by eating and drinking them have been cured.  
Averroes saith, the flesh of Tyrus cleanseth Leprosy, because it driveth the matter thereof to the skin, and therefore they that drink it, fall first into the passion of Tyria, that is, the pilling of the skin, and after are cured of it.  
Choose the Vipers of the Mountain, especially being white, and cut off their heads & tails at once very speedily, and then if the issue of blood be plentiful, and they continue 
Funamellus  alive, and wallow to and fro a long time, these are good. After their beheading, let them be made clean and sod, and let the diseased party eat of them, and of their broth.  
And by the drinking of wine wherein a Viper dieth or liveth, certain have been cured accidentally, or by an intent to kill them.  
The Leper must first drink the broth of Vipers decocted, in manner as aforesaid, 
Avicen. Amatus.  then let him eat the flesh, no otherwise then as mutton or fowls, which daily men dine with, but fasting and in the morning this flesh must be eaten, half a Viper at once, and sometime a whole viper, according to the strength of the party diseased. After the eating whereof, he must not eat or drink in the space of six hours; but if he do sweat, it is most expedient that in his sweat he look to himself very carefully. And the skin is wont to flca off from the Leper, as it usually befalleth Serpents.  
A man may easily see the flesh of Viders to be hot and dry, when they are dressed as E●les. And that they purge the whole body thorough the skin, thou mayest learn even by those things, which myself being a young man, had experience of in our Country of Asia, which things severally and in order I shall relate.  
A certain man infected with the disease which men call Elephas, that is, Leprosy, for a time conversed still with his companions, till by his company & conversation, some of 
Galen.  them were infected with the contagion of the disease, and he now became loathsome to smell, and filthy to sight. Building therefore a cottage for him near the Village, on the top of a bank, hard by a fountain, there they place this man, and daily bring to him so much meat as was sufficient to sustain life. But at the rising of the dog-star, when by good hap, Reapers, reaped not far from that place, very fragrant wine was brought for them in an earthen vessel: he that brought it, set it down near the Reapers, and departed; but when the time was come that they should drink it, a young man taking up the vessel, that according to their manner having filled a bowl, he might mingle the Wine with a competent measure of water, he poured the Wine into the bowl, and together with the Wine fell out a dead Viper.  
Wherefore the Reapers amazed thereat, and fearing lest if they drank it, they should receive some harm thereby, chose rather indeed to quench their thirst by drinking water: but when they departed thence, of humanity & in piety, gave the wine to this Leper, supposing it to be better for him to die, then to live in that misery. Yet he when he had drunk it, in a wonderful manner was restored to his health: for all the scurf of his skin fell off as the shall's of tender shelled creatures, and that which remained, appeared very tender, as the skin of Crabs or Locusts, when their outward shell is taken away.  
Another example by a chance not much unlike, happened in Mysia, a Country of Asia, not far from our City. A certain Leper went to wash himself in Spring-water, hoping thereby to receive some benefit. He had a maid-seruaunt, a very fair young woman, importuned by divers suitors: to her the sick man committed both certain other things pertaining to the house, & also the storehouse. When they therefore were gone, into the room, to which a filthy place and full of Vipers adjoined, by chance one of them fell into a vessel of Wine there negligently left, and was drowned. The maid esteeming that a benefit which Fortune offered, filled that Wine to her master, and he drank it, and there-by in like sort as he that lived in the cottage, was cured.  
These are two examples of experiment by casual occasion. Moreover, I will add also a third, which proceeded from our imitation. When one was sick of this disease, in mind more than the common sort philosophical, and despising death, took it exceeding grievously, and said it were better once to suffer death, then to live so miserable a life: and drinking wine so mingled with poison, he became a Leper; and afterward we cured his Leprosy by our accustomed medicines.  
Also a fourth man took Vipers alive, but that man had only the beginning of this disease; therefore our care and industry was very speedily to restore him to health: wherefore having let him blood, and by a medicine taken away melancholy, we bade him use the Vipers he had taken, being prepared in a pot after the manner of Eels. And he was thus cured, the infection evaporating thorough the skin.  
Lastly also, a certain other man very rich, not our Countryman, but of the middle of Thracia, admonished by a dream, came to Pergamus, where God commanded him by a dream, that he should daily drink the medicine which was made of Vipers, and outwardly he should anoint his body, and not many days after, his disease became the Leprosy: And again also, this infirmity was afterward cured by the medicines which God commanded.  
Matthew Grady fed Chickens and Capons with the broth and flesh of Vipers mingled with bread, till they cast their feathers, purposing by them to cure the Leprosy. 
Galen.   
A certain Noble-woman in this City, infected with this malady (the Leprosy) after divers infortunate attempts of many, came to my hands, in whose cure, when generous medicines availed nothing, at last, with consent of her husband, I purposed to try her with Viper's flesh: whereupon a female Viper being cleansed and prepared after that sort as 
〈◊〉  Galen prescribeth in his book De Theriaca, mingling the flesh of the Viper with Galangall, Saffron, etc. I sod her very well. Then I took a chicken, which I commanded well to be sod in the juice and broth of the Viper. And lest she should take any harm there-by, I first ministered unto her Mithridate, than the Chicken with the broth, by eating whereof she said she felt herself better: Which when I saw, I took another male viper, whom I sod alone without adding any other thing, and the broth thereof I ministered to her three days, whereupon she began to sweat extremely, the sweat I restrained by syrup of Violets and pure water. After six days, scales fell from her, and she was healed. Moreover, she soon after conceived a man-child, having been barren before the space of forty years.  
Antonius Musa a Physician, when he met with an incurable Ulcer, he gave his patient's Vipers to eat, and cured them with marvelous celerity. When the servant of Craterus 
Pliny  the Physician fell into a strange and unusual disease, that his flesh fell from his bones, and that he had proved many medicines which profited him nothing, he was healed by eating a Viper dressed as a fish.  
Viper's flesh if it be sod and eaten, cleareth the eyes, helpeth the defects of the sinews, and represseth swellings. 
Porphyrius   
They say they that eat vipers become lousy, which is not so; though Galen affirm it. Some add them to live long who eat that meat, to wit, Vipers. Isogonus affirmeth the 
Dioscorid.  Cirni, a kind of Indians, to live an hundred and forty years. Also he thinketh the Ethyopians, and Seres, and the inhabitants of Mount Athos, to be long lived, because they eat Viper's flesh.  
The Scythians cleave the head of the viper betwixt the ears, to take out a stone, which 
Pliny.  they say she devoureth when she is affrighted.  
The heads of Vipers burnt in a pot to ashes, and after beaten together with the grossest decoction of bitter lupines, and spread as an ointment on the temples of the head, stayeth the continual rheum of the eyes. Their ashes lightly beaten alone, and applied as a dry medicine for the eyes, greatly amendeth a dim sight.  
The head of a viper kept dry and burned, and after being dipped in Vinegar and applied, cureth wild fire. 
Aetius.   
The gall of the viper doth wonderfully cleanse the eye, and offendeth not by poison. It is manifest against the stinging of all Serpents though incurable, that the bowels of the 
Albertus.  very Serpents do help and avail; and yet they who at any time have drunk the liver of a sod Viper, are never stung of Serpents.  
The fat of a viper is effectual against the dimness and suffusions of the eyes, mixed 
Pliny.  with Rosin, Honny-attick, and a like quantity of old oil.  
For the Gout they say●t availeth much to anoint the feet with the fat of Vipers. Viper's fat healeth them that are burned.  
The slough of the Viper cureth the Ringworm. The skin of the viper beaten to 
Galen.  powder, and laid upon the places where the hair is fallen, it doth wonderfully restore hair again.  
Some extend and dry whole Vipers, and after beat them to powder, and minister them in drink against the Gout. Others about the rising of the Dog-star, cut off the head & 
Aetius.  tail of Vipers, and burn the middle, than they give those ashes to be drunk 21. days, so much at a time as may be taken up with three fingers, and so cure the swelling in the 
Auicenna.  neck. joints pained with the Gout, are profitably anointed with oil wherein a Viper hath been sodden, for this cureth perfectly.  
The making of oil of Vipers, is described in these words. Take three or four Vipers, 
Le●… F●…tin:  cut off their extreme parts, the head and the tail, in length four fingers, divide the rest into four gobbets, and put them in a pot open above and below, which pot must be put into another greater pot; then the mouth of them must be well shut with clay, that they breath not forth; then put them into a cauldron full of seething water, and there let them continue boiling two hours in those pots: then will distill a liquor from the Vipers, which were in the pot open above and below, with that oily liquor anoint the members of the party molested with the Palsy, for by a secret property it cureth the grief of that disease.   

Of treacle and Trochuks of Uipers.  
THeriace or treacle, not only because it cureth the venomous 
Galen.  biting of Serpents, but also because the Serpents themselves are usually mingled in the making thereof, fitly is so named of both significations. here also we will insert something concerning Trochuks of Vipers, which are mingled in the making of treacle.  
treacle is very ancient, and hath always very carefully and not without ambition, been refined by the Physicians, till Andromochus Nero his Physician, added the flesh of Vipers, as the full accomplishment of this drug. The flesh of Vipers alone is mingled in treacle, and not the flesh of other Serpents, because all the rest have something malignant more than Vipers. Viper's are thought to have less poison in them then other Serpents.  
Vipers for treacle must not be taken at any time, but chiefly in the beginning of the Spring, when having left their dens they come forth into the sunshine, and as yet have not poison much offensive.  
Take female Vipers, for we must take heed how we take male vipers for the confection of Antidotes. For Trochuks all vipers are not convenient, but those which be yellow, 
Avicen.  and of the yellow, the females only.  
Viper's great with young you must refuse, for being pregnant, they are more exasperated 
Galen.  than themselves at other times.  
Of Vipers be made Trochisches, which of the Grecians are called Ther●acy, four fingers 
Aetius  being cut off at either end, and the inwards taken out, and the pale matter cleaving to the backebone: the rest of the body must be boiled in a dish in water, with the herb Dill, the backbone must be taken out, and fine flower must be added. Thus these Trochuks being made, they must be dried in the shade, apart from the Sunbeams, and being so prepared, they be of very great use for many medicines.  
The use of treacle is profitable for many things, for not only by his own nature it availeth 
〈◊〉.  against the biting of venomous creatures and poisons, but also it is found by experience, to help many other great infirmities. For it caseth the Gout and pain in the joints, it drieth fluxes, it very much profiteth men molested with the Dropsy, leprous and melancholic persons, those that have Quartane-Agues, or the jaundice, those that have a weak voice, or that spit blood: those that are troubled with aching of the reins, with disentery, with the stone, with short breath, with passion of the Liver or Milt, with choler, with hart-ake, with the Faling-sicknes. It driveth all kind of worms out of the bowels. It is the most sovereign remedy of the Plague.  
Even to them that are in health the often use of it is wholesome, for it promiseth long life, and firm health, it consumeth excrements, it strengtheneth natural actions, it quickeneth the wit, & sharpeneth all the senses; it preserveth the body from poison & other offences, and maketh it scarce subject to danger by such casualties, it begetteth good blood, it corrupteth the air, and waters; neither alone doth it deliver from instant diseases, but also preserveth from those that be eminent.   

OF earth-worms.  
ALthough there be many and sundry sorts of worms which do contain in them some poisonous quality, yet for all 
Doctor Bon●… discourse of Worms.  that, at this time my purpose is to discourse especially of earth-worms, whereof some are bred only in the earth, and other among Plants, and in the bodies of living Creatures. Worms of the earth are termed by Plautus and Columella Lumbrici, peradventure as being derived a Lubricitate. They are called also Terrae Intestina of the Latins, as well because they take their first beginning and breeding in the very bowels and inward parts of the Earth, as because being pressed and squeezed betwixt the finger's, or otherwise, they do void forth excrements after the fashion of living beasts that have entrails in them. The greeks call them Ges entera. Hesichius calleth them Embullous. Brunfelsius Otho in his Physic Lexicon writeth, that they are usually called in the Scilician togue Gaphagas, fetching the derivation of the word Parà To gaian phágein, for they feed upon the earth. Of the Englishmen they are called Meds, and Eearth-wormes, Of the French Verse de Terra. Of the Germans Eertwurm, and Erdwurmem, Melet, Ode Regenwurm. Of the Belgians Pier-wuorm, or Ranganwuorm. Of the Italians Lumbrichi. Of the Spaniards Lumbrizes. Of the Polonians Glisti. Of the Hungarians Galisza. Of the Arabians they are called Charatin. Manardus in his second Book and 40. Epistle writeth, that in times past they were called Onisculi, and Nisculi.  
There are found especially two sorts of earth-worms, which are either greater or lesser. The greater earth-worms are somewhat long, almost like in proportion & shape to those round Worms which do breed in men's bodies. They are half a foot long at least, and being stretched out in length they are found to be a foot long, they are of a whitish colour, and sometimes though seldom, of a bloody hue: and for the most part they are all adorned with a chain about their necks, or rather they seem to wear a certain colour, wherein there is a little blood contained, and they lack eyes and eyesight as all sorts of Worms do.  
They breed of the slime of the earth, taking their first being from putrefaction, and of the fat moisture of the same earth they are again fed and nourished, and into earth at last are resolved. When there falleth any shower of Rain, than this kind of worm creepeth suddenly out of the earth, whereupon old Euclio in Plautus being very careful of his pot of Gold, speaketh aptly to his Drudge Strobilus in these words;  

Foras, foras Lumbrice qui sub terra erepsisti modo  
Qui modo nusquàm comparebas, nunc autem cum compares, peris. 
In anluraria    
Which may be englished thus;  

Away, away thou Worm, late from the earth crept out,  
Safe thou wast unseen, but seen, life fails I doubt.   
Here Euclio very properly termeth his Bondman Strobilus, a Worm, because not being espied of his Master before, he suddenly came sneaking out from behind an Altar where he was hid, much like a worm, that in moist weather issueth out of the ground. Those little heaps which are cast up and lie shining and wrinkled before the mouth or edges of their holes, I take them to be their miety excrements: for I could never as yet find other excrementitious substances drossy matter, or other feculency, but only bare earth in them, whose alimentary juice and moisture being clean exhausted, they cast out the remainder, as an unprofitable burden, nothing fit for nourishment. At the entrance of their doors, which yet steadeth them to some commodious use, for stopping & damning up their holes that the rain cannot so easily soak in, they are by these means safely defended from many annoyances and dangers, that otherwise might light upon them.  
Their delight is to couple together, especially in a rainy night, cleaving together until the Morning: and in the same they are not folded round about one another like unto Serpents, but are straightly closed together side-wise, and thus do they remain sticking close the one to the other. They send forth a certain frothy slime or jelly when that they join together. They do ever keep the middle part of their body within the earth, I mean their hinder parts: yea, even in their mutual joining together; neither are they at any time so fast glued and closed, but with the least stirring and motion of the ground that can be imagined, they are straightways severed, withdrawing themselves speedily into their lurking holes. In Rainy weather they are whiter a great deal then at other times, unless it be when they couple together, for than they appear very red. I myself about the midst of April, did once open a thick Female Worm, and within the flesh I found a certain receptacle ringed round about, and filling up the whole cavity of the body, having a thin membrance or ceate enclosing it, and in this aforesaid stirehouse the earth which she had said on, and wherewith she was sustained, was held and contained. Her Eggs were found to be in a safe place above the receptacle, next to the mouth, there were many of them on a heap together, being all of a whitish colour.  
The lesser earth-worms for perspicuities sake, we with Georgius Agricola will name Ascarides: and these are often found in great numbers in Dunghilles, Mixens, and under heaps of stones. Of this sort some are red, (which we Englishmen call dugs) & these be they that Anglers and Fishers do so much desire, for Fishes will greedily devour them, and for that end they with them do bait their hooks.  
There be some others of these lesser earth-worms that are somewhat of a blue colour, othersome again are yellow only about the tail: whereupon they have purchased the name of Yellow-tayles. Some again are ringed about the Necks, withal very fat. Some others there be that have neither chains nor rings, and these commonly be more lank and slender of body than the former, and these I judge to be the Males. These Worms do specially breed in Autumn, or at the fall of the leaf, by reason then there is but little moisture in the Earth, and this is Aristotle's opinion. Both kinds do live long in the water, but yet at length for want of sustenance there they die. They move from place to place with a kind of reaching or thrusting forwards, for we cannot properly say that they do either role or tumble. Olympio in Plautus would go about to make a simple plain fellow believe that Worms did eat noting but very earth, because he used these words to Chalinus;  

Post autem nisi ruri tu eruum comederis:  
(for thus Lambine readeth)  
Aut quasi Lumbcicus terram.   
In English thus;  

And afterward thou nought but tars shalt eat,  
Or else like Worms, the earth shall be thy meat.   
But by earth here in this place, he understandeth not pure earth, and such as is without any other mixture, but rather the fat, juice, and moisture of the same. And this is the reason, that earth-worms are not to be found in all soils alike, as in barren, sandy, stony, hard, and bare grounds, but only in fat, gravilly, moist, clammy and fertile. And for this respect England hath many Worms, because both Country and soil are very moist: and this moisture whereon they feed must not be salt, sour, tart, or bitter, but sweet and tooth-some: and therefore it is, that Lutretius in his second book writeth, that Worms are bred most when it showreth, as in rainy seasons and moist weather;  

Quatenus in pullos animaleis vertier ova  
Lerminus alitum, vermesque efferuare, terram  
Intempestivos cum putror coepit ob imbres.   
In english thus;  

Even as in time of rain, we see  
Birds Eggs their young forth hatch,  
And worms in heat of gendering be  
When they clouds rot do catch.   
And to this opinion of Lucretius, Nicander seemeth to lean, when he affirmeth, that these Worms are nourished altogether of the earth that is moistened with long Rain, 
In Theriaea.  or with some smoking shower: for making a difference between the Serpent Scytale, & the Amphisbaena, he thus wtiteth;  

Steileies pachetoes, tes elminthos pelei ogroes  
He cai enterages oia trephei ombrimos aia. Id est.  
Manubrij ligonis latitudo, longitudo verò ei quae Lumbrico,  
Aut terrae intestinis, quae imbribus irrigata terra alit.   
That is to say;  

As broad as haft of Spade, his length like little Worm,  
And fed with dreary earth, moist by clouds rainy form.   
The greater sort of earth-worms live in the bowels of the Earth, and most of all in an open free air, and where there is some repair and confluence of people. Every morning they withdraw themselves into their secret holes & corners within the ground, fencing the entrance of them with their excrements they have voided forth, in a fair and Sunshine weather: but in rainy weather they use to stop the mouths of their holes with some stalk or leaves of herbs or trees, being drawn a little inwardly into the earth. They feed upon the roots of those plants which have any sweet juice or moisture in them; and therefore one may many times find them amongst the roots of common Meddow-Grasse: and they do live for the most part by the fat moisture of the earth, yet will they also greedily devour crumbs of white Bread unleavened, as I have often seen. In the Spring time, they first appear to come forth from the bowels of the earth, and all the Winter they lie hid in the ground, but yet if it be a very sharp and pintching cold Winter, and a dry Summer follow, for lack of moisture they do almost all die.  
Besides, if you dig into the earth, or make a great motion, trampling, or hard treading upon the same, pouring in any strange liquor or moisture into the same, wherewithal they are unacquainted; as for example, the juice of Wall-nut-trees, the water wherein Hemp, either seeds or leaves are soaked, or been laid to rottein common Lie, and the like, they will issue out of the earth speedily, and by this means Fishermen and Anglers, do take them.  
In like manner, they cannot endure Salt, or aromatical things, nor by their good will come near them, for but touching any of these they will draw themselves on a heap, & so die. Worms are found to be very venomous in the Kingdom of Mogor, and the Inhabitants there do stand in so great fear of them, that they be destroyed and slain by them when they travel any journey; and therefore there they use ordinarily to carry Besoms with them to sweep the plain ways for fear of further hurt. Georgius Agricola saith, that the little Worms called Ascarides, are not all of one colour: for some are white, some yellow (as I remembered a little before) and others again are very black: and many of these in tilling the earth are cast up by the plough, and many found in divers places all on a heap together. These be they that destroy cornfield, for by sharing or biting the roots the fruit dieth.  
Some say, that those worms do most mischief to corne-grounds, which in some places of Italy the people term Zaccarolae, & these are thick, almost a finger long, being natural- of a very cold constitution of body; and therefore they never use to come forth of the earth, but when the weather is passing hot, for than will they come forth, even to the surface of the ground, as it is notably set down, by the famous Poet Ovid:  

— à quo ceu font perenni, 
Oui. amo. l. 3   
Vatum Pierijs labra rigantur aquis.   
In english thus;  

By whom, as by an everlasting filling Spring,  
With Muse's liquor, Poets lips are bathed to sing.   
Homer very fitly compareth Harpalion when he fell down dead amongst his Companions, to a silly worm, when as seeking to escape by flight out of the battle, he was wounded to death by Meriones, shooting an arrow or steele-dart into his haunch or hip, his verses be these;  

Meriones d'apiontos iei chalkere oiston,  
Kai r'ebale glouton kata dexion autar oistos,  
Antikron kata kustin vp'osteon exeperesen:  
Ezomenos de cat' authi philon en chersin etairon,  
Thumon apopneion, host scolex epi gai  
Keito tatheiss ecd' aima melan ree, dene de gaian. Id est.  
Meriones autem in abeuntem misit aream sagittam,  
Et vulneravit coxam ad dextram, ac sagitta  
é regione per vesticam sub as penetravit:  
Restidens autem illic chararum inter manus sociorum  
Animam efflans, tanquam vermis super terram  
jacebat extensus: sanguisque effluebat, tingebat erutem terram.   
That is to say,  

But as he went away, behold Meriones  
With brazen dart, did his right hipbone wound,  
Which near the bladder did the bone through pierce:  
In friends dear hands, he died upon the ground.  
So stretched upon the earth he lied,  
Black blood out flowing, the same bedyed.   
Mark well the slenderness of this comparison, whereby he would give us to understand the base estate, and faint heart of Harpalion. For in other places having to write of Noble, valiant, and magnanimous persons, when they were ready to give up the ghost, he useth the words Sphadazein, Bruchein, and the like to these, secretly insinuating to us, that they fell not down dead like impotent Cowards, or timorous abjects; but that they raged like Lions, with grinding and gnashing their teeth together, that they were blasted, benumbed; or suddenly deprived of all their lives and senses, etc. But here this pusillanimous and sordidous minded man Harpalion, seemed to be disgraced by his resembling to a poor Worm, being peradventure a man of so small estimation, and vile condition, as that no greater comparison seemed to fit him. It seemeth he was a man but of a faint courage, and very weak withal, because striking and thrusting with his spear or I aucling at the Shield or Target of Atrides, he was not able to strike it through. But although this famous Poet doth so much seem to extenuate and debase a weak Worm: yet others have left us in their writings such commendations of their singular use and necessity for the recovery of man's health (than which no earthy thing is more precious) & have so nobilitated the worth of these poor contemptible Creatures, as I think, nature as yet hath scarce given any other simple Medicine, or experience found out by tract of time, nor knowledge of plants by long study hath revealed, nor Paracelsus by the distillations of his Limbeck hath made known to the world, any secret endued with so many virtues and excellent properties against so many diseases: and for proof hereof, it shall not beside the purpose to examine and describe the rarest and most probable that are recorded amongst the learned.  
earth-worms do mollify, conglutinate, appease pain, and by their terrestrial, and withal waterish humidity they do contemper any affected part, orderly and measurably moderating any excess whatsoever. The powder of Worms is thus prepared. They use to take the greatest earth-worms that can be found, and to wrap them in Moss, suffering them there to remain for a certain time, thereby the better to purge and cleanse them from that clammy and filthy slimynesse, which outwardly cleaveth to their bodies. When all this is done, they press hard the hinder part of their bodies near to the tail, squising out thereby their excrements, that no impurity so near as is possible may be retained in them.  
Thirdly, they use to put them into a pot, or some fit vessel with some white-wine, & a little Salt, and straining them gently between the fingers, they first of all cast away that Wine, and then do they pour more wine to them, & after the washing of the worms, they must also take away some of the Wine, for it must not all be poured away (as some would have it) and this must so often be done and renewed until the Wine be passing clear without any filth or drossiness, for by this way their slimy jelly, and glutinous evil quality is clear lost and spent. Being thus prepared, they are to be dried by little & little in an oven, so long till they may be brought to powder: which being beaten and searced, it is to be kept in a Glasse-vessell far from the fire by itself. A dram of this powder being commixed with the juice of Marigolds, cureth the Epelipsie, with some sweet wne, as Muscadel, Bastard, or the Metheglin of the Welshmen. It helpeth the Dropsy. With white-wine and Myrrh, the jaurdise, with New-Wine, or Hydromell the Stone, Ulcers of the reins and Bladder. It stayeth also the looseness of the belly, helpeth barrenness, and expelleth the secundine, it assuageth the pain of the haunch or hip, by some the Sciatica, it openeth obstructions of the Liver, driveth away Tertian-Agues, & expelleth all Worms that are bred in the Guts, being given and taken with the decoction or distilled Water of Germander, Wormwood, Sothernwood, Garlic, Scordun, Centory, and such like.  
The decoction of Worms made with the juice of Knotgrass, or Comfery, Salomon's Seal, or Sarasius compound, cureth the disease teramed by Physicians Diabetes, when one cannot hold his Water, but that it runneth from him without slay, or as fast as he drinketh. A Glister likewise made of the decoction of earth-worms, and also taken accordingly, doth marvelously assuage & appease the pain of the Hemorrhoids. There be some that give the decoction of earth-worms to those persons that have any congealed or clotted blood in their bodies, and that with happy success. The virtue of earth-worms is exceedingly set forth, both by the Grecians & Arabians, to increase Milk in women's breasts.  
Hieronimus Mercurialis a learned Physician of Italy, adviseth Nurses to use this confection following in case they want Milk, always provided that there be not a Fever joined withal. Take of the Kernels of the fruit of the Pine-tree, sweet Almonds, of each alike, one ounce, Seeds of Fennell, Parsely, and rapes, of either alike one dram, of the powder of earth-worms washed in wine, two drams, with Sugar so much as is sufficient, to be given the quantity of a dram or two in the Morning, and after it drink some small Wine, or Capon-broath boiled with Rapeseedes and Leeks. Against the toothache the same powder of earth-worms is proved singular, being decocted in Oil, & dropped a little at once into the ear, on the same side the pain is, as Pliny witnesseth, or a little of it put into the contrary ear, will perform the same effect, as Dioscorides testifieth. And thus far of earth-worms taken into the body, and of their manifold virtues, according to the evidence and testimony of Dioscorides, Galen, Aetius, Paulus Aegeneta, Myrepsus, Pliny, and daily experience which goeth beyond the precepts of all skilful Masters: for this is the Schole-Mystris of all Arts, as Manilius in his second Book hath written;  

Per varios usus artem experientia fecit,  
Exemplo monstrante viam.   
In English thus;  

Experience teacheth art by use of things,  
When as example plainest way forth brings.   
Being also beaten to powder, and outwardly applied, they do close and solder up wowdes, and conglutinate sinews that are cut, and consolidating them again in the space of seven days, and to perform this cure the better, Democritus adviseth to keep them in Honey. The ashes of earth-worms duly prepared, cleanseth Soldiers, stinking and rotten Ulcers, consuming and wasting away their hard lips, or Callons edges, if it be tempered with Tar and Simblian Honey, as Pliny affirmeth. Dioscerides saith, that the Honey of Sicilia was taken for that of Simblia in his time. Their ashes likewise draweth out Darts or Arrows shot into the body, or any other matter that sticketh in the flesh, if they be tempered with Oil of Roses, and so applied to the place affected. The powder also cureth Kibes in the heels, and Chilblaynes on the hands, as Marcellus testifieth, for hurts that happen to the sinews when they are cut in pieces, Quintus Serenus hath these verses;  

Profuerit terrae Lumbricos indere tritos,  
Quets vetus & rancens sociari axungia,  
Debet.   
It is good (saith he) to apply to sinews that are dissected. The powder of earth-worms mixed and wrought up with old, Rammish, and unsavoury Barrowes Grease, to be put into the grief. Marcellus Empiricus. Besides, the powder of earth-worms and Axunger, addeth further, Grounswell, and the tender tops of the Boxe-tree with Olibanum: all these being made up and tempered together to make an Emplaster, he counseleth to be applied to sinews that are laid open, cut asunder, or that have received any puncture, or suffer any pain or aching whatsoever. Pliny saith, that there cannot be a better Medicine found out for broken bones, than Earthworms and field Mice dried & puluerised, and so mixed together with Oil of Roses, to be laid in the form of an emplaster upon the part fractured. Yea, to assuage and appease pain, both in the joints & in the sinews of Horses, there hath not been found out a more notable Medicine, as we may well perceive by the writings, both of Russius, Absyrtus, and Didymus: whereupon Cardan hath observed, that all pains whatsoever may be mitigated by their apt using. Carolus Clusius saith, that the Indians do make an excellent unguent of earth-worms against the disease called Erysipelas, being a swelling full of heat and redness with pain round about, commonly called S. Anthony's fire: And thus it is prepared.  
They first take earth-worms alive, feeding them either with the leaves of Moeza, or else with fine Meal, until by this means they grow fat; afterwards boiling them in an earthen vessel, (remembering ever to scum the same) they do strain them, boiling them yet again, to the consistence almost of an emplaster, which if it be rightly prepared is of a yellow-collour. And this Medicine may well be used for any burning or scalding. My purpose is not to vouch all those authorities I might, concerning the admirable Nature and virtue of earth-worms: for so I think I might allege six hundredth more, which is not meet to be inserted in this place. I will therefore now pass to their qualities and medicinal uses for irrational creatures.  
Pelagonius much commendeth earth-worms as an excellent Medicine for the bots or Worms that are in Horses, and in the bodies of Oxen and Kine, affirming that the best way is to put them alive into their Nostrils, although without question it were far better to convey them into their maws by the means of some horn. Tardinus adviseth to give the powder of earth-worms with some hot flesh, to Hawks when they cannot exonerate nature (or how Falconers term it, I know not.) For that (saith he) will loosen their bellies. Moles do also feed full savourly upon them, and if they fall a digging, it is strange to see with what sudden hast and speed then poor Worms will issue out of the ground. In like sort Hogs and Swine (as Varro writeth) by their turning up the mud, and rooting in the earth with their snouts, do by this means dig up the Worms, that they may eat them.  
Albertus Magnus saith, that Toads do feed upon Worms. Bellonius saith, that Lizards and Tarentinus, that the Sea-fish called Gryff or Grample, doth greedily devour them, and finally experience itself witnesseth, that Frogs, Eels, Gudgeons, Carp, Breames, roaches, and Trout, do satisfy their hungry guts by feeding upon them. Aristotle in his eight book De Nat. Animal. Chap. 3. describeth a certain Bird that liveth in the waters, which Gaza interpreteth Capella, though the Philosopher calleth it Aix, and some have called it Vdhelius, that liveth for the most part upon worms: yea, Thrushes, Robin-redbreasts, Munmurderers, and Brambling, Hens, Chaffinches, Gnat-snappers, Bullfinches, and all sorts of Crows will feed upon them; and therefore it is that there be more Crows in England then in any other Country in the world, respecting the greatness, because here the soil being moist and fat, there is abundance of earth-worms serving for their food, as Polydorus Virgilius in his first book of the History of England, (which he dedicated to King Henry the eight) hath excellently delivered.  
The people of India, if we will credit Monardus, do make of these Worms divers iuncats, as we do Tarts, Marchpanes, Wafers, and Cheesecakes, to eat in stead of other dainties. And the Inhabitants of west India, do devour them raw, as Francis Lopez testifieth. The people of Europe in no place that ever I heard or read of, can endure them to be set on their Tables, but for medicinal uses only they desire them. Plautus useth in stead of a proverb this that followeth; 
●…chide.  
Nunc ab transenna hic turdus Lubricum petit.   
It is an allegory taken and borrowed from a gin or snare wherewith Birds are ta 〈…〉 by which Chrysalus the bondman bringing certain Letters to Nicobolus an old man, ●…th and giveth warning, that the weak old man was by the reading of the letter no otherwise ensnared, entangled, & deceived, than some birds are taken by subtle and crafty sleights. For Transenna is nothing but a deceitful cord stretched out to take Birds, especially Thrushes or Mavisses withal, and Worms is there proper food, which while they endeavour to entrap, they themselves are deceived and taken. Surely I should not think that those Fishers and Anglers to be very wise, who to take Worms, use to pour Lie or water into the earth wherein Hemp, Sothernwood, Centery, Wormwood, or veruen have been long soaked, or any other strange moisture, causing them by this mean to issue forth out of the earth, for the Earth. Worms by this kind of dealing being made more bitter, unsavoury, and unpleasant, no fishes will once touch or taste them, but rather seek to avoid them. But contrariwise, if they will let them lie a whole day in Wheat Meal, putting a little Honey to it, and then bait their hooks with them, they will be so sweet, pleasant, and delectable, as that the unwary Fish will sooner bite at it, then at Ambrosia, the very meat of the Gods.  
earth-worms do also much good to men, serving them to great use in that they do prognosticate and foretell rainy weather by their sudden breaking or issuing forth of the ground: and if none appear above ground overnight, it is a great sign it will be calm and fair weather the next day. The ancient people of the world have ever observed this as a general rule, that if Worms pierce through the earth violently, & in haste by heaps, as if they had bored it thorough with some little Auger or Piercer, they took for it an infallible token of Rain shortly after to fall. For the Earth being as it were imbrued, distained, made moist, and moved with an imperceptible motion, partly by Southwind, & partly also a vaporous air, it yieldeth an easy passage for round Worms to wind out of the inward places of the earth, to give unto them moist food, and to Minister store of fat juices, or fattish jelly, wherewith they are altogether delighted.  
Some there be found, that will fashion and frame Iron after such a manner, as that they will bring it to the hardness of any steel, after this order following. They take of earth-worms two parts, of Raddish-roots one part, after they are bruised together, the water is put into a Limbeck to be distïlled, or else take of the distilled water of Worms, l. iij. of the juice of Radish, l. i. mix them together, for Iron being often quenched in this water, will grow exceeding hard.  
Another. Take of earth-worms l. ij. distill them in a Limbeck with an easy and gentle fire, & temper your iron in this distilled water. Another. Take of goats blood so much as you please, adding to it a little common salt, then bury them in the earth in a pot well glazed and luted for thirty days together. Then distill after this the same blood in Balneo, & to this distilled liquor, add so much of the distilled water of Earthworms. Another. Take of earth-worms, of the roots of Appletrees, of Rapes, of each a like-much, distill them apart by themselves, and in equal portions of this water so distilled, and afterwards equally mixed, quench your iron in it, as is said before. Antonynus Gallus.  
It shall not be impertinent to our matter we handle, to add a word or two concerning those worms that are found and do breed in the snow, which Theophanes in Strabo calleth Oripas: but because it may seem very strange & incredible, to think that any worms breed and live only in the snow, you shall hear what the Ancients have committed to writing, and especially Strabo his opinion concerning this point. It is (saith he) received amongst the greater number of men, that in the snow there are certain clots or hard lumps that are very hollow, which waxing hard and thick, do contain the best water as it were in a certain coat; and that in this case or purse there do breed worms. Theophanes calleth them Oripas, and Apollonides, Vermes.  
Aristotle saith, that living creatures will breed also even in those things that are not subject to putrefaction, as for example, in the fire and snow, which of all things in the world, one would take never to be apt to putrefy, and yet in old snow Worms will be bred. Old snow that hath lain long, will look somewhat done, or of a dullish white colour, and therefore the snow-wormes are of the same hue, and likewise rough & hairy. But those snow-wormes which are found to breed when the air is somewhat warm, are great, and white in colour, and all these snow-wormes will hardly stir, or move from place to place. And Pliny is of the same judgement, and the Author of that book 
Lib: 11. cap: 35.  which is entitled De Plantis, falsely fathered upon Aristotle.  
Yet some there be that denying all these authorities, and rejecting whatsoever can be objected for confirmation thereof to the contrary, do stoutly maintain by divers reasons, that creatures can breed in the snow: because that in snow there is no heat, and where no quickening heat is, there can be no production of any living thing. Again, Aristotle writeth that nothing will come of Ice, because it is (as he saith) most cold: and hereupon they infer that in all reason, nothing likewise can take his beginning from snow; neither is it credible, that husbandmen would so often wish for snow in Winter to destroy and consume worms, and other little vermin, that else would prove so hurtful to their corn and other fruits of the earth. And if any worms be found in the snow, it followeth not straightways that therein they first receive their beginning, but rather that they first come out of the earth, and are afterwards seen to be wrapped up, and lie on heaps in the snow.  
But by their leaves these reasons are very weak, and may readily be answered thus, that whereas they maintain that nothing can breed in the snow, because it is void of any heat at all, herein they build upon a false ground. For if we will adhibite credit to Auerrhoes, there is nothing compounded and made of the three Elements, that is absolutely without heat. And Aristotle in his fifth book De Generatione Animalium, telleth us precisely, that there is no moisture without heat. His words are Ouden hugron aneu thermou. Now snow is a compact, and fast congealed substance, and somewhat moist, for although it proceedeth by congelation, which is nothing else but a kind of exsiccation, yet notwithstanding, the matter whereof it first cometh is a vapour, whose nature is moist, and with little ado may be turned into water.  
I must needs say that congelation is a kind of exsiccation, but yet not simply: for exsiccation is, when as humidity goeth away, it putteth forth any matter, but in snow there is no humidity that is drawn out, but it is rather wrapped in and enclosed more strongly, and as it were, bounded round. Furthermore Aristotle in his first book of his Meteors saith, that Snow is Nubes congelata, a cloud congelated or thickened together, and that in snow there is much heat. And in his fifth book De Generatione Animalium, he further addeth, that the whiteness of the snow is caused by the air, that the air is hot and moist, and the snow is white; whereupon we conclude, that snow is not so cold, as some would bear us in hand. I well hold that nothing will take his original from Ice, inregard of his excessive coldness, but yet snow is nothing nigh so cold as that. So then all the hindrance and let, is found to exceed of cold, which is nothing so effectual or forcible as in Ice, & the cold being proved to be far lesser, there can nothing be alleged to the contrary, but that it may putrefy.  
Now in that snow is such an enemy to worms, and many other small creatures, as that for the most part it destroyeth them, yet it followeth not, that the reason of Aristotle is quite overthrown: because (as we daily see) that those creatures which live in the air, will for the most part be suffocate and die in the water; and chose, those that live in the water, cannot endure the air. Yet hereuppon it followeth not, that if they be choked in the water, that none at all will live in the water, and the same reason is to be alleged concerning the air. Therefore it is no marvel if those worms that first breed in the earth, and live in the earth, be killed by the snow; yet it necessarily followeth not, that no living creature can take his first being either from or in the snow. But if it can, as Aristotle witnesseth, it is so far unlikely that the same snow should be the destroyer of that it first was bred of, as I think rather it cannot live separately, but of necessity in the same snow; no otherwise then fishes can live without water, from which they first sprung and had their beginning.  
And to this opinion leaneth Theophrastus, in his first book De Causis Plantarun, whose words be these, Apanta gar phainet ai ta zoa, kai ta phuta, kai diamenonta, kai genomena, en tois oikeiois capois: For all creatures (saith he) whatsoever, seem, both plants to remain, and to be generated and bred, in their own due and proper places. And after this he addeth and urgeth a little further, Aparthe men hupo touton: from his own home and special particular place of abode, nothing can suffer, sustain harm, or be corrupted. And in his fifth book De cause. Plan: he setteth it down more perspicuously, how that Worms which are bred in some special trees, being afterwards translated and changed to other trees, where they never came before, cannot possibly live. Wherefore it is more consonant to reason, and more agreeable to common sense, to affirm that those worms which are found folded and rolled up in the snow, to have been first bred in the same snow, rather than to have issued out of the earth.  
Neither are we to make any question or scruple concerning their food; for there is no doubt, but the mother from whence they proceeded, will provide sufficient nourishment for her own children. For as we said a little before, the snow is no simple thing, but compacted and concrete together of many, and of this nature ought every aliment to be. julius Caesar Scaliger is of this mind, that worms are engendered and brought forth in the very snow, because there is in it much air and spirit, which afterwards being heated and brought to some warmth together, may cause them to generate; for it is the nature and quality of snow to make fat the earth, of which fattish moisture or jelly, there may (heat being joined) be produced a living creature.  
There be some that do constantly hold, that in the midst of certain stones, of which they use to make Lime, there do breed divers creatures, of very different kinds, and sundry proportions and shapes, and likewise worms, with hairy backs, and many feet, which are wont to do much hurt to furnaces and Limbekills where they make Limb. Yet Caesalpinus in his first book De Metal. chap. 2. thinketh the contrary, assuring us that in Mettall-mines, Quarries of Marble, and other stones, there can never any living body be found. And yet in Rocks of the Sea, within the hollow places and rifts of the stones, they do commonly find certain small living things called Dactili.  
I do not doubt, whatsoever he saith to the contrary, but that many creeping, and other living creatures, may be found both in the secret Mines of stone, and sometimes also amongst Metals, although it be seldom seen. And for confirmation hereof, I will allege one example happening not many years since in our own Country. At Harlestone, a mile from Holdenbie in Northamptonshiere, there was a Quarry of free stone found out, of which they digged for the building of Sir Christopher Hattons' house, where there was taken up one being a yard and a half square every way at the least, and being cloven asunder, there was found in the very midst of it a great Toad alive, but within a very short space after, coming to the open air, it died. This stone amongst others, was taken very deep out of the earth, it was splyt and cut asunder by one whose name is Lole, an old man yet living at this day, it was seen of five hundred persons, Gentlemen and others, of worthy repute and esteem, the most part of them living at this hour, whose attestation may defend me in this report: and surely, if Toads may live in the midst of stones, I can see no reason but that worms may there be found, but as yet I could never see it.  
In the year of Grace 970. at what time Romualdus the son of Sergius a young Monk, was advanced by the Nobility of Ravenna to be their Archbishop, there followed a great death and murrain among earth-worms: after that again ensued scarcity and deatth of all fruits of the earth, as Carolus Sigonius in his Chronicle of the Kingdom of Italy declareth. Henry Emperor of Rome, the son of the Emperor Henry the third, as Cramzius hath written, when he took his voyage into Italy, being suddenly stayed of his intended course, with an Army sent against him by Matild, that he should pass no further than Lombardie, yet having taken Mutina, there appeared a strange and uncouth sign in the air, for an innumerable company of Worms, smaller and thinner than any Flies, did fly about in the air, being so thick that they might be touched with any small stick or wand, and sometimes with the hand, so that they covered the face of the earth one mile in breadth, and darkened likewise the air two or three miles in length. Some did interpret it as a sign or foretelling, that some Christian Prince should go into the Holy-Land.  
In the year of our Lord God one thousand, one hundred and four, there were seen divers fiery and flying Worms in the air, in such an infinite multitude, that they darkened the light of the Sun, seeming to deprive men's eyesight thereof; and shortly after this monstrous and unnatural wonder, there followed other strange & sildome-seene prodigious sights on the earth: and what a boisterous storm of troubles, and raging Whirlwind of War and bloodshed shortly after ensued, the event thereof did plainly manifest.   
FINIS.  

EPILOGUS GRATULATORIUS HONORANDO ATQVE IN OMNI ARTE, & MARTE, CUMULATISSIMO VIRO, D: LUDOVICO LEWRNORO, EQVITI AURATO, ET AULICARUM CEREMONIARUM MAGISTRO PRINCIPALI.  
NEC-NON DOCTISSIMO ET CLARISSIMO UIRO D: THOMAE BONHAMO, IN MEDICINIS DOCTORI.  
EXorientes stellae (secundum Astronomos) primum, aspectu transuerso atque laterali huius universitatis montium cacumina, atque arborum summitates salutant, neque hoc vel illud regnum, aliquemue locum, personamue particularem conspicantur: verum altius ascendentes, & gradus plures ab ortu supergressae, non solum magis oppositae, terrae apparent, sed omnium intuentium oculos vultusque videntur direct verberare. Ita mihi (absit iactantia) vsu-venit acciditque, illustrissime Miles; atque Doctor venerande, postquam enim praecedentem de Quadrupedibus historiam (pro meo posse) absoluissem, non sine Epilogo, tanto labori valedicebam: verum neminem cuiuscunque conditionis vel specialiter respiciebat, sed generaliter, omnibus huius Britanniae orbis, tum studiosis tum pijs insulanis proponebam. Longius vero in istiusmodi Epicyclo, seu laborum aetherea sphaera progressus, calamus, oculus, animusque in vestram coniunctissimam, mutuamque erga has lucubrationes humanitatem, quasi irreverberato studio convertuntur, vobis enim, prae omnibus huius augustissimi regni, vel generosis, vel studiosis, se devinctam atque obligatam, fatetur praesens de venenatis animalibus, historia. Quapropter, si tantum honoris, memoranda aliqua vestrorum (erga hoc opusculum) meritorum, recognitione, in vos conferre potui, quantum vestra miranda ingenua studia merentur, laborem alterum in panegyricam sive Heroicam vestram laudem praedicandam, libentissime subirem. Sed ne plus honestè quam modestè vobiscum agere videam, canat Musa mea hoc distichon unum: 
Et vestrae curae testis pia charta manebit  
Quam recinet quidquid posteritatis erit.   
Pergamus igitur, (summo favente numine) si vobis placet ad tertiam de viviparis historiam, quae est de volatilibus coeli: tenues licet sunt fortunae meae, infinitaeque tum paupertatis, tum pastoralis Euangelicique officij curae me quotidiè circumstant affliguntque, non tamen quiescam, donec altè volantia, & profundè natantia animalia, (si Christus mihi propitius erit) in coenaculis & contubernijs vestris, sine omni feritate & falsitate, tractanda, conspicanda, legenda, cognoscenda demonstr●uero. O Beatissima Trinitas, tu creasti Angelos Coeli, & vermiculos terrae, non es in illis superior, in istis non es inferior, non est possibilius tibi creare vermiculun quan Angelum, extendere folium quam coelum, formare capillum quam corpus, non fecisti me lapidem, vel Auem, vel Serpentem, quia bonitas tua me ordinavit ut laudem tuam in creaturaru cognitione annuntiarem. O Sanctissime, si amabilis est sapientia in cogitatione vel cognitione rerum cognitarum, quam amabilis est sapientia tua, quae omnia condidit ex nihilo. Differunt certè Creator & creatura, nam ea quae per se considerata pulchra sunt, pulchrioribus comparata vilescunt: ideo ut omnibus tui numinis pulchritudinem enarrem, secundum misericordiam tuam, da mihi sensum capacem, intellectum facilem, memoriam tenacem, efficaciam in opere, profectum in studijs, progressum in conceptis, & gratiam in conversatione, ut quocunque me convertam, ubique tua manus praecedat, tuaque benedictio sequatur, quousque omnis anima spiraculum trahens vitae, tuam laudaverit maiestatem.  
Amen.   

A Table of the names of all the Foure-footed-Serpents.  

Greca.  
Amiss Authedon 64  
Anthrenas 92  
Arachne 246  
Arurae 205  
Ascalabotes 276  
Aspis 54  
Batrachos 176  
Batrachos Kalamites 180  
Batrachos Dryopetes 180  
Batrachos Chloros 180  
Batrachos Eleios' Lymnaios  
Blestas 222  
Telmaticos Egemones 64  
Eleiobatrachos  
Brexantes 185  
Chameleon 112  
Champsai  
Chebne 282  
Chelone Limnaia  
Chelone Chersaie 285  
Chelone Orcia 285  
Chlorosaura 209  
Dendrites 128  
Dryopetes 185  
Eleios  
Emies  
Garazum 276  
Galeotes 276  
Kalabotes  
Kampe 102  
Kantharis 96  
Kephen 78  
Kikeros 142  
Kolisaura 203  
Kordulos Kordule 126  
Kolotes 276  
Krokodilos 128  
Kolobotes  
Lalages 176  
Lyakoni 276  
Mantis  
Melissa 64  
Melie ibid.  
Mys  
Neilo crocodolylos 128  
Ophiomaachos  
Ophionikos  
Plastis 64  
Psammamythe 276  
Puriphrunos  
Phrunos' 187  
Salamandra  
Sauros 203  
Sauros Enydros 213  
Saura Eliake  
Saura Chalcei  
Saura Chalkidike 203  
Saura Chlora 203  
Scorpio's 222  
Skinke  
Skigkos 142  
Seps 236  
Stibe 246  
Syrenes  
Thamiamithos 276  
Toichobates  
Thronaz  
Zanthai 64  
Zulobates   

Latin.  
BRexantes. 185  
Bufo 187  
Cantharideses. 96  
Caudiverbera. 141  
Chalcis seu chalcidica Lacerta vide Lacerta.  
chameleon 112  
Cordulus, Cordyle 126  
Crabrones 92  
Crocodile 126  
Eruca 102  
Fucus 78  
Geptaria 222  
Scincus, quem aliqui crocodilum terrestrem vocant 142  
Phattage idem  
Lacertus aquaticus 203  
Lacertus 203  
Lacertus viridis 209  
Lacerti alij diversi 204  
Mantis 185  
Muri-Lacertus 112  
Nepa 222  
Phalangium 246  
Rana aquatica & in genere 176  
Ranae temporariae 177  
Ranunculus viridis, vel rana calamities aut dryopotes. 185  
Rana sive rubeta gibbosa, & aliae ranae mutae in genere. 186  
Ranae rubetae cum palustres tum terrestres, contra omnes venetas ranas. 187  
Rana venenata fossilis 178  
Rubeta 187  
Rimatrix 217  
Cordula sive cordulus 126  
Salamandra 217  
Scorpius, Scorpio 222  
Stellio 276  
Testudines in genere 280  
Testudo terrestra 387  
Testudines quae in aqua dulci vivunt sive palustri sive fluente. 281  
Testudo Marina 287  
Testudo polipus  
Tinea agrestis 102  
Vespa 83  
Vinuula 222   

Italian.  
APe che non fa mele 78  
Bisca scutellaria 282  
Boffa 187  
Botta 187  
Boug circa Neocomum buffo. 187  
Buffo, Buffa, Buffone 187  
Brucho 103  
Calauron 92  
Cantarella 96  
Ciatto 287  
Chatt Rhaetis buffo 187  
Coforone 282  
Crabrona 92  
Cufuruma 382  
Gaiandre de aquá 207  
Galana 282  
Galanron 92  
Gez 9  
Leguro 203  
Liguro 203  
Lucerta 203  
Lucertula 203  
Marasandola 203  
Muscone 85  
Racanella 187  
Racano 203  
Racula 185  
Ragno 203  
Ragna 246  
Ramarro 187  
Rana 176  
Ranaivoto 185  
Ranocchia 185  
Ranonchia de rubetto ibid. 185  
Rospo 187  
Rosada 217  
Rugaverme 103  
Salamandra 217  
Saraffon 92  
Scurtigicio 222  
Scorpio terrestre 222  
Tarantula 276  
Tartocha 282  
Tartuce 282  
Tartugella 282  
Testudine 282  
Testugine 282  
Testunia 282  
Vespe 83  
Vrespa. 83   

Hispanica.  
ABispa 83  
Alacram, Alocroni 222  
Aranna 246  
Cagado 287  
Cubillo 96  
Escorpion 222  
Gagado 282  
Galapago 282  
Lacerta 203  
Lagardixa 203  
Lagartisa 203  
Lagarto 203  
Oruga 103  
Rana 176  
Salamantegua 217  
Sapa escuerco 180  
Taburros ò moscardoes 83  
Tartaruga 282. 287  
Tartuga 282  
Vespa 83  
Zangano 78   

Gallica.  
ALebrenne 217  
Arrassade 217  
Araigue 246  
Baradon 78  
Blande 217  
Boug coupe circa Neoco: 282  
Cantaride 96  
Chamelyon 112  
Crapault 187  
Crocodile 128  
Croisset 185  
Graisset 185  
Grenoville 76  
Guespe 83  
Fullon 78  
Foulons 92  
lizard 203  
lizard verde 209  
Renogle 185  
Scorpion 222  
Sourd 217  
Stinco 142  
Tartue 282  
Tassot 213  
That Neocomi 203  
Tortue 282  
Tortue des boys 285  
Tortue de mer 282  
Trellons 92  
Trasons 92  
Verdier 185   

Illyrica.  
CZeno 78  
Gesscierka 203  
Gesslier 203  
Zaba 176  
Czezo 78  
Zabatrawna 185   

Germanica.  
ADer 203  
Wasser ader 213  
crocodile 128  
Eagles 203  
Egoches 203  
Egdetsch 203  
Froesch or frosch 176  
Gartem frosch 181  
Gruene Refer 96  
Goldkaer 96  
Laubfrosch 185  
Rein froschlin 16  
Furt krott 187  
Garten Krott  
Gschertzenfider  
Gruner Heydor 209  
Gullen Krottle  
Hoptzger  
Krott 187  
Gullen Krottle  
Schiltkrott 282  
Taller Krott 282  
Lindtwurm 112  
Maal 217  
Punter Maal 217  
Moule  
Molch Meerschiltkrot 287  
Moldwurm  
Moll 217  
Wassermoll 213  
Ein Wespe 83  
Olm 217  
Pad 187  
Punt 187  
Quapp 187  
Quattertetsch 217  
Ein Raup 102  
Reinfroschle  
Immeer 282  
Shiltpadde 282  
Borsch, Fland  
Traen 78    

A Table of all the Latin names of Serpents without legs, as well corrupted as those in use.  

Latin.  
Acontias' 143  
Affodius 193  
Afudius 193  
Alidras' draco alatus  
Amiudutus 53  
Amoatis 148  
Ammodytes 53  
Amphibaena 151  
Amphisbaena 151  
Amphisilene 151  
Amphisilenes 151  
Andrius draco alatus  
Anger  
Anguis 240  
Anguis Aesculapius 241  
Anguis alatus 241  
Anguina pellis  
Anguirana  
Apis 64  
Aranea  
Araces 211  
Araneus  
Argos 54  
Argolae serpents 54  
Aspis 54  
Arunducus idem  
Assilus idem  
Aspis 54  
Aspis hypnalis idem  
Aspis Thermutis idem  
Aspis sicca idem  
Athaes' idem  
Baron 203  
Basiliscus 119  
Boam 111  
Bova 111  
Caecila 239  
Caecinia 239  
Caecula 239  
Caecus serpens 239  
Cancros  
Caharus Carmen  
Carnen  
Caubaerus, Causon  
Causonius  
Causus  
Cenchriae 53. 211  
Cenchrites 53. 211  
Cenchrines 53. 211  
Cenchros 211  
Cenchreis 211  
Cenchriti 211  
Cenchrus 211  
Cenchris 211  
Cenchrines 211  
Centria 53  
Centrites 53  
Ceraftes 198  
Cerchnia  
Cerchria  
Ceriella 239  
Ceristalis 198  
Ceruini serpents  
Cerustes  
chameleon  
Chelidonia vide aspis  
Chelydrus 174  
Chersidal  
Chersea vid: natrix  
Colubra 51  
Coluber 51  
Corium anguis  
Cornuta  
Cornuta aspis  
Cornutus  
C●phi●s 234  
Christalis 198  
Cruciator  
Cylindri 175  
Decurtatus  
Dendrogailla 175  
Dipsas Draco 154  
Draco Pythius vide dracon:  
Draco marinus  
Dracones Alati 158  
Drinas 174. 175  
Dryinus 174. 175  
Durissos' Echidna  
Echidrus  
Elaps 176  
Elaphis 176  
Elephantiae serpents 167  
Elops 276  
Enhydris 243  
Enydris 243  
Epid aurius anguis vide dracon:  
Excetra  
Exvuiae serpentis  
Fucus 78  
Glandosa  
Graae serpents  
Haemorrhois 193  
Haemorrhous 193  
Halfordius 193  
Haren  
Hipnale vide aspis  
Hippupix Hirundo  
Hyaena 200  
Hydra 240  
Hydrus 240  
Hydra lernaea 201  
Hydra fabulosa 201  
Hydri marini 233  
Hypnalis  
jaculus 143  
Ilicinus  
Irundo  
Laphiati  
Leberis  
Lernaea Hydra vid. Hydra fabulosa. Libyaes serpents 203  
Lutrix Lumbrici 306  
Marinus serpents Melanurus  
Merguli serpents  
mill peda  
Miliaris 211  
Molurus 203  
Multipeda  
Mustaca 205  
Myagrus 203. Mylacris 203  
Naderavide coluber  
Natrix 243  
Natrix 243  
Natrix torguata  
Nepavide Scorpio  
Ochendra vide Viper  
Ophiomachus 209  
Orophias' 203  
Padera 203  
Paderotae serpents 203  
Pagerina 203  
Palmerts serpens  
Pareas 203  
Parous 203  
Pediculus serpens Apuleius  
Pelias 204  
Pennatus serpens vide alati serp:  
Porphyrus 214  
Prester 214  
Ptytas vide aspis  
Putria  
Querculi 175  
Regulus 119  
Sabrine 199  
Sauritae 194  
Sacer serpens vide dracon  
Scytala 232  
Semereon Semurion  
Senectus anguina  
Senecta  
Sepedon 236  
Seps 236  
Serpagerina  
Serpens 10  
Serpens Epidaurius vid: dracon:  
Serpens benignus  
Serpens à croylis denominatus  
Serpens volucris vide dracon  
Serpens alatus vide dracon  
Serpens palmaris  
Serpens Niger  
Serpens septiceps vide hydra  
Serpens rubescens 216  
Serpens Marina 233  
Serpens Marinus 233  
Serpens sacer vid: dracon.  
Serpens marinus in Norueg: 233  
Serpens Epidaurij vide dracon  
Serpens Magalaunae  
Serpens flavi marini vid: 233  
Serpula 10  
Seyseculus  
Sibilus 119  
Siphedon  
Sirtalls  
Situla, Solifuga  
Spartarius  
Spathiurus 203  
Spectaficus  
Spolium serpentis  
Spondylis Syrenae  
Testini 239  
Testiti 239  
Tephloti 239  
Tristalis 198  
Tyliacus, Typhlae 239  
Typhlinae 239  
Typhlos 239  
Typhlinus 239  
Tyria 280  
Tyrus 280  
Vermis 306  
Vespa  
Vipera 290  
Vraeus Aegyptiorum   

A Table of the Haebrew, Chaldae, Arabian, & Persian names of Serpents.  
AGmelon 172  
Abides 243  
Acbar, Acabith, Acobitha. 246  
Acchabim 222  
Acrob  
Acoran 143  
Adare 205  
Adhaya 142  
Afis 240  
Affordius  
Afudius'  
Agestim 10  
Akchub 54  
Alphai 290  
Alafafrai 290  
Albara 64  
Albedisimon 154  
Alchalha  
Allesilati  
Alrabian 142  
Alganarat 222  
Alfabai  
Alfahex 280  
Alfordius 193  
Alguarel  
Alhathaie 203  
Alhartraf 154  
Alhatraf 154  
Ahahaul 176  
Alhedysimon 154  
Almsa 127  
Alkatereti 222  
Alkismus 151  
Alphe  
Alsalach  
Altararat 145  
Altinanti 145  
Al-Timasch 127  
Altynatyci  
Aluka 127  
Alurel 276  
Ames  
Amiuduti 53  
Andrius 243  
Ankesimen 151  
Apgnath 290  
Apertias 10  
Affulhasch 287  
Arab 20●  
Arach  
Armene 119  
Aschanchur 142  
Aspistichon 243  
Ataia 203  
Atussi 10  
Ballecola, Ballekara 142  
Blefaricon 185  
Butrisa.  
Cafezaeci 143  
Cafezati 143  
Carbo 203  
Carmene 119  
Carnen  
Cedebroa 103  
Cerust 198  
Certris 103  
Cheveia 1  
Chaldaicum 10  
Charatim 306  
Cucunoines 185  
Curman 119  
Deborah 64  
Difdah. Difdaha.  
Deibrane 83  
Dracon. 10, 153. Dunios'  
Eglose 203  
Eosman 290  
Eosmaeri 280  
Eratron  
Faget 127  
Falivisus 211  
Famusus 211  
Falcalhaileb  
Ghazain 303  
Geluc  
Genlut  
Gereschine 127  
Guaril 276  
Guassevabras 276  
Hacparab 222  
Hadaie 10  
Hay 10  
Halachalie 281  
Halfordius 193  
Haltetha 203  
Handrius 243  
Hardun 112, 176, 203  
Haren Carnen 154  
Harmene 154  
Hascos 54  
Hasyos 54  
Hauden 154, 172  
Haudion  
Humet 281  
Humetha 203  
Hazab 112  
Kauken salabhafe  
●●rmene  
Kedasudarus 243  
Koah 127  
Koach 187  
Koah, Koach 112  
Kipod 281  
Lanigermusha 203  
Letaah 203, 276  
Lyserda 203  
Maskar 176  
Mysoxus 187  
Nahalea. 64  
Nachasch 10  
Nigri  
Nudalep, Nudalepi 142  
Oach 153  
Pelipah 203  
Pethen 54, 119  
Phihib 246  
Sabin  
Saambras 203, 217  
Samabras 203, 217, 276  
Senabras 205, 276  
Sapidi, Sabrim, Sabtin  
Skabhul 281  
Schanchur 142  
Schephiphon 10, 198  
Sciseptalis, Sciscetalis  
Selach alhaie, Selsir  
Semabras  
Semamith 246, 276  
Semurion Sibth 246  
Sipiti Sisemat 281  
Siscetati Suchus 127  
Tenchea 127  
Tenstu 10, Testuh 10  
Thaninim 10  
Thanim 153  
Thanninim ibid.  
Thannin ibid.  
Taninai●… Tisma  
Thible●● 281  
Thiron. 290  
Tsirhah 92  
Vasga 276  
Vrdea Akruka  
Zab 176, 127  
Zaba. ibid.  
Zabar 64  
Zabor 92  
Zambor 83  
Zambor 92  
Zamia ibid.  
Zaphna Zaphnaim 119  
Zepha 143  
Zephardea 127, 176  
Zipheoni 54   

Graeca nomina Serpentium communium apedoon.  
AImorrhoos Ophis 193  
Akontias 143  
Amodytes 53  
Amphisbaina 151  
Amphisthmaina 151  
Ammoatis 147  
Argas, Argos 54  
Aspis 54  
Basilikoon therion  
Boas 111  
Geras Opheos  
Graai, Gesentera 306  
Dakos Daketon  
Dermestes, Diban.  
Diph●●on, Dypsas  
Drakon 154  
Drakos 154  
Drakaina, Dryinos 174  
Dryinas 174  
Eleoon. Elops.  
Embrua, ton opheon 10  
Enchelin thropos, Echis 290  
Echidna, 290 Embullos 306  
Enhydris 243  
Therion  
Kauson 147 Karorus 243  
Kegchrine 211  
Kegchros 211  
Kegchridion 211  
Kegchrit●s  
Kenchrias 〈◊〉  
Kegchris, Kerastes, K●…  
Kinadros, Knodolon 〈◊〉  
Kolobourous 〈◊〉  
Kophiaes' 〈◊〉  
Leon, Lebaeis 〈◊〉  
Lib●ai libies  
Melamiros 〈◊〉  
Maloveoi, Muaigros  
Muagros  
Nerophis 〈◊〉  
Ochendra 296  
Orophias', Ophis 〈◊〉  
Ophis Ophidi 1●  
Ophees derma, Ophidion  
Ophis oikoacoes  
Ophis thalattio●…  
Pareias' pacoua●…  
Parias, Prester  
Pria notoi opheiss  
Pyrrhias, Pythono  
Rophias'  
Saetta 143  
Scorpion, Skytale  
Sepedon, Sepi, Sipa, Seps  
Situla Sitis 147  
Spondele, Syphae  
Trissos', Tuphlon, Typilyne  
Typhotes, Typhlones  
Typhlinos, Typhlios  
Ydrales ydra 243  
Ydros 24●   

Italica.  
AMiroldo  
Ancea  
Ange  
Antza 242  
Asp 54  
Aspide 54  
Aspido del cotuo. 53  
Baro Basilisco 119  
Biscia buona  
Bisse ange 242  
Bisse 242  
Bisa Orbula 239  
Carbon 203  
Carbonazzo 203  
Colubra  
Drago 154  
Dragone. idid.  
Lucignola 239  
Lumbri chi 306  
Marasso de aqua 290  
Maresso. 290  
〈◊〉 ●…90  
Scorloni 51  
Scorzone 10, 51, 290  
Scorzonei 290  
●…ara 51  
●…na 51  
●…rtio 290  
●…ta 143  
Sa●tto●… 143  
Sagitta●●43  
●…rpe 10  
Serpent 10  
S●rpe de aqua  
S●rpa serena  
S●rpe negro 203  
S●oglia delle scrpi.  
S●…pera 290   

Hispanic●… Lusitanica.  
ABeia 64  
Basilisco 119  
Bicha 290  
●…ora 54, 290  
●…bra  
●…lebra 51  
●…mbrizes 306  
●…rpe 10   

Gallica.  
ASpic. 54  
Anquille de hay 203  
Basilic 119  
●…steon serpent cornu 198  
●…oleuure 51  
〈◊〉 ●…4  
Double march 〈…〉 251  
En Vieux al'●… 239  
Mousches au m●… 64  
Nadels 239  
Serpent 10  
Vipere 290   

Gothica.  
BOol Gelnigh. 83  
Slall  
Snock  
Twar   

Polonica.  
GZeno 78  
Glisti 306  
Ossa 83  
Padalitza  
Paiak 246  
Ptzota 64  
Ruphansenka 103  
Spawanck 246  
Vuodnywaz  
Wazilla 64   

Turcicum  
Ochilanne. 143   

Germanica.  
ANgel-schlang, Apen 64  
Ein schlang 10  
Ein schlang gennant 54  
Baggen-schlang  
Banker ●4●  
Bergschlang 211  
Blind en schlycher 239  
Brand schlangen 290  
Eycs●…ang  
Ey● schoss oder angelsch 143  
Ertz schlengle 119  
Eyn ymbe 64  
Ert-wurm 306  
Gehurnt schlang 198  
Grunlinge 194  
Haselwurm  
Heck naterens 290  
Hauschlang  
Lindtwurm 154  
Melet 306  
Mere schlangen 233  
Mere naterens 233  
Nater 243  
Orientischerunck  
Otter 290  
Punter schlang 211  
Schlang  
Schlangen haut  
Schlangenbalg  
Schaffschlange  
Spin 246  
Stinckschlang  
Trach  
Uiper nater 290  
Unck  
Wasser nater 243  
Wasser schlang. 243   
FINIS.