THE SPANISH MANDEuile of Miracles. OR The Garden of curious Flowers. Wherein are handled sundry points of Humanity, Philosophy, Divinity, and Geography beautified with many strange and pleasant Histories. First written in Spanish, by Anthonio De Torquemeda, and out of that tongue translated into English.  
It was dedicated by the Author, to the Right honourable and reverent Prelate, Don Diego Sarmento de soto Maior, Bishop of Astorga. etc.  
It is divided into six Treatises, composed in manner of a Dialogue, as in the next page shall appear.  
AT LONDON, Printed by I. R. for Edmund Mats, and are to be sold at his shop, at the sign of the hand and Blow in Fleetstreet. 1600.   

A Table of the Contents of the six Treatises contained in this Book.  
IN the first, are contained many things worthy of admiration, which Nature hath wrought and daily worketh in men, contrary to her common and ordinary course of operation, with other curiosities strange and delightful.  
The second, containeth certain properties & virtues of Springs, Rivers, and Lakes, with some opinions touching terrestrial Paradise, and the four Rivers that issue out from thence: Withal, in what parts of the world our Christian belief is professed.  
The third, entreateth of Uisions, Fancies, Spirits, Ghosts, Hags, Enchanters, Witches, and Familiars: With divers strange matters which have happened, delightful, and not less necessary to be known.  
The fourth, discourseth what Fortune & Chance is, & wherein they differ, what luck, felicity, happiness, and destiny is, and what the influence of the heavenly Bodies import, & whether they are the causes or no of divers mischances that happen in the world, touching besides many other learned and curious points.  
The fifth, is a description of the Septentrional Countries, which are near and under the North-pole, and of the lengthening and shortening of the days, and nights, till they come to be six months long apiece, and of the different rising and setting of the Sun, from that it is here with us: with other things pleasant and worthy to be known.  
The sixth, containeth sundry wonderful things that are in the Septentrional Regions, worthy of admiration.   

To the Right Honourable Sir Thomas Sackuile, Knight, Baron of Buckhurst, Lord high Treasurer of England, lieutenant of her Highness within the County of Suffex, most worthy Chancellor of the University of Oxenford, Knight of the noble order of the Garter, and one of her majesties most honourable privy Counsel.  
LIfting mine eyes up from out the low & humble valley of my obscure fortunes, up to that bright shining eminent hill of Honour, on which the favour of her Majesty, the nobleness of your birth, & your many excellent virtues have seated you, I cannot (Right honourable and my most singular good Lord) but lay a sharp and rigorous censure upon my own presumption, that being (though bound to this flourishing Kingdom for my education) yet a stranger borne, and to your Lordship merely unknown, have thus boldly adventured to press into your presence, and to crave your honourable patronage to a work, whereof (how soever it deserve) I cannot to myself challenge any praise. It was the first labour of a worthy Gentleman of your Lordship's Country of Sussex, one that doth much love and honour you, who did it for his exercise in the Spanish tongue, and keeping it by him many years, as judging it utterly unworthy of his own name, did lately bestow the same upon me, with express charge howsoever I should dispose thereof, to conceal all mention of him: wherein I should have done both him and myself too much wrong in obeying him: him, in depriving him of his deserved praise for so worthy a work, & myself, in arrogating unto me the glory of this discourse, to the well handling of which, in such exquisite manner as he hath done it, I know my own forces altogether weak and insufficient: With all humbleness therefore, I beseech your Lordship to vouchsafe your noble name for a protection of this my bold endeavour, and with your accustomed gentleness to pardon this rash attempt, proceeding wholly from an infinite and vehement desire I have, to do you all possible honour and service, that the poorness of my capacity or fortune can stretch unto.  
I beseech the Almighty to bless your Lordship, and my honourable good Lady, with all your noble family, with all happiness, honour and length of life, that you may long remain a strong and happy pillar of this glorious Commonwealth, under the blessed government of her most sacred Majesty, whom God long preserve. London, this 23. of April. 1600.  
Your Lordship's most humble and devoted: Ferdinando Valker.   

To the right Worshipful my worthy and esteemed Friend, Lewes Lewkenor, Esquire; one of the honourable band of her majesties Gentlemen Pensioners in ordinary.  
THE famous Architect of Greece, weary of his constrained abode in the Court of the Crotish tyrant, finding all other endeavours vain for his escape, composed at length with singular excellence of Art, two pair of artificial wings, made with borrowed feathers of sundry sorts, which when he had cunning lie joined together with wax, he fastened one pair of them to his own body, and another to his sons, and so bequeating both himself and his son to the air, began to take his flight; but the audacious courage of the youth, presuming to approach near unto the glorious rays of the Sun, the wax melted, his feathers dissolved, and he by his memorable fall and folly, gave name to the Seas wherein he perrished. The case is mine, and I cannot (worthy Master Lewkenor) but with a great fordooming of myself, attend the like, or a greater downfall. For having long strived beyond my forces, to creep out of the loathsome Cave of ingratitude, wherein I have so long lain obscured, and knowing all my own abilities too weak to carry me thence, I have at length with these feathers, which I have borrowed from you, endeavoured to make my flight. But I fear me much, that my ill composition of them, and my too much adventurous presuming to fly with them, being not mine own, shall no sooner appear before the brightness of such a judgement as yours, but that all my tackling will fail, and myself be unrelievably thrown down into the incurable gulf of confusion, ignorance, and disgrace. Only my chiefest hope and comfort is, that your gentle and always best construing disposition, to which only I appeal, will not entertain the hardest conceit of this my bold and strange attempt. Receive therefore, gentle Master Lewkenor, this poor Treatise, having so many long years lain obscured among your waste papers, and lately by your cruel sentence condemned to the fire, now with a milder conceit under your protection; For though you think it unworthy of the world's view, as being the fruit and exercise of your youngest years, yet I assure you, it hath passed the censure of grave and learned judgements, and received excellent allowance; through whose encouragements I have presumed to give it life, and no longer to deprive the world of a discourse so worthy to be known and published; whatsoever therein is faulty, let the same lie upon my shoulders. As for yourself, your own worthiness of desert, your great learning, your excellent skill in languages, your many times approved valour, your long experience in martial affairs, and generally the great worth wherein the world holds you both abroad and at home, will be for you a strong and sufficient warrant and Bulwark against any whatsoever calumniation. And so returning unto you this Treatise of your own, with the interest of a love that shall never cease to manifest itself, in any occasion wherein it shall please you to employ me, entreating your favourable censure and best construction of this (as I must confess) overbold endeavour, I cease, wishing that the success of your fortunes, may be equal to the deserving of your virtues.  
Yours ever faithfully devoted, Ferdinando Walker.   

The Author's Epistle Dedicatory, to the most Honourable and reverent prelate, Don Diego Sarmento, de Soto Mayor, Bishop of Astorga. etc.  
THE grave and wise Philosopher, Hipocrates, well weighing the conditions and qualities of humane life, briefly in few words comprehended the whole that is contained in the same, when he said: Life is short, knowledge long, time swift, occasion headlong, and experience dangerous. This is (right honourable and reverend prelate) a Sentence so pithy, prosound, and delicate, that it were not possible for any man in how long writing so ever, better or more materially to express the misery of those that are passed out of this world, of us that as yet live in it, and of as many as shall hereafter be while it endureth: And I know not who is so devoid of sense, but that sometimes thinketh with himself how wretched and unstable is our estate, how swiftly and irrevocably time flieth away, and how small a space our life endureth, which at such time as we think that we have reaped some knowledge and understanding of some things in the world, though God wot it be but little in respect of the much that it is to be known; then presently cometh Death and cutteth us off, who for late that he stayeth, yet cometh he in the childhood of our understanding. For if we mark it well, we shall find, that how wise and ingenious so ever we account ourselves, yet that in the very Winter and last of our life, we begin to learn and see new Accidents, at which we wonder as things that were never heard of before, and though we imagine that there is nothing in the whole world of which we are ignorant: yet every day almost presenteth to our eyes some new matter or other unknown and ununderstood, thereby to abate the vain conceived pride of our own universal knowledge; and if we should live a 1000 years more, we should in like sort daily find new things to astonish us. Those that are wisest therefore, are never puffed up with such an opinion of their own wisdom: but conforming themselves with the truth, do say as Socrates said? One thing only do I know, which is, that I know nothing. This proceedeth of the shortness of our life, the greatness of the world, the secrets of Nature, the weakness of our understanding, and the error with which we abuse ourselves in thinking that all things to be known, are comprehended in that little which we know. divers therefore of clear judgements, seeing the end of their days uninevitably approach, sustain no small grief to see that they scarcely begin to know the world, and to understand some particularities thereof, when forcibly they are constrained to leave the same, and so to die with the milk of wisdom in their mouths. The excellent Philosopher Gorgias Leontinus, having lived a hundred and seventy years, when the hour of his death drew near, seemed to be very heavy and sorrowful; and when his friends and Scholars endeavoured to give him consolation he answered: My sadness is not because I die, but because having studied all my life, it faileth me now when I begin to know and understand somewhat. So mighty is Nature and divers in her works, and the world so great, that there are every day new novelties brought unto our notice of which though I know your L. being so wise and well experimented, will make no wonder; yet you will receive delight to find some of them here briefly collected together, with other singularities full of pleasure & recreation, which collection I have taken the hardiness to dedicate unto your Lor. calling it the Garden of curious Flowers, to the end, that under the favour and protection of your Lor. it may appear abroad, without fearing the censure of such, as are accustomed to murmur at other men's labours, who now perchance will be silent, in that it is protected by your L. the quality and merit of whose person, with the most honourable antiquity of his Noble stock and lineage, is so notorious to all men, that the baseness of my barren style should rather prejudice the same then otherwise: leaving therefore to speak thereof, I beseech th' Almighty to defend & keep the most Honourable and revent person of your L. in all felicity, with increase of Honour, as we your L wellwishers and Servants do desire.  
The humble Servant of your L. which kisseth his most Honourable hands, A. de Torquemeda.   

A Table wherein are contained the Names of those Authors, whose authorities are alleged in this Treatise.  

A.  
AEneas Silvius.  
Aristotle.  
Albertus Magnus.  
Andraeas Mateolus.  
Aulus Gellius.  
Alyfarnes.  
Algasar.  
Auicenne.  
Antonius' Sabellicus.  
Anthony Gubert.  
Aelyan.  
Alexander de Alice  
Aelyanicus.  
Acatheus.  
Amatus Lusitanus.  
Atheneus Naucrates.  
Anaximander.  
August. Eubinus Eustechius.  
S. Anthony of Florence.  
Alonso deal Castillo.  
Albertus' Kransius.  
S. Austin.  
Apollonius Tyaneus.  
Auienius.  
Anselmus.   

B.  
Baptista Fulgoso.  
Beda.  
S. Basill.  
Boetius.   

C.  
Caetanus.  
Celius Rodiginus.  
Calepinus.  
Crates Pergamenus.  
Cornelius Tacitus.  
Casaneus.  
Calcidius.  
Cornelius Celsus.  
Capela.  
Cornelius Nepos.  
Chronicle of Spain.   

D.  
Diodorus Siculus.  
David.  
Democritus.  
Dionysius Halicarnassius  
Dyoscorides.   

E.  
Ezechiell.  
Egidius Augustus.  
Ecclesiasticus.  
Encisus Cosmogr.  
Esay.   

F.  
Erancisco de Victoria.   

G.  
Gaudencius Merula.  
Grecus Commendator.  
Gentil.  
Gemma Frisius.  
S. Gregory.   

H.  
Homer.  
Herman Lopes de Castaneda.  
S. Hierome.  
Henricus Bucenburgn.  
Herodote.  
Hermes Trismegistus.  
Hypocrates.   

I.  
justine.  
Juvenal.  
johannes Teutonicus.  
jacobus Philippus Bergamus.  
johannes Bocacius.  
josephus.  
johannes Magnus.  
johannes Saxo.  
john de Uarro.  
S. john Damascen.  
S. john Chrisostome.  
S. Isidore.  
john Andrew.  
john Mandevile.  
job.  
jacobus Ziglerus,  
jamblicus.  
julius Capitolinus.   

L.  
Levinus Lemnius.  
Lodovicus Vives.  
Lucian.  
Lucinus Mucianus.  
Lucius Marineus Siculus.  
Lactantius Firmianus.  
Lopes D' Obregon.  
S. Luke.  
Lodovicus Patricius Romanus.  
Lucius Apuleius.   

M.  
Macrobius.  
Marcus Damascenus.  
Marcus Uarro.  
Marcus Paulus Venetus.  
Mercurius Trismegistus.  
Marsilius Ticianus.  
Mechovita Polonius.  
Megasthenes.   

N.  
Nicolaus Florentinus.  
Nicolaus Leoncius.  
Nicolaus de Lyre.  
Nimphodorus.   

O.  
Onosecritus.  
Ordinaria Glosa.  
ovidius.  
Olaus Magnus.  
Origines.   

P.  
Plinius.  
Paulus juris consultus.  
Pomponius Mela.  
Pausanias.  
Petrus Crinitus.  
Plutarch.  
Pontanus.  
Pigafeta.  
Philip. Bergomensis.  
Procopius.  
Plato.  
Porphirius.  
Paulus iovius.  
Pythagoras.  
Proculus.  
Proctus.  
Plotinus.  
Pselius.  
S. Paul.  
Paulus Guillardus.  
Proclus.  
Petrus Mexias.  
Ptolomaeus.   

R.  
Rufus Festus.   

S.  
Solinus.  
Strabo.  
Scotus.  
Stephanus.  
Sinforianus Campegius.  
Servius.  
Sigonius.  
Solomon.  
Suidas Graecus.  
Socrates.  
Seneca.  
Suetonius Tranquillus.  
Salustius.  
Sestus Pompeius.  
Silenus.   

T.  
S. Thomas.  
Trogus Pompeius.  
Translatio septum Interpretum.  
Tesias.  
Theodorus Gaza.  
Titus Livius.  
Tully.   

V.  
Virgilius.  
Vincentius.  
Ualasco de Taranta.   

X.  
Xenocrates.  
Xenophon.   

Z.  
Zacharias.    

THE FIRST TREAtise: In the which are contained many things worthy of admiration, which Nature hath wrought and daily worketh in men, contrary to her common & ordinary course of operation. With other curiosities strange and delightful.  Interlocutores. LUDOVICO. ANTHONIO. BERNARDO. LORD. 
THis days exceeding heat hath distempered me in such sort, that it causeth me to doubt with myself, whether of the two extremities were easier to be endured, the violent sharpness of the cold Winter, or the fiery raging of the hot Summer.  BER. 
On this question there are so many and sundry opinions & of each side so many reasons, that I dare not undertake to determine thereof, though in my slender judgement, the cold (how sharp soever 
The cold more tolerable than the heat.  in the deepest fury of the Winter) is far easier to be suffered, than these fervent and contagious heats of the Dog-days in the Summer. But to hear this of both sides debated with reasons and proofs that may be alleged, it is doubtful to whether to incline. Leaving therefore every man to think herein what pleaseth him, let us in the mean time not lose the freshness of this pleasant evening, which after the great heat, is now turned into an air most sweet and comfortable, and seeing we have nothing to do, let us walk a while by the streams of this running River, & pass our time in some honest conversation.  LUD. 
It happeneth better than we looked, for see where Anthonio cometh, whose wisdom, behaviour and discreet discourse is such; that you would never be weary of his company.  BER. 
It is true indeed, I know him well to be a man both courteous, learned and wise, I would we could set him in some good vain, to the end we might hear him discourse.  LV. 
I will do my best to make him walk along with us.  AN. 
God save you Gentlemen.  LV. 
And you Sir are most welcome, & in the fittest time that may be, unless you have some business which may hinder us from enjoying your company under this tuffet of trees, where if it please you now after this excessive heat, we may awhile refresh ourselves with the mildness of this sweet air, and the delightful coolness of this fresh river.  AN. 
Truly Gentlemen nothing can let me in any thing, wherein I may do you service, for my will is fully bend to follow yours, and therefore without any excuse I will obey you in what soever it shall please you to command me.  BER. 
This courtesy of yours is so great, that I know not by what means we shall be able to deserve it, to the end therefore that we may the better enjoy the desired fruit of your conversation, let us if it please you repose ourselves under this shadow, where covered from the sun, what with the pleasing sound of this clear stream, trickling along the pebble stones, and the sweet murmurings of the green leaves gently moved with a soft and delicate wind, we shall receive double delight.  LV. 
It is true, but not if we remain standing, you having taken up the best place.  BER. 
Indeed I might have offered you the place, but me thinks you are not much amiss, especially because here is room in the midst between us both for signor Anthonio, who how near soever he be unto me, me thinks is never near enough.  AN. 
All this signor Bernardo, is but to increase the desire I have to do you service, for in truth such is the reputation of your wisdom, that wheresoever you are, we ought to seek you out, to th' end to be participant of your virtue and knowledge.  LU. 
Let us lay apart these friendly ceremonies, and busy ourselves in contemplating the diversity of those things which we see round about this place where we repose, that we may be thankful to the Creator and Maker of them. In truth so great is the variety of flowers & Roses which are in this Meadow, that beholding narrowly every one apart, me thinks I never saw any of them before, so many manners are there of them, their shapes and forms so sundry and divers, their colours so rare and dainty, their branches & flowers placed in such excellent order, that it seemeth that Nature hath endeavoured with her uttermost industry to frame, paint, and enamel each of them.  BER. 
You wonder at a little, in respect of the much we have to wonder at, I would to God it had been your hap to have been where I was yesterday, in the company of ten or twelve Gentlemen, where discoursing of the strange and marvelous effects wrought by Nature in the world, they were so amazed at some (to the common sort unknown) which I told them, as though I had come out of the other world, and told them stories of such things as I there had seen.  LV. 
I pray you tell us some of them, that we may know what reason of amazement they had.  BER. 
I could tell you many, but that which they least believed and jested at as a fable, was because I said there was a part of the earth inhabited, where the day dureth the full space of a whole half year, and the night in like sort as much.  LU. 
And marvel you if they wondered hereat? It is true indeed that I have sometimes myself heard as much, but I give as little credit thereunto as these gentlemen did.  BE. 
I perceive well that signor Anthonio understandeth this matter better then either of us, because I see him smile, ask him therefore what his opinion is hereof.  An. 
I am glad gentlemen, to see that in so few reasons you fall upon a matter so high, that to declare it well, other things of necessity must first be touched, so strange, that unless it be amongst men wise & of deep understanding, it were better to pass them over with silence, according to the saying of the marquess of Santillana. Never report wonders, for in so doing, of the greatest part thou art sure not to be believed, but to be laughed at, as was signor Bernardo amongst those gentlemen.  BE. 
In this manner though you may (my ignorance considered) pretend great reason to hold your peace, yet I beseech you, let nothing withhold you from explaining unto me this doubt and some other, which I have about the sesecret hidden mysteries of Nature.  AN. 
This is but a small matter, so that you will not bind me to say more than I know, which truly is very little.  BER. 
I know that in the fountain of your breast there is not so little water, but that it may suffice thoroughly to assuage & satisfy our thirst, lest therefore the time pass away in superfluous reasons, seeing we are to entreat of the wonders & marvelous works of Nature, I beseech you begin with her definition, that we may thereafter the better understand her effects.  AN. 
Aristotle saith, that Nature is the beginning of Motion, and rest of the self same thing in which it is principal, 
The Philosopher's definition of Nature.  and by itself alone & not by any accident, but I will not spend the time in alleging the definitions and opinions of ancient Philosophers, seeing they are so far different from those of later time, and because this our discourse shall be altogether Christianlike, leaving out all those Authors & Philosophers which were Gentiles, I will only follow those which were Christians, of the which he that went nearest to the mark in my judgement was Levinus Lemnius, which following Saint Thomas, leaving ancient opinions like a Christian in the beginning 
Levinꝰ Lennius definition of Nature.  of his Book of the marvelous secrets of Nature, saith, That Nature is nothing else then a will or reason divine causer of all things that are engendered, and conserver of them after they are engendered, according to the quality of every one of them. This word therefore & Name of Nature, serveth not for other, then to represent unto us the will and mind of God, by which all things are made and created, and in their times and seasons unmade and dissolved, and therefore it is said, that the leaf of a tree cannot wag without the will and ordinance of God: from whom as the very only foundation and beginning, proceed & depend all creatures reasonable and unreasonable, even to the very least. Yet, I know, there want not Philosophers which hearing these definitions, will say, that there is Natura naturans, which is God himself, and Natura naturata, which is the effect which by 
Natura naturans, Natura naturata.  his divine will he worketh in creatures. But let us not stay here, but behold the foundation, whence all proceedeth, which is God indeed: which if we well contemplate this abundant and plentiful spring, we shall find that those which are so astonished & hold for miracles some new things, above their capacity, which happen in the world, have small reason of their so great amazement. For what can be more worthy of admiration to men virtuous and of clear judgement, than the wonderful machine and composition of this world, the moving of the heavens in order so just and due, the admirable effects of the Sun, the Moon, and of the other Planets: the strange influences of the Stars, the exceeding strength of the Poles, upon whom all these things not straying one jot out of compass, are moved with a Harmony so marvelous: the reason, wherewith the four Elements stand and contain themselves, in their places appointed them, each of them affording unto us that part of himself of which we have need: the clouds forming and thickening themselves in the region of the air: the rain, hail, snow, and ice, the vehement force and terrible violence of the winds, thunders, lightnings, and blazing-starres. Besides these, the world daily bringeth forth and yieldeth to our view so many things new, rare, and full of wonder, that if we would busy ourselves to admire and contemplate the variety & strangeness of each of them, we should have leisure to do nothing else. For how wonderful is it to see that amongst so many men as are in the world, and daily are borne of new, though they bear all one proportion and shape, of eyes, mouth, nose, forehead, lips, cheeks, ears, etc. Yet it is almost impossible to find one like another, and though it happen sometimes that one resemble another: yet there never wanteth some difference of diversity. Besides this, behold the difference of trees, plants, herbs, and flowers, which in each Country groweth, with such diversity of colour, taste, smell, property, and virtue: and if these things, because we see them daily with our eyes, and handle them with our hands as things common, do not amaze us, why should we then so much wonder in seeing some things, which pass this common agreement and order of nature. Which for all that do not exceed nature, neither are unnatural: though the conceit thereof, pass the grossness of our reach and understanding. To see a dead man raised, a dumb man made speak, or a man borne blind restored to sight, such a thing we may well term unnatural & miraculous: But as for things monstrous, of which some we see, some are out of use, & some utterly unknown, me thinks in a wise man they should work no alteration, nor breed any astonishment at all. Look amongst the green plants & herbs, & you shall there sometimes find little creepers & worms, some of one sort, some of another, painted with sundry colours, some with many feet, some with great horns in the forehead, some with wings, some with 2. heads, one before, and another behind, & that they go & move as well of the one side as the other, & if we should see these great & huge, how would they then wonder & be amazed that are ignorant of their causes. But perchance, he that created all things above & under the heavens, in the air, the earth, & the Sea of nothing, with his only will, hath lost his force: or his hand is become unable, to do all the rest, which in respect thereof is nothing. No no, without doubt, now is the self same God which than our sovereign Lord & maker, which as he easily without any travail, by his only will of nothing made all things: so can he when it pleaseth him by the self same will only, turn to undo them, & make of all things nothing, as they were before.  LU. 
It is all as you have said signor Anthonio, & your definition of nature is true, & agreeing to our Christian belief, according to the which all things may be termed natural but yet I remain in doubt of some part of that which you have said, & therefore I pray you, before you pass any farther, declare it better unto me. First, making all things so easy in the hand & will of God, which you term nature itself, when it cometh by the same to work great & marvelous things, as raising of the dead, you say they are supernatural & miraculous, in the which, under correction, me thinks you contrary yourself, seeing the one is as natural to God as the other.  AN. 
This cometh & proceedeth not from God, but from the things themselves, which being so full of difficulty, & never before seen of us, for their great strangeness we call them miracles, which is as much to say as marvelous & supernatural. Because nature, or rather to speak more properly, God is not wont often to work them, & therefore not finding any other word or manner to express them, we say they are miracles & supernaturalli & so you must understand it, & not that it is to God any more difficulty to work the one than the other.  LV. 
You have satisfied me in this point, but withal you said, that the shapes of men being all one, their countenances & gestures are so divers, that it is unpossible to find one like another in all points. Whereas I have heard & read of many that were so like in resemblance the one unto the other, that there was no difference at all to be found between them. Yourself I know, must needs have better knowledge hereof then I, because you have read Pliny & other authors, which treat thereof: and Pedro Mexia hath copied out many examples of them in his forest of collections, besides all the which I will allege some notable examples. The first, is of two striplings which one Toranius sold to Mark Anthonio, saying, they were two 
Many examples of men like one to the other.  brothers, when in truth the one was born in Europe, & the other in Asia, whose likeness was such, that there was not in any one point, difference between them: And when Anthonio finding himself deceived, began to be angry, Toranius satisfied him in saying, that there was greater cause of wonder in the diversity of their Nations, then if as he first had said, they had been both begotten & horn of one father & mother. I am sure you have read what many authors write of K. Antiochus, who 
The likeness of Artemon to Antiochus.  being murdered by the means of his wife Laodice, she placed in his steed, & clothed with his rich habiliaments & regal ornaments one Artemon of Syria, who resembled him in such sort, that he reigned two years, without being known or discovered of any man. In Rome there was a man called Caius Bibius, so: like to Pompey, that he could be discerned from him by no 
Caius Bibius like to Pompey.  other means, then by the diversity of his apparel Cassius Seucrus, & Mirmilus, Lucius Pancus, & Rubus Estrius, Marcus Messala, 
divers romans one like to another.  & Menogenes, were by couples one so like another, that they were with much ado to be known of their familiar friends, such as were well acquainted with them; and haunted daily their company. But leaving the ancient romans, we have the like examples enough amongst ourselves. Don Rodrigo 
Don Rodrigo Girdon and his brother.  Girdon, and his brother the Count of Vruenna were so like, that unless it were by their attire & habiliments, their very Servants knew them not apart, in so much that I have heard it affirmed, (which if it be true, is passing strange) that being children & sleeping both in one bed, in touching their legs or arms together, the flesh of the one did so cleave to the other, that they could not without difficulty be sundered: But what should we pass herein any farther, when every day we see and hear the like.  BER. 
I can be a witness of two which I have seen myself, no less marvelous than these which you have rehearsed, 
The strange likeness of two men.  of the one there are witnesses enough in this house of Beneventa, for it is yet not much above twenty years, that the Earl had a Lackey, whom another man came to seek, saying, that he was his brother, and that he had run away from his Parents being young, they were so like, that there was not between them any jot of difference at all, unless it were that he that came was somewhat more in years, but which is strangest, though the Lackey were sent for to take possession of some goods left him by his Father: yet did he constantly deny the other to be his brother, affirming with oaths, that he was not borne in that Village nor Country by many miles, the other still remaining obstinate in challenging him for his brother, whereupon the Earl commanded them both to go to the same Village for to satisfy an old woman there, which said, she was mother to them both. The Lackey coming thither, could not persuade them but that he was the self same whom they supposed, in the end, the old woman looking fixedly upon him, for better assurance, (quoth she) if thou art my son, thou hast in such a place of thy leg a mark, which when thou wert a child was burned. The Lackey with wonderful astonishment confessed that he had such a mark indeed, though still persevering with oaths to affirm that he knew them not, and that he never in his life before had been in that Village, as the truth indeed was, for afterward it was proved, that he was borne far from that place, and it was well known who were his Parents. Besides 
A thing notable of two daughters and a son, borne all at a burden.  this, it was my hap being but a stripling, to see an other the like, very strange, in a Village hard by the City of Segovia, where I remained four or five days, in the house of a very honest & substantial man, which had by his wife two daughters, so strangely like, that in turning your eyes once of them, it was unpossible to know which was the one and which was the other, they were about 13. or 14. years old, I ask the mother which was the elder, she pointed to the one, saying, that she was borne half an hour before the other, for she had at one burden both them and a son, which she told me was with an uncle of his in Segovia, so resembling in all points to his sisters, that being one day appareled in one of their garments, and brought before her husband and her, neither he nor she did the whole day till night that he was unclothed, find, know, or perceive any difference at all between him and his sister.  LORD. 
Truly this is very strange, and the like hath seldom happened in Spain, especially in our time. Macrobius writeth in the second book of his Saturnals, that there came a young man to Rome so resembling Aug. Caesar, that standing before him, it seemed that he beheld as in a glass the figure of himself, whereupon Caesar asked him if ever his mother had been at Rome, meaning thereby that perchance his 
The answer of a young man to Augustus Caesar.  father might have had acquaintance with her, which the young man perceiving, answered him readily, that his mother had never been there, but his father oftentimes: though this history be common & rehearsed of many, yet I could not let it pass, because it serveth so fitly to the purpose of which we entreat.  AN. 
I deny not, but that this may be true, and that there are many the like things happened in the world, but according to the old proverb, One Swallow maketh no Summer, neither doth the whole field leave to be called green for two or three herbs or leaves that are withered and of a dead colour within it: these are things which happen seldom, and therefore refute not a generality so great as is the diversity & common difference of the countenances and gestures of all the men and women in the whole world.  LUD. 
I confess that you have great reason, but let us not so pass over signor Bernard's tale of the woman with three children borne at one burden, all living and brought up to that age, which truly seemeth to me so strange, that me thinks in my life I never heard the like, especially in this our Country.  AN. 
I wonder not a little thereat myself: yet Aristotle writeth that the women of Egypt are so fruitful, that they have often 3. or 4. children at a burden, and though he expresseth not so much, 
The women of Egypt marvelous fruitful.  yet we must imagine that many of them live and do well, or otherwise he would never make so often mention of them. In this our Spain, we have often seen a woman delivered of three children at once, and one in a Village not far hence of 4. and in Medina del campo, some years passed, it was publicly reported, that a certain principal woman was brought a bed of 7. at once, and it is said, that a Bookebinders' wife of Salamanca, was delivered of 9 and we must think that in other 
A woman delivered of 7. children at once. another of 9  Countries have happened the like of as great, & greater admiration, though we, (as they say) being in one end of the world have had no notice nor knowledge of them.  LV. 
Pliny saith, it is certain that six children may be borne at one birth, which is most strange, unless it be in Egypt, where the women bring seldom one alone into the world. In Ostia there was a woman that had at one burden two sons and two daughters, all living and doing well. Besides, in Peloponeso, a woman was 4 times delivered each time of 5. sons, 
A woman delivered of 4. children all living.  the most part of which lived. Trogus Pompeius writing of the Egyptian women, saith, that they are often delivered of 7. sons at once, of which some are Hermophrodits. Also Paulus the Lawyer writeth, that there was brought from Alexandria 
Hermaphrodites.  to Adrian the Emperor, a woman to be seen which had five living children, 4. of the which were borne in one day, & the 5. four days after the delivery of the first. julius Capitolinus 
Two women delivered at once of five sons a piece.  writeth the like of a woman delivered of 5. sons in the time of Anth. Pius, so that the matter which signor Bernardo rehearsed of the woman with 3. living children, is not so new nor strange. Besides, it is confirmed with the public fame of that which happened to a lady one of the greatest of this land, which being in travail it was told her husband that she was delivered 
A Lady of Spain delivered of six sons.  of one son, & within a little space of one more, & within few hours, they told him that she had brought him forth 4. more, which were 6. in all: who answered merrily to those that brought him the news, if you can wring her well, I warrant you, (qd he) you shall get more out of her. This is no fable, but a matter known to be true.  AN. 
Seeing we are fallen into the discourse of prodigious births, I can by no means pass over with silence, that which Nicholaus de florentia writeth, alleging the authority of Auicenna in Nono de animalibus, that a woman miscarried at one time of 70. proportioned children, 
70. Proportioned children at one burden.  & the same author allegeth Albertus Magnus, which said that a certain Physician told him for assured truth, that being sent for into Almaigne to cure a gentlewoman, he saw her delivered of a 150. children wrapped all in a net, each of them so 
A gentlewoman of Almaigne delivered of a 150. children.  great as one's little finger, & all borne alive & proportioned. I know well that these things are almost incredible to those which have not seen them, yet is this one thing so notorious & well known, that it confirmeth the possibility of the rest, though it be far more admirable than any of them all. That which happened to the lady Margaret of Holland, which brought forth at 
The monstrous and strange child birth of the Lady Margaret of Holland.  one burden 306. children, all living, about the bigness of little mice, which were christened by the hands of a Bishop in a basin or vessel of silver, which as yet for memory remaineth in a Church of the same Province, the which our most victorious Emperor Charles the fifth hath had in his hands, & this is affirmed to be true by many and grave witnesses. Sundry authors write hereof, especially Henricus Huceburgensis, Baptista Fulgoso, & Lodo. Vives, which saith, that the cause of this monstrous birth was the curse of a poor woman, which coming to the gates of this great Lady to demand alms, in steed of bestowing her charity, she reviled & taunted her reproachfully, calling her naughty pack, & ask her how many fathers she had for her children, whereat the poor woman taking grief, beseeched God on her knees, to send unto this Lady so many children at a burden, that she might be able neither to know them, nor to nourish them.  BE. 
I think there never was the like of this seen or heard of in the world, and truly herein Nature exceeded much her accustomed limits, the judgement thereof let us refer to the Almighty, who suffered & permitted her to conceive so many creatures, which seeing it comes so well to purpose, I will tell you what I have heard of some men of credit, such as would not report any untruth, which is, that in the kingdom of Naples, or in divers places thereof, the childbirth is passing dangerous to the Mothers, because there 
The dangerous chyldebirth of women in the kingdom of Naples.  issueth out before the child appear, a little beast of the fashion & bigness of a little frog, or little toad, and sometimes 2. or 3. at once, if any of the which through negligence come to touch the ground, they hold it for a rule infallible, that the woman which is in travail dieth presently, which because so soon as it cometh out of the womb it creepeth & that swiftly, they have the bed stopped round about, & beside, the ground & walls so covered, that it cannot by any means come to tuoch the earth, & beside, they have always ready a basin of water, wherein they presently put those little beasts, & covering it so close that they cannot get out, carry them therein to some river, or to the sea, wherein to avoid the danger they cast them: and though I have not seen any Author which writ so much, yet all those that have been in those countries confirm the same, so that there is no doubt to be made thereof, but that it is as true as strange: and though it may seem that I use some digression from the matter, yet me thinks that it is not amiss that we should understand what Aristotle writeth in his 3. book de animalibus, of a he Goat, which as it seemed was even ready to conceive, if nature would have given him thereto any place, 
He Goats having milk in their teats.  for he had teats like unto the females, great & full of milk: so that they milked him, & it came from him in such quantity that they made cheese thereof.  AN. 
Marvel not much at this, for if you read the book which Andreas Mateolus of Sienna made, de epistolis medecinalibus, you shall find that he saith, he saw himself in Bohemia 3. of the same sort, of the which he himself had one for his proper use, whose milk he found by experience to be the best medicine of all for those which were troubled with the Apoplexy or falling sickness.  BER. 
There must be some cause, for which Nature in such a thing as this exceeded her accustomed order, and perchance it was to bring a remedy for a disease so uneurable as this is accounted to be.  LU. 
Seeing we are in this discourse of births, it were not amiss that we knew in what space a woman may bear child, so that the same may live and be accounted lawful.  AN. 
This matter hath been handled by many authors which give us light herein. The Lawyers say that in the 7 month, taking thereof some days away, and in the tenth month likewise 
How long a woman may go great with child.  the birth may be called lawful, as one of their digests, beginning septimo mense, and divers other declareth, and justinianus in his Autentick of restitutions. The Philosophers and Physicians debate thereof more at large. Pliny sayeth, that the child borne in the eighth month may live, which is directly against the experience we have, and the opinion we generally hold thereof, for we see that those children do not live which are borne in the seventh month, unless they are borne just at the time complete: he holdeth beside that the birth of eleven months is lawful, and so he sayeth that the mother of suilius Rufus, was delivered of him at the end of eleven months. Other Philosophers have held opinion, that a woman may go with child till the thirteenth month: but to rehearse all their opinions, were never to make an end, he that seeketh to be satisfied herein, may read Aristotle, Aulus Gellius, and many more Authors, & Physicians which entreat copiously thereof, it is sufficient for us that we have said so much in a matter, which we have so seldom occasion to know or understand.  BER. 
This matter, in truth is fitter for Physicians to discourse of, then for us, but in the mean time I would fain know what these Hermaphrodites are, which I heard signor Ludovico even now say were so common to the Egyptian women.  LV. 
This matter is so common, that there is scarcely any one ignorant, but that there are often children borne 
What Hermaphrodites are.  with two natures, the one of a man, the other of a woman, though divers times the one of so slender force and weak, that it serveth not for other then to show what Nature can do when she pleaseth: but some there are, though rare, which are as fully puissant in the one nature as in the other, of the first sort I knew a married woman myself, which it was well known, had also the nature of a man, but without any force or effect, though in her countenance and gesture there appeared a kind of manliness, of the other sort also there are divers, and amongst the rest there was one in Burgos, who being 
Two Hermaphrodites burned.  commanded to choose whether nature she would exercise, the use of the other being forbidden her upon pain of death, made choice of that of the feminine sort, but afterwards being accused that she secretly used the other, & under colour thereof committed great abomination, she was found guilty and burned.  AN. 
I have heard that there was another the like burned in Sevilia, for the self same cause, but in these parts we hold it for a great wonder, that men should have the nature of women, or women of men: Yet Pliny allegeth, the Philosopher Califanes, which was with Alexander Magnus in his conquest of the Indies, who saith, that amongst the Nasamen, there is a people called Androgini, who are all Hermaphrodites, and use in their embracements without any difference, 
The Androgins are all Hermaphrodites.  as well the one nature as the other. But we would scarcely believe this, being so unlikely, were it not confirmed by Aristotle, which saith, that these Androgins have the right teat like a man, & the left with which they nourish their babes, like a woman.  BER. 
This matter seemeth unto me very new & strange, neither do I remember that ever I heard the like, but there are so many things in the world above our capacity, that I hold it not impossible, especially being affirmed for true, with the authority of so grave authors though me thinks this Country must needs be very far from those which are now of late discovered in India.  LV. 
I cannot choose but merualie much hereat and I believe that it is some influence or constellation, or else the property of the Country itself, which engendereth the people in such sort, as we see other Countries bring forth people of divers complexions, qualities, & conditions. But now seeing we have so long discoursed of births, as well common & natural, as unnatural & rare: it were not amiss if we said somewhat of such as are prodigious & monstrous, so far beyond that wont order and rule of Nature, which she is accustomed to observe.  AN. 
It is true that there hath been seen divers births admirable & monstrous, which either proceed from the will and permission of God, in whose hands all things are, or else through some causes and reasons to us not revealed, though many of them by conjectures & tokens come afterwards to be discovered, which though they perfectly conclude not the demonstration of the true cause, yet give they us a great likelihood & appearance to guess thereat. It is a thing natural to all children, to give a turn in their mother's belly, & to come into the world with the head forwards, yet this general rule oftentimes faileth, & some come forth thwartlong, & some with their body double, neither of the which can live, their body is so crushed and broken, the mothers also of such are in exceeding danger. Others come to be borne with their feet forward, which is also passing dangerous, as well for the mother as the child: unless they chance to come forth with their arms hanging down close by their sides, which if they hold upward or croswise, they crush them or put them out of joint, so that few such live. Of these came the lineage of Agrippa's in Rome, which is as much to say as Aegrè parti, brought forth in pain, and 
The lineage of Agrippa's.  commonly those that are so borne, are held to be unlucky, & of short life. Some say that Nero was so borne of his mother Agrippina, who though he seemed in obtaining the Empire to 
Nero borne with his feet forward.  be fortunate, yet in losing it so soon with a death so infamous, his end proved him unfortunate & miserable. It happeneth also sometimes that the mothers die, and that the children by opening their sides are taken out alive, & come to live & do well. Of these was Scipio African, which was therefore the first that was called Caesar, & another Roman Gentleman called 
Scipio African called Caesar quiae Caesus ex utero.  Manlius, as Pliny writeth in his seventh book.  BER. 
It is a matter so true & notorious, that there is no doubt to be made thereof, which we read in the chronicles of Spain, of the birth of Don Sanches Garcia, king of Navarre, whose mother Donna Ursaca, being at a place called Baruban, to take her pleasure 
The strange birth of Don Sanches Garcia king of Navarre.  in the fields, was by certain Mores which of a sudden came thither to spoil and make booty, thrust into the body with a spear, in such sort, that the babe with which she went great, appeared out of the wound, as though he would fain come forth, she herself living in pitiful extremity, and painfully gasping for life: which her servants perceiving, opened the wound a little more, and took the Infant out, causing him to be nourished, the which prospered so well, that he afterwards came to attain the royal Diadem, and reigned many years. And not much before our time, a Gentleman 
The like of Diego Osorio.  called Diego Osorio, of the house of Astorgo, was borne in the self same manner, but they took so little heed in cutting of his mother's belly, that they gave him a slash on the leg, of which he remained ever after lame, and lived many years.  AN. 
Children to be borne toothed, is a thing so common, that we have seen it often, amongst the Ancients, as 
Children borne toothed.  Pliny and Soline writeth, were Papinus, Carbo, and Marcus Curius Dentatus. I can give good testimony hereof myself, as an eye witness of some that have been borne with teeth, and that with those before, whereby we may the better believe the antiquity.  LV. 
Some Greek Authors write that Pyrrhus' King of the Epirotes, in steed of teeth was borne with a hard massy bone only, one above, and another beneath. And Herodotus writeth, that in Persia there was a whole lineage that had the like. Caelius Rodiginus, in the beginning of his fourth book de antiquis lectionibus, bringeth 
Hercules' borne with three rows of teeth.  for author Io. Mochius, which affirmeth that Hercules had three rows of teeth, which is passing strange: but no doubt there have happened many miraculous things in the world, which for want of writers have not come to our knowledge: and if we could see those things which happen in other Countries, we should not so much wonder at these of which we now speak: neither need we go far to seek them, for we shall find enough even in our Europe and Countries here about.  BER. 
I will tell you what I saw in a Town of Italy, called Prato, seven or eight miles off from 
The face of a child new borne, covered with long hair.  Florence, a child new borne, whose face was covered with a very thick beard, about the length of ones hand, white and fine, as the finest threads of flax that might be spun, which when he came to be two months old, began to fall off, as it had peeled away through some infirmity, after which time I never saw him more, neither know I what became of him.  LV. 
And I once saw a little wench, which was borne with a long thick hair upon the chine of her back, and so sharp, 
A wench having hair upon the chine of her back, like brisles of a Boar.  as if they had been the brisles of a wild Boar, so that she must continually ever after keep it cut short, or otherwise it hurt her when she clothed herself.  AN. 
These are things wherein Nature seemeth not far to exceed her accustomed order: Let us therefore come to them that are more strange, and of greater admiration. Pliny writeth that there was a woman called Alcippa delivered of an Elephant, and 
A woman delivered of an Elephant  another of a Serpent: beside, he writeth, that he saw himself a Centaur, brought to the Emperor Claudius in honey to keep him from putrefaction, which was brought forth by a woman of Thessalia. Besides these, there are many other such like things reported by wise and grave Authors, that such as never heard of them before, would be astonished at their strangeness.  LORD. 
And think you that this age and 
Sundry strange and monstrous childbirth's  time of ours, yieldeth not as many strange and wonderful things as the antiquity did? Yes undoubtedly doth it, were we so careful to registre and to commit them to memory as they were. I will tell you one, of the which I am a witness myself, of a woman that having had a very hard travail, in the which she was often at the point of death, at last was delivered of a child, and withal of a beast, whose fashion was like unto a Ferret, which came forth with his claws upon the child's breast, and his feet entangled within the child's legs, both one and the other died in few hours.  BER. 
We see and hear daily of many things like unto these, and beside, we have seen women in steed of children bring forth only lumps of flesh, which the Physicians call Moles. I have 
Lumps of flesh, called by the physicians moles.  seen myself one, of the which a woman was delivered, of the fashion of a great Goose-neck, at one end it had the sign of a head unperfectly fashioned, and the woman told me, that when it came into the world it moved, and that therefore they had sprinkled water upon it, using the words of Baptism. In engendering of these things, Nature seemeth to show herself weak and faint, and perchance the defect hereof might be in the Father or mother, the imperfection of whose seed was not able to engender a creature of more perfection.  AN. 
Your opinion herein is not without some reason, but withal understand, that there may be aswell therein superfluity, which corrupting itself, in steed of engendering a child, engendereth these other creatures which you have rehearsed, as the Elephant, the Centaur, and the rest: but the likeliest is, that they are engendered of corrupted humours, that are in the woman's body, which in time would be the cause of her death, in steed of which, Nature worketh that which Aristotle saith in his Book De communi animalium gressu, that Nature forceth her always of things possible to do the best, and when 
Nature forceth her always to do the best.  she can create any thing of these corrupted humours, whereby she may preserve life, she procureth to do it as a thing natural.  LU. 
The one and the other may well be true, but yet in my judgement, there is another reason likelier than either of them both, which is, that all these things, or the most part of them, proceed of the woman's imagination at the time of her conception. For as Algazar an ancient Philosopher of great authority affirmeth: The earnest imagination, hath not only force and power to imprint divers effects in him which 
The wonderful force of imagination.  imagineth, but also may work effect in the things imagined, for so intentively may a man imagine that it raineth, that though the wether were fair, it may become cloudy & rain indeed, and that the stones before him are bread, so great may be the vehemency of his imagination that they may turn into bread.  BE. 
I believe the miracle which Christ made in turning water into wine, but not these miraculous imaginations of Algazar, which truly in mine opinion are most ridiculous.  AN. 
In exterior things I never saw any of these miracles: yet Aristotle writeth in his ninth Book De animalibus, that the Hen fight with the Cock and overcoming him, conceiveth thereof such pride, that she lifteth up her crest and tail, imagining that she is a Cock, and seeking to tread the other Hens, with the very imagination whereof, she cometh to have spurs. But leaving this, let us come to Auicenna, (for in this matter we cannot go out of Doctors and Philosophers) whose opinion in his second Book is, that the imagination of the mind, is able to work so mighty a change in natural things, that it happeneth oftentimes the Child to resemble that thing which the Mother at the time of her conception imagineth. The self same saith S. Augustine, in his 12. Book of the City of God: that the earnest imagination of a woman going great, causeth often the child to be borne with the qualities & conditions of the thing imagined: and we read in Plutarch, that a white woman conceiving child by a white man, was delivered of an Infant 
A black child, borne of white Parents.  coale-blacke, because at the time that she conceived, she held her eyes and imagination fixed upon the picture of a blackmoor which was painted in a cloth upon the wall, which the child wholly resembled.  LV. 
Aristotle, Pliny, & many other Authors write of that famous Poet Vizantine, that his father 
The strange opiration of Nature in the Poet Vizantine.  and mother being white, he was borne black.  AN. 
But this was of another sort, Nature making as it were a jump from the Grandfather to the Nephew, for his Mother was begotten by an Ethiopian in adultery, which Nature covering in her birth being white, discovered in the birth of her son being black. Let us therefore return to imagination, of whose effects we have seen great experience, and I have heard of a woman delivered of a child all covered over with rough hair, the reason whereof was, that she had in her chamber 
A child covered with hair.  the picture of Saint john Baptist clothed in hairy skins, on which the woman using with devotion to contemplate, her child was borne both in roughness & figure like unto the same.  BE. 
Marcus Damascenus writeth the self same which you have said, saying, that it happened in a place of Italy, near 
The place is called Petroe sancta.  the City of Pysa. It is not long since that there went through Spain a man gathering money, with the fight of a son of his covered with hair, in such quantity so long & thick, that in his whole face there was nothing else to be seen but his mouth and eyes: Withal, the hair was so curled, that it crimpled round like Rings, and truly the wild Savages which they paint, were nothing so deformed, and over their whole body so hairy as was this boy.  LV. 
I will neither wonder at this, nor at any such like, seeing that in this our time it is known & affirmed for a matter most true, that certain Players showing of a Comedy in Germany, one of them which played the devil, having put on a kind of attire most grisly and fearful, when the Play was ended went home to his own house, where 
A wonderful Monster borne in Germany.  taking a toy in the head, he would needs use the company of his wife without changing the deformed habit he had on, who having her imagination fearfully fixed on the ugly shape of that attire with which her husband was then clothed, conceived child, and came to be delivered of a creature representing 
A wonderful monster.  the very likeness of the devil, in form so horrible, that no devil of hell could be figured more loathsome or abominable. The mother died presently, & for the small time that this monster lived, which was only three days, there are told of him things strange, hellish & infernal, and to the end this wonder might be known unto the whole world, the figure thereof was brought printed into Spain, and carried through Christendom.  AN. 
I saw it, and can give thereof good testimony, and it was assuredly reported to be true in such sort as you have said, whereby we may well perceive how mighty the force of imagination is, being able to engender a monster so horrible. And seeing we are in the discourse of matters monstrous (though this which I will tell you be not like to these before rehearsed) yet I am sure you will think that it is not a little to be wondered at, and perchance it is of a man whom we all have seen, who being a Friar of the third order of S. Francis, was wont to make his residence in the 
A most strange stoie of a Friar.  Cloister of our Lady of the Valley, which is hard by this place where we now are, but at this present is in a Cloister called Soto, fast by the City of Zamorra. He is so little of stature, that without doing him any wrong, we may well term him a Dwarf, but to the bigness of his body he hath an excellent feature and proportion of limbs, and a singular comeliness in his gesture: this man, as the common voice is, and beside as many religious men have assured me for a truth, was borne in a Village called S. Tiso, with all the teeth and tussles which he now hath, of the which he never changed nor lost any one, and with much difficulty could he be nourished with milk, so that he sucked but a very little while: beside, he brought from his mother's womb, the hair of his secrets, as if he had been 20. years old. At 7. years of age, his chin was covered with a beard, at 10. years he begat a child, and was in the chiefest strength of his age as other men at 30. and which is more, is not at this present above 25. years old.  BER. 
In truth this is a thing very strange & worthy of admiration, but what shall we say of other monsters which are so many & of so sundry shapes in the world, that they make those astonished which see them, or read that which is written of them.  AN. 
I know not what to judge, because of one side so many grave men, and of such authority, that we are bound to believe them, write of these monsters, and of the other side, we see and hear of so few now in the world, and of those we scarcely find any man, that can say he hath seen them himself, and yet there was never so great a part of the world discovered as is now, for all the which we see not that there are any of these monsters found either in India maior, conquered by the Portugals, neither in west Indies, marry they say 
Sundry strange and monstrous forms of men.  that they are all retired to mountains, & unaccessible places. Pliny, Soline, and Strabo, write particularly of them, notwithstanding. I will make mention of some few of them. Some they called Monosceli, which have but one leg, with the which they are so light in leaping, that they overtake all other 
Monosceli.  beasts, only in jumping after them, their foot is so great, that in hot weather lying on the ground, they lift it up, and with the shadow thereof defend themselves from the heat of the Sun. There are others without either neck or head, having their eyes in their shoulders: others their faces plain without nostrils, in steed of which they have two little holes only: others without mouths, maintaining themselves with the only smell of fruits & herbs, the force of whose scent is such, that they dry and wither up the flowers, in smelling out of them all their substance. The smell of any evil or noisome thing is so contrary to them, that oft-times it putteth them in danger of their lives. Their speech and understanding is by signs. Besides, they write that there are men in the mountains of Scythia, or Tartary, with so little mouths, that they cannot eat, but maintain their lives with sucking in only the substance and juice of flesh and fruits. There is another kind of men with dog's faces and Ox feet, which contain all their speech under two words, only with the which the one understandeth the other. There are others whom they call Phanaces, whose ears are so great, that they cover therewith 
Phanaces.  their whole bodies: they are so strong, that with one pull they tear whole trees up by the roots, using them in their fight with exceeding agility. There are others with one eye only, and that in their forehead, their ears like dogs, and their hair standing stiff up an end. Others they describe with divers and monstrous forms, which if I should rehearse all, I should never make an end, yet by the way, I will tell you what I have read in one of Ptolomes' tables of Tartary mayor, There is in it, saith he, a Country now called Georgia, fast by the kingdom of Ergonil, in the which there are five sorts of 
Sundry divers shapes of men in the Country of Georgia.  people, some black as Ethiopians, some white like us, some having tails like Peacocks, some of very little and low stature with two heads, and others whose face and teeth are in manner of horse jaws. And if this be true, it is a wonderful thing that there should be in one Land such diversities of men.  BER. 
Do these Authors set all these monsters together in one part of the earth, or in divers parts.  AN. 
In this point they differ far the one from the other. Pliny and Strabo agree with the story written by the Philosopher Onosecritus, which was in India with Alexander the great, and writeth all these monsters to be there. Solinus sayeth, that the Arimaspes, being a people with one eye, are in Scythia, fast by the Riphaean mountains. 
Arimaspes.  Others hold, that the most part of these monsters are in the solitary deserts of Africa, and the rest are in the mountains of Atlas: others said, that the Cyclops, Giants of exceeding hugeness, with one only eye, and that in the midst of 
In what places of the world the monsters are written to be.  their forehead, were to be seen in Sicilia.  LU. 
Yet it may be that they are as well in one place as in another, yet Strabo entreating of them, in conclusion accounteth them but fables, and feigned matters: and Sinforianus Campegius, a man singularly learned, in a Chapter which he writeth of monsters, proveth by natural reasons that there can be none such, and if there be any, that they are no men, but brute beasts, like unto men: Pomponius Mela, is of the same opinion, saying, that the satires have nothing else of man, than the likeness.  AN. 
I will neither believe all nor condemn all which is written, but as touching the satires, me thinks Pomponius Mela hath small reason, for we must rather believe Saint. Hierome, who in the life of Saint Paul the first Hermit, (which work is allowed by our Church) witnesseth that they 
satires are men and creatures reasonable. The shape of satires.  are men, and creatures reasonable. Their shape is according to the description of divers Authors like unto men, differing only in some points, as in having horns on their heads, their noses and forepart of their mouths, like to dogs snouts, and their feet like to those of Goats. Many affirm, that they have seen them in the deserts of Egypt. The Gentiles in divers places adored them for Gods, and Pan the God of Shepherds, was always painted in the likeness of a Satire. Many have written of these satires, and it is held for a matter certain and undoubted.  AN. 
Sabellicus, in his Aeneads sayeth, that there are of them in the mountain Atlas, which run on four feet, and some on two feet like men, either sort passing swiftly. Pliny affirmeth, that there are of them in India, in certain mountains, called Subsolani, whom not accounting men, he termeth to be most dangerous and harmful beasts. Ovid in his Metamorphosis, sayeth, that the Satire is a beast like unto a man, only that he hath horns on his head, and feet like a Goat. But if it be so, that they are men capable of reason, I wonder that we have no greater knowledge of them.  AN. 
Herein is no great cause of wonder, because the deformity of their figure maketh them so wild, that it taketh from them the greatest part of the use of reason, so that they fly the conversation of men, even as other bruit beasts do: but amongst themselves they converse, and understand one another well enough: for all those which write of the mountain Atlas, say, that there are in the tops thereof, many nights, heard great noises, and sounds, as it were of tabor and Flutes, and other wind instruments, which they hold for a certain to be done by the satires in their meetings: for as soon as the day comes you hear no more: yet some will 
Meetings of the satires.  say that the satires are not the cause thereof, but another secret of Nature: of the which we will hereafter in his more convenient and proper place discourse.  LU. 
Before we pass any farther, let us first understand what difference there is between satires, Fauns, & Egipanes: 
satires, Fauns, Egipanes.  for Virgil in the beginning of his Georgiques', invoketh as well the one as the other, and sundry other Authors using these several names, do seem to put a difference between them.  AN. 
I will answer you herein with Calepin, which saith, that Fauns were held amongst the Greeks for the self same, which Satyrs among the Latins, & that they both are one thing. Probus and Servius saith, that they are called Fauni à fando, because they prophesied, as Pan did amongst the Shepherds. And Servius writeth, that Egipans, Satyrs, and Fauns, are all one. Nicolaus Leonicus, in his second book de vana historia, writeth of another sort of Satyrs, much differing in shape from these before rehearsed, he allegeth an Author called Pausanias, whose authority he followeth in his whole work, who sayeth, that he heard Eufemius, a man of great estimation and credit affirm, that sailing towards Spain, the ship in which they went, through a great tempest and storm, being driven with a violent western wind to run along the Ocean Seas, brought them at last upon the coast of certain islands, which seemed to be uninhabited: where they had no sooner landed to take in fresh water, but there appeared certain wild men; of a fierce & cruel resemblance, all covered with hair somewhat reddish, resembling in each other part men, but only that they had long tails full of bristled hairs like unto horses. These monsters discovering the Mariners, joined themselves in a great troop & squadron 
Men with tails like horses.  together, making an ill-favoured noise, like the barking or rather howling of dogs, and at last of a sudden set upon them with such a fury and vehemence, that they drove them back to their ship, forcing them to leave behind them one of their women which was also landed, upon whom, they saw from their ship those brutish men, or rather barbarous monsters, use all sort of fleshly abomination and filthy lust, & that in every such part of her body, as by any possibility they might; which when they saw themselves unable to succour, with grief hoisting up their sails, they departed from thence, naming the place the Island of Satyrs. Gaudencius Merula, rehearseth the self same saying: that Eufemius which told this to Pausanias, was a Cardinal.  LU. 
Ptolemy in his second book of the tenth table of Asia, writeth that there are three islands of satires bearing the self same form, & I verily believe, 
Three islands of satires.  that those are they whom we commonly call wild Savages, painted with great and knotty staves in their hands, for till now I never heard that there were any such particularly in any part of the world.  BER. 
Pliny writeth, alleging the authority of Megasthenes, that there are towards the East certain people, which have long bushy tails like Foxes: so that they are in a manner 
Men with tails like Foxes.  like unto those which you have said. I partly believe this the rather, because of that which (as I have heard) happened to a lineage of men that broke up a vessel pertaining to S. Toribius, Bishop of Astorga, in which he held sacred relics, with whose delectable savour he sustained himself, putting in place there of things stinking & unsavoury, for punishment and perpetual mark of which wicked offence, both they & their posterity came to have tails, which race, as it is said, 
A race of men having all tails.  continueth till this day.  AN. 
You commit no deadly sin though you believe it not. But I will tell you one no less monstrous than all these above mentioned, the which I did see (as they say) with mine own eyes in the year 1514. of a stranger that went to S. james in pilgrimage, who ware a long garment down to his feet open before, which in giving him some little alms he opened wide, & discovered a child, whose 
A strange story of a Pilgrima.  head to our seeming was set in the mouth of his stomach or a very little higher, his whole neck being out, from whence downward his body was fully perfected and well fashioned in all his members, which he stirred as other children do, so that there was in one man two bodies; but whether this child was governed by the man which bore it, or by itself in his natural operations, I cannot say, for I was then so young, that I neither had the discretion to discern it, nor the wit to ask it. I should not have dared to have told this, but that there are in Spain so many which have seen it & remember it beside myself, and the thing so public and notorious. Besides, I have been told by certain persons of great credit, that about 2. or 3. years since, in Rome they went about gathering money with showing a man that had two 
A man with two heads.  heads, the one of the which came out of th'entry of his stomach, the self same place out of which the others body came; but this head, though it were most perfectly shaped, yet was it like unto a dead member, which of itself had no feeling, but that the man felt when it was touched, as well as any other of his members.  BER. 
Though these things be passing strange & wonderful, and need many witnesses to give them credit, yet why should not this happen sometimes to men, as it doth often to other creatures? I have seen myself a Lamb brought forth with two heads, which died incontinently.  LU. 
Petrus Crinitus in his 21. Book of honest discipline, saith, that in Emaus (which I take to be that of which the holy Scripture maketh mention) a woman bore two boys from the navel downward joined in one, having upwards two several bodies, two heads, two breasts, and all other members proportionable, 
Two children from the navel down ward joined in one.  and that they were two persons, and two distinct souls, it was easy to perceive, for the one wept, when the other laughed, the one slept, when the other waked, and each of them did in one moment different operations: in which sort they lived two years, at term of which the one dying, the other lived only four days after him. He rehearseth this history by the authority of Singibertus, whom he commendeth for an Author of great gravity and truth, who lived in the time of Theodosius the Emperor. Besides, Saint Augustine in his City of God writeth of this monster, though not so particularly. I have read of other two that were borne joined together by the shoulders, back to back, living so 
Two children joined back to back.  a certain time, till the one coming to die, the stench of his dead body, so infected and annoyed the other, that he lived not long after him.  AN. 
When there is no Author of credit, I will never believe that which is amongst the common sort reported, being for the most part altogether fabulous.  BER. 
Leaving this, I pray you tell me signor Anthonio what you think of that which Pliny writeth of the Pigmees, & many other Authors of the Amazons.  AN. 
As for the Amazons, many Writers affirm that they have been, 
Pigmees. Amazons.  and there are so many histories recorded of them, their valorous deeds of Arms, the battles and wars in which they were, that it should seem great temerity to say the contrary. Though Plutarch writing the life of great Alexander, bringeth xii. Greek Authors that wrote also of his life, some in his very time, and some little after his death, of which some few make mention of one Thalestris, Queen of the Amazons, that came so far to see him and speak with him, but the rest 
Thalestris Qu. of the Amazons.  and the greater part say nothing at all thereof, whereby he seemeth to doubt whether it were true or no, for if it were, he thinks that such and so esteemed Authors would never have passed so notable a matter in silence. Besides, Strabo was of opinion, that this matter of Amazons was altogether feigned, whose words are these: Who can believe that there was ever at any time, Army, City, or Commonwealth only of women, and not only that there were, but that they made war & invaded conqueringly upon other Countries, subdued their neighbours in battles, ranged and dared set their Armies in jonia, and on the farther side of Pontus, even to Attica? This were as much to say, as that in those days the women were men, and the men women.  LUD. 
All this is not sufficient to prove that in times past, there were no such; for all those that write of the Trojan 
The Amazons came to the wars of Troy.  wars, make no doubt of their coming thither, and that which is written of their original & beginning, is most notorious and known, but of their last fall, and final end, I have not seen any History that maketh mention.  BER. 
There have been in the World many notable things unknown for want of Writers, of the which this may be one: but I have chiefly noted one thing, which is, that the Authors agree not about those Countries wherein they write that they lived; the rehearsal of whose several opinions, concerning their Province and Kingdom, I will not encumber myself with repeating.  ANT. 
Diodorus Siculus writeth, that the Amazons reigned in two parts, the one in Scythia, a Province of Asia, and the other in Lybia, a Province of Africa, wherein is confirmed that which you say, touching their diversity of Regions, though their manner of life were all one. And if you desire to know the sum of their history, & the opinion of divers authors concerning them, read Pedro Mexias in his Forest of Collections, who therein 
Pedro Mexias.  handleth it at large; & truly if they were so mighty as they are written to be, some great and notable matter must needs have succeeded before their fall, who in time of their prosperity had achieved such worthy enterprises.  BER. 
Leaving this, let us resolve ourselves in the matter of Pigmees proposed by signor Ludovico, the discourse of which will yield as much matter whereon to speak, as this of the Amazons.  ANT. 
Of these the most part of Cosmographers make mention, describing them to be men of three spans in length. Pliny holdeth, that they exceed not in length three hand-bredths the thumb being strect out. Iwenall speaking of 
The country, stature, story, & description of the Pigmees  them, saith, that their whole stature passeth not the height of a foot. Both the one & the other may be true, for as amongst us there be some men greater than other, so may there be between them difference of statures, though the highest cannot exceed three spans or very little more. Their habitation is in the utter parts of India towards the East, near the rising of the River Ganges, in certain Mountains, where at such times as it is in other places Winter, the Cranes come to lay their eggs, and to bring up their young ones about the River sides, whose coming so soon as the Pigmees perceive, because they are so little that the Cranes regard them not, but do them much hurt, as well in their persons, as in eating up their victuals & spoiling their fruits, they join themselves (as Homer writeth) in great number to break their eggs, & 
Their fight with the Cranes.  to prepare themselves to this terrible fight, they mount upon Goats & Rams, and in very goodly equipage go forward to destroy this multiplication of Cranes, as to a most dangerous and bloody enterprise.  BER. 
This is a fierce people & of great courage as it seemeth; but as I have heard, they live not long, for their women at 3. years of age bear children, at 6. years are barren and reputed old, and the greatest age they may reach unto is ix. or x. years. Ovid in his 6. book of Metamorp. saith, that they are two foot long, double the reckoning of Iwenall, 
ovid.  and that their women bear children at five years, and at eight years are old, and die soon after.  AN. 
The common fame that goeth of them is so, & the like saith Aristotle by these words. The Cranes come out of the plains of Scythia, 
Aristotle.  to the lakes above Egypt, which is where the River Nilus runneth, and it is said, that they fight in this place with the Pigmees, and this is no fable, but an assured truth, that there are marvelous little men, and very little horses also, the men are about two feet and a handbreadth high, the women breed children at five years, at eight are barren, and live not much longer. Solinus also entreating of the self same matter, saith, 
Solinus,  that the Pigmees inhabit certain hills of India, and that the longest term of their life is eight years.  LV. 
These authors are well wide one from another, seeing the one placeth them in Africa, and the other in the uttermost bounds of Asia, being so many thousand miles' difference between them. Pomponius Mela, will have their habitation to be in the farthest parts of all Africa, some others will have it to be in Europe. 
Pomponius Mela.  For Gemafrisius in his Cosmography, sayeth, that there was a ship made of leather, driven through a vehement tempest, 
Gemafrisius.  upon the coast of the kingdom of Norway, in the which were no other people than Pigmees, of whose habitation 
A ship of Pigmees driven on the shore of Norway.  there could no knowledge be had, because no man could understand their language, but according to the course of their voyage it could not be, but in some part between the West and the North, which we will farther prove, when we come to discourse thereof. It must be in some other new part of the world, or else it must be in some Country contained under Europe. Pigafeta, a Knight of Malta, which accompanied Magellan in his voyage to the Indies, when he discovered the strait, and returned back in the ship called Victoria, (which 
The relation of Pigafeta, in his voyage to the Indies with Magellan.  they say went round about the world) in relation that he made to the Pope, of his strange adventures by the way, said, that being in the Archpelago, which is in the Sea of Sur, and on the other side of the Strait, there were found Pigmees in a certain Island, of different fashion from these, for their ears were as great as their whole body, they laid themselves down on the one, and covered themselves with the other, and were in their running exceeding swift, which though he himself did not see, because he could not apart himself from the voyage which the ship held, yet it was in the islands there about, a thing notoriously known and manifest, and the most part of the Mariners testified the same.  AN. 
Pigafeta, had need, for the credit of his report, to bring such witnesses, as had seen them in person: but the matter is not great, for every man may believe herein what he list, without committing deadly sin. Anthony Gubert, seeing these diversities took occasion in a Treatise of his, to say, that this matter of Pigmees is but a fable, which he endeavoureth to prove, by divers effectual reasons, the one of which is, that the world being never so much voyaged, neither ever so great a part thereof discovered and known as now: yet is there not any particular part thereof certainly known or found out, that is inhabited of Pigmees. But omitting the sundry opinions of others, which have written of this matter, it should be a great rashness, not to give credit to so grave Authors, as were Aristotle, Soline, and Pliny, which affirm them to be: and it may be, that in times past this race of men, were in those sundry parts which they say, all of one form and likeness, according to that which we said of the Amazons: but let us leave this to be concluded, by men of greater curiosity than we are, only by the way, I will tell you this, that there are divers of opinion, that these Pigmees are not reasonable men, but beasts, bearing the figure and likeness of men, with 
Pigmees are men, & endued with the use of reason.  some little more use of reason, than the other beasts have.  BER. 
They are in the wrong, which maintain that opinion: for it is most certain, that there are Pigmees, and that they are men endued with reason, the which you may see in Ezechiell, where he reckoneth up the Pigmees amongst other Nations, that had affairs and dealings in the City of 
Ezechiel 27.  tire, saying: The Pigmees also which stand in thy Towers, hanged up their shields round about thy walls, and in this manner increased thy goodliness and beauty.  BER. 
Perchance, those Pigmees of which Ezechiell maketh mention, was some Nation of little men, but not so little as those which we speak of: for Pigmy in Hebrew, 
Pigmy in Hebrew signifieth a little man.  is as much to say, as a man of little stature: for if these Pigmees were such, as those Authors write, they must needs enjoy long life, seeing they voyaged so far, using traffic by Sea, bringing unto us such commodities, as their Country yieldeth, and carrying back such of ours, as are necessary for them, so that I account it a matter unpossible, that men whose space of lives is so short, should traffic with such careful industry, in the far Countries of Siry and jury.  LU. 
Your opinion is not without reason, but in the end herein we cannot steadfastly affirm any thing for truth, so that it is best that we leave it even so, contenting ourselves with that which hath been upon this matter alleged, seeing we have not as yet ended our discourse of monsters. I say therefore, that Ctesias affirmeth, that being with Alexander in India, he saw above 130000. men together, having all 
Ctesias.  heads like dogs, and using no other speech but barking. 
130000. men together with heads like dogs.   BER. 
I would rather call these dogs with two feet, or else some other two footed beasts: such as there is a kind of great Apes, of the which, I have seen one with a dogs face, but standing upright on his feet, each part of him had the 
An Ape with a dog's head.  shape of a man, or so little difference, that at the first, any man might be deceived, and so perchance might Ctesias, and the rest of those which saw them, seeing they could not affirm whether they had the use of reason, whereby they might be held for men, and not brute beasts.  AN. 
Both the one and the other may be, but leaving this, they write, that there are certain men dwelling on the hill Milo, having on each foot eight toes, which turn all 
Men with eight toes.  backward, and that they are of incredible swiftness: Others, that are borne with their hair hoary grey, which as they wax old, becometh black. To be short, if I should rehearse the infinite number of such like as are reported, I 
Men borne with grey hair, which in old age waxeth black.  should never make an end: for you can scarcely come to any man, which will not tell you one wonder or other, which he hath seen. One will tell you of an Ewe that brought forth a Lion, which as Elian sayeth, happened in the Country of the Coosians, in the time of the 
An Ewe brought forth a Lion, and a Sow an Elephant.  tyranny of Nicippus: Another will tell you of a Sow that farowed a pig, resembling an Elephant, which happened not long since in this Town, wherein we dwell, so that every one will tell you a new thing, and for my part I will not believe but that they are true: because we see every day new secrets of nature discovered, & the world is so great, that we cannot know in the one part what is done in the other. If it were not for this, it were unpossible to write the number of them, neither were any book how great so ever, able to contain them. But for the proof of the rest, I will tell you of one strange people, found out in the world. Mine author is johanes Bohemus, a Dutch man, in his book, entitled 
johanes Bohemus.  the manners and customs of all Nations, who though he declareth not the time wherein it happened, nor what the 
The story of a miraculous Island found out by jambolo  person was that found them out, yet he writeth it so familiarly, that it seemeth he was some man marvelous well known in his Country: but because you shall not think that I enhance the matter with words of mine own, I will repeat those self same which he used, in the which have patience if I be somewhat long. jambolo, saith he, a man from his childhood well brought up, after that his Father died, used the trade 
johanes Bohemus. Cap. 26.  of Merchandise, who voyaging towards Arabia, to buy spices and costly perfumes, the ship wherein he went, was taken by certain Rovers, which made him with another of the prisoners, Cowherd, and keeper of their cattle, with which as he went one morning to the pasture, he and his companion were taken by certain Aethiopians, and carried into Aethiopia, to a City situate on the Sea, whose custom was from long and ancient time to cleanse that place, and others of the Country there about, according to the answer of an Oracle of theirs, in sending at certain seasons two men being strangers, to the Island which they call Fortunate, whose enhabitants live in great and blessed happiness. If these two went thither and returned again, it prognosticated to that Country great felicity: but if they returned through fear of the long way or tempest of the Sea, many troubles should happen to that Country, and those which so returned, were slain and torn in pieces. The Aethiopians had a little boat, fit for two men to rule, into the which, they put victuals enough for six months, beseeching them with all instance to direct the Prow of their boat, according to the commandment of the Oracle, towards the South, to the end they might arrive in that Island where those fortunate men lived, promising them great rewards, if after their arrival they returned back: threatening to pull them in pieces, if they should before through fear return to any coast of that Country: because their fear should be the occasion of many miseries to that Land; and as in so returning they should show themselves most wicked and cruel, so should they at their hands, expect all cruelty possible to be imagined. jambolo and his companion being put into the boat with these conditions, the Ethiopians remained on the shore celebrating their holy ceremonies, and invoking their Gods to guide prosperously this little ship, and to grant it after the voyage finished, safe return. Who sailing continually 4. months, passing many dangerous tempests, at last, wearied with so uncomfortable a voyage, arrived at the Island whereto they were directed, which was round and in compass about 5000. stadyes, approaching to the shore, some of the inhabitants came to receive them in a little Skiffe, others stood on the shore, wondering at the strangeness of their habit and attire: but in fine, all received them most courteously, communicating with them such things as they had. The men of this Island, are not in body and manners like unto ours, though in form and figure they resemble us, for they are four cubits higher, and their bones are like 
Men whose bones are like sinews.  sinews, which they double & writhe each way, they are passing nimble, and withal so strong, that whatsoever they take in their hands, there is no possible force able to take it from them. They are hairy, but the same is so polished and delicate, that not so much as any one hair standeth out of order. Their faces most beautiful, their bodies well featured, the entry of their ears far larger than ours. The chiefest thing wherein they differ from us, is their tongues, which have a singular particularity given them by Nature, the which is, that from their birth, they are so parted and divided, that they seem to be double, so that they use them diversly, and in one 
Men with divided tongues, which spe●● two purposes at once  instant pronounce different reasons; and which is more, they counterfeit also the voice of the birds and fowls of the air, but which is of other most admirable, they speak with two men at once, to one with the one part, and to the other with the other part of the tongue, and demanding of the one, they answer to the other, as though the two tongues were in two several mouths of two sundry men. The air is all the year long so temperate in this Island, that (as the Poet writeth) the Pear remaineth on the Peartree, the Apple on the Aple-tree, and the Grapes upon the Vine, without withering or drying. The day and night are always equal, the Sun at noon days maketh no shadow of any thing. They live according to their kindreds, to the number of 500 in company together. They have no houses not certain habitations, but fields and Meadows. The earth without tillage yieldeth them abundant store of fruits, for the virtue of the Island, and the temprature of their climate, maketh the earth being of itself fertile, passing fruitful, yea more than enough. There grow many Canes, yielding great store of white seeds, as big as Pigeons eggs, which gathering and making wet with hot 
Bread made of white seed.  water they then let dry, which being done they grind it, and make thereof bread wonderfully sweet and delectable. They have sundry great Fountains, of the which some are of hot water, most wholesome to bathe in, and to cure infirmities, & others to drink, most sweet and comfortable. They are all much addicted to Sciences, and principally they are curious in Astrology: they use 28. letters, and besides them other 7. 
These men use 28. letters.  Characters, every one of the which they interpret 4. ways for the signification of their meaning. All of them for the most part live very long, commonly till the age of a 150. years, and for the most part without any sickness. And if there be any one that is diseased with a long infirmity, he is by the law constrained to die. In like sort, when they come to a certain 
At 150. years they kill themselves  age which they account complete, they willingly kill themselves. They write not like unto us, for their line cometh from above, downward. There is in that Island a kind of herb, upon which all those that lay themselves down, die sleeping as it were in a sweet slumber. The women marry not but are common to all men, & they all bring up the children with equal affection, oftentimes they take the children from their mothers, and send them into other parts, because they should not know them, the which they do to that end that there should be no particular but equal love & affection amongst them; they have no ambition of honour or valour more one than another, so that they live in perpetual agreement and conformity. There are bred certain great beasts, of a marvelous nature and virtue, in their bodies they are round like a 
A most strange kind of beast.  Tortoise, & in the midst divided with 2. lines athwart, in the end of each of those halves, they have 2. eyes, and 2. hear, but one belly only, into the which the sustenance cometh as well from the one part as the other: they have many legs and feet, with the which they go as well one way as another, the blood of this beast is of singular virtue for divers things: what part soever of a man's body being cut and touched with this blood, healeth presently. There are in this Island many Fowls, and some of such greatness, that by them they make experience of their children, setting them up on their backs, and making them fly up into the air with them; and if the lads sit fast without any fear, they account them hardy, but if they tremble or seem to be fearful, they bring them up with an ill will, reputing them simple, of dull courage, and of short life. Amongst those kindreds which keep always company together, the eldest is King and governor, to whom all the rest obey, who when he cometh to the age of a hundred and fifty years, depriveth himself of life, in whose place succeed without delay the eldest of that Tribe.  
The Sea is round about this Island very tempestuous. The North-star, and many other stars which we see here, cannot there be discerned. There are seven other islands round about this, in a manner as great, with the self same people and conditions. Though their ground be most fruitful in all abundance, yet they live most temperately, and eat their victuals simple without any composition, separating from them those that use any arts in dressing their meats 
They abhor artificial dressing of meats.  other then seething or wasting each thing by itself. They adore one only God the Creator of all things, using besides a peculiar kind of reverence to the Sun, and all the other celestial things. They are great Hunters and fishers.  
There is great store of Wine and Oil. The trees grow of themselves, without being planted. The I'll bringeth forth 
Their sobriety. Their apparel▪ Their exercise.  great Serpents, but hurtless, whose flesh in eating is most savoury and sweet. Their garments are made of a certain fine will, like Bombast, which they take out of Canes, which being died with a kind of Sea o'er they have, becometh of a most dainty colour like Purple. They are never idle, but still employ themselves in good exercises, spending many hours of the day, singing hymns unto God and the other celestial things whom they particularly hold as mediators for their Island. They bury themselves on the Seashoare, where the water may bain their Sepulchres. The Canes out of the which they gather their fruits, grow and decrease with the moving of the Moon. jambolo and his companion remained 7. years in this Island, they were driven out unwillingly and perforce, as men that lived not according to their innocent customs and virtuous simplicity, so that putting them a great quantity of victuals in their boat, made them go aboard and cast off; who hoisting up their sails, after great tempests and dangers, many times reputing themselves as dead & lost men, at last came to land in a part of India, where they were by a certain King gently entertained, from whom afterward they were sent with a safe conduct into Persia, and thence to Greece. This is the self same which john Bohemus writeth, without adding or diminishing one word.  BER. 
The things of this Island are so strange, that I can hardly believe them: for me thinks they are like those fables which Lucian writeth in his book De vera narratione, 
Alexander de Alexandria, cap. 25. lib. 2. de diebus Genialibus.  yet Alexander of Alexandria confirmeth that of the Fowls flying up into the air with the children, whose words are these. There are certain Ethiopians, which set their children as they wax great upon certain Fowls, which to that purpose they nourish of divers sorts, and making them mount up with them into the air; whereby they know what they may hope of them in time to come, for if they sit fast without fear, they nourish them with great care and diligence, as of a noble inclination and deserving to be cherished, but if their courage fail, or that they show any demonstration of fear, they send them to be brought up in some barren places, far from themselves.  AN. 
I do not so affirm these things for true, that I think it deadly sin not to believe them, mary they are written by a man so grave, and which in the rest of his works, used such sincerity, that truly me thinks we should do him great wrong, in not believing him.  LV. 
I know not what to say, that there should be no more notice in the world, of a Country so fruitful, and a people so blessed: especially, seeing the Portugals have sailed and discovered all the Coast of Aethiopia and India, even to the very Sun rising, where they have found so many and so divers islands, that it should be almost unpossible, for any such Country to remain undiscovered.  AN. 
Marvel not at this, for the Portugals as you say, have not stirred out of the Coast of Africa and India, the farthest that they went, being to the Isles of Molucco, whence such store of spice cometh, as for Taprobana, Zamorra, and Zeilan, they are all adjoining islands, near to those Coasts, but they never navigated into the Ocean four continual months, as these others did.  LV. 
You are deceived herein, for in only Magellans' voyage, they sailed farther than ever any other Nation did: and if there had been any such miraculous people in the world, they should then have had knowledge of them, as well as Pigafeta had of the Pigmees, for they did not only (as you know) discover 
4000 islands discovered by the Portugals.  the Sea of Sur, passing a Sea where in five or six months they never saw any land, but also on the other side sailed within few degrees of the Southpole: And besides this, the 4000 islands which they discovered in the Archpelago, towards the Sun rising, the most part of which are peopled, and according to sums opinion, are thought to be on the other side of the earth, in none of which any such blessed people have been found, as you speak of.  AN. 
Though all this be as you say, yet the world is so great, and there is in it so much to be discovered, that perchance they are in those parts which we know not: things so strange and monstrous, that if we saw them, would make us wonder a great deal more, and give us occasion to be less astonished at the others, in respect of which, peradventure we should account these very possible, and one day having more time, we may discourse more particularly of this matter.  BER. 
I take this word of yours for a debt, marry I would now ask you which you hold for the greatest wonder in that people, either their tongue so strangely divided, that they speak differently, and with divers persons several matters at one time; or else in steed of bones, to have only sinews, doubling their members every way.  AN. 
The first I never heard of, nor of any the like, and therefore of the two, I hold it for the stranger, but the likelihood of the second is authorized for true, by many writers, and chiefly by Varro, who writeth, that in Rome there was a Fencer called Tritamio, of such exceeding strength, that being 
Tritamio a Fencer of exceeding strength.  bound hand and foot, he wrestled with very strong men, whom only with pushing his body from one side to another, he gave such a blow, that if he touched them, they were in danger of their lives: the like force had a Son of his, who was a man at Arms under Pompey, the which without Arms went to fight with his enemy Armed, whom taking by 
The like strength of his Son, being a man of Arms under Pompey.  one finger, he made him yield, and brought him prisoner to the Campe. It is said, that these two had not only their sinews at length like unto other men, but also thwart and croswise over all their whole body, whence proceeded this their so miraculous strength. There are many incredible things reported, of the forces and strength of Milo, which though they were without doubt supernatural and miraculous, yet were they in the end, the cause of his most miserable and disastrous death, for putting his hands into the cleft of a great tree, thinking to rend and split it forcibly through, the same of a sudden turned back, and closed with such violence, catching, entrapping, and crushing his hands so miserably, 
The miserable end of Milo, who living, was so renowned for his strength.  that being not able to pull them forth, and being far from help, and in a desolate place, he was there forced pitifully to finish his life and unfortunate strength together; cutting up his body, they found that the pipes of his arms and legs were doubled.  LU. 
Though the strength of Milo were so famous and renowned as you say, yet were there in his time (as divers Authors make mention) that exceeded him far. Elian writeth, that there was one called Tritormo, held in such admiration for his strength, that Milo thinking thereby the greatness of his fame to be diminished and obscured, sought him out, and challenged him; but at such time as they were to enter into combat, Tritormo taking up a mighty piece of a Rock, so huge, that it seemed unpossible that any humane 
The miraculous force of Tritormo.  force should move it, cast it from him three or four times, with such exceeding force, and then lifting it up on his shoulders, carried it so far, that Milo amazed at the strangeness thereof, cried out. O jupiter, and is it possible that thou hast brought an other Hercules into the world! But whether this man's pipe bones were double or single no man knoweth.  BER. 
I have heard of some whose bones were whole, sound, and massive, without any marrow in them, as divers 
Ligdamus the Syracusan, having his bones massive and whole within.  write of Ligdamus the Syracusan, and that the same is the cause of greater force.  ANTHONIO. 
I never saw any such, but Pliny writeth thereof in these words; we understand, sayeth he, that there are certain men, whose bones are massive and firm within, in whom this one thing is to be marked, that they neither suffer thirst, nor may at any time sweat: As for thirst, we see it voluntarily suppressed of divers; for there was a Roman Gentleman called 
A Gentleman in a certain infirmity forbidden to drink, remained all his life time ever after without drinking.  julio Uiator, who being in his youth sick, of a certain corruption between the flesh and the skin, was forbidden to drink by the Physicians: using himself to which abstinence a while, he kept it in his age without ever drinking any thing at all.  LUDOVICO. 
This is a matter not to be let slip, but in the mean time, let us return to that of strength, I say therefore that the forces of Sampsonne were such, that if the holy Scripture made not mention of them, no man would believe them, so that we may also give credit to that which is written of Hercules, Theseus, and other strong men, that have been in the world, whose Histories are so common, that it were to no purpose to rehearse them here.  AN. 
These were endued both with strength and courage, and through the use thereof, the one and the other accomplished great and worthy enterprises, leaving behind them a fame glorious and everlasting: but there have been, and as yet are, sundry of rare and excellent strength, which they have employed and do employ so ill, that there is no memory nor reckoning made of them. There was one not long since in Galicia, called, the Marshal Pero Pardo de Riba de Neyra, who bearing great grudge to a certain 
Pero Pardo de Riba de Neyra, gripped his enemy to death between his arms.  Bishop, and finding no means to accomplish his revengeful despite, was contented to yield to the request of certain that went between to make them friends: & at such time as they should meet together for the consummation of their atonement, the Marshal went to embrace him, but his embracing was in such sort, that he wrung his guts out, and crushed all his ribs to pieces, leaving him dead between his arms.  LU. 
Hercules did no more, when he fought with Antheus, whom he vanquished in the same manner, though this act be so villainous, especially having given security, that it deserveth not to be spoken of. There are beside at this day, many truants, peasants, and labourers, of such accomplished strength, that if they employed it in worthy works, they would win thereby great estimation.  BER. 
It is not sufficient to have courage with this strength, but they must be also fortunate, for else they are soon dispatched with a blow of a Canon, yea, and though it be but of a Harquebuz, it is enough to abate the strongest man living, and therefore they had rather live in assurance dishonourable and obscure, then with such jeopardy to seek glory and fame. But let us return 
Sundry that abstained long from drink.  to those that have no thirst, lest we forget it. It is a common thing, that there are divers men which bide five or six days without drinking, especially if the victuals they eat be cold and moist. I knew a woman that made but a pastime, to abstain from drink eight or ten days: and I heard say, that there should be a man in Medina del Campo, (I remember not well from whence he was) that stayed usually thirty or forty days, without drinking a drop, and longer, if it were in the fruit season, for with eating thereof, he moistened so his stomach, that he made no reckoning of drink. It was told me for a truth, that there was in Salamancha a Cannon of the same Church which went to Toledo, and returned, being out xx. days, in all which time till he returned to his own house, he never drank any drop of water or wine, or any other liquor. But that which Pontanus writeth in his book of Celestial things, causeth me to wonder a 
A man that never drank in his life.  great deal more, of a man, that in all his life time never drank at all; which Ladislaus King of Naples hearing, made him perforce drink a little water, which caused him to feel extreme pain and torment in his stomach. I have been told also by many persons worthy of credit, that there is in Marsile, near to the City of Lions at this present, a man living, which is wont to continue three or four months without drinking, without receiving thereby any discommodity in his health or otherwise.  AN. 
There are many strange things reported about this matter, the cause whereof we will leave to Physicians, who give sufficient reasons, whereby we may understand how possible this is, which seemeth so far to exceed the ordinary course of Nature.  BER. 
If we leave this purpose, let us return to our former of strength, for I was deceived in thinking that the greater part thereof consisted in bigness of body & members.  AN. 
If we should follow this rule, we should oftentimes deceive ourselves, for we 
The greatness of strength consisteth not in the bigness of body.  find many great men of little and slender force, and many little men of great and mighty puissance, the cause whereof is, that Nature scattereth and separateth more her virtue in great bodies then in lesser, in which being more united and compacted, it maketh them strong and vigorous, and so saith Virgil. In a little body oftentimes, the greatest virtue reigns.  LORD. 
But we must not always allow this rule for true, for we have read and heard of many Giants, whose wonderful forces were equal with the largeness of their bodies.  BER. 
For my part, I think that this matter of Giants be for the most part feigned, and though there have been great men, yet were they never so huge as they are described, for every one addeth that as he thinketh good. Solinus writeth that it is by many Authors agreed, that no man can pass the length of seven foot, of which measure it is said that Hercules was. Yet in the time of Aug. Caesar, saith he, there lived two men Pusion and Secundila, of which, either of them had x. feet 
Pusion and Secundila, x. foot long a piece.  or more in length, and their bones are in the Ossary of the Salustians, and afterwards, in the time of the Emperor Claudius, they brought out of Arabia a man called Gavara, nine foot and nine inches long; but in a thousand years before Augustus, had not been seen the like shape of men, neither since the time of Claudius, for in this our time, who is it that is not borne less than his Father.  AN. 
If you mark it well, in the same chapter in which Solinus handleth this matter, he saith, that the bones of Orestes were found in Tegoea, which being measured, were 7. cubits long, which are more than 4. 
Orestes was 7. cubits long.  yards according to the common opinion; and yet this is no great disformity in respect of that which followeth: Besides saith he, it is written by the Antiquity, and confirmed by true witnesses, that in the wars of Crete, upon an irruption of waters, breaking up the earth with the violent impesuositie thereof, at the retreat thereof, amongst many openings of the earth, they found in one monument a man's body 33. cubits 
A body found of 33. cubits.  long. Among the rest that went to see this spectacle so strange, was Lucius Flacus the Legate, and Metellus who beholding that with their eyes, which otherwise they would not have believed, remained as men amazed. Pliny also saith, that a hill of Crete breaking, there was found the body of a man 45. cubits long, the which some said was of Orion, and others of Ocius And though the greatness of these 2. bodies be such that it seem incredible yet far greater is that of Antheus, the which Anthonius Sabellicus in his Aeneads, saith was found in the city of Tegaena, at such time as Sartorius remained 
The miraculous length of the carcase of Antheus.  there Captain general of the Roman Army, whose Sepulchre being opened and his bones measured, the length of his carcase was found to be 70 cubits & to confirm the possibility of this he addeth presently, that a certain host of his, a man of good credit told him, that being in Crete, & meaning to cut down a certain tree to make therewith the mast of a ship that self tree by chance was turned up by the root, under the which was found a man's head, so incredibly great that it amazed the beholders, but being rotten it fell in pieces, the teeth still remaining whole, of the which they carried one to Venice, showing it to those that desired the sight thereof, as a thing wonderful. Friar jacobus Philippus de Bergamo, writeth in his Supplementum Chronicorun, that there was found a Sepulchre, and in the same a body of admirable greatness, outreaching as it were in length the high walls or buildings, it seemed that he lay sleeping, he had wounds upon him well 4. foot wide; at his bolster stood a candle burning, which would not go out, till they bored a hole underneath, & then the light extinguished. The body so soon as they touched 
The Sepulchre of Pallas, son to evander.  it, turned into powder & ashes, round about him were written in Greek Letters these words, Pallas son of evander, slain by Turnus.  LUD. 
You would wonder more at that which Sinforianus Campegius writeth, in his Book called Ortus Gallicus, alleging the authority of joh. Bocacius, who affirmed to have seen it himself, that in Sicilia, near to the City of Trapana, certain Labourers digging for chalk under the foot of a hill, discovered a Cave of great wideness, entering into the which with light, they found sitting in the midst thereof a man, of so monstrous hugeness, that astonished therewith they fled to the village, reporting what they had seen: & at last gathering together in great number, with weapons & torches, they returned back to the Cave, where they found this Giant, whose like was never heard of before, in his left 
The strange & admirable stature of a Giant.  hand he held a mighty staff, so great and thick as a great mast of a ship: seeing that he stirred not, they took a good heart & drew near him, but they had no sooner laid their hands upon him, but he fell into ashes, the bones only remaining so monstrous, that the very skull of his head held in it a bushel of Wheat, and his whole carcase being measured, was found to be a 140. cubits long.  AN. 
It is necessary to allege many Authors, to give credit to a thing so far out of all limits of reason, the like of which hath never been seen, or written of in the world: which if it be true, I would think it should be some body buried before the flood: For in the first age I take it, that men were far greater than they are now: but since the Deluge, neither Nemrod, neither any of those that helped build the Tower of Babylon, neither any other Giant whatsoever, hath approached any thing near this monstrous and excessive hugeness of stature.  LORD. 
You have reason; but what shall we say thereto, when we find it written by such authorised Authors, giving us the testimony of antiquity, let us therefore pass on with them, & return to that which Sinforian said, that he saw himself by Valencia in a Cloister of Greyfriars, the bones of a Giant, according to the greatness of which, by good Geometry the length of the 
The bone of a Giant, to which his body being proportioned, must be 40. foot long.  body could be no less than forty foot. He allegeth also john Pius of Bononia, which saith, that he saw in a Town on the Seaside near unto Utica or Carthage, a tussle of a man's head, which if it had been broken in pieces, would have made a hundred such tussles as men now living commonly have; and of the self same tussle maketh S. Augustine mention in his book of the City of God.  BER. 
Many things like unto these have been found in times past, which for my part being by such men confirmed, I account worthy of belief.  AN. 
There want not testimonies to give them credit, if we will look into Antiquities, we shall find in the holy Scripture that of Nemrod and those other Giants of which signor Ludovico now spoke, who after Noes-flood, builded that high Tower to save themselves in, if such another should happen to come: or according to the Gentiles opinion, to make war with the Gods: and all these in respect of men that now live, were said to be of a wonderful and huge stature, and coming unto other ages nearer unto ours, that which is written of S. Christopher, and confirmed by authority of the Roman Church is notorious to all men, where we find that his proportion & stature was little less than these above named. Besides, I have heard divers that have been in the Monastery of Ronces valles 
Hereof I take it it comes that seeing a great woman, we say she is a Rouncevall.  affirm, that there are certain bones of those (which as they say) were slain in the battle wherein Charles the great was overthrown by the King Don Alonso de Leon, where many of the twelve Peers of France, through the great valiantness of Bernardo del Carpio ended their lives; the which bones are so great, that they seem to be of some Giants: & a Friar that brought the measure of one of their shinbones showed it me, it was in my judgement as great as that of three men now a days: but in this, I refer me to those that have seen them, who told me also that there were some armours so great and heavy, that they might well serve for a testimony, of the greatness of those bodies which ware them.  AN. 
This which you have said, agreeth with that which josephus writeth, in his fifth book of Antiquities. There was (saith he) 
josephus lib. quinto de antiquitatibus.  a lineage of Giants, which for the greatness of their body, and proportion different from other men, were above measure wonderful: of which, there are yet some bones to be seen, not to be believed of those which have not viewed them. And in time of Pope julio the third, no longer agone, there was a man in a Village of Calabria, who perchance is yet alive, of so extraordinary a size and stature, that the Pope desirous 
A man of Calabria of a marvelous tall and big stature.  to see him, sent for him to Rome, who because neither Horse nor Mule was able to carry him, was brought to Rome in a Coach, out of the which his legs from the knees downward hanged forth: he was so high, that the tallest man in Rome reached not to his half breast, according to which height, the rest of his members were proportioned: it was a thing of admiration, to see how devouringly he eat & drank. A friend of mine asked him whether his parents were great, he answered, that both his parents and brothers were of the middle sort, only he had a sister as yet young, which by all conjecture, in time would be as great or greater than himself.  LV. 
I am of opinion, that in times past, the men were for the most part greater than they now are, and that by little and little they decrease daily: and whereas the Ancients write, that men than exceeded not the measure of seven feet in height, that their feet were then greater than ours, and their cubits, inches, spans, and all their other measures also, so that the longer the world lasteth, the less shall the people wax. We may the better understand this to be so, through that which is written of the Giant Golyas, in the first book of Kings, that he was six cubits high, which if they were then no greater 
Golyas the Giant.  than they now are: the greatness of his stature was not so out of proportion and wonderful: and if the bodies of Antheus & Oryon had then been measured, they would not have been so many of their cubits as they were, of theirs that measured them, & I believe that they would now be more; the cause hereof is, that as the world waxeth old, so all things draw 
The longer the world lasteth the lesser are the people in stature.  to be lesser, for even as earth that hath not been laboured, yieldeth greater fruit at the beginning and in more abundance, then after when it becometh weary, and tired with continual travail & bringing forth: even so the world through weariness and long course of generation, ceaseth to breed men of so large and puissant statures as it wont.  AN. 
Although in part of this your argument, you seem to have some reason: yet you are deceived, if you hold this for a general rule without exception, for this age of ours is not without Giants, and those very great; truth it is, that in times passed there were of them in many parts, and now in very few, & those for the most part in Lands near to the North & South pole: for it seemeth that Nature inclineth to create this greater men in cold Countries; But seeing this is a matter which cannot be handled, without falling into discourse of those Countries towards the Septentrion matter, of no less admiration, let us leave it till we meet another time, to the end we may have wherewith to entertain good conversation.  LU. 
There are also people of great stature, which live in hot Countries towards the equinoctial: for as Crates Pergamenus writeth, there is a people among the Aethiopians called Sirboti, whose common stature is eight cubits and more in height: and what think, 
People among the Ethiopians called Sirboti, of 8. cubits in height.  you? May not these men well be called Giants.  AN. 
This only Author maketh relation thereof, and though we have notice of all the Nations of Aethiopians, we have never seen nor heard of any such great people amongst them, but we notoriously know that there are of them in the cold Regions, and such as are commonly held to be uninhabitable, which at farther leisure I will cause you thoroughly to understand.  LV. 
If you think that I will forget this your promise, you are deceived, for I hold well in memory all such matters, as we do now leave in suspense; but now seeing you will have it so, let us pass on, and give me to understand, whether live longest these great or little men, for it agreeth with reason, that the one greatness should be conformable to the other.  AN. 
The long life of man, consisteth neither in littleness nor greatness, but in being well complexioned, 
Wherein the long life of man consisteth.  & having good humours, not apt to receive corruption: beside, a mild & reposed life, good victuals, sobriety in eating & drinking, & many other particular things, which Physicians prescribe, do help much thereunto: but the chiefest of all, is the good quality & condition of the country, as well for some particular constellation, as for the temperature & pureness of the air, breeding the victuals in perfection without raw and flimy humours: & this I take to be the cause why some Nations live so long. Aelianicus saith, that in the Province of Aetolia, the men live 200. some 300. years; and Pliny saith, that 
The men of Aetolia live long.  there is a people in India called Cimi, who live ordinarily 140 years. Onosecritus also writeth, that in a certain part of India where at noon days there is no shadow at all; the men are of height 5. cubits, and two hand breadths, & that they live 130. years, without waxing old, but die even as it were in their middle age. There is another Nation of people of a Province called Pandora, whose life endureth v. or 300. years, in their youth 
People of the province Pandora.  their hair is hoary and grey, in their elder age turning to be black: Though these lives be long, yet we may give credit thereunto for the causes which I have said, & chiefly for the pureness of the air, which conserveth health, as well in human bodies themselves, as in the fruits & victuals, which grow there, with less corruption, & more perfection & virtue than in other parts. 〈◊〉 glueth testimony hereof, speaking of the Island Lemnos, and the City Mirina, the which hath in opposite the mountain Atos in Macedonia, which is so high, that being thence in distance 6000. paces it covereth this City with his shadow on the top whereof moveth no air at all but pure, in so much that the ashes which there remain, moves not from one year to another & on the height of this hill was builded a City called Acroton, the enhabitants of which lived twice so long as 
The City Acroton built on the top of the mountain Atos.  those that dwelled beneath.  BE. 
If this City were so wholesome, & the people of so long life, wherefore came it to be dispeopled & for saken: by reason me thinks it should be as full of people as it were able to hold.  AN. 
One commodity alone sufficeth not to the life of man, for what availeth long life, if men live continually in penury and want of things necessary? For in so great a height, Spring they could have none, neither could they gather water into cisterns, because it was higher than the Region where the clouds are congealed, which could by no means move themselves wanting wind as they must needs want there: for how can there be any, where the ashes lie without moving? so that this & other commodities for their sustenance, were to be provided, with such pain, difficulty, and unease, that forsaking this place, they chose rather with more ease though shorter life to commodate themselves elsewhere: for this self same cause is the mountain of Olympus 
There bloweth no wind at all on the top of the hill Olympus.  uninhabited, in whose top also it is affirmed, the air to be so pure, that there bloweth no wind at all. The like also I believe, to be of the mountain Pariardes, which is in Armenia, where after the flood the Ark of Noah remained. But all this is to no other end, then that you should understand the reason, how man's life is to be conserned more in some places then in others: and even so I think it to be, in the Provinces which we have rehearsed & that also which the self Solinus sayeth of the Aethiopians, whom they call Macrobians, who are on the other side of the Island Meroe, and live ordinarily 
Macrobians.  150. years, and many reach to 200. And Gaudencius Merula writeth, that he hath found Authors, which affirm, that in the self same Island Meroe, the people never die of any sickness, living so long till very age consume them. But leaving 
Men never die of sickness in the Island Meroe  this generality of lives, let us come to entreat of some particulars without alleging the lives of those holy Fathers out of the old Testament, before and after the flood, of 800. and 900. years a piece, which we firmly believe through faith, and because the holy Church affirmeth it, so that we know it to be true and indubitable: neither is that a small argument to give credit to some things, which seem for their strangeness fabulous, as that which Pliny writeth, alleging Damates in his chronicle, where he saith, that Pictorius Prince of the Epiorians, lived 300. years. Xenophon affirmeth, 
Pictorius lived 300. years.  that a King of the Maritime's, had 600. years of age, and a Son of his 800: But Pliny jesteth thereat, saying that this computation of years & ages was made through ignorance of times; for in those days, many reckoned the Summer for one year, and the Winter for another, others made them shorter, reckoning the Spring for one, and the Autumn for another, so that one of our years containeth as much as four of theirs. So counted the Arcadians: and the Egyptians made a year of every month, from one conjunction of the Moon to another: so that it is no marvel if they say, that some of them lived a 1000 years and more. And if that K. of Maritime's lived 600. and his son 800. years, I warrant you it was according to this account, so that in fine it seemeth that the longest age of a man cannot extend above a 150. or a 160. years, and so long, saith Mucianus, they live that inhabit the top of the mountain Timoli.  BER. 
Alexander in his 24. chapter of his third book De diebus Genialibus, entreateth at large of this computation of years made by the Ancients, in the which they were so divers & different, that we had need of a whole day to repeat their varieties, being 
divers and different computation of years by the Ancient.  many more than those which Pliny rehearseth: but he speaketh like a good Philosopher, conforming himself to that which is likeliest, and restraining the limits of Nature, as a thing only of itself, and not borne, created, and conserved in the will and mind of God, as writeth Levinus Lemnius, alleged by you in the beginning of this our discourse, guiding ourselves according to which, these mysteries are not so hard to be believed: for that of Nestor is since the first ages, neither is it held for fabulous, whom as the Poet Naso writeth, 
Nestor lives 300. year.  lived 300. years. But leaving these Ancients, let us come to certain secrets of Nature of later times: of which, if Pliny had had knowledge, he would not so much have wondered at those long lives, neither have held them for fabulous. First therefore I will begin with that which Uelasco de Taranta writeth of an Abbess, which was in the Monastery 
The Abbess of Monviedro turned to be young again  of Monuiedro, who having accomplished the age very near of a 100 years, nature that went in her failing & declining, recovered of a sudden in such sort virtue, vigour and force, that her flowers, which in long and many years before she had not felt, began to come down, even as when she was in the prime of her youth, and withal her teeth & tussles which through age were fallen out, began to bud and grow out anew, her grey hairs waxed by the roots black, casting off by little and little their hoarines, her face waxed fair & full, fresh blood filling out the old rivels and wrinkles, her breasts rose and increased, and to be short, she became as young and fresh in sight, as she was at 30. years, in such sort, that divers with wonderful admiration coming to see her, she procured to hide herself and not to be seen, being ashamed of the strange alteration and newness which she perceived in herself: and though he remembered not to write those years which she lived afterwards, yet it is to be imagined that they were many.  LV. 
I will not wonder at this, because I myself have knowledge of two the like, whereof the one is, that being in Rome the year 1531. the public voice and fame throughout all Italy was, that there was in Taranto 
Two men that in their old age became young again.  an old man of a 100 years that had turned young again, changing all that ever he had in him, even to his skin and the very nails of his feet and hands, of which despoiling himself like a Snake, he grew so new and fresh, and became so young and frolic, that his very familiars knew him not, and in the end, for it was well 50. years past that this had happened to him, he turned to be so old again, that his colour properly resembled the root of a withered tree. The other was, (which is most true and assured) that the Admiral Don Fadriques passing in his youth through a Village called Rioia, encountered a man of the age, as it seemed, of fifty years, who told him, that he had been footman to his Grandfather, which the Admiral making difficulty to believe, because his Grandfather was dead long and many years agone, the other with oaths assured him that it was true, and withal, told him that he was at that present a hundred years old, and that he had turned to be young again: changing his nature, and renewing in him all things that caused age. The Admiral astonished at this miracle, made diligent inquiry thereof and found by infallible proofs, the truth to be in each point according as he had said: and this is by the vulgar fame, and by infinite witnesses that were present, notoriously known to be true.  AN. 
I will not deny but that all this which you have said is possible, seeing that there is in this present time of ours a matter more strange and miraculous, public and of undoubted truth, written by Herman Lopes, de Castaneda, Chronicler to the King of Portugal, of a man brought to Nuns de Acuna, being Vizroy and Governor in India, the year 1530. a thing truly most worthy of admiration, for it was by sufficient witnesses & indubitable profess affirmed to be true, that he had at that time accomplished the full age of 340. 
A man in India that was 340. years old, & had four times renewed his age.  years. He remembered when that City was unpeopled, being one of the chiefest & most important strengths of all India: he had 4 times being old renewed to youth, each time casting of his hoary hairs and riveled wrinkles, and shedding his rotten teeth, in place of which fresh and new arised: and at such time as the Vizroy saw him, the hairs of his head were black, and those of his beard also, though he had there but few. A Physician being present, was bid feel his pulses, the which were found to be as lusty, as though he had been in the flower and prime of his youth. This man in his youth had been a Gentle, and afterwards turned to embrace the erroneous belief of the Moors, he was natural of the Kingdom of Hungary, he confessed that in his time he had had seven hundred wives, of which some died, & some he had forsaken. The King of Portugal had notice of this man, & kept reckoning of him, and the Armies that came yeerelie from thence, brought him tidings that he lived, and liveth as yet as they that come thence say, so that he must now have 370, years. The self same chronicler also writeth, that at such time as the self Nuns de Acuna governed, there was in the city of Vengala another Moor, named Xegueor, native of a Province called Xegue, that was also 300. years old both by 
A Moor in the City of Vengala 300. years old.  his loon saying, and the affirmation of those that knew him well besides other many great proofs and arguments thereof. This Moor, for the austerity of his life and abstinence which he used, was held amongst the rest for a very holy and religious man, and the Portugals had great familiarity & friendship with him. For all this, though the Chronicles of Portugal are so sincere, that there is nothing registered in them but with great fidelity and approved truth, yet I should stagger in the belief of this, were it not that there are so many both in Portugal and Spain which are eye witnesses hereof, and know it fully to be true.  BER. 
And so truly should I, but that your proof and information is not refutable: for these ages are so long in respect of the shortness of ours, that they bring with them incredible admiration, and me thinks it is impossible that the first of these two should have had so many wives.  AN. 
It being verified that he 
The laws both of Gentiles and Moors permitteth to take many wives.  lived so long, this is not to be wondered at, for the law both of Gentiles and Moors, permitteth men to forsake their wives and to take new as often as they please, and so perchance this man was so fantastical and peevish, that not contenting himself long with any, he took it for a custom to put away his wives, as we do servants that please us not. And as they hold together as many wives as they will (though they be not all called lawful) what letted him, if he chopped & changed some, turning away & taking new, especially if he were so rich that he had means to maintain many at once: so that there is no such cause to wonder at any of these things, for in the year 1147. in the time of the Emperor Conrade, died a man which had served Charles the great in his wars, who as it was by invincible arguments proved, had lived 340. years, and it agreeth 
A man that had lived 340. years.  with that which you have said of this Indian, whence Pero Mexia which writeth also the same, took it. Fascicuhis Temporum likewise maketh mention thereof. All this can he do in whose hands Nature is, shoutning & lengthening lives and ages as it pleased him; but for my part I will never believe, but that there are in these things some secret mysteries, which we neither conceive nor understand.  LU. 
Let us take it as we find it, without searching the profound judgements of God, who only knoweth wherefore he doth it, and in truth I dared not utter, as holding in for a thing fabulous, that which I have read in the xv. book of Strabo, where 
The long life of those that live on the other side of the Mountains Hyperbores.  he saith, that those which dwell on the other side of the mountains Hyperbores, towards the North, many of them lived a 1000 years.  AN. 
I have also read it, but he writeth the same as a thing not to be believed though he denieth not but that it may be possible, & that many of them lived very long, but the likeliest is that in those Countries, they divide their years according to the reckoning of which Pliny speaketh, one into four, by which computation a thousand years of theirs, maketh 250. of ours: and this differeth not much from the ages of other people and Nations which we have rehearsed: Yet Acatheus the Philosopher, speaking of the mountains Hyperbores, sayeth, that those which dwell on the farther side, live more years than all the other Nations of the world. Pomponius Mela, also speaking of them in the third book, useth these words; when they are weary of living joyful, to redeem themselves from the travails and miseries of life, they throw themselves headlong into the Sea, which they account the happiest death, and fortunatest Sepulchre that may be: how so ever many Authors of credit verify their 
Cornelius Tacitus writeth that in Illiria a man called Dondomio lived 500 years.  lives to be long.  BER. 
It is said also, that those of the Island Thile, according to the opinion of many, now called Iseland, live so long that wearied with age, they cause themselves to be conveyed into other parts, to the end that they may die.  AN. 
I have not seen any Author that writeth this, it is like to be some invention of the common people, because those of that Island live very long, every one addeth what pleaseth him: for as the desire to live is a thing natural to all men, so how old so ever a man be, he will in my opinion rather procure to defend and conserve his life, then seek occasion to finish or shorten the same. This people being in the occident, and according to the ancient writers, the last Nation that is known, that way participate with the Hyperboreans in fame of long life, or perchance those which have heard speak of Biarmio Superior, (the which as we will one day discourse, is the last which is known of the other side of the Septentrion, and of which are written many wonderful matter, chiefly of their long life without infirmity, ending only through extremity of age: the which many of them not attending, voluntarily kill themselves) thought that these men were under the self climate: and hereof was the invention of the Elysian fields, which the Gentiles held to be in these parts: But this being a matter that requireth long time, we will now leave it, & return to our former discourse. Truly, if conforming ourselves to reason, we would well weigh the travails, miseries, 
Long life not to be desired.  & vexations, which in this wretched life we endure, we should esteem a short life far hapier then a long, which we see beset with infinite troubles & calamities; & endeavour so in this transitory life to serve God, that we may come in glory to enjoy that other which shall endure for ever.  BER. 
Seeing we have hitherto discoursed of so many particularities belonging unto men: let us not forget one which is of no less mystery, nor less worthy to be known then the rest, which is of the Centaurs or Archers, to the end we live not deceived in that 
Centauri vel Sagitarij.  which is reported of them: for many Histories make mention of them though to say truth, I never read any grave Author, that affirmeth to have seen them, or steadfastly that they now are or at any other time have been in the world, which if they either be indeed or have been, they are not to be held for small 
The History of the Centaurs.  wonders, but for as great as ever have been any in the world.  AN. 
Certainly this of the Centaurs, is but a Poetical fiction, for if it were true, it is not possible, as you said, but that some grave Author or other would have written thereof.  LV. 
Let us yet know whence these fables had their beginning.  AN. 
Ask this of Eginius Augustus Libertus, which in a book of his, entitled Palephatus de non credendis fabulis, saith, that Ixion King of Thessalia, brought a mighty Herd of Bulls and Cows to the mountain Pelius, which being affrighted through some accident that happened, scattered themselves, flying into the Woods, Valleys, & other uninhabited places, out of which they furiously sallied, doing great hurt and damage in the Country, killing and wounding the passengers, and destroying the fruits & laboured grounds. Ixion seeing that the people hereby endamaged exclaimed upon him, resolving to take some order for the destruction of these Bulls, made it be proclaimed, that he would give rich rewards & great recompenses, to who so ever should kill any of them. There were at that 
Those of Nephele first learned to ride horses.  time in a City called Nephele, certain young men of great courage, which were taught & instructed by those of the same town to break & tame horses, & to mount upon their backs sometimes assailing and sometimes flying, as need required. These undertook this enterprise to destroy these Bulls, and through the advantage of their horses, & the virtue of their own courage, slew & took daily so many of them, that at last they cleared & delivered the Country of this annoyance. Ixion accomplished his promise, so that these young men remained not only rich, but mighty & formidable through the advantage they had of other men, with this use & readiness of their horses, never till that time seen or known before. They retained still the name of Centaurs, which signifieth wonders of Bulls. They grew at last into such haughtiness & pride, that they neither esteemed the King nor any man else, doing what they list themselves: so that being one day invited to a certain marriage, in the town of Larissa, being well tippled, they 
The cause of the wars between the Lapiths & the Centaurs.  determined to ravish the dames and Ladies there assembled, which they barbarously accomplished, rising of a sudden, and taking the Gentlewomen behind them on their horses, & riding away with them, for which cause the wars began between them & the Lapiths (for so were the men of that Country called.) The Centaurs gathering themselves to the mountains, by night came down to rob & spoil, still saving themselves through the swiftness of their horses. Those of the Countries there about, which never till that time had seen any horseman, thought that the man & the horse had been all one; & because the town whence they issued to make their wars was called Nephele, which is as much to say as a cloud, the fable was invented saying; that the Centaurs descended out of the clouds. Ovid in his Meramorphosis entreateth hereof, say that it was at the marriage of Pirithous with Hypodameya, daughter to Ixion, he nameth also many of the Centaurs, by whom this tumult was committed, but the pure truth is that which Eginius writeth.  LV. 
It is no marvel if the people in those days were so deceived, having never before seen horses broken & tamed, nor men sitting on their backs, the strange novelty whereof they could not otherwise understand; for proof whereof we know 
The Indians thought that the man and the horse had been all one creature  that in the islands of the west-Indies, the Indians when they first saw the Spaniards, mounted upon horses, thought sure that the man and the horse had been all one creature, the fear conceived, through which amazement was cause that in many places they rendered themselves with more facility, than they would have done, if they had known the truth thereof: But withal you must understand, that the Ancients called old men also Centaurs, that were Tutors of noble men's Sons, and so was Chiron called the master of Achilles, 
Chiron the Tutor of Achilles.  through which name divers being deceived, painted him forth, half like a man, half like a horse.  BER. 
I was much troubled with this matter of Centaurs, wherefore I am glad that you have made me understand so much thereof: but withal, I would that signor Anthonio would tell us what his opinion is of Sea men; for divers affirm that there are such, and that they want nothing but reason, so like are they in all proportions, to be accounted perfect men as we are.  AN. 
It is true indeed, there are many grave & sincere writers, which affirm that there is in the Sea a kind of fish which they call Tritons, bearing in each point the shape human, the 
Triton's or Sea men. Nereids.  female sort thereof they call Nereydes, of which Pero Mexias in his Forest, writeth a particular Chapter, alleging Pliny, which sayeth, that those of the City of Lisboa advertised Tiberius Caesar, how that they had found one of those men in a Cave near to the Sea, making music with the shell of a fish; but he forgot an other no less strange, which the same Author telleth in these very words. My witnesses are men renowned in the order of Knighthood, that on the Ocean Sea near to Calays, they saw come into their ship about night time a Sea man, whose shape without any difference at all was humane, he was so great and weighed so heavy, that the boat began to sink on that side where he stood; and if he had 
A strange History of a Sea man.  stayed any thing longer, it had been drowned. Theodore Gaze also alleged by Alexander of Alexandria, writeth, that in his time one of these Sea men, or rather men fishes, accustomed to hide himself in a Cave, under a Spring by the Sea side in Epirus, where young maidens used to fetch their water, of which seeing any one coming alone, rising up, he caught her in his arms, and carried her into the Sea, so that having in this sort carried away divers: the enhabitants being advertised thereof, set such grins for him, that at last they took him, & kept him some days. They offered him meat, but he refused to eat, and so at length, being in an element contrary to his nature, died.  
The same Alexander speaketh of another Sea-monster, which Bonifacius Neapolitanus, a man of great authority certified him that he saw brought out of Mauritania into Spain, 
A Sea man brought out of Mauritania into Spain.  whose face was like a man somewhat aged, his beard & hair curled and glistering, his complexion and colour in a manner blue, & in all his members proportioned like a man, though his stature were somewhat greater, the only difference was, that he had certain fins, with the which as it seemed, he divided the water as he swam.  LORD. 
It seemeth by this which you have said of these monsters, that there should be in them a kind of reason, seeing the one entered by night into the Ship, with intention to do it damage, and the other used such craft in his embuscades to entrap those women.  AN. 
They are some likelihoods, though they conclude not, for as we see that there are here on earth some beasts with more vigorous instinct of nature than others, and nearer approaching to the counterfeiting & gestures of men, as for example, Apes and such like: so is there also in this point difference among the Fishes of the Sea, as the Dolphins, which are more wary and cautelous than the others, as well in doing 
The Dolphins more cautelous than other Fishes.  damage as in avoiding danger: for Nature hath given all things a natural and general inclination to aid & help themselves withal. Olaus Magnus handleth very copiously this matter of Tritons or Seamen, of which in the Northern Seas, he saith there is great abundance, and that it is true that they use to come into little Ships, of which with their weight they overturn some, and that they get up also into great ships, but as it seemeth, not with meaning to do hurt, but only through novelty and curiosity to view them, and that commonly they keep together in flocks and companies, in manner of an Army: and it hath happened, that some of them entering into ships, have been so amazed, that they have been taken by the Mariners: but in finding themselves laid hold on, they give loud and pitiful shrieks, making a most hideous and ill-favoured noise: at which very instant there are heard infinite other the like cries and howl, in such sort, that they make deaf the ears of them that hear them, and there appear so many of their heads above water, as though they were a mighty Army of many people, with the which, and with their terrible noise, they make the waves rise so vehemently that is resembleth a furious tempest. The which is a token that they go always together, unless it be that some one stray by chance; & when they perceive that any of their company is taken, they make this crying & tumult to assault the ship, unless the Mariners do presently turn him lose & cast him into the Sea again, which being done, they cease their clamour, and go their ways quietly under the water, without doing any farther hurt. And therefore that which signor Ludovico said, is not without reason, for truly though they be not creatures reasonable, yet seem they to have far greater use thereof then other Fishes have, for as far as we can conceive and judge, that entry of theirs so boldly into the ships, is not with any intention to do harm, but only to view what is in them, and to behold the men whose likeness they bear. And if perchance they overturn any little vessel, such as are Cockboats or skiffs, it is through their heavy weight, and not through any will to do mischief. But let us refer this to th' Almighty, who only knoweth the truth of that which we guess at by conjecture.  BER. 
I would that you knew, afore we pass any farther, a common opinion which is held in the kingdom of Galicia, of a certain race of men, whom they call Marini, the which as it is affirmed for matter most 
A race of men in Galicia descended of a Triton.  assured, and they themselves deny not, but make their boast thereof, are descended from one of these Tritons or Seamen, which though being a thing very ancient, is told in divers sorts, yet they come all to conclude, that a certain woman going along the Seashore, was surprised and taken by one of these Tritons that lay embusht in a tuffet of Trees, and by force constrained to yield unto his lustlie desire, after the accomplishment of which, he withdrew himself into the water, returning often to the same place to seek this woman, but at last, perceiving that his usual repair thither was descried, and that there was wait laid to take him, he appeared no more. It pleased God to permit this woman from the time of that acquaintance with the Triton to conceive child, which though at the time of her delivery proved to be in each point like unto other children, yet by his strange appetites, & desires, and infinite other signs and tokens, it was most evident and manifest that it was begotten by the same Triton or Seaman. This matter is so ancient, that I marvel not though it be told after divers sorts, seeing there is no Author that writeth it, neither any other testimony thereof then only the common and public fame, which hath spread and published it.  LU. 
One point herein me thinks by the way is rather to be held for a fable then to be credited: for though it were that Nature through any such copulation, should suffer some thing to be engendered, yet should the same be a monster, & 
Reason's refuting the former story of men, called Marini.  not a man capable of reason, as you say this was, for hence would arise two no small inconveniences; the one, that there should be men in the world, whose beginning should not descend from our first Parents Adam and Eve: for this Triton neither is, neither can be accounted a reasonable man, and of the posterity of Adam, in like sort, neither his son, nor those that shall descend of him: the other is, to gainsay the general rule of all Philosophers and Physicians, which resolutely affirm it to be unpossible, that there should be engendered of the seed of a man reasonable, and of a creature unreasonable, any creature like to either of them, perfectly bearing either of both their shapes. Though put the case that the contrary sometimes happen between a Mare and an Ass, a dog and a Shee-woolfe, or a Fox and a bitch, yet the contradiction is not so great, these beasts differing so little one from another, as the great and unspeakable difference which in so many points is between men and bruit beasts. And though in likeness and similitude a Seaman resemble a man of reason: yet it sufficeth that he differ only in reason: then the which, there can in the world be no greater difference. And therefore Galen the Physician, in his third Book De usu partium, in scoffing manner jesteth at a certain Poet called Pindarus, because he affirmed the fable of Centaurs to be true.  BER. 
All that you have said standeth with great reason, but I have always heard, that the seed only of the man is able to engender, without any necessity that the woman's should concur also, & of this opinion is Aristotle.  LORD. 
In this sort the contradiction is greater, for if the seed of the woman concur not in generation, of necessity it must ensue, that the thing engendered be like the Father, and not the mother, the contrary whereof is known to be true: and that both the seed of the male and female concur in generation: which if it were otherwise, the generation could not come to effect, and this maintaineth Hipocrates, in his book De 
An answer to those refutations.  Genitura, and in that De sterilibus, and Galen in his 14. book De usu partium.  AN. 
Very well hath this matter been debated on both sides, yet I will not leave unaunswered the two inconveniences alleged by signor Ludovico, as for the first, it followeth not that if a woman conceive a child reasonable by a creature unreasonable, that therefore the same child should not be accounted the offspring of Adam, for it sufficeth that he is on the mother's side, without any necessity that he must be also of the fathers: As for the second, I confess, that guiding ourselves by the ordinary course of Nature, the Philosophers and Physicians in maintaining the impossibility of perfect generation, between different creatures have great reason, unless that it be in these before mentioned, whose fimilitude is such that they seem to be all of one kind. But we must not so restrain Nature as they do, without having regard to the superior cause, which is God, by whose will it is directed and governed, and to whom wholly it obeyeth. For seeing it is a greater wonder, of nothing to work so many miraculous things as he doth, me thinks we should not so much marvel, or at least we should not hold it so unpossible as these Philosophers do, that a reasonable woman should conceive a child by a Seaman, and that in the participation of reason he should take after his mother, whose seed concurred as well in his generation as his fathers. For there have happened and happen daily in the world many things no less notable than this, of the which, this one which I will rehearse you is so strange and admirable, that I should not dare recite it, unless it were confirmed by the testimony and authority of so many learned and grave Writers. The first, is john Saxon in his History, the second, johannes Magnus Archbishop of Vpsala, in the Kingdom of Sweveland: and lastly, it is written and affirmed by his Successor, the Archbishop Olaus Magnus.  
There lived, say they, in a Town of the Kingdom of 
A most strange and admirable History, of a Virgin deflowered by a Bear.  Sweveland, built near the mountains, a very principal and rich man, who had a daughter very beautiful and fair, the which going forth one evening in company of other maidens to walk and take the air, as they were sporting in the midst of their devices and pastimes, there issued out of a thicket that was on those mountains a Bear, of exceeding greatness, fierce, and terrible, making towards them as fast as he could, the which tremblingly & fearfully began to fly, each one procuring to save herself, only this silly young maidens hap was to fall into his paws, with whom running away as fast as he might, without any resistance he recovered the thickness of the wood, whose principal intention though it were (as it is to be imagined) to satisfy the appetite of his ravening hunger: yet was it the pleasure of God, not to permit this maidens death; for the Bear moved with an instinct of Nature different far from his cruel kind, refrained not only from devouring her, but carrying her into a Cave which he had, in the bottom of a deep Valley in the Forest, converted the rage of his cruelty into a love most vehement, stroking her softly with his paws, cherinshing, and handling her in such gentle sort, that she perceiving his intention, relented in some part her fear, and for terror of death not daring to resist his fierceness, suffered him to gather the flower of her virginity. The Bear daily issued out of the Cave, chase Hearts and other beasts, presenting always part of his prey unto her, of which hunger compelled her to eat: her drink was clear water, out of a running Fountain that passed under the trees near this Cave, and in this sort sustained she her desolate life, praying continually unto God to have pity on her, and to deliver her out of this wretched estate and miserable calamity: And though she determined oftentimes to run away when the Bear was out, yet she never dared to attempt the same, fearing death if she were found by him, and beside, not daring to adventure through the mountains, being so full of sundry & divers cruel wild beasts. Having certain months endured this unhappy kind of life; it happened that certain Noble men came with nets, toils, & dogs a hunting into this Forest, by whom this Bear was entrapped and slain. The wench hearing their cries and voices, and that they were near unto her Cave, ran with all possible speed unto them, who with singular amazement, as well at the ralation she made, as at the wildness of her affrighted countenance, carried her away with them, and delivered her unto her parents, who scarcely knew her, she was become so ugly & disfigured. Nature which often worketh things marvelous out of her natural order & common observed course, joined in such sort the seed of this brute beast in the body of this maiden, that to her intolerable grief and dismayment, she perceived herself to go great, fearing nor attending any thing else, then to be delivered of some horrible monster. But such was the will of the Almighty, that at the end of nine months, she came to bear a goodly Boy, resembling in nothing else his Father, then that he was somewhat more hairy than other children are. They nourished him up with diligence and care, calling him the Bear: or perchance that name was given him afterwards by the people, wondering at his miraculous fierceness & valour; for after he came to man's estate, he became so strong, valiant, and hardy of his person, that he was redoubted far and near, and coming to have knowledge of those that slew the Bear, by whom he was engendered, he deprived them of life, saying; That though by their means he had received a good turn, yet could he do no less than revenge his Father's death. This man begat Trugillus Sprachaleg afterwards, a famous Captain, whose Son was Ulfon, a man notable & renowned, and of whom the Chronicles of those Countries make great and often mention, for he was Father to Suenus, which by his valour came to obtain the royal Diadem of Denmark, and they say, that of this lineage descend all the Kings of Denmark and Swethland.  LU. 
In truth this Story should seem fabulous, were it not by so many grave and learned men affirmed to be true: but we may well give it credit, because we have knowledge of the like happened in our time no less monstrous, nor worthy of admiration, than this which you have rehearsed; and there are as yet many which found themselves present, and can give witness thereof. It was in this sort, as I have heard it through true relation of many persons, most worthy to be believed. A woman in Portugal for a heinous offence by her committed, was condemned, 
The most wonderful History of a woman begotten with child by an Ape.  and banished into an uninhabited Island, one of those which they commonly call the Isles of Lagartes, whether she was transported by a ship that went for India, and by the way set a shore in a Cockbote, near a great mountain covered with trees and wild bushes, like a Desert. The poor woman finding herself alone forsaken and abandoned, without any hope of life, began to make pitiful cries and lamentations, in commending herself unto God, him to succour her in this her lamentable & solitary estate. Whiles she was making these mournful complaints, there descended from the mountain a great number of Apes, which to her exceeding terror and astonishment, compassed her round about, amongst the which, there was one far greater than the rest, who standing upon his hind legs upright, seemed in height nothing inferior to the common sort of men: he seeing the woman weep so bitterly, as one that assuredly held herself for dead, came unto her, showing a cheerful semblance, and flatteringly as it were comforted her, offering her certain fruits to eat, in such sort, that he put her in hope that she should not receive any damage of those other Apes, taking her by the arm, and gently as it were inviting her to follow him to the mountains, to the which she willingly condescending, he led her into his Cave, whether all the other Apes resorted, providing her such victuals as they used, wherewith & with the water of a Spring near thereunto, she maintained her life a certain time, during the which, not being able to make resistance, unless she would have presently been slain, she suffered the Ape to have the use of her body, in such sort that she grew great, and at two several times was delivered of two Sons, the which as she herself said, and as it was by those that saw them afterwards affirmed, spoke, and had the use of reason. These little boys, being the one of two & the other of three years aged, it happened that a ship returning out of India, passing thereby, and being unfurnished of fresh water, the Mariners having notice of the Fountain which was in that Island, and determining thereof to make their provision, set themselves a shore in a Cockbote, which the apes perceiving, fled into the thickest of the mountain, hiding themselves, wherewith the woman emboldened and determining to forsake that abominable life, in the which she had so long time against her will continued, ran forth, crying as loud as she could unto the Mariners, who perceiving her to be a woman, attended her, and carried her with them to their ship, which the Apes discovering gathered presently to the shore, in so great a multitude, that they seemed to be a whole Army, the greater of which through the brutish love and affection which he bear, waded so far into the Sea after her, that he was almost drowned, manifesting by his shrieks and howling how grievously he took this injury done him: but seeing that it booted not, because the Mariners began to hoist their sails and to depart, he returned, fetching the lesser of the two Boys in his arms, the which, entering again into the water as far as he could, he held a great while aloft above water, and at last, threw into the Sea, where it was presently drowned: which done, he returned back fetching the other, and bringing it to the same place, the which in like sort he held a great while aloft, as it were threatening to drown that as he had done the other. The Mariners moved with the Mother's compassion, and taking pity of the silly Boy, which in clear and perfect words cried after her, returned back to take him, but the Ape daring not attend them, letting the Boy fall into the water, returned, and fled towards the mountains with the rest. The Boy was drowned before the Mariners could succour him, though they used their greatest diligence: At their return to the ship, the woman made relation unto them of all that happened to her in manner above rehearsed, which hearing, with great amazement they departed thence, and at their arrival in Portugal made report of all that they had seen or understood in this matter. The woman was taken and examined, who in each point confessing this foresaid history to be true, was condemned to be burnt alive, aswell for breaking the commandment of her banishment, as also for the committing of a sin so enorm, loathsome, and detestable. But Hieronimo capo de ferro, who was afterwards made Cardinal, being at that instant the Pope's Nuncio in Portugal, considering that the one of her faults was to save her life, and the other to deliver herself out of the captivity of these brute beasts, and from a sin so repugnant to her nature & conscience, humbly beseeched the King to pardon her, which was granted him on condition, that she should spend the rest of her life in a Cloister, serving God and repenting her former offences.  AN. 
I have heard this history often, and truly in my 
A strange history of the first inhabitation of the Kingdoms of Pegu & Sian.  judgement it is no less strange than any of those before rehearsed, or any other that ever happened.  BER. 
That which john de Banos, Chronicler of the King of Portugal writeth, is no less marvelous, but of as great or greater admiration than any of these, if there were thereof so sufficient witnesses to prove it true. Writing certain memorable things of the Kingdoms of Pegu and Sian, which are on the other side of the River Ganges, he saith, that the people of those Kingdoms, hold and affirm for a matter assured and indubitable, that of long time that Country was uninhabited, and so wild and desert, and possessed of so many fierce and cruel beasts, that if a whole Army of men had come, they could not have prevailed against their multitude. It happened on a time, that a ship coming from the Kingdom of Chinay, was through a violent tempest driven on that Coast among the Rocks, so that all those that were therein perrished, saving only one woman, and a mighty great mastiff, the which defended her from the fury of wild beasts, using daily with her fleshly copulation, in such sort, that she became great, and in process of time was delivered of a son, she being at that present very young, the boy in space of time had also acquaintance with her, and begat upon her other children, of whose multiplications those two kingdoms became to be inhabited, and as yet at this day they have dogs in great veneration, as deriving from them their original beginning.  LV. 
If that of the Triton with the woman, and that of the Bear with the maiden, and that of the Ape be true, there is no impossibility of this: but let us leave herein every man to think as it pleaseth him, without constraining him to believe or not to believe any thing, but that whereto his judgement shall most incline: and though we have used a large digression, yet let us not so give over the matter which we handled concerning Triton's or Seamen: for I have heard that there is a kind of fish also called Mermaids, resembling in their faces fair and beautiful women, the truth whereof I would be glad to understand.  AN. 
It is true, there is indeed much talk of the 
Mermaids.  Mermaids, whom they say from the middle upward to have the shape of women, and of a fish from thence downward. They are painted with a comb in one hand, and a Looking-glass in the other; some say that they sing in so sweet, melodious and delectable a tune, that charming therewith the Shipmen asleep, they enter into their ship and bereave them of their lives: but to say the truth, I have never seen any Author worthy of credit, that maketh mention hereof. Only Pedro Mexias saith, that in a certain strange and terrible tempest, there was one of them amongst a number of other Fishes, driven a shore on the Sea-coast, having the visage of 
A mermaid driven a shore on the Sea-coast.  a woman most beautiful, expressing in lamentable sort such sorrow and grief, that she moved the beholders to compassion, who gently turned her back again into the water, whereinto she willingly entered and swam away, without being seen any more. And though it may be that there is in the Sea such a kind of fish, yet I account the sweetness of their singing, with all the rest that is reported of them to be a mere fable.  BER. 
It is a thing most true known and approved, that there are in the Sea as divers and sundry kinds of Fishes, as there is on the earth of beasts, or in the air of fowls, so that it is not to be wondered at, if some of them resemble humane form, as these which we have named.  LU. 
And though we have long detained ourselves in this conversation, yet before we part, I beseech you resolve me in one doubt, which remaineth concerning men, the which is this, I have heard say, that there have been in times past certain women which changing their sexes have been converted into men: which seemeth so strange and unnatural, that I hold it but for a fable, like that which is reported of Tiresias the Theban Prophet.  AN. 
Never wonder so much at 
Tiresias the Theban Prophet  this, for possibly this which is reported of him as a tale false and feigned, was indeed truth, as many other the like, which have with great authority been written and affirmed. For proof whereof read Pliny in his 4. chapter of his 7. Book, where he useth these words, It is no matter feigned, saith he, that women sometimes change their sex, for we find in the Chronicles, that Publius Licinius Crassus, & Caius Cassius Longinus being Consuls, a young maiden, perfect in that sex, 
The daughter of Casin changed into a man.  daughter to Casinus, was changed and metamorphozed to a perfect man, and therefore by the commandment of their Soothsayers, was carried away as a thing prodigious, and cast into a desert Island.  
And Licinius Mucianus affirmeth, that he saw in Argos a man called Aresconte, who had been first a woman, & called 
The like of a woman in Argos.  Arescusa, after the changing of her sex she came to have a beard and married a wife: of the like sort he saw a young strypling in the City of Smyrna, and a little farther he cometh to say, & I myself saw in Africa, Lucius Coscius, a citizen of Triditania, who the self same day that he was married, being then a woman, was transformed into a man. Neither is Pliny alone author of this wonderful novelty, for Pontanus a man of great gravity, writeth that a woman in the city of Caeta, after 
The like of a woman in the City of Caeta.  she had been 14. years married turned her sex, & became a man, & that another woman called Emilia, married unto a citizen of Ibula called Anthonio Spensa, after she had been 12. years his wife, became a perfect man, and married another woman & begat children. Another far stranger than either of these is recited by the same author, of a woman that had been married & brought forth a son, which afterwards being converted into a man, married another woman, and had children by her, but because these are old matters, and it may be said that we go far for witnesses, I will tell you what Doctor Amatus writeth, a Physician of no small estimation in Portugal, who in a work of Physic which he made, saith, that in a village called Esgueyra, distant ix. leagues from the City of Corimbra, there lived a Gentleman, who had a daughter named Maria Pacheco, the which at such age as by the course of nature her flowers should have come down, in stead thereof, as though it had before lain hidden in her belly, there issued 
A gentleman's daughter of Portugal changed her sex.  forth a perfect and able member masculine, so that of a woman she became a man, and was presently clothed in man's habit and apparel, and her name changed from Marie to Manuel Pacheco, and not long after, passing into the East Indies, she won in the wars great reputation through the valour of her person, from whence returning most opulent and rich, she shortly afterward married a Gentlewoman of a very Noble house, by whom whether she had any children or no, he writeth not: but only that she never came to have any beard, retaining always a womanly face & countenance: and this he affirmeth of his own sight and knowledge. But those that will neither give credit to these things which I have said, nor to the Authors of them, let them read Hippocrates, by a common consent called the Evangelist of Physicians. There was, saith he, in his 6. book De morbis popularibus, 
The like of a woman called Phaetula.  a woman called Phaetula in the City of Abderis, wife to Piteus, which being of young and tender years, when her husband was banished from thence, remained many months without having her flowers, which caused her to feel an exceeding pain in her members, whereupon her body shortly after miraculously changed sex, her voice became manly & sharp, and her chin was covered with a beard. The self fame happened in like sort in Tafus to Anamisia, wife to Gorgippus.  LUD. 
Truly these things which you have rehearsed are marvelous, and the only authority of Hypocrates sufficeth to give them credit, emboldened through which I will tell you a thing, which till now I always accounted as a fable, or thing dreamt: which though it be long since it was told me, yet would I never utter it to any, because I reputed it as a thing altogether incredible. It was thus. A friend of mine 
The like of a Husbandman's wife in Spain.  of good authority and credit, told me, that in a Village not far hence, there was a woman married with a Husbandman, by whom having no children, they were at continual jar, so that were it through jealousy or other cause, she led with him a most unquiet life, for remedy whereof, she rising on evening, clothed herself in the garments of a young fellow that dwelled with them in the house, and departed secretly, from that time forward feigning herself to be a man, and put herself into service, gaining wherewith to sustain her life, in which estate after she had a while remained; whether it were that Nature wrought in her with so effectual virtue and puissance, or that her own earnest imagination seeing herself in that habit, had force to work so strange an effect, she was transformed into a man, and married an other woman, not daring through simplicity discover this matter, till by chance: a man that had been before time acquainted with her, looking one day earnestly upon her, and viewing in her the perfect resemblance of her which he had before time known, demanded, if she or rather he were her brother, whereupon he being now changed, and become a man, and withal putting great confidence in the other, opened unto him the whole secrecy of this success, instantly beseeching him not to discover it to any man.  BER. 
Whatsoever Nature hath at one time done, it may do an other, and as well may this which you have told be true, as that which is affirmed by Writers, and therefore you have done well to reserve it till now, coming so well to purpose as it doth, for the confirmation of the before rehearsed; especially we being now so well persuaded of the possibility thereof: but if you should tell the same amongst some kind of men, you would be in 
Strange things not to be told, but before such as are learned and wise.  great hazard to be jested at for your labour: as I was for saying, that there was a part of the world, where the days and nights equally endured six months a piece.  AN. 
This is the inconvenience: that those which have seen and read these strange and wonderful secrets, may not make relation of them, but in presence of those that are learned, wise, and of clear understanding: so that these matters which we have here privately discoursed, are not to be rehearsed before other men, the grossness of whose ignorance, would account us more gross and ignorant, and inventors of fables and novelties: neither should it avail us to allege witnesses, for they will say they know them not: who, nor whence they are: yea, though they be such Authors, as never wrote with greater gravity and credit.  
But seeing it is now so late, and that we have spent so great a part of the night, me thinks it were not amiss if we retired ourselves: for this shall not be the last time (God willing) that we will meet together.  LV. 
This our communication hath been long, though for my part I could have been contented, that it should have lasted till to morrow morning, and therefore signor Anthonio, afore we depart, I will take your word that we shall to morrow meet here again in the evening.  AN. 
Assure yourselves Gentlemen, that I will not fail, for the profit here of is mine.  LV. 
The pleasure you have already done us, is not small, neither shall that be less which we hope to receive to morrow.  
The end of the first Discourse.   

The second Discourse, containing certain properties and virtues of Springs, Rivers, and Lakes: with some opinions touching terrestrial Paradise; and the four Rivers that issue out from thence: withal in what parts of the world our Christian belief is professed.  Interlocutores. LUDOVICO. BERNARDO. ANTHONIO. LU. 
WHat think you signor Bernardo, had I not reason in commending Anthonio, to be a man most accomplished in letters and civility, and of a most sweet & pleasing conversation?  BER. 
Truly I little thought him to be so sufficient in discourse, as I perceived yesterday that he is: of which seeing I now begin to taste the sweetness, I should be exceedingly glad, that it were our hap according to promise, to meet together again to day; for our time cannot, in my opinion, be better employed then in his company, who unless I be deceived, goeth far beyond a great many, which presume themselves to be great and learned Clarks.  LV. 
Believe me in this one thing which I will tell you, it is seldom or never seen a fool to be curious, (folly and virtuous curiosity being two things directly repugnant & contrary) for wise men procure always to extend their knowledge farther, esteeming that which they already know and understand to be little or nothing: but fools, whose understanding reacheth not to think that there is any farther knowledge to be had, then that which they understand and comprehend, within the gross compass of their own barren capacity, imagine that all wisdom & knowledge maketh there an end; so that bounding there their definitive conclusion, they argue and dispute, without willing yield to any thing more, then that whereto the dullness of their sense reacheth: whereas the wise man for much that he knoweth, thinketh always that there is an other that knoweth more, and never wedding himself to his own fancy, nor trusting his own opinion and judgement, remitteth himself always to those of more understanding: and this is the cause, wherefore they err so seldom, whereas the other blockish dull heads never judge a right in any thing: because trusting opiniatively to their own wit, they never persuade themselves that they are deceived, whereby they remain continually in error.  BER. 
This which you have said is so true, that I must needs yield thereunto, unless I would show myself as ignorant and wilful, as those which you speak of, but Lupus est in fabula: for if I be not deceived, yonder cometh signor Anthonio. I should be glad that he came unaccombred with other matters, to the end we might have his conversation a while, as yesterday we had.  LU. 
Though it were with dear price to be bought, we should not permit the contrary.  AN. 
A better encounter than this I could not have wished, in meeting you both together, for being three, I feared that we should not all have met so conveniently.  LV. 
Neither are we less glad of our good hap in meeting you in this place, hoping that it shall please you to favour us in prosecuting that good conversation, with the which you left us yesterday so engaged.  AN. 
You shall find me ready, wherein it shall please you to command me.  BER. 
Let us then if you think good, walk a while amongst these Vines, the fragrant greene's and spreading of whose pleasant branches, yield an air, nothing inferior in freshness to that which yesterday refreshed us by the rivers side, and a little beyond is a delicate▪ Fountain, where being wearied with walking, we may rest and repose ourselves, it is environed round about with green trees, whose shadow will serve to defend us from the scorching of the sun, which also now beginneth to decline.  AN. 
Let us go whether it shall please you; for in truth such is the sweet and delectable freshness and verdure of these fields, that it reviveth a man that beholdeth them, and it may serve for a motive, to lift up our minds, and to be thankful unto God, which hath for our use created them.  BER. 
If our care were as great to consider of this, as his is to bless us with his benefits, we should without ceasing praise his Name, and be continually busied in the contemplation of his glorious works; but see here the Fountain & place most commodious for us to repose in.  LORD. 
Well let us then sit down together, for this very Fountain will yield us sufficient matter of admiration, whose water we see spring out so perfectly pure, and clear, that it runneth as it were cheerfully smile amongst the pebble stones, the which (parting with his course the sands) it leaveth bare and naked, procuring with his crystalline freshness thirst to the beholders, & inviting them as it were to drink.  AN. 
God hath given to many things different force and quality, so that few or none are without their particular virtues, if we were able to attain to the knowledge of them, but chiefly hath he enriched the water, (over and above the general virtue as being one 
The cause of the diversity of the taste & properties of waters.  of the 4. Elements concurring in the generation of all things created) with sundry proper and particular gifts, virtues, and operations, the diversities of which, by experience we find in Rivers, Springs, Fountains, Ponds, Lakes, and Floods: the cause whereof is, (though the water be all one, & proceed wholly from one beginning & original) that the Sea passing through the veins and concavities of the earth, taketh and participateth the virtue, nature, and property of the same earth and minerals through which it passeth, whereof it cometh, that some Springs are hot, some cold, some bitter, some sweet, some salt and brackish, and others of so many different tastes & properties, that it is unpossible to reckon them. There are many Authors which write of their different virtues and conditions, some of the which are recited by Pedro Mexias, in a chapter of his book entitled, The Forest of Collections, which (seeing you may there find at large, when it shall please you to peruse him) I will spend no time in rehearsing.  LORD. 
You say he collected some, whereby I imagine there are other some by him unremembered, of which you should do us great favour to give us notice and understanding.  AN. 
I am persuaded that he left them out, not for want of remembrance or knowledge of them, but only that he wrote those, which he accounted the principallest, & of greatest wonder. For what greater or more incredible strangeness may there be then that of the Fountain of Epirus, into the 
The Fountain of Epirus.  which putting a Torch or a candle lighted, it quencheth and extinguisheth the flame thereof, and putting it in dead, it kindleth and inflameth the same: and that which he writeth of other Rivers & Lakes, which burned the hands of those that had falsely sworn being put into them, and others that filled them full ofleprosie; and of the Fountain Elusidis, which in 
The Fountain Eleusidis.  sounding a Flute or other musical instrument, beginneth to swell & bubble up in such quantity as though it would flow oover, the which in ceasing the sound, appeaseth itself again, & sinketh & settleth itself into a quiet estate as it was before. There are so many like unto these written & reported, that to go about to rehearse them all would be an endless work. I will only therefore recite some of them recited by Pliny, in his second book cap. 103. & some other mentioned by other authors of great authority, gravity and credit, which I imagine you have not heard, neither are they in the collections of the beforesaid Author remembered. First therefore to begin, how strange & miraculous is that of Jacob's Well in Sichar, where Sychen the son of Emor died, by signs and tokens of which, the inhabitants 
Jacob's Well in Sichar.  know in what sort the River Nilus shall overflow that ensuing year (for it happeneth yearly once) at which time they fail not with all diligence to observe the tokens thereof, especially how high the water riseth, whereby they assuredly know in what sort the Nile shall rise, and how far he shall overflow that year: by which observation, they know if the year shallbe scarce & barren, or plentiful & abundant, according to which they make their provisions, fetching from other parts things necessary for their sustenance, if there be any appearance of dearth. Of the Lake which Pedro Mexias saith is in Ethiopia, in the which those that bathe themselves, come forth as it were anointed and besmeared with Oil: Pomponius Mela & Solinus make mention, whom he allegeth for authors, saying that the water thereof is so subtle, delicate and and pure, that a feather falling therein, goeth strait without any let down into the bottom, which is no small cause to wonder at, that being in show greasy and full of grossness, the effect thereof should be so above reason contrary. The self same property writeth Gaudencius Merula of a Lake which is in India, called Silias, into the which, casting the lightest 
The Lake Silias.  thing that may be, it sinketh presently to the bottom. The which according to the Philosopher's opinion, proceedeth of the great purity and thinness, which is very near to be converted into air. There are also in a valley of jury (as writeth josephus in his book of the captivity of the jews, alleged 
Sundry Springs of different natures, in a valley of jury, near Macherunte.  by Nicholaus Leonicus, near a place called Macherunte, a great number of Springs, of the which some are sweet & of a most pleasing taste, and others unsavoury and bitter in extremity, being all wreathed, & as it were mingled one with another. Not far from thence there is a Cave, into the which there issue out of a Rock two fountains, so near together that they seem to be both but one, and yet are in their effects most different & contrary, for the one is extreme cold, and the other hot, so that between than both they make there a lake of most singular temprature, healing those that bathe themselves therein of divers infirmities. And seeing it cometh to pass to count the wonderful things of this valley, though we digress a little from the order of our discourse, concerning the property of waters, I will tell you what the same Author writeth of the property of an herb which there is found, called Baharas, taking his name of that part of the valley where it groweth. It hath the colour of a bright & shining flame, by the glistering 
The most strange nature & property of the herb Baharas.  discovered far of by night, but the nearer you approach unto it, the more it loseth of his brightness, which when you come to take it, vanisheth, leaving deluded & deceived the hands of those that seek it. Neither can it be found, unless you first cast upon it the urine of a woman that hath her flowers, being corrupted and poured down all at once upon it, which being done, it discovereth itself presently to the view of those that seek it, who die at the very instant, unless they have a piece of the root of the same herb gathered before, bound to their arm, having which, they remain secure, & may gather it without any peril or danger.  
But they have also another manner of gathering the same, which they hold for the surer, which is thus. He that goeth in search thereof, finding it, pareth the ground close round about away, and bringing with him a dog, bindeth him with a cord fast to the root thereof, at whose departure the dog striving to follow him, pulleth it up by the root, falling presently down dead in the place, by his death giving security to his Master to take up the root without any danger at all, and to carry it away, & to apply it to such use as pleaseth him. The virtue thereof is so great, that it healeth men possessed of devils: beside, many and divers other infirmities, for which it is a remedy most excellent. So that some will say, that the 
The virtue thereof.  virtue of this herb was not unknown to Solomon, by the excellency and force whereof, he expelled evil spirits, and cured infinite diseases, which was an occasion to make his wisdom be held in greater admiration: & that others learned this of him, after his death working therewith many marvelous and admirable things, exceeding the rules of Nature, but this is Apocryphus, and not written by any Author of credit.  LV. 
God ordained not this herb with such difficulty to be found and gathered, without enduing it also with some especial and particular virtue, which, as saith Hermes, he hath in such sort imparted to herbs, plants, & stones, that if we had the knowledge and use of them, we should so cure all infirmities and diseases, that we should seem to be in a manner immortal.  AN. 
Believe me, the virtues of the water are no less than theirs: for as the herbs suck and draw their property and virtue out of the earth, which nourisheth and produceth them, yielding moisture and sustenance to their roots: so likewise the water draweth to itself, the property of the earth & minerals through which it passeth, participating with them, of their virtues; which being so deep in earth, are from us hidden & unknown. But I know not whether the virtue of a Spring which Aristotle writeth to be in Sycilia in the Country of the Palisciens, proceed of this cause, 
A Spring in Sycilia, most admirable.  for the mystery which it containeth is far greater, and so saith Nicholaus Leonicus, that it is a thing very hardly credible: for he affirmeth the property thereof to be such, that who so taketh a solemn oath, and the same oath be written in Tables, and cast with certain solemnities into the Fountain: If the oath contained therein be true, the Tables remain floating aloft upon the water, but if it be false, they sink incontinently down to the bottom: And he which took the same, is burned presently in the place, and converted into ashes, not without damage many times of those that were present: They called this the holy Fountain, and appointed the charge and custody thereof to Priests, which suffered no man to swear, unless that he first put in sureties, that he would content himself to pass by this trial.  LV. 
I rather think that Aristotle and those that wrote hereof were deceived, then otherwise, because we hear not at this present, that there is any such Fountain known in Sicilia: & if there had been in times past any of such force and virtue, the memory thereof would be far more rife and famous than it is.  BER. 
Let us never trouble ourselves with the trial hereof, for in this sort we may say the like, of all those others which we have not seen.  AN. 
The self same Nicolaus Leonicus, writeth 
A Fountain in the Country of the elians.  of another Fountain, in the Country of the elians, near to the River Citheros, into the which, all the water that ran there out, degorged. There stood by this Fountain a sacred house, the which they constantly affirmed to have been the habitation of four Nymphs, Caliphera, Sinalasis, Pegaea, and jasis. All manner of diseased persons that bathed themselves in this Fountain, came there out whole and sound. The like is written of two other Rivers, the one in Italy called Alteno, and 
The Fountains Alteno & Alfeno  the other called Alfeno in Arcadia: But of no less wonder than all the before rehearsed is, that which is written of the Lake in Scythia, in the Country of the Dyarbes, near to the 
A Lake 〈◊〉 in Scythia.  City Teos, the which besides the marvelous plenty of fish in which it aboundeth, hath a property most admirable: for in calm and warm weather, there appeareth above the water great abundance of a kind of liquor like unto oil, which the inhabitants in Baotes made for the same purpose, skim off from the water and apply the same to their uses; finding it to be as good and profitable, as though it were very oil in deed. There is likewise in the Province of Lycia, near a City called Pataras, a Fountain, the water that floweth from 
A Fountain in Licia.  which, looketh as though it were mingled with blood: The cause whereof, as the Country men say, is through one Telephus, who washing therein his wounds, it hath ever since retained the colour of blood: But the likeliest is, that it passeth through some vein of red clay or coloured earth, with the which mixing itself, it cometh forth stained with that colour: the Author hereof is Nicolaus Leonicus. And Athenaeus Naucratites sayeth, that in an Island of the Cycladeses called Tenaeus, there is a Fountain whose water will agree by no means 
Water of the Fountain Tenaeus, that will by no means be mingled with wine.  to be mingled with wine, always, howsoever it be mingled or poured with wine into any vessel, it remaineth by itself a part, so that it is to be taken up as pure & unmedled, as when it was poured forth, yea, though all possible diligence were used to join and mingle them.  LV. 
There be a great many that would be glad, that all water were of this condition, by no means brooking the mixture thereof with wine, as a thing that keeps them sometimes sober against their wills.  AN. 
You say truth, but leaving them with their fault, which is none of the least, but one of the greatest & foulest that may be, in any man pretending to bear honour or reputation, I say there is in the Island of Cuba, according to the relation of many which 
A Fountain in the Island of Cuba.  have seen the same, a Fountain which poureth forth a thick liquor, like unto Tar, which is of such force, that they calk and pitch their ships withal, in such sort that they remain as firm & dight, against the entry of water, as though they were trimmed with the best sort of Pitch that we do here use in these parts.  BER. 
I have heard say, that there is in the same Island a great Valley, the stones that are found in which are all 
Stones in a Valley of the same Island all round.  so round, as if they had by Art every one been fashioned in the same form.  LV. 
Perchance Nature hath so framed them for some effect, of the which we are ignorant: seeing that few or none of her works are without some secret mystery, and as well may these stones serve to some use, as the liquor of that Fountain: but let us herewith not trouble signor Anthonio from prosecuting his discourse.  AN. 
Solinus discoursing of the Island of Cerdonia, saith, that it containeth 
A strange Fountain in the Island of Cerdonia.  many wholesome waters & Springs, & amongst the rest, one whose water healeth all infirmity of the eyes, & withal serveth for a discovery of thieves: for whosoever by oath denieth the theft which he hath committed, in washing himself with that water, loseth incontinent his fight; & if so be that his oath be true, his eye slight is thereby quickened & made more sharp & lively: but whosoever obstinately persisteth in denying his fault, remaineth blind for ever. But of this Fountain there is now no notice at all, for I have been long resident in that Island, during which time, I never heard any such matter. Many the like unto these are written of by divers Authors, the which for their uncertainty, I will not weary myself in rehearsing: only I will tell you of a Lake, which is in the Spanish Island called S. Domingo, in a mountain very high & uninhabited. The Spaniards having conquered that Country, found round about this mountain no habitation of people, through 
A Lake on the top of a mountain in the I'll of S. Domingo  the cause of a hideous noise, which was therein continually heard, amazing & making deaf the hearers thereof, the hiden cause & secret mystery whereof, no man being able to comprehend, three Spaniards resolutely deliberated to go up into the height thereof, & to discover if it were possible the occasion whence this continual roaring proceeded: so that providing themselves of all things necessary, for the difficulty & ragged sharpness of the way, being full of craggy rocks & shruby trees & bushes, stopping their ears fast & close with pelets of wax, & taking some few victuals with them, put themselves onward in their enterprise, not without exceeding weariness & travel, insomuch that the one fainting by the way, was forced to bide behind. The other two with cheerful labour & virtuous alacrity, overcoming all difficulties, came at last with much ado unto the top of the mountain, where they found a great Plain without any trees, & in the midst a lake, the water of which was obscure & black as ink, boiling & bubbling up, as though all the fire in the world had been flaming under it, making a noise so terrible & thundering, that though they had stopped their ears with all possible care & diligence: yet the intolerable roaring noise thereof, wrought such a humming and giddiness in their heads, that they were constrained with all possible haste to return, without bringing any certain relation then this which you have heard.  BE. 
Such a matter as this cannot be without great mystery, for put case that there were underneath some mine of Sulphur or brimstone, sufficient through the heat of the fiery matter therein to make the water seeth up and boil, yet could not the same cause a noise so tempestuous & horrible, as you said the same is; and beside, me thinks this continual boiling should in time consume the water, and so the Lake by consequence become dry.  LU. 
Perchance there may be some Spring or Fountain there near, which feedeth the Lake with as much warer as the fire consumeth, by which means it can never be void or empty.  AN. 
Let us leave these secrets of Nature to him only which hath made them, for though we through some causes represented in our understanding, would seek to yield reasons thereof: yet when we think to hit the white, we shall find ourselves far wide: returning therefore to our former matter of Springs & Waters, me thinks it were not reason, that speaking of things so 
Two Fountains in Spain of strange effect.  far off, we should overslip these which we have here at home in our own Country, having in this our Spain two Fountains, whose effects are not a little to be admired at, the one of which is in a Cave called de la judia, by the Bridge of Talayvelas, near the Castle of Garcimunios', which though I myself have not seen, yet I have been thereof so certified, that I assuredly know it to be true: It yieldeth a water which in falling congealeth, and becometh hard, in manner of a stone; which hardness it always after retaineth without dissolving, in such sort, that they apply it to their buildings.  BER. 
It were need of great Philosophy to know the mystery of this, that water should in such sort harden, that it should never afterwards dissolve: the contrary reason whereof we see in great heaps of Ice, which how hard so ever they be, yet change of weather, maketh them to dissolve and melt.  LV. 
This is because the heat undoth that which is done by the cold, as in snow, hail, & ice; which seeing it worketh not the like effect in these stones, we may thereby gather that, not the cold but some other secret to us hidden & unknown, is the cause of this obduration & hardness. I have heard with great credit affirmed, that there is also near the town called Uilla Nueva del obyspo, a Fountain, in which during six months of the year, from such time as the sun entereth into the sign of Lybra, which beginneth about the midst of September, called the Equinoctial of the Autumn, till the midst of March, there is no one drop of water, and all the other half year, there runneth a most clear & abundant stream: and this is every year ordinary. Of this Fountain maketh mention also Lucius Marineus Siculus. Sinforianus Campegius writeth of another in Savoy, which breedeth by miraculous 
A Fountain in Savoy, breeding stones of great virtue.  operation stones of exceeding virtue.  BER. 
If this be true, then am I deceived, for I never thought that stones could be bred, but that they were as the bones of the earth, always of one bigness, neither decreasing nor increasing; for otherwise, if stones should grow, in time they would come to be of such quantity and greatness, that they would be in diver parts very cumbersome.  AN. 
And doubt you of this? Assure yourself that stones wax and diminish according to the quality of which they are, the place where they are, and the property, nature, and condition of the earth where they are found. Though those which we here call pebble stones, remain always in one greatness, or else grow so little and so slowly, that it can in many years hardly be perceived, yet all those stones which are any thing sandy, contracting & drawing the earth about them, convert the same into their own nature, hardening it in such sort, that in short space a little stone becometh to be exceeding great, yea and in such sort, that sometimes we see things of different nature and kind, enclosed & shut up within them, still retaining their own substance and essence, which if you desire better to understand, behold but the stone in the Earl Don Alonso's garden, which he hath caused to 
A strange stone in the Earl of Beneventa his Garden.  be placed there, as a thing marvelous to be viewed of all men, which though it be hard and sound, hath in the midst thereof a great bone, seeming to be the shinbone of some beast, which the same stone embraced by all likelihood lying near it on the ground, and continually growing, came at last to compass it round about, which being afterwards carved by a Mason, was found lying in the very bosom & midst thereof, and that this should be a very perfect bone, there is no doubt to be made thereof, for I myself have made most sufficient proof and try all of the same.  BER. 
I have also viewed it very narrowly and am of your opinion.  AN. 
Turning to our discourse of Fountains, I am persuaded that there are many of rare and great virtues, utterly to us unknown, and sometimes it happeneth, that the virtue of the water, worketh through the aid of some other thing, jointly together, matters very admirable, as that which Alexander writeth in his book De diebus genialibus, that in those parts of England which bend toward the West, when any ships are broken, 
These Fouls are in English called Barnakles.  and the ribs or planches of them remain a while in the water, that with the continual moistness, they engender & bring forth certain Puscles like Mushromps, which within few days seem to be alive and to have motion: and by little and little grow & gather feathers. That part wherewith they are fast to the rotten timber is like unto a water-foules bill, which coming lose of itself, this miraculous foul beginneth to heave itself up, and by little and little in short space of time to fly and mount into the air. Pope Pius, whose name was Aeneas Silvius, rehearseth this in another sort, saying, that in 
The Author is herein deceived, for these are 2. several stories, & both very true.  Scotland, upon the banks of a River, there grow certain Trees, whose leaves falling into the water and putrefying, engender in them a certain worm, which by little and little becometh great and feathered, and at last lifteth up the wings and flieth into the air. Cassaneus in his Catalogue of the glory of the world, in the twelfth part repeateth this otherwise. In times past, saith he, there grew in England upon a rivers side a strange and wonderful tree, that brought forth a fruit like unto Ducks, the which being ripe and falling of, those which fell on the Land side, rotten and perished, but those which fell into the water received presently life, recovering feathers and wings, and in short space became able to fly. Others write that there were many of these Trees, and so by consequence many such fowls in great number. But whether there be any such now or no, I know not. Besides these Authors. I remember that I read in an Epitaphe which is written in the Map of the world, printed by a Venetian called Andreas Valuasor, that one Andrew Rosse, citizen of the same town, had at that present two of these fowls, about the bigness of two little Ducks, the which were brought him out of Spain, but I think there was an error in the writing, and that he should have written England or Scotland: for a thing so miraculous as this is, could not in Spain be obscure & unknown.  BER. 
Truly, as you say, this may well be termed miraculous, but me thinks this disagreement of opinions, maketh the matter seem doubtful.  LU. 
There is no mortal sin neither in believing nor unbelieving it: but Nicolaus Leonicus affirmeth another thing as strange as this, that in the City of Ambrosia, situated at the foot of the hill Parnassus, there should be a tree called Is, and by another name 
The strange fruit of a tree in the city of Ambrosia.  Cocus, whose leaves are like those of the Dock, and the fruit about the bigness of a Pease, the which if it be not gathered in season, engendereth a little fly like unto a maget at the beginning, which afterward cometh to have wings & flieth away, leaving the fruit hanging on the tree & withered up: which some let perish of purpose, because the blood of those flies is singularly excellent to die silk withal.  AN. 
Of no less admiration are those trees of which Pigafeta in his relation to 
A strange tree mentioned in Pigafetas relation to the Pope.  the Pope maketh mention, whose leaves falling down, presently move & go, as it were upon 2. points, which they have on the one side like feet, seeming to have life: he affirmeth to have seen this himself. Therefore, whatsoever is said and affirmed by grave Authors, we ought to believe that it may be, for though some have a fault in overreaching, yet others will not register any thing but that which is true. Turning therefore to our purpose of waters, let us not in silence pass over the greatness of such Rivers as have been in our times discovered: for till now Nilus, Ganges, Danubius, and Boristhenes have been accounted great, but at this present, the greatest that is in all Asia, Africa, or Europe, is but a little stream in comparison of those, which by Navigation are newly found out in the West Indies, scarcely to be believed, were they not sufficiently authorized by the infinite number of so many 
Certain rivers of incredible greatness, found out in the West indies.  witnesses: As for example, the river of Orellana, so called, by the name of him that first discovered it, is so great, that it beareth fifty leagues of breadth at the mouth where it entereth into the Sea, and through the extreme fury with which it forcibly passeth, it pierceth in such sort through the waves of the salt water, that the Sailors call that Coast the Sweet water Sea. The River Dela plata, now inhabited by our Spaniards, there as the Sea receiveth it, containeth xxv. leagues in breadth, and the Rivers of Maranion fifteen. There are also many others, of infinite largeness, whereby we may conjecture, that there is a greater quantity of Land than that which is already discovered, for it is not possible that such mighty Rivers should rise out of any Spring, but that many other Rivers should fall into them, and that out of divers Regions, but let us leave this till we meet another time, when we shall have more leisure.  BER. 
First I pray you tell us, what is your opinion concerning the source and rising of Rivers, both these and the rest, and whence their spring, issue and proceed, for I have heard herein divers contrary opinions, which cause me to be doubtful, & I would be glad to be resolved.  AN. 
The opinion of Aristotle and others that imitate him, is, that the Rivers are engendered in the hollow 
Aristotle's opinion of the source of Rivers.  and hidden parts of the earth, where the air, through the great moisture & coldness converteth itself into water, the which running along the veins of the earth, cometh at last to the height thereof, where not being fully perfected, it taketh thickness and issueth out, discovering itself as well in great Rivers as in little streams and fords such as we see, Anaximander and many other Philosophers with him affirmed, 
The opinion of Anaximander & his followers  that the earth hath within itself and in the midst thereof a belly full of water, out of which break forth all these Fountains, Rivers, and Springs: but the surer opinion, and the truth indeed is, that all Rivers, streams, and Fountains, and Lakes that come of flowing waters, issue & proceed out of the Sea, as saith Ecclesiastes in the first Chapter by these 
The surest opinion confirmed by Scripture.  words. All Rivers enter into the Sea, and the Sea for all that increaseth not, and the rivers return to the same place out of which they issued, and begin to run anew.  BER. 
You have given us very good satisfaction in this matter of which we doubted, only one thing remaineth, in which I beseech you to resolve us concerning the four Rivers that issue out of earthly Paradise, for in all that I have seen or read, I have only found the names of Tigris and Euphrates, as for Gion and Fison, I hear them not named in the world. Besides, I should take it that these Rivers must needs be of great virtue, seeing their source, Spring, & original cometh out of Paradise.  AN. 
I would not willingly that you should engulf either yourself or me in a matter so profound and deep, entering once into the which, I know not how we should get out, for of such difficulty is this point which you have touched, that he had need of great understanding and learning that should therein well resolve you, which both are in me wanting, neither being so great a Divine, or so well seen in the holy Scriptures, that I can satisfy you without bringing you into many doubts, whereas you have now only one. For to discourse of these Rivers, of force we must first declare that which may be said of Paradise, of which when I set myself to consider, my understanding is in itself confounded, for the disagreeing contrariety of Authors which have written hereof, is such that I know I should weary you with hearing them.  LU. 
I know not how we may spend the time better, then in searching and debating a matter so pleasant and delectable, though it were to no other end, then to move us to seek and aspire unto that heavenly Paradise, which this terrestrial representeth unto us.  AN. 
Well then, seeing it so pleaseth you, I will recite the opinions of such as understand it better than I do, and you may thereof judge, that which seemeth most agreeing to our Catholic faith and to reason, & I will with the greatest brevity I may, make you partaker of that which I remember.  
Many Divines, especially those which have written upon Genesis, have discoursed upon this matter of earthly Paradise: amongst whose opinions, though there be some diversity, yet they shoot all at one mark, though in the mean time it be some confusion to those which curiously procure to sift out the truth thereof: But seeing their opinions are all Christianlike and of good zeal, I account it no error in following either of them. But leaving a while the Christians and Divines, let us first see what was the old Philosopher's opinion, though it were at blindfold, concerning Paradise: and the place on earth, where they thought it to be. If we take this name of Paradise generally, it signifieth a place of delight, and so sayeth Saint Hierome in his Translation, that Heden 
What the word of Paradise generally taken signifieth.  in the Hebrew Text signifieth delight, according to the 70. Interpreters, which having said that God planted Paradise in the place of Heden, turn presently to declare the same, call it a Garden of delight: & of these delightful places there are many in the world for their exceeding beauty and pleasantness called by this name, and so Casaneus alleging Philippus Bergamensis, the one very late, the other not very ancient, sayeth, that there is one in the Orient towards the side 
The Philosopher's opinions concerning Paradise.  of Zephyrus, (and this he thinketh to be the same of which we now speak,) another in the equinoctial between the winds Eurus & Euronotus; the third between the tropic of Cancer, and the circle of the South pole; a fourth in the Orient on the other side of the equinoctial, where the Sun scorcheth with so vehement heat: a fifth at the Southern pole, of which he saith, that Solinus also maketh mention, and as I take it, it is in his discourse of those that dwell on the other side of the Hyperbores. The sixth he placeth in the Occident, and withal he allegeth, that the Senate of Rome had made a decree, that none should be chosen high pontif., unless he were in the Garden of delights in the province of Italy: But me reemeth that Casaneus & Philippus reckoning up such places as these are, & calling them paradices, and taking the word so largely, might have found a great many more. For Solomon also sayeth: he maketh Gardens and paradices, and planteth in them fruitful trees. And Procopius writeth of a paradise in a certain part of Africa, whose words are these: There was, saith he, builded a royal palace, by a King of the Vandals, in the most delightful paradise of all those that ever I have seen, for there were many delicious Fountains, of which it was bedewed and watered: and the woods round about were continually most fragrant, green, & flourishing. These paradices are understood, as I have said, to be all the purest & pleasantest places of the earth, refreshed with sweet gales & temperate wholesome airs, though perchance also such as have written of them, have added somewhat to the truth: and as for those of which Philip of Bergamo speaketh, they are described in places so far distant from us, that it is almost unpossible to know the truth. The Gentiles likewise according 
Where the Gentiles supposed the Elysian fields to be.  to their falls, sects, & opinions, feigned the Elysian fields to be paradise; whether they imagined the souls of those that lived well; to be transported after their death. Which some dreamt to be in the province of Andaluzia, in this our Spain, because it is a plat most pleasant & delectable. Others held opinion, that they were not any where else then in an Island called Phrodisia, consecrated to Venus, near unto Thule, which was the most delicious and comfortable place that might be 
Thule is thought to be the same which is now called Iseland.  found in the whole world, which suddenly sinking into the Sea vanished & was seen no more. But the commonest opinion was, that the Elysian fields were those, which we now call the fortunate islands, the enhabitants of which are said to live so long, that they are held to be as it were immortal. Plato in his fourth book called Phedon, writeth, that there is a place on the 
Plato.  earth so high above the clouds, that they cannot rain upon the same; neither though it be near the region of the fire, feeleth it any immoderate heat: but that there is always a temperature of air most pure & perfect, in such sort, that many are of opinion, that all things grow there, in greater fertility & abundance, then in any other part of the earth: and that the men are of purer complexion & longer life than we, whose bodies are such, that many think them to be form the greater part of fire & air: as for water and earth they participate thereof very little, neither feed they of such fruits & victuals as we do here, but differ far from us in customs, & always enjoy a perfect freshness of youth. These words rehearseth Caelius Rodiginus, which were saith he, of a man that went searching out the certain knowledge of our faith, & who was not far of from being a Christian, if there had been any man to have instructed him, wherein he was found to say so of him, I know not, for Plato spoke & wrote many other things, wherein he deserved the name of Divine, & out of which greater argument may be taken, then out of these words to judge as he doth of him. That agreeth very well with this of Plato, which Lactantius Firmianus writeth in verse, in a little Treatise of the Phoenix, discoursing of that Country, whether after she hath burned herself in Arabia, and turned to revive again of a worm engendered in her own ashes) she taketh her flight, to pass 
The Phoenix reneweth of her own ashes.  her life, till such time as of necessity, she must return to renew herself again: His very words are these. There is (saith he) in the farthest part of the East, a blessed place, where the high gate of the eternal pole is open, it is neither annoyed with the heat of the Sun, nor the cold of the Winter, but there whence the Sun sendeth & discovereth to us the day, there are neither high mountains nor low Valleys: the fields are all flat in a great and pleasant Plain, which notwithstanding the even level thereof, is ten fathoms higher than the highest mountain of ours. There is a flourishing wood adorned with many beautiful trees, whose branches and leaves enjoy 
Lactantius Firmianus discourse of Paradise.  perpetual greene's, and at such time as through the ill guiding of the chariot and horses of the Sun by Phaeton, the whole world burned, this place was untouched of the flame, and when Deucalion's flood overwholmed the whole world, this remained free, for the waters were not able to overcome the height thereof. There is neither languishing disease, painful old age, nor consuming death. No fear, no grief, no coveting of riches, no battailing, no raging desire of death or vengeance bereaveth their repose. Sorrowful tears, cruel necessities, and careful thoughts, have there no harbour. No frozen dew toucheth their earth, no misty cloud covereth their fields: neither do the heavens pour into them any troubled waters, only in the midst thereof they have a Fountain, which they call Uiba, clear, pure, & abundant of sweet waters, which once a month moisteneth the whole wood. The trees therein are of a marvelous height, & hang always full of fruit: in this delicious Paradise liveth the Phoenix, the only one bird of that kind in the world, etc.  BER. 
Lactantius praiseth this Country very largely, neither agreeth his opinion ill with Plato's: But he speaketh here like a Philosopher, and not like a Christian, though perchance if he had been asked his opinion like a Christian, in what part of the world he thought terrestrial Paradise to be; he would have described it in like sort. But leaving these Philosophers Paradices, seeming rather to be fictions, then worthy of credit; tell us I pray you what the Doctors and Divines say hereunto, whose diligence, study and care hath been greater in procuring to understand & write the verity thereof.  AN. 
I will in few words tell you what some of them, and those of the greatest authority have written on this matter. 
S. john Damascenes opinion of Paradise.  S. john Damascene, in his second book chap. 2. saith these words; God being to make Man to his own image & likeness, and to appoint him as King and ruler of the whole earth, and all therein contained, ordained him a sumptuous & royal being place, in the which he might lead a blessed, happy, & glorious life, and this is that divine Paradise planted by his own omnipotent hands in Heden, a place of all pleasure and delight, (for Heden signifieth a delightful place) and he placed him in the Orient, in the highest and most magnificent place of all the earth, where there is a perfect temprature, a pure and a delicate air, and the plants continually green & fragrant; it is always replenished with sweet and odoriferous savours, a light most clear, and a beauty above man's understanding: a place truly only fit to be inhabited of him, that was created to the image & likeness of God himself.  LORD. 
S. john differeth not much in the situation and qualities hereof from the opinion of the others before alleged, but pass on I pray you with your discourse.  AN. 
Well, be then attentive a while. Venerable Bede handling this matter, saith: Earthly Paradise is a place most delightful, beautified with a 
Venerable Bedes opinion.  great abundance of fruitful trees, & refreshed with a goodly fountain. The situation thereof is in the oriental parts, the ground of which is so high, that the water of the flood could not overreach the same: and this opinion holdeth Strabo 
Strabo the Theologians opinion.  the Theologian, affirming that the height of the earth where Paradise is, reacheth to the circle of the Moon, through which cause it was not damnified by the flood, the waters of which could not rise to the height thereof. Those which follow this opinion, might better conform themselves with Origen, who judgeth, that all this which is written of Paradise, 
Origens' opinion.  must be taken allegorically, and that it is not situate on the earth, but in the third heaven, whether S. Paul was lifted in Spirit; but leaving him, because he is alone in his opinion, without having any that followeth him, let us return to our alleged Authors, against whom S. Thomas and Scotus argue, saying, that Paradise can by no means reach unto the circle 
These opinions refuted by S. Thomas & Scotus.  of the Moon, because the Region of the fire being in the midst, the earth can by no means pass through the same without being burnt & destroyed. Besides this, there are many other reasons sufficient to refute this opinion, for so should those Rivers which come from Paradise, pass through the region of the fire, which, the contrariety of the two Elements being considered, is absurd: and beside, if this ground were so high, it could not choose but be seen a far of from many parts of the world aswell by sea as by land: and by this means also, there should be a place in the world, by the which it seems a man might go up into heaven, so that this opinion is grounded upon small reason, and easy to be confuted.  
Many other Authors there are, which affirm Paradise to be in so high a part of the earth, that the water of the Deluge could not reach unto the top thereof to annoy it: and to the objection which may be made against them out of Moses, which saith, that the waters thereof covered and overflowed; the height of xv. cubits, all Mountains under the universal heaven: they answer, that these Mountains are to be understood such as are under the region of the Air, where the clouds are thickened and engendered, for Heaven is meant many times in the holy Scripture by this region, as the royal 
Heaven taken for the region of the air, in many places of Scripture.  Psalmist saith: The fowls of heaven & the fishes of the Sea. Where by this word heaven, is understood the region of the air, through which the birds fly; so that according to their opinion, the mount or place where Paradise is, exceedeth, & is above this region of the air, where there is neither blustering of winds, nor gathering of clouds, so that it could not be endamaged by the waters of the flood. This is the self same of which we discoursed yesterday, as touching the mountains Olympus, Athos & Atlas, & that of Luna (which in height, according to the opinion of many, exceedeth all the rest on the earth) and many other like mountains in the world, over whose tops there is neither rain, wind, nor clouds, the ashes lying from one year to another unmoved, because that the height of their tops exceedeth the middle region of the air, & pierceth thither where it is still & pure without any moving. But S. Thomas also argueth this not to be true, saying that it is no convenient place for Paradise to stand in the midst of the region of the air, neither could it, being there, have such qualities & conditions as are necessary, because the winds and waters would distemper it.  LU. 
This should be so if it were in the midst of the region, but you yourself say that it passeth farther, where the winds & waters have no force to work any distemperature.  AN. 
If not the winds & waters, them the fire would work it, for the farther it shooteth beyond the region of the air, the nearer it approacheth the region of the fire.  BE. 
You speak against you self, for yesterday you said that the city Acroton builded on the top of the mountain Athos, being in the superior region of the air, enjoyed a singular temperature.  AN. 
You say true, but things are not to be taken in such extremety as you take them, for though it be said the superior part, yet thereby is not meant the utmost thereof, neither is that which we call the superior part with out a difference and distance between the beginning & the end, the which though it be in the middle temperate, yet the end being near to the fire, & participating with the heat of the Sun, wanteth that temprature; & that which S. Thomas saith, is to be understood, that if Paradise be in the region where the clouds be engendered, it cannot be in a place temperate, neither if it reach unto the uppermost of the superior part of the pure air, by reason of the great heat & dryness of the fiery element. But these are matters spoken at random, without ever being seen or verified: and therefore every one thinketh & judgeth that which in his own fancy he imagineth to agree with reason. For no man is able to do that which Lucian in his Dialogues writ of Icarus, the which with artificial wings flew up into the air. Leaving therefore fables, I say that the common opinion of all men is, that Paradise is seated in the orient, & in a country or region abounding in delights, & so writeth Suidas a greek Author, whose words are these. Paradise, saith he, is in the East, the seat thereof is higher than all the other earth, it enjoyeth a temprature 
Suidas a greek Author.  pure in all perfection, an air most delicate & clear, the trees thereof flourish in perpetual greenness, laden with flowers and fruits, a place full of all solace and sweetness, and of such beauty and goodliness, that it passeth all humane imagination. Conciliador and Scotus are of the same opinion, and these are the words of S. Thomas himself. Wheresoever we believe Paradise to be, it must be so, that it be in a place very temperate, be it under the equinoctial or in what other part so ever. To this purpose Caelius Rodiginus applieth that of Arryanus, a Greek Historiographer, to whom 
Arrianus a Greek Historiographer.  they attribute so much credit, that they call him the very searcher of verities, who sayeth, that Hanno a famous and renowned Cartagenian Captain, parting with an Army from the pillars of Hercules, where the City of Calyz is, forward into the Ocean, leaving Lybia & Africa on the left hand, sailing towards the West, and afterwards turning his course towards the South, suffered by the way many and great impediments & discommodities, for besides the great ferventness of the hot 
The strange adventure happening to Hanno a Carthaginian Captain.  stars, as if it had been in the part of a burnt world, they began to want water, or if they found any, it was such as they could not drink; they heard terrible thunders without ceasing, their eyes were blinded with continual flashes of lightning and it seemed that there fell from heaven great flakes of flaming fire, so that they were forced to return. Some think that this Navy went very near the equinoctial, but Caelius aleadgeth it, speaking of Paradise, saying, that all these were tokens of Paradise, being near there about, according to that of Genesis, where he sayeth, that God placed before the gate thereof a Cherubin with a sword of fire, which turned about on all sides, to the end that he should suffer no man to enter into that place: But I rather believe, that Hanno with this Navy came to be under the Torrida Zona, at such time as the heat thereof caused these effects, making him return so astonished, whereas if he had stayed, perchance he should have found both time and place to pass forward, as it happened at the first to Colona, who going to discover the Indies, found himself under the same Zone, where the weather waxing calm, his ships were detained two or three days, without any hope ever to come forth, or to save their lives: but afterwards, a gentle gale arising, they passed forth without any danger, and now since, divers pass thereby daily in their Navigations: but all these are imaginations of contemplative men, seeking to sift out the truth.  
There are some also that affirm Paradise to be in that part where God when he framed the world, began the first moving of the heavens, which they call the right hand of the world, and the best part thereof. This is alleged by Nicholaus de Lyra, bringing for his Author johan. de Pechan, in a 

Nicolaus de lyra.  
Ioha. de Pechan.   treatise which he wrote of the Sphere, though the more general opinion be, that the motion of the heavens took not their beginning in any one particular place, but that they began to move jointly as they now do. There want not also that affirm the whole world in which we dwell, to be Terrestrial Paradise, who ground themselves in saying, that the four Rivers which the holy Scripture saith come out of Paradise, issue out of divers and distant parts of the earth, which cannot otherwise be verified, unless we will grant the whole earth to be Paradise: but I would ask of these men, when the Angel by the commandment of God drove Adam and Eve out of Paradise, whether they went, for according to this opinion, they should have gone into some other part out of the world: As for their objection of the four Rivers, you shall hereafter understand it, when we fall into discourse of them.  BER. 
If it please you, you may well declare it now, seeing you have satisfied us with such opinions as are held touching the seat of Paradise.  AN. 
One only remaineth contrary to all the rest, maintained by Caetanus, and 
Opinions of Caetanus & Eugubinus touching terrestrial Paradise.  after him, by Augustinus Stechius Eugubinus, a late Doctor, that wrote learnedly & highly upon the Genesis, who declaring the words of Moses, which sayeth, God had planted Paradise in Heden, proveth that though this word Heden being interpreted signifieth delights: yet in that passage it is not to be understood, for other than the proper name of the Province or Country so called, where Paradise was planted, the which he proveth by strong and sufficient arguments and reasons, the first he gathereth out of the fourth Chapter of Genesis, where it is written: Cain flying forth went and inhabited the oriental stripe of Heden. And out of the 27. of Ezechiel, where he reckoneth up many people, & divers Nations that handled & trafficked with the city of tire, saying, that there came also thither people out of the Countries of Charam, Chene, & Heden: yet Caeton thinketh that Heden in this authority, is not the place where terestrial Paradise was, but the name only of a particular City: But following the opinion of Eugubinus, we may gather that the Country where earthly Paradise was planted, was inhabited, & that near unto it were peoples & Nations: & therefore God placed the Cherubin there, with the turning fiery sword, to the end he should not let enter there-into any person living: for if Paradise had been them unknown as now it is to all men, what need had there been of an Angel to guard it, when no man knew where it stood, nor which way to come unto it: Besides it may be gathered, that put the case that Paradise stood towards any part of the East, yet could not the same be far off from the Cities of jerusalem & tire, because he nameth jointly together Charam & Heden, being a thing most manifest, that Charam is a Province in Chaldae or Mesopotamia, which appeareth by the words of Genesis, saying: God took them out of Vra Province of the Chaldaeans, that they might go to Canaan, & they came even to Charam: these are evident reasons to prove that Paradise stood in that Country, & that if as yet it be, it standeth there: it maketh the better with this opinion, because the two Rivers Tigris & Euphrates, bath and water that Province. Besides, we may suppose that the Ark of Noah during the 40. days of the flood, while it floated upon the water, being so great & huge, & built so monstrous, as appeareth by the holy scripture, to no other end than that it should not sink, made no very long voyage, which staying & settling itself on the mountains of Armenia, is a token that noah's biding was not far from thence: & of the other side it is certain, that his habitation was not far off from that part where Paradise was, which by consequence could not be far off from Armenia, upon which these provinces before rehearsed do border: and that the Country where Paradise stood was inhabited, appeareth by these words of S. Chrisostome. Before the flood, saith he, 
S. Chrisost.  men knew the place where Paradise stood, & the way to go unto the same: But after the deluge, they found themselves out of the knowledge thereof, neither could Noe or any of his Successors remember or find out the place where it had been. And seeing that Chrisostom saith, that it was never afterwards known, neither can we know if it still remained, or if it were dissolved for standing in part where notice might have been had thereof.  LV. 
Indeed if Paradise should be in a place so near unto us, how were it possible that no man should have knowledge thereof, or at the least of the place where it might stand.  AN. 
To this answereth Eugubinus, that granting his former opinion to be true, or that Paradise was planted in a flat ground, or at least not so high as other Doctors affirm: then certainly it was destroyed by the waters of the flood. God through our offences not permitting a thing so notable & of so great perfection, to remain amongst us in the world.  LV. 
It seemeth not unto me that Eugubinus hath reason to gainsay the opinion of so many Doctors agreeing all in one. Strabo being both a Historiographer and a Divine, writeth, that the 
The Seraphin with the fiery sword, placed before Paradise.  sword with which God placed the Seraphin at the gate of Paradise, was called Versatilis, which is as much to say as turning, because it could turn back, as it did when it gave place of entry to Elias & Enoch, though the same be otherwise understood of Nicolaus de Lyra, who saith, that Torrida Zona is the fiery sword which the Seraphin held, whose exceeding furious heat defended that passage from all men living: But this is out of date, seeing the industry of this our age hath found the same to be passable.  BE. 
I dare not determinately affirm, whether Elias came out of terestrial Paradise or any other place, when he was speaking with Christ at his transfiguration; for it is generally held as a thing most certain & indubitable, that Elias where so ever he be is in body and soul.  AN. 
Truly there are for the maintenance of each of these opinions, so many reasons, that it is best not to trouble our wits withal, but to leave the censure of them to wiser men & greater Doctors than we are: only one thing remaineth, the which truly if it were in my power, I would not permit, that so many fables should be set forth & divulged as there are, as that which is written in the life of S. Amasus, that he stood so many years at the gates thereof: and also in a treatise of S. Patrick's Purgatory, where it is written, 
Fables touching Paradise.  that a Gentleman entering in passed through the same into earthly Paradise: for in such matters no man ought to be so hardy, as to affirm any thing, but that which is known to be true and approved.  LV. 
In good sooth you have great reason, but now seeing you have said as much as may be about the situation of Paradise, go forward with that of the Rivers which come from thence, a matter, unless I be deceived of no less difficulty, than the before rehearsed.  AN. 
I assure you it is such, that I should have been glad if you had overslipped it, doubting lest I shall be unable to satisfy your expectation: for as Eugubinus sayeth, there is so great and so intricate a difficulty herein, that he is hardly able to unwind himself there out, whom of force in this matter I must follow: for as for the other Authors which write hereof, it seemeth that they stay at the half career, without reaching to the end of the course. To begin therefore, it is said in Genesis, that there issued a River out of Paradise, dividing itself into 
The four Rivers that issue out of Paradise.  four parts, the which were Gion, Fison, Tigris, and Euphrates; But seeing the difficulty of the seat and place of paradise cannot clearly be determined, much less can this be of the four Rivers which issue thence, especially knowing at this present that their Springs and risings are in divers different parts of the world: yet for all this sifting and bolting out the truth, we will approach as near it as we may. This River which divided itself into four, first issued out of the place of delights, which was according to Eugubinus the Province of Heden, and from thence entered to inundate Paradise, whence coming forth it made this division. It is manifest, that the first part thereof called Gion, is the same which we now call Ganges, for this is it which watereth the land of Hevylath: The second River Fyson, is without all doubt that which we now call Nilus, seeing there is no other which watereth and compasseth about the Land of Aethiopia, as the text itself sayeth: As for Tigris & Euphrates they retain yet their self same first names, and run along the Country of the Assyrians: and of these two last it may be said, that they rise, or at the least that the first Land which they water, is the same, which according to that before alleged, may be called the province of Heden.  BER. 
These two Rivers are by all Cosmographers described to have their risings in the Mountain Taurus in Armenia, and it is true that they water the province of the Assyrians, but their rising and beginning is far from thence, as saith Strabo by these words. Euphrates and Tigris rise in the Mountain Taurus, and compassing about 
The rising of the rivers Tigris and Euphrates.  Mesapotamia, join themselves together by Babylon, and from thence go to enter into the Persian Sea: the spring of Euphrates is on the North side of Taurus, and that of Tigris on the other part of the same Mountain towards the South: the sources of these two Rivers are distant the one from the other 2500. stades. This is also affirmed by other Authors, and Beda saith: It is a thing most notorious, that those rivers which are said to come out of Paradise, spring and rise out of the earth; Gion which is Ganges, out of the hill Caucasus, which is a part of the mountain Taurus: Fison, which is Nilus, not far from the mountain Atlas in Africa, towards 
The sources of Ganges and Nilus  the West, and Tigris and Euphrates out of a part of Armenia: which two & Nilus, as the Historiographers say, hide themselves in many places under the earth. Pomponius, Solinus, Ptolemy, and the rest are of Bedas opinion as touching the rising of these Rivers: and the words of Procopius are these; Out of this Mountain, saith he, arise two Fountains, the which immediately make two rivers, of that on the right hand cometh Euphrates, and of that on the left hand Tigris.  AN. 
I told you, that whence soever these Rivers come, so they enter through the province which they called Heden, according to the opinion of Eugubinus, they may enter into earthly Paradise and water it, neither for all this leaveth it to agree with the text of Genesis, especially making one whole river after they come to join by Babylon.  LORD. 
Leaving these two Rivers, let us speak of the other two, seeing it is also notorious, that Ganges taketh his beginning in the Mountain Caucasus, though some will 
The mountain Emodos'.  say in the Mountain Emodos', whose height and sharpness is such, that few have been able to reach unto the place where the source of the River is, whence some took occasion to say, that Paradise was placed in the midst of those Rocks, and rough unaccessible crags, and so shall you find it described in the most part of Maps, but is certain that this consideration is false, and leaving it for such, I say that the stream of this River, descendeth from between the East & the North, and cometh running through many Countries of the East-Indies, even till it enter into the Ocean Sea, and contrarily, the River Nilus riseth as I have said in Africa, near the Mountain Atlas, and as some think, towards the East, though by the Navigation of the Portugals which discovered it, it seemeth that the rising thereof should be in the Mountain called De Luna, bending towards the South. But how soever it be, his stream is contrary in opposite to the 
The mountain of the Moon.  river Ganges, and entered by a different and contrary way into the Red Sea, so that I see not how it may stand with reason, that these two Rivers should conform themselves in their rising, or that they should ever come both out of one part.  ANT. 
Have patience awhile, and perchance, though now it seem to you unpossible, you will strait be of a contrary opinion: First therefore you must suppose, that there is either now a Paradise in the world, or else that the same is through the waters of the General flood destroyed. The will of him which planted and made it, is not that we should have thereof any notice, not only concealing from us the place where it stood and standeth, but taking also from us all signs and tokens, whereby we might come to the knowledge and understanding thereof: So that though Paradise now remain in such sort as when it was first made & planted by the hands of GOD: yet hath he so diverted from thence the current of those Rivers, guiding them by ways different and contrary one to another, that by them it is unpossible to attain to the knowledge thereof: For it Paradise be in the East, and under the equinoctial, according to the common opinion, and that the four Rivers ought to come from those parts, and to derive their streams from thence, we now see, that Nilus and Ganges are towards the West, or rather south-west, and Tigris and Euphrates, though they come from the Eastwardes, yet is it by very contrary ways, the reason is, because those Rivers at their coming forth of Paradise, or at least before they come to be known of us, 
The Rivers that come from Paradise, hide themselves in the hollows of the earth.  do hide themselves in the depths and veins of the earth, breaking out again in other parts with new Springs and risings, the one being distant from the other so many thousand leagues: and that this may be so, we see daily amongst ourselves the experience thereof, as for example, the River of Alpheus in the province of Achaia, which entering into a concavity under the earth, turneth to come out again in the 
The River Alpheus.  Spring of Arethusa near Caragosa in Sicilia, which by this experience is apparently known, for all such things as are thrown into the same in Achaia, being such as may swim and float above water, come forth at the mouth of Arethusa, passing not only under the earth, but also under the Mediterranean Sea, as Pliny affirmeth, saying: There are many 
Sundry Rivers that hiding themselves under the earth, come to rise out in new springs.  Rivers that hiding themselves under the earth, come to appear and run anew in other parts: as the River Licus in Asia, Erasine in the region of Algorica, and Tigris in Mesapotamia. The like also do the Rivers of Silius and Gaudiana in our Spain, although the space of ground under which they run hidden be not so great, yet suffice they for examples of that which we say. And in this manner do the rivers which come from Paradise, hide and put themselves in the concavities and hollow veins of the earth, and turn to break out anew in other parts, where of force they must alter and change the course and currant of their streams.  
S. Augustine entreating of this matter, affirmeth the rivers of terrestrial Paradise to hide themselves under the earth. Encisus in his Cosmography, discoursing of Lands on the Coast of the Orient, reaching to the golf called the great Sea, which by the same coast goeth towards the North, in coming to speak of the land called Anagora, saith, From this 
The Gulf called Mare magnum.  place forwards, there is knowledge of no more Lands, for no man hath sailed any farther, and by Land it is unaccessible, for the Land is full of Lakes, and high rocky mountains of 
Encisus, touching Paradise.  marvelous greatness, where they say is the seat of earthly Paradise, and that there is the Fountain, where the four Rivers make a cross, and afterwards sink into the earth, going along by the hollow veins whereof, they come out again, the one at the Mountain Emodos' which is Ganges, and the other in Ethiopia, at the mountain De Luna, which is Nilus, and the other two at the rough mountains of Armenia, which are Tigris and Euphrates. All this is so easy for him which made the whole World of nothing, & of nothing created all things in the same, that we ought not so to marvel at this, but as a thing which may be. Leaving this opinion, and returning to that of Eugubinus, that Paradise should be planted in the province of Heden, & that through the waters of the General flood, it should be destroyed and overthrown: the self same consideration may serve for this of the Rivers not without proofs very evident and agreeable to reason, for if it were destroyed with the Flood, even as it pleased God to permit the undoing thereof, so would he also ordain, that all signs and marks of the same should cease, to the end, that the people's dwelling in the provinces and borders thereabout, should have no knowledge at all thereof, & that it should be no longer necessary for the Cherubin to remain in guard thereof with a fiery Sword, as till that time he had done. But before we come to handle the principal causes, you shall understand, that there are some who hold opinion, that all these four Rivers, rise near the Land of Heden, and come to join in the same. Leaving therefore a part Tigris and Euphrates, because that of them seemeth in a manner verified; as for Ganges, the course thereof is not so contrary, but that it may well meet where the other rivers do: and that any inconvenience either of lownes or highness of the earth, might be sufficient to divert or to cause the same to run where it now doth: But this is an argument that neither concludeth, nor carrieth any reason withal.  
As for the River Nilus, they go another way to work, 
Some hold opinion that Nilus is not the same with is in the holy Scripture called Fison.  saying, that it is not the same, which in the holy Scripture is called Fison, for there are two Ethiopias', say they, the one in Africa, which is watered with Nilus, the other in the West Indies in Asia, beginning from the coast of Arabia, & following along the coast of the Ocean sea towards the East, the which may be understood by the holy Scriptures, who call those of the Land of Madian near to Palestina, Ethiopians: & Sephora also that was wife to Moses, being native of that region, was called Ethiopesse. And with this agreeth a Gloss written in the margin of Caetano his discourse upon this matter, by Anthonio de Fonseca, a Friar of Portugal, and a man very learned: so that Fison may well be some River of these which watereth this Country, first descending by the Land of Heden, coming from the same to enter into the Ocean, as Tigris and Euphrates, and many other deep rivers do; in the same manner may it be conjectured that Gion should be some one of these rivers, the one and the other through antiquity having lost their names, and that it is not known, because it cannot perfectly be proved whether of these two Ethiopias' is meant by the holy Scripture. Aueneza saith, it is a thing notorious, that the River Gion was not far from the Land of Israel, according to that which is written in the third book of Kings. Thou shalt carry it into Gion, although there be other Authors that understand not Gion to be a River, but to be the Lake Siloe, or else a Spring so called. If that Gion were Ganges, it is manifest that it runneth not so near unto Israel, as it is here said. S. Isidore entreating of this matter, sayeth, that the River called Araxes, cometh out of Paradise, which opinion is also maintained by Albertus Magnus. Procopius writeth of another River, called Narsinus, whose stream issueth from thence near to the River Euphrates: some think that these are Gion and Fison, though at this time, their waters run not through the same Lands. These are the opinions of Ecclesiastical Doctors, labouring to discuss and sift out the truth of this secret: But leaving them all, I will tell you my opinion partly, agreeing with Eugubinus and his followers; that when it pleased God to drown the whole world, in time of the Patriarch Noah, with a universal flood, mounting according to the sacred Text, fifteen cubits in height above all the mountains of the earth: the same must of necessity make and unmake, change, alter, and overturn many things, raising valleys, abating mountains, altering the Deserts, discovering many 
The Author's conclusion concerning the four Rivers.  parts of the earth unseen before, and covering & drowning many Cities and Regions, which from thence forth remained under the water overwhelmed in the Sea, or covered with Ponds and Lakes, as we know that which without the flood, happened to Sodom and Gomorrha, with the rest, which after they were burnt did sink with them: And we see oftentimes in the swelling and overflowing of great Rivers, whole Countries drowned and made like unto a Sea, yea, and sometimes mighty Rivers to lose their wont passage, and turn and change their course another way, far different from the first: If I say the violent impetuosity of one only river suffice to work these effects? What shall we then think was able to do the incomparable fury, and terrible swinging rage of the general and universal flood? In the which as the same Text saith, all the Fountains and Springs of the earth were broken up by their bottoms, and all the Conduits of heaven were opened, that there might want no water either above or beneath. If then the Springs so broke up, it could not be, but that some of them were changed, and passed into other places, different from those in which they were before: their streams scouring along through contrary ways and veins of the earth. In like manner might it happen to those which entered into terrestrial Paradise, & issued forth to water those Lands named in the holy Text, which either through the falling down of huge mountains and rocky hills, or filling up of low valleys, might be constrained to turn their streams far differently to their former course, or else by the permission and will of GOD, (which would have us to be ignorant of this secret) they changed their Springs and issues by hiding and shutting themselves in the bowels of the earth, and running through the same many thousand miles: and at last came to rush forth in other parts, far distant from those where they were before; neither passed they only under a great quantity of Lands inhabited and uninhabited: but the very Sea also (whom they hold for mother & Spring whence they proceed) hideth them under her, to the end that they might return to issue forth, where they were not known, or if through some cause they were, it should be unto our greater admiration and marvel, as now it is.  
Neither wonder you at all, if the general flood wrought 
The opinion of some who thought the world to be plain and level before the time of the universal flood.  so great a mutation in the world: for there have not wanted grave men, who affirm, that the whole world before the time of the flood was plain and level, without any hill or valley at all, and that by the waters thereof were made the diversities of high and low places, and the separation of islands from firm Land. And if these reasons suffice not, let every man think herein what shall best agree with his own fancy, for in a mystery so doubtful and secret we may as well miss as hit: and so S. Augustine thinking this to be a secret which God would not have known, but reserves it to himself, saith, that no man may certainly attain to know where the place of terrestrial Paradise is, unless it be by revelation divine, which self same he might have said of the four rivers that issue there out. But seeing this is a matter, which the more we penetrate into, the greater difficulties we shall find: it were better that we left the same to be discussed and determined, of men whose learning and capacity is more profound than ours, always submitting ourselves to their judgement and censure.  BER. 
It pleaseth me very well which you say: but there is one thing in the which you must first satisfy me, that is my first demand of the virtue, with which by all reason the waters of these Rivers should be enriched with, for this was the beginning of our present discourse.  AN. 
I confess that by reason, these Rivers should have more virtue than all the others of the world, and so I think they had at such time as they issued out of Paradise: and whiles with their waters, they refreshed that blessed soil: but after, as they changed their Springs and Issues, the cause ending, the effect also might cease and end without retaining any more the former virtue: but whether Paradise be as yet, and whether at their beginning they enter into the same, enriching & ennobling themselves with the virtue thereof, is to us utterly unknown, & perchance God hath herein darkened our understanding, because through our wickedness we deserve not to enjoy so great a good, or that a thing so excellent proceeding from so sacred a place, should be communicated unto us: so that we remain in obscurity & darkness unable to judge of Paradise, but by signs & conjectures, which lead us to believe the one and the other without any assured certainty: so that I marvel not if in so divers a matter there be divers opinions.  LU. 
Will you have my opinion: we are so few and so ill Christians in the world, that we deserve not to have this matter of Paradise revealed by God unto us.  AN. 
Few Christians say you? nay we are many in the world if we were all good, and would live as we ought to do.  BER. 
Of all friendship, I pray you make me understand this, for in my opinion we are so few, that in many parts of the world there is scarcely any knowledge or notice of us.  AN. 
You are far deceived, as you shall presently understand. First therefore the devil is so mighty, that he hath been able to blind the understanding of many wise & provident men, to the end that they might not attain unto the knowledge of the truth: so that the world is divided into three principal sorts of Religions, 
Three principal sects of erroneous Religions in the world.  besides ours which is the universal true Christian and Catholic belief. The first is of the jews, which still remain in their law: The second is of the Moors and Turks, who follow the law of Mahomet. The third is of Pagans and Gentiles, who adore Idols, and things which are bare creatures, leaving to adore him who of nothing made and created them all.  BER. 
This is that whereat I wonder exceedingly, that these false laws and sects should so maintain themselves in manifest errors and deceits, without any substance or foundation, especially those of the Pagans and Moors, which in a manner take up and possess the whole Lands and Countries of the world that are known and inhabited: for take the three parts into which the world is by the ancient Philosophers divided, and you shall find that they possess so much thereof, that there is scarcely any place left for the Christians, so that we are thrust, and as it were shouldered into the least part thereof which is Europe, yea, and of that also we possess but a part.  AN. 
I tell you once again that you are deceived, for Christendom stretcheth very wide and far, and there are few places in the world where Christians inhabit not, as you shall strait understand, though in truth all that bear the name are not true & Catholic Christians. But leaving this for another time, I say, that the blindness of the Gentiles consisted, not in that they followed the simplicity of the Laws of Nature, the which if in those days they had used well, they might rightly have called themselves, wise: But that they became to frame and forge new Sects and Religions: Whereas I can not persuade myself, but that they knew that there was one only God, only puissant and almighty, who of nothing created the whole word, and all things therein contained, but such was their malice, that they would needs put up & exalt into the heavens other men, deifying and making them Gods, by their own authority. Of the beginning and original of Idolatry, though there be many and divers opinions, 
The original of Idols.  yet for brevities sake I will omit them, only the commonest is, that Ninus King of the Assyrians, after the death of his Father King Belus, made and erected an Idol of his likeness, ordaining the same to be a surety and defence to all those that had their refuge thereunto, how capital and heinous soever were the offences by them committed: so that the offenders finding there a security inviolable against those by whom they were persecuted, began with all reverence to worship that Idol, and to do sacrifice unto the same, as though it had been God. From that time forward, the ignorant blindness of the common people began to adore their Kings & Princes and to call them Gods, imagining that as they had been mighty on the earth while they lived, so should they be in heaven after their death. Against the grossness of this error, furthered by the devil, which put himself into the Idols they made: and to deceive them the more, spoke and gave answers, many have written, chiefly Lactantius Firmianus, in his Book of Divine Institutions, highly and clearly making them understand, the error and deceit wherein they were abused in adoring creatures, & leaving to adore the Creator. Neither do you think but that the wiser sort had in detestation their ignorant errors, laughing at the foolish multitude, and though in public they did like the rest, because they would not lose their worldly estimation, yet in their secret breast they were of a far different opinion, which they showed as clearly as they might, namely Divine Plato, Aristotle, Porphirius, Socrates and Cicero, who in his Treatise of the Nature of the Gods, gave to understand, how differently 
The old philosophers in their secret conceit, detested the adoration of the feigned Gods.  he judged of those false Gods, if it had been lawful freely to have uttered that which in his breast he conceived. To be short, there were few Philosophers, either Latins or greeks, which understood not this common blindness, having the same in abomination and horror. If you doubt hereof, ask Hermes Trismegistus, who confesseth that there is no more but one true and only God. Look in Lucian's works, and you shall find them full of scoffs & jests in derision of his Gods: whom as there was then no man to lighten and instruct them in the way of truth, they went greping and feeling at blindfold, as all the Gentiles do which are now at this day in the world. For being now generally come to know and confess the truth, that there is one only GOD which created the world, and is the beginning of all things, they jointly adore with him, many other imagined Gods, as the Sun, the Moon, the Stars, & all other things of which they think themselves any way to be benefited. But their insensible madness endeth not here, for in many places they worship with divine honours the devil himself, making him temples and sacrifices, and honouring him with all possible veneration: as in many provinces of India Maior, but chiefly in the West Indies. Being asked if there be one only GOD, the Creator of all things, they say, yea: and if they know the devil to be of all other creatures the most wicked & abominable, with open mouth they confess that he is: if you turn to ask them, wherefore then they adore him, they answer, that as God is chiefly Good, so is it his custom and Nature to do always good and never evil, for all evil works proceed of the devil, who is the only Author 
The cause why the gentiles adore the devil.  of them: so that they have no need, say they, to serve or honour God, because they are assured that he will never cease to do them good, and therefore they serve and honour the devil, because he should not do them all the evil he may: as though the devil without the permission and sufferance of God, could do or undo any thing; so that with these, & such like toys and frenzies, they run headlong into hell, refusing to take possession of those goodly seats which their deceivers left void in heaven.  
The Moors and Turks, presuming to be a people more advised and settled in reason, deceive themselves through the sweetness and liberty of their Law, which flattereth them in their delights and fleshly lusts, without binding them to any precepts, so that they run on a head, defending it with Arms 
The Mahometists will neither hear nor answer any man in disputation against their religion.  and not with reasons, according to the commandment of Mahomet, saying, that he that hath an ill cause, puts it to pleading: but the likeliest is, that being assured to be vanquished and confounded, if they come to disputation, they will therefore neither hear nor answer any man. As for their Prophet, as crafty and as wise as he was, yet like a most barbarous and unlearned man, who neither knew how to read nor write, (besides infinite fancies and toys that he said, aswell in his Alcoran as in the book called Zuna, compiled of his words and deeds by the wise men of his law) contrarieth himself in so many places, that he must be more than blind which seeth not his falseness, deceit, & beastly ignorance. Concerning this 
Many learned Authors that unrip & lay open the beastly absurdities of Mahomet's Sect.  point read S. Isidore, & Anthonius Archbishop of Florence, and Vincentius de speculo historiali, & a book entitled, Fortalicum fidei, and another made by john Andreas, who was first a Moor & an Alfaqui of great estimation, and an other composed by Lope de Obregon, Curate of Saint Uincent de Auila, entitled, Confutatio sect Mahumetanae, the which besides many other Authors, entreat particularly of this matter: So 
The wise & learned men amongst them what show soever they make in public, do in secret detest his abusions.  that I need not use any longer discourse herein, seeing his falseness, abusions, contradictions and follies, being neither Philosopher nor Astronomer are most manifest: only I will say, that I hold it also for certain, that the wise and learned men amongst them, howsoever in public they observe this Law, yet they are in their hearts otherwise persuaded: for me thinks, though there were nothing else yet some points which they themselves confess, were sufficient to make them find their error, and to lead them into the knowledge of the truth, which are such as Mahomet himself confesseth, and are expressed in his Alcoran, in the Zuna, and in another Book which they call Mahomet's Ladder of Heaven, full of monstrous absurdities, where he saith, that going up with the Archangel Gabriel, who was his guide to bring him into the 
Mahomet's confession touching our Saviour jesus Christ, our blessed Lady, the Gospel, and our Christian Belief.  presence of God, he saw stand in the seventh Firmament two ancient Men of great authority and venerable majesty, and that ask the Archangel who they were, he answered that they were two very just men, and great servants of God: the one S. john whom they called Baptist, and the other, jesus Christ, who was not begotten by man, but by the only Spirit of God, and that he was borne of Mary, who after she was delivered, yet still remained a pure Maiden in perfect virginity. And in another place he saith, Christ the Messias, the Word of God, and the holy Spirit of the Highest: Likewise in another chapter of the Alcoran: Christ shall turn to descend upon the earth, and shall be the righteous judge of the people. And of our blessed Lady he saith, that the virgin Marie, mother of jesus Christ, was conceived without sin, and offered up in the Temple, and dedicated to the service of God, and that the lot fell upon Zacharias to have charge & care over her: that she spoke with the Angels, and communicated with them: that she was fed with celestial food: and that the Angels said unto her, O Mary, Mary, certainly God hath chosen thee, and adorned thee, and exalted thee above all the women of all generations. But above all, I would have you mark one gross absurdity of this naughty man, the which alone were sufficient to make all Moors, Turks, and Infidels in the world, to discover & find out his ignorant falseness, that is, where he affirmeth our blessed Lady, to be that Mary which was sister of Aaron: whereas there is so great distance of years passed between the one & the other, & it being a thing so manifest, that Christ was in the time of the emperors Augustus and Tiberius Caefar. The which is an error so notorious, that it should cause the whole world to know and detest his blindness, abusion, and ignorance.  
Besides, the self same Mahomet speaking in his Alcoran of the Gospel, termeth it the light, health, way, and law of the people, without the which they cannot be saved: and in many places he confesseth the faith of the Christians to be holy and good, though afterwards like a blind, wicked, and frantic man, he turneth to speak against it, condemning the same for nought: and yet all his Alcoran and the books of Zuna, of no less reputation amongst the Moors then the Alcoran, are full of the praises of Christ, of his holy Mother, and of the Gospel: which was an occasion that not long since, there were some among the Turks in Constantinople, that dared openly maintain and affirm, that Christ was a greater Prophet and better beloved of God than Mahomet. But let us leave these kind of men, running wilfully unto their 
The slavery and servitude which the jews have endured since the denial of our Saviour the true Messias, is an evident argument to confute their obstinate blindness.  own damnation, and come unto the jews, a people no less obstinate and wilful than the other, who by no means will confess that the prophecies of the Messias, promised in their law was fulfilled in our Saviour Christ, but remain obstinate in stubbornness and hardness of heart: and therefore God permitteth that they live continually in slavery and subjection of Christians, Moors, & Pagans, reproached, contemned, and persecuted, in which servile & miserable state they shall continue so long, as they do persever in resisting, & not willingly acknowledge the manifest and known truth: But this is so clear, that it were in vain to spend therein any time.  
Turning therefore to that, whereas you said, that in respect of other sects, there were but few Christians in the world, I would have you otherwise persuaded: for presupposed that the greater and truer Christianity be in these our parts of Europe. Yet for all that there are Christians in all parts of the world, or at least over the greater part thereof. Besides, those with whom we commonly here converse, there is on the other side of Alemaigne, Hungry, & Polonia, within our Europe, a great number of Christian Regions: as Russia, Prusia, Lituania, Moscovia, part of Tartary, & many other mighty Provinces which follow the Greek Church, though not wholly, for some of them apart & sepuester themselves from the same, holding several & different opinions. Besides these, there are the kingdoms of Scotland, Mirguena, Swethland, and Westgothland, with infinite others towards the North, of which we will one day discourse more particularly, and at length. But leaving Europe, because it is so known and notorious; let us pass into Libya & Africa, which is the second part of the world, where we shall find, besides many Countries conquered by the Crown of Portugal, and reduced to the Christian faith, that on the Coast towards the South, in the midst thereof is a Christendom, so great, large, and wide, that it is little less than this of our Europe, which is wholly under the government and subjection of one King and Governor.  LU. 
Is not that he whom we call Prester john.  AN. 
Yes, it is he indeed which is now commonly so called, but those which gave him this name, and now call him so, know not what they say, nor whether they name him right or no.  LV. 
This cannot I understand, unless you declare it plainlier unto me: for it is contrary to the common opinion of all men.  AN. 
I confess it to be so, and that it is a great chance if you find any man affirm the contrary: but if you will hear me a little, you shall understand wherein the error is; so that you yourself will confess that I have reason in that which I will say: First therefore it were good that you did understand what Paulus iovius entreating of this matter affirmeth, who saith, that this name of Prester john is corrupted, & that his true name is Belulgian, which was common to all the Kings 
The name of Prester john is rightly Belulgian.  of that Land: the which interpreted, signifieth a rich pearl of great & incomparable excellence: But turning to our purpose, if you read the life of S. Thomas the Apostle, and S. Luke, in the Acts of the Apostles, you shall find that S. Thomas went to preach the faith in India maior, where he died, leaving converted to the Christian belief infinite multitudes of people, who electing and choosing after his death, a priest that was called john, to govern, instruct, & rule them, from that time forward each of their Governors being for the most part priests, were called Priest john, bearing the name of the first elected. Of their election there is written a very strange 
An egregious fiction of the Papists.  History: that at the time of the solemnity thereof, a hand of S. Thomas was brought forth, into which putting a dry withered Vine, when he that was elected passed by: the same burgened and sprouted out Vine leaves, green branches, and sundry clusters of ripe Grapes, out of which they pressed the wine, with which they celebrated the same day service. But though you believe not this, there is no greater danger: For they had not the body of S. Thomas, neither knew they where it was; and as we find in the Chronicles of Portugal, this holy 
The place where Saint Thomas the Apostle died  Apostle died in a Country called Choromandel, in the kingdom of Bishaga, & in a city named Melia, sometimes the principal of that kingdom, but now ruinated, remaining only certain ancient and noble buildings, by which it appeareth the City to have been sometimes great & populous: amongst the which there is a church held by the enhabitants in great veneration, saying, that there lay buried the body of S. Thomas, & another of a King by him converted to the faith of Christ. The Portugals digging in search thereof, found 3. bodies, the one of the king, another of the Apostle, & a third of one of his Disciples. That of the Apostle they knew by sundry marks, chiefly in that they found lying by him in his grave a Lance, with the which, the fame went in those Countries that he was slain, which opinion whole India maintaineth: but the Church in his life recordeth the same in another sort, saying, 
The Church holdeth that S. Thomas was slain with a knife by an idolatrous Priest.  that he was wounded to death with a knife, by the hands of an Idolatrous Priest: though herein be small difference. S. Isidore speaking of him, saith, that he died with the stroke of a Lance, & his body, as it is written in his life, was transported into the Country of Syria, into the City of Aedisa: and this is that which we chiefly aught to believe. But how so ever it be, S. Matthew was he who preached in Aethipia, and S. Thomas in India, after whom succeeded Prester john, whose beginning of rule was great & mighty, which authority in space 
The beginning of the name and authority of Prester john  of time they came to lose, and to be yoked under the subjection of the great Cham. The manner of this, being so far off, hath not been well understooode, though some have endeavoured to write and give notice thereof, principally, though passing obscurely a certain Armenian: but certain it is, that there are as yet sundry tokens of this Christianity. john Mandevile writeth in the description of a journey, which he made, that there are many of these Christian Provinces under the dominion & Empire of great Cham, whom at his entry into their Towns, they encounter with their Clergy in Procession, & the holy Cross before them, to which he boweth & maketh low reverence: and that they bless five Apples, presenting them unto him in a dish, of which he taketh and eateth of the one: If he refuse so to do, they take it for a great disfavour. Lodovicus Patritius Romanus, writeth, that being in Taprobana, he found there sundry Merchants of the foresaid Provinces, who professed the faith of Christ, making him great and large offers, if he would accompany them home into their Country, & instruct them more amply & thoroughly in the faith, according to the use of the Roman Church: which request of theirs he would willingly have accomplished, but that he dared not undertake so far a voyage: so that hereby we may gather, that Prester john is not he which is in Aethiopia but he who was in the Oriental Indies, 
Prester john is not he which is in Aethiopia, but he who was in the East Indies conquered by the great Chan, though the other be now through error so called.  and that he name given unto him of Aethiopia, was but through error, & because the people would have it to be so. johannes Teuronicus, in his book of the rites & customs of Nations, is as well deceived also in this matter as the rest, following the common opinion, that he of Aethiopia in afric should be Prester john: the other having reigned & been subdued in the end of Asia, where, as I said, the great Cham or Tartarus holdeth his Empire & signory, who as it is thought, is one of the puissantest & mightiest monarchs of the world, & so he entitleth himself King of Kings, & Lord of Lords. This matter, though otherwise well known and verified, is also confirmed by Marcus Paulus Venetus, who was along time resident in Towns & Cities of his Empire, and by an English Knight, likewise called john Mandevile, who serving him in his wars, received his wages & pension.  BER. 
You have great reason in all this which you have said: and now I call to memory, that the Aethiopians began to receive the faith of S. Philip the Deacon, and afterwards by the preaching of S. Matthew the Apostle, and therefore they vaunt themselves to be the first Christians that were in the world in community. But leaving these, there is a province of Christians in Asia, called Georgia, the which say they, were so called, because they were converted by S. George: but I rather take it to 
A Province of Christians called Georgia.  be the ancient proper name of the Province. These Georgists are also called Yuori, they have their Ambassadors always in the Court of the Sophy, I know not whether they pay him tribute or no: their Country is very cold and full of Mountains. Those also of Colchos are christians, now called by an 
Sundry Provinces, kingdoms and islands of Christians.  other name, Mengrels. There is another kind of people called Albans, who maintain the Christian religion. There is another country of Christians who are called jacobits: & on the Mountain Sinai there are other christians named Maromites. And all the coast of India is inhabited of christians, from the entry of the Red-Sea, where the city of Aden standeth, to the cities of Ormur, Dia, & Malaca, and from thence forward to the kingdoms of japon & China, which are very great & mighty: and hereabouts border many other Kingdoms, cities, & islands, as Zamora, Taprobana, Zeilan, Borney, and the Isles of Molucco, whence the spice cometh, with many other Regions great & little, where dwell infinite numbers of Christians, as well Portugal's as other, which (through their good example) have converted themselves to the Christian faith: the like is hoped that those will do which live under the subjection of the great Cham, seeing they draw so near unto it, which should be a great augmentation of christianity: so that by this means Christianity goeth as it were compassing round about the whole world. The christianity 
Christianity goeth compassing round about the whole world  of the Armenians is notorious to all men, in the greater of which they are in a manner all christians, and in the lesser, the greatest part. There are likewise christians in Sury in Egypt, where as yet remain sundry signs of ancient christianity, & in many other parts, though in respect of their far distance from hence, we have no plain and particular knowledge of them. I have read in the chronicles of Portugal, that when the islands of Catatora were found out, the enhabitants were all christians in their belief, though, God wot, passing ignorant in the mysteries of the same: for they only worshipped the Cross, because they said that God the redeemer of mankind died upon the same: as for the rest, they held a few precepts, the chiefest of which was, to observe the law of Nature. They called themselves by the names of the Apostles and other Saints, whereby it may be thought, that some good christian man had arrived in that Island, and converted them to the faith, through whose death or departure from thence, they remained so smally endoctrined in that Belief, through the which they should work their salvation. As for the christianity of the West Indies & new discovered world, we all know it & hold it for a thing most assured, that as much as is & shall be discovered, will embrace the Catholic faith: because that people easily discovereth the error of their Idols and false gods, knowing him whom they served, to be the very devil himself: for some of them were of the same belief as those of India Maior, of whom I spoke before, who held him in solemn reverence with sacrifice & temples. But since the christians arrival in those parts, now they see the dreadful state of damnation wherein they stood, & withal, the devils authority daily decaying: (for he speaketh nor appeareth now no more 
The devil speaketh nor appeareth no more to those Gentiles that begin to embrace the Christian faith.  unto than as he was wont to do) there come daily such mighty numbers of them, & with such sorrowful contrition & repentance to receive the Christian faith, that it is wonderful: in which after they are once thoroughly instructed, they persever with such ardent charity, zeal and perfection, that truly I am ashamed to say, how far they do excel us of whom they received it.  LORD. 
At one thing I do much wonder, and that is, how the christianity of these Indies remaineth so clear without Heresies, considering the foul & contagious infection that is here amongst us, & no doubt but divers have 
The new converted Countries, clear without heresy.  gone out of these parts thither, that have not been of the soundest in Religion, but it seemeth that God hath laid his hand upon that Country for the preservation of the same, to the end he may be there honoured & served.  BE. 
We have understood that Christendom is far greater than we thought it had been, if we all could agree in one unity of acknowledging & obeying the Catholic Church: and cover ourself under the blessed protection thereof, & not as many do, who bear only the name of Christians, but are indeed children of damnation, following other fantastical Churches, & professing new heretical doctrines. I pray God that we may live to be all lively members of one true and Catholic Church, the Spouse of Christ, & that we may one day see the prophecy fulfilled, Et erit unum Ouile, & unus Pastor, and there shall be one flold & one Shepherd.  LV. 
That we may see, say you, this were to promise yourself a longer life, than those of whom we yesterday made mention: considering the diversity of superstitions, & factious Sects wherewith the world is infected.  AN. 
Say not so, for when soever it shall please God to touch the hearts of all those in the world with his merciful hands, he can in one year, yea in one month, day, hour, or moment, so illuminate & lighten, not only all heretical Christians, but also Turks, Moors, Pagans, and jews, and all erroneous Sects over the whole world, that they may see and repent their own error, & reconcile themselves into the bosom of our holy Mother the Catholic Church, to th'end the prophecies you have said, may take effect: but let us not look for this, till that which is promised of the coming of Antichrist be fulfilled, which, we know not, when it shall please GOD to bring to pass. In the mean time, seeing it now beginneth to grow late, let us defer this communication of ours, till we meet again to morrow, or any other time when it shall please you.  BER. 
I am well content therewith, because the hour of Supper approacheth, but on condition that we fail not to meet here again to morrow at this time, and walk into this pleasant Garden hereby, where the variety of sweet savours and odoriferous flowers will exceedingly delight us, & give us occasion to pass our time in good conversation.  LUD. 
No man better content with this match than I: in the mean time, committing you to the protection of the Angels, I take my leave, for I must go this other way.  AN. 
God have both you and us in his keeping, and bless us everlastingly.  
The end of the second Discourse.   

The third Discourse, entreating of Fancies, Visions, Spirits, Enchanters, Charmers, Witches, and Hags: Containing besides divers strange matters which have happened, delightful and not less necessary to be known.  Interlocutores. LUDOVICO. ANTHONIO. BERNARDO. LU. 
SO soon as I knew of your being here, I made as much haste as I possibly might to come to you, and had not it been that some occasions hindered me, I would not have failed to have been the first.  BER. 
I likewise had a desire to have come sooner, to the end I might the more at leisure have enjoyed the pleasant freshness of this Garden. But because the way between this and my lodging is long, I stayed for the company of signor Anthonio, to enjoy by the way his good conversation.  LU. 
To say the very truth, I am glad that I find you here, for if I had been here myself alone, I should have been half afraid.  AN. 
And of what?  LV. 
Have you not heard that which is bruited abroad these few days past?  AN. 
I have not heard any thing, neither know I what you mean, unless you first declare it unto me.  LORD. 
Why it is openly said over all the Town, that there hath of late appeared in this Garden certain visions & Spirits, which have affrighted divers men, so that for my part, though it be somewhat against my good reputation, I am not ashamed to confess it, I am so fearful, that I had rather fight with any man, how far soever above me in force and strength, then to be alone in place, where any such cause of fear and amazement might happen.  AN. 
There are many which would laugh at this which you say, & attribute your fear to faintness and want of courage: but I will not marvel hereat, because I know how violently such passions and conditions of the mind are, which as it seemeth, grow and are borne in men, so that, though they would never so fain, yet they cannot shake them off & forget them: so that I have seen a man, who, if you showed him 
A man that could by no means endure the sight of a Rat.  a Rat, would cry out, and enter into amazement, trembling like a child; though in all other his actions, he wanted neither valour nor courage. Besides this, it is a thing public and well known, of a Noble man in this Country of ours, who, if you shut any door in the whole house where he is, at what hour so ever it be of the night, entereth into such an alteration 
A Noble man that if you shut by night any door of the house, would be ready to throw himself out at the window  and agony, that sometimes he is ready to throw himself out at the window. And there are others, which if you make any gesture at them with your hands or fingers, they trouble and vex themselves, as though you did them the greatest oppression and outrage in the world.  BER. 
These are natural passions and imperfections, which seeing, as the old proverb is: no man can take away that which Nature hath given, they that are troubled with them, are not to be blamed, if they cannot leave and cast them off so lightly, as it seemeth they might, to those that are not encumbered with them.  AN. 
They are not so absolutely natural, as you term them, for they are qualities which work in men, according to the complexion of which they are: and as the complexion which is the causer of them may change, and is often changed through space of time and many other accidental causes; so also may be changed, these which you call passions, defects, or inclinations natural. We see this verified by good experience, in those who are much troubled with melancholy, who so long as this humour dureth, are amazed at all things which they see, having in their minds a kind of impression and imagination, which maketh those things seem to be of an other figure, then in deed they are: but this humour consuming, and the other humours coming to praedominate above that of melancholy, this amazement of theirs weareth away, and they become in conditions far different to that they were before: in this sort the choleric man is commonly hasty and heedless in all occasions; and the phlegmatic more slow and tardise: But age, time, and chances, change many times one complexion into an other, and jointly the passions, conditions, and operations of them, as by example we see every day.  LV. 
So that you say, though they be not wholly natural, yet there is no great error in saying that they are, whiles their complexion so continueth without changing.  AN. 
Understand it how you will, but howsoever they are, the force which they have is great, so that if it be not with singular reason and discretion, they are seldom kept under, and subdued.  BER. 
May they then at any time be subdued?  AN. 
Yea indeed may they, for I myself have seen good experience thereof, 
A strange melancholy humour of a Gentlewoman, which by reason & discretion she violently suppressed.  in a kindswoman of mine, not dwelling far from hence, which being vexed with a kind of melancholy, called by the Physicians Mirrachia, which bereaveth the Patient of all judgement, driving him to a kind of madness and frenzy: in such sort suppressed and prevented the same with discretion and reason, that she seldom suffered herself to be vanquished thereof: And truly it was strange, to see the combat that passed between her & the melancholy, in such sort that you should see her sometimes forced to fall down groveling to the ground, flat upon her face: and though the violence of this humour was such, that it forced her sometimes to tear in pieces such things as she had about her, and to cast stones at those that passed by, and to bite those that approached her: yet reason continually so strived against the vehemency of these passions, governing, detaining, & suppressing them, that by little and little they utterly forsook her, leaving her senses clear, & her judgement untroubled as it was before: but leaving this, and returning to your speech of the Spirits, which are reported to be seen sometimes in this Garden: did you ever procure to sound out the truth thereof?  LU. 
Yes marry did I, but I could never learn any certainty thereof, so that I hold it for a jest, and all other such like tales, of which the common people speaketh.  AN. 
There are some, certainly, yea, and very many, which I take to be mere fictions and fables, invented by men for their pastime, or some other cause that moved them: others there are, which are undoubtedly of most assured truth, as it appeareth by sundry examples & successes which cannot be denied.  LU. 
Truly signor Anthonio, I should be very glad, thoroughly to understand this matter of Spirits, whether they be illusions & deceits of the devil, who representeth them in imagination & fancy only; or whether they are truly seen & discerned with our bodily eyes, for according to the diversity of tales which I have heard, and of such divers sorts, I know not what I should judge thereof.  AN. 
You have entered into a matter very deep, & me thinks you go about to make me a Divine perforce, as yesterday you did, in that of terrestrial Paradise, wherein because I found you then easy to be contented, I am the readier now to satisfy you so far as my knowledge extendeth. Let us therefore repose ourselves on this green bank, where with the shadow of those trees of one side, & the freshness of this Fountain on the other, we shall sit to our ease & contentment.  BER. 
We are ready to fulfil & obey your commandment in all things, especially in this tending to so good an end: & surely I have oftentimes beaten my brains about this matter, of which you will now entreat, but still in the end, finding the conceit thereof intricate & above my capacity, I gave it quite over.  AN. 
Well therefore, I will begin to say what I know, & as there ariseth any doubt, ask, and I will do my best to resolve & satisfy you as well as I can, & with the greatest brevity possible, for otherwise the matter is so great & so much thereof written, that we should never bring it to an end: and because these illusions & 
Illusions and apparitions of Spirits do chiefly proceed of the devil.  apparitions of Spirits chiefly proceed of the devils, let us first see what the ancient Philosophers thought of them, not touching our Christian Religion. The Peripatetikes & chiefly Aristotle, were of opinion, that there were no devils at all, and so saith Aueroes, that he knew no spiritual substances, but those which move the heavens, which he calleth also Angels, separated substances, intelligences, & moving virtues, so that the devils being spiritual substances, he seemeth to deny that there be any. Of the same opinion was Democrites, & therein so obstinate, that certain young men clothing themselves one 
Democrites would by no means believe that there were any devils.  night in deformed & ugly attire, seeming to be very devils in deed, thinking to make him afraid, when they came into the place where he was, using horrible & fearful gestures, he showed himself secure without any alteration at all, bidding them cease to play the fools, because he knew well there were no such bugs as they represented. And when these Philosophers were asked, what grief that was which those endured who were possessed of Spirits: they answered it was a passion proceeding 
The old philosopher's opinion touching those that were possessed with Spirits.  of a melancholy humour, affirming melancholy to be able to work those effects: and as yet the most part of Physicians, maintain the same; affirming that when the devil speaketh in divers tongues, yea, though often very highly and mystically, yet that all this may well proceed through the operation of a vehement melancholy. But this is a manifest error, for amongst the Ethnic Philosophers themselves, there were divers of a contrary opinion: as Pythagoras, Plato, Socrates, Trismegistus, Proculus, Pophirius, jamblicus, & many others, though S. Austin in his ninth book De civitate Dei, sayeth, that Plato and his followers called the superior Angels Gods, and that they were the self same, whom Aristotle called Angels; and in this sort is to be understood the spirit of Socrates, so famous in Plato's works, and of which Apuleius writeth a whole book, and whosoever attentively readeth the Tymeus of Plato, and his Cratilus in the tenth Dialogue De legibus, shall find that he meant the same: & Aristotle himself, sayeth, that Lemures and Lamiaes dwell in a sad Region.  LV. 
I understand not these names if you declare them not plainlier unto me.  AN. 
The devils are called by sundry & different 
Lemures et Lamiaes.  names, which though for certain respects keep their particular significations, & Lamiaes properly signify a kind of devils, yet under the same name, are also contained Hags and Witches, as persons who have confederation and agreement with the devil: and Lemures or Lar are such as we call Hobgoblins or domestical Spirits: and as these are Spirits, it seemeth to make against that which in other places he maintained: But leaving these men who went so blindly and obscurely to work: Let us come to the truth itself, which is Christ, and to our Christian Religion, which manifestly teacheth us to understand, what we should believe as touching these malign Spirits, whose being, is proved by so many examples and testimonies of the holy Scripture, and by the mysteries and miracles wrought by the same God our Saviour, in casting them forth of humane bodies: The which afterwards the Apostles and holy men, did in like sort. The Philosophers which confessed that there were devils, though they understood, that their office was to torment the souls of evil livers, as saith Plato, and Xenocrates in his book which he made of death, yet they draw divers ways, for they make good spirits and evil spirits, and they call the departed souls of great wise men, Spirits, & half Gods, feigning them through the excellency of their merits, to be assumpted into heaven, where, though they never entered into the Consistory with 
The fabulus fiction of the old Philosophers.  the other Gods, but when they were called and appointed, yet were they Mediators for men that lived on the earth, carrying and offering up their messages, requests, demands & supplications to the Gods in heaven. Neither made they here an end, but they called also the Gods, Daemons, as it appeareth 
Daemonia.  by the words of Trismegistus, which are thus. When the separation, saith he, shall be of the soul from the body, the examination thereof shall be tried by the power & judgement of the chief Daemon, who finding it righteous & godly, will assign it a convenient & happy place: but if he find it spotted with wickedness, and defiled with sins and offences, he will throw it into the deep Abysmes, where there is always horror and confusion, terrible tempests, violent waters, and unquenchable fires; And so by degrees downwards towards the earth, they place other Gods, still declining, till they come to the ill Spirits, which they say are those who dwell under the earth in the deep Abysmes thereof. Feigning beside, a hundred thousand other such like toys & vanities, which if you desire to see, you may read the Philosophers before named, and besides them Caelius Rodiginus, Protinus, Pselius and many others, who have particularly written of this matter. But one thing I will assure you, that he had need of a very divine judgement, whom they confound not with their intricate and obscure contrarieties: it is best therefore that we refer ourselves to the Church, following for Pilots in this matter the holy Doctors, who clearly express the pure truth hereof, and so shall we attain to the understanding of that which we pretend.  BER. 
You say well, but first declare unto us, whether Lucifer & those other Angels that offended with him in ambition and pride, fell altogether into hell, or no?  AN. 
They fell not altogether into the very Abysm of Hell, though they all fell into the truest hell, which is Punishment. Those which remained in the 
Whether Lucifer and those other Angels that offended with him, fell altogether into Hell, or no.  places between, was because they had not offended with so determinate an obstination and vehemence as the others had, and they remained also there, because it was necessary & convenient for our merit, that we should have Spirits for our enemies, & in such place where they might vex us with their temptations. For which cause, God permitted a great part of them to remain in the air, the earth, and the water, where they shall continue till the day of judgement, and then they shall be all damned into the very dungeon of Hell: so that we have with them a continual war: who though they be in the places which I have said, yet are they not out of Hell in respect of torment, for their pain is all alike. All this is out of S. Thomas, in the first part. Quest. 64. Ar. 4. The difference of the degrees of Spirits, is rehearsed by Gaudencius Merula, taking the same out of Pselius, who maketh 6. kinds 
Six degees of Spirits.  of Spirits between Heaven & Hell. The first, who are those that remained in the highest region of the Air, he calleth Angels of fire: because they are near unto that Region, and perchance within it. The second kind, saith he, is from the middle region of the Air downward towards the Earth. The third, on the earth itself. The fourth, in the waters. The fifth, in the Caves and hollow vaults of the earth. The sixth in the very dungeon and Abysm of Hell.  LU. 
In such sort, that they are as it were enter-linked one with another, but tell me, have all these Spirits one self duty and office.  AN. 
No, if we will believe Gaudencius Merula, but many, and 
The devils have several and sundry offices.  those of divers sorts. For the chiefest grief and pain of the first, which were those that had least offended, seeing themselves so near Heaven, is the contemplation, that through their wickedness they have lost so great a Beatitude, (though this be general to them all) and these are nothing so harmful as the others are. For those which are in the middle of the region of the Air, and those that are under them nearer the earth, are those which sometimes, out of the ordinary operation of Nature, do move the winds with greater fury than they are accustomed, & do out of season congeal the clowes, causing it to thunder, lighten, hail, and to destroy the grass, Corn, Vines, and fruits of the earth, and these are they, whose help the necromancers do often use in their devilish operations. Amongst other things which are written in the Book called Mallcus Maleficarum, you shall find, that the Commissioners having apprehended certain Sorceresses, 
A strange story written in the book called, The Hammer of Witches.  willed one of them to show what she could do, assuring her life, on condition that from thence forward, she should no more offend in the like. Whereupon, going out into the fields, in presence of the Commissioners & many other beside, she made a pit in the ground with her hands, making her water into the same, which being done, she stirred about the urine with one of her fingers, out of the which, by little & little after she had made certain Characters, and mumbled a few words, there arose a vapour, which ascending upward like a smoke, began to thicken of itself in the midst of the region of the air, gathering and making there a black fearful Cloud, which cast out so many thunders & lightnings, that it seemed to be a thing hellish and infernal: the woman remaining all this while still, asked at last the Commissioners where they would have that cloud to discharge a great quantity of stones, they pointing her to a certain place, where it could do no hurt at all, the cloud of a sudden began to move itself, with a great furious blustering of winds, and in short space coming over the place appointed, discharged a great number of stones, like a violent shower, directly within the compass thereof. And in this sort may the Witches and necromancers work many such like things, through the help of those Spirits, as we will hereafter declare. But turning to the third kind of Spirits being on the earth, 
The office & function of the third degree of Spirits.  whose principal office & function is to persecute men, and to tempt and allure them to sin, and thereby to work their damnation, envying that those glorious places which they once enjoyed in heaven, should be possessed & replenished with men. These vex us, these trouble us, these deceive us, and 
The devils malice against us, proceedeth only of envy.  entice us to all those wicked offences, which we commit against the majesty of him, who made & created us of nothing these lie in weight day and night to entrap us, sleeping and waking they allure us to evil thoughts and naughty works, tempting our souls, & persuading us to run the way of perdition: the which because they are Spirits they may very well do, in vexing and tempting our Spirit, yea, and many times so that we are not not able to perceive it. And though Gaudencius & 
The devils though of different kinds, yet in malice & desire to do evil, are all alike.  Pselius attribute to sundry kinds of Spirits, sundry functions in particular, yet in general each of them can indifferently use them, though they be of another kind. For in doing evil, they agree all in one malice, and most earnest desire to work our damnation by all means possibly they may.  BER. 
Is that true which they say, that there is no man but hath at his right hand a good Angel, and at his left hand a bad.  AN. 
Doubt not of this, for as God, for our good and benefit, hath ordained to each one of us a good Angel to accompany us, 
Every man hath a good Angel and a bad attendant upon him.  whom we call our Angel of guard, who as by the holy church we are taught, keepeth & defendeth us from many dangerous temptations, by which the devil procureth to work our damnation: so also have we at our left hand an ill Spirit, which still is soliciting, persuading and alluring us to sin and offend by all means possibly he may. And the Gentiles, though they were not so illuminated as we are, yet did they in part acknow ledge this, calling the good Angel, Genium Hominis: though 
Genium Hominis.  this of the evil Angel I have not found approved by ame Author, only that it is an opinion which the common people holdeth, and is generally allowed: and beside, the readiness of them at hand to procure us to sin, is confirmed by the holy Scripture in sundry places.  BER. 
What power hath God given unto these good and bad Angels, which we carry daily in our company?  AN. 
That may you understand by the words of job, who saith: There is no power which may be compared thereunto: and 
The wonderful puissance of the devil.  so leaving aside that which concerneth the good Angels, all whose works are wholly directed to the service & will of God: as touching the evil spirit, our enemy, he is so mighty & puissant in forces, that in a moment he can throw down mountains, and raise up valleys, force rivers to run against their stream, dry up the Sea, and turn all things in the world topsy-turvy, so that he overthrow not the frame and Machine thereof made and ordained by the hand of God. But you must consider, that they cannot use and put in effect 
The power of the devil restrained by God.  this power and virtue, with the which they were first created, when they list: For God hath so bound and limited them, as S. Austin saith in his third book de Trinitate, that they cannot put in execution the full puissance of their malicious desire, without the permission of God, by which they are bridled and restrained.  LV. 
How cometh it then, that they do often vex and torment men, not only doing them great and grievous damages, but also oppressing them with violent and sudden death: As for example, I can tell you two things of mine own knowledge, both most true and strange: whereof this 
A strange chance that happened to a Boy in the City of Astorga.  one that followeth happened in the Town where I was borne & brought up, in which there was a man of very good quality, and well learned, who had two Sons, the one of which being about the age of 12. or 13. years, had through some fault of his so offended his Mother, that in a rage she began to curse him with detestable maledictions, betaking him to the devils of hell, and wishing that they would fetch him out of her presence, with many other horrible execrations: this was about ten a clock at night, the same being passing dark and obscure; the foolish woman continuing her wicked curses so long, till at last the Boy through fear, went out into a little Court behind the house, out of which he suddenly vanished, in such sort, that though with great diligence they searched round about the house, they could by no means find him, at which both his Father and Mother exceedingly wondered, because both the doors of the same Court, and all others about the house at which he might go out, were fast bolted & locked; about two hours after, they heard in a chamber over their heads, a very great noise, and withal the young Boy groaning, with extreme anguish and grief: whereupon they presently going up, and opening the chamber door, which they found also fast locked, they perceived the silly boy lie groveling on the ground, in the most pitiful plight that might be: for besides his garments which were rend & torn all to pieces, his face, hands, and in a manner his whole body, was scratched & grated, as though he had been drawn through thorns and briars: and he was so disfigured & dismayed, that he came not that whole night to himself. In the mean time, his parents caused him to be dressed and cured in the carefullest sort they might, omitting nothing which they thought to be expedient for the recovery of his health: The next day, after his senses were somewhat comforted, and that he began to recover his judgement, they asked him by what means this mischance had happened unto him, to whom he made answer, that as he stood in the court or trippet, there came unto him certain men of exceeding great stature, grim in countenance, and in gesture loathsome and horrible, who presently without speaking any word, hoist him up into the air, and carried him away, with such swiftness, that it was not possible to his seeming, for any Bird in the world to fly so fast; and at last lighting down amongst certain mountains full of bushes & briars, they trailed him through the thickest of them, from one side to another, araying him in such sort, as at this present he was to be seen: and thinking surely none other, but that they would kill him, he had at last the grace and memory to commend himself unto God, beseeching him to help and assist him: at which very instant they turned back with him through the air, and put him in at a little window, which was there in the chamber, where when they had left him, they vanished away. This Boy I knew familiarly, both in his young and elder years, for he lived many years after: but he remained ever after that time deaf, and dull conceited, never recovering his former quickness and vivacity of spirit: taking continually exceeding grief, when any man talked with him of this matter, or brought it any way into his memory.  AN. 
Truly those parents who in their angry moods, offer and betake their children to the devil do most grievously offend, of which this that you have said is an excellent example: But now for answer of your objection, I say that sometimes, for just causes, God permitteth the devil to use and put in execution, some part of the much which he may do: as you may understand by his suffering sathan to persecute job, whom he yet so limited, that he could have no power to touch his soul, and the like hath he done and doth, in other things which we have seen and known, and have happened, and daily happen in divers parts: of the which I will tell you one, that happened about 8. or 10. years since, in a Village called Benavides, where two men being together in 
A very strange thing that happened in Benavides.  a field, there arose of a sudden a terrible tempest, with such violence of weather and wind, and presently thereupon a whirlwind so strangely impetuous, that it amazed those that beheld it. The two young men seeing the fury thereof come amain towards them, to avoid the main danger, ran away as fast as they possibly might: but to be short, make what hast they could, in fine it overtook them, who fearing lest the same should swinge them up into the air, let themselves fall flatlong down to the earth, where the whirlwind, whisking round about them a pretty while, and then passing forth, the one of them arose, so altered, and in such an agony, that he was scarcely able to stand on his feet, yet as well as he could, sometimes going and sometimes creeping, he came towards those that stood under a hedge, beholding this which had passed, who seeing that the other made no semblance at all to rise, but lay still without stirring or motion, went to see how he did, and found him to be stark dead, not without marks upon him of wonderful admiration, for all his bones were so crushed, that the pipes and joints of his legs and arms, were as easy to be turned the one way as the other, as though his whole body had been made of moss, and beside, his tongue was pulled out by the roots, which could not by any means be found, though they sought the same round about the place most diligently. This matter was diversly judged of, but the most part took it to be the just judgement of God, whom it pleased to make this man, an example to the world, in suffering 
The miserable end of a swearer.  him to end his days so miserably, and to have his tongue torn out of his head, and carried away: for he was noted to be a great outrageous swearer, and blasphemer of God's holy name, while he lived.  LU. 
And may it not be that the whirlwind catching this man in the midst thereof, might have power to work these effects, as well as whole Rocks to be whirled up, and trees to be turned up by the roots, by the furious buffing together of winds, when they meet.  AN. 
I confess unto you, that the force of whirlwinds are very great, and that they work often very dangerous and damageabe effects, as that which destroyed Algadefres', overthrowing the houses and buildings, and making them all flat with the earth; in like sort it is passing dangerous at Sea, when two contrary winds take a ship between them, for seldom or never any ship so taken escapeth: but as for this which happened in Benavides, I cannot judge it to be other, than the work of the devil, through the permission of God as by two reasons it appeareth: the first, that they being two men together, the one was saved: the other, that the dead man's tongue was wanting, & could not be found.  LU. 
You have satisfied us, as concerning the power, which the devil hath, and the limitation thereof therefore pass on I pray you with your former discourse.  AN. 
The fourth kind of Spirits are those which are in the waters, as well the Sea, as Floods, Rivers, and 
The fourth kind of Spirits.  Lakes, these never cease to raise damps, and storms, persecuting those which sail, putting them in great and fearful dangers, through violent and raging tempests, procuring to destroy and drown the ships also, through the aid of monsters, rocks, and shallows which are in the Sea: the like do those of the Rivers, guiding in such sort the Boats, that they make them to overturn, and causing those that swim, to entangle themselves in sedge or weeds, or bringing them into some pits or holes where they cannot get out: and finally, by all means possible they persecute and molest them, so far as the limitation of their power extendeth. The fifth kind of Spirits, are those which are in the Caves, & vaults of the earth, 
The fifth kind of Spirits.  where they lie in wait to entrap those that dig in Mines, and Wells, and other works under the ground, whose death and destruction, they covet and procure as much as they may. These cause the motions and tremble of the earth, through the aid of the winds which are therein enclosed, whereby 
These are causers of earthquakes  whole Cities are often in danger to be swallowed up, especially those which are built near the Sea, whole mountains are hereby thrown down, infinite peoples destroyed, yea, and sometimes the Sea, hereby breaketh into the Land, wasting & devouring whatsoever it findeth before it. The sixth 
The sixth kind of Spirits.  and last kind of Spirits, are those who are in the Abysmes & place, whose name is Hell, whose principal and proper office is, besides the pains which they endure, to torment the damned souls; This is the place where is no order at all, as saith job, but continual fear, horror and amazement.  BE. 
Seeing you have declared unto us how many sorts of Spirits there are, tell us also I pray you, whether they have bodies or no: because I have often beaten my brains about this secret, without finding any man that could herein resolve me.  AN. 
You may well call it a secret, considering the divers opinions that are thereof, for many say that they are pure Spirits, as Apuleius, who made himself so well acquainted with them, writeth that there is a kind of Spirits, who are always free from the strings and bonds of the body, of which number is Sleep and Love, whom he termeth spirits: whereby he seemeth to confess, that there are others which have bodies, & so thinketh S. Basile, who attributeth body's not only to these Spirits, but also to the Angels. The like is understood by the 
The opinion of S. Basile touching the bodies of Spirits.  words of Pselius. They who follow this opinion, allege for the maintenance thereof the words of the Prophet David, where he saith: He which maketh his Angels, spirits, and his ministers of fire, etc. They allege also S. Augustine to have been of the same opinion, saying: that the Angels before their fall, had all, their bodies form of the superior & purest part of the Air, and such those have as yet, which remained guiltless of Lucifer's offence: the bodies of whose followers were turned into a thicker and grosser air, to the end they might be therein more tormented. But the Master of Sentences saith in his second book, that this is not Saint Augustine's opinion, but falsely attributed unto him, and so the common opinion of all the holy Doctors is, that both the Angels and devils are pure Spirits, as S. Thomas, and Saint 
Both the Angels and devils are pure Spirits.  john Damascene, and S. Gregory, who answer most sufficiently to such doubts, as may hereupon be moved, as how they may feel, suffer and receive punishment: though Gaudencius Merula defend the contrary, saying, that things incorporate, cannot only suffer or receive feeling, of any bodily pain, but that also to feel them in understanding is unpossible. But as for this opinion, hold it for a manifest error, for truly Gaudencius in some of his opinions, goeth far wide of the mark. If I should here rehearse each of the several 
The general opinion of the holy Doctors concerning the substance of Spirits.  Doctor's opinions, I should begin an endless work: leaving them therefore, I will come to the point indeed, & that which the rest confess to be the general opinion, as I said before, of all or the most part of the holy Doctors of the Church, which is, that the Angels when it is necessary, do fashion & make unto themselves visible bodies, for the effects which they pretend, as we find in many places of the holy 
The Spirits when it is necessary, fashion unto themselves bodies of fire, air, or earth. etc.  Scripture: whether it be of air thickened, of fire or of earth, it maketh no matter, but that so it is, see what is written of the three Angels that came to the house of Abraham in the likeness of three beautiful young men: and the Angel Gabriel appeared to the glorious virgin in a most goodly form and figure, when he brought her the salutation. The self same is permitted to devils in their operations, whose bodies though we call fantastical, because they vanish presently away, yet they verily are visible bodies, form of some such substance as I said before, but the same is so fine and delicate, that it strait dissolveth & vanisheth.  
And because this is to the purpose of that which you asked me, and which we now discourse of, I have so lightly passed over all the rest, for there have not wanted Doctors which affirm the devils to be in such manner bodily, that they have need of food wherewith to sustain themselves and that they fear stout men, and fly from their sharp weapons, and that being stricken, they feel anguish and pain. And if you be desirous to see many particularities, and the several opinions of divers learned Authors, read Caelius Rodiginus, in his second Book De Antiquis Lectionibus, where he discourseth copiously thereof. But now, for not digressing from the principal, let us come to that which they call, Phantasma, 
What Phantasma is.  the which hath his beginning in the fantasy, which is a virtue in Man, called by an other name Imaginative, and because this virtue being moved, worketh in such sort, that it causeth in itself the things feigned and imagined to seem present, though in truth they are not: We say also, that the things which vanish away so soon as we have seen them, are fantasies, seeming to us that we deceive ourselves, and that we saw them not, but that they were only represented in our fancy. But this is in such sort, that sometimes we truly see them indeed, and other times, our imagination & fancy so present them to our view, that they deceive us, and we understand not whether they were things seen or imagined, and therefore, as I think, comes it, that we call the things which we really see, Visions: and others which are fantasticated and represented in the fantasy, Fancies; whether of which this was that happened in Fuentes de Ropell, I know not, but sure I am that it was as true as strange, neither is the place so far distant, being only two miles hence, but that you may by infinite witnesses, be thoroughly resolved of the verity thereof. There lived about 30. years since, a Gentleman of good account, called Anthonio Costilla, who (of the which I 
A strange vision that happened to Gentleman in Fuentes de Ropell.  myself can give good witness) was one of the valiantest & hardiest men of all the Country, for I have been present at some broils & byckering of his, in which I have seen him acquit himself with incredible courage and valour: Insomuch that being somewhat haughty, and suffering no man to overcrowe him, he had many enemies thereabouts, which caused him, wheresoever he went, to go always well provided: so that one day riding from his own house to a place called Uilla Nueva, having under him a good Ginet, and a strong Lance in his hand, when he had done his business, the night coming on, and the same very dark, he leapt a horse back, and put himself on his way homeward: coming to the end of the Village where stood a Chapel, in the forepart or portal of which there was a lettuce window, & within the same a Lamp burning: thinking that it should not be well done to pass any further without saying his prayers, he drew near unto the same, saying his devotions a horseback, where whiles he so remained looking into the Chapel, he saw three visions like Ghosts issue out of the midst thereof, seeming to come out from under the ground, & to touch the height of the roof with their heads.  
As he had beheld them awhile, the hair of his head began to stand an end, so that being somewhat affrighted, he turned his horse bridle, and road away: but he had no sooner lifted up his eyes, when he saw the three visions going together a little space before him, seeming as it were to bear him company, so that commending himself to God, & blessing himself many times, he turned his horse, spurring him from one side to another, but wheresoever he turned, they were always before his eyes; whereupon, seeing that he could not be rid of them, putting spurs to his horse, he ran at them as hard as he could with his Lance, but it seemed that the visions went and moved themselves, according to the same compass wherein he guided his horse, for if he went, they went, if he ran, they ran, if he stood still, they stood still, always keeping one even distance from him, so that he was perforce constrained to have them in his company, till he came to his own house, before which there was a great court or yard, opening the gate of which, after he was lighted of his horse, as he entered he found the same visions before him, and in this manner came he to the door of a lodging where his wife was, at which knocking and being let in, the visions vanished away: but he remained so dismayed and changed in his colour, that his wife thinking he had received some wound or mishap by his enemies, often asked him the cause of this his deadly countenance & alteration, and seeing that he would not reveal the same unto her, she sent for a friend of his that dwelled thereby, a man of good quality, and of singular learning and integrity of life, who presently coming, and finding him in that perplexity, importuned him with such instance, that at last he recounted unto him the particularity of each thing that had happened. He being a very discrete man, making no exterior show of wonder or amazement, bade him be of good courage, and shake off that dismaiment, with many other comfortable persuasions, causing him to go to supper, and from thence brought him to his bed, in which leaving him laid, with light burning by him, he went forth, because he would have him take his rest and sleep, but he was scarcely gone out of his chamber, when Anthonio Costilla began with a loud skrietch to cry out for help, whereupon he with the rest entering into the chamber, and demanding the cause of this outcry: he told them, that he was no sooner left alone, but that the three visions came to him again, and made him blind with throwing dust upon his eyes, which they had scraped out of the ground: which in truth thed found it to be so: from that time forward therefore they never left him unaccompanied: but all profited nothing, for the seventh day without having had Ague or any other accident, he departed out of this world.  LV. 
If there were present here any Physician, he would not leave to affirm and maintain, that this proceeded of some melancholy humour, ruling in him with such force, that he seemed really to behold, that which was represented in his fantasy.  BER. 
The same also may well be, for many times it seemeth that we see things, which in deed we do not, being deceived through the force of our imagination: and perchance this of those visions may be the like, who being once represented in the imagination of fancy, had force to work those effects: and the humour which caused the same, increasing through amazement and fear, might at last procure death: yet for all this, I will not leave to believe, but that these visions were some Spirits, who taking those bodies of air, earth, water, or fire, or mingling for that effect any of those Elements together, came to put so great amazement in this man, that the same was cause of his death.  AN. 
In all things which by certain knowledge, cannot be thoroughly approved, there never want divers and contrary opinions: so that in this diversity of judgements, I would rather impute it to the work of Spirits, then to any melancholy passion or humour: and perchance if these visions had not had sufficient force, through this amazement, to procure his death, yet would they have been cause unto him of some other secret infirmity: but howsoever it was, it was by the secret permission of GOD, the which we comprehend not, and therefore it were in vain to trouble ourselves more about it.  BER. 
Many the like things happen in the world, full of admiration, as well for the terror of their effects as for the mystery of their causes which we conceive not. Of which sort was that which happened in Bolonia to john Vasques de Ayola, 
A notable strange thing that happened in Bolonia, to one john Vasques de Ayola a Spaniard.  the verity of which I have found to be approved by most certain & indubitable proofs.  LV. 
I have heard this often, as a thing whose truth is not to be doubted of: but seeing you undertook to tell it, I pray you go forward with the same.  BER. 
I will tell it you, as it was told me, & as it is both in Bolonia and Spain, by infinite testimonies confirmed. This Ayola in his youth, with other Spaniards his companions, coming to Bolonia, with intention to remain there, and to study the Laws, as many of his other Countrymen did, and finding at the first no convenient lodging, wherein they might commodiously remain, so as for their study was necessary: as they went, inquiring up & down the streets, they met with three or four Gentlemen of the Town, of whom they demanded, if they could address them to any good place where they might abide being strangers newly come out of Spain, and unacquainted: the one of the Gentlemen smiling, made them answer, that if they desired to have a commodious house, he would furnish them with one, pointing to a goodly great house in the same street, whose doors and windows were fast closed up, and that without any rent or hire at all: at which liberal offer of his the Spanish Studients being somewhat abashed, thought surely that he had jested with them, till another of the Bolonians told them that the same was in deed spoken merrily, because the same house had been mured, well twelve years since, no man in all this space daring live within the same, by reason of the fearful visions and sights, which are there usually seen and heard by night: so that the owner, saith he, hath given over and abandoned it as a thing lost, because there is not any man found so hardy, that dare adventure to abide there only one night. If the matter be no greater than this (quoth Ayola) let him deliver me the keys, and I and my companions will (God willing) go live in the same, come what will. The Gentleman hearing this their resolute answer, told them that if they required the keys, they would cause them to be delivered unto them, with many thanks beside: whereupon finding them still persist in their determination, they brought them to the owner of the house, who laying many terrors before their eyes, & seeing them not regard the same, but rather to laugh thereat, caused the doors to be unrammed & opened: and delivering them the keys, put them in possession of the house, assisting them beside with some necessary household-stuff; the rest that wanted, they provided for themselves, so that being furnished of all things, they took up their lodging, in a chamber that opened into a great Hall, hiring a woman that dwelled there without to dress their victuals, for they could not find any that dared serve them within the house. All those of Bolonia stood intentive to behold the success of this matter: the Spaniards only making a mockery thereof, for having been there above thirty days, they had never seen nor heard any thing, so that they held all that which was said to be a mere fable: but within a while after, the two being one night laid down to sleep, & Ayola remaining at his study, towards midnight he heard of a sudden a great brute & noise, as if it had been the clattering of many chains together: upon which, growing into some alteration, he imagined presently with himself the same to be without doubt the vision, which was wont to be seen in this house, & therefore determined to go & waken his companions, but being about to go, it seemed that his heart failed him, so that he was, as it were, forced to attend the event of this alone: after he had listened intentively a while, he perceived that the same noise came up the great stairs of the hall, so that pulling up his spirits, & commending himself to God with a good heart, & blessing himself many times, taking in one hand his sword, & in the other a candle lighted, he went out of his chamber, and put himself in the midst of the Hall, for the chains, though the noise they made were great, seemed to come very leisurely: standing so a while, he might see come towards him through the door that opened to the stairs, a fearful vision, that affrighted him extremely, & made all his hair stand an end, for it was the carcase of a very great man, only knit together by the bones without any flesh at all, like the form wherein death is painted: he was tied about the legs, & round about the body with certain cha●●es, which he drew trailing along: & so stayed himself, the one & the other stood still beholding a while, till at length Ayola recovering courage, seeing that the vision moved not, began to conjure him with the greatest & holiest words that his fear suffered him to imagine, to tell him what the thing was which he sought or desired, and to let him understand, if he needed any thing, promising him his help & assistance so far as he possibly could. The vision laid his arms a cross, and making show that he received gratefully this offer, seemed to recommend himself unto him. Ayola bade him again, tell him, if he would have him go with him to any place. The vision bowed down his head, & pointed to the stairs, whence he came. Ayola bade him go on before in God's name, promising steadfastly to follow him, whether so ever he went: upon which, the vision began to return whence he came, going with great space and leisure, seeming to be so clogged with the chains, that he could go no faster. Ayola following him, as he came to the midst of the stairs, whether through the wind, or that he trembled in seeing himself alone with such company, his candle went out, so that his amazement & fear was much greater than before, yet gathering together his spirits as well as he might, he said to the vision: thou seest that my candle is out, therefore stay here a while, & I will go light him, and come presently back again, whereupon going back, & kindling the same in the fire, he returned, finding the vision in the self same place where he left him, so that the one & the other going on a new, they passed through the whole house, and came into a Court, and from thence into a great Garden, into which the vision entered, and Ayola after him: but because there was in the midst thereof a great deep Well, Ayola stayed, fearing lest the vision should turn upon him, & do him some outrage: which the vision perceiving, made signs that he should not be afraid, as it were requesting him to go with him to a certain place of the garden, towards which he pointed, whether they were no sooner come, but the vision vanished suddenly away.  
Ayola being alone, began to call and conjure him, making great protestations, that if there were any thing, in which he might stand him in stead, he was there ready to perform the same, and that there should be in him no fault at all: but staying there awhile, and seeing not hearing any thing more, he advised to pull up four or five handfuls of grass & herbs, in the self same place where himself thought that the vision vanished, having done which, he returned and awaked his companions, whom he found both sound sleeping. They looking up upon him, saw him so altered, and his colour so changed, that they verily thought he would there have ended his life, whereupon they rose up, and forced him to eat of a conserve which they had, and to drink a little wine, then laying him down on his bed, they asked him what was the cause of this his deadly alteration of look, whereupon he told them all that had happened, beseeching them to keep it secret, because in revealing it to others, they should never be believed. But, as these things are hard to be kept secret, so one of them told it in a place, whence it was known throughout the whole City, and came at last to the hearing of the chief Magistrate, who endeavouring to sound out the truth thereof, commanded Ayola by solemn oath to declare the particularity of each thing which he had seen, who did so, making this former relation. The Governor hearing him tell the same with such assurance, went with others of the Town to the same place of the Garden, where, according as he had told them, they found a great heap of withered grass, in which, commanding certain men to dig with spytters, they found, and that not very deep, under the ground a grave, and in the same a carcase with all the marks declared by Ayola, which was the cause that his whole report was credited to be true, but seeking to inquire and learn what body the same so buried should be, so encheyned and exceeding in greatness the ordinary stature of other men, they found no man that could expressly satisfy them therein, though there were divers old tales told of the predecessors of the owner of that house. The Governor caused incontinently the carcase to be taken up, and buried in a Church, from which time forward, there were never any fearful visions or noises seen or heard more in that house. Ayola returned afterwards into Spain, and was provided, through his learning, of many offices under the Crown, and his son after him, in our time, was a man of great sway and authority in this Country.  LV. 
It seemeth that Ayolas courage was far better than Costillas', seeing the one died through fear, and the other remained living: but I would fain understand in what sort this Vision might appear, which seemeth not to be a matter of so great mystery.  AN. 
At least the Philosophers and Physicians, cannot attribute it, to the abundance of melancholy, because it appeared by the carcase which they found buried, that the same vision was truly and substantially seen by Ayola, and not represented in his fancy. And if there were here any Divines, I dare undertake there would not want diversity of opinions, for some would say that it was the work of the devil, to no other end then to mock the people, in forming to himself a body of air or earth, of the same figure like the carcase that lay buried: Others would rather maintain the same to be a good Angel doing so, to the intent that the same body, whose soul was perchance in heaven, might enjoy sacred burial, neither would they want reasons for maintenance of their opinions, every man may therefore believe herein as pleaseth him, without offending, but howsoever it were, by a good or evil Angel, it was by the will and sufferance of God, and for my part I take it to be the surest to judge always the best.  BE. 
Your reason is good, & truly this matter is not without some great mystery which we understand not, and therefore let us spend no more time in altercation about it.  AN. 
Many things have happened and happen daily in the world, to search the depth and bottom of whose secrets, were great presumption, at which, though some times by signs and tokens we may give a guess, yet we must always think, that there is some thing hidden from us, and of this sort is that which happened to a Gentleman in this our 
A notable strange chance that happened to a Gentleman in Spain in a Monastery of Nuns.  Spain, whose name, for the foulness of his endeavour, and many respects beside, I will conceal, and the name also of the town where it happened. This Gentleman being very rich & noble, dealt in matters of dishonest love with a Nun, the which to th'end she might enjoy his abominable embracements, willed him to make a key like unto that of the Church door, and she would find time and means (through her turn which she had about the service of the Sachristie and other such occasions, to meet him there, where they both might satiate their filthy lusts and incestuous desires. The Gentleman exceedingly rejoicing at this match, caused two keys to be made, the one for the door of the Church portal, and an other of the Church door itself, which being done, because it was somewhat far from his house, he took one night his horse, and for the more secrecy of the matter road thither alone: being come thither about midnight, leaping of his horse, and tying him by the reins of the bridle to a convenient place, he went towards the Monastery, of which opening the first door of the portal, he found that of the Church open of itself, and in the Church a great light and brightness of Torches and Wax candles, and withal, he heard voices, as it were of men singing, and doing the funeral service of some one that was deceased: at which being amazed, he drew nearer, better to behold the manner thereof, where he might see the Church to be full of Friars and Priests, singing these obsequies, having in the midst of them a coffin covered with black, about which were many light & tapers burning, each of the Friars, Priests, and many other men besides that seemed to assist at these funerals having also a waxcandle burning in their hands, but his greatest astonishment of all, was that he knew not one of them: after he had remained a while beholding them, he approached near one of the Friars, & asked him for whom those honourable solemnities were done, who answered him that such a gentleman, naming his own proper name, was dead, and that they were now performing the honours of his burial. The gentleman laughing replied, saying, he whom you speak of, liveth, & you are deceived, nay, quoth the Friar, you are deceived, for he is assuredly dead, & his body here present to be buried, & therewith fell to his singing again. The gentleman being herewith in a great confusion asked an other, of whom he received the self same answer, so that being stricken with a great amazement, without more attending he went out of the Church, and getting up on his horse, began to ride as fast as he could homeward: but he had no sooner turned his horse head, when he was ware of two great black mastiffs that accompanied him, of each side of his horse one: who do what he could, with rating and striking at them with his sword, would never leave him, till he came to the gate of his house, where lighting off his horse and entering in, his Pages and servants coming to receive him; wondered to see the colour of his face so pale and deadly; assuring themselves that some great mischance had happened unto him, beseeching him with such instance to tell them what ailed him, that at last, he recited unto them all the particularities of this before rehearsed history; having made an end of which, and entering into his chamber, the two black mastiffs of a sudden rushed in upon him, and woried him, so that his servants not being able to succour him, he died presently, verifying that of his funerals, which he had seen done while he lived.  LU. 
This man was paid the hire of his desert, for what more grievous offence can a man commit, then to endeavour to violate that, which is to God so folemnely sacred▪ and surely for my part I am of opinion that these mastiffs were two devils, set lose by God, receiving of him power and permission thus cruelly to punish a wickedness so detestable, or else they might be two very mastiffs indeed guided by the devil, through the sufferance of God. And perchance those visions which he saw in habits of Friars and Priests, were to warn him of his error and offence, to the end he might have repent & craved pardon, & the like might be of the mastiffs that accompanied him to his house: but he like an ill christian, neglecting to use permitence & contrition, paid with the loss of his life, that which his offence deserved, I will not judge of his soul, which in so dangerous an estate passed from his body.  BE. 
I take it for all this that he might be saved, if at such time as he saw himself assaulted by the dogs he had the grace heartily to repent.  LUD. 
Happy was he if he had this grace, and most unhappy and miserable if he wanted it, but leaving this, pass on I pray you signor Anthonio.  AN. 
There is another written by Alexander de Alexandro, in his Diebus genealibus, which because it serveth fitly to our purpose, I will not pass it over: and as the same Alexander sayeth, it was told him by a great friend of his, whom he so highly commendeth, and with such earnest words, to be a man of great virtue and no less credit, that he putteth no doubt, but that the matter passed really and truly as he told it him. This friend of mine, sayeth he, had a dear companion, 
Another very strange history written by Alexander de Alexandro.  a Gentleman of good quality, who through a long infirmity, having endured exceeding pain & anguish, and being counciled for the recovery of his health, to go to the Baths of Cuma, requested him to bear him company, which he did with many other Gentlemen beside: after they had remained there a certain space, the sick Gentleman daily so impaired in health, that finding no amendment, they returned back towards Rome again: but by the way, his infirmity so increased, and he waxed therewith, and with the weariness of travail so weak, that he ended his days in an Inn by the way, where he came to lodge: His companions heavily bewailing his death, caused him to be buried with the greatest funeral solemnity they might, in the Church of the Village where they were, remaining there some few days after, about the performance of his obsequies, which being finished, they departed towards Rome: Growing one night late they took up their Inn in a Village, where this friend and companion of the deceased Gentleman laid himself down to sleep, in a bed that stood alone in a chamber, the door of which being fast locked, and a candle burning by his bed side, being broad awaked, of a sudden he saw stand before him his dead companion, whom he had left buried in the other Village, his eyes hollow, his face deadly, his countenance pitiful, lean, and yellow, who approaching the bed, and beholding him without speaking a word, began to put off his clothes, which seemed to be the very same that he ware while he lived: what so ever he that lay in the bed said unto him, he answered not a word, but after his clothes were off, lifting up the coverlet & sheet, he laid him down in the bed by him, who through great fear was so dismayed, that he had not the power to resist him, so that the dead man came nearer unto him, & made semblance to take him in his arms, who with exceeding horror, seeing himself in this distress, and being shrunk to the farther side of the bed, when he saw there was no remedy, took as good courage as he could, and thrusting down the clothes between them, because he should not touch him, began to make resistance, which the dead man perceiving, and beholding him with a grim & angry countenance, rose out of the bed, putting on his clothes & shoes again, and so went his ways, without being seen from that time forward any more. The other remained in the bed, with so great fear and perplexity, that he fell thereof grievously sick, & was in great hazard of his life, though he recovered at last: he affirmed, that when he made that resistance to keep the dead man from him, that by chance the other touched him with one of his feet, which exceeded all the Ice of the world, in extremity of coldness.  BER. 
This thing is surely very strange, and hardly to be judged of, for what way so ever you will construe it, there cannot want contradiction.  AN. 
I confess it to be so, yet I should undoubtedly hold it to be an illusion of the devil, who endeavoured, if he could, to have deceived him that lay in the bed, taking upon him the shape and figure of his dead friend: but God would not suffer him to do him any hurt, and in manner as the same devil came not imagined or fantastical, but taking on him a visible body, and such as through the thickness thereof might be touched, so vanished he away, and turned into air again. And that the devils form and thicken in such sort their bodies, that they seem sometimes verily and visibly to resemble us: you may plainly understand by another example of the said Alexander, who sayeth, that a certain Monk called Thomas, with whom he 
Another most strange history written by Alexander de Alexandro.  was familiarly acquainted, being a man ever after this accident of a most holy and approved good life, who being resident in a Monastery near unto the City of Luka, being situated amongst certain mountains, falling one day out with some other of the Monks, and moved with an exceeding passion of choler, went furiously out of the Cloister, with determination to absent himself from thence for ever, and to go live in some other part: as he was thus traversing the thickest of the mountain, he met with a great tall man, of a tawny Sunne-burnd complexion, with a long black beard, rolling eyes, and his garment hanging down to the ground. After having saluted him, the monk asked him whether he went that way, seeing the same was no beaten or usual path: The other answered him, that he followed a horse of his, which was broken loose, and had strayed over those mountains into certain meadows on the other side, so that they went on together talking, till they came to a River at the foot of the mountain: which because the same was very deep, and full of great pits, they went along the side thereof seeking a Ford or passage, till at last coming to a certain place which seemed passable: the monk would have pulled off his hose and shoes, but the other would by no means suffer him so to do, saying: that he was tall & strong enough, to carry him safely over on his shoulders, in which persuasion he was so earnest, that make the Monk what excuse he could, he trussed him, half perforce up upon his shoulders: at which instant looking downward, he chanced to spy his Ferrymen feet, not having seen them till then, which were of a far different making from those of other men's, so that entering into some suspicion, he would fain have loosed himself, but he could not, for the other began to wade with him into the deepest of the stream: whereupon, fearing it to be as in truth it was, he began with great inward devotion to commend himself to God, and to call upon the blessed name of jesus for help: at which very instant, the other who was the devil indeed, threw him down on the shore of the River, vanishing presently away, with so horrible a noise and tempest, that the very sands of the River, were turned upsy down: and the Oaks that grew upon the banks were torn up by the roots, and the poor monk left in a trance, half dead, who so soon as he revived and came to himself returned penitently to his Cloister, giving thanks unto GOD, for the danger out of which he had delivered him.  BER. 
To make recital of all such like things as happen in the world, were to begin an endless and infinite work: for the devils, though they lost grace, yet lost they not their natural virtue, as Anthonio de Florencia writeth, so that if the same were not restrained through the will of GOD, they could work many greater hurts and damages, than those which they do.  AN. 
According to the saying of S. Paul, they cannot only take upon them such forms of bodies as we have said, but they can also transform themselves into Angels of light to deceive us, which they would each moment put in practice, as sometimes they do, were not their power suppressed and prevented, which God doth sometimes by his only will, and sometimes by a third person, as that of the devil, which under the habit of a very beautiful and wise woman dined with a Bishop, who was delivered from destruction by S. Andrew the Apostle, coming to demand alms of him like a Pilgrim, by answering a 
The answer of S. Andrew to a question proposed to him by the devil.  question proposed to him by the devil: which was, how far distant the heaven was from the earth: Thou shouldst better know than I, answered S. Andrew, because thou hast fallen from thence; wherewith the devil finding himself discovered, vanished presently. But it is to no purpose to detain ourselves in these examples, because there are whole volumes full of them: and Saint Gregory in his Morals, rehearseth many notable things, which they may read that desire to know them.  BER. 
For all this, I must needs tell you one 
A strange History of Don Anthonio de la Cueva.  by the way, which hath been told me for a matter undoubted, and most assuredly true, of one Don Anthonio de la Cueva, a Gentleman passing well known in this our Country, now lately dead: who by God's permission, for some cause to us unknown, was, while he lived, often tempted and vexed with visions and fantasies, so that in continuance of time, he began not to fear them, though he accustomed to have all night long continually a candle burning by him in the chamber where he slept. One night amongst others, lying in his bed, and reading of a book, he might hear a great rumbling under the bed, and as he lay imagining what the same might be, he perceived come from under the bed close by the bed side an arm and hand, seeming to be of a naked Blackamoor: which taking the candle, turned it downwards in the candlestick and put it forth, and at that very instant, offered to come into the bed to him, which he endeavouring to resist, the black Moor, or rather devil, grasped him by the arms, & he him likewise, beginning to wrestle and struggle together with such force, and making so great a noise, that the servants of the house awaked, who coming into the Chamber to know what the matter was, found Don Anthonio de la Cueva alone, in such a heat and sweeting, as though he had newly come out of a Stew or Hothouse, who declared unto them the particularity of this accident, and withal, that so soon as they began to enter into the Chamber, the vision untwynged himself from him, so that he knew not what was become thereof.  LUD. 
At one thing I do much wonder, which I have often heard to be affirmed for truth, that the devils also are Incubi and Succubuses, taking oftentimes to that end the shape & 
Incubi. Succubuses.  likeness, sometimes of men, sometimes of women.  ANT. 
This is affirmed by many Authors: For their malice is so great, that they will not stick to commit the greatest abomination 
The devils malice is such, that he will not stick to commit any abomination, so that he may cause men to commit it with him.  and wickedness that may be, so that jointly they may procure and cause men to commit it with them. Caelius Rodiginus saith, that there was in Greece a man called Marcus, natural of Cafronesus, who had great familiarity with devils, for which cause he lived always solitary, conversing little with other men. This man uttered many of the devils secrets, of which this of the Incubi and Succubuses was one, and many other, that for their filthiness and abomination are not to be spoken of: but according to his confession, all the devils do 
Marcus a Greacian, that had great familiarity with devils.  not use this execrable offence, but those only who are near unto us, and do form their bodies of a gross substance, as of water or earth. Saint Augustine saith, that the satires and Fauns were thought of some to be Incubi, because they were so luxurious. Hence many took occasion to authorize that for truth, which is reported of Marlyn, that he was begotten of a devil, but this is better said then affirmed, for whether it be so or no, God only knoweth: and besides this which I have said, he speaketh of many other particularities & secrets, that are amongst the devils, which in truth, it is best not to know nor understand, for the knowledge of them can be no way profitable, and may perchance be some way hurtful.  BER. 
If the devil can do that which this Marcus sayeth, perchance Lactantius Firmianus took thence occasion, to write that folly of his, saying that the authority of Genesis, which saith, As the sons of GOD saw the daughters of men, which were beautiful, they took them for wives, and had children by them, is understood by the Angels, whom 
An erroneous opinion of Lactantius Firmianus  God held here in the world, so that he attributeth to them bodies, with which they conversed with women and begot children.  AN. 
Truly you may rightly term it his folly, for there cannot be a greater, as both S. Thomas & all the other Doctors of theology affirm, understanding by the sons of God, men that served him, & walked in the way of righteousness, & by the sons of men, those that followed their own lusts and pleasures, not regarding that which they ought to do: for it were absurd to think that the Angels should pollute themselves with such filthiness as the devils do, who also do it not because they therein receive delight, but because of the sin and and offence, which they therein make men to commit jointly with them: for they cannot in truth, howsoever they fashion their bodies, exercise any vital operation, though there want not some, who say that the devils come to be enamoured of women, & pursue them in love with lust and desire: but I esteem this to be a mere mockery, for it the devil at any time make a show of love, the same is dissembled, & that which he only seeks, is the destruction of the soul, without having any other respect, for verification of which, I will tell you what I saw in the Island of Cerdinia, in the city of Caliar, where at that instant was handled the inquisition of certain Witches, who they said, had confederation & did communicate, with those of France & Navarre, of which many not long before had been 
A wonderful history of a maiden that was enamoured of the devil.  sought out & punished: at that very time there was a beautiful young maiden of the age of 17. or 18. years old apprehended & accused to have acquaintance and fleshly conversation with the devil, brought to the same by the allurements and enticements of one of these Witches. The devil used oftentimes to resort unto her in the likeness of one of the most beautiful young gentlemen in the world, using so sweet and comely behaviour, that the poor wench, became so vehemently enamoured, and so deeply inflamed in his love, that of all worldly felicities, she accounted his company to be the greatest: but he when he saw his time, and thought her to be sure enough his, took such order that the matter was discovered and the maiden taken, who persisted so obstinately against the persuasions of those that willed her to repent & to crave mercy, that it was wonderful, thinking surely that the devil would help her, as he had promised, persevering in such ardant love and affection towards him, that, with her passionate speeches, she amazed and moved to pity, those that heard her speak: and for conclusion, willingly suffered herself to be put alive into the fire and burnt, still in vain reclaiming the promised assistance of her abominable Lover, losing thereby both her body and soul, which so easily she might have saved, in dying Christianlike, and taking patiently with repentance her bodily death in this world.  LU. 
Truly, her end was most pitiful and lamentable, yet far better did another of which I have heard, being likewise a young maiden, rich, beautiful, & of good parentage, 
another strange history of a maiden deceived by the devil.  who with extreme and vehement affection, became to be enamoured of a young Gentleman living in the same Town where she remained, but for her reputations' sake, she covered so warily this secret fervent affection of hers, that it was neither perceived of the Gentleman himself, nor of any man else, the devil only excepted, who, seeing occasion offered, whereby, as he thought, to procure her damnation: took upon him the likeness, habit and gesture of the Gentleman: offering unto her his service and love, with such artificial persuasions, that after solemn promise of marriage, he came to have the use of her body, to which otherwise her chaste desire would never have consented: after which he frequented many nights her company, lying in naked bed with her, as if he had been indeed the Gentleman whose shape he took upon him, and with whose love the maiden was so ardently inflamed. In this manner passed over many months, the devil always persuading her, not to send him any messages, because it was for some respects convenient to keep the matter for a while secret, & withal, that she should not conceive any unkindness, if seeing her in public, he used no outward semblance of love towards her, advising her also, to use in all points, the like strangeness towards him, preventing hereby the inconvenience that might have happened, if she should have found herself in company with the supposed Gentleman. The matter continuing thus, it fell out that the Mother of this maiden gave unto her a book of devout prayers to read, which she often perusing, the devil had no more power at all to come in place where she was, nor to abuse her any longer, because she ware the same continually about her neck: Whereupon, at the end of three Months, she wondering much at his absence, and withal, hearing that he, I mean the supposed Gentleman, courted another Gentlewoman, entering into a most unpatient jealousy, she sent him one day word, that by any means he should come speak with her, about a matter most important. The Gentleman, without understanding the cause, being full of courtesy and good behaviour, awaiting a time when her mother was out, came and found her alone, and after having courteously saluted her, demanded what her pleasure was. The maiden seeing him speak as one that scarcely knew her, bathing her face with tears, in words full of grief, complained of his strangeness and forgetfulness, ask him for what demerit of hers he had left her so long unuisited. The Gentleman astonished at this manner of speech, answered her as a man amazed, and utterly ignorant of her meaning: whereupon, kindled with exceeding choler, she began to threaten him, that seeing he had despoiled her of that which she held dearest, that he should not now think to cast her of, and that if he would not of his own accord accomplish the promise of marriage which he had vowed unto her, she would beside her complaints to God and the world, do her uttermost diligence to constrain him perforce to that, whereto by his most solemn protestation he was bound. The Gentleman, strooken herewith into greater admiration than before, answered her, that he thought her not to be in her right senses, for never in his life had he promised marriage, nor once spoken to her in secret, neither was of meaning to satisfy any such demand of hers.  
The poor wench well-nigh out of her wits, after infinite exclamations, calling heaven and earth to witness, began particularly to recite unto him all such things as had passed between her and the devil, ask him how he could be so impudent to deny the same; she mingled with threatening tears, wishing him to have the fear of God's vengeance before his eyes. The Gentleman with great confusion began to bless himself, protesting unto her by the most solemn sort of oaths he could, that she was deceived, and that of this matter he knew nothing at all. Oh God (quoth she) and how is this possible, do you not remember that on such a very day (to me most unfortunate:) naming a great festival day, you swore, and vowed to accomplish with me the holy estate of marriage in the open face of the Church, which you said you were constrained to defer as yet for some respects. But he having here no longer patience, to the end (quoth he) that you shall fully and plainly perceive your own error, I will by sufficient information and unrefusable witnesses prove unto you, that I was not in this Town the day you say, neither 20. days before, nor 20. days after: if any man therefore in my name have deceived you, I am not to be blamed: and to the end she might be the better resolved, he sent incontinently for seven or eight persons of credit, as well of his house as others, which without knowing the cause wherefore, solemnly swore and declared, that this Gentleman had been the very day and all the time mentioned, absent in another Town above fifty leagues from thence. The young Maiden remained confused and ashamed, as well for this, as for other particular things passed between her & the devil, which seemed to her impossible to have been done by any humane man, so that her judgement waxing clearer, she now began to suspect this her detestable Lover, to be him who indeed he was, and thereupon entering into a wonderful deep repentance, and utterly giving over the world, she placed herself in a Monastery, where she continued most devoutly the rest of her life in God's service.  BER. 
She took in my judgement the best and surest course, both for her own salvation, and to revenge herself of the injury received by her enemy. But seeing you have set us in this matter, I pray you tell us what power and authority they have over the devil, that use and exercise the Art of necromancy: for it is manifest that necromancers 
necromancy.  and Witches, constrain the devils & make them perforce obey and accomplish their commandments: and many also carry them bound and enclosed in rings, boxes, little viols, and many other things, applying their helps to such uses as they themselves will, and such devils they commonly call Familiars.  AN. 
It cannot be denied, but that there is such an Art called necromancy, used in old times by faithful and unfaithful, and now in these our days also by divers. But this Art may be exercised in two sorts, the first is natural, 
Natural Magic.  which may be wrought through things, whose virtue & property is natural to do them, as herbs, plants, and stones, and other things, as the planets, constellations, and heavenly influences: and this Art is lawful, and may without scruple or offence be used and practised, of those that can attain unto the knowledge of their hidden properties; and such is that of which S. Thomas writeth in his Treatise, De ente et essentia, (though some doubt whether the same be his or no) where he allegeth, that Abel the Son of Adam, made a book of all the virtues & properties of the planets, which, foreknowing 
Abel the Son of Adam made a book of the virtues of the Planets.  that the world should perish through the general flood, he enclosed so cunningly in a stone, that the waters could not come to corrupt the same, whereby it might be preserved and known to all people. This stone was found by Hermes Trismegistus, who breaking it, and finding the book therein enclosed, profited wonderfully by applying the contents thereof to his use; which book coming afterwards to the hand of S Thomas, it is said, that he did therewith many great experiences: amongst the which one was, that being sick, and troubled with the noise of Beasts and carriages that passed through the street, remedied that trouble, by making an Image, such as the book prescribed him, which being buried in the street, none of all the Beasts had power to pass thereby: but coming thither stayed or went backward, not being by any man to be constrained to do the contrary: He also telleth of a certain friend of his, who by the self same book made an Image, putting the which into a Fountain, it caused all such vessels as touched the water thereof, presently to break, which came by observations of certain hours and points in working of those Images, of which they took great reckoning and heed, to the end that the planets might the better use their influences in working those things, which seemed supernatural. The use of all this is so lawful, that there is nothing to be said to the contrary. The other kind of necromancy 
The use of natural Magic is lawful.  or Art Magic, is, that which is used and practised through the help and favour of the devil, which hath been of long time, as we know, exercised in the world? And of this, the holy Scriptures give us sufficient testimony, as well in the old Testament, speaking of the Magicians of Pharaoh, who contended with Moses and Aaron, as in the new Testament, in the Acts of the Apostles, making mention of Simon Magus, rebuked by S. Peter: and beside, to satisfy your demand, you must understand, that the devils may also be forced and constrained by the good Angels; and this is because of the grace which the one lost, and the other as yet retain.  
But leaving apart the examples which we find in the new Testament, of that which our Saviour Christ, as very GOD and man wrought with them: Let us come to the Apostles and Saints, who by the virtue of words, and in the only name of jesus, made them obey and accomplish all that which they commanded them: But the Magicians, neither by themselves, neither by their words, Characters, or signs, have power or force to constrain the devils to any thing, how so ever they persuade themselves to the contrary: which because you shall fully understand to be so, you must know that none can use or exercise this Art of necromancy, unless he first make a secret agreement, or express 
The Magicians do covenant and agree with the devil.  covenant with the devil, and such devils with whom they deal in these covenants, are not of the common sort, but of a higher and superior condition: For amongst themselves (sayeth Father Franciscus de victoria) in a Repetition which he made of Magic, they do observe their orders and degrees of superiority: and this is for the better use of their wickedness: and so sayeth Saint Thomas: some devils (sayeth he) are preferred as principals, to command the rest, and the inferior devils are subject unto 
Some devils higher in authority than others.  those, which are of mightier force, to execute their wickedness: and therefore the jews said unto Christ, that he wrought his miracles in the name of Belzebub, Prince of devils, so that the necromancers and Magicians that are confederated with the Princes and Captains of the Infernal Army, have always the lesser & inferior devils in a readiness at commandment to do their will and pleasure, being thereunto constrained, by those of the higher dignity and condition. And whereas you say, that the devils are kept by some bound and enclosed in Rings, Boxes or Viols, it is a common error and deceit, which the devils make them believe, with whom they deal, for they are where, & in what place, and when they list themselves, and how far soever they be of, yet at such time as they are called, or their presence required, they come in the very same instant to make answer, to those which holding them for Familiars, and thinking surely that they carry them always present with them, demand or ask any thing of them, who are greatly abused & deceived, in presuming that they are able to hold them forcibly at their commandment: because it proceedeth not through the words of the Necromancer, but through the might and authority of the higher Spirits and devils, which as Captains govern and command them: Yea, and sometimes constraining them to remain bound indeed, when they have any notable exploit in hand, but else for the mostpart they leave them always at liberty. This is not only the opinion of S. Thomas, but also of S. Augustine, and almost all the rest of the Doctors that handle this matter, who write thereof many particularities, leaving which, let us pass now to other matters, no less worthy to be understood.  BER. 
Let then the first I pray you be one, which of long time, so often as I think thereof, hath and doth exceedingly trouble my understanding, and the same is, if the souls of the deceased, return at any time to visit or to speak with those that live in the world: as I have often heard say that they do.  LUD. 
There want not sufficient reasons to confirm that which you say: but leaving the determination thereof to better Divines than we are: let us handle our former discourse of fancies, and visions, of which undoubtedly many that are reported to be true, are feigned, and sometimes take their beginning of occasions that happen, whereby they are thought to be true, when in deed they are not.  BER. 
This is an ordinary matter & happeneth daily, for confirmation of which, I will tell you of one that chanced not long since in this 
A pretty tale of Sprights that were seen in Beneventa.  Town wherein we now are, and the party yet living, which was a woman, who rising one night very early before day, to do certain business she had; having over night willed her maid to leave the fire well covered, to the end she might light her candle in the morning, and finding the same quite out when she rose, fell into a great chafe: the may the seeing her Mistress so angry, stepped out of doors with a candle in her hand, and going from house to house without finding fire, perceiving at last a Lamp burning within the Church, went and knocked at the door thereof, desiring the Sexton to light her candle. Her Mistress being out of patience, and not enduring to stay so long, took another candle, & going to the house of one of her acquaintance, lighted the same, returning at that very instant by one side of the Church, as her maid did by the other, and being in the Summer time both unclothed, saving only that they had a thin white petticoat over their smocks, they chanced to be seen by a neighbour thereby, who was risen a little before, whose eyes belike not being well opened, he took them to be Sprights, and published the next day that he had seen certain women go about the Church in Procession with candles in their hands. Some that heard him, added that they were eight, others twelve, others twenty & thirty; and amongst the rest they affirmed that some yet living, were seen, who hearing thereof, fell into the greatest fear of the world that they should not live long, but I procured to search out the truth thereof, & found it to be in such sort as you have heard.  AN. 
Let but once such a matter as this come amongst the common people, and it will grow so from one mouth to another, that at last, of a fly they will make an Elephant, never willing to acknowledge themselves to be deceived, as it happened in a very pleasant tale, which I will tell you, the truth whereof came after to be discovered. There died in a town of this Country, a Gentleman very rich and of great reputation, who had ordained his body to be buried in a Cloister of Friars, which 
Another pretty tale of a sprite.  was performed, and his funerals done sumptuously, with great pomp and magnificence. The night coming, a certain mad woman that ran up and down the town half naked, was by chance left in the Church of the Monastery when the Sexton locked the door, who having seen the dead man's Hearse which stood in the midst of the Church covered over, & of each side with a black cloth trailing on the ground, with great compass and wideness as the manneris, and beginning to be pinched with cold, (for it was in the midst of the Winter) went to shroud herself under the same, in which sort the fell a sleep, till at last the Friars came into the Choir to say their matins; with the noise of whose voices awaking, she thought good to sport with them a little, & to make them afraid, beginning to give great bounces and rumblings against the Coffin, and withal, to skritche and howl in the lothsomest manner she could. The Prior and his Brethren, somewhat troubled at the suddenness thereof, came down into the body of the Church, bringing with them Holy-water, and holding in their hands hallowed Candles burning, and using such prayers and devotions as for such a case they thought convenient.  
Notwithstanding, the foolish woman resolute to go forward with that which she had begun, the nearer she heard them approach, the greater bouncing she made, and withal, rearing up the coffin in height with her head, let both herself and the same fall as hard as she could, which though she did many times, yet the largeness of the mourning cloth kept her from being discovered. The Prior seeing that this conjurations & exorcisms profited nothing at all, thought it should be a great rashness to lift up the cloth, and to discover underneath, lest thereby, through fear and amazement, might ensue some harm or danger to some of the Friars, and so commanded them to return to their Matines. The fool seeing the danger overpast, laid her down to sleep awhile, and waking about the break of day, conveyed herself secretly from under the Hearse, hiding herself in a place of the Church, until such time as the Sexton came to open the door, and people began to press in, at which time she stole privily out of the Church. The Friars coming to visit this Hearse, & lifting up the cloth, found nothing but the ground trampled and trodden, so that they knew not what to judge thereof. This matter could not remain so secret, but that it was in few days published, not only through the whole City, but also in many other places, and every man adding what pleased him, it was told in divers sorts, and the opinions and judgements thereof likewise were divers, no man knowing the truth thereof, till on a certain day, two months after the foresaid burial, it chanced that this foolish or frantic woman standing in the Marketplace, and being environed with a number of boys and idle fellows, that were jesting and sporting with her, spied by chance two Religious men of the same Cloister passing by, at which breaking out into a great laughter, i'faith, quoth she, Friars, Friars, as lusty as you are, I made you once tremble and shake for fear: At which turning back, better to understand that which she said, she told them laughing that it was she that lay the same night under the Hearse, and which made them so afraid when they came into the Church to say their Matines. The standers by, made her by sweet speeches and fair promises confess all that had passed, laughing not a little at the craftiness of the fool, and at the general error in which they had still remained, if she had not herself disclosed unto them all the particularities thereof.  LORD. 
Many such things as these, without doubt, do happen in the world, of which some never come to be discovered: but seeing we have sufficiently discoursed of the same, I pray you let me somewhat understand your opinion as concerning Robingoodfelowes & Hobgoblins, which are said 
Trasgo●y Duendes de Casa.  to be so common, that there is scarcely any man but will tell you one tale or other of them, of which for mine own part, I believe none, but do make reckoning that every man forgeth herein, what pleaseth him.  AN. 
Many of them without doubt are forged, and many 
Hobgoblins and Robin Goodfelows  also true, for these kinds of Spirits are more familiar and domestical than the others, and for some causes to us unknown, abide in one place more than in another, so that some never almost depart from some particular houses, as though they were their proper mansions, making in them sundry noises, rumours, mockeries, gauds, and jests, without doing any harm at all: and though I am not myself witness thereof, yet I have heard many persons of credit affirm, that they have heard them play as it were on Gyternes and jews haps, and ring Bells, and that they answer to those that call them, and speak with certain signs, laughters & merry gestures, so that those of the house come at last to be so familiar and well acquainted with them that they fear them not at all. But in truth, as I said before, if they had free power to put in execution their malicious desire, we should find these pranks of theirs, not to be jests, but earnest indeed, tending to the destruction both of our body and soul, but as I told you before, this power of theirs is so restrained and tied, that they can pass no farther then to jests and gauds: and if they do any harm or hurt at all, it is certainly very little, as by experience we daily see: and therefore leaving unrehearsed an infinite number of fables and strange tales told of them by the common people, I will tell you truly what I saw myself, being a boy of ten years old, & a Scholar in Salamanca.  
There was in that City a widow, very principal and rich, somewhat aged in years, which kept in her house four or five maid Servants, of the which two were young and very 
A Hobgoblin in the City of Salamanca.  beautiful. There was a common report bruited abroad in the Town, that there should be in this widows house a Hobgoblin or sprite that played daily sundry strange pranks, of which the most usual was, that he threw stones from the roof of the house, not only upon the persons therein, but also upon others that came to visit the widow, in such quantity, and with such noise, as though whole showers of them had been reigned out of the Element, yet always harmlessly without hurting any man. This matter grew so public, that the brute thereof came at last to the ears of the Magistrate, who desiring to know the truth thereof, went presently to the widows house, with at least twenty in his company, entering into which, he commanded a Sergeant accompanied with four other men, to seek round about the house with a burning Torch, willing him not to leave any corner above or beneath unsearched, wherein by any possibility a man might be hidden, which he and his fellows executed so nearly, that unless they would have untiled the house they could do no more: so that returning they made relation, that there was no seeking any farther, for all was safe: whereupon, the Magistrate told the Gentlewoman of the house, that she was abused and deceived, and as it was most likely by her young maidens, who might bring into her house their Lovers, by whom these stones might be so thrown up and down: and therefore willed her for avoiding of all inconveniences, to look more narrowly unto them, lest emboldened through this simplicity of hers, they might in time attempt some greater matter. The good Gentlewoman was the most ashamed of the world, not knowing what to reply, yet still persisted to affirm that of the throwing of the stones to be most true. The Magistrate and the rest jesting at her simplicity, took their leave to be gone, but they were scarcely off the stairs, but there came such a whirling of stones about their ears, & with such a noise, as though they had been thrown with three or four slings together, as thick as might be: which falling on their legs, arms, and feet, did them no hurt at all. The Magistrate caused the self same man which had searched before, to search again, with great diligence and haste, but it was all in vain, for there was no body to be found: at which, as they stood wondering, there fell of a sudden in the portal of the house, such a shower of stones amongst them, that it far exceeded the former, at which their amazement increasing, one of the Sergeants took up amongst the rest that lay on the flower, a marked stone, and throwing it over the top of the house that stood on the other side of the street in front; If thou be a right devil (quoth he) return me this stone again, at which very moment, the self same stone fell from the roof of the house, and hit him on the brim of his Hat over his eyes, and the stone was evidently known of them all, to be the very same which he had thrown over the other house, so that the Magistrate with the rest of those that were there present with him, departed out of the house, with the greatest astonishment that might be; and not long after there came thither a Priest, of the little Tower of Salamanca, who through certain conjuration which he wrought, delivered the house both of this throwing of stones, and all other such like molestations.  LU. 
In good sooth, I never heard of a merrier devil: but afore you pass any farther, I will tell you of two things 
A Story of a Student and a Hobgobline in Beneventa.  which both happened in this same Town where we now are: the one was of a young man, that being a Student in Salamanca, came thence hither to see his mother, being a widow, and was certified by the folks of the house, that there haunted in the same a Hobgobline, which at sundry times played twenty knavish pranks with those of the house, which the Student would by no means believe, but laughed at the reports thereof, and at last, grew into choler with them, because they persisted in the earnest affirmation thereof: At night calling for a candle, he went to a chamber that was made ready for him, and shutting to the door, laid himself down to rest, but waking within a little while, he might see under his bed a light, like unto a little flame of fire: at which lifting up the clothes, and starting out of the bed, he began to look whence this fire might come, but the same presently vanishing, he turned to his rest again, thinking surely that his eyes had dazzled, but he had not line long when he perceived a greater flame than the first, to his seeming under the bed, at which lifting the coverings of the bed fearfully up, and bowing down his head very low to look underneath the bed, he was suddenly taken by the legs, and pitched topsy-turvy over, and thrown into the midst of the chamber, wherewith stricken into a great amazement, he cried out as loud as he could for a candle, which being brought, and searching under the bed, there was nothing at all to be found: from which time forward the Student acknowledged his error, and was less obstinate in believing that were Hobgoblins. The other was of two Gentlemen, which are now the 
Another story of a Hobgobline in Beneventa.  chiefest in the Town, and our especial friends, who hearing of a Hobgobline that haunted a poor woman's house, holding the same for a jest, would needs go thither one night with a certain Priest, to search out the secret cause whence this report might arise: coming thither, and giving no credit to the poor woman's words, of a sudden one of them was stricken a great blow upon one of his jaws, with a clod of stinking filthy clay, of which he received no greater hurt, but that it astonished him a little: There fell also of this earth upon others of their company, and one of them was hit a great blow on the shoulder with a tile, so that the Gentlemen and the Priest made as great haste as they could to get thence, not without great wonder and marvel.  
Not long after, a Priest exorcizing a woman that was possessed, the devil that was within her, amongst other things, confessed that it was he that which had handled them the other night, and that the same clay which he threw at them was out of a Grave, and of a putrefied body, not thoroughly yet converted into earth. But if we will enter into speech of this kind of spirits, we shall never make an end: for there is nothing told of them, so unpossible, but I believe the same, seeing it is a thing so manifestly approved, that they can take upon them, what shape or form they list: Leaving therefore this, and passing to other points of greater importance, I pray you make me understand, whether 
A false and ridiculous opinion that many hold touching those that are possessed  this opinion which many do hold be true, that when so ever any man is possessed, the soul of some one that is dead, should enter into him, and speak within him.  AN. 
In truth you have reason to seek to be resolved of so ignorant an absurdity as this of theirs is, who so ever maintain or think the same; for though sometimes GOD permit the souls departed, for some especial causes to return unto the wordle, yet doth he not permit them to enter into a body, where is an other soul: for two reasonable souls can by no means abide in one body, so that there cannot be a greater falseness and error than this: for without doubt they are devils and not souls, as we may see by their casting forth, which is done by the virtue of holy and sacred words, at which time they use their uttermost endeavour, not to be constrained to go into places, where they cannot exercise their malice: of which we have in the Scriptures an example of him, who being as Saint Luke saith in his eight Chapter, possessed of a legion of devils, was delivered of them by our Saviour, by whose permission they entered into a Herd of Swine, which threw themselves immediately down the Rocks, tumbling into the Sea.  LV. 
I would also gladly know, what should be the cause that the devils are so desirous to enter into men's bodies, and can with such difficulty be cast out of them, making thereunto all resistance that they possibly may.  AN. 
To this question Psellius maketh answer, and Gaundencius Merula also saying, that 
Psellius opinion of the cause why the devils desire to enter into men's bodies  though the devils are enemies unto men, yet they enter into their bodies not so much with will to do them hurt, as with desire of a vital heat and warmness, for these are such as do inhabit the deepest and coldest places, where the cold is so pure that it wanteth moistness, so that they covet places hot and moist, searching all opportunities and occasions to enter into them so often, as for some reasons which we understand not, God suffereth & permitteth them so to do. And when they cannot enter into the bodies of men, they enter into those of other creatures, where willingly they detain themselves so long as they may, and through the violent strength which the body by their entry receiveth, happen these tremble, shake, and forcible motions, which we see they use that are possessed. This kind of devils use the spirit of the patient as their proper instrument, and with his tongue speak and utter what they list: but if they be of those that fly the light, and dwell in the profundities of the earth, as the last and utmost sort of those of the earth: they make the patient deaf and dumb, like a block without understanding, as though he were deprived of all his senses & forces which he had before: and this is the worst sort of all, and with greatest difficulty cast out. But as for me, I take these to be rather imaginations of those Authors, than opinions indeed to be allowed and held for true: for the devils not having bodies, nor entering into the bodies otherwise then as pure Spirits, they can receive neither good nor ill of the natural heat, contained in the body of the men into which they enter.  BE. 
Much might be replied to the opinion of these two Authors, but I had rather, seeing the beginning of this our discourse was of the Witch, that with her urine caused a cloud to rise in the air, that you would tell me what difference is between Witches and Enchanters, and in what sort the one and the other use their Science.  AN. 
Much might be answered to this your demand, but omitting that which is less material, let us come to that which in our vulgar and mother tongue we understand. We call by name of Enchanters, those who publicly 
Enchanters  and openly have any agreement or covenant with the devil, by whose help they work things which are in appearance wonderful, entering into circles they cause them to appear and to speak, consulting with them, using their favour and aid in all their works, and many they make the devils alone to do for them. Witches are those which though they have familiarity and conversation with the devil yet the 
Witches.  same is in such sort, that they themselves scarcely understand the error wherewith they abuse themselves, using unknown signs, Characters, and other superstitions, in which they secretly invoke the names of the devils, using their aid and counsel. And because the devil may the better bring them to his bias, he discloseth unto them some properties and virtues of roots, herbs, and stones, and other things, which have secret operations, mingling the one with the other, that is to say, that of natural Magic with that of the devil, but in conclusion, they may all be called Witches & Enchanters, which with natural Magic (which is the knowledge of those things to whom Nature hath imparted these secret virtues) mingle signs, Characters, and words, using them though they understand them not, in their sorceries & witchcrafts.  BER. 
By the way, before you pass any further, I pray you satisfy me in one thing which you said, that the devil doth sometimes enter into the body of unreasonable creatures, which to me seemeth very strange, because I never heard the the like before.  AN. 
Is your memory so short, that you remember not that which we said a little before of the devils cast forth by our Saviour, which desired leave of him to enter 
The devil sometimes entereth into the body of beasts.  into a heard of Swine, the which threw themselves presently headlong down the rocks? But to the end that you may understand that the devils do also enter into bruit beasts, at request of those with whom they are compacted, I will here give you a later example.  
When I was a Student, it was my chance to be familiarly acquainted with another young man that studied Physic, in which he proved so excellent, that he was preferred for a Physician to the Emperor Charles the fifth. He and I being one day in company, discoursing of such matters as these of which we now speak, he affirmed to me with great oaths, that when he studied Grammar in the Monastery of Guadulupe, as he went forth one evening to solace himself in the fields, he saw riding on the highway, a man in a religious 
A story of a student that road between Guadalupe and Granada in one night.  habit, upon a horse so lean, and to the outward show so tired, that he seemed scarcely able to stand upon his feet, within a while the passenger coming to the place where he walked, after salutations passed of both sides, desired him of all favour to go unto the town, and to buy him somewhat for his supper, because for divers causes he could not go himself, promising him not to be unthankful for so great a courtesy. The Student gently answered, that he was most willing to do him that or any other measure he could: whereupon receiving money, he departed presently to the town, & returned with speed, bringing such things as the other had required him to buy. The stranger being hungry, spread his cloak, & over that a napkin he carried with him, upon the grass, and fell to his victuals with an appetite, constraining the student to sit down & to eat with him. Where amongst other talk, the scholar asked him whether he road that way, who answering to Granada, the scholar told him that if he had been provided of means, he would willingly have undertaken that voyage with him, to visit an old mother of his that lived in that City, whom in many years he had not seen. That shall not be your stay, answered the passenger, for if it shall please you to bear me company, I will defray your charges thither, and withal, I will promise you to take such order, that you shall neither be annoyed nor wearied with the length of the way, but upon condition that we depart presently, for I cannot stay long by any means. The scholar being poor, and the only thing that letted him to undertake this journey, being the want of money, accepted willingly his offer, desiring him only to attend so long, till he had taken leave of some of his friends in the town, & fetched a shirt or two. The passenger being therewith contented, he went his ways and returned again with great speed, but make as much hast as he could, the night was come on, so that he requested the other to stay till next morning, which he would in no wise do, saying that it was rather better to travail by night, and to rest by day, because being in the midst of june, the heat was most extreme: so that they began to go onwards on their voyage, the one a foot, and the other on horseback, telling old stories, and discoursing of sundry matters, till when they had so gone a little while, the passenger importuned the student to get up behind him on the croupe of his horse, at which the scholar laughing, told him that his horse, in respect of his passing leanness, seemed to be fitter for dog's meat, then to carry two men at once on his back. Well, quoth the passenger, if you knew my horse so well as I do, you would not say so, for I assure you, how ill-favoured soever he look, there is not his fellow in the world, neither would I sell him for his weight in gold: and if you doubt of his ability to carry us both, get but up, and you shall ere it be long confess the contrary; at which persuasions & others which he used, the student got up behind him on his Palfry, which carried them away with such smoothness and so swiftly, that he though he never road pleasantlier in his life, & every foot his companion asked him what he thought of his lean beast, assuring him that he would not be tired or alter his pace, though the journey were never so long. After they had ridden all night, at last the dawning of the day began to appear, & the student saw before him a goodly country, full of gardens & pleasant trees, & not far of a very great city, ask of his companion what country and city the same was, he made him answer, that they were within the precincts of Granada, and that the same was the City which they saw before them, instantly desiring him in recompense of his easy voyage, not to utter this matter of him & his horse to any man living: and so took his leave of him, bidding him to go where it pleased him, for he was to take another way. The Student after many thanks dispatching himself out of his company, went to the town the most amazed man of the world, thinking it unpossible to finish a voyage of so many miles in one night, unless there had been some devil within the horse, as it is most likely there was.  BER. 
It is most manifest that this could not be without the work of the devil, and I will recite unto you another the like, which a most substantial friend of mine, a man of very good reputation told me was most certain and true, and it happened on the self same way of Granada to his father, which 
Another notable chance that happened to two men on their way to Granada.  in company of another of his friends going homewards, having parted from Valladolid and past the Town of Olmedo, met by the way with a stranger, who told him that he was also to go the same way, and that if it pleased them, he would be glad to bear them company, with which they being very well contented, road on together, entertaining themselves with divers kinds of discourses and pastimes, till having ridden eight or nine miles, their new companion persuaded them to light down in a green Meadow by the high way side, which was to the eye very green and pleasant, and there spreading a great cloak which he ware, drew out of his Budget provision to eat, and so did the others also, and sat themselves all down upon the cloak, and two of their Lackeys with them, and the new comer would needs have their horses also set their feet upon the same great cloak of his, and so breaking their fast with great leisure, and devising of sundry things, such as best pleased them, after they had sitten a good space without scarcely thinking of their journey, they began to make haste to get a horsebake, but their new companion bid them take leisure, for they should come in good time to Granada, showing them with his finger the city not above a quarter of a league from thence, bidding them thank his cloak: requesting them withal not to utter this to any man, which they promised him not without singular astonishment, upon which he took his leave of them, departing by a contrary way.  LU. 
Truly either of both these things here rehearsed, are passing strange: but if, as you say, the devils lost not their nature, though they lost grace, then is the power and force which they have, if they be in liberty & not restrained, like unto that of the good Angels, and so as the Angel carried by the hair the Prophet Abacuch out of jury into the den of Lions, which was in Babylon where Daniel was; might the devil likewise carry in an hour these men, so great a way as is betwixt Olmedo and Granada: and in this manner do I think that they carry those men and women, whom we call Sorcerers and Hags, whether they will themselves. 
Sorcerers & Hags.   AN. 
This is a lineage and kind of people, which are expressly agreed and accorded with the devil, holding and obeying him as their sovereign Prince and Master, and suffering themselves to be marked of him as his slaves, which mark, some say, they bear in one of their eyes, fashioned like a Toads foot, by which they know and have notice one of another: for they have amongst themselves great companies and fraternities, making often general meetings together, at which times, they pollute themselves with all filthiness, in accomplishing most abominable villainies, brutish lusts, and infernal ceremonies; and always when so ever they meet so together, they do lowly homage and reverence to the devil, who most commonly appeareth to them in the figure of a great Ram-goate, where the wicked & hellish abominations that they commit, are such, that they are not to be uttered. I will therefore only tell you one, which was told me for a matter most assured and approved, by infinite testimonies and informations that were taken thereof, which was thus. A certain 
A notable chance that happened to a learned man in Spain.  man well learned, and very discreet, suspected vehemently a neighbour of his to be a Sorcerer, and through the great desire he had to be assured thereof, began to use conversation, and to enter in a great league of familiarity and friendship with him, covering so finely his dissimulation, that the other assuring himself of his secrecy, discovered himself unto him, with great instance, persuading him also to enter into their society, in which doing, he should enjoy all the pleasures, delights, and contentments of the world, who feigning himself to be very desirous of the same, it was agreed between them, that at the next assembly of theirs, he should go to make his covenant and confederation with the devil, putting himself under his banner and protection. The day assigned, being come and gone, after it was dark night, the Sorcerer took the learned man out of the Town, and carried him along certain valleys and thickets, in which to his judgement he had never been before, though he knew the Country round about very well; and in short space he thought that they had gone very far: coming at last into a plain field enclosed round about with mountains, where he saw a great number of people, men and women, that went up and down in great mirth, who all received him with great feast & gladness, giving him many thanks, for that it had pleased him to become a member of their society, assuring him that there was no greater happiness in the world, then that which he should enjoy. In midst of this field was a throne built very sumptuously, on which stood a great & filthy Ram-goate, to whom at a certain hour of the night they all went to do reverence, and going up certain degrees one after another, they kissed him in the foulest part behind. The learned man seeing an abomination so great, though he were by his companion thoroughly instructed, how he should behave himself, could no longer have patience, but began to call unto God, at which very instant there came such a terrible thunder and tempest, as though heaven and earth should have gone together, in such sort, that he became for a time, through great astonishment, senseless, and without all judgement and understanding, in which sort, he knew not himself how long he continued, but when he came to himself, it was broad day, and he found himself amongst certain rough mountains so bruised and crushed, as though he had scarcely any one sound bone in his body; and being desirous to know what this place might be wherein he was, coming down from those mountains to the plain country underneath, he found people so strangely differing in habit, custom, and speech, from those of this Country, that he neither understood their language, neither in the world knew what course he might best take to get home: But making of necessity virtue, craving relief by signs, and guiding himself by the Sun, he took his way towards the West, and was three years in his journey homewards, enduring by the way great travails and misfortunes, of which presently upon his arrival, and of all the rest which he had passed and seen, he gave notice to the Magistrate, accusing by name & surname divers persons which he had seen and known in the abominable assembly, who were apprehended, found guilty and executed, whose process he that told me this, swore solemnly that he had seen and read.  BER. 
As for me, I scarcely justify this learned man's action, for God knoweth what his meaning was, when he went with the other to their assembly and congregation; howsoever it was, it fell out well, that he had the grace to repent himself, and to return home to his native Land, being by the devils transported so far from thence.  LV. 
Friar Alonso de Castra, in his 16. Chapter De justa Panitione Haereticorum, writeth another 
Friar Alonso de Castra, his opinion touching Sorcerers & Hags.  History like unto this: but I will first tell you certain things that he writeth in particular of these hags & Sorcerers, making a difference between them and Enchanters and Witches: for this kind of people (saith he) are agreed only with the devil, to the end that they might in this life enjoy all manner of delights and pleasures. The first time that they go to present themselves before him, and to do him homage, they find him not in the likeness of a Goat, but like a King of great & royal authority: they are all brought into his presence by other devils, in figure of Ram-goates, whom they call Martinets: Moreover, he sayeth, that the reverence and homage which they do unto him, is not like to that which we use unto Princes, but in turning their shoulders, and bowing down their heads as low as they can, and that he which is newly assumpted into this brotherhood, doth first with words wicked and abominable, blaspheme and renounce all the holy points and mysteries contained in our Catholic belief, vowing unto the devil his faithful service for ever, with many other execrable ceremonies, vows, and oaths, which he there useth; which being accomplished, they mingle themselves altogether, & many devils with them in likeness of young Gentlemen, & some of beautiful dames, where without shame or respect they fulfil in all abomination their filthy lust and beastly appetite: and of this company the greater part, or in a manner all are women, as being through frailty and ignorance, readiest to be deceived by the devil, and aptest thereunto through the lust of the flesh: and these women, saith he, are called Lamia and Striges, for Lamia is a most cruel beast, which hath the face of a woman, and the 
Lamia, Striges.  feet of a horse: and Striges is a bird that flieth by night, making great shrieking and noise, the which when she can get into any place where children are, doth suck out their blood 
We call these skriech Owls.  and drink it, for which cause, the Sorcerers also are called Striges, because they work the same effect, sucking out the blood of men, when by any means they may, especially that of little children.  AN. 
I would be glad to understand this a little better, because I have heard both Physicians and Philosophers affirm and maintain this to be unpossibe, because the pores & veins are so close, that the blood cannot by any such sucking be drawn out of them.  BER. 
This reason seemeth to be sufficient, but to be short, not only the common people, but also many Authors of good credit, affirm it to be true; and it may be that the devil whose knowledge and forces, you confess, to be far above our understanding, maketh them herein cunning and industrious in exceeding Nature.  LU. 
Whether this be so or no, the matter is not great, but according to the opinion of many Authors, the Sorcerers and Sorceresses go unto these assemblies in two manners; the one through the deceit of certain oils and 
Two manner of ways by which the Sorcerers are present in general assemblies with the devil.  ointments, with which they anoint themselves, which depriveth them of their right sense, making them imagine that they are transformed into Birds or Beasts, deceiving not only themselves with this error; but oftentimes also the eyes of others that behold and view them, for the devil with deceitful appearance, formeth about them that fantastical body, which is also practised by sundry Enchanters, who do dazzle and deceive our sight, as did Cyrce and Medea, and others that used the Art of Magic, turning and transforming men into brute beasts, to the seeming of all those which beheld them, though in truth it was nothing so. For as the Philosopher sayeth, it is unpossible to change one shape into another, and the Counsel of Aquilon useth these words. Whosoever doth affirm that any creature may be transformed into any other thing better or worse, or may take any other shape, then that in which it was of God created, is an Infidel. But the Sorcerers and Sorceresses, though they find the manner wherewith they are deceived & abused, yet they take it well and give consent thereunto, thinking themselves in those imaginations to be transported with great swiftness, into those parts which they desire, and verily to see and find themselves in action of those things, which to their fancy are represented. The other kind of going to these assemblies, and transporting them to far places with such swiftness, is really and truly by help of the devils, upon whom sometimes they ride, in likeness of Goats, sometimes they anoint themselves with other ointments, whose operation maketh them think that they are fowls and fly in the air, when in deed they are carried by the devils. And though upon this matter, there be many things to say and allege, as both by reading and experience I have found to be true, yet for brevities sake I will omit them, only this I will tell you, that there is no doubt at all to be made, but that the devil can in very short space, and as it were in an instant, transport these Sorcerers into marvelous far Regions: For he which had power (speaking with fear and reverence) to carry our Saviour Christ out of the Desert. and to set him on the top of a pinnacle on the temple, and from thence to convey him to a high mountain, whence he might view & discover a great part of the world, can far more easily transport a man or woman through the air, which to the end you may by example understand: I will tell you what Friar Alonso de Castra, writeth, alleging the authority of Paulus Grillandus, in his Treatise of Heretics, that a Sorceress in Italy, having been by the devil carried into one of these assemblies, after she had filthily defiled her 
A strange story of a Sorceress.  self with their abominations, as she was from thence returning homewards, by a Chapel where people often assembled to pray, the Bell happened to ring to service, which the devil no sooner heard, but he cast her off and went his ways, leaving her in a field full of briars near to a rivers side, whereby within a while a young man chanced to pass that was of her acquaintance, whom so soon as she saw, she called by his name, and desired him to come unto her, but the young man seeing her naked, and her hair flaring about her shoulders and breast, thinking her surely to be some sprite, feared to come any nearer, till at last, telling him that she was Lucretia (for so was her name) and importunating him with weeping and pitiful words, he took heart a grace and drew near unto her, ask her with great wonder what she made there at that time, and in so strange a sort: she answered him dissemblingly, using such excuses as she thought might serve to avoid suspicion of the truth indeed, but in such sort, as the young man clearly perceived them to be fictions, and thereupon told her, that unless she would tell him the plain truth of the matter, she should not expect of him any further assistance at all: she seeing that lying availed not after having conjured him with many oaths never to disclose it during his life, from point to point discovered unto him, this which you here before have heard: which the young man having wholly understood, conveyed her so secretly to her house that she was not seen of any man, receiving of her many & sundry gifts to the end that he should keep this matter secret, who acquitted not so well his promise unto her, but that he opened it to a friend of his, in whom he reposed great trust & confidence, who imparting it to another from hand to hand, within a while it began to be spread abroad, in such sort that she was taken, examined, found guilty & punished according to her desert. By this example you may perceive that they are sometimes verily in person transported by the devils, though sometimes they are by them abused & deceived, persuading themselves that they bodily go, see, & find themselves present in those abominable meetings, when there is indeed but only, as I said before, a representation thereof in their fancy, as for example. Malleus maleficarum telleth of a woman, who affirmed so obstinately 
Another story of a Sorceress, written in Malleus Maleficarum, a book containing nothing but things exceeding well verified, and of undoubted truth.  before the Commissioners, that she could go & come bodily whether she list in short space, though she were never so fast imprisoned, & the way never so far of, that for trial, they presently caused her to be shut up in a chamber, & willed her to go to a certain house, & to learn what was there done, & to bring them relation thereof, the which she promising to do, after she had remained awhile alone, the Commissioners caused the door to be suddenly opened, & entering the chamber, found her lying stretched out on the ground, in such sort, as though she had been verily dead: one of them curious to prove whether she had any feeling or no, took a candle, and with the flame thereof scorched one of her legs, but seeing no sign of motion in her, he left her & they departed out of the chamber, causing the door to be fast locked again, presently upon which she came forth, telling the Commissioners that she had gone and come with great travail, declaring unto them the marks & tokens of all such things as they asked, obstinately maintaining that she had been present and viewed the same with her eyes: whereupon, they asked her if she felt no grief in one of her legs, she answered that since her coming back it grieved her very sore: then laid they before her the grossness of the error wherewith she was abused, and told her what they had done unto her in manner as before: which she truly perceiving, fell down on her knees & craved pardon, which was granted, upon promise of her repentance & amendment of life. Truly this is one of the greatest abominations in the world, & though there be certain Witches, that are not Sorcerers, as we may see in the Golden Ass of Lucius Apuleius, yet all those that are Sorcerers are Witches, seeing that by their sorceries they are able to change not only their own, but other men's shapes also, as Cyrce and Medea did, & this partly through Magic natural, that is, the knowledge of the virtues of herbs, stones, oils & ointments, whose properties are by the devil revealed unto them, & partly through the mere help of the devil, employing therein his whole power, for the better binding & assuring them to be perpetually his.  LU. 
This which you say, may very well be confirmed by that history which I told you was like unto that of the learned man, the which having almost forgotten, you have brought into my memory again: it is written by the self same Paulus Gryllandus. There was, saith he, in Italy a woman, who through the temptation of the devil, being 
Another history of a Sorceress, recited by Paulus Grillandus.  desirous to soil herself in those abominations amongst the other sorcerers, entered into their detestable society, so that she went and came so often from those assemblies, that her husband, after some manifest tokens thereof discovered, grew into great suspicion of the matter, and having oftentimes willed her to tell him the truth thereof, with solemn promise to conceal the same, she would never by any means confess it, but with great oaths and protestations affirmed the contrary: He remaining still firm in his imagination, carefully endeavoured by all possible means to come to the knowledge thereof, watching her always with great heed and continual care, till at last, she having one night locked herself into a little chamber, he looked in at a little hole which he had made, and saw her anointing herself with a kind of ointment, which she had no sooner done, but he thought that she was transformed into a Bird, and that she flew out at the lover of the house, losing presently the sight of her, though he held his eyes most ententively fixed upon her, whereupon going down to the door of his house, and finding the same fast shut, he went to bed, exceedingly amazed at that which he had seen, where falling a sleep, as he awaked towards the morning, he found his wife lying close by his side; whereupon, with greater wonder than before, ask her if she had skill in sorcery, and she with terrible oaths denying the same; he told her, that denial could not serve her turn, because he had seen plainly her whole proceedings with his eyes, giving her thereof so manifest tokens, that she was in the greatest confusion that might be, yet she still persevered with desperate oaths most obstinately to deny the same till at last her husband starting up, and taking a good cudgel, and laying upon her with heave and ho; through pure fear made her to confess it: but on such condition that he should forgive her, and never disclose word thereof to any man living, thereupon revealing unto him all the secret mysteries of her wicked and damnable science: which her husband hearing, began to enter into a great desire to see the manner of their meetings, whereupon, being agreed to go together the self same night, after she had craved leave of sathan to admit her husband, they both anointed themselves, and were carried to the wicked assembly, and place of their execrable and pestiferous delights. The man after having gazed about him awhile, & diligently beheld all that passed, sat himself down at a table with the rest, furnished with sundry and divers sorts of dainty meats, to the eye seeming delicate and good, but in proof of a very sour and unpleasant taste, of which when he had proved divers, finding them all to be of a most unsavoury relish, he began to call for salt, because there was none at all upon the table, but seeing the bringing of the same delayed, he began to be more importunate in craving it, at last, one of the devils to please him set a saltseller on the table, but he being unmindful of his wives admonishment, which was that he should there in no wise speak any word that were good & holy, seeing the salt come at last after so long calling for, God bless us, quoth he, I thought it would never have come, which word he had no sooner spoken, but all that ever was there vanished away, with a most terrible noise & tempest, leaving him for a great while in a trance, out of which so soon as he came to himself recovering his spirits & sense, he found himself naked in a field amongst certain hills, where walking up and down in great sadness and anguish of spirit, so soon as the day came he met with certain Shepherds, o whom demanding what country the same was, he perceived by their answer that he was above a hundred miles from his own house, to which with much a do, making the best shift he could, at last he returned, and made relation of all this which you have heard before the Inquisitors, whereupon, his wife and divers others whom he accused, were apprehended, arraigned, found guihie and burnt.  AN. 
I am glad that you were put in mind to recite this history, which truly is very strange, though I have often read and heard of the like; for that which concerneth this kind of people, is no new matter, but very ancient: Many very old Authors write much of them, and of Witches, necromancers, and Enchanters, no less pestilent and pernicious to humane kind, than these others: sith leaving to be men, they became to be devils in their works, of which sort there have been very many famous, or rather infamous in the world, as Zoroaster, Lucius Apuleius, Apolonius Tyaneus, and many 
The names of certain old famous Sorcerers & necromancers.  others, of whom there is now no knowledge or memory, because Historiographers have not vouchsafed to write of them, as men not worthy to be commended to the posterity: as for this our time, the number of them is, the more the pity, too great, which though they profess the faith of Christ, yet they are not ashamed to confederate themselves with the devil, and to do their works in the name of Belzebub (as the pharisees said of our Saviour) and for a small contentment in this world, make no account of the perdition of their souls, though for the greatest part also, they never enjoy here any great prosperity, or ever come to any good success, for commonly their confederate the devil, bringeth them to a shameful end, procuring the discovery of their wickedness, and so 
The devil in the end always bringeth his ministers to shame and confusion.  consequently punishment for the same, which if one amongst twenty here escapeth, yet in the other world he is assured perpetually to fry in the fire of hell: But leaving these, let us now come to another sort of them, who handle the matter in such sort that they will scarcely be known what they are: these are Charmers, the which as it seemeth, have a particular gift of God to heal the biting of mad dogs, & to preserve people & cattle from being endamaged by them. These as they say are known, in that they have the wheel of S. Katherine in the roof of their mouth, or in some other part of their body, who though in my judgement it cannot be denied but that they do great help in such like things: yet to hear their prayers, conjurations, & gross clownish phrases, would move a man to laughter, though they to whom they use them seem to recover thereby their health.  AN. 
This is a strange people, but truly this gift or virtue of theirs, is much to be doubted of, seeing for the most part, as Friar Franciscus de Victoria saith, they are base forlorn people, & of ill example in their life, & sometimes such as boast & make their vaunts of more than they can accomplish: and I have heard that some of them will creep into a red hot Oven, without danger of burning.  BE. 
I cannot think that any man hath particular grace to do this, but rather that he doth it by the help, & in the name of the devil.  LV. 
No doubt but many of them do so, though there are also some, to whom God hath imparted particular graces and virtues, as those of whom Pliny writeth, alleging the authority of Crates Pergamenus, that there is in Hellespont, a kind of men called Ophrogens, who with only touching, heal the wounds made by serpents, 
Particular virtue of men called Ophrogens.  upon which imposition of their hands, they presently purge, cast out, & avoid all the poison & venom with which they are infected: and Varro saith, that in the same Country, there are men, which with their spittle heal the biting of Serpents, and it may be that these were all one people. Isigonus and Nimphodorus affirm, that there is in Africa a certain people, whose sight causeth all those things to perish, upon which it is intentively fixed, so that the very trees wither, and the children die therewith: The self same Isigonus sayeth, that in the Country of the Tribals and Ilyrians, there is a certain kind of people, which in beholding any one with frowning eyes, if they detain their sight any while upon them, do cause them to die: and Solinus writeth the like of certain women among the Scythians. Pyrrhus' King of Epyrotes, as Plutarch testifieth in his life, had such virtue in the great toe of his right foot, that who so ever had a sore mouth, if he touched him therewith, was helped presently: and some Authors write, that he healed also many other infirmities therewith. As for the King of France, it is a thing notorious to all men, that he hath a particular grace and virtue in healing, the Lamparones' or Kings Evil: and it may be, that as GOD hath imparted these graces to many and sundry kinds of people, so also may he endue some of these men, of which we now speak with power and virtue to heal a grief so pestilent and raging, as that of the biting of a mad Dog, of which kind of cure, to the end you may better understand the manner, I will tell you what happened to my Father when he was a young man. As he travailed one day by the way, he was set upon by a fierce Mastiff, by whom, make what defence he could, he was bitten through the boot into the leg, of which making small account, because it went not deep into the flesh, he carried the hurt about him three or four days, without complaining of the same; the fourth day passing by a Chapel, and hearing the bell ring to Service, he lighted off his horse, and stayed to hear the same which being done, as he was coming forth of the Chapel he was encountered by a Husbandman, who saluting him, demanded if he had not been lately bitten by a mad dog. My Father told him 
A pretty kind of curing a man that was bitten by a mad dog.  he had been indeed bitten of a dog, demanding of him the cause why he was so inquisitive thereof; in good faith sir, quoth the Husbandman laughing, you may thank God that it hath pleased him to guide and conduct you into this place, for this dog by whom you are bitten, was mad, and if you should remain nine days without help, there were no other way with you but death; and for the more assurance, that I tell you the truth, the dog had such, and such marks: all which my Father acknowledging to be most true, & entering into some amazement, the other bade him be of good comfort, telling him, that he had the gift of healing that disease, and if it pleased him to stay a day or two in the Village, he would help him. My Father accepting courteously his offer, went home with him to his house, where he presently 
There is a Sect of men in Spain called Saludadores, who heal by such like ceremonies those that are bitten by mad dogs, I have seen of them myself.  blessed him, and all that ever he did eat, with certain words and signs, and so likewise once again after meat; towards the evening, he told him that if he would be cured, he must patiently endure three pricks in the nose, to which my Father being in extreme fear, willingly consented bidding him use his pleasure, whereupon, in presence of many the principallest men of the Village, he took a sharp pointed knife and pricked him three times on the nose, wring gently out of each prick a drop of blood, which he received in a little saucer each drop by itself, and then washed his nose with a little white wine, which was also charmed, after which, entertaining themselves in talk about half an hour, they looked on the blood which was in the saucer, still remaining in their sight without being removed, and they found in every drop a live worm bubbling therein: which the Charmer showing unto my Father, said be of good cheer sir, for here is all the hurt that the dog hath done you, but assure yourself you should have run mad and died, if your good hap, or rather God had not guided you this way, give God therefore thanks, and depart when you please. My Father requiting him in the thankfullest manner he could, took the next morning his leave, and went on his way: As for this man that helped him, though it might be that God had given him some particular gift & virtue, yet for my part, I rather mistrust that he went not the right way, because he could so readily tell the colour and tokens of the dog.  LORD. 
Whatsoever he was, your Father had good hap in meeting with him. But now seeing it waxeth late, and we have so long discoursed of the manners and ways, whereby the devil seeketh to deceive us, and to lead us to perdition, I pray you resolve me in one doubt which remaineth, the which is, in what sort they tempt men in their sleep.  AN. 
If you will read Anthonio de Florencia, you shall there find so many & divers means and ways, by the which he compasseth us about with temptations, that to recite them all, we had need of far longer time, then at this present we have; but amongst the rest this one is most vehement and of great force, which he suggesteth to us in our sleep, representing in our fantasy those things in which we take delight, & such as are pleasing to our humours and appetites, especially making us dream lascivious Dreams, and tempting us so far with filthy and carnal lust, that he provoketh us oftentimes to pollutions. To others he representeth in their sleep 
The cause why the devil suggesteth evil thoughts to us in our sleep.  great treasures and riches, to the end that waking they might be stirred with desire of them, and have their thoughts and imaginations busied about them, leaving matter of better meditation: But his malice is not always herewith contented, for sometimes it tendeth farther, provoking us in our sleep to commit follies, whereby we may lose both body and soul at once, which to the end that you may the better understand, I will tell you what chanced to a very principal gentleman of this country, whose surname was Tapia, whom being a boy, I knew passing well. This gentleman had so strange a condition in his sleep, that he arose divers nights sleeping out of his bed, and went up and down the house from place to place, 
A strange chance that happened to a Gentleman in his sleep.  without waking: for which cause, lest he might thereby come to receive some mischief, his servants accustomed to set every night a great shallow tub of water by his bed's side, for it is a thing approved, that whosoever is troubled with this passion, awaketh presently in: touching the cold water. It happened one night among the rest, that his servants having forgotten to set this vessel as they usually accustomed, that being in the hottest season of the Summer, this Gentleman arose sleeping out of his bed, with the greatest agony that might be to go swim in the River, whereupon, casting about him a cloak over his shirt, he went out of his chamber, and unbolted the door of the house, making as fast towards the rivers side as he could: coming to the towns end, he met with another companion, to whom, demanding of him whether he went at that time of night, he made answer, that he felt such an extreme heat in his body, that he was determined to go refresh & cool himself in the River: I could never have met with a fitter companion, said the other, for I am also going thither for the same occasion; of whose company Tapia being glad, they went on together, till they came to the rivers side, where, as Tapia having put of his cloak and his shirt, and was ready to enter into the water, the other fell a scoffing and jesting at him, as at one that knew not how to swim, which he taking in ill part, because he was therein very expert and cunning, answered in choler, that he would fwymme with him for as much, & for what wager soever he dared adventure against him to the contrary: that shall be soon seen, quoth the other, whither your cunning be such, that you dare boldly perform as much as you say, and thereupon, forthwith went up to the top of a high Bridge, that crossed over the same River, whence, after he had stripped himself naked, he threw himself down headlong into the water, the River running in that place very swift and dangerous, where swimming up and down in the main stream, he called upon Tapia, by dding him according to his promise, do as much as he had done: who disdaining to seem either of less cunning or courage then the other, went likewise up to the top of the Bridge, and threw himself down in the very same place, in which the other had so done before him: till which time still remaining fast a sleep, his feet were no sooner in the water, but he awaked presently, where finding himself plunging in midst of the rough stream, though he were in a wonderful fear and amazement, yet as well as he could, and with all the possible speed he might, he skambled forth, earnestly calling upon the companion that came thither with him, thinking assuredly that there was a man swimming with him indeed, but having passed with great difficulty the danger of the stream, after long calling and looking about him, when he could neither see nor hear any man make answer, he began to mistrust, that this matter proceeded by the crafty illusion and deceit of the devil, who (as he truly thought) endeavoured by that subtle practice and enticement, to destroy in his sleep both his body and soul. Whereupon, recommending himself by hearty prayer unto almighty GOD, and going up again to that place of the Bridge where he and his compapanion, as he imagined, had left their clothes, when he found no more than his own, thoroughly confirming himself in the mistrust before conceived, he returned homewards to his own house with very great astonishment, meeting by the way divers of his servants, who missing him in his chamber, and finding the door of the house unbolted, went seeking him up and down, to whon he recited from point to point all that happened unto him, from which time forward he was less troubled with such passions, containing himself always in such heedful sort, that the devil could never have power to deceive him again.  BER. 
Truly this man was in great danger of eternal destruction: but GOD is so kind and merciful, that he always succoureth and assisteth all those, that in time of necessity and danger, recommend themselves with a devout heart unto him. And therefore truly we had need look well and carefully to ourselves, seeing we have so cautelous and crafty and adversary, continually dressing so many grins & traps to entangle 
The devil is always lying in wait to deceive us.  us, and always busy in laying baits and allurements ready to deceive us. But seeing it is now very late, and the pleasantness of our discoursing hath made us pass over the time without scarcely thinking of the same, I am of opinion that we should do well to refer this our conversation and meeting till another time, for the satisfaction of some doubts which as yet remain, if it shall please signor Anthonio to agree thereunto.  AN. 
No man better contented therewith then myself, appoint therefore what time you think good and I will not fail to be ready.  LU. 
Let us than I pray you defer the same no longer than till to morrow morning.  BER. 
I give you my hand upon the same.  AN. 
And I also give mine.  
The end of the third Discourse.   

The fourth Discourse, in which is contained, what Chance, Fortune, & Destiny is, and the difference between them, withal, what luck, felicity, and happiness, doth signify with their contraries; and what the influences of the heavenly bodies import, and whether they are the causes of divers mischances that happen in the world: touching beside, many other learned and curious points.  * Interlocutores. ANTHONIO. LUDOVICO. BERNARDO, LV. 
I Could never have wished to have come in a better time than now, seeing I find the company together, which I so much desired, especially in this place and Garden of signor Bernardos', which containeth so great a variety of pleasant Plants, Flowers, Herbs, and other things worthy of admiration, that though we go not this day out into the fields, we may find here sufficient to recreate and delight ourselves.  AN. 
I was saying the same, even as you entered, and in truth the contemplation of so rare a diversity of many beautiful things, placed in so due and excellent order, within so small a plot and compass of ground, may lead us to the contemplation of him which is the giver of all beauty, and stir in us a zeal and desire to be thankful for his gifts.  BER. 
The greatest excellency of my Garden, is this commendation which it hath pleased you to give it, otherwise having in it no particular matter, worthy of such praise, for I am altogether uncurious, having only endeavoured to place in it herbs necessary and wholesome, and flowers that have some pleasing freshness & gayness of colour, wherewith to recreate the sight, amongst which, sometimes when I am solitary, I use to solace myself in entertaining time, which to the end that at this present, we may the more commodiously pass over: Let us sit down in this seat, under this Ark of jassemin, whose shadow will keep us from being encumbered with the Sun, for though the weather be temperate, yet it is good to avoid inconveniences.  AN. 
It pleaseth me well to follow your advise, for though the heat generally be comfortable unto the body of man, yet the excess thereof causeth great infirmities and diseases, as daily experience teacheth us.  LU. 
Seeing we are now so at leisure, I pray you let us know what the matter was between you and the Lycentiat Sorya, this morning, in coming out of the Church, I would gladly have drawn near to have heard your difference, but I was detained in talk by a Gentleman of my acquaintance, about a matter of some importance: If it be true which I have heard say, the Licentiat presumeth much and understandeth little.  AN. 
He should lose nothing thereby, if he did understand somewhat more, than he doth, yet in his own conceit, he imagineth, that he knoweth more than all the world beside, though truly he made little show thereof, in the matter of which we reasoned to day, concerning Fortune and Chance: I believe he had newly read the Chapter that Pedro Mexias maketh thereof, in his Forest of Collections, for he could say it all by rote, he was so obstinate in affirming that there was no Fortune, but only God, that he would neither hear reason, nor speak reason, nor understand any thing that was said unto him.  BER. 
This is a matter that I have long desired to understand, for in all discourses, almost at every word we hear Fortune, Chance, good Luck, ill Luck, Hap, Mishap, and Destiny named, and when I set myself to think what the effect of these words meaneth, I conceive it not, but the farther I wade therein, the farther I find myself in confusion.  AN. 
The understanding of these words is somewhat difficile, yet not so much as you make it, for they were not invented without cause, or without containing under them a signification, which oftentimes is manifested unto us, by the effect and sequel of such adventures and chances as do happen unto us.  LU. 
It were not amiss in my opinion, seeing we have happened on a matter so subtle and disputable, if we endeavoured to understand what might be said as concerning it; for we cannot pass the conversation of this evening in a matter more pleasant, or more necessary to be known then this: and therefore, sir, you cannot excuse yourself to take the pains to satisfy us in this, of which we are so ignorant, and containeth therein so many doubts.  AN. 
Though in respect of my small understanding, I might justly excuse myself, yet I will not refuse to satisfy you in this or any thing else, whereto my knowledge and capacity extendeth, on condition that you will not bind me any farther, or expect more at my hands: If I shall err in any thing, let it remain only amongst ourselves, as in our former conversations it hath done, for this matter being so far from my profession, I fear me, I shall not be able to say all that were necessary and behoveful for the good understanding thereof.  BER. 
Greater should be our error, in leaving to reap the fruit of your learned conversation, and therefore without losing any more time, I pray you defer it no farther.  AN. 
Well, to obey you then I will begin, according to the common order, with the definition of Fortune: which Aristotle writing in his second book De Phisicis, Cap. 6. sayeth in this sort. It is a thing manifest, 
Aristotle's definition of Fortune.  that Fortune is an accidental cause in those things, which for some purpose are done to some end.  
Upon the words of this Definition, all the Philosophers that have written Glosses upon Aristotle, do spend much time and many reasons, with great alterations and arguments, the which differing one from an other, I will forbear to recite, lest with the rehearsal of them, I should confound your understanding, and begin an endless matter. I will therefore, only say that, which in my opinion, I judge fittest for the purpose, and most material to satisfy your desire: for your better understanding, I will therefore begin with that which in Humanity is held and written, as concerning Fortune, and then what in Philosophy is thought thereof: and lastly, what we that are Christians ought to think and esteem in true Divinity in deed. Touching the first of the Gentiles, as they erred the groslyest that might be, without all reason and sense in all things concerning their Gods, so without 
The grossness of the Gentiles about their Gods.  any foundation or ground, feigned they Fortune to be a Goddess, dominating and having power over all things, as writeth Boetius, in his first book of Consolation, so that as well in Rome as in other places, they builded and dedicated unto her temples, in which she was worshipped and adored, of the which, and of the founders of them, many Authors make mention, as Titus Livius, Pliny, Dionysius Halycarnaseus, Plutarch, and Seneca. The Praenestins, a people of Italy, held and adored her for the chiefest Goddess and Protectress of their Commonwealth: but omitting this, as not making much to the purpose, I will tell you the divers sorts and manners wherewith they figured her forth in their temples: Some painted her like a frantic woman, standing with both her feet upon a round ball: others with great 
Sundry manners and forms in which the Gentiles figured and painted Fortune.  wings and no feet, giving thereby to understand, that she never stood firm: others fashioned her with a head touching the clouds, and a Sceptre in her hand, as though she universally governed all things in the world: Others set in her hand Cornucopia, or the horn of abundance, showing thereby that from her we receive all, both our good and evil: Some made her of glass, because it is a metal so easily crazed and broken; but the most usual manner of painting her, was with a wheel in her hand, continually turning the same up & down, her eyes being blindfolded and muffled: whereby it might appear, that he which was in the height of all prosperity, with one turn of the wheel, might easily come under and be cast down; and likewise those underneath, and of base estate, might easily be mounted up into higher degree: Others thought it good to picture her like a man, and therefore made unto him a particular temple.  
divers also painted her sailing by Sea upon the back of a great fish, carrying the one end of a sail puffed with a full wind in her hand, and the other under her feet, deciphering as it were thereby the fickle and dangerous estate of Sailors & seafarers; and hence as I take it, proceedeth that common phrase of speech, that when any man hath passed great tempest and danger by sea, we say, Corrio fortuna, as though Fortune had meddled with the matter. Besides these, they devised 
The phrase Corrio Fortuna, is not so proper in English, and therefore I set it in Spanish.  and figured her forth in many other shapes, with a thousand ridiculous toys and imaginations, the cause of which diversity of forms attributed unto her, was because she was a thing only imagined, and not known in the world, as was Ceres, Pallas, Venus, Diana, and their other Goddesses, so that they described her by guess & imagination, according to the conceits & inventions of their own fancies, some of which were passing gross, ridiculous, and absurd.  LU. 
I have not seen any picture of Fortune that pleaseth me better, then that in a table of your invention, where you paint her with the wheel of which you spoke, in her hand, holding her eyes between open and shut, with a most strange and uncertain aspect, placing under her feet justice and Reason, wearied and oppressed, in poor, ragged, and contemptible habits, lamenting in sorrowful gesture the injury they receive in being held in such captivity & slavery: on the one side of Fortune standeth Pleasure, and on the other free-will, both being pompously attired with rich and beautiful ornaments, each of them holding in her hand a sharp Arming-sworde, seeming with angry gesture, to threaten them some great mischief, if they ceased not their complaints. I leave the other particularities thereof, but it appeareth well that her effects are better known unto you, than they were to divers of those Ancients.  AN. 
That liberty which they had in their imagination may I also have to describe her properties and conditions, seeing she observeth neither Reason nor justice in her actions, but oppresseth and banisheth them in a manner out of the world, governing herself by her own will & pleasure, without order or agreement, as Tully writeth in his book of Divination. There is nothing saith he, so contrary to Reason & Constancy, as Fortune: and therefore the Ancients termed her by so sundry Names, calling her blind, frantic, variable, unconstant, cruel, changeable, traitress, opiniatre, without judgement, besides infinite other foul Epithets and ignominious names, always accusing and condemning her as wicked, light, inconstant, mutable, and inconsiderate.  BER. 
This was a gentle Goddess that would suffer herself to be so handled of mortal men, because she did not whatsoever they desired, conforming herself wholly to their inclinations, humours, and appetites. They might by this have perceived, that her power was not so great as that which was attributed unto her.  AN. 
When their affairs succeeded prosperously, than they praised and adored her with great honours and thanksgivings, and endeavoured to please her with great and sumptuous sacrifices: and so, as I said, they builded unto her temples with sundry names and titles, according to their good & ill successes, of which though the greater 
Temples dedicated to adverse Fortune.  part was for the prosperous event of their doings, yet divers also were founded and entitled of evil and adverse fortune, in which she was worshipped with no less reverence than in the others, especially of those which feared adversity or tribulation growing towards them, verily persuading themselves, that the same proceeded from her, and therefore through sacrifice and humble prayers, they endeavoured to appease, her, to the end she might alter & change her determination.  LV. 
In this manner they made two several Goddesses of prosperous and adverse fortune, for otherwise, in allowing her to be but one, how being good could she be evil, or how being evil could she be good? For that should be expressly contrary to the opinion of all the old Philosophers, who held that the Gods were Gods through their virtue and goodness, as Tully in his nature of the Gods, divine Plato, and all the rest of the grave and learned sort.  BER. 
They did in this, as divers Gentiles do now adays in sundry parts and provinces of India Maior, who as you signor Anthonio in our discourse three days since told us, thought they know the devil to be the worst and wickedest thing that ever was framed by the hand of God, yet do they make unto him temples, adoring him with great devotion and solemn sacrifice: being asked why they do so, they answer, that thereby they hope to please, win, and content him, to the end he should not hurt or annoy them.  LU. 
This is like that of the old woman, which setting candles before all the Images in the church, set one also before the devil which S. Bartholmewe held bound, and being asked why she did so, she answered, because the Saints should help her, and the devil not hurt her.  AN. 
Her meaning perchance was good and simple, deceived only through ignorance: but returning to our purpose, the Gentiles held and worshipped good and evil Fortune, as the only Goddess and giver of all good & evil, of all adversity and prosperity, of all successes, as well fortunate as unfortunate, of riches, poverty, glory and misery, and they esteemed of her, and named her according to the good and evil effects which she wrought, and finally, every one spoke of her, according to the benefits and damages received from her hand. Of the one she was loved, and of the other feared. Emperors, Kings, and Princes, held her picture in their secret chambers and withdrawing places, recommending themselves and their affairs unto her, hoping thereby that all things should betide them according to their own will and desire: and lastly, as Pliny saith, to only Fortune gave they thanks for all such benefits as they received, and only Fortune was she that was blamed and of whom they complained, if any adverse chance, misery, or vexation happened unto them.  LV. 
I would fain ask of these Gentiles how they knew, or whereby they had notice, that Fortune was a Goddess & not a God, and wherefore they painted her in that sex, having never seen her, neither yet understood any assured certainty of her.  AN. 
I verily think that none of them could yield hereof any reason, but that from the beginning of their Paganism, when they assumpted her into the number of their Gods, they imagined her according to her name, to be of the feminine sex, & perchance also as Galen saith, they painted her in this sort, the better to signify her inconstancy, neither was the subtlety of the devil wanting to confirm the foolish people in their conceived opinion, for entering into the statues & idols of fortune, he gave out of them oftentimes his answers. Yet the greatest part of Philosophers did not account Fortune to be a Goddess, but wrote very differently of her, as Aristotle did in this definition which you have heard; wherefore, sith we have hitherto entreated of the vain & erroneous opinion of the old Gentiles, & the grossness wherewith the common people suffered themselves to be abused: Let us now see what the Philosophers thought thereof: first, Aristotle, whom in this matter we will chiefly follow, termeth Fortune to be an accidental cause, differencing her from natural & essential causes, which worketh in those things that are done with some purpose, and to some effect.  BER. 
This definition is to me so obscure, that I understand now as little thereof, as I did before you told it.  AN. 
Have patience and you shall understand it better: First therefore for 
There is great difference between Chance & Fortune.  better declaration thereof, you must know that there is great difference between Fortune and Chance, for Chance is ampler and containeth more than Fortune doth, for all that is Fortune may be called Chance, but all that is Chance may not be called Fortune, as according to the foresaid definition it followeth, that if Fortune must be in those things which are done for some purpose and to some end, they must needs be done with some understanding, which being so, then there can be no Fortune in those things which want understanding: so that whatsoever betideth to Creatures unreasonable and things senseless, cannot be termed Fortune, but Chance, for Fortune is only to be understood in things pertaining unto men, whence it cometh, that when we see any man in great prosperity, we say, that Fortune was favourable unto him, the which we say not of any senseless or unreasonable Creature: but rather that such a thing chanced, or that by Chance such a thing was done, the which very fame word, as I said, may be also applied unto men, and the definition of Chance may be the very same which we said of Fortune, taking only that clause away, for some purpose or to some end, and therefore we will say thus. Chance is an accidental cause which worketh in things: for seeing this words purpose and 
The definition of Chance more general than that of Fortune.  end cannot be but in the understanding, it is manifest that the definition of Chance is more general than that of Fortune, because it comprehendeth all things that want understanding, which to the end you may the better conceive, I will use some examples for the plainer and more evident demonstration thereof. If a man should go from hence to Rome, with purpose and intention to provide himself of some honest estate or office whereby to live, and in coming thither, the Pope giveth him a Bishopric or a Deanery, we may say that he had good Fortune, considering that his meaning only extended to the attaining of some mean office, sufficient for his maintenance, & contrary to his expectation, the Pope made him some Cardinal or great Prelate, so that we may very well term him Fortunate: the like may be said of one, that going with Horses or Oxen to till a piece of ground, turneth up a stone by Chance, under which he findeth hidden some great treasure, and therewith enricheth himself. This man's intention and purpose, was to till that ground, and not to seek for any treasure, in finding of which, we may say, that he was favoured of Fortune: But because the examples of such things as have truly indeed passed, may be better understood, we may say, that the Emperor Claudius was very fortunate, because Caligula being slain, and he also fearing to be killed, in that fury and uproar of the people, for that he was his near kinsman; as he peeped out of a corner of the house, wherein he lay hidden, to see how the world went, was espied of a Soldier, who knowing him, and running towards him, Claudius cast himself down at his feet, humbly beseeching him to save his life: in which his miserable desperation, 
Claudius' despairing to live, of a sudden made Emperor.  the Soldier bade him be of good courage and void of fear, saluting him by the name of Emperor, and presently being brought forth before the other Soldiers, he was established and confirmed in his Predicessours' room, so that herein was Fortune favourable unto him, for his peeping out of the corner wherein he lurked, quaking for fear, was with purpose to discover if the coast were clear, and to save his life; & it happened thereby accidentally unto him, that he was chosen and elected Emperor. The like may be understood in matters of adversity; as if one go to the Court with purpose to serve the King, and by his service to obtain such favour at his hands, that he may thereby come to be rewarded with some rich estate or dignity, and it falleth out so unhappily with him, that he come in a quarrel to kill a man, and thereby to lose all his substance; we may say that Fortune was adverse and contrary unto him; or if a man walking wi●h his friend in the street, a tile fall from the house and break his head; he may justly say that his Fortune was ill, for both the one and the other happened by accident, and not according to the purpose and meaning which they had. And if you would have an example contrary to this former, see but what happened to Caligula, the predecessor of Claudius, who going out of his house to solace himself in the Town, 
Caligula murdered as he went to see certain pastimes.  and to see certain youthful triumphs and pastimes of young Gentlemen of Rome, was murdered by some that had conspired his death. The purpose he had was to recreate himself, and to see those pastimes, or rather as Suetonius Tranquillus sayeth, to digest his last night's supper, having his stomach somewhat overcharged, and it happened accidentally unto him, when he thought lest thereof, that he was slain; so that his Fortune may well be termed adverse and contrary. These matters also we may in general call Chance, because they chanced without any such purpose, meaning or intention, and likewise Fortune, because they happened to men, having reason & understanding to make choice of one thing from another: but if a Grayhound running after a Hare, or any other Beast coursing up and down the fields, should strike his foot upon a thorn, and become lame, this cannot be properly called Fortune, but Chance.  LU. 
Afore you pass any farther, I would fain know why you say, that these accidents are not to be termed Fortune in unreasonable Creatures, grounding yourself therein, because they have not reason or understanding, to make election of one thing from another, seeing in many Beasts we see by experience many times the contrary: as for example, the Grayhound in seeing the Hare, hath understanding to follow her, and meaning to catch her; and I have seen some, that if their Masters be not present, carry them up and down in their mouths till they find him: beside, the setting dog, when he seeth the Patriches, standeth still; and some make a sign to their Masters with their foot, to the end that he should shoot at them, which they could never do, unless they had an understanding and purpose to have those Patriches killed: Besides, what shall we say of those things which the Elephant doth, understanding, obeying, and executing those things which his Governor commandeth him. Mark also well the pranks and doings of Apes, and you shall find in them so strange an imitation of man, that they seem by signs to manifest that they want nothing but speech: and therefore me thinks that the definition of Fortune, of which you spoke, may as well be applied to these Beasts, as that of Chance, seeing they have such use of understanding.  AN. 
I confess all that which you have said to be true, marry that which is in these Beasts, is not, nor may not be called reason or understanding, but an instinct of Nature, which moveth and leadeth them to do that which they do: for all Beasts are not created for one effect, but as their effects are divers, so are also their conditions and instincts, having 
Beasts have no understanding, but are only guided by a distinct of Nature.  causes that carry with them perpetually a certain limited order & agreement; and this opinion is by all the Philosophers confirmed, particularly Aristotle in his third book De Anima, and all those that gloss upon his text, affirmeth that the brute Beasts are led and guided by a natural instinction and appetite, without having any reason or understanding at all in those things which they do.  LV. 
Your answer hath not so satisfied me, but that I remain as yet in some part doubtful: for how can it be that the Elephant should so behave himself in battle, fight and carrying a Tower of Armed men upon his back, wholly ruling and directing himself by his commanders voice, unless he were endued with understanding, for the commandment is no sooner out of his governors mouth, but he presently executeth the same. Besides, we see that Bears in many things which they do seem not to be without the use of understanding: they wrestle with men without hurting them, they leap & dance conformably to the sound that is made unto them, the experience of this we have all seen: & I particularly have seen one play upon a Flute, which though he could not distinguish the notes by 
A Bear that played upon a Flute.  measure, yet he made a clear & distinct sound: but all this is nothing in respect of that which we see done by dogs. They answer to their names when they are called, & in all dangers they accompany & assist their Masters: neither want they a kind of pride, presumption, and disdain, as Solinus writeth of those which are bred in the Country of Albania, who are so passing fierce and cruel, that, as he saith, two of them were 
The fierceness of the dogs of Albania.  presented by a King of that country to great Alexander, when he passed thereby towards the conquest of India; who desiring to make trial of their fierceness, caused wild Boars and Bears to be brought forth, and to be thrust into an enclosed yard, where one of these dogs was turned loose, who never stirred at sight of them, but laying himself down on the ground, let them pass by quietly, so that Alexander thinking him to be but a fearful and cowardly cur, caused him presently to be killed, which being understood of those that had the charge to present them, they came unto Alexander, telling him, that the dog disdained so base a conquest, as that of those beasts presented before him, for proof whereof they desired that some fiercer beast might be brought before the other which remained, whereupon Alexander commanded that a Lion of exceeding cruelty should be thrust in to him, which presently without any difficulty he slew: then bringing him an Elephant, he leapt and skipped, wagging his tail, & making the greatest joy that might be, & set so fiercely upon him, that at the first he pulled him over and over, and would have killed him, but that they took him presently away.  
King Lysimachus had also a dog, which seeing the fire wherein his dead daughter was to be burned according to the 
The strange affection of a dog of K. Lysimachus.  custom of that time, after having accompanied the dead corpse to the place where it was to be burnt, and seeing it thrown thereinto, cast himself also presently headlong into the midst thereof, refusing, loathing, and despising life after the death of his Mistress. Neither is that less wonderful which happened in Rome in the Consulship of Appius junius, and Publius Silus, to a gentleman condemned to death for a grievous crime by him committed, after whose execution, a dog which he had nourished young, and that had borne him always company in his imprisonment, seeing his dead body 
The love of a Roman gentleman's dog to his dead master  carried along the street, followed after, with so pitiful cries and howl, that he moved all those which heard him to compassion: some of them giving him to eat, thinking thereby to appease him, he took the bread and offered the same to his dead masters mouth, persuading him as it were to eat thereof, and lastly the body being according to the sentence of condemnation cast into the River of Tiber, the dog plunged himself into the water, and putting himself under the body, heaved it up, and brought it to the shore, not without exceeding wonder and admiration of all the beholders. But leaving apart these old matters, what shall we think of that dog called the little Lion, which passed over with a Soldier, 
Cardanus also maketh mention of thy dog in his book de perfect is animalibus.  when Colona began his discovery of the Occidental Indies, who in their battles accustomed to fight with such incredible fierceness, that the Indians confessed their fear to be greater of the dog, then of twenty Christians together: and which is more, if any Indian prisoner were broken loose and run away, in telling the dog thereof he understood 
Fernandus Gonzala Ouiedus saith, that this dog was called Bezerillus.  presently their meaning, and followed after him as fast as he could by the tract, never leaving till he had found him out, and which is strangest of all, he knew him amongst a thousand other Indians, & going directly to him, would take him by the bosom, & bring him along (if he resisted not) without hurting him at all, but if he strived to defend himself, do the other Indians what they could, he never left till he had torn him in pieces, but commonly he found small resistance, for they were generally so terrified at his sight, that happy was he that had the best heels.  BER. 
Truly me thinks these 
A strange story of the Earl of Beneuenta● dog.  things are such, that they could never be done without understanding, for confirmation whereof, we need not go so far to seek examples, having had in this our town one so notably strange as that of the Earl Don Alonso's dog, called Melchorico, which did many things almost unpossible to be done of any unreasonable creature, and scarcely credible, but that there are so many witnesses of them, so that the Earl took such exceeding pleasure in him, that he would never suffer him to be out of his sight, giving on his deathbed commandment, that the dog should be well kept and nourished, bequeathing to that effect a yearly pension: but the dog missing the Earl, after his death began to droop in so strange and mournful a sort, as though nothing had wanted to express his extreme grief, but only speech, & for the space of 3. days would never receive any sustenance at all, till at last those of the house taking pity of the silly dog, endeavoured by deceiving him, if it were possible to preserve his life. There was in the house a jester, which counterfeited the Earl so in his speech and gesture, and resembled him so near in favour, that being attired in his apparel, he seemed in a manner to be the Earl indeed: Upon whose back they put on a suit of apparel which the Earl had been accustomed to wear, causing him therewith to enter into the Chamber, and to call the dog by his name, and to whistle and cheer him up as the Earl was wont to do. The dog being at the first sight deceived, presently sprang up, leaping and fawning on him, making the greatest joy that he possibly might, and fell incontinent to his meat: but within awhile perceiving the deceit, he returned to his former drooping, refusing utterly to eat, and continuing so a few days, at last died.  LU. 
This is a matter very large, & that yieldeth many arguments to persuade us that there is also in other beasts some spark of reason & understanding: for what common wealth of the world, can be better governed then that of the Bees, having one only King their sovereign and superior, 
The government of the Bees.  whom they obey & follow, how strange is it to see the order & agreement they hold, in gathering their honey & bringing it to their hives? And as Pliny writeth, there are some amongst them, who serve only for discoverers or scouts, guiding the rest to those parts that are commodious for the gathering of their honey. Besides, what artifice can be greater than that which they use in building their combs or little lodgings wherein they lay their honey, which when the cold winter cometh, when the flowers are faded & gone, serveth to them for for sustenance. The self same do the Emmets, laying up, while the summer endureth, in their caves & storehouses, provision for 
The providence of the Ants.  the winter, which being for the most part corn & seeds, they knip & bite the grains in sunder, lest otherwise through the moistness of the earth, they might come to sprout and shoot forth. Neither is their art with which they stop & dress their Cabins, less exquisite, defending themselves thereby from the wind & water: infinite other things are written of them of which we may take example, yea & be ashamed, that we cannot so well govern & order ourselves, as do those feeble and silly beasts. Let us also mark the diligent vigilance of the Cranes, which for their security by night, while they sleep, 
The vigilance or the Cranes.  leave by turn one always waking, as their Sentinel or watchman, the which to avoid sleeping, standeth upon one foot only, lifting up the other & holding therein a stone, the fall of which awaketh her if she should chance to sleep, so that surely in my judgement, this wary and provident carefulness of theirs to preserve themselves from such dangers as might otherwise at unawares fall upon them while they sleep, can by no means be without some use of reason or understanding.  AN. 
I confess that all these things alleged in your replycation are true, but not that they do them with understanding & election of good from evil, or of that which is hurtful, and noisome, from that which is wholesome & profitable, as for reason, it is more than manifest that they have thereof no use at all, for only man is a creature reasonable: neither can that of theirs by any means be called understanding, though they seem in these operations which you have said, to have use thereof: for understanding is so conjoined & united with reason, that the one cannot be without the other. Nothing, I say, can understand but that which hath the use of reason, nor any thing 
Reason and understanding unseparably conjoined and vaited together.  have reason, but that which understandeth. This therefore in those beasts which seemeth to be reason & understanding, is a lively instinct, with which nature hath created them more than others, that are more brutish, & have the power of fantasy more gross & dark, which is the virtue that worketh in them with that imagination, by the which they are guided to put the same in effect, and this proceedeth as saith Albertus Magnus in 
The cause why some beasts have greater instinct than others.  his eight chapter De animalibus, not that the wiliness, sagacity and craft of brute beasts, is more in one then in another, because they have reason or understanding in those things which they do, but because their complexion is purer & better, and their senses of more perfection, and because also the Celestial bodies have better influence into them, through which their appetite is better guided by instinct and Nature: So that we may hereupon infer, that all their works are done by only appetite, fancy, and the virtue imaginative, which moveth them: so that seeing all this is done without reason, or understanding, or purpose, or intention directed to any end, it cannot be said, that this definiton of Fortune is competent or appliable to brute beasts. Though many other reasons and arguments might be alleged about this matter, yet this that is already said shall suffice, seeing we pretend no farther, then to know the difference between Chance and Fortune, the rest we will leave to be debated of by the Philosophers.  LORD. 
I thoroughly understand all that which you have said, and the Philosophers opinion also concerning the same: but I see that that these words are daily used far wide from their definition and opinion, for in naming Fortune, we never mark whether the thing be done with any purpose, or to any end, but rather the contrary, for we use this word so generally, attributing thereunto all accidents whatsoever, that we make no difference of one from an other, and therefore Tully in his Offices, Great, saith he, is the sway of Fortune in prosperity, & in adversity who knoweth not her force? Whiles we enjoy her favourable & prosperous wind, we attain unto the fruition of our desires, when otherwise, we are afflicted and full of miseries: so that he maketh no difference what is an accidental cause & what is not, neither bindeth he her to things only done contrary to the purpose and pretended end: as for example, when a Prince with a little Army, presenteth battle to another, whose Army and force is far in number more puissant, it is manifest that his meaning is to do the best he can, and his intention firm to obtain victory, otherwise, he would never put himself in so apparent a danger, which if he, according to his hope obtain, nothing happeneth therein unto him contrary to the purpose and meaning which he had, but he attaineth the end for which he hazarded the battle: yet for all this we let not to say, that he had good fortune to overcome so mighty an Army with so slender forces: if one should go to Rome with purpose to be made a Bishop, being of so small merit that there were no reason at all, why he should hope to obtain so great a dignity; yet in coming to be one, we may well say that Fortune was favourable unto him therein: and so when julius Caesar in his wars against Pompey, being in Durazo, where he attended a supply of Soldiers, without the which, his party was not strong enough to encounter with Pompey, seeing that they came not, without trusting any man else, determined himself in person disguised and unknown to go fetch them, according to which resolution, putting himself into a Fisherman's boat, thrust off from the shore, and began to pass the strait, but the water being rough, and the tempest violent, his Pilot the poor Fisherman feared drowning, & would fain have turned back again, and was therein very obstinate; which Caesar by no means permitting him to do, after many persuasions and threatenings, seeing him still persever in his fear: at last, be of good courage man (quoth he) and pass on without fear, for thou carriest with thee the good Fortune of Caesar. It is manifest that his chief purpose and meaning in this civil war, was, as the sequel showed, to obtain alone the Empire, which he afterwards did, and yet in common course of speech, we let not to say, that his good Fortune advanced him to that estate: What shall we say of Caesar Augustus, who from that very instant that julius Caesar was slain, had presently a meaning to succeed him in the Empire, employing all his thought, care, and imagination, about the compassing thereof, and at last obtained it indeed, according to his pretence from the first, without any contrary accident, unexpected Luck, or sudden Chance; and yet for all that, neither was he forgetful to give thanks unto Fortune, neither err we in calling him Fortunate, for they were wont to say in an old Proverb, that there was never any Emperor more virtuous than Trajan, nor more Fortunate than Octavian, which was the same Augustus Caesar of whom we speak. And now daily we see this name of Fortune so commonly used, that in a manner the rule and signory of all worldly things, seemeth to be attributed unto her, as though it were in her power to guide & direct them at her pleasure; and so saith Sallust, that Fortune dominateth over all things; and Ovid, that Fortune giveth and taketh away whatsoever pleaseth her: and Virgil attributeth unto her authority over all humane matters, be they wrought by accidental causes, or fall they out answerable to our desire, according to that which we procure and seek.  AN. 
That which Aristotle saith, is in true Philosophy, which though we understand, yet we apply not well, for Fortune is not in those things which succeed unto us, according to our purpose and pretence; but in those that do exceed our hope, or come unlooked for, & unthought of, and so we commonly mingle & confound Fortune with Chance, and Chance with Fortune, yea, & sometimes we attribute that to either of them, which is neither of both. But to tell you the very truth, this definition of Fortune is so intricate, that I myself do not thoroughly understand his meaning, where he saith, according to the purpose and to some end, which are two divers words, & may be understood in sundry sense; as those do which gloss upon his text, whose diversity of opinions maketh the gloss far more difficile than the text itself. But I will not marvel hereat, because perchance Aristotle would do therein, as he did in the self same books de Phisicis, which being finished, and Alexander telling him that it was great pity, that so high & excellent a matter, should by the publishing thereof, become vulgar and common; he answered, that he had written them in such sort, that few or none should understand then: And in truth the old Writers in all their works, so delighted in compendious brevity of words, that they not being clearly understood of those that followed in the ages after, were the cause of an infinite variety of opinions, neither is there any one which glosseth upon them, who affirmeth not his interpretation to be the true sense & meaning of the Author, the same being perchance quite contrary. But leaving this. I say, that though in this mother speech of ours, we want fit and apt words to signify the propriety of many things: yet in expressing the effects of Fortune, we have more than either the Latin or Greek, for beside prosperous & adverse Fortune, we have 
* Dycha, Desdycha.  Hap & Mishap, good Luck & ill Luck, 
* Ventura, Disuentura.  by the which we signify all successes, both good and evil, accustoming ourselves more usually to these words, then to that of Fortune: for what Chance soever happen to a man, we commonly say, that he was 
* 〈◊〉 Desdichade. Bonauentu●ado, Malaventurado.  Happy or Unhappy, Lucky or Unlucky.  LV. 
Me thinks that Felicity and Infelicity signifieth also the same, & that we may very well use them in such sense as we do the others.  AN. 
You are herein deceived, for Hap, Mishap, good and evil Luck, prosperous & adverse Fortune, are as we have 
Some words of the Author omitted, which treat of the Etymology of Dycha & Desdycha, Ventura, Disuentura, and Disgracia, deriving them from the Latin, which do nothing agree with our English phrase.  said, when they come by accidental causes, not keeping any order or limitation, & felicity, as saith S. Anthony of Florence, is in those things, which happen to a man for his merit and virtue, & infelicity, in not happening to him which hath virtue and merit to deserve them: but these words we use, not in ordinary matters, but in those that are of weight and moment: some Authors also affirm the same to be understood of prosperous and adverse Fortune, and that we ought not to use this manner of speech, but in difficile matters, and such as are of substance and quality.  BER. 
According to this rule, we err greatly in our common speech: for there are many that come to obtain very principal estates and dignities, not by their virtues and merrites, but rather through their great vices and demerrites: yet we commonly say, that such men's felicity is great, and that they are very fortunate.  AN. 
You have said the truth, for indeed we go following our own opinion without any foundation of reason, neither leaning to those grave and ancient Philosophers of times past; neither to those which have written, what in true and perfect Christianity we ought to think thereof, who affirm Fortune to be that, which happeneth in worldly and exterior matters, not thought on before, nor looked for, neither of itself, but proceeding from a superior cause, directly contrary to them, which hold that such accidents happen, without any cause superior or inferior, but that they all come at hap hazard: So that howsoever Fortune be, it must be accidentally, and not in things that come praemeditated and hoped for: but seeing that the most sort of men observeth herein no order, attrybuting all successes both good and evil to Fortune, whether they happen or no in such sort as the Definition thereof requireth, every man speaking and applying as he listeth; I hold it for no error, if amongst the ignorant, we follow the common use: but amongst the wise and learned, me thinks it were good for a man to be able to yield a reason of those things he speaketh, and to speak of things rightly, according to their Nature and property, lest otherwise he be derided and held for a fool.  BER. 
Greater in my judgement is the error which wittingly and wilfully we commit, then that which is through ignorance only: neither can any use or custom be sufficient to authorize or allow, that which in the judgement of all wise and learned men is held for false and erroneous. But afore you pass any farther, I pray you tell me what you mean in this your last definition, whereas you say, that Fortune is only to be understood in exterior things.  AN. 
It is manifest of itself, that in things spiritual and interior, there can be no 
In things spiritual & interior there can be no Fortune.  Fortune, which who so list more at large to see, and more particularly to satisfy himself therein, may read S. Thomas, in his second book De Phisicis, and in his third Contra Gentiles, and S. Anthony of Florence, in the second part of his Theologiques'.  LV. 
As for the opinion of Philosophers, you have sufficiently made us understand the same: now I would you would do us the favour, to declare unto us, what the sacred Doctors of our holy Mother the Catholic Church do teach and think therein.  AN. 
far different are they from the before alleged Philosophical censure, for what good 
What we ought in true Religion to think of Fortune.  Christian soever you reason withal concerning Fortune; he will answer you with the authority of Esay, who saith: Woe be unto you that set a table before Fortune, and erect Altars unto her as to a Goddess, for with my knife shall you be cut in pieces.  
The Gentiles as they were passing blind in all divine things, pertaining unto God and his omnipotency, so not being able to comprehend & understand his divine universal providence in all things, they divided the same from God himself, and made thereof a Goddess, attributing to her, government, domination, power, and commandment, all the exterior things of the world, which error of theirs herein committed, some of themselves do confess and acknowledge, as Iwenall where he saith: Where Prudence is, thou hast no deity, o Fortune, but we for want of wisdom do make thee a Goddess, and place thee in heaven. According to which, S. Hierome in an Epistle of his to Terentia saith: Nothing is created of GOD without cause, neither is any thing done by chance as the Gentiles think, the temerity of blind Fortune hath no power at all: Whereby we may 
There is no other Fortune than the will and providence of God.  see that Fortune is nothing else then a thing feigned in the fantasy of men, and that there is no other fortune than the will and providence of GOD, which ruleth and governeth all things: but when we will stretch ourselves farther, we may say that Fortune consenting in Natura naturans, which is God himself, is part of Natura naturata, being his operations, I say part, because of the definition of Aristotle & others, who attribute no more to her then accidental causes, so that Nature working in all other natural things, Fortune is more straightly limited in her works, and is inferior to Natura naturata, and the self same is to be understood of that which we call Chance.  BE. 
In this manner there is none other Chance nor Fortune, but only the will and providence of God, seeing that thereon depend all successes and chances, as well prosperous as adverse.  AN. 
You have said the truth, and so are the words of Lactantius to be understood in his 3. book De divinis institutionibus, which are thus. Let not those envy at us to whom God manifested the truth, for as we well know Fortune to be nothing, etc. Coming therefore to the conclusion of this matter, I say that we imitate the Gentiles in using this name of Fortune & Chance, as they did, adding thereunto Hap, Mishap, Good luck, Bad luck, Felicity and Infaelicitie, in an inferior degree as it were unto them, when in pure truth, there is neither Chance nor Fortune in such sort as they understood them, and as yet many Christians through ignorance understand them: but if any such Christian would set himself with Aristotle, to examine and sift out the clear reason of Chance and Fortune, I am assured he would come to confess the same, as he which knew and understood, that there was a first cause, by which the world was ruled and governed, that was the beginning and Ruler of all things, and that Fortune differed not from the will of the same, which is the very self from which we receive all good and evil according to our deserts, God willing or permitting the same, as it best pleaseth his divine Majesty: so that the good Christian ought not to say in any prosperous success of his: It was my good fortune, or Fortune did this for me, but that God did this, or this was done by the will & permission of God. And therefore, though we speak unproperly, as conforming ourselves to the common use, in using the name of Fortune in our discourses and affairs, yet let us always thereby understand the will of God, and that there is no other fortune.  BER. 
I know that you could have discoursed more at large of this matter if it had pleased you, neither should we have wanted arguments and replies & matter to dispute on: but you have done far better, in leaving out those superfluous arguments, which would have but troubled our wits, & in going so roundly to the matter, touching only that which is requisite & fit for the purpose, with such brevity & compendiousness, that we both understand it distinctly, & bear it perfectly in our memory. Now therefore I pray you, if it be not troublesome unto you, make us understand what thing is Destiny, & how, when, & for what cause we are to use this word, in which I find no less obscurity, than in those before discoursed of.  AN. 
I was glad in thinking that I had made an end, & now me thinks you cause to begin 
What thing Destiny is.  anew: but I will refuse no pain, so that it please you to take the same in good part, & to have patience in hearing me. I will use as much brevity as I possibly may, because otherwise the matter is so ample, and so much thereof to be said, that I know you would be weary in hearing me, in sum therefore I will briefly allege that which maketh most to the purpose, beginning first with the opinion of the ancient Philosophers hereof. The Stoyicks said, that Destiny was an agreement, & 
The Stoyicks opinion of Destiny.  order of natural causes working their effects with a forcible & unevitable necessity, in such sort, that they affirmed all prosperity and all misery, the being of a King, beggar, or hangman, to proceed from the unavoidable necessity of Destiny. Aulus Gellius saith, that a Philosopher called Chrisippus, maintained Destiny to be a perpetual and inclinable order and 

The opinion of Chrysippus.  
The opinion of Seneca   chain of things; of the self same opinion was Seneca, when he said, I verily believe, that Destiny is a strong and forcible necessity of all things and doings whatsoever, which by no means or force may be altered: so that all those of this sect attributed to Destiny all successes good and bad that happened, as though they must of force & necessity so fall out, without any possibility to be avoided or eschewed, to which opinion the Poet Virgil conforming himself, saith of Pallas. To every man is assigned a fixed time and destiny, not to be avoided. This uninevitable order, according to many of their opinions, proceedeth of the force which the stars and Planets have through their influence and operation in humane bodies. Boetius in his 4. book of Consolation, saith, that Destiny is a disposition fastened to the movable things, by which the Providence annexeth each of them with order and agreement: and according to S. Thomas, in his 3. book Contra Gentiles, by Disposition is understood ordinance, which being considered with the beginning whence it proceedeth, which is God, may be called Destiny, always referring itself to the divine Providence; for otherwise we may say the same self of Destiny which we said of Fortune, that destiny is nothing, but only a thing feigned in the imagination of the Gentiles: for a good Christian ought by no means to attribute any inclination, success in matters, or estate of his, to destiny, & truly: it is a wicked & gentilical kind of speech which we use, in saying when any thing happeneth, our Destiny would have it so, or it was his destiny, he could not avoid it: for though perchance the wiser sort know their error in saying so, only following the common use, yet the common people think as they speak that Destiny is indeed a thing forcible, & not to be shunned, but must of necessity happen and fall out.  LV. 
It is passing true that you have said, and for confirmation thereof, I will tell you a most true story, which happened to 
A story of one that said it was his destiny to be a Hangman.  myself, in one of the chiefest Cities of this Kingdom. Riding one day with certain other gentlemen into the fields for recreations sake, towards the evening as we returned homewards, we saw by the towns side three men setting up a post, upon a little knap close by the highway, for one that was condemned to be strangled there the next day, of which three, the one as a Gentleman in our company told me, pointing to him, was the Hangman, adding withal, that it was pity, that he had undertaken so infamous a condition, being a young man otherwise well qualified, and a very good Scholar, of which desiring to know the truth, because it seemed unto me strange, I turned my horse, and riding near to the place where the men were, after I had asked them for whom that post was set up, and they with their answer satisfied me, I narrowly marked and beheld the gesture and countenance of the young man, who was of a very good complexion, and of an honest face, he seemed to be about the age of twenty or twenty & one years, his garments were not costly, but cleanly and handsome, ask him if he were the Hangman, he answered me that he was, demanding of him in Latin, if ever he had been a student, he answered me to that demand and many others in the same tongue very eloquently, but at last ask him of what country and place he was, he answered me: that having confessed himself to be a Hangman, he could with no honesty reveal unto me, any thing touching his Country or Parentage, and therefore prayed me to hold him for excused; I perceiving his shamefastness urged him farther, saying: How is it possible, that having such knowledge and understanding, thou hast taken upon thee so base, infamous, and dishonest an office: Truly thou deservest the greater blame and punishment, by how much more carelessly thou usest the excellent gifts which God hath endued thee withal, as comeliness of favour & proportion, good capacity and understanding, in using of which well, thou mightest do God and thy Country service, whereas now thy talon lieth hidden and buried. He having a while attentively listened to that which I said unto him, answered at length with many tears, that such was his hard Destiny, by which he was thereto forcibly compelled, against the sway of which, he was not able to prevail; of whose error and ignorance taking pity, I began to make unto him a large discourse, causing him to understand, that there was no Destiny able to force Free-will, but that every man had liberty to dispose of himself as he pleased, and to take what way he list, so that he could not blame his Destiny, but himself only, which having election of so many good ways, had suffered himself to be guided so ill. Using these and many other such reprehensive speeches unto him, he fell into such weeping, and shed so many tears, that I took compassion of him: withal, he told me, that he had fallen into this misery, for want of good counsel, having heretofore never met with any that had told him so much, whereby to lighten him out of the error wherein he was: but seeing (quoth he) that which is past may be repent, but not undone, I will by God's grace hereafter take a new course, less dishonourable to my kindred, for you shall know sir, that I am borne of Parents of a very honest condition: being brought into this miserable estate in which you now see me through play only, but God be thanked, it is yet unknown to my friends, that I execute this detestable office, neither doth any man of this Town know whence I am, for the place where I was borne, is far from this Country: so that I am fully resolved to change my manner of life, and to follow your counsel; and herewith bitterly bewailing his unfortunate course, I brought him home with me to my lodging, in which he remained that night, seeming to be exceeding sorrowful, and the next morning departed: whether he went I know not, but from that time forward he was no more seen in those quarters: and truly by many signs I saw in him, he gave me good hope that he would do as he said.  AN. 
This fellow had never seen the authority of S. Gregory, in his Homily of the Epiphany, where, God defend (saith he) the hearts of those that are faithful, from saying that there is any Destiny: this is understood, when they think or hold for a certainty, that such things as happen to them, proceed from the constellations or other superior causes, as not any way to be avoided or declined: Therefore whensoever this word Destiny is mentioned, we must understand the same that we did of Fortune, that is, the will and providence of God. But the best is not to use it at all, thereby to avoid the error, into which the common people do fall, yea, and a much greater, which is the denial of free-will; for if that Destiny were a thing indubitable, and the sway thereof not to be resisted, then should neither reward, punishment, grace, nor glory be due unto deserts: and so divine Plato in his Gorgias, To say (saith he) that there is any constraining or uninevitable Destiny, is a fable of women, which understand not what they say: so that all things are subject to the free-will of man, not to do any thing forcibly, but by contentment of the same will, for being a Free-will there can be no Destiny. But because in plunging ourselves farther into this matter, we should fall upon that of Prescience & Predestination, engulfing myself in which, I should not be able to find the way out: it is sufficient only to declare, though it be but superficially, what belongeth to this word Destiny, still understanding that all proceedeth and dependeth of the Divine will and providence of God; and so saith S. Austin, in his fifth book De civitate Dei, If for this cause humane things are attributed to Destiny, let him which calleth the will & power of GOD by the name of Destiny, take heed and correct his tongue. And so concluding, we may infer, that there is no Destiny at all, at least in such sense as the common people understandeth the same: but that by this word we ought to understand the providence of GOD, and the fulfilling of his will, which always leaveth us in free liberty to choose that which is good, and to eschew that which is evil. For this word Destiny, is chiefly understood and mentioned in matters of adversity, which when they happen unto us, are either for that we seek and procure them, or else that God permitteth them, because our sins and wicked life deserveth such chastisement: Let not him say, that is hanged, that his Destiny brought him thereunto, but the small care he had to live virtuously, to fear GOD and to fly vice, was the cause thereof: The like of him that murdereth or drowneth himself, for if such had lived well, and refrained those vices and enormities, for punishment of which, they were condemned by the Ministers of justice, or by their own guilty desperate conscience to die, they should never have had any such cause to complain. But there is so much herein to be said, that in seeking particularly to discuss every point thereof, it would be too tedious, especially to those, who desire no more than well to know the conclusion how it ought to be understood, which by this precedent discourse, I hope you do.  BER. 
I understand you very well, yet me thinks, under correction, that there are some things which happen forcibly 
An argument to prove that there is Destiny.  to men, and not to be avoided: as for example, a man borne of Parents that are bondslaves, of force must be a bondslave, and such a one, me thinks may with reason say, that his Destiny placed him in that servitude and bondage, because he came not thereunto by his own will, neither could he by any means avoy de the same, but would by any means seek and procure his freedom, if there were any possibility thereof.  AN. 
This objection may many ways be answered, the one is, that it was no Accident or Chance that happened 
The objection answered.  to this man, to serve as a bondslave, because he was begotten and borne in servitude: and beside, there is no impossibility of recovering his liberty, for every day we see happen sundry new occasions, whereby a slave may be manumitted and set free, if then it be possible, it followeth, that there is no forcible Destiny: if you will say that it was an accident in his Ancestors to fall into bondage, to the end that this man should be borne a slave, I answer, that it was in their choice and free-will, because they might have gone some whether else, and have refrained that place in which they stood in danger & hazard to be made Captives: so that he cannot lay the fault upon his Destiny, but upon those that might have remedied the same and did not.  LU. 
You leave me not well satisfied herein, for if I lose perforce my liberty, neither ever was it, neither now is it in my hand to remedy the same: neither am I he that was any way the occasion thereof, I may well say, it was my Destiny, and consequently with reason complain of the same, considering that it was not in my power to avoy de it.  ANT. 
All that which is not unpossible, may be said avoy dabble: and if at any time while one remaineth in bondage, occasions may happen to 
All that is not unpossible may be avoided.  recover his freedom, he can by no means say, that his Destiny forcibly withholdeth his liberty: for though he want it against his will, yet he wanteth it not with impossibility of ever having it: if he use such means and industry as is requisite for the obtaining thereof. For example, we see daily many slaves run from their Masters, and set themselves at liberty, not only here with us, but also such as are in captivity under the Moors and Turks: and if the enterprise which any such one undertaketh for his liberty, succeed not according to his intent, it is because he procured it not in such as was requisite, or because it pleased not God to permit his delivery, for his sins and demerrites, or some other cause to us hidden and unknown.  BER. 
Think not that you have here made an end: for the principal point as yet remaineth. If you remember, you said that many of the Ancients held opinion, that the causes of Destiny working with such necessity, proceeded from the second superior celestial causes, as the influence of the Planets and stars. I pray you therefore make us to understand what is the force of the constellations, and in what sort their influence worketh as well in us, as in other things, for the common opinion is, that all things on the earth, are governed & maintained by the Celestial bodies, whence it cometh that the Astronomers by calculating Nativities, casting figures, and other observations, come to foreknow and understand many things, not only concerning men, but also tempests, earthquakes, plagues, inundations, and other such like future calamities.  AN. 
It is a thing notorious, that the stars have their influences, but not in such sort as the common opinion 
How the operation & influence of the stars is to be understood.  maintaineth: first therefore you must understand, that their influence hath no power or force to work any operation in the souls of men: but only in their bodies, the reason whereof is, that the souls are far more noble, and of more excellent perfection than the planets and stars, so that the constellations being unto them inferior in being and substance, are unable to work in them any effect at all. That the souls are more noble than the celestial bodies: S. Thomas proveth in this sort, in his Book against the Gentiles: So much more noble, saith he, is every effect, as it is nearer in 
Our souls far more noble than the celestial bodies.  likeness to the cause whence it proceedeth, & so our souls being liker unto God than the celestial bodies are, in being Spirits, as is the first cause which is God, must needs be more excellent than they, so that they can have no influence unto them, nor domination over them, the souls remaining always free: For though Dionysius said, that God hath so disposed the whole order of the Universe, that all inferior things beneath 
Out bodies less noble than the Planets, & therefore subject to their influence.  should be governed by those that are superior and above, yet he presently addeth, and those that are less noble, by those that are more noble: and though by this reason the souls remain free, yet the bodies do not so, because they are less noble than the Sun, the Moon, & the other heavenly lights, and so are subject to their influences, working in them divers and contrary inclinations, some good, and some evil, which they that seek to excuse their vices and wicked life, call Destinies, as though it were not in their power to fly and avoid them through the liberty of free-will? For if we say, that Mars doth praedominate in men, that are strong and valiant, we see that many borne under his Planet, are timorous and of small courage. All those which are borne under Venus, are not luxurious, nor all under jupiter Kings & great Princes, nor all under Mercury cautelous and crafty, neither are all those which are borne under the sign of Piscis, fishermen, and so forth of all the other Signs and Planets, in manner that their effects are not of force and necessity, but only causing an inclination to those things, the which by many ways and means may be disturned, altered, & avoided, chiefly by the disposition and will of the first cause, which is 
The influence of the planets, worketh not ●● force & necessity, but their effects may many ways be altered and changed.  God, who addeth, altereth, & taketh away at his pleasure, the force, vigour, and influence of those Planets and stars: restraining their virtue and force, or else moving, directing and lightning our minds not to follow those natural inclinations, if they tend to evil and sinister effects. The Angels & devils also may do the same, as being creatures more noble than the soul, the one moving to good, and the other to evil: for oftentimes our good Angel is the cause that we refrain those vices to which by the constellation of those heavenly 
Our good Angel preserveth us oftentimes from many mischiefs.  bodies, we are inclined, and that we follow for our soul's profit such ways as are virtuous and good, and that we avoid those dangers which these influences do threaten unto us. These also may a man of himself beware and eschew by discretion and reason: for as saith Ptolemy: The wise & prudent man shall govern the stars.  LORD. 
I confess all this which you have said to be true: but yet besides the inclinations & appetites of men, the stars and Planets work also in another manner, as in advancing some men, and abating others, making some prosperous and rich, yea, and sometimes from low & base estate, enthroning them in kingdoms, as for example, King Gygas, and almost in our very time Tamburlaine the great: and dejecting others that were great and mighty, yea Kings and monarchs into extreme calamity & misery infinite examples whereof may be seen in the Book called The fall of Princes, and many others, full of such tragical disastres. And it is manifest that this proceedeth from the constellations under which they are borne, and the operations with which they work, because many Mathematicians and Astronomers, knowing the day, 
Astronomers sometimes foretell future things.  hour, and moment wherein a man is borne, use to give their judgement and censure, what shall betide unto him so borne, according to the Signs and Planets, which then dominate in their force and vigure. And many of them do foretell so truly many wonderful things, that it seemeth scarcely possible to any man but God to know them, which seemeth to proceed through the will of God, whom it hath pleased to place that virtue in those Planets, whereby the future success might be known of those persons that are borne under them. And though I could here allege many examples of Emperors, Kings and Princes, whose successes to come were foretold them by Astronomers truly, & as indeed they happened, 
Pope Marcellus Father said at the hour of his sons birth, that he was borne to be Pope.  yet omitting them, because they are so commonly known, I will tell you one of Pope Marcellus, who came to be high Bishop, whose Father living in a place called Marca de Ancona, where he was also borne, being a great Astronomer & at the birth of his son casting presently his nativity, said openly, that he had a son borne that day, which should in time to come be high Bishop, but yet in such sort, as though he were not: which came afterwards to be verified, for after he was elected in the Consistory by the Cardinals, he died within twenty days, not being able to publish or determine any thing by reason of his short government. I knew also a man in Italy, called the Astronomer of Chary, who whatsoever he foretold, the same proved in success commonly to be true, so that he was held for a Prophet: truth it is that he was also skilful in Palmistry and Physiognomy, and thereby strangely foretold many things that were to come: and particularly 
The Astronomer of chary.  he warned a special friend of mine to look well unto himself in the xxviij. year of his age, in which he should be in danger to receive a wound, whereby his life should stand in great hazard, which fell out so justly as might be, for in that year he received a wound of a Lance in his body, whereof he died. A certain Soldier also one day importunating him to tell his fortune, declaring unto him the day and hour, wherein he was borne, and withal, showing him the palm of his hand, and because he excused himself, growing into choler, and urging him with threatenings to satisfy his demand, he told him that he was loath to bring him so ill news, but seeing you will needs have it, quoth he, give me but one crown, and I will be bound to find you meat and drink as long as you live. The Soldier going away laughing and jesting at him, seeing presently two of his fellows fight, went between to part them, and was by one of them thrust quite through the body, so that he fell down dead in the place.  AN. 
I cannot choose but confess unto you, that many Astronomers hit often right in their conjectures, but not so that they can assuredly affirm those things which they foretell of force and necessity to fall out, there being so many causes 
Many causes and reasons to alter that which the signs and Planets do seem to portend.  and reasons to alter and change that which the signs and Planets do seem to portend: the first, is the will of God, as being the first cause of all things, who as he created and made the stars with that virtue and influence, so can he by his only will change and alter the same when it pleaseth him: Also all the stars are not known, nor the virtues which they have, so that it may well be that the virtue of the one, doth hinder, make less, or cause an alteration in the effect of the other, and so an Astronomer may come to be deceived in his calculations, as was the self same Astronomer of Chary, which you speak of, when he foretold that Florence being besieged with an Army imperial, & with the forces of Pope Clement, should be put to sackage and spoil of the Soldiers. This Prophecy of his had like to have cost him his life, if he had not made the better shift with his heels, for the Soldiers, by composition that the Town made, finding themselves deluded, made frusttate, & deceived of their prophesied booty, would have slain him, if he had not with all possible diligence made away. Besides, if this were so, there must of necessity follow a great inconvenience, and such as is not to be answered: for if when so ever any one is borne under such a constellation, that of force the good or evil thereby portended must happen unto him: the self same then by consequence must needs happen to all those which are borne in that instant, under the same sign and Planet: for according to the multitude of the people which is in the world, there is no hour nor moment, in which there are not many borne together, of which, some come to be Princes, and some to be Rogues: When Augustus Caesar was borne, it was unpossible but that there were others also borne in the very same point and moment, which for all that came not to be Emperors, and to govern the whole world in so flourishing a peace as he did, yea, and perchance some of them, went afterwards begging from door to door. And think you that Alexander the great, had no companions at his birth? Yes without doubt had he, though they had no part of his good Fortune and prosperity. This matter is handled very copiously by S. Austin, in his fifth book De civitate Dei, answering the Mathematicians and Astronomers, which say, that the constellations and influences are momentary, whereby it should ensue that every part and member of the body, should have a particular constellation, because the whole body together cannot be born in one moment, nor in many moments: to be short therefore, they are many times deceived that give such great credit to the abusive conjectures of Astronomy, spending their whole time about the speculation and foreknowledge of future things, pertaining not only to the birth of men, foreshowing their fortunes and successes, but also to those of plagues, earthquakes, deluges, tempests, droughts, and such like things that are to happen.  BER. 
If I understand you well, your meaning is, that the influence of the Planets worketh not in men with any necessity or constraint, but only as it were planting in them an inclination to follow the virtue of their operations, which may with great facility be evited in such things as are within the use of free will and Lybre arbitrement: In the rest, they may sometimes fall out, according as by the virtue and property of the signs and planets may be conjectured and judged, yea, and sometimes also otherwise, because it may please the first cause which imparted unto them that virtue to change or alter their property, or that there may be divers other causes in the way, which may hinder the effect of their influence.  AN. 
You have in few words briefly knit up the very pith and substance of the whole.  BER. 
Well then, let us leave this and come to Palmestrers, which are they that tell Fortunes by seeing the lines of the inside of the hand, whose divinations they say prove oftentimes true: I would feign therefore know, what credit we may give them.  AN. 
I have great suspicion of those, who confidently affirm their divinations by Palmistry, that they deal also in Negromancy, & 
The Chyromancers or Palmestrers do often meddle their Science with necromancy.  that the devil being far craftier and subtler than man, and through his long experience, and by certain conjectures, being able to know certain things that are to come, doth reveal unto them the most part of those things: for otherwise, by the lines of the hand only, it were not possible to divine so right, though sometimes also the things simply thereby conjectured may prove true: neither can the Physiognomers affirm, that the same must needs be true, which by their Science appeareth likely to happen: For Aristotle, which wrote a book of Physiognomy, entreating of all the signs & marks by which the conditions of men may be known, sayeth, that they are but casual and by Chance. As for those that seeing the Physiognomy of a man, do judge that he must come to be rich, or that his end must be the Gallows, or that he must be drowned, and such like: such must think that they be deceived, and aught therefore to reserve the successes of all things to the will of God, whereby they may cover their error, and remain excused, if the sequel fall otherwise out, than they conjectured it should.  LU. 
This matter seemeth sufficiently debated of: only out of the former discourse resulteth one doubt, which me thinks were against reason, that it should remain so smothered up, and that is of the speech of signor Antonio's, where he said, that of the influence of the signs, planets, and stars, are engendered pestilences and new diseases, inundations, destroying whole Countries, long dryness which causeth dearths, infirmities, scarcity of corn & fruit, with divers other the like.  AN. 
This is a question in which the Astronomers and Philosophers do disagree, either holding of them their several opinions. For the Astronomers in community do hold and affirm that all this which you have said proceedeth 
The opinion of the Astronomers touching the operation of the Planets.  from the constellations, and that through their causes these damages do happen unto men, & all the other evils also with the which we are afflicted, alleging for the proof thereof, the authority of Ptolemy in his Centiloquium. The man, saith he, that is skilful in the Science of Astronomy, may foresee and avoid many evils to happen, according to that which the stars do show & portend: and also they allege Galen, in his third book of judicial days, whose words are these. Let us (saith he) imagine that a man is borne, the good Planets being in Aries, and the evil in Taurus; there is no doubt to be made, but all things shall go prosperously with this man, while the Moon shall be in Aries, Cancer, Libra or Capricornus: but when she shall possess any sign, in Quadrat aspect or in Diameter, to the sign of Taurus, he shall be molested with many troubles and vexations: and he goeth farther and saith, that this man shall begin to be perplexed with many infirmities, when so ever the Moon shall be in the signs of Taurus, Leo, Scorpio, or Aquarius; and contrarily shall enjoy perfect good health while the Moon shall be in the signs of Aries, Libra, Cancer, or Capricornus. They recite beside another authority of Auicenna in his fourth book, where he saith, the configuration of the celestial bodies, to be sometimes the cause of pestilential infirmities, as when Saturn and Mars are in conjunction. And so doth Gentil exemplify it, alleging the self same place: but what should I trouble myself in reciting their authorities, when finally there is no Astronomer or Physician, which holdeth not the same: but the Philosophers, as I have said, maintain a contrary opinion, affirming that no damage or evil can proceed 
Opinion of the Philosophers.  from the Planets, signs, or stars, into the inferior bodies: and so divine Plato in his Epynomide, I surely think (saith he) the stars and all the celestial bodies to be a kind 
The opinion of Plato.  of divine creatures, of a very beautiful body, and constituted with a soul most perfect and blessed: and to these creatures, as far as I understand, must be attributed one of these two things; either that they and their motions are eternal, and without any domageable prejudice; or if not, yet at the least that their life is so long, that it is not necessary for them to have any longer.  
These are the words of Plato, by the which is understood, that if the Celestial bodies have no evil in them, as being divine, pure, clean, and sempiternal, without any prejudicial damage, and free from all corruption and evil, they can then by no means be causers of those damages & evils which happen in the world to the inferior bodies. Going on farther in the same book, This is, saith he, the nature of the stars, in sight most beautiful & goodly, & in their movings observing a most magnificent order, imparting to inferior creatures such things as are profitable for them. By these authorities they infer, that seeing the stars are of such excellency, and that from them are imparted to creatures things profitable and wholesome, they can by no means be the occasion of harm or mischief, their nature & office which they continually use, being contrary thereunto. But farther the same Author goeth on, declaring the same more plainly. Finally, saith he, of all these things we may infer this as a true and conclusive opinion, that it were unpossible for the heaven, the Planets, the stars, and the celestial bodies which appear therein, unless they had a soul, or unless they did it through God by some exquisite reason, to be able to revolve the years, months & days being the cause of all our good, and so being of our good, they cannot be of our evil. And this explaineth Calcidius upon the same Plato in his Tymaeus, by these words, Either, saith he, all the stars are divine and good, without doing any evil, or some of them only are evil and domageable: But how can this agree, or how can it be 
Calcidius.  said, that in a place so holy and so full of all bounty and goodness, there can be any evil? And the stars being replenished with celestial wisdom, evilness and malice proceeding of the contrary which is folly, how can we then term the stars to be malicious or causers of any evil, unless we should say that which is not lawful, that they are at one time good, and at another time evil, and that they cannot mixedly be the cause both of good and evil, the which is not to be thought or believed, that all the stars have not one self celestial substance, none of them separating themselves from their own nature: so that all the stars being good, they may be the cause of good, but not of evil.  BE. 
These authorities, me thinks, conclude not throughlie the purpose of their intention, for there are many things that can cause both good and evil, and therefore the celestial bodies also may do the same.  AN. 
This is when there 
An objection.  is in any thing both good & evil, working effects according to the nature thereof; but there is no evil in the heavens, not in any thing therein contained, for according to Aristotle in 
An answer to the objection.  his second Book De Coelo, the motion thereof is life to all things, & in the ninth of his Metaphysics also he affirmeth, that in those things which are sempiternal, there can be found no evil, error, or corruption. And Averroes entreating of this matter, useth these words: It is a thing manifest, saith he, that in those things which are Eternal, and whose essence is without beginning, there can be no evil, error, or corruption, the which cannot be in any thing but where evil is, and 
Averroes.  hereby may be known the impossibility of proving that which the Astronomers say, that there are some of them lucky, and others unlucky: this only may be known of them, that there are some better than others. By these words we may understand that the stars are all good, but not in equality: neither have they all equal virtue & goodness, and as in them there is no evil at all, so can they not be the cause of any harm at all, neither can we say that their influences cause any contagious or pestilential infirmities, & so thinketh Mercurius Trismegistus in his Asclepius, Where, the heaven, saith 
Opinion of Merc. Trismegistus.  he, is that which engendereth, and if the office thereof be to engender, it cannot be to corrupt. Proclus in his book De Anima, holdeth the same. The Heavens, saith he, founded with a harmony in reason, contain all worldly things, putting them in perfection, accommodating them and benefiting them: which being so, how then can they damnify, destroy or corrupt them.  
Averroes also allegeth another reason by the testimony of Plato, who saith, That evil is found in those things which 
Averroes.  have no order nor agreement, and all divine things are framed and constituted in most excellent order, whereby it followeth, that the stars and other celestial bodies have no evil in them: and having none in them, they cannot work or cause any. This opinion followeth jamblicus in his Book 
jamblicus▪ Plotinus scoffeth at the Astronomers.  De Misterijs Egiptiorum, and Plotinus in his tenth Book, where he demandeth if the stars be the causes of any thing, jesting and scoffing at the Astronomers, who affirm that the Planets with their motions are not only the causes of riches and poverty, but also of virtue, vices, health and diseases, & that in divers times, they work upon men divers operations, And finally he will by no means permit that there are any evil stars, or that they can be sometimes good and sometimes evil, which opinion is also maintained by Averroes in his 3. book of Heaven. Where, whosoever, saith he, believeth 
Averroes.  that Mars, or any other planet or star howsoever set in conjunction or opposition can hurt or do damage, he believeth that which is contrary to all Philosophy. Marcilius Ficinus 
Opinion of Marsilius Ficinus.  in his Commentaries upon the sixth Dialogue of Laws, saith thus: One thing we must understand and believe, that all forces, and movings of the superior Bodies, which descend into us, are of their own nature always causers of our good, and guide us thereunto: we must not therefore judge that viciousness of ill conditioned men proceedeth of Saturn, or rashness and cruelty of Mars, or craft and deceit of Mercury, or lascivious wantonness of Venus. Let us see what reason thou hast, to attribute unto Saturn that frowardness and vice, which thy evil custom, conversation, exercise or diet, hath engendered in thy body or mind, or to Mars that fierceness and cruelty, which seemeth to resemble that magnanimity and greatness to which he is inclined, or to Mercury that subtlety and craft, called by a better name industry, or to Venus thy lascivious love and wantonness? Happeneth it not often that men lose their sight, yea and sometimes their lives under the flaming blasts of the Sunbeams, which is ordained only for our comfort, and to give life and nourishment to things? And do we not see divers that in open air receive the warmness thereof to their comfort, who in enclosed places are with a small heat smothered, sluft & choked? And even as these men through the heat of the Sun, whose nature is to help, cherish and comfort, do receive damage by their own fault, in not using the same as they should do: so may the successes of those which are borne under these planets, which by their nature are all good, through evil & vicious education prove nought, though the inclination of their planets be never so good and favourable: So that by these words of Marsilius, the opinion of Astronomers, Mathematicians and Physicians, seemeth not to be well grounded, 
The Astronomers opinion reprovable by many arguments.  but that how commonly held or allowed soever it be, he holdeth it to be reprovable by many and evident arguments.  LU. 
The Philosophers are not a little beholding to you for strengthening their opinion with so many authorities & effectual reasons, & no doubt, but if this matter were put to your arbitrement, they should find of you a favourable judge.  AN. 
I have not so good opinion of myself, as to take upon me the arbitrement of this matter, though it were of less substance than it is, especially so many wise & learned men maintaining either side. I have therefore only rehearsed & touched some of their allegations on both sides, leaving you in your choice to lean unto that opinion which liketh you best, referring always the judgement thereof to those that are of greater learning, deeper study, and more grounded wisdom than myself, though it seemeth unto me to be a matter scarcely determinable, considering the variety of effectual reasons that may be alleged of either side.  LORD. 
For all this I account you half partial, and therefore 
Objection.  I pray you answer me to one objection, which might be of the Astronomers side opposed, the which is thus: We see that there are divers venomous and hurtful herbs, and many other Worms, Vermins and Serpents so contagious, that they are through their poisons and infections noisome unto men, yea, and often causers of their death: And seeing that all inferior bodies, are ruled, receiving their forces and virtues from the influence of the heavenly and superior bodies, it than seemeth, that they should be cause of the damage which is wrought by the contagion of these inferior bodies, and therefore the Philosopher's party is not so freely & generally to be maintained, without exception of some particularities: for if we will look down unto the herbs, we shall find 
The juice of Hemlock given to drink, to those that were condemned to die.  that the Hemlock, a kind of weed, yielded to our elders a juice, with the which they executed their sentence of death, constraining those whom they condemned to die, to drink thereof, as Plato writeth in his Phaedon. The juice also of the Mandragora is known to be mortiferous and deadly to those that drink thereof.  AN. 
Pass on no farther in this 
The juice of Mandragora is mortiferous. The virtue of Hemlock  matter, for I confess it to be as you say: yet Hemlock was not created by God, neither doth the influence of the constellations work in it any effect, but for our profit & commodity: for if you read Dioscorides, you shall there find that there is nothing of greater efficacy to heal Saint Anthony's fire, it assuageth the raging of the Milk in women newly delivered: and Pliny saith, that it preserveth the teats from swelling. Cornelius Celsus affirmeth, that it healeth watery eyes, and stauncheth the bleeding at the nose: and Galene saith, that the grain thereof is the natural food of many Birds, namely stars.  
Neither is the Mandragora less profitable and wholesome: 
The virtues of Mandragora.  for the root thereof moistened and tempered with Vinegar, healeth the wounds made by Serpents, dissolveth the King's evil, and cureth the disease called the Wolf, assuageth the pain of the Gout, causeth the flowers of women to come down, and taketh spots out of the face. All this saith Auicenne, thereof in his second Book. treacle, Escamonia, Turbit, Agarico, and other Medicines made of herbs, we notoriously know to contain poison in them, and yet we see by daily experience how wholesome their operations are to 
No herb so venomous▪ but it is someway virtuous & profitable.  those that are sick, and the like is in all other herbs which are venomous, of which there is not any one to be found that wanteth peculiar virtue, or that is not one way or other helping and profitable. Neither is there less virtue to be found in living things which are commonly held to be venomous, as for example, though the Snake be not without poison, yet her skin which she casteth, as saith Dyoscorides, being sod in Wine, and some drops thereof let fall into the ear diseased, helpeth the pain thereof, and the same Wine being taken and held in one's mouth, cureth the toothache, and the flesh thereof being made into a certain preparatife & eaten, healeth the Leprosy. The Viper is most venomous and full of poison, yet are they no small virtues and commodities which 
The Viper yieldeth remedy against many diseases.  she yieldeth: for as Pliny saith in his 29. book, the ashes of her skin being burned, is the best remedy that may be, to cause hairs fallen of through infirmity or disease to grow again, and that she herself being burned and beaten into powder, tempered with the juice of Fenell and certain other things, cleareth the eyesight, and driveth away Rheums and Catarrhs. Dyoscorides also saith, and Pliny affirmeth the same, that the pain of gouty feet is taken away, by anointing them with her grease: and Galen in his sixth book De virtute medicamentorum, affirmeth, that if a Viper be choked with a cord or string made of coloured Flax, and hanged about the neck of him which suffereth any passion, stuffing or choking in the throat, it shall be an admirable remedy: the self same affirmeth Auicenne in his 3. book, though there be many that regard not whether the string be of Flax, or of wool, of what colour so ever, and for the most part they use therein white: Besides, Aristotle saith, in his third book De Animalibus, that as the Vipers and Scorpions are known to be noisome and full of poison, so have they also many profitable and helping virtues, if we could attain to the knowledge and experience of them all: And lastly, that the Viper sod in wine, healeth those that are infected with Leprosy: which Galen confirmeth by an example, alleged in his eleventh book of simple Medicines, where he saith, that certain 
A Leper strangely cured.  Mowers brought with them into the field where they laboured, a little vessel of wine, leaving the same under a hedge by forgetfulness uncovered, within a while, returning to drink thereof, as they poured out the wine, there fell out of the vessel a dead Viper into their drinking bowl, which having crept into the same, was therein drowned, so that they dared not to taste thereof: There was thereby by chance at that present in a little Hute or Cabbine, a man infected with a disease which they call Leprosy, who through the loathsome contagiousness of his disease, was expelled the Town, and forced to remain in the fields, to the end that the infection of his disease, should scatter itself no farther. The Mowers moved with compassion, accounting the calamitous life of this poor man to be more miserable than death, gave unto him this empoisoned wine to drink, as a work of charity, thereby to deliver him out of that languishing life so full of horror, loathsomeness, and calamity; which having done, the success that followed was marvelous, for so soon as the sick Leper had greedily swallowed in the wine, his disease and filthiness began by little and little to fall from him, and in short spacee he became whole & sound: so that I say, that all herbs, beasts, and stones, containing in them any poison or thing noisome, contain also in them many good and profitable virtues, neither are we to attribute unto the stars the blame of the damages which they do, but unto ourselves, which know not how to use them as we ought, and should doc for our health and commodity. For the Sun which with his comfortable heat conserveth and cheereth our life, would perchance be occasion of death to him, that in midst of a raging hot day, would lay himself naked upon some high place to be scorched & parched with the beams thereof: And as a sword or dagger which is made for the defence of man, and to offend his enemy, may be the causer of his own death, if he will desperately thrust it into his own body: in like sort those men who use not the before rehearsed things, and such like as they should do, in receiving thereby the profit they may, & in avoiding the harm that through the use of them ill employed, may ensue, can not iusty lay blame on any but themselves: Concluding therefore, I say that pestilential & contagious diseases, are caused by matters of the earth itself infecting 
Pestilential diseases are caused through the corruptions & putrefactions of the earth.  the air, as dead carrions, corrupted carcases, sinks, standing, & stopped waters that come to putrefy and stink, with many such other filthy & infectious things: As for great inundations, droughts, and famines, with the rest of such like accidents that offend & annoy us; they come and proceed, for our chastisement, from the will of God, causing & permitting them, without the which, neither can the stars have any force or virtue at all, neither can they be the causers of any thing that may work us hurt, hindrance, damage, or prejudice.  BER. 
Well then, seeing the Astronomers and Physicians are of one opinion, & the Philosophers of another, & each of them armed with so many arguments & reasons to maintain their party; let us leave them to beat their brains about the determination thereof, contenting ourself with this satisfaction which you have given us. And seeing it now waxeth time to withdraw ourselves, & you signor Anthonio being wearied with your long discourse, & our troublesome demands & interpositions; it is more than reason that we now give you respite till another time, and that we accompany you to your lodging.  AN. 
This courtesy is so great, that in accepting it, I should show myself unworthy thereof, & therefore I will not put you to that pain: but seeing it is so late, we will go every man his way, & thereupon I betake you to the protection of th' Almighty.  LV. 
Seeing you will have it so, we also commit you to God, who guide you in the accomplishment of your good desires.  
The end of the fourth Discourse.   

The fifth Discourse, entreating of the Septentrional Countries, and of the lengthening and decreasing of the days and nights, till they come to be six months long a piece: and how the Sun and the Moon riseth and setteth with them, in a different sort then here with us, with many other things pleasant and worthy to be known.  * Interlocutores. ANTHONIO. LUDOVICO. BERNARDO. LV. 
SEeing our business is nor great, and this place where we are so fit and commodious, to pass our time in good conversation: I cannot choose signor Anthonio, but challenge you of the accomplishment of your promise, made unto us in these our former conversations, touching the declaration of certain doubts, which we then lest in suspense, remitting them till some other time, that we should meet together, which now (seeing our opportunity, the fit and delightful pleasure of this place, and the sweet temperature of the weather, inviteth us to entertain ourselves in some recreative discourse) I pray you make us understand, especially those touching Geography & Cosmography, wherein my ignorance is such, that I should account myself very happy to be instructed in some knowledge thereof, whereby I might be able to discourse myself, or at least to understand others when they discourse therein: I say this, because I heard you say the other day, that you were laughed at by certain Gentlemen, for saying, that there was a part of the world, where the day endured the whole space of six months together without night; and the night likewise as long without day, which to me seemeth a matter so marvelous and strange, that how true so ever it be, I cannot choose but greatly wonder thereat; and therefore you shall do me a great favour to declare it somewhat more particularly in plain and evident reasons, whereby I may the better comprehend the same.  BER. 
You have prevented me, for in truth I came with the same purpose and intention, and I know not how we may spend the time better, for thereby (seeing with our eyes we cannot view, nor with our bodies travel the whole world through) yet shall we understand the particularities thereof, at the least those which in this matter we require to know, if it shall please signor Anthonio to make us participant of some part of his knowledge therein.  AN. 
I could have been contented that you had forgotten this matter, into the deep Sea of which, if I once engulf myself, I see not how I shall be able to avoid the danger of drowning: for to debate and declare one particularity well, of force there must concur many others woven and enchained as it were together, one with another: yet if you will promise me to take in good part that little which I shall say, and to which my knowledge extendeth, I will prove how far I can reach, and when I am at the farthest, I will make an end, though in truth, were it not for giving you contentment, I should do best in holding my peace, lest I seem to take upon me to be an Astronomer, a Philosopher, and a Cosmographer, whereas indeed I have knowledge in no part of any one of them.  BER. 
We require herein no more of you than you know, which how little so ever it be, I am sure it is far above ours, and therefore seeing you have audience so intentively bend to hear you, you have no reason to use such excuses, & finally, if you condescend not willingly to our request, we are resolutely bend to use force.  AN. 
Nay, rather than you should do so, I will do the best I can with a free and good will, & though I entreat not but of that part of the world which is towards the North, because it so chiefly serveth for our purpose: yet can not I choose but touch divers others, for the better understanding of our matter, and this will be with so great a difficulty, that I may with great reason say as Pomponius Mela did, whose words are these: I begin, saith he, to write the situation of the Universe, a work truly very cumbersome, and of which my tongue and eloquence is no way capable, the same consisting of so great a diversity of people & places. etc. This therefore is likely to be a matter more tedious than pleasant: provided always before hand, that you account me not so arrogant, as that I should attribute any thing of that which I will say herein unto myself, assuring you that I will allege nothing but that which hath been written by Authors of credit, both ancient and modern: and in fine, nothing can be said which hath not been said before, as Solinus confesseth, saying: What thing may we properly term to be our own, seeing there hath not been till this our time, any one thing left unintreated of.  
The opinions of those that write of this part of the earth, are so different and disagreeing, that there can be no greater confusion in the world: at which I wonder not, if they sometimes err in many things touching those parts of the world, distant so infinite a number of miles from us, (and separated from us by so many Mountains, Valleys, Rocks, Crags, unenhabited Deserts, Rivers, Lakes, Forests, sands & seas, which bar us from giving assured testimony and witness of them) seeing we being here in Europe, which as every one knoweth that hath but a little smack in Geography is the least of the three old parts of the World, cannot truly tell where she endeth her bounds and limits, and throughlie prove the same with sufficient reasons, but only that we follow herein the opinion of the Ancients, who wrote thereof according to their own fancy, and as they list themselves: for some of them coming to distinguish the bounds of Europe on the northside, content themselves in setting the River Tanais, and the Lake Maeolis for limits thereof: others the Ryphean mountains, without understanding what they say, or yielding any reason therefore: but they never talk of that Land which runneth on in length by the sea coast on the left hand towards the West passing by the kingdom of Norway and many other Provinces and Countries, for they know not what Land it is, neither whether it goeth, nor where it endeth, nor where it turneth to join with those parts of which they have notice.  LV. 
By this means than it may be, that they are deceived which say that Europe is the least part of the three old divided parts of the world, & yet some say, that on the other side of the bounds of Asia also, there is much unknown Land.  AN. 
You have reason, for this Land of which I speak, stretching out along the Occident, cometh turning to the Septentrion, even till under the Northern Pole, which is the same that we here see, from which forward on the other side, what Land there is, or how it extendeth itself, we know not, though perchance the same be very great and spacious. But let us leave this matter till hereafter, where I will declare it more particularly, & let us return to entreat of some grounds and principles which are necessary for the facility of understanding that which we will speak of: for otherwise, in alleging every particular, we should bring in all the Astrology and cosmography of the world: and therefore ommitting to declare what thing the Sphere is, and in what sort it is understood that the earth is the Centre of the world, and then how the Centre of the Earth is to be understood, with infinite other the like, I will only allege that which is necessary for our discourse.  
First therefore, all Astronomers and Cosmographers divide 
The heaven is divided into five Zones, and the earth into as many.  the heaven into five Zones, which are five parts or five gyrdings about, according to which also the Earth is divided into other five parts. The one hath in the midst thereof the Pole artic, or North-pole, which is the same that we see: the other hath the South or Pole Antarctic, directly contrary on the other side of the Heaven. These 2. Poles are as two Axeltrees, upon which the whole Heaven turneth about, they still standing firm in one self place, in the midst between them both is the same which we call Torrida Zona, and of the other two Colaterall Zones, the one is between Torrida Zona & the North-pole, being the same in which we inhabit, containing Asia, Africa, & Europe, & it hath not been known or understood till these our times, that any other of the Zones or parts of the earth, hath been inhabited; and so saith Ovid 
The opinion of ovid.  in his Metamorphosis, that as the heaven is divided into five Zones, two one the right hand, and two on the left, and that in the midst more fiery than any of the rest: so hath the divine Providence divided the Earth into other five parts, of which that in the midst is through the great heat uninhabitable, and the two utmost in respect of their exceeding cold. The self same opinion holdeth Macrobius in his second 
Macrobius, Virgil, and the rest of the ancients erred touching the enhabited parts of the earth.  book of the Dream of Scipio, & Virgil in his Georgiques', and the most part of all the ancient Authors, whose authorities it serveth to no purpose to rehearse, because in these our times we have seen and understood by experience the contrary as touching Torrida Zona, seeing it is as well to be inhabited as any of the others, and every day it is passed under from one part to another, as we the other day discoursed. And truly the ignorance of the Ancients must be very great, 
A great ignorance of the ancient.  seeing they know not that Arabia faelix, Aethiopia, the coast of Guyne, calicut, Malaca, Taprobana, Elgatigara, & many other Countries then in notice, were under Torrida zona, being a thing so notorious & manifest, that I marvel how they could so deceive themselves, and not only they, but divers modern Writers also, which though one way they confess it, yet another way they seem to stand in doubt, as may be seen by the Cosmography of Petrus Appianus augmented by Gemmafrigius, a man in that Science very famous, whose words are these: The five zones of the Heaven, constitute so many parts in the Earth, of which the two utmost in respect of their extreme cold, are unenhabitable, the middlemost, through the continual course of the Sun, and perpendicular beams thereof, is so singed, that by reason it seemeth not at all, or very hardly to be habitable.  
The Greek Commendador likewise, a man of great fame & estimation in Spain, deceived himself in his gloss 
Commendador is a Knight, of some cross, as that of Malta or S. james.  which he written upon john De Meno, wherein he maintaineth this ancient opinion by these words: The Mathematicians, (saith he) divide the Earth into five Zones, of which the two utmost next the Poles, through their great extremity of cold, are not enhabitable, neither that in the midst through extreme heat, the other two of each side participating of the heat of the middle, and the cold of the utter Zones are temperate and inhabitable. Of these two, the one is inhabited by those Nations of which we have notice, and is divided into three parts, Africa, Asia, and Europa: the other is inhabited by those whom we call Antipodes, of whom we never had, nor never shall have any knowledge at 
Antipodes.  all, by reason of the Torrida or burned Zone, which is uninhabitable, the fiery heat of which stoppeth the passage between them and us, so that neither they can come at us nor we at them. etc. Though here the Comendador confess that there are Antipodes, with whom we cannot converse nor traffic, yet the Ancients accounting the Torrida Zona as uninhabitable, doubted whether there could be of the other side thereof any people; seeming unto them unpossible, for any man since the creation of Adam, which was created in this second Zone of the Pole Arctic, to pass over the burning Zone and there to generate and spread mankind. Of this opinion seemeth to be S. Austin, when he saith, Those which fabulously affirm that there are Antipodes, which is 
S. Augustine's opinion touching Antipodes.  to say, men of the contrary part, where the Sun riseth when it setteth with us, and which go on the ground with their feet right against ours, are by no means to be believed: and Lactantius Firmianus in his third book of Divine Institutions, laugheth and jesteth at those, which make the earth and 
Lactantius Firmianus opinion.  the water to be a body spherical and round, at which error of his, being a man so wise and prudent, I cannot choose but much marvel in denying a principle so notoriously known, as though the world being round, those people which are opposite to us underneath, should fall down backwards. The grossness of which ignorance being now so manifestly discovered, I will spend no more time in rehearsing his words: so that they deny that there are Antipodes, and that the world is enhabitable at all the Zones, the contrary whereof is manifest. Pliny handleth this matter in the sixty five Chapter of his second book: but in the end, he resolveth not whether 
Pliny touching the same.  there are Antipodes or no, neither can it out of his words be gathered, what he thinketh thereof.  LU. 
What is the meaning of this word Antipodes?  AN. 
I will briefly declare it unto you, though me thinks you should have understood the same, by that which I have said before: Antipodes are they which are on the other part of the world, contrary in opposite unto us, going with their feet against ours, so that they which understand it not, think that they go with their heads downward, whereas they go in the self same sort with their heads as we do; for the world being round, in what part thereof soever a man standeth either under or above, or on the sides, his head standeth upright towards heaven, and his feet directly towards the Centre of the earth, so that it cannot be said, that the one standeth upward and an other downward, for so the same which we should say of them, they might say of us, marveling how we could stay ourselves without falling, because it should seem to them that they stand upward and we downward: and the right Antipodes are as I said, those which are in contrary and 
Who are the right Antipodes.  opposite Zones, as they of the North-pole, to those of the South-pole; and we being in this second Zone, have for our Antipodes those of the other second Zone, which is on the other side of Torrida Zona: but those in Torrida Zona itself, cannot hold any for their right Antipodes, but those which are of one side thereof, directly to those that are on the other under them or above them, or how you list to understand it.  BER. 
I understand you well, but we being in this Zone which is round winding, as you say about the earth; how shall we term those that are directly under us, who by all likelihoods must be only upon one side of the world, for if there were a line drawn between them and us through the earth, the same line should not come to pass through the Centre and middle of the earth.  AN. 
These the Cosmographers call in a manner Antipodes, which in such sort as they have different places one from an other, so do they term them by different names, as Perioscaei, Etheroscaei, and Amphioscaei, being Greek words, by which their manner of standing is declared and signified. Perioscaei are those whose shadows 
Perioscaei.  go round about; and these as you shall hereafter understand, cannot be but those which are under the Poles. Amphioscaei, are those which have their shadow of both sides 
Amphioscaei,  towards Aquilo and Auster, according as the Sun is with them. Etheroscaei, are those which have their shadow always 
Ethoroscaei,  on one side: but what distinction soever these words seem to make, yet Antipodes is common to them all, for it is sufficient that they are contrary, though not so directly that they writhe not of one side nor other: for facility of understanding this, take an Orange or any other round fruit, & thrust it of all sides full of needles, and there you shall see how the points of the needles are one against another by divers ways, of which those that pass through the sides, are as well opposite as those which pass through the very Centre and middle of the Orange: But this being a matter so notorious, and all men now knowing that the whole world is enhabitable, and 
The whole world is enhabitable.  that the same being round, one part must needs be opposite to another: it were to no purpose to discourse any farther therein.  LU. 
This is no small matter which you say, that the whole world is enhabitable, for (leaving aside that you should say, this generality is to be understood, that there is in all parts of the world habitation; notwithstanding, that there are many Deserts, Rocks, and Mountains, which for some particular causes are not inhabited) me thinks you can by no means say, that the two utmost Zones in which the North & South-pole is contained, are inhabited, seeing the common opinion of all men to the contrary.  AN. 
I confess that all the old Astrologians, Cosmographers, and Geographers, speaking of these two Zones, do term them uninhabitable, the same proceeding, as they say, through the intolerable rigour and sharpness of the cold; of which they affirm the cause to be, because they are farther off from the Sun than any other part of the earth: and so saith Pliny in the 70. Chapter of his second book by these words: Heaven is the cause of depriving us the use of three parts of the earth, which are the three uninhabitable Zones, for as that in the midst, is through extreme heat not any way habitable, so of the two utmost is the cold untolerable, being perpetually frozen with ice, whose whiteness is the only light they have, so that there is in them a continual obscurity: as for that part which is on the other side of Torrida Zona, though it be temperate as ours is, yet is it not habitable, because there is no way to get into it, etc. And hereupon he inferreth, that there is no part of the world inhabited, nor where people is, but only this Zone or part of the earth in which we are; an opinion truly for so grave an Author, far from reason and understanding: That therefore which I intent evidently to make manifest unto you, is, that they were not only deceived in those Zones, wherein either Pole is contained, but in Torrida Zona also: for as this is found not to be so untemperate, nor the heat and ardour so raging as they supposed; so also is the cold of the Polar Zones nothing so rigorous and sharp, as they described 
The Polar Zones inhabited.  it, but sufferable and very well to be endured and inhabited, as by proof we find, that all those cold Regions are peopled. But the Ancients are to be excused, who though they were great Cosmographers and Geographers, yet they never knew nor discovered so much of the earth, as the Moderns have done, which by painful and industrious Navigation have discovered many Regions, Countries, and Provinces before unknown: not only in the Occidental Indies (the which we will leave apart) but in the Oriental also, and in the far parts of the Septentrion: for proof whereof, read Ptolemy, which is the most esteemed Geographer, and to whom is given in those things which he wrote, the greatest credit, and you shall find that he confesseth himself to be ignorant of many Countries now discovered, which he termeth unknown and unfound Lands, saying: That the first part of Europe beginneth in the Island of 
* Ireland.  Hybernia, whereas there are many other farther North, that enter also into Europe: and also a great quantity of firm Land, which is on the 
Ptolemy ignorant in many countries now known.  same part towards the North-pole, where he might have taken his beginning: and in his eight Table of Europe, speaking of Sarmacia Europaea, he sayeth, that there lieth of the one side thereof a Country unknown: and in his second Table of Asia, entreating of Sarmacia Asiatica, he saith the same, not acknowledging for discovered all that which is forthward between these two Provinces & the Sea Northward: Of Scythia he saith the same, in his seventh Table of Asia, that on the northside it hath unknown Land: & in his third Table, that all that part of the Mountains towards the North is undiscovered; and in coming to India to the kingdom of China, he hath no knowledge at all of that which is thence forward to the East, where is so great a multitude and diversity of Countries, Provinces and Kingdoms, as in a manner remaineth behind on this side: yet truly there was never any man equal unto Ptolemy in that which he knew, and all both Ancients and Moderns do follow him, as the truest Geographer, though he were many times deceived, as in saying that the Indian Sea is wholly closed and separated from the Ocean, it being afterwards found, that from the Cape of Bona Speranza to Calycut, there is more than a thousand leagues of water, the which, according to his opinion, should be environed with firm land.  
Strabo also in his seventh book saith, that the same Region which turneth towards the Aquylon, pertaineth to the Ocean sea, for they are sufficiently known who take their beginning from the rising of the river of Rheyne, forth to the river of Albis, of which the most famous are the Sugambij & the Cymbri, but the stripe that reacheth out on the other side of the river Albis, to us is wholly undiscovered & unknown, and a little farther, Those (saith he) which will go to the rising of the River Boristhenes, & to those parts from whence the wind Boreas cometh, all those Regions are manifest by the climes and Paraleils, but what Countries & people those are which are on the other side of Almania, and in what sort they are placed which are now called Bastarni, as many do suppose, or Intermedij, or Lasigae, or Raxaili, or others that use the coverings of Wagons for the roofs of their houses, I cannot easily say, neither whetheir their country extendeth itself to the Ocean, or whether through the extreme cold it be unenhabitable, or whether there be any other lineage of men between the sea & those Almains which are towards the part of the Ponyent.  
By these authorities you may understand, that Strabo (though he were so great a Cosmographer) had no knowledge of all those Countries which are on the other side of Almain towards the Septentryon or North-pole. But you must understand, that they made Almain extend itself much farther, than we now adays do, bringing within the limits thereof, all those Countries even unto Scythia, in which seeing Strabo was ignorant, it is not much if the other Cosmographers were ignorant of that which is under the utmost Zone itself. As for Strabo, he confesseth not only his ignorance in those parts, but also in speaking of the Geteses, There are, saith he, certain mountains which reach Northward, even to the Tyrregetes, to the knowledge of whose bounds & ends we cannot attain, the ignorance of which hath made us admit many fables that are reported of the Hiperbores and Ryphaean mountains: But let us leave these men, yea, and Pytheas Marsiliensis also with his lies, which he wrote of the Ocean Sea: and if Sophocles said any thing in his tragical verses of Oricia, that she was carried of the wind Boreas over the whole Sea, and transported to the utmost bounds of the whole world, to the fountains of the Night, & to the height of the Heaven, and to the old Garden of Apollo: let us leave him also, and come to the truth of that, which is in deed known in this our age.  BER. 
Strabo hath clearly given to understand in these speeches, the small knowledge he had of those Countries, which are towards the North; and of the other side of the Hiperborean and Ryphaean mountains, which being included in the utmost Zone, where as you say, unknown to all the Ancients: but I wonder at nothing more, then that the world having dured so many years before them, there was never any that could attain to the light and clear certainty thereof.  AN. 
There hath not wanted some, which in some sort though doubtingly have roved thereat, as Pliny, who though he denied, as I said a little before the utmost Zones to be inhabited; yet coming to speak of the mountains of Rypheus', he discovereth the contrary of that which he had said before, turning to use these words. The Arimasps being past, there are strait at hand the Ryphaean 
Plin lib. 4 Cap. 12.  mountains, and a Country through the continual falling of snow like feathers, called Pterophoros, the which is a part of the world condemned of Nature, being seated in a place of obscurity & darkness: we cannot place these mountains any where, then in the very rigour of Nature itself, and in the very seat and bowels of the Aquilon: on the other side of the Aquilon, liveth (if we will believe it) a very happy people, whom they call Hyperborcans, whose life they say, lasteth many years, and of whom are reported many fabulous miracles: it is thought that there are the utmost bars of the world, and the farthest compass of the stars, it is 6. months' light with them, & one only day of the Sun contrary: not as some ignorantly say, from the Winter Equinoctial to the Autumn, only once a year doth the sun rise unto them in the Solstitio, and only once a year set in the Winter. Their region is warm, of a wholesome temprature without any noisome 
The happy soil of the Hyperborians.  airs: the mountains & woods serve them for houses, they worship their gods in troops, jointly flocking together, there is never amongst them any discord, debate, sickness or infirmity. Death never overtaketh them till being through old age weary of living they throw themselves from the top of some high Rock down headlong into the sea: this they account the happiest sepulchre that may be. Some writers have placed them in the first part of Asia and not of Europe, because there are some in situation & likeness resembling them, called Attacori, others have placed them in the midst between either Sun, which is Sunsetting of the Antipodes, and the rising thereof with us, which can by no way be so, being so great and huge a sea between. Those who place them there, where they have but one day in the year continuing six months, say that they sow their corn in the morning, and reap it at midday, and that when the Sun forsaketh them, they gather the fruit of their trees, and during the space of their night they hide themselves in Caves. This people is not to be doubted of, seeing so many Authors have written that they were wont to send their first fruits to the Temple of Apollo in Delos, whom they chiefly adored. All this is out of Pliny, who as you see discourseth confessing and denying, for one while he saith, if we will believe it, making it ambiguous, and then presently he turneth to say that it is not to be doubted of.  LORD. 
I always understood that the Hiperborians should be those who dwell on those Mountains which are on the end of Asia, towards the North, and me thinks that Pliny and those Ancients, being ignorant in the rest concerning them, call those also Hyperborcans which dwell on the other side, though there be a great quantity of Land between, seeing he calleth also by that name those which are under the Pole artic, or on the other side thereof.  AN. 
It is so, for if they were there about, we could not have so little knowledge of them as we have, and in truth as I understand, there must needs be a great quantity of Land between those mountains and the people whom he termeth by that name. Solinus also entreateth of this matter in the very self same manner, 
Solinus touching the Hyperborcans.  which though it be somewhat prolix, I will let you understand what he saith, First, talking of the Land which is on the other side of the Rephaean mountains and of the Arymasps, he useth these words: Upon these mountains & the height of Ryphaeus, there is a Region covered with continual clouds and Ice, and in some places of exceeding height, it is a part of the world condemned of Nature, and seated in a perpetual obscure mist, in the very entrance of the Aquylon, whereby it is most rigorously cold. This only amongst all other Lands, knoweth not all the courses of time, & of the heavens, neither tasteth it any other thing then cruel Winter, and sempiternal cold. And farther, speaking in another chapter of the Hyperborean mountains, he saith, that there was a fable of the Hyperborcans & a rumour, of which to believe any thing was accounted temerity, but seeing, saith he, so many approved Authors & men of great sufficiency confirm them, let no man doubt of them, or hold them for fabulous, being approved with such authorities: coming therefore to speak of them, they are on the other side of Pterophoros, which we have heard say is on the other side of Aquilo, it is a blessed nation. Some will situate the same rather in Asia than Europe, & others in the midst betwixt the one & th'other sun, there as it setteth with Antipodes & riseth with us, the which is contrary to reason, there being so great a sea, which runneth between the 2. rotundities. They are therefore in Europe, & near them as it is thought, are the bars of the world, and the last compassing or circuit of the stars, they have one only day in the year. There want not some who say that the sun is not there as we have him here, but that he riseth in the Equinoctial of the winter, and setteth in the Autumn, so that the day continueth six months together, and the night as much. The heavens are favourable, the air sweet, the winds breath gently & comfortably, there is amongst them nothing noisome or hurtful. The woods are their houses, in the day the trees yield them victuals, they know not what discord is, they are not troubled with infirmities, they live innocently, their will is equal, and opinions agreeing, in old age death is welcome unto them, which if it be tardife in coming, they prevent it in bereaving themselves of life: for being weary of living, after having banqueted with their friends, they let themselves fall from the top of a high Rock into the depth of the Sea, and this is among them the most esteemed Sepulchre. It is said that they were wont to send by unspotted virgins their first fruits to Apollo in Delos, who being once by the wickedness of their hosts that harboured them defiled, they since that time have ever used to offer them up within the bounds of their own Country, etc. And Pomponius Mela ending to entreat of Sarmanica, and beginning with Scythia, from thence, saith he, 
Pom. Mela touching the Hyperborcans.  follow the confines of Asia, and unless it be where the Winter is perpetual, and the cold not to be suffered, do inhabit the peoples of Scythia, who in a manner all do call themselves Sagae, and on the edge of Asia, the first are the Hyperborcans upon the Aquylon and the Ryphaean mountains, under the utmost cyrcling of the stars, where the Sun not every day, as he doth with us, but rising in the Equynoctiall of the Winter, setteth in Autumn, so that their day and night successively continueth six months long apiece.  LU. 
Me thinks these three Authors say in a manner one thing, and in like words, differing only a little about the habitation of this people, the one placing them by the Ryphaean mountains, and the other by the Hyperborcans, between the which, as I take it, there is a great distance: but afore you pass any farther, I pray you declare unto us the meaning of these two words lately by you mentioned, Pterophoras & Hyperbore. 
The signification of Pterophoras and Hyperbore.   AN. 
Pterophoras in Greek is as much to say as a Region of feathers, because the fury of the winds is there so violent, that they seem to fly with wings, and the snow which continually falleth, resembleth great feathers. Hyperboreans is as much to say, as those that dwell under the wind Boreas, which is the same that we here call 
* 〈…〉  Circius, the which as it seemeth, engendereth itself, and riseth of the cold of those mountains; and this is the opinion of Diodorus Siculus, though Festus Pompeius say that they are so called, because they pass the common manner of men in their living and years: and Macrobius in his comment De somno Sciptonis, interpreteth it saying, that they are people which entering within the Land, passed on the other side of the wind Boreas: but whether it be as the one or the other says, the matter makes not much.  BER. 
Let us pass forward, and seeing these Authors seem herein to confess, that there are Lands and Provinces under the Zones of the Poles which are inhabited: I pray you tell us what the Moderns do think thereof, who have seen and discovered more than those of times past.  AN. 
The Moderns entreat very differently hereof, though they be few: for Countries so sharp and so far out of the way, have been viewed or passed into by few, whereby their particularities might be discovered; though we may say that herein is fulfilled the saying of our Saviour Christ that there is nothing so secret but cometh to be revealed and so there have not wanted curious and industrious persons which have verified the same, discovering this secret: but afore we come to entreat of the particularities of this Country, hear what jacobus Ziglerus an Almaigne Author saith. The Ancients, saith he, persuaded by a naked imagination, spoke of 
jacobus Ziglerus of the Northern parts.  those places by estimation of the heavens, deeming them not to be sufferable or enhabitable without great difficulty, for those men which were borne or conversant in Egypt or Greece, took an argument thereby to speak of the whole enhabitable world, & to affirm those parts under the North-pole not to be inhabited: But to declare that the Lands how cold so ever they be, are not therefore uninhabitable, he bringeth for example the abundance of metals & minerals of silver, which grow in Swethland and Norway, being Countries exceedingly cold, whence he maketh an argument, that the heavens are not so untemperate in those parts or any others how cold so ever, but that they may be inhabited, yea, and in such sort that men live there very long, & in great health and strength, as by experience of those Countries we find it to be true, which could not be, unless the heaven were temperate and favourable in correcting that damage which by the cold might be caused: Afterwards handling this matter a little more at large, he turneth to say; I write not this to the end you should think that those who go thither out of Aethiopia or Egypt, should agree so well with that climate, as those which are natural of the same; for undoubtedly they would hardly endure the cold, and be in great danger of their lives: which may be considered by those of the Land of Babylon, for those of them which went towards the North, did not by and by penetrate into the utmost bounds of the earth in those parts, but seated themselves in the middle thereof, and as they enured themselves to suffer the colds, so by little & little they pierced farther in, coming in time to be so accustomed to the cold, that they endured the Snow and Ice, as well as the hot Countries do the continual heat & parching of the Sun: and if there be perchance in those parts any thing oversharp & rigorous, Nature hath amended the same with other helps; 
Nature hath provided a remedy to every mischief.  for on the Sea shore she hath ordained Caves that run under the mountains, where the fiercer that the cold is, the greater is the heat & warmness that gathereth itself therein, and Landward she hath made Valleys contrary to the North, wherein they might harbour & shroud themselves against the cold; as for their cattle and wild Beasts, she hath clothed them with such thick skins, that the nipping of the cold can no whit at all annoy them, & therefore those furs of those parts are more precious, than those of warmer Countries.  BER. 
We have well understood all these authorities and opinions, but we understand not what you will infer by them.  AN. 
It is easily understood, if you look unto that which we at the beginning discoursed, as touching the opinion of all ancient Authors & Geographers, who thought that the two utmost Zones of the Poles were not enhabitable through their extreme cold, whereas by that which I have said, and will hereafter say, the contrary appeareth: And so we will go on verifying that our Europe is not so little or the least part of the earth, as many will have it to be, seeing we know not the ends thereof, of one side extending itself, & following the whole Coast of the Sea, seeming to guide it towards the Occident, then giving a turn to the Septentrion, & by another way passing and traversing the Riphaean mountains, following the same Land which reacheth even to the Septentrion itself, or under the North-pole.  LV. 
That Coast which you say goeth towards the Occident, as I have heard say, is not navigable, because of the frozen Sea, which hindereth the passage of the ships.  AN. 
There is a great Coast of the Sea, which for the same reason you give, according to many of the Cosmographers is not navigable; and of this, the Ancients yield not so good reason, neither have they so good experience thereof as the Moderns have, though Gemma Frigius a very grave Author, be very short in handling this matter, for coming to speak of the Provinces of Curlandia and Livonia, he saith, that they are the last of Sarmatia, and that Livonia stretcheth towards the Septentrion, & cometh to join itself with the Hyperboreans, whose peoples are Parigitae and Carcotae, which go following that part of the Septentrion that passeth on the other side of Circulus Articus, & that they are great and wide Regions, & most extremely cold, and that the men which inhabit them, are of a strong constitution of body, & very fair of complexion, but somewhat gross of understanding; and that there are places of ice so hard frozen, that great troops of horsemen may thereupon make their fights & encounters, whereto they use the winter more than the summer, & that like unto these Countries are those of Escarmia & Dacia; and a little farther speaking of the Province of Swethland, which he calleth Gotia Occidentalis, (because there is another called Meridionalis) & of Norway which stretcheth itself by the Coast of the Occident towards the Island of Thule, and joineth itself with 
Thule is the same which we now call Iseland.  Groneland, he saith, that without the circle artic, are the provinces of Pilapia & Vilapiae, the coldest countries of the world, because they reach unto the very North-pole, in which their day continueth the space of a whole month, & that those parts 
The provinces of Pilapia and Vilapia.  are not till this day thoroughly discovered because the enhabitants of them are most wicked & cruel, and persecute Christians within their limits, and that evil Spirits do there present themselves many times before the eyes of men, in bodies form of air, with a fearful and terrible aspect: and afterwards he saith, that in those Countries towards the Occident, it is said, though their place and seat be uncertain, that the Pigmees do inhabit men of a cubit high, the truth whereof is uncertain, but only that a ship of leather through the violence of the winds, being driven on the shore, was taken with many of these Pigmees in it: All this you must understand he saith, in speaking of that Coast, which as I said 
Pigmees.  goeth out Westward, for from thence all that which turneth compassing about the Land towards the East, passing the utmost Zone, even till it come to meet with ours, is unknown, neither hath any ship made that voyage, neither is there any Nation that can give us notice thereof, the reason is, because of the frozen Sea of which you spoke, through which, that Coast is by no means navigable, whereof Gemma Frigius maketh no mention in this place, neither afterwards also, when he cometh to speak of the Scythians, where he saith, that in the farthest Scythia, which extendeth itself far beyond the Hyperboreans: there are many Nations whom he nameth by their names, without coming in one part or other to the Sea-coast, in sort that hereby may be inferred, that he left much Land in those parts for undiscovered and unknown: and in his Map (which cannot be denied to be one of the best and surest, that hath been hitherto made by any man) coming to the Country of Swethland, he setteth the same simply with an Epitaph, saying, That of those Septentrial Lands he will thereafter more particularly entreat: and so sayeth john Andraeas Valuasor in his.  LU. 
It seemeth unto me, that in this matter they cannot so agree one with another, but that they must differ and discord in many points because the most of them, or in a manner all, speak by hearsay and conjecture, who though they bring apparent reasons, yet are they not so sufficient, that we are bound absolutely to believe them, without thinking that in many of them we may be deceived.  AN. 
It is true in part, though they have also many reasons which cannot be reproved, as those which the same Gemma Frigius giveth, to make us understand that beyond these Lands farther Northwards, the days and nights increase successively, as I said before, till they come to be six months long apiece, which seeing the Bachelor Encisus rehearseth also in his Cosmography, discoursing more plainly 
The Bachelor Encisus, concerning the length of the days and nights towards the Poles.  and clearly of them, I will let you understand what he writeth. Entreating how that the days and nights are always equal, and of one length, to those that dwell under the Equinoctial, he passeth forward, telling how they go increasing and decreasing in length, according to the degrees that they apart themselves from the Sun: so coming to say, that those which dwell in 67. degrees, have their longest day of 24. hours, so that one day is 24. hours, and one night as much more, which is day without night, and night without day. Those which dwell in 69. degrees, have a whole month together day without night, and another whole month night without day. Those which dwell in 71. degrees, have two months of day without any night, and two months of night without any day. Those which dwell in 73. degrees, have three months of day, and other three of night. Those which dwell in 75. degrees, have four months of continual day, and other four of continual night. And those which dwell in 79. and 80. degrees, have six months of day without night, and other six months of night without day: so that in the whole year they have no more than one day, & one night.  BER. 
By this computation it seemeth, that they which are in 80. degrees, and enjoy the day and night six months long apiece, should be under the very Pole.  AN. 
Nay rather they reach not so far as to be under it, as the same Encisus saith a little after by these words, From thence forward to the Pole, the difference is little, whether it be day or night: for the greatness of the Sun exceeding the roundness of the world, yieldeth to those parts of the Poles a continual brightness, because the compass of the earth being inferior to that of the Sun, is not able to make shadow, or to hinder that the clearness thereof shine not over those parts.  LU. 
This is marvelous strange, that there should be any Land where it is never night.  AN. 
You must not understand but that it waxeth night (which is when the Sun setteth) but yet the same in such sort, that there never wanteth sufficient light and brightness, to see any work whatsoever is to be done, and if you will be attentive, I will make you understand it more plainly. With those that are under the Poles and have there their habitation, the Sun neither riseth, neither setteth as it doth here with us, but very differently: for 
The diversity of the rising and setting of the sun between us and those that live near or under the Poles.  with us the Sun riseth in the East, and passing over our heads (or missing little thereof) goeth to hide itself and set in the West, and giving a compass about under the earth, turneth the next day to appear in the same place, making in this course very little difference in a year: and our shadow when the Sun riseth, falleth to the West, and when it setteth, towards the East: but to those who are at the Poles, which according to the rising of the Sun, are the sides of the world, it is not so: and therefore consider, that when the Sun is in the midst between them both, and from thence goeth declining to one side, the more he declineth, the more he lighteneth that side, and hideth himself from the other, & because in going and turning to the same place, he detaineth himself half a year, he causeth that those which are under the Pole of that side, have the day half a year long, and contrary, when returning to the midst of his journey, he goeth declining to the other side, he worketh the same effect with those of the other Pole, and so they repart the year one with another, the one having midday when the other hath midnight, and so by contrary.  
And if you desire to understand this well, and to see it by experience, take any round thing that is somewhat great, and causing it to be hanged up in the air, light a Candle when it is dark, and lifting it up a little, bring it round about by the midst, and begin thence to go declining with it to 
An example whereby it is proved, that it can never be very dark under the Poles.  one side, and you shall see that the more you decline, the more you shall lighten the point which is on that side, and the more obscure will that be on the other side, & then coming to turn again, giving a compass by the midst, and thence descending on the other part towards the other side, the same will presenlie begin to go lightning, and the other obscuring, and if as I say it is a Candle, it were a Torch, the brightness would be greater, and though declining to one side, it obscure the other, yet should it never be so much, but that there would remain some light of that which doth reuerberate from the flame and greatest brightness of the Torch: and so fares it with those inhabitants which are at the Poles, or in the Land under them: which as the Sun is so much greater than the whole Earth, so cannot he choose but cast from one side some light unto the other, which though it be not with his proper beams, yet is it of the flashing and excellent brightness which doth reuerberate from them, as we have here with us an example of the like when the Sun is going down. Besides, the clearness of the Moon and Stars shining there, helpeth very much that the obscurity of the Night can never be there so great, but that men may see one another do their business, and as Nature hath provided a remedy for all things, so hath she hereby taken away that tediousness, which otherwise the length of so long a night should have caused.  BER. 
I have very well understood all that which you have said, according to which, the Sun riseth and setteth with them, far differently from that he doth with all the world beside.  AN. 
I will tell you: with us, as I said before, the Sun passeth above over us, and maketh our shadows on one side at his rising, and on another at his setting, but if you will understand me well, you must use attention: and first you must know that this word Orison signified the Heaven which we see, wheresoever we are in turning our eyes round about the 
What this Word Orison signifieth.  earth, so that every Province and Country hath an Orison, which is that part of Heaven which they discover in circling or compassing it about with their sight: And as in our Orison we discover the Sun by little and little when he riseth, to take his course through the heaven over us, and so at last to set himself in the contrary place: so with those which are under the Poles in his rising, & afterwards his setting, in a far different sort: For the first day that he riseth, there appeareth but a point of him, which can scarcely be discovered, and goeth so round about their Orison, in which going about he showeth himself always in one sort, without increasing, unless it be a very little, casting all alike brightness forth: At the second turn he goeth discovering himself a little more, and so at the third and fourth, and all the rest, increasing from degree in degree, and giving turns round about the heaven upwards, in which he continueth three months, and the shadow of all that upon which his beams do strike, goeth round about, and is when he beginneth to rise very great, and the higher he mounteth, the shorter it waxeth: and afterward when he turneth to come downward, in which he dureth other three months, it is contrary, even till he come to hide himself under the earth, at which time, as he goeth hiding himself to those of the one pole, so goeth he showing and discovering himself to those of the other.  LV. 
The understanding of this mystery is not without some difficulty, especially to us, which till this time have not had thereof any notice: yet I now begin by little and little to comprehend the same, only one doubt remaineth which somewhat troubleth me, which is, if the whole Land from that place where the days are of 24. hours length (which according as I understand, is from the I'll of Thule, and the other Provinces that are on firm Land, till you come to that which you say is under the Pole) be inhabited of men, or Desert without habitation.  AN. 
I make no doubt but that all this Land is inhabited in parts, though not so populously in all places as this of 
Whether all those parts be inhabited or no.  ours: & in this the Authors do not so plainly declare themselves, that we may thereby receive clear and particular understanding thereof, though some of them go on setting us in the right way to know the same. For Encisus following the discovery of the Coast, which goeth towards the sun-setting, giving a turn to the North, he goeth discovering by the same many Provinces, amongst which, I remember he speaketh of two, the one called Pyla Pylanter, and the other 
Pyla Pylanter Euge Velanter.  which is somewhat farther Euge Velanter, in which he saith the days increase to two months and a half, and the night as much, which though it be a Land inhabited, yet through the extreme and terrible cold thereof, the Rivers and Waters are in such sort frozen, that the enhabitants have much ado to get any water: for their Ices are so thick, strong, and hard, that they cannot be broken without infinite pain & travail. They wait many times till the Ice be opened by certain wild Beasts, which they have amongst them, white of colour, and 
Wild Beasts like unto white Bears which dig up the Ice with their nails.  proportioned much like unto Bears, whose nature is as well to live by water as by land: whose feet are armed with such terrible sharp, great, and strong nails, that they break therewith the Ice how thick so ever it be, under the which plunging themselves, they swim along the water, and pray upon such fishes as they find, leaving the holes whereat they entered open, at which the enhabitants come incontinently to draw water, endeavouring with all diligence to keep them open, lest otherwise they frieze and close together again as fast as they were before. They hang in at them their baits and Angling hooks, with the which also they take fish for their sustenance: As for me I assuredly think that these Provinces are those which Gemma Frigius calleth Pilapia and Vilapia, though he say that the days in them increase no farther then to a month, & the nights as much. But let us not wonder if in such things as these so far distant & separated from us, we find no witnesses of such conformity, but that they differ in somewhat. Olaus Magnus, giveth us, though in brief words, some nearer notice of this matter: for before he come to discourse more particularly of the Provinces under the same Pole, he useth these words. Those of Laponia, saith he, of Bothnya, Byarmya, and the Ifladians, have their days and nights half a year long a piece: Those of Elsingia, Angermania, and part of Swethland have them five months long, and those of Gothland, Muscovia, Russia, and Livonia, have them three months long: Which Author being natural of Gothland and Bishop of Vpsala, it is to be thought that he knew the truth thereof: But these Countries being so near unto ours, I marvel that there is no greater notice of them, and that there are not many more Authors that do write of them: Truth it is as I understand, that this increasing of days and nights should not be general throughout the whole Country, but only in part thereof, which may be gathered out of that which he saith, of the Kingdom of Norway, that in the entry and first parts of the same, the days are as they are here with us: But going on forth to the black Castle, and from thence forward, there is so great a change as you have heard before, & the like may also be in other Countries. By these before rehearsed authorities, we may understand the resolution of the doubt by you proposed, that all the Land between us and the North is inhabited, at least in parts thereof here and there, so that it may be travailed through over all.  BER. 
My head is greatly troubled, about this increasing & decreasing of the days and nights so much, because the farther we go from the equinoctial, the longer we find them: yet the common opinion of all Cosmographers, is, that in one degree are reckoned sixteen leagues and a half or somewhat more, which being so, it seemeth marvelous, that in two degrees 
A league is three miles.  which are but 23. leagues or very little more, the day and successively the night should increase so much time as is a month, according to your former computation; and that when it were day in the one part, it should be night in the other, they being so near together.  AN. 
You have some reason to doubt, but as these Lands go always downehill or slopewise in respect of the course of the Sun, so in little space the same both hideth & discovereth itself unto them in great quantity; this you may partly understand by that which happeneth to travailers, who having the Sun in their eye, a little before the setting thereof, in passing over a Plain and champain place, lose presently the sight thereof in coming to the foot of a hill, as though he were suddenly set, yet if they make haste, when they get up to the top of the hill, they find him not fully down, recovering again day though but a little yet somewhat longer: But for all this, I blame you not in wondering at a thing so strange, which for the true proof and understanding whereof, were necessary to be seen with our eyes: for confirmation whereof, though there be many most sufficient reasons and proofs, yet I have not read herein any Author which avoucheth his own knowledge and sight, whereas me thinks if these Regions were so short, as by this computation of degrees the Authors seem to make them, there should not have wanted curious men to discover the particularities of them, how great so ever the difficulty or danger had been in doing the same, which if they had done, they should perchance have found many things far otherwise then they deemed, at least touching some particularities, of which some later Writers vaunt to have in part experience: of which seeing we ourselves are able to give no assured testimony of sight; I think it best that we leave them to those whose curious industry will omit no pain to attain unto the perfect searching out of things so worthy to be known: and seeing the Ancients which went sifting out these matters, confess that from the same Land came Virgins to bring their first fruits to the temple of Apollo in Delos, belike there was then some known way, & the passage between nothing so difficile as it now seemeth unto us, which being to us unknown, and the manner how to travail and pass through those cold Regions beset with deep Snow, thick Ice, wide Rivers, painful high Hills, fearful low Valleys, unaccessible Deserts, and all kinds of cruel wild Beasts: we leave them unuoyaged, not seeking any way whereby we may penetrate into them, and attain the cognition of their particulars in a manner concealed and hidden from us, of which though some few of the hither parts thereof were known by relation of some painful and industrious men, who affirmed that they had seen them: yet the greatest part was by conjectures, considerations, and probable arguments, though the curiosity of our times hath passed a little farther, because as I have said, they are eye-witnesses of part of that which we have discovered of, as I will tell you strait, but all shall be little to give us such perfect and particular knowledge of this part of the world, that we may discourse thereof as of the others which we know. Some Authors will have this Land to be in Asia, others in Europe, but in whether it be, the matter is not great: always if it be in Europe then is Europe not so little a part of the earth as they make it, of which if they will set the limits there as the Ancients say it finished, then must these Regions before time undiscovered, be another new part of the world, and so they should make four parts thereof or five, with that which is newly discovered thereof in the West Indies.  BER. 
I wonder not much if men have not so good notice of those parts of which we have discoursed near the one and near the other Pole, and of that which runneth out by the Coast of the North towards the West, because besides the great sharpness and rigour of the cold, we have no conversation at all with the enhabitants of those parts, nor they with us, neither is there any cause to move either them or us thereunto, unless it be the curiosity of some that thirst after the universal knowledge of all things in the world, as did Marcus Paulus Venetus, who for this cause only travailed so great a part of the world, as any man that ever I heard of till this day. Truth it is that some Kings and Princes through covetous desire of enlarging their dominions, as you shall hereafter understand, have entered so far as they could, conquering into these parts, which they found neither over all enhabited, neither yet so desert, but that it was in many places and the greater part thereof peopled, and not so far one from another, but that they had knowledge, conversation, & traffic together. And as in these Countries and Provinces of ours, we find one soil, plain, temperate and pleasant, and another quite contrary, sharp, barren and unfruitful, subject to boisterous winds, harsh airs, and continual snow, wherewith some mountains are all the year long covered, so that no man will frame in them his habitation: So likewise in these extreme Regions of the North, no doubt but there are some parts of them uninhabited, as those which Pliny, Soline, and the before remembered Authors term condemned of Nature: yet there want not ways and compasses in cyrcling about them, to discover that which is inhabited on the other side, and though with difficulty, yet in fine, Nature would not leave to provide an open way, to the end that this Land should not remain perpetually hidden and unknown.  LV. 
I remember I have seen in Paulus iovius in a chapter which he made of Cosmography abbreviated in the beginning of his History these words, speaking of the Kingdoms of Denmark and Norway, and the Lands beyond them: Of the Nature, saith he, of these Lands, & of the people's that live beyond them called Pigmaei, & Ictiophagi, which are those that live by fishes, now newly discovered, in whose Country 
Pigmaei. Ictiophagi.  by a certain order of the Heaven of that constellation, the days and nights are equal, which I will make mention in their place.  AN. 
Me thinks there are many that touch this matter, promising to write largely thereof without doing it, and if they do it, it is even as they list themselves, because there is no man to control them: and as for Paulus iovius himself, all that he wrote of this Country, was by the relation of a Muscovian Ambassador in Rome. In one place he saith, that the Muscovites border upon the Tartaryans, and that towards the North they are accounted the utmost dwellers of the world, and that towards the West, they confine with the Dansk Sea. And in another place, the Muscovites, saith he, who are seated between Polonia and Tartary, confine with the Ryphaean mountains, & inhabit towards the Septentryon in the utmost bounds of Europe and Asia, extending themselves over the Lakes of the River Tanays', even to the Hyperborean mountains, and that part of the Ocean which they call the Frozen Sea. These are his words, in which truly he hath little reason, for the utmost Land that the Muscovites possess, is where the day and night continue 3. months long a piece, so that they cannot be called the last enhabitants of the earth, for those whose day and night is of six months, are farther North, and nearer the Pole than they, so that in fine, as I said before, touching these matters which cannot be seen without such difficulty, those that entreat of them, go by guess, conjecturing thereat by the probability of reasons & considerations.  LU. 
As I imagine, this country must be very great, where the days are so long in increasing, and decreasing: and more, if there be on the other side of the North before you come at the Sea, so much other land, of force it must have the same increase and decrease, for the self same cause and reason, as is of the other side, and if the same go lengthening on inwards, it must be greater, than it hath seemed unto us.  AN. 
Whether this land extend itself on the other side of the North forward, or whether the Sea be strait at hand, I cannot resolve you: for there is not any Author that writeth it, neither do I think is there any that knoweth it, the cause whereof as I said is, that in passing by the coast of the West, beyond the Isles of 
* Island.  Thule, the colds are so bitterly sharp, that no ship dareth to adventure farther, by reason of the huge floating Rocks and flakes of Ice, which encumber that Sea, threatening eminent danger and unavoidable destruction to those that attempt to sail thereinto. Of the other side of the East, giving a turn about to the very same North, is discovered so far as the Province of Aganagora, which is the last of all the known Countries on that 
The Province of Agonagora.  side, the Gulf being past which is called Mare magnum, for by land they say it is not to be travailed, by reason of the great Deserts, & the earth in many places full of Quagmyres, with many other inconveniences which Nature seemeth to have there ordained. Some say that earthly Paradise standeth there, and that therefore no earthly man in the world hath knowledge thereof: but of this we have before sufficiently entreated, with the opinions of those, that have written thereupon. Some there are also who write, that in this Land are certain great mountains, amongst the which are enclosed many peoples of India, from which they have no issue, nor means at all to come out, but I rather believe this to be a fiction, because I find the same confirmed by no grave & allowed Author. But howsoever it be, beyond this Country called Aganagora, is much unknown and undiscovered Land, neither by sea thence Northward hath there been any navigation or discovery, of which also the extreme cold and the sea continually frozen and choked up with heaps of Ice, may be the cause, the fear of which hath hindered men from attempting the discovery thereof only that which we may hereby understand, is that there is a most great quantity of Land from the coast which goeth by the west & turneth towards the North, and that which compasseth about the East, and turneth likewise to the North, of which till this time there is not any man 
Land yet unknown.  that can give direct notice, in midst of all which, is that which we entreated of, which is under the North, whose day and night is reparted into a year.  BER. 
I know not in what sort the modern Geographers do measure or compass the world, but I know that they say, that the whole Rotundity of all the Land and water in the world, containeth not above six thousand leagues, of which are discovered 4350. reckoning from the Haven of Hygueras in the Occident or West 
1650. leagues of the world yet undiscovered.  Indies, to Gatigara, where the Province of Aganagora is contained, which is in the Orient, so that there are yet to discover 1650. leagues, in discovering of which, the end and utmost bounds of the Indies should be known, as well as that of this part of the earth which we inhabit.  AN. 
To those that will measure the world in this manner, may be answered, as a Boy in Sevilla to those that would divide the conquest thereof between the King of Castille and 
The answer of a boy of Sevilla.  the King of Portugal, who in mockage of their folly, pulled down his breeches, and showing them his buttocks, bad them draw the line there along if they would needs divide the world in the midst by measure: & as for those which measure in such sort the world, they take but the length of the earth, fetching their way by the midst of the Equinoctial, and so the Astronomers and Cosmographers may go near the mark, reckoning by degrees, and giving to every degree 16. leagues & a half, & a minute of way as they do: but though they discover this, yet they can hardly come to discover the many parts & nooks that are of one side and another of the world, being so wide, that in one corner thereof may lie hidden many thousands of miles and Countries, which being seen & known, would perchance seem to be some new world, & so lieth this part of which I speak on the coast of the Sea, quite without notice or knowledge.  BER. 
Some will say, that the ship called Victoria (which is yet as a thing of admiration 
The ship called Victoria compassed the world round about.  in the Bay of Sevilia) went round about the world, in the voyage which she made of fourteen thousand leagues.  AN. 
Though she did compass the world round about in one part, yet it is not said that she compassed the same about in all parts, which are so many, that to think only of them, is sufficient to amaze a man's understanding.  
Amongst the rest, we never heard that the Coast from the West to the East, by the way of the North, or at least the greater part thereof, hath been compassed about, as yet by any ship, neither have we knowledge of any thing at all, neither by Sea nor Land, navigating from thence forward.  LV. 
If you read Pomponius Mela in his Chapter of Scythia, where he discourseth of this matter, you shall find that he bringeth the authority of Cornelius Nepos, alleging for witness Quintus Metellus, whom he had heard say, that when he was Proconsul of the Gauls, the King of Swethland gave him 
Indians driven by storm into the Norths Sea.  certain Indians, of whom, demanding which way they came into those Countries, they answered, that through the terrible force of a great tempest, they were so furiously driven from the stream of the Indian Sea, that after long attending nothing else, them to be swallowed up of the waves; they came at last violently to be stricken into a River on the Coast of Germany: which being true, than they made that navigation, by those parts which you say are undiscovered from the West to the East, by the way of the North, whereby it is to be thought, that the Sea is not so frozen as they say, but that it is navigable.  AN. 
Truth it is that Mela saith so, though it be doubted whether the Indians came this way or no, and Mela himself in the end of the Chapter turneth to say, that all the same Septentrional side is hardened with Ice, and therefore uninhabitable and desert: but as I have said, all this is not directly proved and confirmed by sound experience & exact knowledge, seeing we know not how far the Land extendeth itself on the other side of the North without coming to the Sea, and if we would seek to sift this secret out, and aspire to the knowledge of that which might be found in navigating that Sea, fetching a compass about the world from North to North, God knoweth what Lands would be found and discovered?  BER. 
The likeliest to believe in this matter, in my judgement is, that the same Sea of the North though being frozen the greatest part of the year, yet that the same, at such time as the Sun mounteth high, and their day of such length, should through the heat of the Sun thaw and become navigable, and so in that season the Indians might be driven through the same with a tempest; all which though it be so, yet the people assuredly knowing that the same Sea freezeth in such sort every year, will not dare or adventure to sail therein, or to make any voyage on that side, so that we come not to the knowledge of such things as are in that Sea and Land, unless we will believe the fictions that Sylenus told to King Midas.  LV. 
Of all friendship, tell us them I pray you, for in so diffuse a matter any man may lie by authority without controlment.  BER. 
That which I will tell you is out of Theopompus, alleged by Aelianus in his book 
Fictions of Sylenus to King Midas out of Aelianus.  De varia Historia. This Sylenus, saith he, was the Son of a Nymph, and accounted as inferior to the Gods, but as superior unto men, who in one communication, among many others that he had with King Midas, discoursed unto him, that out of this Land or world in which we live, called commonly, Asia, Africa, and Europe, whom he termeth islands, environed round about with the Ocean: there is another Land so great, that it is infinite and without measure, in the same are bred Beasts and Fowls of admirable hugeness, and the men which dwell therein are twice so great as we are, and their life twice as long: They have many and goodly Cities, in which they live by reason, having laws quite contrary unto ours: among their Cities there are two that exceed the rest in greatness, in customs no whit at all resembling, for the 
The City of Machino The City of Euaesus.  one is called Machino, which signifieth warlike, and the other Euaesus, which signifieth pitiful, the enhabitants of which are always in continual peace, and plentifully abounding in great quantity of riches, in whose Province the fruits of the earth are gathered without being sowed or planted. They are always free from infirmities, spending their whole time in mirth, pleasure, and solace, they maintain justice so inviolably, that many times the immortal Gods disdain not to use their friendship and company: but on the contrary, the enhabitants of Machino are altogether warlike, continually in Arms and War, seeking to subdue the bordering Nations: This people doth dominate and command over many other proud Cities and mighty Provinces. The Citizens of this Town are at least 200000. in number, they seldom die of infirmity, but in the Wars, wounded with stones and great staves: Iron nor steel hurts them not, for they have none: Silver & gold they possess in such quantity, that they esteem less thereof, than we do of Copper; Once, as he said, they determined to come conquer these islands of ours, and having past the Ocean with many thousands of men; and coming to the Hiperborean mountains, hearing there, & understanding that our people were so ill observers of Religion, and of so wicked manners, they disdained to pass any farther, accounting it an unworthy thing to meddle with so corrupt a people, and so they returned back again. He added hereunto many other marvelous things, as that there were in other Provinces thereof certain people called Meropes, who enhabited many and great Cities, within the 
Meropes.  bounds of whose Country there was a place called Anostum, which word signifieth, a place whence there is no return: 
Anostum.  this Country, saith he, is not clear and light, neither yet altogether dark, but between both, through the same run two Rivers, the one of delight, the other of grief, upon the shore both of the one and the other, are planted trees about the bigness of Poplar-trees; those that are on the banks of the River of grief, bring forth a fruit of the same nature & quality, 
The River of delight. The River of grief.  causing him that eateth thereof, to spend the whole time of his life in sad and melancholy dumps, bitter tears, & perpetual weeping. The fruit of those that grow on the banks of the other River, have a contrary effect and virtue, yielding to the eater thereof a blessed course of life, abounding in all joy recreation and pleasure, without any one moment of sadness: When they are in years, by little and little they wax young again, recovering their former vigour and force, and thence they turn still backward even to their first infancy, becoming little babes again, & then they die.  LV. 
These things were very strange if they were true, but be how they will, they carry some smell of that of which we entreated, concerning the Land which is on the other side of the Riphaean and Hiperborean mountains; seeing he saith that determining to conquer this our world which he calleth islands, they returned back after they came to those mountains: and so it is to be understood, that they came from the other part of the North-pole; as for that Land which he saith to be so tenebrous & obscure, it may be the same which as we said hath continual obscurity, and is a condemned part of the world, & I do not wonder at all, if amongst the other works of Nature, she made this part of the earth with so strange properties, (I mean not that which Silenus spoke, but the other by us entreated of before) the air of which by reason of some constellation or other thing we comprehend not, is so troubled that it is not only uninhabitable, but also not to be passed through whereby the secreets therein contained, remain concealed, though perchance on the other side thereof, the time & temperature may be such and so contrary, that it may excel these very Countries wherein we now live.  AN. 
You have reason, for without doubt the Land which is in those parts undiscovered, must be very great, and contain in it many things of admiration utterly unknown to us: But coming now to particularise somewhat more of that which is now in these our times known & discovered, I will tell you what some very new & modern Authors do say thereof, and principally john Zygler, whom I alleged before, who in person visited & viewed some part of these Septentrional Countries, 
johan, Zyglerus.  though he passed neither the Hiperborean, neither the Riphaean mountains, who marveleth greatly at that which sundry Authors have left written of these parts, for he found many things so different and contrary, that theirs conformed in no one point with the truth, as well touching the situation of mountains and heads of Rivers, as the sundry properties and qualities of the Regions and Provinces, for he sayeth, that he was in that part where they all affirm the mountains Ryphaeus to be; and he found there no mountains at all, neither in a great space of Land round about it, but all a plain and level Country: the self same is affirmed by Sigismond Herberstain, in his voyage; so that if they err in the seat of a thing so common and notorious, as are these 
Sigismond Herberstain.  mountains, being situated in a Country of Christians, or at least confining thereupon (for the Country where the Ancients desribing them, is now called Muscovia) hardly can they write truly of other things which are farther off, and in Countries of which we have not so great knowledge as we have of this.  
But turning to that which we entreated of, I say that those things can hardly be verified which are written by the Ancients concerning these Northern Lands, not so much for the small notice we have of them, as for that the names are altered of Kingdoms, Provinces, Cities, mountains and Rivers, in such sort, that it is hard to know which is the one, and which is the other, for you shall scarcely find any one that retaineth his old name, and though by signs and conjectures we hit right upon some of them, yet it is impossible but that we should 
The names of the most part of Provinces and Regions are changed.  err in many, in taking one for another, the experience whereof we may see here in our own Country of Spain, the principal towns of which, are by Ptolemy and Pliny, which write particularly of them, called by names to us now utterly unknown, neither do we understand which is which, they are so altered & changed. So fareth it with the ancient Geography, which though there be many that do practise & understand according to the antic, yet if you ask them many things according to that now in ure with the moderns (so are things in these our times altered and innovated) they cannot yield you a reason thereof, & if they do, it shall be such, that thereout will result greater doubts.  
But leaving this, I will, as touching the Lands of which we entreat, conclude with that which some Historiographers of our time, have made mention, namely, johan. Magnus Gothus, Albertus Cranzius, johan. Saxo, Polonius Muscovita, and chiefly Olaus Magnus, Archbishop of Vpsala, of whom we have made here before often mention, who in a Chronicle of those lands of the North, & the particularities of them, (though being borne and brought up in those Regions, should seem to have great knowledge of such things as are in the same) yet is he marvelous brief concerning that which is under the same Pole. He saith that there is a Province called Byarmia, whose Orison is the Equinoctial circle itself, and as this circle divideth the heaven in the midst, so when the Sun declineth to this part of the Pole, the day is half a year long, and when he turneth to decline on the side of the other Pole, he causeth the contrary effect: the night enduring as much. This Province of Byarmya divideth itself 
The Province of Byarmya divided into two parts.  into two parts, the one high, and the other low, in the lower are many hills perpetually covered with Snow, never feeling any warmth: yet in the valleys below there are many Woods and Fields, full of herbs and pastures, and in them great abundance of wild Beasts, and high swelling Rivers, as well through the Springs whence they rise, as through the Snow that tumbleth down from the hills. In the higher Byarmya, he saith, there are strange and admirable novelties, to enter into which, there is not any known way, for the passages are all closed up, to attempt through which, he termeth it a danger and difficulty insuperable, so that no man can come to have knowledge thereof, without the greatest jeopardy that may possibly be devised or imagined. For the greater part of the way is continually covered with deep Snow by no means 
Wild Beasts like unto Stags called Rangeferi.  passable, unless it be upon Beasts like unto Stags, called Rangifery, so abounding in those Regions that many do nourish and tame them. Their lightness (though it seem incredible) is such, that they run upon the frozen Snow unto the top of high hills, & down again into the deep Valleys. john Saxon saith, that there was a King of Swethland called Hatherus, 
Hatherus King of Swethland.  who being advertised that there dwelled in a Valley between those mountains a Satire called Memingus, that possessed infinite riches, with many other resolute men in his company, all mounted upon Rangifers & domestical Onagres, made a Road into his Valley, and returned laden with 
Wild Asses.  rich and inestimable spoils.  BER. 
Was he a right Satire indeed, or else a man so called?  AN. 
The Author explaineth it not, but by that which he saith a little after, that in that Country are many Satyrs & Fauns; we may gather that he was a right Satire, and that the Satyrs are men of reason, and not unreasonable creatures, according to our disputation the other day: and in a Country full of such novelties, such a thing as this, is not to be wondered at. But returning to our commenced purpose, I say that this superior Byarmya of which Olaus Magnus speaketh, to us so unknown, by all likelihood should be that blessed soil mentioned by Pliny, Soline, & Pomponius Mela, whose Climate is so temperate, whose air so wholesome, and whose enhabitants do live so long, that they willingly receive death by casting themselves into the Sea; of which Land being so marvelous, and being as it seemeth seated on the farther side of the Pole, the properties are not so particularly known, and so he saith, that there are many strange people, novelties, and wonders: But leaving this, & coming to the lower, Olaus saith, that the Valleys 
The lower Byarmya.  thereof, if they were sowed, are very apt and ready to bring forth fruit, but the enhabitants do not give themselves to tillage, because the fields and Forests are replenished with Beasts, & the Rivers with Fishes, so that with hunting and fishing they maintain their lives, having no use of bread, neither scarcely knowledge thereof. When they are at war or difference with any of their neighbours, they seldom use Arms, for they are so great necromancers & Enchanters, that with words only when they list they will make it 
In steed of Arms, they use Enchantments.  rain, thunder, and lighten, so impetuously, as though heaven and earth should go together; and with their Witchcrafts and Charms they bind and entangle men in such sort, that they bereave them of all power to do them any harm, yea, and many times of their senses also and lives making them to die mad. john Saxon writeth, that there was once a King of Denmark called Rogumer, who purposing to subdue the 
Rogumer King of Denmark.  Byarmyans, went against them with a mighty and puissant Army, which they understanding, had recourse to no other defence then to their Enchantments, raising such terrible tempests, winds, and waters, that through the violent fury thereof, the Rivers overflowed and became unpassable; upon which of a sudden they caused such an unkindly heat, that the King and all his Army were fried almost to death, so that the same was far more grievous to suffer then the cold, and through the distemperature and corruption thereof, there ensued such a mortality, that the King was forced to return: but he knowing that this happened, not through the nature of the Land, but through conjuration and sorcery, came upon them another time so suddenly, that he was amongst them before they heard any news of his coming: yet uniting themselves so well as time permitted them, with the aid of their neighbours, arming themselves with bows and arrows, and flying, fight, and retiring with incredible swiftness through the Snows, they disconfited the King and chased him away, who in his days was accounted a puissant Prince, and had triumphed of many warlike Nations. Coming out of these Provinces of Byarmya, there is presently another which he calleth Fynlande, of which a great part was according to the Author before named in times past, subject to the King of 
Finmarchia or Finlande.  Norway. This Land, though very cold, yet is in some parts laboured, and yieldeth fruits of all sorts unto the enhabitants, who are in proportion of body mighty and strong, and in fight against their Enemies of great valour and courage. Though the air be cold, yet it is pure and well tempered, in so much that their fishes cut up only, and laid in the air, do endure many days without corrupting: In Summer it raineth with them very seldom or never; their day is so long, that it continueth from the kalends of April, till the sixth of the Ides of September, which is more than five months, and the night again as much: the darkness of which is never so great, but that you may well see to read a Letter in the same: it is distant from the equinoctial in threescore degrees: There are no stars seen from the beginning of May, till the beginning of August, but only the Moon which goeth wheeling round about a little above the earth, resembling a great Oak, burning and casting out beams of fire, with a brightness somewhat dim and troubled, in such sort, that it causeth great admiration and astonishment to those that never saw it before: and which is more, he sayeth, that she giveth them so light the most part of their night, though it continue so long: and as for that little time in which she hideth herself, the brightness of the stars is so radiant, that they have little miss of the Moon, which starlight, at such time as the Moon shineth, forsaketh them, whose brightness is the cause that they appear not, though I cannot but believe that they appear always somewhat, though not so clearly at one time as at an other, seeing in these our Countries we see them shine near the Moon, though she be at full, yea, and sometimes at midday we see stars very near the Sun.  LV. 
It is likely that it should be as you say in Byarmya and those other unknown Countries which are under the Pole or near there about: and it may be inferred also that the days go increasing and decreasing, till they come to the full length of a half year; for being in this part of five months, they are in some places more and some less, and seeing it is enhabitable as you say, where it endureth five months, it cannot but be better where it is of four, and better than that, of three, and so consequently of two and one, whereby there is no doubt to be made, but that the whole Land is enhabitable.  AN. 
I told you before, that generally the whole Land is inhabited, unless it be in some places, through some particular cause and secret ordinance of Nature. As touching the Moon, and the manner in which she lighteneth those Regions, I have not seen any Author that handleth the same but only Olaus Magnus, though by good reason it seemeth, that where the Sun turneth about the heavens in course and compass so different from that which he doth with us, the Moon should do the like in such sort as we have said.  BER. 
By all likelihood there are many secret and wonderful things of the nature of this Land hidden from us, as the Eclipse of the Sun and the Moon which must needs be otherwise then it is here with us, and therefore the Astronomers should do well to sift out the verity thereof, and to make us understand the same and withal the reckoning of the months and years, the computation of which, it is likely also that they use in another sort.  AN. 
As for their years, the difficulty is small, seeing one day and one night do make a full year: and as for the division of their seasons, their day is Summer, and the night is their Winter, the months perchance they divide according to their own fashion, and the effects of their heaven: but herein the Authors give us no notice, neither maketh it much matter whether we know it or no.  LU. 
That which I wonder most at, is, how this people can tolerate and endure the bitter and extreme cold of that Climate, the effect of which here with us, though it be not so vehement as that of theirs, we see daily before our eyes, bringeth many men to their end, and therefore we take heed of taking cold, as of the most dangerous thing that may be. 
Nature hath ordained a remedy against all inconveniences.   AN. 
You say true, it happeneth so here indeed oftentimes, but you must consider that the force of nature is great, which where she createth those things that are most full of difficulty, there also createth and ordaineth she remedies and defences against them, as you may before have understood by the words of john Zyglere: but I will give you another reason, than the which in my judgement nothing can be more evident and plain, which is, that to all things the same is proper and natural in which they are bred and brought up: As for example, a man who from his childhood is accustomed to eat some things that are venomous afterwards though he eat them in great quantity, they hurt him not at all; and of this I have seen the experience myself: in the like sort a man brought up in the cold, the greater he waxeth, the less he feeleth the inconvenience thereof, so that it cometh in time to be natural unto him, even as to the fish to live in water, the Salamander to nourish himself in the fire, and the Chameleon to maintain himself only by air. And even as a Moor of Guyney, should hardly fashion his body to endure the cold 
Things to which men are accustomed become natural unto them in time.  of these Northerens Lands, so likewise one of these men brought into a hot Country, would find as great difficulty in enduring the heat. Besides this, Nature hath framed the men of these Regions more sturdy and strong, and against the rigour of the weather ordained them warm Caves under the earth, to harbour themselves in. They have wild beasts in great quantity whom they kill, of whose skins they make them garments, turning the hairy side inward. Their woods and Forests are many and great, so that in every place they have store of fuel to make great fires, in fine, they want no defensivenes against the cold, which is so far from annoying them, that they live in better health, & many more years than we do, for their airs are delicate & pure, & preserve them from diseases, making their complexions more robust and strong, & less apt to griefs, aches, and infirmities than ours.  LV. 
You have sufficiently answered me, & therefore go on I pray you with that you were about to say of those Provinces, when I interrupted you.  AN. 
There remaineth little to be said, but that between Byarmia and Fynland, in declining towards the South, there is another province which they call Escrifinia, of which the Authors give no ample and particular notice, only they say that the people of this Land is more nimble and expert in going over the Snow and Ice than any other Nation, in which they use certain artificial staves, with which they swing to & fro, without any danger, so that there is no valley, how deep so ever filled with Snow, nor mountain so high and difficile, but they run over the same, even at such time as the snow is deepest and highest: and this they do in the pursuit of wild beasts, whom they chase over the mountains, and sometimes for victories sake, in striving among themselves and laying wagers who can do best, and run with greatest nimbleness and celerity. It is of no great moment to know the manner of these staves which they use, both because it is difficile to understand, and the knowledge thereof would stand us in small steed, having here no use of them.  BER. 
If any man be able to discover those peoples of the superior Byarmia, me thinks these should be they, seeing they are so nimble & expert in passing the snows, whereby they might overcome the difficulty of the mountains, & so enter into that Country, which is generally esteemed so happy, and where the people live so long without any necessity to travail for their living, having all things so abundantly provided them by Nature. In truth I should receive great pleasure to understand assuredly the particularities of this Land, and also how far it is distant from the Sea, and if it be on all sides environed with those high mountains & cold Countries, it being in the midst of them, containing so many provinces & Regions of excellent temprature, under a climate & constellation making so great a difference between them and the others, & as touching this world to make them so blessed and happy as the ancients affirm and the moderns deny not.  AN. 
This land hath many more provinces than these, whose names I now remember not, of which there are some though seated in the region of the cold, yet enjoying through some particular influences an especial purity of air & temperature of wether. But seeing till this day we have not attained to the knowledge of any more, content yourselves with that which is already said.  LU. 
I stand considering with myself the great and loathsome tediousness, that me thinks those Countrymen should sustain through the wearisome length of their nights, which in my opinion were alone sufficient to make them weary of their lives.  AN. 
Did you never hear the old Proverb, that Custom is another nature: even so the length of the nights is a thing so usual unto 
Custom is another nature.  those of this Country, that they pass them over without any grief or tediousness at all. While their day endureth, they sow and gather in their fruits, of which the most part, the earth plentifully affordeth them without labour. A great part of that season they spend in chase of wild Beasts, whose flesh they powder with salt, and preserve as we do, and their fish in like sort: or else they dry the same in the air as I said before: neither are their nights such or so dark, but that they may hunt and fish in them. Against cold they have as I said deep Caves, great store of wood, and warm furs in great plenty, when light faileth them, they have Oil of Fishes, and fat of Beasts, of which they make Lamps and Candles, and withal, they have a kind of wood containing in it a sort of resin, which being cleft in splinters, they do use in steed of Candles, and besides this as I have said before, the nights are during the time of their continuance so light, that they may see to do their business & affairs in them, for the Moon and particular stars shine in those Regions, and the Sun leaveth always behind him a glimmering or kind of light, in so much, that Encisus speaking of these Lands in his cosmography, sayeth, that there is in them a Mountain or Clyffe so high, that how low soever the Sun descend when he goeth from them to the Pole Antarctic, the top thereof always retaineth a light and brightness with which through the exceeding height thereof it participateth.  LORD. 
This hill must be higher than either that of Atlas, Athos, or Olympus, & so they say also that in the I'll of Zeylan there is another called Adam's hill, whose height communicateth with heaven, & the opinion of the inhabitants is, that 
Adam's hill.  Adam lived there after he was cast out of Paradise.  AN. 
All may be possible, but let us return thither whence we came, I say therefore that seeing Nature hath endued this people with the use of reason, assure yourself that they want not manner and means to seek out such things. as are necessary for the sustentation and maintenance of their lives, yea perchance with greater subtlety and industry than we think for, neither want they discretion to divide their times to eat, drink, and sleep at an hour, to minister justice, and to maintain their Laws, and to make their alliances & confederations, for seeing they have wars and dissensions one with another, it is to be thought, that either party will seek to found their cause upon reason, & procure to have Chiefs and Leaders to whom they obey: and if that which the Ancients say be false, that they should be Gentiles, and that their chiefest God whom they adore should be Apollo, than it is likely that they live 
There is now no known part of the world out of which the worshipping of auncien feigned Gods is not banished.  by the Law of Nature: for in this time of ours there is not any known part in the world, out of which this adoration of ancient Gods is not banished, at least that manner of adoring them which the old Gentiles observed. I am sorry that Olaus Magnus declared not this matter more particular, seeing he could not choose but have knowledge thereof, confessing in one Chapter which he made of the cold of those Regions, that he himself had entered so far within them, that he found himself within 86. degrees of the very North-pole.  LORD. 
I know not how this may be, seeing you say that he speaketh not of the Provinces of Byarmia of his own knowledge of sight, which according to the reckoning you said the Cosmographers make of the degrees, in reaching within 80. degrees of the Pole, are there where the whole year containeth but one only day, and one only night.  AN. 
You have reason to doubt, for I cannot throughlie conceive it myself, but that which seemeth unto me, is that either he reckoneth the degrees after another sort, or else that there is error in the Letter. But howsoever it be, it could not be chosen but that he being natural of Gothland, had seen a great part of these Septentrional Countries, seeing he is able to give so good and perfect notice of them: Only this one thing now remaineth to tell you, which is, that you must understand, that the very same which we have here discoursed of, of Lands and Provinces under the North-pole, is and in the very self same manner, in those which are under the South-pole, and that in as much as pertaineth to the Heaven they differ nothing at all, and very little in that of the earth, neither can they choose but have there some other wind like unto * Circius, seeing the Snow, Ice, and cold is there in such extremity, as by experience they found which went the voyage 
A North North Western wind.  with Magellane, who according to those that write of him & his voyage, was within 75. degrees of the Pole before he came to find and discover the strait to pass into the Sea of Sur, but he entreateth nothing of the increase and decrease of the days and nights, the cause why, I understand not, it being a thing of so great admiration, that I wonder why the Chronaclers make no mention thereof, seeing they could not choose but have notice thereof, both by the relation of those that then accompanied him in his voyage, and of others that have since attempted to discover those parts, being prohibited to pass any farther through the extremity of the cold, who found in those parts men of monstrous greatness, such as I said were found near to the Pole artic: But 
The Snow on the mountains near the South-pole, is bluish of colour like unto the Sky.  this by the way I will not omit to tell you, that the snow which was found on the tops of Mountains there, was not white as it is in the Septentrional Lands, but bluish and of a colour like the sky, of which secret there is no other reason to be given, then only that it pleaseth Nature to have it so: There are also many other strange things, as birds, beasts, herbs, & plants, so far different from these which we have, that they move great admiration to the beholders of them. And if those parts were well discovered, perchance also after the passing over of these cold Regions so difficile to be inhabited through the rigour of the Snow and Ice, there might be found other Countries as temperate as that of the superior Byarmia, of which we spoke before. But let this happen when it shall please God, in the mean time, let us content ourselves with the knowledge of that which in our age is discovered & known.  BER. 
We should be greatly beholding to you, if it should please you to prosecute your begun discourse, for no doubt where the course of the Sun, Moon, and Stars is so divers, there cannot choose but be many other things also rare, strange, and worthy to be known.  AN. 
It pleaseth me well to give you this contentment, so that you will refer it till to morrow, for it is now late, and draweth near supper time.  LORD. 
Let it be as you please, for to say the truth, it is now time to retire ourselves.  
The end of the fifth Discourse.   

The sixth Discourse, entreating of sundry things that are in the Septentrional Lands worthy of admiration.  Interlocutores. ANTHONIO. LUDOVICO. BERNARDO. AN. 
YOU may see that there wanteth in me no desire to do you service, seeing I came first hither to renew our yesterdays conversation, and to accomplish my word and promise.  LORD. 
Your courtesies towards us are many, and this not the least of all, seeing we hope at this present to understand the particularities of that delightful discourse which yesterday you began, with promise to end the same to day.  BER. 
It were good that we sat down under the shadow of these sweet Eglantines and jassemynes, whereby we shall not only receive the pleasant savour which they yield, but shall have our ears also filled with delight in hearing the Nightingale's record their sweet and delectable notes, to which in my judgement, the curious forced melody of many musicans is nothing to be compared.  LU. 
No doubt but of all Birds their singing is most delightful, if it continued the whole year, but as their amorous 
The song of the Nightingale exceedeth that of all other birds in sweetness.  desire ceaseth, so ceaseth also their harmony, whereas the song of other Birds endureth the whole year through.  BER. 
They perchance account it needless to rechaunt their melodious tunes and sweet harmony, but at such time as the the pride and gaietie of the season entertaineth them in love and jealousy, cheerfully with mutual sweetness rejoicing one another, and each mate understanding others call.  LUD. 
According to this, you will have the Birds to understand one another.  BER. 
There is no doubt but they do, for even as the Beasts know the voice one of another, assembling themselves together by their bellowing and braying, even so do 
Birds understand the call one of another.  they understand the chyrping and peeping one of another, calling themselves thereby together into shoals and flocks.  ANT. 
Nay, which is more strange, they do not only understand one another among themselves, but sometimes also, they are understood (as it is written) of men, of which number Apolonius Tyaneus was one.  LUD. 
That certainly seemeth unto me a thing unpossible.  ANT. 
Well, yet I 
It is written of Apollonius Tyaneus that he understood the singing of Birds.  will not stick to let you understand what I have read concerning this matter, and you shall find the same written in his life. Apollonius disporting himself one day in the fields under the shadow of certain trees, as we do at this present, there settled over his head a Sparrow, chirping and chyttering to other Sparrows that were upon the same trees, the which altogether began to make a great chyrping & a noise, and 
A pretty jest.  to take their flight speedily towards the City, whereupon, Apollonius bursting into a great laughter, and being by his companions earnestly entreated to declare the cause thereof unto them, he said, that the same Sparrow that came alone, had brought news to the rest, that a miller coming on the high way towards the Town with a burden of Corn charged upon his Ass' back, had by chance let one of his sacks fall, the strings whereof breaking, the Corn fell out, which the miller could not so clean scrape up and gather together again, but that a great deal thereof remained tumbled in the dust, which was the cause of the great mirth that the other birds demeaned, who in thanking him for his good news, flew away with him to eat their part of the same Corne. His companions hearing this, smiled thereat, thinking it to be but a jest, till in returning to the Town, they found the place where the sack had been broken, & the Sparrows scraping very busily about the same.  LV. 
Apolonius was a man of great wisdom & knowledge, but I rather think, that he deuined this matter by some other means, for it seemeth hard to believe that birds should have any language wherewith they should so particularly express their meaning, unless it be certain general notes, by which each kind knoweth and calleth their semblable, for in thinking otherwise, we should attribute unto them some use of reason, which can be 
Birds or Beasts have no use of reason at all.  neither in them, nor in Beasts, what show so ever they make thereof.  BER. 
Let us leave this, lest otherwise we interrupt signor Anthonio, in the prosecution of his promised discourse, touching the Septentrional Countries, which is a matter not to be let slip.  AN. 
I would that I were therein so instructed, that I could entreat so particularly and plainly thereof, as it were requisite I should: but though the fault be mine, in that I understand little, yet I want not an excuse wherewith to wipe away some part of the blame: For the great confusion of the Authors both Ancient & Modern that write thereof, as yesterday you understood is such, that it maketh me also confuse and wavering, in whether of their opinions I should follow. Trust me it is a world to see their disagreements, and he had need of a very Divine judgement, 
The disagreement of writers touching the description & situation of Countries  that should conform himself to the understanding of Ptolomaeus, Solinus, Stephanus, Dyonisius, Rufus, Festus, Auienius, Herodotus, Plinius, Anselmus, Strabo, Mela, and divers other of the Ancients, some of the which in reckoning up of Nations and Provinces, name only one, saying forth others above this and others above that beyond, of the one side and of the other: some declare the names particularly of each one, but in such sort, that comparing them with these by which we now know them, they are not to be discerned which are which, for with great difficulty can we know who are the right Geteses, Massagetes, Numades, Scythians, and Sarmates, but only that we go guessing according to the names which they now have; for there are Authors that give to the Land of the Scythians only 75. leagues of wideness, and others will 
Diversity of writers touching the Scythians.  needs have the most part of all those great Countries Northward to be contained under them, so that Pliny not without cause, speaking of these Septentrional parts, termeth them to be so vast and of so far a reach, that they may be accounted an other new part of the world, yet he then knew nothing of the interior part thereof towards the Pole which is now discovered. But leaving this, there is no less difficulty and difference in the description of those parts which we now know and understand, yea, even those which are near us, and with whom we have traffic, as Norway, Denmark, Gothland, Sweveland, and the Provinces which we call Russia & Prussia, of which they write so intricately, especially in some points, that they hardly give resolution to those that read them, notwithstanding which difficulties, seeing there is no part of the world in which there are not some things, though to them common, yet rare and strange to those that have not seen them, but newly hear them spoken of; I will tell you some particularities recorded by the Authors, that make mention of these Regions, with which we may pass in good conversation this evening, as we have done the rest. And first to begin with their men, they say that they are of great stature, their limbs & members well proportioned, and their faces beautiful: Amongst which, there are many Giants of incredible greatness, which as you enter farther into the Land, so shall you 
Sundry Giants of wonderful force & puissance.  find them greater. Of these make mention Saxo Grammaticus, and Olaus Magnus, chiefly of one called Hartenus, another Starchater, and two others, Angrame, and Aruedor, who were endued with so extraordinary a force & puissance, that to carry an Ox or a Horse upon their shoulders, though the way were very long, they accounted nothing. There are also women nothing inferior to them in strength, some of which have been seen, with one hand take a Horse with a man Armed upon his back, and to lift him up, and throw him down to the ground: and of these and others sundry Authors write many notable things worthy of memory, which serving nothing to our purpose, it were in vain here to rehearse. Leaving them therefore, I say that the continuance of the Snow in all these Septentrional Lands is such, that the high eminent places and tops of mountains, are covered therewith all the year long, and many times the valleys and low places also, notwithstanding all which extremity of cold they have very good pastures, both for Beasts wild and tame; for their fodder and grass is of such quality, that the very cold nourisheth and augmenteth the force & verdure thereof: The greatest discommodity they have, is through the wind Circius, which the greater part of the year blustreth in those Provinces, 
North, Northwesterne wind.  and that with such raging fury & violence, that it renteth up the trees by the roots, and whirleth whole heaps of stones from up the earth into the air, whereby those that travail, are often in great danger of their lives; the remedy they have, is to hide & shroud themselves in caves & hollow faults under the mountains; for sometimes the tempests are so incredibly raging & terrible, that there have been ships in the Bothnyk 
The strange violence of the tempests in the Northern countries.  Sea, (which though it be near the frozen Sea, yet notwithstanding is navigable) hoist up into the air, & thrown down violently against the main Land; a matter scarcely credible, but that it is verified by so many & so grave Authors; at other times you shall see waves of the Sea resembling mighty mountains raised in height, & then with their fall, drown and overwhelm such ships as are near; sometimes the tiles, yea, & the whole roofs of the house taken away & blown far off; & which is more, the roofs of their churches covered with Lead & other metals, have been torn up & carried away, as smoothly as though they had been but feathers: neither have men Armed and a Horseback more force to resist the violence of this wind, then hath a light reed, for either it overthroweth them, or else perforce driveth them against some hillock or Rock; so that in divers places of Norway which lie subiest to this wind, there grow & increase no trees at all, for they are strait turned up by the roots. For want of wood they make fire of the bones of certain fishes, which they take in great quantity: the bleetenes of this wind (for seldom in those parts bloweth any other) is cause that the most part of the year, the Rivers, ponds, & Lakes are all frozen, yea, & the very waters of the Springs do no sooner come out of them, but they are presently congealed into Ice, & when the heat of the Sun thaweth or melteth any Snow, the same presently turneth into so hard an Ice over that which is underneath, that they can scarcely pierce it with Pickaxes; so that every year their young men in plain fields make thick walls of snow, like unto those of a Fortress, in some such place that they may receive the heat of the Sun, melting through which, they convert into a hard Crystalline Rock of 
Certain warlike pastimes that their young men use.  Ice; and sometimes of purpose after they have framed this edifice of snow, they cast water upon the same to make it frieze and become more hard and clear: using the same in certain warlike pastimes they have, in steed of a Castle of lime or stone, one troop entereth there-into to defend the same, and another bideth without to besiege, assault, or surprise it, and this in most solemn sort with all engines, stratagems, and manners of warfare, great prices being ordained for those that shall obtain the conquest: beside, the triumph wherein the conquerors do glory over the vanquished. Who so amongst them is found to be fearful, or not forward in executing that which he is commanded, is by his companions stuffed full of Snow under his garments, and sometimes tumbled stark naked in great heaps of the same, enuring them thereby better to abide hardness another time. These Septentrional Lands have many Lakes and standing waters of great largeness, some of the which are a hundred miles long. These are at sometimes so frozen, that they travail over them both a foot and horseback: In the Countries of East and Westgothland, there are Lakes upon which great troops of horsemen meet and run for wagers, their horses are in such 
Troops of horsemen skirmishing and fight upon frozen Lakes.  sort shod, that they seldom slide or fall in time of war, they skirmish often upon these frozen Lakes, yea, and sometimes fight main battles upon them. At sundry seasons they hold upon them also certain Fairs, to which there resorteth a great concourse of strange Nations, the beginning of which custom was ordained, as saith john Archbishop of Vpsala, predecessor to Olaus, by a Queen of Swethland, called Disa, who being a woman of great wisdom, commanded her 
Disa queen of Swethland.  Subjects on a certain year in which her dominions were afflicted with extreme dearth & scarcity of grains, to go unto the bordering Regions, carrying with them such merchandise as their Country yielded, and to bring with them in exchange thereof Corn and grain, & withal to publish franchize to all such as should bring thither any victual to be sold, whereupon many strangers repairing thither at such time and season as the Lake was frozen, she appointed them that place, for holding of their Fair, from which time till this day that custom hath continued. Northward of these Regions there are many great and marvelous Lakes, such as scarcely the like are to be found in any other part of the world that is peopled: of which leaving apart one that is near the Pole, & is called the white Lake, which is in manner an other Caspian 
The white Lake.  Sea, yielding great commodities of fowl and fish to the adjoining Provinces, part of the same reaching out even to the Muscovites. There are in the Regions of Bothnia, Lakes of 300. & 400. miles long, where there is such quantity of fish taken, that if they could conveniently be carried about, they would serve for provision to half the world: Thereby also are many other notable Lakes, of which the three most famous, are as the Authors write, Vener, Meler, and Veher. Vener containeth in length 130. miles, which are about 44. 
The Lake Vener.  leagues, & as much in breadth within it, it hath sundry islands well peopled with Cities, Towns, and Fortresses, Churches, and Monasteries: for all those three Lakes are in Country of Christians, though we have here little notice of them: Into this Lake enter 24. deep Rivers, all which have but one only issue, which maketh so terrible a noise amongst certain Rocks, falling from one to another, that it is heard by night six or seven leagues of, making deaf those that dwell near there about, so that it is said there are certain little Villages and Cottages thereby, the enhabitants of which are all deaf. They call the issue of these Rivers in their Country language Frolletta, which is as much to say, as the devils head. The second Lake called Meler, is between Gothland and Swethland 
The Lake Meler.  hath in the shore thereof many minerals of metals both of silver and others, the treasures gathered out of which, enricheth greatly the Kings of those Countries. The third also called Veher, aboundeth in mines on the North side 
Zhe Lake Veher.  thereof: The waters thereof are so pure & clear, that casting there-into an egg or a white stone, you may see it lie in the bottom, though it be very deep, as well as though there were no water between. Within this Lake are many peopled islands, in one of which wherein are two great Parish Churches, Olaus writeth, that there happened a thing very marvelous and strange. There lived in this Island, saith he, a man called Catyllus, so famous in the Art of necromancy, that in the 
A strange History of a Necromancer.  whole world his like was scarcely to be found: He had a Scholar called Gilbertus, whom he had in that wicked Science so deeply instructed, that he dared so far presume as to contend with him being his Master, yea, and in some things seem to surpass him, at which shameless ingratitude of his, Catyllus taking great indignation, (as always Masters use to reserve unto themselves certain secret points) with only words and charms, without other band, fetter, or prison, he bound him in an instant, both body, hands, and feet, in such sort, that he could not wag himself, in which plight he conveyed him into a deep Cave under one of the Churches of the same Island, where he remaineth till this day, & according to the common opinion, is always living. Thither used darly to resort many, not only of that Country people, but strangers also to see him, and to demand questions of him. They entered with many Torches and Lanterns, and with a clew of thread, of which they fasten one end to the door whereat they enter, unwiding the same still as they go, for the better assurance of finding their way out, the Cave being full of many deep pits, crooked turnings and corners. But at length because the moisture & dampish cold thereof, with a loathsome stench beside, annoyed so much those that entered, that some of them came out half dead; they made a law, that on grievous pain, none of the Countrymen should from that time forward resort nor enter into that Cave, neither give counsel, aid, or assistance to strangers, which for curiosities sake should attempt the same.  LV. 
This is without doubt the work of the devil, who, the same Gilbertus dying, perchance presently entered into his putrefied stinking carcase, & abusing the people, answered 

The force of enchantments cannot any longer prolong life then the time by God fixed & appointed.  
The devils have greater liberty in the Northern Lands than in other parts.   to their demands: For though the force of enchantments be great, yet can they not preserve life any longer, than the time fixed & appointed by God.  AN. 
You have reason, and in truth it seemeth that the devil is there more lose and at greater liberty then in other parts, so that some will say, the principal habitation of devils to be in the North, according to the authority of holy Scripture. All evil shall come & discover itself from the Aquilon, & Zachary Chap. 2. crieth, ho ho, fly from the land of the Aquilon: howbeit that these authorties are understood commonly in that Antichrist shall come from those parts, whose like was never in persecuting the people of God.  LV. 
Remember you not what Esay saith in his 14. Cha. speaking to Lucifer, It was thou, saith he, that saidst in thy heart, I will mount up into heaven, & put my chair upon the stars, and seat myself on the hill of the testament, in the sides and corners of the wind Circius or Aquilon.  BE. 
These authorities have many interpretations, but howsoever it be, sure it is that there is in these Northern parts, an infinite number of Sorcerers, Witches, Enchanters, and necromancers.  AN. 
Those of the Provinces of Biarmia, Scrifinia, & Finland, with many other bordering Regions, do, as the common fame goeth, for the most part all exercise necromancy, chiefly those of Filandia and Laponia, which they vaunt to have learned of Zorastes. To such as sailed to their country for traffics sake, and had the wind contrary at their departure, they used to sell for money or merchandise such & so commodious wind as they themselves desired. They used to knit in a cord three knots, of which undoing the one, there followed presently a moderate wind, out of what Coast so ever they desired, undoing the second, the wind began to bluster somewhat more furiously; but upon the losing of the third, there arose such raging storms and tempests, that the ships miscarried oftentimes and were drowned: And therefore such strangers as trafficked thither, procured to entertain friendship with them, imagining their happy and unhappy success, the raging and calmness of the Sea, to be at their pleasure and disposition: for in this the devils were to them in great subjection and obedience. Besides, when any man desired to know news from foreign parts, there were amongst them divers that would undertake to give them true advertisements, of such things as they required to know, being well paid for their pains. They enclosed themselves into a chamber, taking with them their wives, or some other person whom they especially trusted, & then smiting upon a figure of metal which they kept, made in fashion of a Toad or Serpent, after whispering some words, & making certain signs, they fell down groveling on the ground in a trance, most straightly charging and enjoining him or her that stood by, to take great heed, that no fly, vermin, or beast, should touch them while they so continued: Returning to themselves, they answered to such things as they were inquired of so truly, that they were never found to be false in any one point: And this they publicly used, till they received the faith of our Saviour Christ; since which, if they use the same it is with great secrecy, and most severely punished if it be known. There are as yet in certain Provinces that confine upon them, and are somewhat nearer unto us, many notable necromancers, famous by the writing of many Authors. Amongst the rest, there was even almost in our time Henry king of Swethland, 
Henry King of Swethland, a famous Necromancer.  who had the devils so ready and obedient at his commandment, that he caused presently the wind to turn and change into what part so ever he pointed with his cap, in so much, that of the common people, he was called by no other name then Windy Bonnet. He had a Son in law called Reyner, 
Reyner King of Denmark.  King of Denmark, who conquered on the Sea coast many Countries by force of Arms, never at any time having contrary wind, when he went to Seaward, being therein by his Father in law always assisted, to whom he succeeded afterwards also in the Kingdom of Swethland. Many write of a woman called Agaberta, daughter of a Giant in those Septentrional 
Agaberta a notable Sorceress.  Lands, whose name was Vagonostus, that she was so skilful in necromancy, that she seldom suffered herself to be seen in her proper figure; sometimes she would resemble an old withered wrinkled Crone, sometimes a most beautiful and goodly Maiden, sometimes she would seem so feeble and faint, and yellow of colour, as though she had been consumed with a long and languishing Ague: another time she would be so high, that her head should seem to reach unto the clouds, changing when she listed with such facility her shape, as did Vrgand the unknown, of which old fables make such mention, the strange force of her enchantments was such, that she could darken the Sun, Moon, & Stars, level high Mountains, and make plain champain of savage Deserts, pull trees up by the roots, and dry up running Rivers, with many the like, as though she had had all the devils of hell ready at a beck to fulfil her commandments. The like is written of an other called Grace of Norway. Yffrotus the 
Grace of Norway.  mighty King of Gothland and Swethland, walking for recreation along the Seashore, was run at by a Cow, and hurt 
Ifrotus K. of Gothland, slain by a Witch.  with her horns in such sort, that he died presently upon the same: afterward it came to be known and proved, that the same Cow was a Witch disguised in that form, which for some grief conceived against the King, had used that revenge 
Hollerus a Necromancer.  upon him. There was one called Hollerus, so incredibly surpassing the rest in this detestable Science, that the common people supposed him to be more than a mortal man, & honoured him as a God, though at length they found their error, for notwithstanding his feigned immortality, his head was cut off, and his body torn in pieces by his enemies: for commonly the devil though he help them for a while, yet ever in the end he leaveth them in the mire. Othinus, which 
Othinus by his Enchantments restored the K of Denmark to the Crown,  was held for one of the greatest necromancers that ever was, brought Hadignus king of Denmark to his kingdom out of far Countries into which he was banished, on horseback, or rather on the devils back behind him, through thick and thin, yea, and over the Sea itself, bringing it by his Enchantments so to pass, that the King was received & established in his government: afterwards, in a battle against Haruinus King of Norway, he caused such a cloudy shower of hail to strike on the face of his enemies, that not enduring the violence thereof, and being on the other side furiously charged by the Danes, they turned their backs & were discomfited. But it were time lost to entreat any farther of this people, being the devils disciples, dwelling and daily dealing so familiarly with them. There are amongst them often seen visions and Spirits, deluding those that travail, appearing to them in likeness of some of their known friends, and suddenly vanishing away, so that the devil seemeth to have in those Septentrional Countries, greater dominion & more liberty then in other parts.  LV. 
I remember that I have read a certain Author, which 
A mountain that seemeth to be inhabited of devils.  among many strange and wonderful things, writeth that there is in a certain part of these Lands a mountain environed round about with the Sea, unless it be of one side, where it hath only a very narrow and little entry, so that it seemeth in manner to be an Island: the top thereof is covered with trees, so thick and high, that a far of they seem to touch the Clouds. There is within the same continually heard so great & hideous a noise, that no man dareth to approach near it by three or four leagues. The ships keep always a loof of, fearing and flying that Coast as death itself. There is seen amongst those trees such an abundance of great black fowls, that they seem in a manner to cover them, who rising up into the air do make so great a cloud, that they obscure in a manner the clearness of the Sun, their crying or rather roaring, is so horrible and fearful, that such as hear them, though very far of, are constrained to stop their ears. They never fly out of the precincts of this Island, the same being always shadowed with a kind of obscurity in manner like a Cloud, diversifying it from the Land near unto it: Some (saith he) do affirm this Mountain to be a part of Hell, where the condemned souls are tormented: which opinion though it be ridiculous, yet the property of this Mountain is strange, and in the cause thereof, some hidden mystery which we comprehend not.  BER. 
These are matters, the secrecy of whose causes are not to be sifted out, like unto that of the Mountains of Angernamia, one of the farthest of those Northern Provinces, 
A strange noise heard in certain mountains of Angernamia.  which are so high, that they are seen a far of by those that sail on the Bothnycke Sea, and by them with great care and diligence avoided, through a wonderful secret in them contained, which causeth a noise so hideous, violent, fearful, and full of astonishment, that it is heard many leagues of, and if that by force of tempest driven, or otherwise through ignorance unwitting, any ship passeth near thereunto, the horror thereof is so great, that many die presently: through the penetrating sharpness, and untolerable violence of the same, many remain ever after deaf, or diseased, and out of their wits. Neither are they that travail by Land, less careful in avoiding these Mountains. Once certain young men of great courage, being curious to discover the cause hereof, stopping their ears as artificially as they could devise, attempted in little Boats to row near these mountains, and to view the particularities of them, but they all perrished in that attempt, by their desastre leaving an example and warning to others, not to hazard themselves in like danger. That which we may hereafter imagine is, that there are some clefts or Caves within the Rocks of these Mountains, and that the flowing and ebbing of the water, striving with the wind, and having no aspyration out, causeth that fearful rumbling and hideous noise; and this is understood, because the greater the tempest is at Sea, the greater is the noise in those Mountains, the same being in calm and mild weather nothing so loud and violent. Of these mountains Vincentius maketh mention 
Vincentius in his Speculo historiali.  in his glass of Histories, though he write not so particularly of them as some modern Authors do, which affirm that they have seen them.  LV. 
Me thinks this place is as perilous as that of Charybdis, and rather more, considering the sharpness and terror of 
Charybdis.  the noise which penetrateth so far: and in my judgement the flowing and ebbing of the water, should draw unto it the ships, and make them perish, though you made thereof no mention.  AN. 
It seemeth unto me that you also have read these Authors which treat of the Septentrional Countries, & seeing it cometh now to purpose, I will tell you one no less admirable than the rest, which is, that in a city called Viurgo, near the province of Muscovia, there is a Cave called Esmelen, 
The strange property of a Cave in the City of Viurgo.  of so secret a virtue, that no man hath hitherto been able to comprehend the mystery and cause thereof, which is, that casting any quick beast into the same, there issueth out presently a sound so terrible, as though 3000. great Canons were discharged and shot off together, the effect of which is such, that the hearers thereof, if they have not their ears very well stopped & closed, do fall presently down deprived of all feeling & sense, like dead men, out of which mortal trance some never revive, some do, but from that time forward so long as they live they detain some defect or other. The greater the beast is that is thrown thereinto, the greater is the noise and roaring that resoundeth out. This Cave is compassed about with a very strong wall, and the mouth thereof shut up with a mighty strong door, having many Locks, of which the Governor hath one Key in his keeping, and the rest of the Magistrates each of them a several, lest otherwise some desastre might fall out, by which the City might come to be dispeopled, which though it be very strong both of walls and Ramparts, yet the greatest strength thereof consisteth in the Cave, neither is there any enemy so mighty, or puissant, that dareth to besiege it, having before his eyes the ruin of great Armies that have attempted the same before, by which after the City was brought into some extremity, the Citizens bethinking themselves of the property of the Cave, commanded by public proclamation all those of the town to stop their ears, and one night unawares to the enemy, they cast into the Cave a great number of living beasts, upon which there presently issued forth such a hideous & infernal noise, and the violence thereof struck such amazement into the enemies, that some fell down in a trance, and others throwing away their Arms, fled out of their Cabbines & trenches, the most confusedly that might be, and withal, to increase their misery, the Citizens issuing out, massacred the greater part of them, by that means delivering their City from servitude. And though they could not but receive some inconvenience through the horror of that hellish noise, though their ears were never so well closed, yet through the joy of their victory and recovered liberty, they made small account of the same, since which time, all the borderers there about, fearing the effect of their Cave, do live in league & amity with them.  BER. 
In truth this is a matter of great admiration, and such, (that though divers very great secrets both of heaven and earth are comprehended) yet the curiosity of no wit, how perfect soever, can reach to give hereof any reason.  LORD. 
Let us leave these secrets to him that made them, whose will perchance is to conceal their causes from us.  AN. 
You say well, and in truth the more we should beat our wits about them, the less we should be able to understand them, it sufficeth therefore for us to know, that these are the secret and wonderful works of God shown by Nature, the understanding whereof is above our reach and capacity. But to follow on our discourse of the wonders of this Country, you shall understand, that in those standing waters & frozen Lakes of which we spoke before, the air remaineth oftentimes 
The air sometime enclosed within the frozen lakes, in seeking vent, maketh a terrible thundering and noise.  shut in and enclosed, the which moving itself, and running up & down under the Ice seeking vent, causeth such roaring and noise that it were able to amaze him that knoweth not the cause thereof, the same being no less terrible than the thunder from heaven; yea and sometime because it is nearer, it seemeth to be more violent: the force thereof is such, that the Ice sundereth and splitteth in clefts, making it way and room to pass & espire out thereat, at which time those that travail thereupon, being near the place where the noise is, make as much haste thence as they can, fetching a compass about, till they think themselves in security, and then they follow their way on forward. And though all these Lakes & waters, thaw by degrees, more and more as the Summer cometh on, yet is the Lake Vether in thawing far different from 
The strange property of the lake Vether in thawing  the rest: for it seemeth to have in the bottom thereof some secret and hidden property hard to be understood, because the water beginning to boil and bubble beneath, in making like noise as doth a Cauldron of scalding water seething over a hot Furnace, in very little space mounteth upward & breaketh the Ice, how strong, thick, or hard soever it be, and that into such little pieces, that many times those whose hap it is to be in that instant travailing upon the same, do save themselves upon one of them as upon a plank, where they perish if they be not presently succoured with Boats, which usually accustom to be in readiness, to help and assist those that are in danger, at such time as the breaking of the Ice is suspected to be at hand: And once it happened that a Gentleman of very principal calling and reputation, with five or six of 
A notable chance that happened to a Gentleman upon this Lake, by which he saved his life.  his Servants all on horseback, travailed upon this Lake towards a town in the Island, and at the very same time, somewhat far from them upon the same Lake was going a labouring man, driving before him certain beasts, who being borne thereabouts, and knowing by long experience the property and manner of the Lake, at that instant hearing it begin to murmur and bubble beneath, leaving his beasts, betook him to his heels, and ran with all his might towards the shore, which was about half a league of. The Gentleman and his servants being a good space farther inwards upon the Lake, imagined the poor man to be some thief that had stolen this cattle, and the cause of his running away, to be the fear he had of being discovered by him and his company: and therefore putting spurs to their horses, galopt after him, as fast as they could to take him. But the Labourers extreme fear made him so swift, that they could not overtake him, till he was of from the Lake, and upon the firm Land, where laying hands upon him, and demanding him, why he ran in such sort away, leaving his cattle behind him. The poor Labourer being tired with running, was scarce able to make them answer, but after he had paused awhile and recovered his breath, he prayed them to have a little patience, and though he told them not, they should themselves see the cause why. Whereupon, presently of a sudden the water bubbled up, the Ice speeted in small pieces, & the beasts in sight of them all fell into the water and were drowned, at which the husbandman laughing, I had rather (qd. he) that they were drowned than I, and this was the cause of my running, because foreseeing by assured signs the breaking of the Ice, and having no space to save them, I did the best I could to save myself. The Gentleman being a stranger in those parts, hearing this tale with amazement, thinking this preservation of him & his to proceed of God's divine goodness, gave thanks and praise unto his holy Name, and withal, knowing the Labourer to be an instrument and mean of saving his life, took him along with him, not only paying him for the cattle which he had lost, but also recompensing him with many other large rewards, to his great contentment and bettering of his estate.  LV. 
By divers means doth God preserve his servants and I warrant you this Gentleman was one that feared GOD, seeing it pleased him by foe strange a mean to deliver him from that danger in which he had otherwise perrished.  BER. 
The nature of this Lake is wonderful strange, & above man's capacity, which being but a moment before able to bear and sustain a whole Army, should so in an instant be dissolved & broken. But leaving this, the cold must of necessity, in my judgement, be there most extremely sharp, vehement & rigorous, seeing it causeth an Ice of such incredible strength and thickness.  AN. 
Let us leave that of the sea which is on the other part or under the North, commonly called the Frozensea, remaining so, as some do write, the whole year through, though as I said before, my opinion is, that it thaweth at such time of the year as the sun lieth beating upon it with his beams, & let us come unto those Lands and Seas, which though we call Septentrionals, yet are nearer unto us, which are all as you have heard, in a manner, inhabited of Christians, and are according to the description of the old Cosmographers, contained under our Europe, the cold of which is so sharp & piercing, that a man would judge no humane flesh able to endure the same. But according to the old Proverb, Custom is another nature, and so those that are accustomed thereunto, receive thereby no damage 
Custom is another nature.  at all.  
Albertus' Kransius in his history of those Countries, writeth in particular of some years, in which the cold was so excessive, that not only the Rivers and Lakes were frozen, but the Sea also, so that no ship could sail through the same, & that they travailed on horseback upon the Ice from one country to another, carrying with them provision of things necessary, & fuel also to make fire. Neither was this extreme cold and freezing upon the Sea-coast only, but also many thousands of miles inward to the Landwarde, and the earth was so hardened and bound, that it yielded them no fruits, whereupon there ensued a great dearth and mortality, principally among their cattle, for want of fodder. The daily increase of this cold and Ice continued so long, that they built 
Taverns and victualling houses built upon the sea.  upon the Sea, on such places as men usually travailed by, Inns and Taverns, with all necessary provisions both to eat by day, and to rest by night, as well for man as horse, a matter scarcely credible.  LORD. 
I know not why any man should be so fond, as to travail upon the Sea in such danger and penury of commodities as of necessity they must endure, especially having means to go by Land, with greater security, and more provision of necessaries.  AN. 
This may be easily answered, for the way by Sea cannot choose but be far nearer, in cutting strait over, and less painful, as being without Hills, Valleys, Quagmires, or compasses about: Neither is it to be imagined, that they want by the way commodity of things necessary, which for gain are brought thither most abundantly from all sides, at such times as this passage is used: Besides, both Horsemen & footmen travail with greater facility, but especially the footmen, which when they list go as it were in post, even as fast as a horse can gallop.  LV. 
Shall we not understand the manner how this may be.  AN. 
Yes marry shall you, if you please, and in truth it is an invention worth the knowing. When they are to make a voyage upon the Ice, if they list to 
A strange invention to slide upon the Ise.  use speed, they set both their feet upon a piece of wood, made as smooth and slippery underneath as is possible, binding only their left foot to the same, their right foot being loose, upon which they wear a strong shoe, with an iron in the point thereof, so cunningly made, that how great a blow so ever you give the rolling plank with the same, yet the foot receiveth thereby no hurt at all, because the force of the stroke falleth hollow: They carry in their hands great staves like demi Lances, with three sharp pikes at one end of them: And so having made their provision of all things necessary for their journey, going on alone, or many in company, every man upon his engine, they draw the right foot backward, and give a spurn as hard as they can against the plank upon which the left foot is bound, which presently girdeth out, sliding along the Ice with incredible swiftness, welnie so far as the reach of a Caliver shot without stay, and then seeing the force of their course beginning to relent, they chop down their staff upon the Ice, fastening therein the three pikes of the same, for otherwise they should fall down, and then turning anew into their first posture, they give an other gird with their right foot, so that they travail in one hour three or four leagues. When there are many of them together, they contend and lay wagers one with another who should give the greatest stroke with his foot, and they make such a shouting and crying, that the tediousness of the way is nothing noisome to them at all. Besides, they have certain 
I have seen in Brabant and 〈◊〉 the Noble men use these kind of slids very cunously made and gilded they call them Trin●aus.  slide Wagons finely made, in which two or three persons may sit, in which with great ease and pleasure, they are drawn along the Ice with Horses, being much like unto those slids which are here used of Gentlemen for their recreation. They are carried in them with incredible swiftness, because the Ice is altogether plain, smooth, and slippery, without any rub, hillock, or other impediment to stumble at.  BER. 
Necessity inventeth many things, which to those that never saw them, seem new and strange, though ordinary, and of no account to those that daily use them: but as for this invention, it is very easy and without any difficulty at all. For in Frizeland, Denmark, and other cold Countries also, both men and women do use much to travail on the Ice, though after a different sort: for they wear in the soles of their shoes certain plain Irons, with a point turning up forward, they call them Schoverdins, and with these in short space sliding upon the Ice, they transport themselves very far: but it behoveth them to be skilful in their Art, or otherwise they fall very often. Their women are herein so practised, that they will slide in such sort five or six leagues, carrying a basket on their heads, and that without once stumbling. Also when the Snow is deep, they have certain little Wagons, made in such 
These are in manner like those above said which they call 〈◊〉.  sort of planks, laid athwart one another, that they cannot sink into the Snow, in which, they are drawn along by Horses with exceeding swiftness.  LU. 
I think the Snow be never so deep in these Lands of which we speak, but that they have some devise or other to pass over them: for you said that in the lower Byarmya, Fimnarchia, Escrifinia, Fylandia, yea, and in part of Norway, and in some places under the Emperor of Russia, the enhabitants do travail over such places, as a man would judge to be utterly impossible: Where though the Snows lie so deep, that they make low valleys equal with high mountains; yet you say that the people's industry findeth means to pass over them from one part to an other.  AN. 
It is most true, and as I said before, chiefly those of Fylandia, have fame to excel in agility and lightness. When they are to pass over the Snow, they bind under their feet certain boards, about the breadth of a span, or little 
The manner of their travailing upon the Snow.  more, from the points of which cometh a crooked staff bowing upward, which they take in their hands, the same being furrd and wrapped about with the skins of certain Beasts called Rangifery, and in this fashion they travail upon the Snows without sinking into them, the manner of which is difficile to be conceived unto those which have not seen the same.  
They have also an easier kind of artifice to travail over the Snow, much like unto those slide-Wagons of which 
Rangifer is a Beast in manner like unto a Stag.  we spoke before, to drawing of which, in steed of Horses they use Rangifers: then the which there is no one thing among them of greater utility and profit. They are about the bigness of a Horse, or little less, in fashion, making, and proportion, they are like unto Stags; they have on their heads three horns, two like unto those of a Stag, with many points, branches, and brow-antlers, & between them two, one somewhat less, having also many branches, some of the which are round and cloven, their back is somewhat hollow, so that the saddle is very sure and fast upon them, for they are in steed of Horses to those people's. When they put them in Coaches, Carts, or Wagons, besides the ordinary gyrths and peutrals, coming over their breast and belly, they tie one fast to the little horn in the midst, which causeth them to draw with greater force. They are wonderfully light and swift, insomuch that when need requireth, they travail twenty leagues in a day. They tread so light, that you can scarcely see any track of their feet, so that when the Snow is any thing frozen, the enhabitants fear not to pass upon their backs over any place, how deep so ever it be. They know by experience at what time they may adventure this dangerous kind of riding with security, by the stiffness of the Snow. Commonly they are drawn by these Rangifers in such slide-Wagons, as I spoke of before; and if they see themselves in any danger, presently they unspanne them, and leaping on their backs, do save themselves with great facility.  
They have great abundance of these Beasts, both wild and tame, which in respect of the great commodity they receive by them, they nourish with great industry, having whole Droves of them, as we have here of Oxen and Kine: in so much, that some one man hath four or five hundredth of them to his private use: The milk and cheese of the females is passing wholesome, and a principal nurture unto them.  
Their flesh sweet and savoury, but especially that of the young-ones, is passing delicate; the same powdered endureth 
The great commodities that those Country people receive of the Rangifers.  very long. They apply their skins to such uses, as we do here the hides of Oxen. They make also of them Coverlettes for their beds, retaining always in them as it were a kind of natural warmth: Of their horns and bones they make very strong Bows, neither is that of their hooves without great virtue, having as it is wrttten, in them a notable remedy against the falling sickness.  BER. 
I never heard of a more profitable Beast, and therefore I much marvel, why other Countries procure not to nourish them?  ANT. 
All possible diligence hath been used, not only to convey them into other Provinces and Regions, but also to send with them Keepers acquainted with their custom and nature: But all sufficed not; For it seemeth that Nature will have them to be only in those Countries towards the North, the farther from which you carry them, the greater difficulty is in keeping them; for in coming where they feel not the sharpness of the cold, they die, even like fishes taken out of their natural Element, which is water.  
There is another Beast also in those parts, called Onager, in manner like unto the Rangyferes, but that he hath 
Beasts called Onagri.  only two horns like a Stag, whose lightness they say is such, that he runneth also over the Snow, without scarcely leaving any sign or trace of his feet. They were wont to use this Beast in drawing their Coaches and artificial Tables, with which they travailed over the Ice and frozen Snow. But they were forbidden by the public edict of their Kings and Princes, not to nourish them any more tame and domestical: I omit the causes wherefore, because the Authors write insufficiently thereof. This Beast endureth so well hunger & thirst, that he will travail 50. or 60. leagues without eating or drinking. The woods and mountains contain infinite numbers of them, they are at continual war with the Wolves, of which also there is great plenty, whensoever any one of them happeneth to light upon a Wolf with his nails, how little so ever the wound be, he dieth thereof presently. If the Wolf pursue him, his refuge is strait to the Ice, where in respect of his sharp paws, he hath a great advantage, standing stiff and firm upon them, which the Wolf cannot do upon his.  LU. 
Solinus writeth also, that there are of these in Africa, whose words are thus. There are 
The strange jealousy of the Onagres in Africa.  (saith he) in this Province Beasts called Onagri, of which each male governeth a Herd of females, of the same kind, they are exceeding jealous, and cannot endure to have companions in their lasciviousness; whence it proceedeth, that they look very watchfully unto the females going great, to the end that if they bring forth males, by giving them a bite upon the genitories, they may thereby take from them all possibility ever after of engendering; which the females fearing, endeavour always as secretly as they can to hide their young ones.  BER. 
Perchance these and those of the Septentrional Lands, are not all of one sort, seeing the one liveth not but in places extremely cold, and to the other, nothing is more natural than heat.  AN. 
This is no argument to prove that they are not all one sort of Beasts, for as there are men in the Regions of extremest cold, & likewise in those of most scorching heat, even so may these Beasts, though of one sort, yet live under contrary Climates, each of them conforming them to the nature of the soil: Yet I will not say, but that it may well be, that they are two sundry kinds, encountering both in one name: For in truth we do not find, that any of these properties of which Solinus speaketh, are in the Northern Onagres. But seeing the matter is not great, whether they be one or divers, let us turn to our Wolves again, of which there is so great a number in those Northern Regions, that the people have much ado to defend themselves, and their cattle from them: insomuch that they dare not adventure to travail in divers places, unless they go many together, and well armed.  
There are of them three sorts, the one like these which we have here, others all white, nothing so fierce and harmful as 
3. Sorts of Wolves in the Northerens Regions  the rest, the third sort they call Troy's, having great bodies, but short legs, which though they be more cruel, & withal more swift then either of the other sorts, yet are they not of the enhabitants so much feared, because they live and pray upon wild Beasts, seldom doing any violence to men. But if at any time they undertake to pursue a man, they never leave till they have woried him. As touching the ancient opinion, that there should be in these parts a province of men called Neuri, which at one time of the year are transformed 
The Neurians do at sometimes of the year transform themselves into wolves.  into Wolves, if there be therein at all any foundation of truth, it is as all late Writers affirm, that as there are in those parts many Witches and Enchanters, so have they their limited and determined times of meetings, and making their assemblies, which they do in the shape of Wolves, the cause whereof though they declare not: yet is it to be thought, that they are by their master the devil so enjoined, at appointed times to do him obedience in this form and figure: as the Sorcerers and Hags do, at which time he instructeth them in such things as appertain to their art and science. During the time of their transformation, they commit such infinite outrages and cruelties, that the very Wolves in deed are tame & gentle in respect of them: For proof that they can and do so transfigurat themselves, besides many other examples which I could allege, I will content myself in telling you only one, which is most true and certain. It is not long since that the Duke of Muscovia caused one to be taken that was notoriously 
How the Duke of Muscovia dealt with an Enchanter.  known to transform himself in such sort as we have said, of whom being brought bound with a chain into his presence, he demanded if it were true, that he could so transform and change himself into a Wolf, as it was bruited, which he confessing, the Duke commanded him to do it presently: whereupon, craving to be left alone awhile in a chamber, he came of a sudden out, in the shape of a very Wolf indeed, being still fast bound in his chain as he was before. In the mean time, the Duke had of purpose made come two fierce mastiffs, which taking him to be as he seemed, flew presently upon him, and tore him in pieces, the poor wretch having no force or ability to defend himself at all.  BER. 
He was justly punished according to his desert. But it is not only of late days, that the devil exerciseth this Art among those Nations, for Solinus, Pliny, Pomponius Mela, and many other learned Authors, in their writings make mention thereof. But leaving this, seeing it cometh so well to our purpose of Woules, I will tell you what a man of very good credit told me not long since, affirming the same to have happened in a Town on the utmost bounds of Germany, which we may also term to be a land Septentrional.  
This Town, said he, was so near a great wild Mountain overgrowen with Trees and bushes, that of one side the Trees shadowed the Houses. This Mountain was so pestered with Wolves, that raging through hunger, they used to come in mighty troops even to the very Town itself, though it were great and well peopled. Their cruelty and fierceness was such, that no man dared stir out of the Town alone, no nor three or four together, if they went not very well provided both of courage and weapons, unless they would be torn in pieces, and devoured of the Wolves. Neither did the Women and Maidens dare go 
How three young men destroyed a number of wolves that greatly annoyed the town where they lived.  unto the River that ran thereby for water without a strong Convoy of Armed men. Finally, the damage they daily received was so great, that for their last and only remedy, they determined to abandon the Town, and to seek some other habitation: which their deliberation being known, three youngmen amongst the rest of great force and courage, determined to put their lives in jeopardy, rather than to leave the place of their nativity defert, to become the habitation of wild Beasts. Whereupon, making each of them a light Armour, complete at all pieces, full of short sharp gads or Bodkins, they Armed themselves therewithal, pulling over the same a black garment, lest otherwise the Wolves might discover their Armour, and so set forward to the Forest, having in each hand a strong sharp pointed poniard: and lest they should break or lose them, four others in a readiness under their girdles. They went not far a sunder, that they might succour one another when need required.  
They had not so soon endred into the Wood, but they were presently espied by the Wolves, who very raveningly with open mouth assailing them, they made no semblance of defence, but suffered them freely to come on: Who with open mouth thinking presently to devour them, what with the sharp Bodkins on the Armour, upon which they smote their jaws, and the stabs bestowed upon them with the poniards, had quicklic their bellies full. In this order they they dispatched very many that day, helping still one another when they were in danger: And continuing the same many days together, penetrating daily farther into the mountain, they made such a slaughter and havoc of Wolves, that in short space they cleared the whole Coast of them, and delivered their town from desolation.  AN. 
Truly these young men were worthy of great commendation, for their courage and discretion, in cleansing their Country of so great an inconvenience and mischief, but by the way, I will tell you a strange thing that happened of late in Galicia. There was a man taken that accustomed to hide himself in the Mountains and Caves, clothed in a 
Of a man that disfigused himself like unto a Wolf, and did many cruelties in the kingdō● of Galicia in Spain.  wolves skin: lurking always in some secret place, near unto the Highway, where if he saw any child come alone, he ran out upon him, and strangling him, satisfied therewith his hunger. The hurt he did was so great, that those of the Country, with a general consent, laying daily wait to catch him, surprised him one day so by chance at unawares, that they took him alive, and finding him to be a man, they imprisoned him, and afterwards laid him on the torture, but they could wring no matter at all out of him, for all that he spoke was fantastically, like unto a mad man. He would eat nothing but raw flesh, and in the end died before his time of execution.  
But leaving this of their Wolves, they have beside many other beasts both wild and tame, amongst the which their Hares have a property far different from these of ours, for as the Winter cometh on, and the snow beginneth to fall, 
A strange property of their Hares.  they shed all their old hair, in place of which cometh new as white as any Lily, which as the Summer approacheth, they change again, returning to their old colour, being the same which ours have here, whereby it may be inferred, that in those Countries which are farther North, and where the snow is in a manner continual, the Hares should be always white, though it is doubtful whether the Snow or the natural property of the Land, causeth this alteration in the colour of their hair. Whensoever they are taken in the Winter their skins are excellent, and accounted to be one of the best Furs that may be.  
There is another mystery also very strange, written by the Historiographers concerning these Hares, which is, that what woman soever eateth their flesh, during the time of her going great, the upper lip of the child of which she cometh to be delivered, is in the midst cloven in two with a slit, even up to the very nostrils, for which they use this remedy. The Midwife or Physician taketh the brawn of the breast of a Chicken newly killed, and layeth it upon the slit, and over that the warm blood of the same Chicken, with which it closeth & joineth together, though never so well but that the mark and token thereof remaineth. There are also in those Country's certain other Beasts called Gulones, about the greatness of a Mastiff Cur, proportioned like a Cat, with 
Beasts called Gulones.  long and sharp claws, having a bushy tail like a Fox, whose nature is, having killed any Beast, to eat so much as his belly can hold, which being swollen so great as though it would even presently burst, he goeth to the Wood, and seeking out two Trees that grow very near together, he straineth himself between them in such sort, that he cometh to vomit and cast up all that which he had eaten before, thence he returneth to eat anew, and thence to vomit again, and so still, till he have devoured the whole Beast. The skin of this Beast is accounted very precious: In taking him the Hunters use this policy: They lay near 
The manner of taking the Gulones.  the place where he useth, the carcase of some dead Beast, hiding themselves in the mean time, till his belly be as full as a tun, within the thickest of some bush, and then they shoot at him with their Crossbow, otherwise their fierceness and cruelty, & withal, their swiftness is such, that they would put the Hunters to great jeopardy, if they should chance to descry them while their bellies are empty. They have also great abundance of Tigers, whose skins they apply to many uses chiefly 
Tigers.  in respect of their exceeding warmth to garments and coverlets of beds. Their most esteemed fur is that of Martres, which we here call Zibellinas, to which also there is an other 
Fur of Martres.  Beast very like, and little differing; the flesh whereof they eat not, because it is very dry and unpleasant: their skins only is that which they seek and hold in estimation. There are also Lynxes, whose sight is so sharp and piercing, that it penetrateth 
Lynxes.  through a wall, seeing that which is on the other side. In Gothland commonly the Rams have 4. horns, and some 8 and withal, they are of such courage in defending themselves 
The Rams of Gothland  against the Wolves, that they are seldom by them assailed: for their horns are so sharp and strong, and withal do grow in such order, as though Nature had of purpose planted them there for their defence.  LU. 
I have seen often some with 4. horns, but never any with 8.  BER. 
Nay more than 
Wethers whose tail weighed, weighed more than one of their quarters.  this, they say there are also Wethers of 5. quarters, for the tail weigheth more than any of the other 4. & therefore may well be taken for one. Of these I myself saw certain in Rome, which whether they were brought thence or no, I know not, but surely they seemed unto me wonderfully strange.  AN. 
But let us now come to say somewhat of the fishes that are fowd in those parts, seeing of their Beasts we have sufficiently discoursed. Notwithstanding that we all know that the Sea is the Mother of Monsters, and that therein are contained so many kinds and sorts of fishes, as there are Beasts on the earth or Fowls in the air: Yet seeing there are some very strange, and of which the Authors & Historiographers make particular relation, I cannot but say somewhat of them: Amongst the rest there is one to whom for the horrible and hideous form thereof, they give no other name then Monster. 
A kind of fish called Monster.  His length is commonly fifty cubits, which is but little in comparison of the greatness and deformity of his proportion and members, his head is as great as half his body, and round about full of horns, as great and long or rather more, than those of an Ox: The greatness and manner of his eyes is marvelous, for the only apple is a cubit in length, and as much in breadth, which by night glistereth in such sort, that a far off it resembleth a flame of fire: His teeth are great & sharp, his tail forked, containing from one point to the other fifteen cubits, his body full of hairs, resembling the wing-feathers of a Goose being stripped, and his colour is as black as any jet in the world may be: The violence & force of this Monster is such, that with great facility in a trice, he will overturn the greatest ship that usually crosseth those Seas, neither can the resistance of the Mariners, though they be many in number, avail. The Archbishop of Nydrosia, 
Henry Falchendor Archbishop of Nydrosia.  and Primate of the Kingdom of Norway, called Henry Falchendor, writing a Letter to Pope Leo the tenth, sent him withal the head of one of these Monsters, which was a long time kept for a wonder in Rome. There are other Sea-Monsters called Fisiters, no less dangerous to those that sail then 
Another kind of fishes called Fisiters.  the other: their length is commonly 200. cubits, the head and mouth proportionable to the same: The tail is also forked in the midst, and containeth from one point to another a hundredth feet, their belly is exceeding great and wide: nostrils they have none, but in steed thereof, two deep open holes above the forehead, out of which, they spout out such a quantity of water, that ships have been many times through the violent fall thereof, in danger of drowning, which, if that suffice not, they throw half their body upon the sides of the ship, overwhelming it with the weight thereof: neither is their tail less dangerous with which they give so mighty a blow, that it is able to smite any ship in pieces. The damage were infinite, that these deformed Monsters would do, but that it hath pleased God, that a remedy should be found out to prevent their mischief: for they fly the sound of Trumpets and the thundering of Artillery, as death itself; and this is the only mean which the Mariners do use in driving them away. There was one of these Fisiters found on the way towards India, with which happened a notable chance, in this sort. A Galley in which Ruynas Pereyra went for Captain, 
A strange miracle.  sailing near the Cape of Bona Speransa, with a reasonable good wind, and all her sails out, stood of a sudden still, so that the Mariners thought she had strooken a ground, and were in great fear of their lives: But doing their diligence to redress the danger in which they were, they perceived the Galley to have water enough, only that she was detained by one of these Fisiters, which had clasped himself about her keel, thrusting up of a sudden certain fins that reached above water, even to the mizzen sail, upon which many of them laid their hands, and some would have stricken him with their javelins, others would have shot at him with Muskets, or discharged a piece of Artillery; to neither of which counsels the Captain would by any means consent, least through the struggling and tossing of the Monster being wounded, the Galley should be in hazard of drowning. The only remedy therefore that he had refuge unto, was to desire the Chaplain of the company to revest himself in his Priestly habit, and with humble Prayers to beseech the Majesty Divine, to deliver them from that imminent danger: In the midst of whose devotions, it pleased God that the fish by little and little unwound himself, and dived downward into the water, the last that was seen of him was his head, being of an incredible greatness, out of the holes of which, he lanced out so much water and so high, that the same in falling resembled a mighty cloud dissolved into rain; and therewith he went his ways, those of the ship infinitely praising God for this their miraculous delivery. There is also in the West part of this Northern Sea, a great number of Whales, which though they be hurtful & of great terror, yet are they nothing so much feared as the others before named. There are of them two kinds, of which the skin of the one is covered with great 
Two sorts of Whales.  & thick hairs: these are far greater than the other, in so much that there have been of them taken 900. or 1000 foot long: the other whose skins are smooth and plain, are nothing so great. But seeing there are many of them in this Sea of ours, and their shape and proportion is so well known unto us, it were time lost to describe particularly the manner of them. Only I will tell you what Olaus Magnus writeth, of one taken in those Countries, which seemeth a thing if not 
A Whale of admirable greatness.  incredible yet passing admirable, the which is, that his eyes were so great, that twenty men sitting within the circle of one of them, did scarcely fill it up: according to which, the other parts of his body carried full prorortion and conformity. The greatest enemy they have, and of greatest courage in daring to assail them, and by whom they are many times conquered and slain, is a fish called Orca, though not great and huge, 
The fish called Orca, is enemy to the Whale.  yet passing fierce and cruel, and extremely swift and nimble; his teeth are long and sharp as Scissors, with which coming under the Whale, being heavy and sluggish, he rippeth up his belly. Of all others, this fish the Whale dareth not abide, and oftentimes in flying him, lighteth amongst shallows & sands, where being not able to swim for want of water, he is slain of the fishers: of whom great numbers coming in small boats, strike him with hooks, giving him always the line at will, till they perceive that he is dead, and then they pull him a Land, and make great commodity of the oil & other things which they take out of his body. Many do affirm a thing, which in my opinion seemeth hard to believe, which is, that the great Whales when the weather is any thing tempestucus, plunge themselves with such violence from out the bottom of the Sea, that their back appeareth above water like an Island of sand or gravel: insomuch that some sailing by Sea, imagining the same many times to be an Island in deed, have 
A strange thing written of the Whale.  gone out of their ships, & made fire upon it, through the heat of which, the Whale plunging himself into the water, leaveth the men deceived, and in extreme great peril of death, unless they could save themselves by swimming to their ships. This is written by many Authors of great estimation, though to me it seemeth a thing incredible, and against all reason.  LV. 
It may be that such a wonder as this, hath been seen at some one time, and as the manner of men, especially travailers is to overreach, they say it happeneth usually and often.  BER. 
For my part I will wonder at nothing, neither leave to believe any thing that is possible, which is written of these great fishes, & Sea-monsters, seeing it is most approouedly known and verified, and now lately also written and published by sundry men of credit, that in the year 1537. there was taken in a River of Germany, a Fish of a huge & monstrous greatness, the fashion of whose head was like unto that 
A monstrous fish taken in a River of Germany.  of a wild Boar, with two great tuscles shooting above four spans out of his mouth, he had four great feet, like to those with which you see Dragons usually painted, and besides the two eyes in his head, he had two others in his sides, and one near his navel, and on the ridge of his neck certain long brisles, as strong and hard as though they had been of iron or steel. This Sea-monster was carried for a wonder to Anwerp, and there live as yet many which will witness to have seen the same. But in such like things as these, no man giveth us more ample notice of things that are strange, rare, and marvelous, then Olaus Magnus.  AN. 
There are also in these Seas many other strange and hurtful fishes, of which there is one called Monoceros, of extreme greatness, having in his forehead a mighty stiff and sharp horn, with which he 
A fish called Monoceros.  giveth the ships so forcible and violent a stroke, that he breaketh them, and driveth them under water, as though it were with a Canon shot: but this is when the ships are becalmed, which seldom happeneth upon those Seas, for it there blow but the least gale of wind that may be, he is so lumpish and slow, that they avoid him easily. There is another fish 
A fish called Serra. which is as much to say as saw in English.  called Serra, because of a rank of pricks which he hath on his head, so sharp and hard as the points of Dyamants, with which lurking under the ships he saweth in sunder their keel, which if it be not foreseen and remedied in time, they perish presently. There is another fish called Xifia, which is 
Another called Xifia.  in a manner like unto the Whale, whose mouth being open, is so wide and deep, that it astonisheth the beholders, his eyes likewise of a most terrible aspect, his back sharp as a sword, with which lying underneath the ships, he practiseth to cut or to overturn them, to the end he may eat and devour the men that are within them. There are also in this Sea fishes called Rayas, of exceeding greatness, whose love towards 
Rayas.  men is passing strange and admirable: for if any man chance to fall into the sea, near where any of them is, he underproppeth him presently, bearing him above the water, and if any other fishes come to annoy or hurt him, he defendeth him as much as he may, even to the death. There is also another called Rosmarus, whose property is very rare and strange, he is about the bigness of an Elephant, he is headed in manner like 
Rosmarus.  an Ox, his skin is of dark & obscure colour full of stubbie hairs, as great as wheaten straws, he cometh often a shore, where chancing to see a man any thing near, he runneth at him with open mouth, and if he catch him, he dismembreth him presently. He is marvelous swift, & delighteth much to eat grass and sedge that groweth in fresh water, for which cause he haunteth often to little rivers & plashes that are on main land, wherewith when he is well satisfied and filled, he climbeth up the Rocks by the help of his teeth, which are passing sharp & strong, where he layeth him down to sleep so deeply & profoundly, that it is not possible with any rumour how great soever it be, to awake him: at which time the mariners 
The manner of taking him.  & peasants thereabouts, boldly without fear bind great ropes to each part of his body, the other ends of which they fasten unto trees, if there be any near, if not, as well as they can to some place of the Rock, and when as they think they have entangled him sure enough, they shoot at him a far of with bows Crossbows & Harguebuzes, chiefly at his head. His strength is so great that awaking sometimes & perceiving himself to be wounded, he starteth up with such violence, that he breaketh all the cords with which he is fastened, but commonly he hath first his death's wound, so that after a little struggling, he turneth of the Cliff down into the Sea, and dieth incontinent, out of which they draw him with hooks and irons, despoiling him chiefly of his bones and teeth, which the Muscovites, Tartarians, & Russians esteem to be so good and true ivory, as the Indians do that of their Elephants.  
Of all this Paulus iovius maketh relation in an Epistle which he wrote to Pope Clement the seventh, being amply thereof, informed by one Demetrius a noble man and Lieutenant general under the Emperor or Duke of Russia. But to our first purpose, there are also found in this Seas sundry kinds of fishes, or rather beasts, which live both by water and land, coming often a shore to feed in the pastures thereby, bearing the likeness of Horses, Oxen, Hares, Wolves, 
Sundry fishes like to Horses, Oxen, & etc.  Rats, and of sundry other sorts: which after they have well fed on the Land, turn back unto the Sea again, the one being in a manner as natural unto them as the other. But leaving to speak any farther thereof, we now will come to the Dolphins, whose love to music and children, is a thing manifest & notorious to all men: and seeing it serveth to the 
Dolphins.  purpose, I will tell you a strange and true tale of one of them, that being taken by fishermen when he was very young & little, was by them brought and put into a pond or standing water, in the Island of S. Domingo, a little after the conquest thereof by the Spaniards. Being in which fresh water, in short 
A strangt tale of a Dolphin in S. Domingo  space he increased to such greatness, that he became bigger than any horse, and withal so familiar, that calling him by a name which they had given him, he would come ashore, and receive at their hands such things as they brought him to eat, as though he had been some tame & domestical beast. The boys, among other sports and pastimes they used with him, would sometimes get up upon his base, and he swim all over the Lake with them, without ever doing harm, or once diving under the water with any one of them. One day certain Spaniards coming to see him, one of them smote him with a pike staff which he had in his hand, from which time forward, he knew the Spaniards so well by their garments, that if any one had been thereby when the other people called him, he would not come ashore, otherwise still continuing with those of the Country his wont familiarity. Having thus remained in this Lake a long space, the water upon a time through an extremity of rain, rose so high, that the one side of the Lake overflowed and broke into the Sea, from which time forward he was seen no more. This is written by the Governor of the fortress of that Island, in a Chronicle which he made.  
Leaving them therefore, now I will briefly speak of certain notable Fish coasts from the West of Ireland forwards, winding about towards the North: For it is a thing notorious, that many Kingdoms, Regions & Provinces, have their provisions of Fish from thence, of which our Spain can give good testimony, the great commodity considered that it receiveth yearly thereby. To begin therefore, the farther forth this way that you go, the greater plenty you shall find of fish, many of those Provinces using no other trade, foreign Merchants bringing into them other necessary things in exchange thereof. The chiefest store whereof is found on the Coast of Bothnia, which divideth itself into three Provinces, 
Bothnia divided into 3. provinces.  East, West, and North-Bothnia. The last whereof is different far from the other two, for it is a plain Champain Land, seated as it were in a Valley between great and high Mountains. The air thereof is so wholesome, & the Climate so favourable, that it may be well termed one of the 
The excellency of the Climate of North Bothnia.  most pleasant and delightful places of the world, for it is neither hot nor cold, but of so just a temperature, that it seemeth a thing incredible: the Countries lying about it being so rigorously cold, covered with Snow, & congealed with a continual Ise. The fields of themselves produce all pleasant variety of herbs and fruits. The woods and trees are replenished with Birds whose sweet charms & melodious tunes, breedeth incredible delectation to the hearers: but wherein the greatest excellency and blessing of this Land consisteth, is that amongst so great a quantity of Beasts and Fowls, of which the Hills, Woods, Fields, and Valleys are full, it breedeth not, nourisheth, or maintaineth, not any one that is 
It nourisheth no venomous or hurtful beast  harmful or venomous, neither do such kinds of Fishes as are in the Sea hurtful, approach their shores, which otherwise abound with Fishes of all sorts, so that it is in the fisher's hands to take as many and as few as they list: The cause of which plenty is, as they say, that divers forts of Fishes flying the cold, come flocking in multitudes into these temperate waters. Neither bapneth this only on their Sea-shoare, but in their Lakes & Rivers within the Land also, which swarm as thick with fishes great and little of divers kinds as they can hold. The enhabitants live very long, never or seldom feeling any infirmity, which surely may serve for an argument (seeing it is so approouedly known to be true) to confirm that which is written concerning the upper Byarmya, which 
Byarmya superior.  though it be seated in the midst of untemperate & cold countries, covered and frozen with continual Snow and Ice: yet is itself so temperate and under so favourable a Climate and constellation, that truly the Authors may well call it as they do, a happy and blessed soil, whose people having within themselves all things necessary for the sustentation of humane life, are so hidden & sequestered from other parts of the world, having of themselves every thing so abundantly, that they have no need to traffic or converse with foreign Regions. And this I take to be the cause that we have no better knowledge of some people that live upon the Hyperbores, who though they live not with such policy as we do, it is because the plenty of all things giveth them no occasion to sharp their wits or to be careful for any thing, so that they lead a simple and rustic life without curiosity, devoid of all kind of trouble, care, or travail: whereas those who live in Countries, where for their substentation & maintenance, it behoveth them to seek needful provisions in foreign Lands, what with care of avoiding dangers, & well dispatching their affairs, and daily practising with divers dispositions of men, they cannot but become industrious, politic, and cautelous. And hence came it, that in the Kingdom of China there was a Law and statute, prohibiting and defending those that went 
A strange Law in the Kingdom of Chinay.  to seek other Countries, evermore to return into the same, accounting them unworthy to live in so pleasant and fertile a soil, that willingly forsook the same in searching an other. But returning to our purpose, in this North Bothnya, which is beyond Norway, is taken incredible store of fish, which they carry some fresh, some salted, to a City called Torna, situated in manner of an Island between two great Rivers that descend out of the Septentrional mountains, where they hold their Fair and Staple, many and divers Nations resorting thither, who in exchange of their fish, accommodate them with such other provisions as their Country wanteth; so that they care not to labour or till their grounds, which if at any time they do, the fertility thereof is such, that there is no Country in the world able to exceed the same. The people is so just, that they know not how to offend or offer injury to any man: they observe with such integrity the Christian faith, that they have him in horror and destentation that committeth a mortal sin. They are enemies of vice, and lovers and embracers of virtue and truth. They correct and chasten with all severity and rigour those that are offenders, insomuch, that though a thing be lost in the street or field, no man dareth take it up, till the owner come himself.  
There are also other Provinces maintained in a manner wholly by fishing, as that of Laponia, in the which, are many Lakes, both great and little, infinitely replenished with all sorts of excellent fishes; and that of Fylandia, which is very near, or to say, better under the Pole. The greatest 
Filandia.  part of this Province obeyeth the King of Swethen, who hath in the fraontiers thereof, one of the best and strongest 
Newcastle belonging to the King of Swethen.  Castles in the world, called Newcastle, which is situated upon a high Rock, accessible only of one side, and that with great difficulty. At the foot of this Rock runneth a great and deep River, in such sort, that in some places it is hard to sound any bottom, the waters of which, and all the fishes therein are so black, that it is therefore called the black River: it descendeth from the Aquilonar mountains, & cometh along through such desert and craggy Lands, that no man knoweth where the head thereof riseth, only it is thought, that it cometh out of Lacus Albus, waxing black, by reason of the soil through which it cometh. There is in this River great abundance of Salmon and of other fishes, of such excellent relish and pleasing taste, that there can in no part of the world be found any better: They serve not only for provision to the Country itself, but are carried thence into many far places. Amongst the rest, there is found a 
A strange property of the fish Trevius.  fish called Trevius, which in the Winter is black, and in the Summer white, whose marvelous property is such, that binding him fast with a cord, and letting him down into the bottom of a River, if there be any gold in the sands thereof, the same cleaveth fast to his skin; which how great soever the pieces be, fall not off from him, till they be taken off, so that some use no other occupation to win their living with, than this. It is said for an assured certainty, that sometimes there is openly seen a man go in the middle of the stream, playing most sweetly upon an Instrument like a treble Vial, which at such time as men behold him with greatest delight, of a sudden sinketh down into the water: There are also often heard upon the shore, Trumpets, Drums, and other loud Instruments, without seeing those that sound them: which when it happeneth, they hold the same for a sign or presage of some harm or disaster, that is to ensue to some principal person of the guard of this Fortress, which they have often found true by experience. But leaving to speak of the great plenty of fish which is in these Countries; Now I will come to say somewhat of the Birds and fowls which are in these parts, of which there are many kinds far differing from those which we have here, & among the rest, some as great or rather greater than partridges, whose feathers are diversified with beautiful colours, chiefly white, black, and yellow, called Raynbirds, because towards rain they 
Rainebirds.  cry, otherwise holding continually their peace. It is held for a certainty that they live by the air, for being very fat, they are never seen eat at any time, neither when they kill them do they find any sustenance at all in their belly or maw. Their flesh is of a very savoury taste, and much esteemed. There are other Birds found on the high and rough mountains, such as are for the most part continually covered with snow, somewhat bigger than Thrushes, which are in the Summer white, and all the Winter long black: Their feet 
Snowbirds.  never change culour, which is a most perfect yellow. They sleep and shroud themselves for the most part always in trees: But when they see any Hawk or Fowl that liveth by prey, they chop down into the Snow, fluttering the same over them with their wings, in such sort, that they leave no part of them undiscovered, preserving thereby their life. Of all other fowls they are hardlyest taken, they hide themselves so artificially in the Snow, and therefore they call them Snowbirds. Of Falcons there is passing great 
Falcons of divers sorts.  store over all these Northern Countries, and of many sorts. At such time as the day lasteth, the whole Summer long in those Regions near the Pole, few or none remain in the bordering Lands, but fly all thither, returning thence again when the night cometh about. Amongst these, there are certain white, which pray both on fowls and fishes, which 
I take this to be that which we call here an Ospray, of which I have seen divers.  Rivers for their pleasure do reclaim, taking with them both fish and fowl. Their two feet are of sundry and several fashions, the one with long sharp talents with which they seize their prey, the other like unto a Goose, the talents whereof are nothing so long. The Ravens in these Lands are so great and harmful, that they kill not only Hares and Fawns, but also Lambs and Pigs; of which they make so great spoil and destruction, that there are Laws made, by the which there is a reward appointed to such as shall kill them, so much for the head of every one. About the Sea shore and Lakes, there are many which they call Sea-Crowes, and of divers kinds; some are great, and have saws in their beaks in manner of 
Sea-Crowes  teeth, with which they shear the fishes asunder. Their principal food is Eels, which if they be not very great, they swallow in whole, and many times slice them out again behind, afore they be fully dead. There is an other sort of them somewhat less, otherwise of small difference, which in seven days make their nests, and lay their eggs, and in other seven days hatch their young-ones. There are other Birds called Plateae, which are always hovering also over Lakes & Ponds; they have mortal wars with the Crows, and with all other 
Plateae.  fowls that live by fish, of which, if they see any have in his beak or talon any prey, they make him let it go, or otherwise they kill him; for they have of them a great advantage through the sharpness of their beak and talents.  
Of Ducks wild & tame there is such infinite abundance in these provinces, that they cover the Lakes and waters, no 
Ducks.  other foul being any thing near in so great quantity, especially where there are any veins of warm water, which keep the Lakes longer without freezing, & where when they do freeze, yet the Ice is so thin that it may easily be broken. They are of divers colours and sizes, otherwise all of one making. Certain Authors which write of these Countries, affirm, that one kind of these Ducks, is of those which are bred of the leaves of certain trees in Scotland, which falling into the 
Ducks bred of the leaves of a tree in Scotland.  water take life, as in manner above said, becoming first a worm, then getting wings and feathers, & at last flying up into the air. Olaus saith, that he hath seen Scottish authors which affirm, that these trees are principally in the Islands called Orcadeses. They affirm also that there are Geese bred and engendered in the same manner, between whom and the 
Geese.  other there is great difference, both in colour & many other particularities. And seeing this wonder is by the testimony of so many Authors confirmed, I see no reason but that we may well believe it without offending: and that also which they write of a town in the utmost parts Northward of that Kingdom, the commodity rising to which through the abundance of Ducks is so great, that I cannot overslip the same. There is near this Town a mighty great and craggy 
A Town in scotlan that receiveth great commodity through Ducks.  Rock, to which at breeding time, these Fowls come flocking in such quantities & troops, that in the air they resemble mighty dark clouds rather than any thing else. The first two or three days, they do nothing else then hover aloof, and fly up and down about the Rock, during which time, the people is so still and quiet, that they scarcely stir out of their houses, for fear of fraying them: so that seeing all things silent and still, they settle themselves boldly, and fill the whole Rock with nests. Their sight is so sharp and piercing, that flittering over the sea which beateth upon the same Rock, they see the fish through the water, which incontinently plunging themselves into the same, they snap up with such facility, that it is scarcely to be believed but of him that hath seen it. Those that dwell near thereabouts, and know the passages and ways to get up into this Rock, do not only sustain themselves, by the fish which they find in the nests of their young ones, but carry them also to other towns to sell. When they perceive that the young ones are ready to fly, to enjoy this commodity of the fish the longer, they pluck their wings and entertain them so many days (as men use to do young ones of Eagles) and then when the ordinary time approacheth, in which they use to take their flight away, they take and eat them, their flesh being very tender, and of good smack. These Ducks differ much from all the other sorts, and are never seen in that Region, but at such time as they breed, (even as the Storks are in Spain) & though they kill many of them, yet the next year they never fail to come, as many as the rock can hold. Their fat & grease is much esteemed & applied to many medicines, in which it is found to be of marvelous operation & virtue. There are over all these Northern Regions many other fowls, far different from these which we have here, the variety of whose kinds, seeing they have no notable & particular property or virtue, it were in vain to recite: And though as I said, the Climate be cold, yet there are found many kinds of Serpents of such as are wont commonly to breed in hot Lands. There are Asps 
Serpents. Asps.  three or four cubits long, whose poison is so strong and vehement, that whosoever is bitten by one of them, dieth within the space of four or five hours, if he have not presently such remedy as is requisite, which is Treacle of Venice if they have it, if not, they stamp a head of Garlic, and mingle the juice thereof with old Beer, giving it the patient to drink, and withal stamping another head of Garlic, they apply it to the place bitten. These Asps are so cruel and fierce, that in assailing any man, they stretch out their head with great fierceness, a cubit above the earth, and in finding resistance, they dart out of their throats an infinite quantity of poison and venom, whose pestilent contagion is such, that whosoever is touched therewith, swelleth and dieth as I said, if he be not presently remedied. There are other Serpents called 
Hyssers.  Hyssers, whose chief abiding is among herbs that are door and dry. They run exceedingly swiftly, but they are easy to be avoided, because the noise and hissing they make is so great, that they are heard and descried a far of, and thereby easily shunned and avoided. They use to give a leap ten or twelve foot high when they cast out their venom, the nature of which is such, that if it fall upon any men's garments it burneth them like fire, having done which they run presently away. Their poison representeth to our sight sundry and strange colours.  
There is another kind of Serpent whom they call Amphisbosna, 
Amphisbosna.  having two heads, one in the due place, another in the tail, they go and turn aswell one way as another, & do appear & are seen as well in cold weather as in warm. Gaudencius Merula writeth, that there are many of these in Italy and other parts. In the Spring-time, there are found at the feet of Oaks and other trees, many little Serpents, 
Serpents that have a King.  which have a chief Ruler or King amongst them, as the Bees have by whom they are governed. He is known amongst all the rest, because he hath a white crest, which if it happen that he be killed, the whole Army of them presently breaketh and scattereth.  
All these and many other Serpents, which are there, are so as it were enamelled with sundry bright and glistering colours, that they arrest often the eyes of the beholders, as upon a most beautiful work of Nature: neither do they only live on dry Land, but there are also of them about the Sea, living both within & without the same, feeding upon fish, nothing less hurtful than the rest: of this kind there is at this present one most notable & of wonderful greatness in the province of Borgia, which is within the limits of the Kingdom of 
A huge and terrible Serpent in the province of Borgia.  Norway, whose terrible shape, cruelty, and horror is such, that there were doubt to be made thereof, unless it were by the testimony of many witnesses which have seen him, confirmed. In the place where he liveth, are certain Rocky Mountains, rough and very high both Seaward and Landward, covered in many places with desert thickets and wild bushes and trees. here was bred this horrible, dreadful, and deformed monster, whose length, according to the guess of those which have seen his manner, making and proportion, is above two hundred cubits: his breadth from the back to the belly, at least 25. from the neck downward to the fourth part of his body, he is full of great hairs, at least a cubit long apiece, from thence downward he is bare and plain, except his loins, which are covered with certain great sharp scales, or rather shells: His eyes are so bright and shining, that by night they seem to be flames of fire, so that by them he is easy to be discovered a far off, at such time as he rangeth abroad to seek his prey, which is commonly of Oxen, sheep, Hogs, Stags, and other Beasts both wild & tame, such as he can find: but if in the woods and fields he cannot light of enough to satisfy his hunger, he getteth him to the Seashore, and there filleth himself with such fish as he can catch. If any ships chance to approach near that shore, either by tempest or ignorance, he putteth himself presently into the water, and maketh amain at them: he hath been seen at times to rear himself of an exceeding height above the deck, and to take men out of the ship with his teeth, and to swallow them in a live: a thing truly to be spoken or heard, full of amazement & terror; what is it then to them that find themselves present at a spectacle so fearful, horrible & cruel? And if this Monster were not in such a desert place, far of from those parts which are by the people inhabited, he were able to dispeople and bring to desolation the whole Country, for yet as it is, those that are nearest, live in great fear and dread of him.  LORD. 
Truly I remember not that ever I heard of a more terrible and cruel Serpent, and therefore I much wonder, why the people of that Country do not seek some remedy to deliver themselves of so miserable a fear and scourge as he is unto them.  AN. 
Never think but that they have done their best, though perchance it hath little availed them.  BE. 
Their only remedy must come from God, which is, that time shall end his life, to do which the force of man sufficeth not. As for my part, I wonder not at all, that there should be a serpent so great & fierce as this is: for both Pliny & Strabo alleging Megasthenes, write of Serpents in 
Sundry cruel Serpents in India.  India which are so great, that they devour a Stag or an Ox whole in at once. Pliny also, by authority of Metrodorus, saith, that there are some so huge, that they reach the birds which fly in the air: & in time of the Emperor Regulus there was one found about the shores of the River Bragada 120. foot long, to destroy which, there was a whole Army of men set in order, as though they had gone to assault a mighty City.  AN. 
But now turning to our former discourse, I say it is a thing strange and marvelous, that in so great an extremity of cold as that of the North, there should breed so many venomous Serpents, the number of which is so great, that the people is with them miserably afflicted, especially the Shepherds, whose trade of life being most in the open field, meet with them oftenest; and therefore they never go unprovided of necessary remedies, to apply presently when need requireth. But being wearied with matter so full of contagion and poison, I will pass forward and come unto their trees, whose kinds and qualities are divers: rowing in that extremity of cold, Snow and Ice, to such an exceeding height and greatness, that there are no better found in the world to make ships and main masts of, than they are: But seeing they are smally different from ours, I will spend no time in describing their particularities: only I will tell you of one called Betulnye, which is in growth very great and tall, and all the year long 
A kind of Trees that in the extremity of the cold Regions, retain all the year long their greenness.  continually green, without casting his leaf; for which cause, of the common people, he is called the holy Tree, not understanding his virtue and property, which is so hot, that in despite of the cold, he retaineth always his greenness and verdure, so that many Serpents make their nests and dens under his roots, through the warmness and heat of the which, they defend themselves against the rigorous sharpness of the cold, which all the other trees not enduring, as they shoot forth their leaves & fruits in the Summer, so shed they them again in the Winter, returning to their naked bareness. The like also do all their herbs and plants, of which many are such, as we have commonly here, and many far different, of us neither known nor used.  BER. 
I am of opinion that in these Lands there are generally all such kinds of things, as are in others, excepting always the difference of the soils, the quality of which, maketh some better & some worse, and of greater and lesser virtue in their kinds and operations: But let us detain ourselves no longer about things of so small importance. I pray you therefore tell us if that be true, of which we reasoned the other day, that is, if all these Provinces and Lands are inhabited of Christians: for if it be so, I wonder we should have here no more particular knowledge and notice of a matter so important.  AN. 
Make no doubt at all of that which I have told you, for all those of the Kingdom of Norway, (which is very 
Many Christian Regions.  great, and containeth many mighty Provinces) and those of Dacia, Bothnia, Elfinguia, Laponia, Lituania, Escamia, Filandia, Escandia, Gronland, Island, Gothland, Westgothland, Swethland, Sueve, and Denmark, with many other Septentrional Regions and Provinces, even to the Hiperbores; amongst which also are sundry of those, that the great Duke of Muscovia, and Emperor of the Russians possesseth; all these I say are under the banner and faith of our Saviour jesus Christ, though differently: For some follow the Church of Rome, others observe the ceremonies of the Greek church, cleaving wholly thereunto; others of them follow the Catholic Church, but jointly therewithal certain errors that are there spread abroad.  LV. 
But leaving this, till an other time, and returning to our former purpose, I pray you tell me if the Emperor of Russia be so great a Monarch, as here it is said he is.  AN. 
No doubt but he is so great and mighty, that there are few or no Princes of Christendom besides equal unto him, in government and signory of many Kingdoms, Provinces, Lands, and Countries, as partly 
The magnificent titles of the Emperor of Russia.  may be understood by his titles in a Letter, which he wrote to Pope Clement the seventh, the beginning of which was as followeth. The great Lord Basilius, by the grace of God Emperor and Lord of all Russia, great Duke of Blodemaria, of Muscovia, of Novogradia, of Plescovia, of Finolenia, of Yfferia, of jugoria, of Perminea, of Verchia, of Valgaria, Lord and great Prince of the neither Nonogradia, of Cernigonia, of Razania, of Volothecia, of Rozevia, of Belchia, of Boschovia, of Iraslavia, of Beloceria, of Vdoria, of Obdoria, of Condinia, etc. This Letter was written in the City of Muscovia, which is his principal seat, and from which, the whole Country taketh his name, in the year of our Lord, 1537.  LU. 
Are all these Kingdoms, Lands, and Provinces which you have named inhabited with Christians.  AN. 
It is to be supposed that they are, though I cannot affirm the same for a certainty, for perchance he hath gotten some of them by conquest: the people of which may yet remain in their idolatry, as for the law of Mahomet, it is there of small force. Yet for all this, this Duke or Emperor, or what you list to call him, being so mighty a Prince as he is, there is notwithstanding 
A Nation called Finns, that are in war with the Muscovites.  a Province and Nation of people called Fins, which live in a manner under the Pole, so valiant and stout in Arms, that they hold him at a bay, yea, and sometimes enter into his Country with fire and sword, making great conquests upon him.  BER. 
So that the nearest Nation to them that live under the North-pole, is that of the Russians & Muscovites.  AN. 
You say true, it is so indeed of one side, marry on the other side is Bothnia, Fynland, and some others which are under the very Pole; but on that side of Russia and Muscovia, the old Cosmographers, for far that they went, reached not beyond the same: and in all their Maps & Cards, if you mark them well, they set them utmost & next the North, or if they do set any other, it is without name: But the Moderns as I have said, go farther describing Countries both of one side & the other: yet for all that, as I understand, there is a great part of the world thereabouts, as yet undiscovered, 
A great part of the world undiscovered.  as well in the higher Biarmia which is on the other side of the Pole, as in the Land which extendeth itself towards the west, wheeling & fetching a compass about to the Septentrion, & from thence again pointing up towards the East, which way these Muscovites travail with their merchandise, passing out of their own bounds, among the Tartarians. The principal wares they carry are Furs of sundry sorts, of which some are very precious. These Muscovites are a crafty people, cautelous, deceitful, & of small honour in maintaining their word & promise, but above all other most cruel Albertus Krantzius writeth, 
A most tyrannous act of the Duke of Muscovia  that an Ambassador being sent out of Italy to the duke of Muscovia was by him commanded to be put to death, because at the time of doing his Embassage, he kept his head covered: but the poor Ambassador alleging the custom of his country, & the pre-eminence of Ambassadors § were sent from mighty Princes: the tyrant answered him, that as for him he meant not to abolish so goodly an usage, to confirm the which, he caused presently his hat to be nailed fast to his head, with mighty long iron nails, so that he fell down dead in the place.  LU. 
Seeing you give so good notice of these Northern Lands, I pray you tell me what Countries or Provinces those are which are of late discovered, and with which our Merchants do traffic and converse, as that which they call Tierra del Labrador, the Land of bacalaos, and another Country 
Tierra del Labrador. The Land of bacalaos.  thereby latelier found out, whence cometh such abundance of fish.  AN. 
To tell you truth, I know not myself, but that which I imagine and hold for certain, is, that they are some parts or corners in the Sea, of those Septentrional Provinces, of which we have spoken, which those that go hence through ignorance, do term by new names: As for Tierra del Labrador, it is not yet thoroughly discovered whither it be firm Land; marry the most part and to which I give greatest credit, affirm that is an Island: The same being so far Westward, that by all likelihood the Septentrional people had little knowledge thereof. Those which have been there, say, that the enhabitants do live after a barbarous and savage manner. But in fine, you must understand that it is in a manner unpossible thoroughly and exactly to know the distinct particularity of the Regions that are in those parts, not so much for the impossibility of discovering them, as for the diversity of the names of the Provinces, Countries, Kingdoms, islands, Hills, and Rivers, which are every day changed and diversly in different names termed by such several Nations as find them; whose languages differing each of them, speaketh and writeth of them, by such names as they themselves have imposed unto them: insomuch that sometimes when we speak all of one Country, yet through the diversity of names, we imagine the one to be distant from the other many miles: And hence cometh so great a confusion, that though we know these Countries to be amongst those North and West Regions, of which we have spoken, yet we understand not which of them they are; and in like manner of those of the East: For as some Cosmographers give them one name and some another; those that come after them interpret thereof, every one as he pleaseth, yea, and many times differ in the very principal points, and of this is the variety of the world cause: for even as every year the trees, plants, and herbs, sprout forth in one season their leaves and fruits, in another do fade, whither, and decay, and then the next year renew again: and even as of men, one dies and another is borne, and the like of all other worldly creatures, beasts, fowls, and fishes; so doth it happen and fall out in the very names of things, which with time also do change, alter and lose their selves, leaving one, and taking another. Take for example the old Cosmographers, which do most particularly entreat of Spain, the Provinces, Cities, and particularities thereof, as Ptolemy and Pliny, and you shall not find six names conforming and agreeing to those which we now use, and perchance within a thousand years, if the world last so long, they will have lost these which they now have, and taken others: For without doubt, as the world hath such an unstable varying, so it will not lose the same until it come to be ended and dissolved: Neither only in this, but in the Languages also I warrant you there will be in tract of time such alteration and change. For though at this present it seemeth that we speak in Castille, the most pure and polished speech that may be, yet those that shall come some space of years after us, will speak the same so differently, that such things as are written in this our time, will seem unto them as barbarous, as doth unto us the old prose which we find in stories of ancient time: For there is no thirty or forty years, but there are divers and sundry words, worn out of use and forsaken, and others new invented and had in price, which though they be not good, yet use maketh them to seem so, as in all other things it usually happeneth, that only custom is sufficient to make that which is evil, seem good, and that which is good, seem evil.  BER. 
There is nothing more true and manifest then this which you say: But returning to our former discourse, I pray you make me understand, if those which do border next upon the frontiers of these Septentrional Lands that do profess the faith of Christ, are Idolaters or no: for if they be so, in my judgement it were an easy matter (the grossness of their belief considered) to persuade and convert them to the Christian faith.  AN. 
You have great reason, for in truth they are with far greater facility converted, than the other Countries that are infected & poisoned with the false and damnable sect of Mahomet: and so Henry King of Swetheland, and Henry Bishop of Vpsala, being moved with a godly, charitable, and virtuous zeal, to extend and amplify the Christian religion in those parts, 
Fynland converted to the Christian Faith.  used such diligence, that they converted thereunto the Province of Finland, which is the farthest that is known Northward, and where the days and nights do each of them endure full six months apiece: the enhabitants of which are proved so good Christians, and people of so great charity and hospitality, that the chiefest exercise wherein they busy and employ themselves, is in doing good works: the like also as I said, do those of Bothnia, who have in every parish a Priest, as we have here, that hath care and charge of their souls. And in all the other bordering Provinces round about these, they are most ready and willing to convert themselves: but the greatest pity of all is, that they are lost for lack of Preachers and learned Pastors to preach unto them, and to persuade and instruct them in the right way: many good men have not wanted will to do the same, but their bodies have not been able to suffer and endure the extreme cold of that Climate: but I trust in God, that of his mercy he will one day put this in some good men's hearts to go through withal, and endue and strengthen them with forces sufficient to the accomplishing thereof: especially seeing he hath already so inclined the people's hearts to embrace his word: for it is a thing most assuredly known, that on the Frontiers of Norway, Bothnia, and Fynland, at such time as the weather breaketh, and that the snow and Ice giveth them passage, there come men and women thirty & forty leagues from within 
The devotion of the North people.  the Land, bringing their young children, those that have means, upon horses and beasts backs, those which have not, in little Baskets made for the nonce upon their own shoulders, to be baptised, some of which are four months, some six, and some a year old: and there coming to the Priests and Pastors, they desire to be instructed with rules and precepts how to lead a Christian life, and as opportunity serveth, they bring duly unto them their Tithes. When they are ignorant of any point, how they should deal therein like Christians, then conforming themselves with the Law of Nature, they do that which seemeth good and virtuous, and leave that undone which seemeth wicked and vicious: and it is to be supposed, that those of the Provinces adjoining to the dominion of the great Muscovite do the like.  LU. 
No doubt but they do so: and truly the Christianity of these Countries, is greater than I thought it had been, and according to your speeches, there is appearance of increasing it daily more and more, seeing that there are so many mighty Septentrional Princes that are Christians, God of his great goodness give them will and power thoroughly to convert those poor people, and to bring them under the obedience of the holy Catholic Church, that they may save their souls.  AN. 
It seemeth unto me now high time to retire ourselves, seeing the night hath surprised us, otherwise we might have lengthened this our discourse with many pretty points not yet talked of, which we must now defer till it shall please God to give us time and opportunity to meet together again: In the mean time, let us not be unthankful to those learned Authors, which by their painful writings have given us notice and knowledge of such things as we have to day discoursed of, chiefly Olaus Magnus, Archbishop of Vpsala, Primate of Swethland and Gothland, for the most of the things here to day alleged are his, as being a man very learned and industrious, and such a one as desired that we should understand as well the qualities and particular properties of his own natural Country, as also of the other Septentrional Regions, which have been till this present so unknown, that they were in a manner accounted unenhabitable: and seeing these are inhabited, at the leastwise the greater part of them, we may well suppose that so also are the others that remain yet undiscovered, as well about the circute of this pole, as of the other, which to be so, they have found by manifest tokens, that have gone discovering about the West Indies.  BER. 
You have briefly gone about the whole world, searching and displaying the wonders & marvels thereof, but as for me, I account this which we have said, to be but a cipher in respect of that which might be said, yet let us content ourselves, and give God thanks that we have been able to go so far.  AN. 
Well, let us now be going, and withal, if it shall please you to favour me with your company at my Lodging, you shall be most heartily welcome to such a poor pittance as is provided for my Supper.  LU. 
Neither of us needeth much bidding, and therefore go on Sir whenit pleaseth you, and we will follow.  
The end of the sixth and last Discourse.  
Benedicta sit Sancta Trinitas.   

A Table of the principal matters contained in this Book.  

A.  
ABstinence, 20.  
Abel, 75.  
Admiration, 3.  
Adverse Fortune, 93.  
Adam's hill, 132.  
Agrippae, why so called, 8.  
Alcippa, 9  
Amazons, 13, 14.  
Aethiopians, Macrobians, 24.  
Alcoran, 54.  
Amphioscaei, 115.  
Andaluzia, 44.  
Androgyni, 7.  
Angels, 65, 105.  
Angels good and bad, 62, 105.  
Anostum, 127.  
Antiodius, 4.  
Ants, 97.  
Antheus, 21.  
Antipodes, 114, 115.  
Arctic Pole, 113.  
Antarctic pole, ibidem.  
Astronomers, 109, 105.  
Arimaspes, 11.  
Augustus Caesar, 5.   

B.  
Baharas, 38.  
Barnacles, 41.  
Belus, 53.  
Beturgia, the true name of Prester john, fol. 55.  
Beasts, 135.  
Biarmia, 129, 151.  
Birds, 134.  
Blasphemy, 64.  
Bothnia, 150.   

C.  
Caucasus, 49.  
Caligula, 95.  
Centauris, 27, 28.  
Childbirth in Naples, 6.  
Christianity, 57  
Chiromancers, 107.  
Celestial bodies, 105, 108.  
Claudius, 95.  
Cold, 1.  
Corrio Fortuna, 93.  
Commendador, what. 114.  
Curses. 6.  
Custom, 131, 132, 142.   

D.  
Destiny, 101.  
Demons, 61.  
Degrees of Spirits, 61.  
Their offices, ibid.  
Devil, 53, 57, 107, 62, 87, 80, his puissance, 62, his malice, 73, 90.  
Diego Osorco, 8.  
Difference between Chance & Fortune, 94.  
Disa, 136.   

E.  
Egipanes, 12.  
Elysian fields, 44.  
Elias, 48.  
Enchanters, 81, 137.  
Ethoroscaei, 115.  
Euphrates, 48.  
Europe, 116.   

F.  
Fauns, 12, 73  
S s. 3.  
Fools, 36.  
Fortune, 92, 98, 99  
Fountains, 37, 39  
Finmarchia, or Finland, 130.   

G.  
Ganges, 49.  
Georgia, Georgists, 57  
Gihen, 48.  
God, 2, 3, 51, 53, 63, 90, his providence, 101.  
Good and bad Angels, 62.  
Government of the Bees, 97.  
Golyas, 23.   

H.  
Heaven, 45, 109, 108.  
Hanno of Carthage, 46.  
Hag, 81.  
Hemlock, 110.  
Heden, 43. 45, 47.  
Heat, 1.  
Hercules, 8.  
Hermaphrodites, 5, 7.  
Holy Fountain, 59  
Hobgoblins, 78, 80.  
Horizon, 122.  
Hyperborcans, 26. 27. 119.  
Hypocrates, 34.   

I.  
Jacob's Well, 37.  
jambolo, 16.  
Icarus, 46,  
Idolatry, 53.  
Ictiophagi, 125.  
Island of Satyrs, 12,  
Island Meroe, 24.  
Imagination, 9, 10, 65.  
Incubi, Succubuses, 73.  
Instinct of Bears, 96, 98,  
Influence of the Stars, 104.  
john Mandevile, 56.  
Ireland, 116,  
Iseland, 44, 120, 124.  
julio Viator, 20.   

K.  
Knowledge, 36.   

L.  
Lamiaes, 60.  
Lares, ibid.  
Lactantius Firmianus, 73, 84.  
Lamparones', or the King's evil, 88  
Lemures, 60.  
Life of man, 24.  
Lucifer's fall, 61.   

M.  
Magicians, 76.  
Mahomet, 54.  
Mandragora, 110.  
Mare magnum, 50.  
Margaret of Holland, 6.  
Melancholy, 59, 60,  
Mermaids, 33.  
Miracles, 3.  
Milo, 19, 20.  
Monosceli, 11.  
Monstrous childbirths, 9  
Monstrous forms, 11.  
Mountain of the Moon, 49, 50.   

N.  
Nature, 2, 9, 29, 119, 132, 131.  
Natura naturans, 2.  
Natura naturata, 2, 201.  
Nero, 8.  
Natural Magic, 75.  
Nereids, 28.  
Nestor, 25.  
necromancy, 75, 107.  
Nilus, 49.  
Ninus, 53.  
Noah's Ark, 47, 51.   

O.  
Olympus, 24, 45.  
Opinions of Paradise, 47, 44, 45.  
Opinions of devils, 60.  
Opinions of Spirits, 65.  
Opinions of Sorcerers & Hags, 84  
Opinions of Destiny, 101, 104.  
Opinions of the Hyperboreans, fo. 119.  
Ophrogeus, 88   

P.  
Palmisters, 107.  
Paradise, 43, 46.  
Pallas Euanders' Son, 22.  
Pariardes, 24.  
Pyrrhus, 8.  
Pigmies, 13, 14, 120, 125.  
Pigmy, what it signifieth, 15.  
Phanaces, 11.  
Phantasma, 65.  
Phoenix, 44.  
Physon, 48.  
Pictorius, 24.  
Planets, 105.  
Pope Marcellus, 105.  
Port Vizantine, 10.  
Prester john, 55.  
Prosperous Fortune, 93.   

R.  
Rangiferi, 129, 144.  
Rivers, 42.  
Rivers of paradise, 48.  
River of grief, 127.  
River of delight, ibid.  
Robin-good-fellowes, 78.  
Rosmarus. 149.  
Rouncevalls. 22.   

S.  
Satyrs. 12. 73.  
Sanches Garcia, 8.  
S. Christopher, 22.  
Saludadores, 88  
Scipio Affricanus, first called Caesar. 8.  
Sirboti. 23.  
S. Thomas. 55. 56.  
S. Andrew. 72.  
Soul. 105.  
Spirits, 61, 62, 63. 64. 77.  
Stryges, 84.  
Strength. 21.  
Suillus Rufus.  
Stones. 41.   

T.  
Terrestrial Paradise. 47. 52.  
Thalestris. 14.  
Three principal erroneous acts. 52  
The beginning of Prester john. 56  
The love of dogs. 96, 97.  
The white Lake. 137.  
The Lake Meler. ibid.  
Tigris, 48.  
Tongues divided. 17.  
Thule. 44. 120. 125.  
Tritormo. 20.  
Tritons. 28. 30.  
Tiresias. 34.   

V.  
Versatilis, the Seraphins sword. 48.  
Vipers. 110.  
Vener, a Lake. 141.  
Vether, a Lake. 137.  
Understanding. 98.  
Use of natural Magic lawful. fol. 76.   

W.  
Water. 37.  
Women of Egypt. 5.  
Women changed to men. 34. 35.  
Wise men. 36.  
Wild Asses. 129.  
Witches. 75. 80.  
World. 23. 52. 115.  
Whales. 148.  
Weathers. 147.  
Wolves. 145.   

Y.  
Ivory. 57   

Z.  
Zona Torrida. 46. 48. 115.  
Zones five. 113.  
Zuna. 54.   
FINIS.