THE OPTIC GLASS of HUMOURS.  
OR The touchstone of a golden temperature, or the Philosopher's stone to make a golden temper, Wherein the four complexions Sanguine, Choleric, Phlegmatic, Melancholic are succinctly painted forth, and their external intimates laid open to the purblindeye of ignorance itself, by which every one may judge of what complexion he is, and answerably learn what is most suitable to his nature.  
Lately penned by T. W. Master of Artes.  inveniat quod quisque lubet, non omnibus unum est Quod placet, hic spinas colligit ille Rosas. 
LONDON. Imprinted by JOHN WINDET for MARTIN CLERKE, and are to be sold at his shop without Aldersgate. 1607.   

To the right worshipful wise and learned Knight, Sir JUSTINIAN LEWIN, T. W. wisheth event of all FELICITY.  
Private study we may not unfitly say replenisheth the vessel, wise parley and communication gives the vent and easy flow, and secretariship the sale: the one loads the memory, the other lends the smooth delivery; the last perfects the judgement and wins chiefest glory; so that studious diligence without writing and conference is the dull picture of Harpocrates the God of silence, who is feigned to wear a Wolves skin, full of ears and eyes, but sealing up his lips with his forefinger, as mute as a marble Niobe: and so writing without both, is the picture of jangling Thersites, whose words (as the Poet saith) were without measure and wit without weight, as lavish in tongue as Battus. The Hieroglyphic of a true Scholar is the Hare, that sleeps 
Pi●rius.  waking with her eyes open, and wakes sleeping with her eyes shut; that is who seems to meditate when he is in action, and to practise when he is in meditation: or as other Emblemists have limd forth a right student, ever to have one eye shut and an other open, having in his right hand Phospohr●s with his motto in one word— vigilo, and Hes perus in the other hand with this word— Dormio; to intimate that he should divide the day & night for practice and speculation, to equalize the ●mes of both at his fitter opportunity; neither to act Democritus (who so might worthily have laughed at his own folly) that pulled out his own eyes to become a continual contemplatour; nor to be like Nicias, who as AElian records, forgot 
AElianus lib. 3. cap. 31.  his meat by being too intent on his painting; as swift torrents oft run themselves dry by too much motion, so standing pools do putrefy by no motion. There is a fair tract between Scylla and Charybdis for wisdom to travers in; a happy orb betwixt Saturn and Luna for Phaeton to guide his choach in, so between all action and altogether contemplation for a student to converse in. For conferring I do pass it over, as that whereto I seldom have been beholden, yet much affecting it, and knowing that it brings a great accrument unto wisdom and learning: as concerning my study and reading it hath been but mean I must needs confess, and my writing very penurious in regard of theirs, who have enriched whole reams of paper with the Indian mine, and golden chaffaire of their invention: yet for that module of these habiliments i● me I have ever bend my judgement so far as in it lay to limit all these unto their peculiar times, objects, & places, & have tendered my endeavour to have especicially two, the one correspondent unto the other, neither to act Democritus nor Nicias, but by intercourse to mix my sweeter meditation, with bitter, yet profitable and better action. And as in other things of greater or less moment, so in this also the abortive issue of my wit begot of that abundance of love I owe unto your good self, whose manifold kindnesses, if I should bury in oblivion, I might worthily seem ingrateful, if remembering I should not in some sort requite, I might seem odious and respectless, both of mine own good name, and your better desert, the latter whereof is much, yet the first much more, a delicious fruit that grows from the tree of gratitude. The Eleans, therefore saith Pausanias 
Pausanias' in Eliria.  did paint forth the three Graces, holding these three things in their hand— Rosam, Myrrhum, Talum: to intimate that from thankfulness proceed three fruits. First the sweetness of a good name, shadowed out by the sweete-smelling Rose: 2. the profit redounding from it insinnuated by the Myrrh branch, and lastly chief comfort and hilarity unclowded by the coccal bone which especially is competent to young age, which three comprise all Aristotle's three goods. Howsoever I may seem to aim at the first, as may be inferred by precedent speech, alway highly prising a good name as of a precious ointment, vapring forth a fragrant smell and dilicious odure in all men's nostrils; and at the last as desirous of mine own delight some contentment and comfort issuing from my thankfulness, yet for the other more, agreeing to Sycophants & crum-catching parasites, it moves not once within the Zodiac of my expectation, I only satisfying myself with the former. Nether did I in the wain of my judgement attempt this as desirous to draw in the perfuming breath of vain glory, to puff up myself with self conceit like the Camaeleon which is— nil praeter pulmones, nothing but lungs: but only thinking to break the ice, happily to wade farther, and to employ myself in greater tasks, as fitter opor tunity shall object herself unto me, if the prefinit tear me and limit of my life permit, and withal in lieu of gratitude, to present yourself▪ with this little which seems much in regard of my wants, and labour, as much seems little in respect of of your ever kind favour. For this as also your other endowments, my pen might worthily fill whole pages: but your splendent virtues can easily b●e their own Heralds to l●mme forth their own armoury, and to extol in presence, is more glavering and poetical, then true-loving and pathetical. This only my affection cannot conceal, your gracious demeanour, generous carriage, courteous nature, studious endeavour, and wisdom for managing yourself each where, (when you happily were a flourishing branch, engrafted in the fruitful Olive tree of this our Athenes, that thrice famous university of Cambridge) were first the sympathising adamants of my affection: your continuance after in all studious actions, constancy in your favours and kind disposition (for I must needs say as he of Augustus— Rarus tu quidem 
Sextus Aureliu● Victor.  ad recipiendas amicitias, ad retinendas vero constantissimus) these incited me to cause that which as a spark lay shrouded in embers in my breast, to exhibit itself more apparently in this little flame. Take this my endeavour I pray you in worth, cherish and foster this deformed brood of my brain, in the lap (if I may so term it) of your good li● king, and in love esteem it fair though badly penzeld over, to wish as Daphnis said to Dam.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qu● minime sunt pulchra, en pulchra videntur amant●. 
Theocrit. Eidyll. 6. If the happy Daemon of Ulysses direct not the wandering planet of my wit within the decent orb of wisdom, my stammering pen seeming far overgon with superfluity of phrase, yet wanting matter I answer with the poet one only word inverted:  Qui non est hody, cras magis aptus erit. 
He that is Homer's Irus for faculty to day, may be a rich Croesus for ivention to morrow, as it is with cogitations so with actions, the second relish more of wisdom: perfection requires tract of time; Rome's Capitol was not built the first day; nor was Zeuxis his Helena suddenly limned forth with one pencil. Look not on these rapsodized lines, I pray you with a pitying ●ie: I had rather far be envied then pitied.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Pindar. Pyth. od. 1.  Melior est invidentia commiseratione 
better by much is a case hateful then woeful. Now will I humbly take my leave committing you to the tuition of that heavenly Tutor, whose pupils we are all: from my study in Saint john's X. Calend. March.  
Ever most devoted unto you in all faithfulness. T. W.   

To the Reader,  
KNnowledge concealed and not broached for a public use, is like to a peerless gem interred in the centre of the earth, whereof no man knows but he that hid it: yet is there a due regard to be had, lest at any time it prove abortive, for the golden tongue of wisdom, that relisheth all not by imagination but true judgement (whose taste never can be sophisticated) says 'tis better not to be divulged at all, then preproperously before the time. Thou mayst say peradventure, that in this I have imitated the Amygdala, or Almon tree in Pliny: 
Plini. nat. hist. lib. 16. cap. 25.  that so hastily buds and brings forth her fruit: or like the Lapwing being lately hatched, I do run as it were with the shell on my head, that I have soared also above my pitch, attempting an Eagles flight with the wings of a Wren, in the high springtide of an overweening opinion, showed unto the Critic eye the dead low ebb of my shallow judgement, thou mayst term me, an Homeres Thersites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it was said of Trajan the Emperor 
julian. in his Caesares  when he vaunted of his Parthian trophy before the Gods to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more respecting a sound of words then sound matter itself: thou mayst condemn me for many an error and escape in these my ruder lines: I know right well thou usest not to gape after gougins—  ●raeda canum lepus est, vastos non implet h●atus. 
Marti●lis.  

The Ha●es repast for Hounds, the vaster jaws  
It doth not satiate—   
Gentle Reader call this to mind— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is far easier not to like then to do the like. But howsoever thou dost either uncivilly prejudicate my labour with a sinister conceit, misconstruing my meaning, or uncourteously censure of my inhabillitie, impeaching my good name for some things that do distaste thy delicater palate, jacta nobis est alea, I have set all at six and seven, and I intend by the Muse's favour happily to go on, though unhappily I have begun. Notwithstanding I will assoil myself, and make answer unto thy former, either acred surmises●r open cavils. For the first, if I have imitated the Almon tree, it is to keep in store a bitter almond for the prating Parrot that licentiously thus speaketh of me, who is always like the fool, a Consonant when he should be a Mute: and a Mute when he should be a Consonant. In that I seem to soar aloft too hie, give me liberty to use Ausonius his words unto Pauline, yet a little inverted— Dicis 
Ausonius. Paulino epist. 19  me Icarum esse haud bell, nam summa sic appetan (spero) ut non decidam, I hope I shall not prove an aspiring Icarus, nor another Thales in Diogenes Laertius, who whiles he looked high and was contemplating on the stars, ●ell groveling into a deep ditch, For the third, much appertaining to every brainsick Na●cissus, I do altogether disclaim that, since it never so much as insinuated itself into the bosom of my imagination, my Genius not desiring to be perfumed with smoky praise, or soone-vanishing and vulgar glory, chiefly ushered by self conceit. For my taint with Theisites and Traianes' fault, I will only use for my defence, that speech of locaste to Eteocles.  — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euripides in his Phoe●issa.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Old age (in whose breast long experience hath treasured up great store of wisdom) can speak far more wisely and exactly then younger years. For the last of all, any error committed: I answer, it may be an error of ignorance seen to thee, yet it is an ignorance of the error unseen to me, whereof if privately thou demandest a reason, I can; doubt not, and will make it good for thy full satisfaction, if reason can satisfy thee. Yet if not, give leave unto my harsh and torn invention, if for nought else but this, in that I derogate from no man's due desert, nor seek to traduce any unto their least disparagement.  

Blast not with 
a pining  critic breath my tender bud.  
My vulgar Muse respects a common good:  
For thee my pen struts on this paper stage,  
Though it do act withouten equipage:  
To quench thy learned thirst I meant to drain  
The Hippocren●an Fountain of my brain.  
My wish is good, my act I know is ill,  
The first's a mountain; this, a lowly hill.  
With carping fingers let me not be scanned,  
Poise not the gift, but wa●gh the givers hand.   
I am well sure thou wilt here expect with Ang. Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, vulgar things uttered after a new sort, and novelty after a vulgar sort; without affectation: that I should be a rich eloquent merchant of exotic and new found phrases: that I should intraverse and inter● lard my speeches with lively conceits: every thy learned ears with right Athenian jewels, illuminate the eye of thy understanding with the lustre of Rhetorical colours, that the whole work should be mixed with an— omne tulit punctum: And sure so far as each thing i● consonant and harmonical with judgement, I will tender my deuo●re, to be suitable unto thy scholar like expectation: for if so be wisdom do not manage and temper all, the Muses which are pure, chaste and unspotted virgins, will turn to mere Courtesans.  

If judgement tread not on the he●les of wit  
And curb invention with his golden bit,  
'Twill ne'er look back unto his proper want,  
But still his steps will be exorbitant.   
I dare not presume, nor will I rashly engage my credit to thee (courteous censurer) to promise thee▪ Amphoram, ne viceus exeat, a mountain, lest it bring forth that ridiculous issue in the fable, to promise thee Aristaenetus his Lais, whom he terms 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all face, for her supereminent beauty and portraitour, admirable simmetree of parts, most decent and eye pleasing lineaments of her whole body, lest that I beget an Ethiopian or a Labulla who was termed all nose, like Marshal's Tongilian of whom he thus speaketh  

Tongilianus habet nasum, scio non nego, sed iam  
Nil prater nasum Tongilianus habet.   

Tongilian has a goodly nose, I wis●e  
But nought besides a nose Tongilian Tongiliani●.   
And no doubts it will be liker the latter than the former. Venus had her mole, Helena her stain, Cynthia her spots, the Swan her ieaty feet, the clearest day some cloud: nay there is nothing but if we once eye it over, so absolutely perfect not the smoothest writer of all, which, (at lest a Critic perusing of him) for some blemish and imperfection, merits not either Aristarchus his black pile, or Momus his sponge: If in the fairest things be such deformity, how many more stains may then be found in this offspring of my brain, which dare not scarcely make compare with the foulest? Look for better and more generous wine of the old vinetree, for as Pliny saith— vetustioribus semper vitibus vinum melius, novellis copiosius; would I could either arrogate the former, or challenge the latter unto myself, but howsoever I could not possibly please all, for as the Poet speaks to one Ledotus  

Qui possis rogo te placere cunctis 
Io: Vulteius hendecasilla. lib. 4.   
Cum iam displiceas tibi veluns?   
'tis sure that at least I should not please myself. I might better fit a many humours in sif thing out some more pleased poetical subject, more correspondent to their fancy and my faculty; as entreating merrily of some new discovered Isle with Lucian, to invent with 
Lucian. Ver. historiatum lib. 1.  him some such hyperbolical lies, as that of Hercules & 〈◊〉 whose footsteps were found to be the bigness of an acre of ground: to tell with him of flies and pismires as big as twelve Elephants, to freight some pamphlet de lapsu vulcani, who as Homer 
●omer. ●ad. x.  writes, was falling out of heaven into the Isle Lemnos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole day: to make some merry prognostication of strange wonders that are to ensue, as them of joachimus Fortius Ringelbergius, capitulated in that chapter whose title is— Ridicula quaedam & jucunda: not to plunge myself in these grand physical matters: I know these are appertinent to the Muses also—  

Ovid his Nux, the Culex Maro writ,  
Erasmus did in folly die his wit  
The Frog fight Homer made, and of da●e Mouse,  
And janus Dousa praised Pediculus  
Hubaldus on baldmen did versify  
Each of whose numbers words began with C. 
In lib. de Antiquitate Cantab. et Oxon. In epig. Aul. Gell. 17. 12.   
Beza praised 〈◊〉, Apuleius th' Ass  
Plutarch Grillus who by Circe changed was  
A quartane ague Favorine did commend,  
His darlings sparrow so Catullus penned  
To which the Poet   

Sunt etiam Musissua ludicra, mista Camanis 
Ausonius.   
Ot●a etc.   
Tragical Melpomene herself will now and then put on the comical start up: Sage Apollo laughs once yearly at his own beard less naked face: the modest Muses have their maddest revils: the darkesomst water has his gildy streams: wise men will sometimes play with children's rattles.  
But I have already employed some imbeziled hours taken from the treasury of the Muses golden time; to the gild over of the like rotten subjects, as they that have been intimate with m● are not igmorant, as in my Tetligomurmomachia, a century of latin Epigrams, an Echo, and some other trifles which I durst not let come abroad in the i'll Critical air lest hap they mought have been frettisht for want of learn true clothing. Now have I chosen to mingle my delight with more utility, aiming not only at wit but wisdom. I know the Paracelsian will utterly condemn my endeavour for bringing the four Humours on the stage again, they having hist them off so long ago, & the rather be cause I once treat not of their three minerals— Sal, Surphur, and Mercurius, the Tria omnia of their quicksilver wits, which they say have chief dominion in the body, (it consisting of them) and are the causes of each disease, and cure all again by their Arcana extracted out of them: but I weigh it not, since the tongue of an adversary cannot detract from verity. If any the like Carpfish whatsoever chance to nibble at my credit, he may perchance swallow down the sharp hook of reproach and infamy ere he be aware which he cannot like the 
* Mathiolus in Dioscor. so Plin. 9 43  Scolaopendra cast up again at his pleasure, I doubt not but to have him in a string. Reader, thine eyes are to take their turns in a gardin, wherein are growing many weeds, yet some flowers, pass by the former with kind silence, cull out and gather the latter for thine own science: and perhaps thou mayst distill the sweetest water from the bitterest wormwood, as Maro built his walls by Ennius his rubbish: If thou thyself hast better—  
Candidus imperti, si non, his utere mecum. Idem qui pridem. Thine if mine. T. W.   

THE Titles and Contents of the several Chapters as they are handled in in this present book.  

1 OF Self knowledge. cap. 1.  
2 That the soul sympathizeth with the body and followeth her cr●sis and temperature. cap. 2.  
3 Whether the internal faculty may be known by the external physiognomy and visage. cap. 3.  
4 That a diet is to be observed of every one. cap. 4.  
5 How man derogates from his excellency by surfeit & of his untimely death. C. 5  
6 Of Temperaments Cap. 6.  
7 Of diversity of wits according to the diverse temperature of the body. cap. 7.  
8 Of the spirits. cap. 8.  
9 Of a choleric complexion. cap. 9  
10 Of a sanguine temperature. cap. 10.  
11 Of the phlegmatic humour cap. 11  
12 Of a melanche ●ick complexion C. 12.  
13 Of the conceits of melancholy cap 13.  
14 Of the dreams which accompany each complexion cap 14.  
15 Of the exactest temperature of all whereof Lemnius speaketh cap, 15.  
The close to the whole work in verse.   
FINIS.   


Of Self knowledge. Chap. 1.  
AS Hesiod in his theogony saith that the ●gly night— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, begat two fowl monsters Somnum & somnium: So we may not unfitly say that the inveloped and deformed night of ignorance (for the want of that celestial Nosce teipsum,) begets two misshaped monsters, (which as the Sepia's inky humour do make turbulent the cristallinest fountain in man,) Somatalgia and Psychalgia, the one the dyscrafie of the body, the other the malady and distemperature of the soul: For he that is incanoped and entrenched in this darksome misty cloud of ignorance, 
Munste● 〈◊〉.  (being like the one-footed Indian people Sciopodes whose foot is so big that it shades them from the rays of the Sun, or rather like the Cyclops when Ulysses had be rest him of his one eye) he hath no true lamp of discretion, as a polestar to direct the ship of his life by, in respect either of his mortal or immortal part, from being hurried upon the shelves & mas●y rocks of infelicity. Of what high esteem and priceless value this rare selfeknowledge is & ever was it is very conspicuous and apparent unto the dimmest apprehension of all, if it do but justly balance in the scoale of come mon reason, wisdom, who hath ever affectionately embraced it, and to whom it is still endeared; the heavenly source or springhead from whence it was derived, as also the happier effects it alway hath engendered.  
Divine Pythagoras, whom worthily the flood Nessus saluted and called by his name, 
Elian.  as one admired of it for his flood of eloquence and torrent of wisdom, his mind being the enriched exchequer and treasury of rairest qualities, not only had this golden posy ever on his tongue's end, as the daintiest delicy he could present unto a listening ear; but also had it emblemd forth by Minerva giving breath unto the 〈◊〉 flute, (by which is intimated Philautia) which because with blasting it swelled her cheeks she cast away from her; Yea he 
〈◊〉 scendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horat.  had this celestial sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descended from the heavens, engraven on the frontispiece of his heart, evermore in an applicative practice, especially for himself: which he termed the wise Physicians medicinary prescript for the double health and welfare of man. Yet sententious 
Menander. in his Thrasy. leon.  Menander that rich-vainde Poet seems at least to contradict this heavenly saw for pondering with himself the depraved demeanour of worldly men, the troth less inconstancy and perfidiousness of our hairebraind jasons: the inveigling and adamantizing societies of some who being polluted and infected with the rank leprosy of ill would entangle others; the viperous & vatinian deadly hate, which is usual lie masked, and lies lurking under the specious and fair habit of entire amity; weighing with himself a many things fashioned out of the like mould, he thus spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me thinks saith he, that is not so well spoken, knowthy self, as this, know others.  
Howsoever he meant: we must not imagine that he did it to impeach any wise, this sage and grave sentence which (as that also of his) is an oracle in it proper object, & highly concerns the good both of the active 
Plato in Alcibiade.  and passive part of man: though Socrates, in Plato would have it only to be referred unto the soul to have no relation at all unto the body, though falsely. For if the soul by reason of sympathising with the body is either made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a nimble swiftfooted Achilles, or a limping slow▪ 〈◊〉 〈◊〉, as hereafter we intent to declare, good reason the body (as the edifice or 〈◊〉 of the soul) should be known as a part of Tei●sum for the good of the soul Therefore julian the Apostata who had flood of invention, although that whole flood could not wash or rinch away that onespot of his atheism, he (though not knowing him a right) could say the body was the chariot of the soul, which while it was well managed by discretion the cunning coachman, the drawing steeds, that is our headstrong and untamed appetites, being checked in by the golden bit of temperance, so long the soul should not be tossed in craggy ways by unequal and tottering motion, much less be in danger to be hurled down the steepy hills of perdition. If we do but try the words at the Lidyan or touchstone of true wisdom which d●iudicates not 〈◊〉 to external semblances, but inter 〈◊〉 ces they will sure go for 〈◊〉, whether you respect the soul as principal, or the body as secondary. For 〈◊〉 first 〈◊〉 single out that speech of Ag●petus: But we, 
Climax Agapeti ad ●nianum Imperat, atque ●e Clemens Alexand. Paed. lib. 3 cap. 1.  O men, (saith he) let us so disciple ourselves that each one may thoroughly know himself: for he that perfectly knows him, self, knows God, and he that knows him, shall be made like unto him, and he 〈◊〉 this shall be made worthy of him, more over he that is made worthy of him, shall do nothing ●worthy of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. But shall meditate upon things pleasant unto him, speaking what he meditateth and practising what he speaketh. For the last, that only of Tully: valetud● sustentatur notuta 
Cic. Offic. 2  suicorp. etc. the perfect and sound estate of the body (as we may consequently assever of the soul) is maintained by the knowledge of a man's own body and that chiefly, by a due observation of such things at may either be 〈◊〉 or a● 〈◊〉 to nature, may be 〈◊〉 the 〈◊〉, 〈◊〉 precious balsam thereof, or else it baleful & deadly aconitum: For he that in the infancy of his knowledge thinks that Hyosciamus and Cicuta hemlock and henbane are fit aliment for his body, because they be nutriment to birds, may happily at length curse the dog-star of his own indiscretion, for inflaming his less distempered brain with his unhappy dysastrous influence. For it is vulgarly said that Hyosciamus 
Scal, Exercit. Cx lii.  et cicuta hemines perimunt, 〈◊〉 alimentum praebent: them two are poison to men though foison to birds: as Scaliger relates also.  
I grant that the most direct aim of wisdom in this Nosce teipsum, looks chiefly on the mind as the fairest mark; Yet often eyes and aims at this other necessary object, which cunningly to hit, is counted equal skill, though the one far surmount the other, especial care is to be had as well of the crystal glass to save it from cracking, as of the Aqua caelestis infused from putrefying.  
But primarily it concerns the soul, as for them who are tainted with the Protoplasts self love & love of glory, who being 〈◊〉 up with the hand of fortune to the top of nature's pre-eminence, as petty gods do direct their imaginations far beyond the le ●ill of humility being swollen with timpanizing pride too much, admiring themselves with Narcissus who was enamoured with his own beauty, of whom the poet thus speaketh. 
ovid.   Dumque sitim sedare cupit sitis altera crevit, 

Whiles at the fountain he his thirst 'gan slaks.  
An ocean of self-love did him o'ertake.   
Proud Arachne's who will needs contend with more cunning Minerva for spinning like Marsyas and Tham●ras who strove the one with Apollo for music skill, the other with the Muses for melodious singing: too common an use among all self-forgetters: 
julian. in 〈◊〉. 〈◊〉. Pa. 73.  for as julian saith, each man is wont to admire his own actions, but to abate the value, and derogate from the esteem of others. For those again who with Gla●cus pra●fer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the regard of the body before the well fare of the super●lementary soul, which chiefly should be in request for as the Stoic saith, it is a sign of an abject 
Epictetus' cap. lxiii.  mind to beat our brains about necessaries for our vile corpse, a special care should rather be had over the soul, as Mistress over her handmaid, these want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now for the body, as well it levils at it: for those who distemper and misdiet themselves with untimely and unwonted surfeiting, who make their bodies the noisome sepulchres of their souls, not considering the estate of their enfeebled body what will be accordant to it, not weighing their complexion contrary perchance far to the dish they feed upon, not foreseeing by true knowledge of themselves what will endamage and impair their healths, infect the conduit pipes of their limpid spirits, what will dull and stupefie their quicker intelligence, nay, disable all the faculties both of soul and body, as instance mought be given of many, to them that have had but a mere glimpse into the histories, and ancient records of many dish moungers who running into excess of riot, have like fatal Parca's cut in two the lines of their own 
Mach on. po. De●p. Athen. 8.  lives, as Philoxenus the Dythirambiok poet, (of whom Athenaeus speaks Deipnos. 8) who devoured at Syracuse a whole Polypus of two cubits long, save only the head of the fish, at one meal, whom (being deadly sick of the crudity) the Physician told that he could not possibly live above seven hours, whose wouluish appetite not with standing would not stint itself even in that extremety, but he uttered these words (the more to intimate his vulturlike & insatiate paunch). Since that Charon and Atropos are com'd to call me away from my delicies, I think it best to leave nothing behind me, wherefore let me eat the residue of the Polypus, who having eaten it, expired: who had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrys●ppus, as Athenaeus records and of others he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle. And what of others? who although they did not so speedily by ignorance of their estate, curtail their own days by untimely death, yet notwithstanding they have lived as dead unto the world, and their souls dead unto themselves. Dyonisyus Heracleota that ravenous gourmandyzing Harpy, and insatiable drain of all pleasant liquors, was grown so pursy that his farnes would not suffer him to set his breath, being in continual fear to be stifled, although others affirm that he easily could with the strong blast of his breath have turned about the sails of a windmill: Whose soul by his self ignorance (not knowing what repast was most convenient for hi● body) was penned up and as it were fettered i● these his corpse as in her dungeon. So Alexander King of Egypt was so gross and fat that he was fain to be upheld by two 
Athen.  men: And a many more by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excessive eating & drinking, more upon mere ignorance, the● rebellion against nature, physical diet, and discretion, did make their souls like the fattened sheep whereof johannes Leo relates, which he see in Egypt some of whose tails weighed 80. pound, and some 150 pound, by which weight their bodies were immovable, unless their tails like trains were carried up in wheel-barrowes: Or like the fattened hogs Scalliger mentions, that 
Seal. 〈◊〉: 199.  could not move for fat, and were so senseless that mice made nests in their buttocks, they not once feeling them.  
But those which I whilom named and millions besides, never come to the full period of their days, dying soon because as Seneca saith they know not that they live 
〈◊〉: ● controu:  by deaths, and are ignorant what receipt of food into the body, (whose constitution they are as ignorant of also,) will bring endamagement both to it and to the heavenly infused soul.  
For the body; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is requisite; that as the meager one is to be fed with spare diet, so the massier and more giantly body must be maintained with more large and lavish diet. For it is not consonant to reason that Alexander Macedo, & 
Ex Petrarch  Augustus Cesar, who were but littlemen as Petrarch saith and so low-staured Vl●sses should have equal diet in quantity with, Milo, Hercules, Ajax, and such as Atheneus makes mention of: as Ast●damas, & Herodorus, the first of them being so capacious stomacht 
Athenaeut: lib. 10.  that he eat as much alone as was prepared forix. men: and the latter Herodorus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a strong-sided Trum peter, who was 3. else and a half long, and could blow in two trumpets at once, of whom Atheneus speaks. These might well farce and cram their maws with far more aliment because their ventricles, cells, veins, and other organa of their bodies were far more ample and spacious.  
And a● aine it is sovereign in this regard, because in the full stream of appetite or bravery many will take upon ignorance, rather 
Suetonius.  the sumtuous dish prepared for vitellius, by his brother, which one dish amounted to above seven thousand, eight hundred and xii pounds, perchance a rank poison to 
Plini. lib. 22 nat. hist, cap. 22.  their natures, then Estur and 〈◊〉 (2. savoury and wholesome herbs, which poor● Hecale set on the table as a salad before hungry Theseus, the best dish of meat she could present unto him,) a great deal peradventure more conducible unto their healths, But they are as ignorant what they take as Cambles was, who being given to Gastrimargisme as Athenaeus relates in the forementioned book, in the night did eat up his own wise, and in the morning finding her hand in his devouring jaws, slew himself, the fact being so heinous and not worthy: as also they are pilgrims and strangers in the knowledge of their bodily estate, which ever or often is an occasion of over-cloying their ventricles with such meats as are an utter ruin and downfall to their healths, as ill or worse than Toxicum, for although they do not eftsoons enforce the fatal end, yet in a short progress of time, they are as sure pulleys to draw on their inexpected destinies.  
Without this knowledge of our bodily nature, we are like to crazy barks, yet balist with priceless merchandise, which are tossed too and froo upon the main of ignorance so long, till at length we be shattered against the huge rock of Intemperance, and so lose our richest fraught, which is our soul. This aught ever to control and curbbe in, our unruly appetites: it ought to be like the Poets Automedon, 
Seneca lib. 2. de beneficiis cap. 12  to rain our fond desires in, which reign in 〈◊〉 for as Seneca saith sunt quaedam no●itura impotran●ibus, etc. so we may say, sunt quae● appetentibus; as there be many things which are obnoxious to the asker, if it chance he obtain them, so are there many nutriments as dangerous to man that babishly covets them, for if he square not his diet according to the temper of his body, in choice of such fare, as may banish and expel contagion and violency from nature, or be a special preservative in her spotless and untainted perfection; meats are so far from holding on the race of his life, as that will rather hasten it down far sooner unto the hemisphere of death, than he expected. A choleric man therefore (by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) knowing himself to be overpoizd with it predominancy, na, but even foreseeing his corporal nature to have a propension or inclination to this humour, he must wisely defeat, and wain his appetite of all such dainty morsels (though the more delicious and toothsome) and delude his longing thirst, of all such honey flowing meats and hot wines as are foison to his distemperature, and which in tract of time will aggravate this humour so much, till it generate and breed either a hectic fever mortal consumption, yellow jaundice, or any the like disease incident to this complexion; and so concerning all the rest. For a bare (Nosce) it is not sufficiently competent for the avoidance of death, & to maintain a happy crasis, but the living answerably according to knowledge, for we see many exquisite Physicians, and learned men of special note (whose exhibitories to themselves do not parallel their prescripts and advice to others who, are good physicians, but no pliable patients) to make a diligent search and scrutiny into their own natures, yet not fitting them with corespondency of diet like Lucia●es apothecary, who gave Physic unto others for coughing, and yet he himself did never lin coughing Cunctis qui cavit noncavet ille sibi.  
While he cured others he neglected himself: We may rightly say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
1 Crapula fit esca, deliciae eorum damna: that is their diet is luxury, and each delicy made their malady. And yet none do more inveigh against surfeit & misdiet than they, but they are like the Musipula of 
Orus Apollo in hietoglyphich.  whom it said in the Hieroglyphichs that she useth to bring forth her issue out of her mouth, and swimming with them about her when she is hungry, she swallows them up again, so they in external show spit out the name of surfeit, banishing ●t far from them, but by their accustomable deadly luxury, again they embrace it, and hug it in their arms so long, till some encroaching disease or other, having had long dominion and resiance in them be past cure of Physic: For we know.  

Non est in medico semper relevetur ut aeger,  
Interdum docta plus valet arte malum.   

No earthly art can ever cure deep 〈◊〉 ill.  
Not 〈◊〉 with his heavenly skill.   
So then the most exact selfe-knower of ●ll, if he do not contain himself within the territories and praecincts of reasonable appetite, the Cynosura of the wiser dietest, if consorting with misdieters, he bathe himself in the muddy stream of their luxury and riot, he is in the very next suburbs of death itself: Yet for this, I confess that the silver breast of Ni●us is not vitiated and polluted by others kennel muddy thought▪ and turbulent actions or affections, no more than the river Alpheus, that runs hard by the salt sea, is tainted with the brackish quality of the sea, no more than the Salamander is scorched, though daily conversing in the fire; or chaste Zenocrate's lying with Lair is defiled, since he may well do it without impeachment to his chastity: so may the heroical and generous spirits converse with unstaide appetites and yet not have the least tang of their excess, but by their diviner [N●sce teipsum] may be their own guardians, both for their Celestial and also earthly part▪ Yet we know Aliquid mali propter vicinum malum, the taint of ill comes by consorting with ill, & the best natures and wisest selfe-knowers of all may be tilled on or constrained to captivate and in thrall their freedom of happy spirit, and to rebel against their own knowledge.  
I wish therefore in conclusion the meanest, if possible, to have an insight into their bodily estate (as chiefly they ought of the soul) whereby they may shun such things as any ways may be offensive to the good of that estate, and may so consequently (being vexed with none, no not the least malady) be more fit not only to live, but to live well: For as the Poet said of death— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to die is not ill, but to die ill: so contrariwise of life we may say, it is no such excellent thing to live, as well to live; which no doubt may easily be effected, if they do abridge themselves of all vain alluring lusts, and teather their appetites within the narrow-round plot of diet, lest they run at random, and break into the spacious fields of deadly luxury.   

Cap. 2. That the soul simpathizeth with the body and followeth her crasis and temperature.  
INficitur terrae sordibus unda flue●s saith the Poet: If a water current have any vicinity with a putrefied and infected soil, it is tainted with his corrupt quality: The heavenly soul of man as the Artists usually aver, semblablewise, doth feel, as it were, by a certain deficiency the ill affected crasis of the body, so that if this be annoyed or infected with any feculent humours, it fairs not well with the soul, the soul herself as maladious feels some want of her excellency, and yet impatible in regard of her substance, though the bad disposition of the organa, the malignancy of receipt, the unrefinednes of the spirits do seem to affect the soul: for the second, which causeth the third, mark what Horace speaketh.  

————— quin corpus onustum 
Horat.   
Hesternis 〈◊〉 an●mum quoque pragravat 〈◊〉  
Atque affligit humo divinaparticulam aura,   

The man surcharged with former crudities,  
Weighs down our spirits nimble faculties;  
Our ladened soul as plunged in the mire,  
Lies nigh extinct, though part of he avens fire.   
To this effect is that speech of Democritus 
〈◊〉 de Natura h●m. ad finem Hippocratis.  who saith that the bodily habit being out of temper, theminde hath no lively willingness to the contemplation of virtue: that being enfeebled & overshadowed the light of the soul is altogether darkened, heavenly wisdom as it were sympathising with this earthly mass as in any surfeit of the best and choicest delicates, & also of wines, is easily apparent. Uinum, of it own nature is (if we may so term it) Divinum, because it recreats the tired spirits, makes the mind far more nimble and actual, and aspiring to a higher strain of wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Xenophon, it stirs up mirth and cheerfulness, as oil makes the blazing flame yet by accident, the vnmanaged appetite desiring more than reason, it doth dull the quicker spirits, stop the pores of the brain with too many vapours and gross fumes, makes the head totty, ●ullabees the senses, yea, intoxicate the very soul, with a pleasing poison: as the same Xenophon says, it happens unto 
Xenophon in hi● conuivium which also Athenae us recor ●s in his 11. book Deipnol. out of Xenoph.  men as to tender plants, & lately engraffed impe●, which have their growth from the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. when God doth water and drench them with an immoderate shower, they neither shot out right, nor hardly have any blown blossoms, but when the earth doth drink in so much as is competent for their increase, them they spring upright, and flourishing do yield their fruit in their accustomed time, so fareth it with the bodies and by sequel with the souls of men, if we pour in with the undiscreet hand of appetite, they both will reel too and fro, and scarce can we breathe, at least, we cannot utter the least thing that relisheth of wisdom, our minds must needs follow the tempers or rather the distemperatures of our earthly bodies.  
Plato, in whose mouth the Bees as in their hives did make their honey combs, as foreintimating his sweet, flowing eloquence, he weighing with himself that thraldom the soul was in being in the body, and how it was affected, and (as it were) infected with the contagion thereof, in his Phaedrus, as I remember, disputing of the Idaeaes' of the mind, said, that our bodies were the prisons 
So julian in an epistle to ●ugenius 190. hath such a saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Gorgia●  and bridewells of our souls, wherein they lay as manacled and fettered in Giues. Yea further he could avouch in his Cratylus, and also in his Georgias: Socrates having brought forth a speech to Callides, out of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live is to die; and to die is to live: he saith there, that our body is the very grave of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And sure it is that whiles this mind of ours hath his abode in this darksome dungeon, this vile mansion of our body, it can never act his part well, till it step upon the heavenly stage, it will be like ●o in Ovid, who being turned into a hee●er, when she could not express her mind to 
Ovid: Metamorph.  Inacus her father in words,  

Littera-pro verbis, quampes in pulvere duxit,  
Corporis indicium mutati triste peregit.   

Her foot did speak, as on the sand she ranged,  
How she poor soul was from herself estranged.   
Our soul in the body, though it be not so blind as a Bat, yet is it like an Owl, or Bat before the rays of Phoebus all dimmed and dazzled: it sees as through a lattissewindow. Being freed from this prison, & once having flitted from this ruinous ●ennament, this mud-wald cottage, it is a Lynceus, within a Molewarpe, without it is an all●eyde Argus, within an one-●y de Cyclops: without a beautiful Nireus: within an Aethiopian Thersites: without a high soaring Eagle, within a heavy Struthio Camelus, an Aestridge, who hath wings as he in the Hieroglyphics witnesseth, non propter volatum, sed cursum, not for flying, but to help her running: yea as sparkles hid in embers, do not cast forth their radiant light, and the sun enveloped in a thick misty cloud, doth not illuminate the centre with his golden Tresses, so this celestial fire our soul, whiles it remains in the lap of our earthly Prometheus, this mass of ours, it must needs be curtained and ouer-shadowed with a palpable darkness, which doth overcast a sable night over our understanding, especially when in the body there is a current of infectious humours, which do flow over the veins, and engross the limpid spirits in their arteries, the mind must needs be as it were o'erflown with a Deucalion's flood, and be quirkened as a silly toiling Leander in the Hellespout. What made the mind of Orestes so out of temper that he killed his own mother, but the bodily Crasis? what made Heracleitus die of a dropsy having rowlde himself in beasts ordure? what made Socrates having drunk the Cicuta at Athens to give his ultimum vale to the world, but that? what caused that redoubted famous captain Themistocles having drunk Bull's blood, to take (as we say) his long journey to the Elysian fields? and many others to have comed unto their long home (as may be seen in the ancient registers of time) and many to have been distraught, and frantic, the distemperature no doubt, & the evil habit of the body wherewith the soul hath copulation. Plotin the great platonist, he blushed often that his soul did harbour in so base an ●nne as his body was, so Porphyry affirms in his life: because (as he said in an other place) his soul must needs be affected with the contagious qualities incident unto his bodi●. The cunningest swimmer that ever was, Delius himself could not show his art, nor his equal stroke in the mud: a candle in the lantern can yield but a glimmering light through an impure and darksome horn: the warelike Steed cannot fet his frisks, take his careers, and show his curvets being penned up in a narrow room, so it is with the princely soul, while the body is her mansion said he; but this belongs to an other Thesis and some thing before, concerning the souls excellency, having taken her flight from this darksome cage; more near unto the scope at which we must aim. Hear what the Poet saith in his xv. of the Metamorphos.  

Quolque magis 〈◊〉, sunt qui non corpora tantum  
Verum an●mos etiam valeant mutare liquo●es:  
— (u● 〈◊〉 〈◊〉 est 〈◊〉 Salmacis vnd●  
A Ethi●pesque 〈◊〉? quos 〈◊〉 fa●cibus hausit  
〈◊〉 furis, aut patitur mirum gravitate soporem.   

" It is a wonderment that waters 〈◊〉 
Salm●c i● where the ●vinph and Hermoph●a ditus. we●e ●ovnd together   
" Transsorme the members and the mind of man:  
" Who kenneth not th'unclean Salmacian well,  
" The 〈◊〉 where sunburnt Mauritanians dwell?  
" Which cause a frenzy, being gulped down,  
" Or strike the senses with a sleeping swoon.   
We must not imagine the mind to be passable, being altogether immaterial, that itself is affected with any of these, corporal things, but only in respect of the instruments which are the handmaids of the soul: as if the spirits be inflamed, the passages of the humours dammed up, the brain stuffed with smoky fumes, or any phlegmatic matter, the blood too hot and too thick, as is usual in the Seythians and those in the septentrional parts, who are of all men endowed with the least portion of wit and policy: and because these kind of people, do as it were cross the high way of my invention, I will treat a little of them, neither beeside that which we have in hand: because it will confirm the forewriten words of Xenophon concerning wine. Whom do we ever read of more to quaff and carouse, more to use strong drinks then the Scythians, and who more blockish, and devoid of wit and reason? nay there was never any learned man, but only Anacharsis, was an inbred there: which want no doubt is caused by their great intemperance. For all writers well nigh agree in this, that they will as the Poet saith, ad diurnam stellam, or strenué pro 〈◊〉 potare: drink till their eyes stare like two blazing stars as we say in 
A thenae●s lib. 〈◊〉. Deipnosophist. pa 427.  our proverb. Athenae●s that singular scholar of so manifold reading: after he had rehearsed Herod: his history of Cleome●ns saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the Lacedæmonians when they would drink in lavish cups extraordinarily, they did use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to imitate the Scythians, which also he notes out of Chaemeleon Heracleotes in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when also they should have said to the Pincerna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power in, they used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Howsoever we read of some particulars, it is manifest if we peruse the histories that the most of them are the greatest bouzers, and bussards in the world: they had rather drink out their eyes then that 
Fusc. speaks thus Perdere dulcius est potando quam ut mea seruem Erodenda pigris lumina vermicu. lis.  the worms should eat them out after their death, as Sir Thomas More jests upon Fuscus in his Epigrams: & of all men they have most leaden conceits and drossy wits: caused especially by their excessive intemperance, which thickneth their blood, & corrupteth their spirits, and other organa wherein the soul should chiefly show her operation. Give me leave to speak a little of the air: how it received into the body doth either greatly advantage or little avail the mind. It is certain that the excellency of the soul follows the purity of the heavens, the temperature of the air: therefore because Boeot●a had a●ery * rhenish soil, a gross and unrefined air, the ancient writers to decipher 
& yet it may be gathered by the much eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. lib. x.  and shadow out a dull wit in any one, were wont to say Boeoticum hic habit inge●ium, this man is as wise as a woodcock, his wits in a consumption, his conceit is as lank as a shotten Herrin. I do not concord with the Poet in that trivial verse, but I do carry the comma a little further and say.  C●lum non, 〈◊〉 mutant qui 〈◊〉 〈◊〉. 
At least if I must needs take coelum for air, I will say.  

The air to vary is not only found,  
But wit's a foreigner in foreign ground.   
The air hath his etymology from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath, it consists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the learned say, that it is the beeginning and ending of man's life: for when we begin to live, we are said to inspire, when we die, to expire: as the privation of the air deprives us of our being, and the air being purged and cleansed from his pestilent qualities causeth our well-being, so the infection of the air, as in the extinguishing of some blazing comet, the eructation of noisome vapours from the bosom of the earth, the disastrous constellation or bad aspect of some malevolent planet, the vamping fumes that the Sun elevates from bogs and fennish grounds, the inflammation of the air by the intense heat of the sun, (as when in Homer's Iliad, Phoebus is feigned to send forth his direful arrows among the Grecians, and ●o bring in the pestilence upon them) this infection causeth our bodies first to be badly qualified, and tainted with a spice of corruption, and so by consequent our very souls to be ill affected. AEneas Silvius in his Cosmography 
Aneas Silvius cap. 92 de Asia minore.  writing of the lesser Asia records a strange thing concerning the air being putrefied, he says that hard by the city Hierapolis there is a place termed Os PLUTONIUM, in the valley of a certain mountain, where Strabo witnesseth that he sent sparrows in, which forth with as soon as they drew in the venomous noisome air they fell down dead: no doubt, but the corrupted air would have had his operation upon other more excellent creatures than were those little birds, if they durst have attempted the entrance in. But to a question: what reason can be alleged that those who won under the pole, near the frozen zone, and in the septentrional climate, should have such giantly bodies and yet dwarfish wits, as many authors do report os them, and we fee by experience in travail, the rudeness and simplicity of the people, that are seated far north, which no doubt is intimated by a vulgar speech, when we say such a man hath a borrell wit, as if we said boreal ingenium: Whereof, that old-english prophet of famous memory (whom one fond termed Albion● ballad maker, the cunnicatcher of time, and the second dish for fools to feed their spleens upon) G. Chaucer took notice when in his prolog to the Frankleines tail he says.  

But Sir●, because I am a ●orrell man 
Borel.   
At my beginning first I you beseach,  
Have me excused of my rude speech.   
The Philosophers to this question have excogitated this reason: to wit the exceeding chilnes of the air, which doth possess the animal spirits, (the chief attendants of the soul to execute the function of the agent understanding) with contrary qualities the first being cold and dry, the last hot and moist: though this reason most avail for our purpose speaking how the mind can be affected with the air, yet I must needs say I think they are beside the cushian: others affirm and with more reason that they are dulwitted especially by the vehement heat which is included in their bodies, which doth inflame their spirits, thicken their blood, and thereby is a cause of a new gross, more than airy substance, conjoined with the spirits: for extreme heat doth generate a gross adust choler which comes to be mixed with the blood in the veins, and that brings a condensation and a coagulation to the blood: for their extraordinary heat it is apparent by their speedy concoction, and by the external frigidity of the air that dams up the pores of their bodies so greatly, that hardly any heat can evaporate: this also, by deep wells which in winter time be luk● warm, and in summer season exceeding cold, now to prove that where the blood is thickened, and the spirits inflamed there usually is a want of wit, the great peripate● himself affirmeth it to be a truth, where he saith that bulls, & such creatures as have this humour thick, are commonly devoid of wit, yet have great strength, and such living things as have an attenuated blood and very fluid do excel in wit and policy as instance is given in Aristotle of bees. We must note here, that this is spoke of the remoter parts near unto the pole, lest we derogate any thing from the praise of this our happy Ileland (another blissful Eden for pleasure) all which by a true division of the climes is situated in the septentrional part of the world, wherein there are and ever have been as pregnant wits, as surpassing politicians, as judicious understandings, as any clime ever yet afforded under the cope of heaven.  
But I do here pass the limits of laconism, where as I should in wisdom imitate the Egyptian dogs in this whole tractate, who do drink at the river Nilus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in haste and by stealth, lest the Crocodile should pray on them, and who doth fitly carry the name and conditions of the Crocodile, no writer is ignorant of. I will therefore end with the iteration of the Thesis, that the soul follows the temper of the body, and that whiles it is inherent in the body, it can n●uer partake so pure a light of understanding as when it is segregated, and made a free denizen in the heavenly city, and free hold of the saints  Corporis in gremi● d●m spiritus etc. 

when our imprisoned soul once more being free,  
Gins scale the turret of eternity,  
From whence it once was reached & captive 〈◊〉  
By this usurping tyrant corpse, he● bane,  
Which subiugates her unto sottish will  
And schools her under passions want of skill.  
Then shall our soul● now chocked with fenny care  
With Angel● frolic in ap●rer air:  
This low NADIR of darkness must it shield  
Till is aloft toth'radiant ZENITH wend.    

Cap. 3. Whether the internal faculty may be known by the external physiognomy.  
Socrates' that was termed the Athenian Eagle, because he could look steadfastly upon the Sun, or the rather for his quick insight of understanding, when a certain youth being hielie commended unto him for his rare parts, and admirable endowments, though he had the piercing eyes of Lynceus, and could have more than conjectured his qualities being presented unto him, he did not look unto his outward feature, and external hue, so demurring to have rendered his approbation of him, but he accosted him with these words, loquerepuer ut te videam lets hear the reason youth, that I may see what's in thee (to which Lipsius alluded in a certain epistle of his; videre et non alloqui nec videre est: to see one and not confer with him, is not to see). Socrates in sinuated thus much unto us, that a man may be a Nireus in outward semblance, and yet a Thersites in his inward essence: like the Em perours' table whose curtain was drawn over with Lions and Eagles, but on the table, were portrayed, Apes, Owls, and Wrens: or like the golden box that kept Nero's beard, perchance the eye of his understanding was dazzled, as when Euripides 
Pe●on. Ar. bit. 5.  gave him Heracleitus his works called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demanding of him his censure 
Diog. La●rtius.  who answered that which I conceive is rare, and so I think of that which I do not conceive, having that deep insight and singular wisdom which Apollos Oracle did manifest to be in him, he mo●e each have perceived the former & conceived the latter, but was not cunning Zophyrus his judgement also tainted concerning Socrates himself? Who seeing his deformed countenance called him an idiot and a dissard and an effeminate person and was laughed to scorn of them that stood by for his pains, but Socrates said, laugh not, Zophyrus is not in a wrong box, for such a natural was I framed by nature, though I have by the study of wisdom and philosophy corrected that which was a defect in nature; the philosopher saith vultus est index animi, the eye is the casement of the soul, through which we may plainly see it, better than he that saw Antisthenes his pride through the chinks of his cloak: but our usual saying is, that the tongue is the hearauld of the mind, the touchstone of the heart, could a man discern wise Ulysses, only by his 
Homer in his 3. book of the Iliad.  countenance? Hear what Homer says of him: Illiad 3.  

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

When that discrete Ulysseses up did stand,  
And swayed the golden sceptre in his hand  
I●oueable both it and he were found  
Fixing a bashful visage on the ground:  
Most like an Idiot rose he from his stool,  
Th●●'st have deemed him angry or a fool:  
But when he spoke, his plenteous words did flow  
Like to thick-falling flakes of winter snow▪  
N● any c●uth his wit so highly strain,  
As wise Ulysses in his flowing vain.   
Which also Tryphiod●rus the Egyptian poet that writ of the sacking of Troy sets down elegantly to the same effect of Ulysses. 
Triphiodo. rus the Egyptian poet.   

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

By him impetuous Miner●a stood  
And drenched his throat with honey nectar flood:  
A mopeide fool he rising, first was deemed,  
Because with Tellus to consult he seemed  
A rattling murmur eft his voice affords  
Opening the ore▪ flowing springhead of his words:  
Like torrents of mellifluous snow inf●re th'Sun,  
His sacred Hippocrene 'gins to ru●e.   
So AEsope the witty fabulist, as we may read in his life, what deformity wanted he externally? and what beauty had he not internally? likewise Galba on whom Tully, (seeing his ill-shaped limbs and his excellent wit,) had this conceit: ingenium Galbae male habitat: Galba's wit lodges in a base Inn: and Sapph that learned poetresse had the same natural default for her outward lineaments, yet had most rare gifts of mind, she thus spoke of herself:  Ing●nioformae damna rependo ●eae. 

Th'ill favour, and deformity of face,  
With virtues inward beauty I do grace.   
Again, all is not gold that glistereth; 
I● pario tumulo p●tridū cadaver: marmoreu● carcer impius fur. jul. Scalliger, E●idorpidū lib. 40. Look Hippolytus de cozen et confiharibus pag. 101.  every persian nose argues not a valiant Cyrus: we often see plumbeam macheram in aurea vagina, as the Cynic said in D. Laertius concerning a young man, that was well proportioned and spoke ill, a leaden rapier in a golden sheath: wrinkled faces and rugged brows lurk under smooth paint: the faire-brancht Cypress tree fruitless and bar ren: a putrefied nutmeg gilded over: Diomedes his brazen armour shine like gold: Aesopes' larua, (O quale caput, at cerebrum non habet) a rare head but no brains: many a gaudy outside and a bawdy deformed inside; a wooden leg in a silken stocking: so a fair and beautiful corpse, but a fowl ugly mind. We see a beautiful Paris, of whom Coluthus the Theban says, when Helena carried 
Coluthus the Theban poet in his book called Helen's rape.  him to her chamber.  —— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Her eyes could never be glutted with gazing on him: and yet his judgement was in the wain, in giving the golden ball to fading beauty, which is but a pleasant poison, only a letter of commendation, as Seneca calls it a dumb praise, yea a very something of nothing. But howsoever it come to pass that in some particulars it holdteh thus, it is not true in general: for as a Fox is known by his bush, a Lion by his paw, an Asle by his ears, a Goat by his beard, so easily may a man be discerned, I mean the excellency of his soul by the beauty of his body, the endowments of the former by the compliments of the latter. When I do gaze with a longing look the comeliness of the feature without, I am more than half persuaded of the admirable decency within: as when I see the splendent rays of the Sun, it bewrays the Sun hath a complete light within: the clearer & fairer the fountain is to the eye the sweeter it will prove unto the taste: the purest waters are distilled from the choicest flowers: fowl vices are not the offpring offaire faces; a vulgar weed ishues not from the silkworms smother thread: the Hyblaean Bee sucks no sweet honey out of the poisonous hemlock: when we see a body as framed, and wrought out of the purest virgins wax, as tempered with the cunning hands of beauty and favour, enriched with the very prodigality of nature, which nature and beauty itself would be abashed and even blush to behold, shall we say this golden mine, affords leaden metal? Raram facit misturam cum sapientia forma, saith Petronius Arbit: and the other, gratior est pulchro veniens e corpore virtus: do they speak as though it were a wonder, a rare thing to see wit, wisdom and virtue jump in one with beauty? let him speak that daily sees not the contrary. I think (though ●ou ever) wise men williudge according to the proportion of members not laugh fond 
Sir Thom. More in his 2. of the Utopia.  as they did at the ambassadors that were decked and adorned with precious pearls, foolishly adoring their pages for themselves, whom they deemed to have been the ambassadors for their plainness. there's none so blind but Apollo's spectacles will make him see: if a man be endowed with wisdom and have Tir●sias his bright lamp of understanding, the true candle of Epictetus which is to be held at a far greater prize, but he may easily see by them what a man is at the first glance, his inward virtues by his outward gifts. And Socrates no doubt could each have yielded wellnigh as sincere a judgement concerning him, of whom we whilom spoke, by nearly beholding of his beautiful lineaments, as by hearing of his speeches ornaments. But he did it perchance to be a pattern of true knoweldge to ignorance, who hath not a judicious eye, and which is prone to censure too far by the outward resemblance: or else to instruct knowledge itself, in this that alway to see is not to know.  
Who can not see also the deformity of the soul by the blemishes of the body? though it be not a truth in every particular, as not in the former. Hear what the poet affirms in an epigram upon a slow-paced lurdame.  

Tardus es ingenio ut pedibus, natura etenim dat  
Exterius specimen quod latet interius.   

Thy lea●en heels no golden wit doth show,  
For inbred gifts by outward li●s we know.   
Who could not have cast Thersites his water with but once looking upon the Urinal as we say; seeing in his body so great deformity, he sure would have averred that in his soul there was no great conformity: he had one note, especially which is a bad sign in physiognomy which Homer reckons as one of his mishapes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 
Acuminato erat eapite, his head was made like a broach steeple, sharp and hi● crowned, which among all physiognomers imports an ill affected mind. Who is ignorant, that men of greater size are seldom i' the right cue, i' the witty vain; who knows not that little eyes denotate a large cheverill conscience? a great head a little portion of wit? goggle eyes a starke-staring fool? great ears to be a kin to Midas, to be metamorphyzde Apuleys? spacious▪ breasted, long-lifed, a plain brow without furrows to be liberal? a beautiful face most commonly to note the best complexion? who knows not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. they that be soft-flesht are more wise, and more apt to conceive? and Albertus says that these are the signs of a wit, as dull as a pig of lead to wit thick nails, harsh hair, and a gross hard skin: the last whereof, was verified in Polidorus a fool, of whom AElian makes mention, who had such a hard thick skin, that it could not be pierced through with pricking. Who is not acquainted with this of the philosopher that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fat belly has a lean ingeny: because much meat affects the subtle spirits with gross, and turbulent fumes which do darken the understanding: and this is set down by a modern english poet of good note pithyly in two verses.  

Fat paunches make lean pates, and grosser bits  
every the ribs but bankrupt quite the wits.   
Wherefore the Ephory among the Lacedæmonians were wont (not as Artaxerxes did lash the coats of his captains when they had offended) to whip their fat fools naked, that they mo●e become lean: saying unto them that they were neither fit for action nor contemplation, until they were disburdened of their fog.   

Cap. 4. That a diet is to be observed of everyone.  
THe ancient aphorism is: Quimedicé vivit, miseré vivit, he that observes a strict diet is seldom at ease: which sinister exposition is not to be approved: rather thus, he that lives under the hand of the unskilful empirick, is ever in fear and peril of death: for unless the physician wisely observe the disease of the patient, how he is affected, the time when, the climate where, the quantity how much, his age and strength, his complexion with every circumstance, he may prescribe a potion of poison for an antidotum or preservative. Therefore as Dionysius the tyrant would never have his beard shaved, because he feared the ray sour mo●e cut his throat, so using hot burning coals, wherewith he often singed his hairs: so were it good for every patient not to be too venturous, but fear to fall into the hands of the in expert physician, I mean empirical, as also the methodist or dogmatist if they be chiefly noted to give usual probatums to try conclusions, that will in a trice be as AEsculapius his drugs either ad sanitatem or mortem to health or death: (such as Hermocrates was in the poet, of whom Andragoras 
Martial. lib. 6. Epig. Liii  but dreaming in his sleep, died ere morning, he stood in such fear of him:) whereas in true physic there is a time with diet for preparation, a time for operation, another for evacuation, and a time for restoration, these cannot on a sudden be all performed without great hazard of the patient's life, and the agents credit. But as it is a point of wisdom not to approve of some, so it is a foundlings part to disallow all: chiefly so to stand in fear of all, as he did in Agrippa, who never saw the physician but he purged: and it is mere folly at an exigent, either not to crave the help of the artist, or not to use a physical diet, if it be prescribed by wisdom; we must not imagine that any man in an extremity if he live medicè, that he lives miserè. For physic in time of need and a golden diet, is the only means under heaven to prolong the days of man which otherwise would be abbreviated: I do not speak again the divine limitation. What saith the school of diet.  

Pone gulae met as, ut sit tibilongior ●tas,  
Esse cupi● sanus? sit tibi parca manus.   

Let meager appetite be reasons page,  
Let hunger acton d●ets golden stage:  
Let sparing bits go down with merriment,  
Long live thou then in th' Eden of content.   
Thus the verses are to be understood, though the covetous Incubous of the world who live like Tantalus, inter undas siticul●si, have appropriated the sense to their own use, after a jesting manner, saying it should not be gulae but aur●, referring also p●rca manus to avaritia.  P●e aur● metas ut sit etc. 
The allufion to martial, where he ●ayes, cuius 〈◊〉 area flag●ilat opes.  

With iron lashes scourge thy gadding gold,  
The sight of it revives thee being old:  
And wilt thou live in health and merry cheer,  
Then live in wealth, and give not a denee●e.   
So they will understand parca m●nus; but this by the way. Temperance and a diet should be used in all things, lest that we leaving the golden mean, and with corrupted judgements embracing the leaden extremity (kissing with Ixion a shadow for the substance, a mere cloud for juno) swimming as it were with the eddy and current of our base humours, we do perish on the sea of voluptuousness, long before we come to our wished port. But as julian the Apost. says in his Misop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We all are such dullards that we only hear of the name of temperance, but what value it is of, what happy effect it hath we are altogether ignorant: at least we never use it. We be like to the Athenians of whom Anaximander said that they had good laws but used ill, we nursle serpents in our own bosoms, our vile affections, following their swinge so long till they sting us to death.  
A diet consists properly in a tempera●vse of meats and drinks, secondarily o● sleep, Venus, vesture, mirth, and exercise. First we must observe a diet in ou● feeding, to eat no more than will suffice nature, though at one time more than another: as the proverb runs: A little in the morning's enough, enough at dinner's but little, a little at night is too much: we must not at any time or occasion cram our maws with Persian delicates, and glut ourselves like Epicures with dilicious viand, not eat, like the Agrigentines, of whom Plato says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So AElian also testifies of them: Agrigentini aedificant quidem quasi semper victuri, convinantur quasi semper morituri: they build as if they might ever live, and banquet as if they were always about to die. We must call to mind Epictetus his saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. we must use such things as serve our bodies unto the use of our souls as meat, drink, array and the like: not to satisfy our bestial appetite. Herein is our default in this when we make our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is diet our surfeit, as we spoke of some before. For drinks, we must not like bowzers carouse bowl after bowl to Bacchus his deity, like the Grecians, not use smaller cups in the beginning of our banquet, more large & capacious bowls at the latter end: we must not like Lapithes drink ourselves horn mad: we must not so highly account wine as Br●to did, who made his stomach the cask or wine vessel, of whom Vulteius thus speaks. 
10. Vulteius in his 1. hendecas.   

Brito tam pretiosa vina credit,  
Vt ventrem faciat cadum 〈◊〉.   
So in the Comedy, Quasi tulag●am dicas, ubivinum solet esse Chium. Palinurus calls the old wife a flagon o● stone bottle for wine. 
Curcul. act. 1, ●aen. 1.  We will having so good occasion to speak of so good a subject, incidently tr●ata little of Wine, of the virtues thereof, whether it be also good, and diet drink sor all complexions: suffer me a little tam toco, quam serio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wine, saith Plato in his Cratylus, it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because, it fills the mind with variety of opinion and conceit, etc. foecundi calices quem, etc. or it is derived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of help which Homer proves— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It will help if thou drinkest it. That Cypria● poetsaith:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Gods O Mencla●s have given strong wines unto mortal men to dispel cloudy cares, Henry Stephano, in the imitation of that old verse in the poet thus speaks.  Nulla salus lymphit, vinum te poscimus omnes 
Henricus Stephanus in parodiis suis.  

Afigge for Thales watery element,  
Lyaeus' wine we crave, wits adiument.   
And for wine, especially for larger draughts, Clemens says a young man in the 
Clemens. paedag. cap. 2.  hot meridian of his age, aught to be abstemious: and he wills such a one to dine sometimes with only dry things and no moisture, much less distemperatly hot, that so the superfluous humidity of his stomach may be evacuated. He shows also that it is better (if a man do drink) to take wine at supper then at dinner▪ yet a little modicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad contumeli● crateras. And for old men they may use it more lavishly, by reason of their discreet reason & age, wherewith as he speaks, with a double anchor castinto the quiet haven, they can more easily abide the brunt of the tempest of desires, which is raised by the floods of their ebriety.  
Of all complexions, the mean of wine is sovereign for the Phlegmatic, and helps the Melancholic; for the other two hotter, it little rather serves for inflammation then conservation, in both the first, it helps concoction, infuses a lively heat into the benumbed faculties, cheers up the dull and drooping spirits, puts to flight the sable night of fond fancies, purges out the feculent lees of melancholy, refines and purifies the inward parts, opens the obstructions of the veins, like Medea's drugs, makes one young again. It will make of a puling Heraclitus, a laughing Democritus, and it will make of Democritus an Heraclitus.  

On weeping Heraclite, thou e'er dost frown,  
Thou sayst thy patterns laughing Democrite:  
But whiles thou laughst, the tears shall trickling  
thou'rt them beholden unto Heraclite.   

God Bacchus says, tears he hath le●t tothee, down.  
More to set o●t thy mirth and jollity.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. saith Zenophon, in the place above 
Papaver, vinum mandragoras fomnum provocant. Aristot: de somn, et vigilia.  mentioned, Wine lulls a sleep the minds of men, and like Mandragoras mitigates sorrow and anguish, and calms the roughest tempest of whatsoever more vehement imagination, scourgeth in any man; making him void of all perturbation, as Creta is free from infecting poison: It is like the Lapis Alchymichus, the Philosopher's stone, which can convert a leaden passion, into any golden sweet content, which passion chiefly goeth hand in hand with melancholy, they being combined and linked together, like the Gemelli of Hypocrates, who never but by violence were disjoined the one from the other. Wine is diversly termed of the Poets, The wits pure Hippocrene, the very Heliconian stream, or Muse's fount, wherein they bathe their beauteous limbs, as in the trans-parent and limpid streams of Paradise, or the Galaxy or milky way itself, of them celestial swimmers: It is an extracted- Elixir, a balsam, a quintessence, the R●s-solis to recall the duller spirits that are fallen as it were, into a swoon: Invention and smooth utterance do follow Bacchus, as the 〈◊〉 or Caltha is wont to move with the Sun: for, if the wit be manacled in the brain, as penned up in closer prison, or the tongue have a snayle-like delivery, her speech seeming as afraid to encounter with the hoarers apprehension, wine will make the one as nimble-footed as Heraclitus was, who could run upon the tops of ears of corn without bending their blades, and the other as swift as winged Pegasus, words flowing with so extemporary a stream, that they will even astoned the hearer. Wine is another Mercuries Caduceus, to cause a sweet consent and harmony in the actions of the soul, if▪ t chance there be a mutiny, to charm (being of the nature of the Torpedo) and cast all molestation and disunion into a dead sleep; as 
Cornel. Agrip.  the Fif● is wont to physic the viper's sting; or as Orpheus his hymn did once allay the Argonautickes' storm: It is called of the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laiin says one, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jaadsnephesh, the hand of the jowl, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jamin, the right hand of the mind, because it makes any conceit dexterical, one of the two things, for which a pregnant Poet (as imagine of Homer, Naso, or any other) especially is to be admired: as Aristo: saith, who brings in Aeschilus', ask 
Aristophan. Ranae. Act. 4. Scoe. 2.  of Eur●pides, why a Poet ought to be had in so high esteem, who answered;— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, for his dexterity of wit, and his taxing and displing the world, with his all-daring Satirical pen: it makes him right eloquent, and speak with alively grace, 
Frideric● Mille●manus.   

O quantum debes dulci facundia Baccho?  
Ipse vel epoto Nectare Nestor ero.   

How much doth wit to Dithyrambus owe,  
Since after wine the ebbingst wit doth flow?   
It makes a Poet have a high strain of invention in his works, fa● beyond the vulgar vain of Aquapotores-waterdrinkers: 
●orat. epist. lib. 1.  This invested Ho●er with a— laudibus arguitur, etc. The Muses are commended for a— vina oluerunt, etc. Cato had his— S●pe mero incaluit virtus: This made the 
Car. 3. lib. odd. 21. Of a poet's praise look AEnaeas Silvius.  Castalianist or Poet of yore, to be esteemed and termed— the A pierce A▪ of all Artistes; the Summa totalis of wit: the second dish, the marmalade and sucket of the Muses: the Gods Nepenth● of a soul halfe-deade with melancholy: the seven mouthed Nilus, or seaven-flowing Euripus, offacultie: the loadstone of lively con▪ ceite: the paragon, darling, and one eye of Minerva, as Lipsius' terms him: yet moderation is presupposed, for there is no thing, whose eminence may not have an inconvenience, as the Linx hath a quick eye, but a dull memory, so the Polypus is suavis ad gustum, but difficilis adsomnum; & much more in things is there inconvenience, whose eminence is made inconvenience: so much wine ravisheth the taste, but bewitches and stupefies all th'other senses, and the soul itself. Take it sparingly, and it rapts one up into an Elysium of diviner contemplation, not enthralling the mind (as excess is wont) but endenizing it into a happy freedom, and ample liberty.  
An Apostroph. to the Poet translated.  

Then quench thy thirst in Heliconian spring,  
Unloose the fetters of thy prisoned brain:  
To let invention caper once aloft.  
In a levaltoes imitation,  
With Ariost●es nimble geni●,  
Beyond a vulgar expectation;  
Then mount to th'highest region of conceit,  
And there appear to th'gazing multitude,  
A fiery meteor, or a blazing star,  
Which hap may cause a penury of wit,  
To those that happily do gaze on it.   
Nothing elaborates our concoction more than sleep, exercise and wine say the Philosophers: but the wine must be generosum, not vappa, it must not have lost his head. Three things note the goodness of Wine.  

Color,  
Odour,  
Sapor,   
Si haectria habe at tum [Cos] dicitur, ex prioribus 
Heidelfeldus in his Sphinx philosophica. Vel hebraic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reapse calix. non. adulterate.  literis harum praecedentium vocum; then is it pure, and the whetstone of a man's wit, when it hath a fresh colour, a sweet fuming odour, and a good relishing taste. That there is a great help in it against melancholy it may appear by Zeno the crabbetree-faced Stoic, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moved with no affection almost, but as soon as he had tasted a cup of Canary, he became of a pouting Stoic, a merry Greek, merum moerorem adimit: Bacchus is a wise Collegian, who admits merriment, and expels dreariment: sorrow carries too pale a visage, to consort with his claret deity: but howsoever I have spoken largely of the praise of it, and somewhat more merrily than perhaps gravity requireth, I wish all, as in all drinks, so in wine especially, to observe a diet, for the age, the complexion, time of the year, quantity, and every circumstance.  
There is also a diet in sleep, we must not reak our selves upon our beds of down, and snortso long:  

Indomitum quod despumare falernum, 
Perfiu●.   
Sufficit, & quinta àum lin●a 〈◊〉 umbra,   
as would suffice us to sleep out our surfeit, till high noun. We must not imitate Cornelius Agrippaes' dormouse, of whom 
De glire. Tota mihi dormitur byems et pinguior illo Tempore sum quo nil me ni●i somnus a●t.  he reports that she should not beawoke, till being boiled in a lead, the heat caused her to wake out of her sleep, having slept a whole winter. We must not sleep with Salomon's fool, who will never have enough, till he come to his long sleep: rather must we take the Delphin to be our pattern, who doth in sleeping always move from the upper brim of the waters, to the bottom: like the Lion, which alway moves his tail in sleeping. Aristotle, as Marsus affirms, as others both Alexander the great & also julian the Apostata, were wont to sleep with a brazen ball in their fists, their arms stretched out of bed, under which there was placed a brazen vessel, to the end that when through drowsiness, they 'gan to fall a sleep, the ball of brasle falling out of their hands on the same metal the noise might keep them from sleep immoderately taken, which men of renown and fame do so greatly detest, as being an utter enemy to all good exploits, and to the soul itself. The Poet▪ jul. Scalliger thus speaks of sleep, in the dispraise of it.  

Promptas hebetat somniculosa vita mentes 
jul. Scal. lib prini● Epidorpidum.   
Vivum sepelit namque hominem haec mortis imago.   
Sleep dulls the sharpest conceit, this image of death buries a man quick. How we ought to demean ourselves for sleep, what beds are most fit to repose our limbs upon, what quantity of repast we must receive, as also the inconvenience that redounds unto our bodies by immoderate sleep; excellent is that Chapter of Clemens in the 2. of his Pedagog: First, he 
Clemens. 2. paedag. cap. 9  adviseth us to shun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beds softer than sleep itself, affirming, that it is dangerous and hurtful to lie on beds of down, our bodies for the softness thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as falling and sinking down into them, as into a vast, gaping and hollow pit; these beds are so far from helping concoction, that they inflame the native heat, and putrefy the nourishment. Again for sleep it must not be a resolution of the body but a remission, and as he saith— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must so sleep that we may easily be awaked, which may easily be effected if we do not overballise our▪ stomaches with superfluity, and too delicious viands.  
The manner also of sleep must be duly regarded, to sleep rather open mouthed than shut, which is a great help against internal obstructions, which more ensweeteneth the breath, recreateth the spirits, come fort the brain, and more cooleth the vehement heat of the heart. Sleeping on our back, is very dangerous and unwholesome as all Physicians affirm, because it begetteth a superaboundance of bad humours, generates the stone, is the cause of a Lethargy in the back part of the head, procureth the running of the reins especially if a man lie hot, as upon feathers, which greatly impairs man's strength, & affect him with a vicious kind of soaking heat; it is also the means to bring the Ephialtes, which the vulgar sort tearme● 
Of the Ephialtes or the night▪ mare.  the nightmare, or the riding of the witch▪ which is nothing else but a disease proceeding of gross phleume in the orifice of the stomach, by long surfeit, which sends up could vapours to the hinder cells of the moistened brain, and there by his grossness hinders the passage of the spirits descending, which also causes him that is affected, to imagine he sees something oppress him and lie heavily upon him, when indeed the fault is in his brain in the hinder part only, for if it were & had possession of the middle part, the fancy should be hindered from imagining: which also seems to be tainted with darksome fumes, because it forms and ●aignes to itself divers visions of things which have no existence in verity, yet it is not altogether obscured: and it may be proved specially to lodge in that part, I mean in the head, because of the want of motion in that part chiefly. This disease never takes any, but while they lie upon their back: There is an other diet for Venus: we must not spend ourselves upon common courtesans: we must not be like Sparrows, which as the Philosopher says, go to it eight times in an hour, nor like Pigeons, which twain are feigned of the Poets to draw the chariot of Cyth●raea, for their salacitie: but rather like the stockdove who is called palumbes quoniam p●rcit lumbis, as chose columba quip colit lumbos, because she is a venerous bird, it were good to tread in Carn●ades his steps for chastity, & follow X●●crates example, who, as Frid. Milleman● reports was caused to lie with a courtesan 
Vale●. Max. and Frid. Mille-man nus.  all a night, for the trial of his chastity, whom the courtesan affirmed in the morning, non ut hominem sed ut stipitem propt●r dormisse, not to have laid by her as a man but as a stock.  
For our exercise wherein a diet also is to be respected, it must neither be too vehement nor too remiss, adruborem non adsudorem, to he at not sweat: There be two other, the one of nutriment, the other of attire, which are in physic to be had in account, which for brevity I pass over, mallen enim as he saith in minim● peccare, quam non peccare in maxi●.  
But note here, that the first diet is not only in avoiding superfluity of meats and surfeit of drink, but also in eschewing such as are not obnoxious, and least agreeable with our happy temperate state: as for a choleric man to abstain from all salt, scorched dry meats, from mustard and such like things as will aggravate his malignant humour, all hot drink & inflaming wines: for a sanguine to refrain from all wines, because they engender superfluous blood, which without evacuation, will breed either the frenzy, the hemoroihds sputam sangui●s, dullness of the brain, or any such disease: for Phlegmatic men to avoid all thin rheumatic liquors, cold meat and slimy as fish and the like which may beget crudities in the ventricle, the Lethargy, Dropsies, Cathars, rheums, and such like: for a melancholic man in like manner, to abandon from himself all dry and heavy meats, which may bring an accrument unto his sad humour, so a man may in time change and alter his bad complexion into a better. We will therefore conclude that it is excellent for every complexion to observe a diet, that thereby the soul, this heavenly created form, seeing it hath a sympathy with the body, may execute her functions freely, being not molested by this terrestrial mas●e, which otherwise will be a burden ready to surpresse the soul.   

Cap. 5. How man derogates from his excellency by surfeit and of his untimely death.  
AS nature's workmanship is not little in the greatest, so it may be great in the least things: there is not the abiectest nor smallest creature under the firmament, but would astonish and amaze the beholder, if he duly consider in it the divine finger of the universal nature: admirable are the works of art even in le●er things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little works shew● forth great Artificers. The image of Alexander mounted upon his courser, was so wonderfully portrayed out, that being no bigger than moat well be covered with the nail 
Mart. Ilias et ●riami regnis inimicus Ulysses. Multiplci paruter co●dita pel le ●acent  of a finger, he seemed both to iercke the steed and to strike a terror and an amazement into the beholder. The whole 〈◊〉 ades of Homer were comprised into a compendious nutshell, as the Oratormentions, and Martial in the second of his distiches▪ The Rhodes did carve out a ship, in every point absolute, and yet so little that the wings of a fly might easily hide the whole ship Phydias merited great praise for his Scarabee, his Grashop, his Bee, of which, saith julian, every one though it were framed 
julian in an epistle to Georgius the bishop of Alexa●. dria.  of brass by nature, yet his art did add a life and soul unto it. None of all these works, though admirable in the eye of cunning itself, may enter into the lists of compare with the least living thing, much less with that heavenly work of works, nature's surquedry and pride, that little world, the true pattern of the divine image man, who if he could hold himself in that perfection of soul and temprature of body, in which he was framed and should by right preserve himself, excels all creatures of the inferior orbs, from the highest unto the lowest, yet by distempering his soul, and misdietting his body inordinately by surfeit & luxury, he far comes behind many of the greatest, which are more abstinent, and some of the less creatures, that are less continent. Who doth more excel in wisdom than he? who's more beau tified with the ornaments of nature? more adorned with the adiuments of art? endowed with a greater sum of wit? who can better presage of things to come by natural causes? who hath a more filled judgement? a soul more active, so furnished with all the gifts of contemplation? who hath a deeper infight of knowledge both for the creator and creature? who hath a body more sound and perfect? who can use so special means to prolong his days in this our earthly Paradise? and yet we see that for all this excellency, and supereminence, through a distemperate life want of good advice and circumspection by embracing such things as prove his bane (yea sometimes in a bravery) he abridges his own days, pulling down untimely death upon his own head: he never bends his study and endeavour to keep his body in the same model and temper that it should be in. Man's life saith Aristotle, is upheld by two staffs: the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 native heat, the other is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radical moisture: now if a man do not with all care seek to observe an equal portion & mixture of them both, so to manage them that the one o'ercome not the other: the body is like an instrument of music, that, when 
Aristotle in his book de longitudine et breui●ate vitae.  it hath a discordancy in the strings, is wont to jar, and yields no melodious & sweet harmony, to go unto the Philosophers own simile: our heat is like the flame of a burning lamp; the moisture like the fo●eson or O●le of the lamp, wherewith it continew●s burning. As in the lamp, if there be not a symmetry and a just measure of the one with the other, they will in a short time, the one of them destroy the other. For if the heat be too vehement, and the oil too little, the latter is speedily exhausted, and if the oil be too abundant, & the heat too remiss, the fire is quickly suffocated: Even so it fares with these two in the body of man, man must strive against his appetite with reason, to shun such things as do not stand with reason, whatsoever will not keep these in their equality of dominion must be avoided, unless we will basely subject ourselves to fond desire, which is (as we say) ever with child. To what end is reason placed in the head as in her tower, but that she may rule over the affections, which are situated far under her: like Aeolus, whom Virgil feigneth to sit in a high turret, holding the sceptre, and appeasing the turbulent winds, which are subject unto him: thus Maro describes him.  

— celsa sedet Aeol●s arce,  
cept● a tenens, mollitqu● animos, & temperate iras.   
We must especially bridle our untamed appetite in all luxury & surfeit, which will suddenly extinguish our natural flame & suck up the native oil of our lively lamp ere we be a ware & die long before the complete age of man, as many most excellent men we read of have brought a violent death upon themselves long before the lease of their life were expired, though not by that means: for death is of two sorts, either natural, or violent. Violent as when by surfeit, by 〈◊〉, by sword, by any sudden accident a man either dies by his own hand or by the hand of an other, this is that death where of Homer speaks.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
C●pit illum purpurea mors & violent a parca.  
He died suddenly by one forcible stroke: so purple death is to be understood, of Purpurea or Murex, the purple fish, who yields her purple-dying humour, being but once struck, as they that be learned know, for this accidentary death instance moat be given of many.  
A●acreon died, being choced with a kornell of a ray sin: Empedocles threw himself into Aetna's flakes to ae●ernise his memory: Euripides was devoured by Thracian curs: Aeschilus' was killed with a Tortisse shell, or as some write with a desk that fell upon his head whiles he was writing: A●aximander was famished to death by the Athenians: Heracl●us died of a dropsy being wrapped in oxen dung before the Sun: Diogenes d●ed by eating raw Lucretia●heathed ●heathed her knife in her own bowels, to renown her chastity: Regulus that worthy Roman mirror, rather than he would ransom his own life by the death of many, suffered himself to be rolled to death in a hogshead full of sharp nails: Menander was drowned in the Pyraean haven, as Ovid in his Ibis witnesseth: Socrates was poisoned with i'll cicuta: Homer starved himself for anger that he could not expound the riddle which the fishers did propound unto him, when he demanded what they had got they answered. 
Plutarch.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 

What we have taken we have left behind,  
What's not taken, about us thou mayst find.   
Eupolis the poet was drowned: etc. For a natural death, every man knows: it is when by the course of nature a man is coned to the full period of his age, so that with almost a miracle, a man can possibly live no longer: as all those decrepits, whom Plautus calls silicernia, capularii, senes Acheruntic●, all old men that dying are likened to apples that being mellow fall of their own accord from the trees. Such a one as Numa 
Dionysius Halicarnassaeus lib. ●. Antiq. Roma. So ●braham expiravit in canitie bona senio sa. tur. Genes. 25. 8.  Pompilius was, the praedecessour of Tullius Hostilius in the king ●ome, w●om Dionysius Halicarnassaeus highly praising for his virtues, at length coming to speak of his death, says: but first, he lived long with perfect sense, never infortunate, and he ended his days with an easy death, being withered away with eld: which end happens more late unto the sanguine, then to any other complexion: and the soon comes upon a melancholic constitution. Fe● die naturally, but wise men which know their tempers well, many die violently by themselves like fools which have no insight into themselves: especially by this great fault of surfeit, partly by the ignorance of their own state of complexion, and partly these of their reason being blindfold by their lascivious wantonness, and luxury, amid their greatest jollity.  
For variety of meats, and dainty dishes are the nurses of great surfeit and many dangerous diseases: to the which, that speech of Lucian is suitable: where he saith that Gouts, Tislickes, Exulcerations of the Lungs, Dropsies, and such like which in rich men usually are resident, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lucian in his Somnium or Gallus. Clemens. paedag. 2. cap. 1.  the offsprings of sumptuous bancquets: so also did Antiphanes the physician, say as we read in Clemens.  
Surfeit is an over cloying of the stomach with meats or drinks properly, which hinder the second concoction, and there fester and putrefy, corrupting the spirits, infecting the blood and other internal parts, to the great weakening and enfeebling of the body, and often to the separation of the soul: improperly of anger, Venus and the like: all which in a parode, imitating Virgil we may set down, but chiefly touching surfeit.  

—— a sedibus imis.  
unà ardour, luxusque fl●nt, et crebra procellis  
Dira Venus, moestos generant in corpore luctus:  
Corporis insequitur tabes funesta, vaporum 
I●on. allu▪ sum est ad verba Aristophan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens paedago. 2. Cap. 2.   
Nubes obienebrant subito sensumque 〈◊〉  
Fumantis crapul● cerebro nox incubat atra:  
* Intonuere exta, & crebris angoribus algent,  
●nfaustamque guloso intentant ilia mortem.   
Of all sins this gluttony and gourman dizing putrefieth and rotteth the body, & greatly disableth the soul: it is termed crapula of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of shaking the head, because it begets a resolution of the sinews by cold, bringing a palsy. Or for this, when nature is overcharged & the stomach too full (as he saith in his Theatre du monde) all the brains are troubled in such sort that they cannot execute their functions as they ought. For as Isocra●es writes, the 
Isocrat to Demonicus  mind of man being corrupted with excess and surfeit of wine, he is like unto a chariot running without a coachman. This fault of luxury was in Sardanapalus whose belly was his God, and God his enemy: in Vitellius who had served unto him at one feast 2000 fishes and 7000. birds: in Heliogabalus that centre of all dainties, who at one supper was served with 600. ostriches in Maximianus who did eat every day 40. pound of flesh, and drink 5. gallons of wine. Concerning ravenous eaters, learned Athenaeus is abundant and copious: this no doubt was in the priests of Babylon, who worshipped God Bell only for God belly. Great was the abstinence, of Aurelianus the Emperor, who when he was sick of any malady (as Fl. Vopiscus records) never called for any physician, but always cured and recovered himself by a sparing thin diet: such temperance is to be used of all them that have judgement to expel and put to flight all discrasies and diseases whatsoever, lest by not preventing that in time which will ensue, we be so far spent that it is too late to seek for help. 
Chaucer v. of Troilus.   

But all too late comesth ' electuary  
Wh●n men the corpse unto the grave y carry.   
Ecquid opas Cratero magnos promitter● mō●es, if thou wouldst give whole mountains for the physicians help, als too late since thou ar● past cure. Let judgement and discretion therefore stay thy fond affections and lusts, let them be like the little fish Echi●eis or Remora, which will cause the mightiest Atalantado or highest ship to stad still upon the surging waves: so thou must 
Echin●look Oppian Pliny: Fracastor: A● li an: etc. it hath his name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stay the great ship of thy desire, in the ocean of worldly pleasures, lest it going on thou make shipwreck of thy life and good name:  
Whosoever prophesieth thus, foretelleth truth, yet he is accounted vain and too sharp unto the Epicures of our age, as whosoever in any prophesy. So Euripides, or rather Tiresias in Euripid. his Phoenissaes saith  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The poet Persius is this prophet, that foretells of death and a sudden end to them that are given to luxury and surfeit.  

Turgidus hic epulis atque albo ventre lavatur,  
Gutture sulphureas lentè exhalente mephites:  
Said tremor inter vina subit, calidumque triental  
Excut●t e manibus, dentes crep●ere retecti,  
Vncta cadunt laxis tunc pulm e●taria labris:  
Hinc tuba, candelae, tandemque beatulus al●o  
Compostus lecto, crassisque litatus amomis, etc.  
With surfeits tympany he beginning swell  
All wan eft laver in Saint Buxtons well:  
He breathing belketh out such sulphur airs,  
As Sun exhales from those Egyptian mares.  
Death's shuddering fit while quaffing he doth stand  
With chilnes smites the bowl out of his hand:  
Grinning with all▪ discovered teeth he dies,  
And vomits up his oily crudities.  
Hence is't the solemn doleful cornet calls,  
And dimmer tapers burn at funerals:  
At length his vehement malady being calmed,  
In's hollow tomb with spice he ●ies e●balmed.   
But Cassandra may prophesy of the sacking of the city and bid the Trojans be warned of the wooden horse, as Tryphiodorus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some will step out as Priam did too fond in that, yea not a few, and will cry with him frustra nobis vatic●aris, tut, thou art a false prophet.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Wilt never be tired, or cured of this phrenetical disease, but was not (thou Epicure) the Cyclops, his eye put out as Telemus Eurimid: prophesied unto him, yet the Cyclops, as the poet witnesseth, laughed him to scorn.  Risit, & O vatum stolidissime, falleris, inquit. 

He laughed ' in's sleeve and said to Telemus,  
Fondling thou errest, thus in telling us.   
Thou that art wise, Telemus speaks to thee that being forewarned, thou mayst be fore▪ arind: by physicking thyself thou mayst live with the fewest, and outlive the most. Be not addicted to this foul vice of Gastrimargisme and belly cheer, like Smyn derides who when he rid a suitor to Clysthenes his daughter carried with him a thousand cooks, as many fowlers, and so many fishers, saith AElian. although Athen●us say 
Athenaeus vi Deipnosop●ist.  he carried with him but a hundred of all. This Smy●derida was so given to meat; wine and sleep, that he bragged he had not seen the Sun either rising or setting in twenty years: (the same author reports) whom it is to be marveled how he in that distemper could live out twenty. We must not like the Parasite, make our stomaches, caemeterium ciborum, lest we make our body's sepulchre animarum. Dum os delectatur co●dimentis, anima ne●atur comedentis▪ Gregory out of Ludolphus.  
Too much doth blunt the edge of the sharpest wit, dazzle, yea, clear extinguish the bright and clear beams of the understanding, as Theopompus in the fifth of his Phil. reports, yea it doth so fetter & captivat 
Athenaeus▪ in the 4. of his Deipno. 〈◊〉.  the soul in the darkesom prison of discontentednes●e, that it never can enjoy any pure air to refresh itself, till it by constraint be enforced to break out of this ruinous jail, the distempered & ill affected body: which will in a moment come to pass, if a man be inclined to luxury the sudden shortner of the days. I would wish that every one that hath wisdom could use abstinence as well as they know it: but it is to be feared that they that never have attained to that pitch of wisdom, use abstinence more, though they know it less.   

Cap. 6. Of Temperaments.  
We must know that all natural bodies have their composition of the mixture of the elemntes, fire, air, water, earth: now are they either equally poised according to their weight, in their combination, as just so much of one element, as there is of another, throughout the quaternio or whole number: as imagine a duplum, quadruplum or decuplum of earth, so much just of fire, as much of air, and the like quantity of water and no more th● they be truly balanced one again another in our understanding: when there are as many degrees of heat as of could, of dryness as of moisture, or they be distemperate or unequal, yet measured by worthiness, where one hath dominion over another: as in beasts that live upon the centre, earth and water do domineer: in fowls commonly air and fire are predominant, Or thus, where the true qualities are inherent and rightly given unto their proper subjects: as in the heart well tempered heat consists: moisture rules in the brain having his true temper: cold in the fat: dryness in the bones. The first is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temperamentum ad pondus, which is found in none, though they have never so excellent and surpassing a temperature: only imaginary: yet in some sort held to be extant by Fernelius. The other is called Temperamentum ad justitiam, which distributes every thing it own, according to the equity of parts. Of the predominion of any element, or rather the qualities of the element, the complexion hath his peculiar denomination: as if the element of fire be chieftain, the body is said to be choleric: if air bear rule; to be sanguine: if water be in his vigour, the body is said to be phlegmatic: if earth have his dominion, to be melancholic. For choler is hot and dry; blood hot and moist; water cold and moist: earth could and dry. These four complexions, are compared to the 4. elements: secondly to the four planets Mars, jupiter, Saturn, Luna. them to the four winds: then to the four seasons of the year: five unto the twelve zodiacal signs, in them four triplicities: lastly to the four ages of man: all which are here deciphered and limmed out in their proper orbs.  
But to square my words according to the vulgar eye, there be nine temperatures are blazoned out among the physicians: 4. simple according to the four first qualities heat, dryness, moisture, coldness; the other 4. be compound, as hot and dry, hot & moist cold and moist etc. the contrarieties be in no body according to their eminency and valour, but only comparatively: as hot and cold is agreeable to no nature, according to their predominancies, dry & moist competent to none, not in the height of their degrees: for as in political affairs, one kingdom or seat cannot brook 2. Monarches or compeers, as Lucan saith Omnisque potestas Impatiens consortis erit etc.  
No Potenrate admits an equal: yea through civil garboils and mutinies, their eager contention ruinates and often dissolves the sinews of the common weal. So happens it in the natural body, where the qualities are equalized in strength, there must needs be action and reaction, a bustling and struggling together so long till there be a conquest of the one, which no doubts will soon di●euer the parts and rend a sunder the whole compound: yet these twain may, (I mean dryness and moisture, or cold and hot) be competent to the same subject by comparing them with others in other subjects, as man is both hot and cold, hot in re guard of such bodies as are of a cold constitution, as in regard of the female sex which abounds with moisture: hot in compare with an Ass, which is reported among the Philosophers to be of an exceeding cold constitution, which may evidently appear by his slow pace, by shoes made of his skin by that i'll water of th' Arcadian M●acris which for the extreme coldness cannot be contained in any vessel, save the hoof of an Ass. Man is hot, in comparing him with the Salamander, the Torpedo, and the Pirausta. Could in respect of the Lion, the Struthio-camell or O Ostrich, which will con coctiron, or Leather, the Sparrow, Cock, Pig●on, and Dog: and these are rather to be termed distemperaments.  
The ninth and the last is called temperamentum ad pondus, of which we spoke erst, not in any but only in conceit. But how every temperature is good or bad, & how their mixtures imply an excellent and healthful or a diseased estate: as if in man's body the chief valour of fire concur with the tenuity of water: or the grossest substance of water with the purest tenuity of fire be conjoind: or the strength and quintessence of sire, with the thickest part of humour ruling in one: or the purest and ra rest parts of fire, with the thinnest and clea rest substance of water: what temperature all these import, look Hippoc. in his book de victus ratione. lib. 1. sect: 4. A temper also as it is usually taken, may be referred to the equal proportion of radical heat to inbred moisture, when they are like aegeo powerful, to the excellency and purity of the blood, to the subtlety of the spirits, to asupple, soft and tender skin, to mollified and smooth hairs, to the amiable and beautiful feature, to affability and gracious delivery of speech, to a buxom, pliable & refined wit, to a wise moderation of anger, to the vassalizing of the rebellious affections: all which when we see to jump together in one, or the most of them, we say that man, or that body hath a most happy temper a rare composition, a sweet complexion.   

Cap. 7. Of diversities of wit: and most according to tempers.  
PLinie makes mention of king Pyrrhus, that he had a little precious 
So Ru●us reports. lib. 2. xvi. so Petrarch and Cardane.  pearl of divers resplendent colours, commonly termed the Achates of our skilful Lapidaries. Wherein were admirably coadunated the nine Helicanian Ladies, and Apollo holding his golden harp. Our soul● that princely ' Pyrrhus' or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ign●us vigour, quintessence or virtue of heavens fire, as the poet calls it, hath this rate gem as an Achates daily to consort with it: wherein is not only a bower for the Muses to disport themselves in, but also a harbour for wise Apollo to lodge in to wit ou● acute, pleasant and active wit, which can apparel itself with more variable colours, and suit itself with more resemblances then either the Chameleon or Polypus: and like an industrious Bee, taking her flight in to the fragrant fields of Minerva, can gather such honeysuckle from the sweete● flowers, as may feast with delicious dainties the hungry ears of the attentive auditors: if they deign but to let their ears (as once divine Plato's mouth was) be the hives or celles wherein to store up their honey combs: if they will suffer them to be as vessels ready to receive and entertain the Nectar-flowing words of wit. It is called among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & hethats possessed of it, is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excelling ●n active nature, acute, having a quick in●ight into a thing, a lively conceit of a thing: ●hat can invent with ease such witty pol●cies, quirks and stratagems, as he that is ●ot of so sharp a wit, would even admire, ne ever can compass. It hath his sat in intel●ctu agente, in the active understanding, which doth offer the species and ideas of objets to the passive, there to be discerned & judged of according to their real essence. As divers and the most are endowed with wits; so most wits are divers in nature. There ●s a Simian or apish wit, an Arcadian wit, a 
Nine kind● of wits V● all at this day.  〈◊〉 wit: a Scurril wit: an Enigmatical wit, ●n Obscene wit, an Autolican or embezel'd wit: a Chance medlay wit, and lastly there is ●smirke, quick & dextericall wit. They that ●aue the first, do only imitate, & do apishly counterfeit and resemble a poet, or an orator, or any man of excellence in any thing, yet can they never climb up to the top of poetry whither his wit saspired whom they do imitate, and as it was once said, that it is impossible to get to the top of Pythagras his letter, without Croesus' golden ladder, intimating that, Haud facile em ergunt  

quorum virtutibus obstat, res angusta domi:  
No Eagle proves he but a silly Wren,  
That soars without an Angels golden pen.   
that learnnig cannot climb without golden steps: so they can never attain to his high strain with their base leaden inventions, but are constrained either foolishly to go on unto the Catastrophe or with disgrace and infamy (being tired in the race of their own fancies) to make a full period, long before the Catastrophe: Thus Accius Labeo was an apish imitatou: 〈◊〉 Homer. An Arcadi● an wit is meant of hi●: cum sono intempesti●o rudit a sellus, when a man imagines he singes harmoniously, o● the nightingales sugared notes, or like ●e of Camus swans, when in deed he prou● no swan but rather a silly swain.  
Ledaos' st●epit anser ut inter olores.  
He is li●e aloud sack but intermeddled with still music: he brays like an Arcadian ass, he is conceited without reason, as he was who among the devout offerings to 
Plutarch de solertia a●imalium.  the Egyptian Ox, Apis or Serapis, offered up a great bottle of hay. Or when a man is witty like Plutarch's Ass, not considering the infortunate event his wit will have. Plutarch tells of a pretty jest: An ass chanced to pass through a fresh river ladened with salt, which being deep, the water melted much of the salt in the sacks, which the ass perceiving that he was much lightened of his burden, the next time he came that way the water not b●eing so high the Ass wittily covebt down to ease himself of his weight whose policy the master espying afterward revenged on this manner, ladening the Ass with wool and sponges, who according to his wont did dip the sacks as before in the water, but when he came out, he felt his load far more aggravated, in so much it made him groan again wherefore ever after he was wary lest his pack moat touch the water never so little. This is also called mother wit, or foolish wit, or no wit, like that which was in a certain country gentleman, whom the Queen of Arabia meeting, and knowing him to be a man of no great wisdom, demanded of him when his wife should be brought in bed: who answered, even when your highness shall come manned. Such a wit was in the rustic of whom we read in the courtier, that he meeting a heard of goats by the way, and espying 
Cler. de Aulico.  one of them among the rest to have a longer beard than any of the rest, he wondering at the gravity of the goat, as presently amazed he stood stock still, and cried, lo sirs me thinks this goat is as wonderful like S. Christopher as ever I saw. A Roscian wit is 
3  only in gesture, when one can far more wittily express a thing by dumb external action, then by a lively internal invention more by gestures than jests. This was in that pantomimical Roscius who could vary a thing more by gesture, then either Tully could by phrase, or he by his witty speeches.  
The fourth wit belongs to Pantal●bus: 
4 Streps●ades in Aristophan. his Nube●.  a Scurrile wit, that jests upon any, howsoever, when and wheresoever, contrary to all urbanity: as he that jested illiberally vpo● the Chorus of goddesses in Aristophan. It was in Sextus Naevius, whom Tully mentions it was also in Philippus the jester who said in Zenophon, because laughter is out of request my art goes a begging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Xenoph. i● his conuivium.  I can be as soon immortal as speak in earnest. An Enigmatical wit is when one 
5  strives to speak obscurely, and yet all the light of his own reason, or others cannot illuminate the dark sense: yet oftentimes by a witty apprehension it may relish a filled and smooth wit. This was in Tectius C● ballus who coming into Cicero's school, Seneca being then also present, he on a sudden brake out into those speeches. Si thrax ego esse● Fusius essem, Si Pantomimus Bathillus si equus Menason: to which Seneca answered the fool according to his folly in these 
6.  words: Si cloaca esses, magnus esses. The Obscene wit is when a man uses too broad a jest, when his conceit relishes not in a chaste ear: as oftentimes martial who said nolo castrars meos libellos: as Ausonius, Petronius, Catullus and Persius in one place especially, though wisely interpreted of the learned, in them who think their wit and poetry never sounds well till this, cum carmiva lumbum intrant etc. which is to be ac counted the canker-worm of true wit, & altogether reprooveable in any poet, though his jest be never so witty.  
Yet Catullus speaks in the apology of this fault.  

Nam castum esse decet  
Pium poetam ipsum,  
Versiculos eius nil necesse est qui tun● etc.   
For it behooves a poet himself to be virtuous and chaste, for his verses it is not so greatly material. So in another place.  
Lasciva est nobis pagina, vita proba.  
What if my page be lascivious, so that my life be not scandalous? Yet Scalliger wisely replies against this fonder speech, saying.  

Audens in honestis numeris fundere versus,  
Musisque pudicis quasi maculas dare impudicas 
julius scall. lib. quinto Epidorpidum.   
Lasciva quasi pagina sit, vita probata:  
Impurus, erit. quod habet vas, fundere suevit.   
Which is, he that presumes with his alldaring quill to put forth lewd pamphlets, amorous love songs, and wanton elegies, to set up a venereous school: bluring and staining the pure unspotted name of the muses with his impure blemishes of art: let him sing a fool a mass, and tell me that his life is untainted, though his lines be lecherous: he is a mere pandar, a bawd to all villainy: the vessel beein vented and broached, tells the taste what liquor islueth from it. But not withstanding I contesse a pure, chaste, and vndesiled mind is not alured to sin, by these pleasing Poetical baits▪ they are no incentives unto him, any wise to make him be entangled in the nets of inveigling venery, a stable mind can not be moved or shaken with these blasts of v●nity it may say with Lipsius concerning Petronius Arbiter. joci e●us me delectant, urbanitas capit, caetera nec in a●mo nec in moribus meis maiorem relinquun: labem, quam solet in flumine vestigium cymba. His lively conceit revives my drooping heart, his pleasant fair speech ravishes & enchants me, for his ribaldry it leaves no more impression in my memory, than a floating barge is wont to leave behind in the stream. These are the words so near as I can call them to mind, but for most natures they are prone to vice, and like the Camaeleon ready to take a colour of every subject they are resident on. An autolican wit is in our threadbare humorous eavialeroes, who like chap fallen hackneys ●eed at others rack and manger: never over glutting their minds with the heavenly Ambrosia of speculation whose brains are the very brokers shops of all ragged inventions: or rather their heads be the blockhouses of all cast and outcast pieces of poetry: these be your pickhatch courtesan wits, that merit (as one jests upon them) after their decease to be carted in Charles wain: they be termed not laureate but poets loreat that are worthy to be ijrkt with the lashes of the wittiest Epigrammatists. These are they that like r●ing dunkirk's or robbing pirates sally up and down i'the printers ocean, wa●ted too and fro with the inconstant wind of an idle light brain: who, (i● any new work that is lately come out of press, as a bark under sail fraughted with any rich merchandise appear unto them) do● play upon it e●t with their silver pieces, board it incontinently, ransack it of every rich sentence, cull out all the witty speeches they can find appropriating them to their own use: to whom for their wit we will give such an applause, as once Homer did unto Autolycus who praised him hilie. 
Homer in his viii.   — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
For cunning the every, and for setting a jolly acute accent upon an oath. The next is a Chance-medlay wit, which is in him that utters a conceit now and then ut elephants pariunt, and when he is delivered of it, as of a fair youngling or rather a fowl fondling, that broke out of the meanings of his brain, and snarled in pieces his pia matter like a viperous brood, he laughs and kincks like Chrysippus when he saw an ass eat figs: and sits upon hot cockles till it bec blazed abroad, and withal entreats his neighbours to make bonfires for his good hap, and causes all the bells of the parish to ring forth the peal of his own fame, while their ears doc chime and tingle, for very anger that hear him, and them. The last kind of wit is in the purest tempered body of all that rich vein that is mixed with true learning, whereof Horace speaks.  

— Ego nec studium sine divite vena  
Nec rude quid prosit video ingenium, alterius sic  
Altera poscit ●pem et coniurat amicé.   
It is that will wherein the nine sisters of Parnassus do inhabit the pure quintessence of wit indeed, that keeps a comely decorum in observing the time, the place, the matter subject, the object, & every singular circumstance, it is like Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he defines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sudden as a flash of lightning to dazzle the eyes of a wished object, & yet premeditating in matters of moment, wherein gravity and sagenesis to be respected: this is a true wit ever pistol proof having a privy coat of policy and subtlety to shend it from all the intended stabadoes of any acute obiactionist, it never wants variety in canvasing any subject: yea the more it utters the more by far is suppeditated unto it, 'tis like the vine which the oftener it is pruned, the more clusters of sweet grapes it will ever afford: 'tis like the seven mouthed Nilus, which, the faster it flows in the channel, the faster still it springs from the head. I confess this wit may be glutted too much with too much of any object, and sooner with an irksome object, as the Philosopher saith, any surpassing object depraves the sense so it may be spoken of wit: the nose may be overcloyd with the fragranst Flower deluce in Alcinous his garden, though it smell never so exactly: and more with smells hard by port Aesquiline: the sight may surfeit on fair Nireus, & quicklier with fowl Thersites: the appetite may be cloyed with beautiful Lais who was all face, and more with Mopsa who was all lips, this pure wit may surfeit on Ambrosia itself & sooner on catsmeat and dogsmeat, and though it be like unto Nilus, as the mouths of Nilus so it also may be dammed up, especial lie with some gross terrestrial matter: and though it do much resemble the vine, as the vine may be pruned too oft, so it also may be dulled with too much contemplation, this wit disdains being so great that any the greatest things should empire overit, flowing Nasoes wit, no doubt, was more than cousin germane to this: who said,  

Ingenio namqueipse meo valeo vigeoque  
Caesar in hoc potuit juris habere nihil.   

A Demigod's my heavens-aspiring wit:  
Caeser being human, but could not banish it.   
The like high strain of wit was in Luciane, and juliane, whose very image are to be had in high repute, for their ingeniosity, but to be spurned at for their grand impiety: and in many more, whose works are without compare, and who do worthily merit for this if for nothing else, to be canonised in the registers of succeeding times, yea to be characterized and engraven in the golden tablets of our memories. Pericles who was called the spring head of wit, the torrent eloquence, the Siren of Greece was endowed with this special gift: he had a copious and an abundant faculty by reason of this, in his delivery. Of whom julian, (whom I cannot too often mention,) in a certain epistle to Proaeresius, speaking to him thus, says I do salute thee O Proaeresius, ● man I must needs confess so plentiful in speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to the overflowing floods of Nilus watering the Egyptian fields; Pericli omnino similem eloquentia, nisi quod Graeciam non permisceas; altogether to be compared unto Pericles for thy admirable eloquence, only this excepted, that thou canst not with thy flowing tongue set all Greece on an uproar. So Angelus Poli tianus in his Miscella: hath an excellent speech of Pericles, in his praise, out of Eupolis his Comedy which is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tribus.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: 
Angelus Politianus in his first century Miscellan. cap. xci    
The Goddess of eloquence and persuasion was the portresse of his mouth, or fat in all pomp upon his lips as on her royal throne: he among all the rout of cunning Rhetoricians, did let the auditor's blood in the right vein, his words did move an after passion, saith he, in them. Many beside had these excellent surpassing veins, of whom we may read, if we peruse the histories, and other writings of famous men. This wit is ever a consort with judgement; yet often I confess the judgement is depraved in wit: for we must know, though verum and falsum, be the objects of understanding, every thing is not discerned or understood according to these two, as they are properly either verum or falsum: for the agent understanding, conveying the species of any thing, (as imagine of any subtle stratagem) unto the passive, the passive doth not alway judge of it accordingly: for if they seem good and true at first view; yet after we have demurd upon them any space of time, they are found neither true nor good, but altogether crude & imperfect For my censure of wit without judgement, it is like a flowing eddy, or high spring tide without banks to limit the water. These wits are such as Lipsius saith in his politics, (as I remember) are the downfall and communion of a well ordered common weal, He saith that these who are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow and of a dull wit, do administer a come mon wealth far more wisely, than they which are of a sharper conceit: his reason is in a gradation: These great wits are ignea of a fiery nature, fiery things are ever active in motion: motion brings in innovation, and innovation is the ruin of a kingdom. This is his sense, though I cannot exactly remember the very words: but that which I first aimed at, will I now speak: by the excellency of the wit is commonly shadowed out the pureness of the temperature, for where there is a good wit there is usually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense of feeling most exact, a soft temperate flesh, which indicate also an abundance of spirits not turbulent and drossy, but pure and refined, which also do ever insinuate no leaden, but a golden temperature, these two are ordinarily inseparable complexions: And because the spirits, both in regard of their copiousness and subtlety do make a sweet harmony of the soul & body, and are the notes of a rare wit and a good crasis, we mean now to treat of them succinctly.   

Cap. 8. Of the Spirits.  
THe poets Arachne doth never weave her entangling web near the Cypress tree: the Em bleame is well known of the Scarabee, that lives in noisome excrements, but dies in the middle of Venus' rose: so the Owl shuns the splendent rays of Phoebu●, delighting more in the dark some night: the worst we see do ever affect the worst: our groveling base affections, our dull conceits, blindfolded ignorance, our aguish judgements timorous cowardice: slowness and dullness in contemplation, our inability of invention, and whatsoever grand capital foemen to reason there be, do never take up their lodgings in any beauteous Inn, I mean in a body happily attempered, where the spirits are subtle and of a pure constitution; but have their mansion in a smoky tenament, or some base cottage, that is, in a polluted, sickly and corrupted body which is both plethoricum, pneumapht hiricum, & ca●ochymicum, where there is a fullness & repletion of infected and malignant humours, where the subtle spirits be not only tainted but even corrupted with puddle humours, with grosser fuming vapours, whose pitchy company, the clear crystalline and rarefied spirits can in no wise brook, as being disturbers of their noblest actions. These spirits the more attenuated and purified they be, the more that celestial particle of heavens flame, our reason, that immovable polestar by the which we ought to direct the wandering course of all our affections, yea far more it doth bear dominion, and show forth her noble and surmounting excellency in this mass of ours. The more abundant they are, all our internal gifts are more enhanced & flourish the more: where the spirits are apparelled with their own nature, and not attired or rather tired by any extraordinary ill means, which will never be accordant to their seemly decency, the soul of man is, as it were, in a ●hessali'n Tempe of delight, which grove for fair flourishing meads, for the pleasant shade of bushy P●nes, for pirhling brooks & gliding streams of ●olsom water, for a sweet odoriferous air, for the melodious harmony and chi●ping of vocal birds, for the fragrancy of medicinable flowers and herbs, for all pleasures that mo●e feast & delight the senses and draw the very soul into an admiration of the place, of all other did surpass 
AE●ian.  as the Topographer makes mention. But now we mean to relate of the diversity of spirits both in a general and special acceptation, ●. A spirit is taken for our breath in respiration as Galen says, first prognostic. if saith he far from treatable, 
Ludovicus oe●ius 2. li●▪ 3 cap. 3. An●q. lect●.  it implies a pain and an inflammation about the disaphragma. 'tis often among the poets taken for wind, among the philosophers for an abstract form, pro Damone vel bono vel malo: it is used for a savour, and for lofty courage: in none of these senses we are to take it in this place. But for a subtle pure airy substance in the body of man, and thus it may be defined.  
Spiritus est subtilessima, aeria, dilucidaque substantia ex tenuissima part sanguims producta, cuiu● adminiculo proprios valeat anima producere actus. A spirit is a most subtle, airy and lightsome substance, generated of the purest part of blood, whereby the soul can easily perform her functions in the natural body. They have their original and offspring from the heart, not from the brain as some hold. For they being so pure, and elaborate into the nature of air, cannot be generated in the brain, being by nature cold, where nothing is product but that which is very vaporous. Again cerebrum est exang●e: the brain is bloodless, as it is evident by Anatomy, neither hath it any veins to make a conveyance for that humour: therefore it is most probable that where their is the intensest heat to extract these spirits from the blood, and to rarefy them, converting them into an airy substance that from thence they should have their efficient cause: for the spirits in special, they be of three sorts, vital, natural and animal: vital in the heart, natural in the liver, animal in the brain. Vital, because they 
1  give power of motion & pulsion unto the arteries: which motion any living creature hath, so long as it hath a being, and that being extinct, the life is also extinct. 2. Natural in the liver, in that they yield 
2.  ability of executing such actions as chiefly concern, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as nutrition and the generation of the like. 3. Animal 
3  in the brain, and though the spirits proceed from the heart, yet are they diffused through the whole body in the arteries and veins, and there in the brain they are termed animale, because they impart a faculty to the nerves of sense, and real motion, which are peculiar to every living creature. The conduits of the spirits are the arteries and veins: the arteries carry much spirits & little blood▪ & the veins much blood and little spirit, yet are each of them the receptacle of both. For the cherishing and stirring up of the spirits these things ensuring are greatly available. First an illuminated pure air, purged from all grosser qualities, secondly a choice of fragrant smells, thirdly musical harmony and merriment, as Ludovicus Cael. Rodig▪ doth write: a necessary fourth may be annexed, that is nutriment, for it rouses up and lightens the spirits, therefore the philosopher in his problems saith that homo pransus multo levior est & agili●r jeiuno: after meat a man is far more light, and nimble then whiles he is fasting: so a merry pleasant man is more light the● one that is sad, and a man that is dead it far heavier than one alive. There be● other thing; also very commodious as inte● mission of meditation, a due regard of motion that it be neither too vehement, and so consume, or too slack, and so corrupt the spirits: now mean we to speak in order of the complexions.   

Cap. IX, Of a choleric complexion.  
CHoler is termed of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Latins bilis, it is not only taken for the humour but sometimes for anger, as i● Th●ocritus  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Bitter anger appeared in his face, or in his nostrils. So the latin word is as much as anger. Plaut▪ fame's & mora bil●m in nasum conciunt: for anger first appears in the face or nose therefore the Hebrues have the same word for ira and nasus, that is aph 〈◊〉 which is agreeable to that of Theocr. afore mentioned, and that of Persius. 
Persius. sat. 5.   Ira cadit naso, rugosaque sanna. 
So we say in our english proverb when a man is tasty and anger wrinkles his nose such a man takes pepper in the nose, but yell low choler is an humour, contained in the hollow inferior part of the liver which place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Galen whose form is long and somewhat round ending with a co●us, hard by the stem of the venaca va which strikes through the liver from whence all the veins are derived through the whole body: it takes two slender veins from that stem, which makes this probable that the choler may infect the blood and cause the morbus ictericus or jaundice to disperse itself over all the parts of the body▪ there is a double procession or way of choler into the duodenum & entrails downward, or into the ventricle upward, the evacuation is easy in the former, but difficult, in the latter. If the lower passage be damind up with the thick sedimentes of gross choler, as oftentimes it cometh to pass, than it as cendes into the ventricle & there procures excretion, hinders the concoction, ever corrupts some part of the nutriment▪ (without a long fast) and takes away the stomach, yet others think that choler is generated in the ventricle also, that it is also a vessel apt to receive it. This humour infects the veins, stirs up sudden anger, generates a consumption with his heat, shortens the life by drying up the radical moisture. Aristotle & after him Pliny with many more do of firm that those men which want the vesicle of choler are both strong and courageous and live long. Yet Vesalius saith (although he imagines that there may be some conveyance 
Vesalius. lib. 5. cap 8. de corporis humani fabrica.  of choler from the liver into the duodenum, so that it do not before gather into a vesicle) he could find by experience none such hitherto. Many things there be which cause this maladious humour to accrue to such a measure that it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incurable thing, among which we will note some. All fa● of meats saith Galen, & such 
Gal. in lib. Hippoc. de vict. tat. in morb●▪ ●cutis. come. 4. sect. 102.  as are burnt are both hard to concoct having no sweet in y●e, & do greatly increase the choleric humour for the acrimony which is in them. All kind of Olerae or salt meats, are not only ill for this complexion but almost for all▪ as all the phisa●ions do affirm: and Athenaeus to this purpose saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. all kind of potherbs 
Athenaeus. lib. 3. Deipnos.  & brinish-natured meats are obnoxious to the stomach, being of a gnawing, nipping & purching quality. Again dulce vini● non est 〈◊〉 picrocholis, sweet wine is not wholesome ●or choleric complexions, as Hippocrates●itnesses ●itnesses. They are called picrocholi, who ●aue a redundance of yellow bitter choler: Antinous no doubt did partly for this dissuade Ulysses from drinking sweet wine:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Odyss 3.   
●t howsoever, this sweet wine doth not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same H●mer speaks Iliad. ● as also Athen●s notes lib. 1. Deipno, but also is a great generator of choler: (yea all sweet meats are nurses of this humour, honey especially is choleric:) for sweet wines this is Galens' reason: first in that much calidity doth make bitter these sweet humours, & again because such wines be usually thick, neither can they speedily pass by the Ouretêres into the bladder: whereby it comes to pass that they do not cleanse choler in their passage, but rather 
Galen in the book afore mentioned. con. 3. sect. 2 Gal. lib. 1. de sanitate tuenda. Gal lib. 7. 6 therapeut. method.  increase the power of it, such wines be Theraeum, Scybelites: much sweet, thick, and black, as Galen calls them. Again too violent and much motion is not good for this complexion: as Galen also saith, much eating is also dangerfull for this humour. Then all things that do dry up the moisture in the body, as watching and care etc. vigilantia maximé exiccat corpus saith Galen. So doth care even consume and burn the body: cura therefore it is called quasi cor vs rens  
To these I may associate & join our adulte● rate Nic●tian or Tobacco, so called of the K●. sir Nicot that first brought it over, which is the spirits Incubus that begets many ugly and deformed fantasies in the brain, which being also hot and dry in the second extenuates and makes meager the body extraordinarily, whereof it may be expected that I at this instant so well occasioned should write something, and sure not impertinent to the subject we have now in hand. This then in brief I will relate concerning it. Of it own nature not sophisticate, it cannot be but a sovereign leaf as Monardis saith, especially for external maladious ulcers: and so in his simple it is for cacochymical bodies and for the consumption of the lungs, and Tisick if it be mixed with Colts foot dried, as it hath been often experienced: But as it is intoxicated and tainted with bad admixture, I must answer as our 
Paracel.  learned Paracelsian did, of whom myself did demand whether a man might take it without impeachment to his health, who replied as it is used it must needs be very pernicious in regard of the immoderate & too ordinary whiff, especially in respect of the taint it receives by composition: for saith he, I grant it will evacuate the stomach and purge the head for the present of many feculent and noisome humours, but after by his attractive virtue it proveth Caecias humorum leaving two ponds of water (as he termed them) behind it which are converted into choler, one in the ventricle, another in the brain which accords with that of Gerard their herbalist in his 2. book of plants, cap. 63 of Tobacco or Hembane, of Peru & Trinidada, for he affirmeth that it doth indeed 
Gerard in his 2. book of Plants. cap. 63.  evacuate & ease one day, but the next it doth generate a greater flow of humours; even as a well (saith he) yields not such store of water as when it is most drawn and emptied. Again it is very obnoxious of all to a spare and extenuated body, by reason of setting open the pores into which cold doth enter and we know as Tully says lib. xvi. epist. 403. citing the Poet cuius singuli versus sunt illi singula testimonia, every of whose particular verses is to him axiomatical as he says. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, cold is a bane and deadly enemy to a thin and spare body. And since that physic is not to be used as a continual aliment, but as an adiument of drooping nature at an extremity, and beside that seeing every nasty and base Tygellus uses the pipe, as infants their red corals, ever in their mouths and many beside of more note and esteem take it more for wantonness then want, as Gerard speaks, I could with that our generous spirits would pretermit the too usual, not omit the phisic all drinking of it. I would entreat more copiously of it, but that many others, chiefly Gerard and Monardis in his book entitled the joyful news out of the new found world or west Indies which Frampton translated, have eased me of that labour, so that I may abridge my speech.  
Choler is twofold either natural or not natural, the natural choler is twofold, either that which is apt for nutrition, as of these parts which be proportionable unto it in qualities hot & dry, and this is disper said into the veins, and flows throughout the whole body mixed with blood, the other is excremental unfit to nourish, which purged as a superfluous humour from the blood is received into the vesicle or vessel and bladder that is the receptacle of choler entearmed the gall. And this usually when the vessel is surcharged distills from thence into the duodenum first, them into the other entrails etc. that which is not natural is of four sorts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first is vitellin bilis of th● colour of an egg yolk generated of palew choler, overheated with the acrimony 
Pers. calls it vinea bilis.  of unnatural calidity. The second is porr● cea of a leeky nature or green colour▪ The third c●rulea of a bluish or azure colour. The last aeruginosa of a rusty col●r. And all these be generated in the ventricle, b● sharp, tart, and sweet nutriments, as leeks mullard, burnt meats▪ honey, so fat meat● and all such as engender noisomeness vpo● the stomach. Whereupon comes our common disease called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for sorrow and vehement exercise cause the yellow choler to flow in the ventricle, by whic● men being gripped and pinched with pain● within do labour of this evil, which indeed hath a wrong name given it: for it is only an affection or passion of the orifice of the ventricle, the mouth of the stomach, not of the heart, as Galen witnesseth. Now to discern 
Ga. de Hyp. et Plat. decretis lib. 2. cap. 8.  a man of a choleric complexion, he is always either orange or yellow visaged because he is most inclined to the yellow jaundice: or a little swarthy, reddehaird, or of brownish colour: very mege● and thin, soon provoked to anger, & soon appeased, not like the stone asbestos which once being hot cannot be quenched: he is leanfaced & slender bodied like Brutus & Cassius He is according to his predominant element of fire which is most full of levity, most inconstant and variable in his determinations, easily disliking that which he before approved: and of all natures in that this complexion is counted to surpass, the choleric man for changeableness is reputed among the wise to be most undiscreet and unwise. And indeed mutablenes and inconstancy are the intimates and badges whereby fools are known.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

Wise men be like unto quadrangled stones  
But fools (like turning Globes) are fickle ones.   
And if at any time he prove constant and stead fast, it is as Fortune is— constans in levitate sua, stable in his instability: Let us now descend from fire to air.   

Cap. X. Of a sanguine temperature.  
THe purple rose whose hi● encomium that witty Poetresse Sapph in a sweet Od●nce sang, did not meri● to be adorned, with such beauteous titles of words, to be limned out in so lively colours of Rhetoric, nor to be invested with such a gorgeous and gallant suit of poetry, as this golden crasis, this happy temperature, and choice complexion, this sanguine humour, is worthy of a panegyrical tongue and to be limned out with the hand of art itself, Sapph thus speaketh of the rose.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.   
Which we may turn and change for our use, on this manner: if there were a more narch or prince to be constituted over all temperatures, this purple sanguine complexion should, no doubts, aspire to that high pre-eminence of bearing rule: for this is the ornament of the body, the pride of humours, the paragon of complexions, the prince of all temperatures, for blood is the oil of the lamp of our life. If we do but view the princely scarlet robes he usually is invested with, his kingly throne seated in the mids of our earthly city, like the Sun amid the wandering Planets: his officers (I mean the veins and arteries) which are spread throughout this whole Politeia, yea dispersed in every angle to execute his command, and carry the lively influence of his goodness, reviving those remote parts, which without his influence would otherwise be frettish with a chilnes, and in a short time be mortified: If we do but cast our eyes upon these glorious mansions, the sumptuous palaces wherein he doth inhabit: the Dadalian costly Labyrinths where in he takes his turns: If we consider his wise subtle counsellors which daily consort with him for the good estate of his whole kingdom, the 〈◊〉 spirits, the very seat of divine reason itself the fountains of policy: If we mark this that his departing is the procurer of a civil mutiny and dissension between our soul and body, and that his mere absence bringer in a dissolution of our temperate political state: if we weigh his excellent qualities he is endowed with, wherein consists the union of the parts of the whole, I mean hea● and moisture: If we note his delicate viand, his delicious fare he feeds upon in his purity: his majesty in aspiring so high, his humlitie in, as it were, debasing himself so low, as to take notice of his lowest subject, the most inferior part, to kiss even our to● (as it is in the proverb) to do us good: If we note the mighty potentates that rebe● and wage war against him, to ruinate his kingdom: as Acrasia, Angor, Inedi●: all in● continence and intemperance of Bacch●, Cer●s and Venus, Care, Famine, and the like. If we poise all these together & many m●e we cannot but imagine that the blood is either a celestial majesty, or a terrestrial deity, that among all the humours it doth far excel all, and that he which is possessed with a sanguine pure complexion is graced with the princeliest and best of all. For the external habit of body, for rare feature they go beyond all that have this temper, being most decked with beauty which consists in a sweet mixture of these two colours white and red, and for the gifts of the mind it is apparent likewise to our understanding that they do surpass all, having such pure tempered & refined spirits: neither do I think that either melancholic men according to Aristotle, or choleric men according to the opinion of Petrus Crinitus are enriched with a greater treasury of wit, for if the soul do follow the temperature of the body, as certainly it doth, they then must needs excel for invention who have this best complexion. Their spirits 
Coelius Rhodiginus.  sure have the most exact temper of all, wherewith the soul as being in a paradise is chiefly delighted. Among all the humours the sanguine is to be preferred saith the Antiquary: first because it comes nearest unto the principles & ground works of our life which stands in an attempered heat & moisture. Secondly because it is the matter of the spirits, where of chiefly depends our life, the operation of our vegetative & animal virtue, yea it is the chief instrument wherewith our reasonable soul doth operate: for this is the philosopher's climax. In the elements consists the body, in the body the blood, in the blood the spirits, in the spirits soul. Thirdly because it is a nutriment for all and singular parts of what qualities soever. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is termed in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguis for his nutrition, and sure it is, as it were, the dam or nurse from whose teats the whole body doth suck out and draw life.  
Fourthly in that this humour being spent our life also must needs vanish away: therefore some philosophers, as it is well known to the learned, did not only surmise, but constantly aver that the soul was blood, because it being effused, the soul also doth flit from the body: but that was a mad dream, & no doubts if the sound of judge meant had awoke them they would have confessed themselves to have been enwrapped in a cloudy error. They also that affirm men of this constitution to be dullards and fools to have a pound of folly to an ounce of policy, they themselves do seem not to have so much as a dram of discretion: and do err the whole heavens. I confess a sanguine complexion may be so, as any other in their dyscrasy, yet not as it is a pure sanguine complexion, but as there is mixed with the blood either the gross sediments of melancholy or the lenta materies pituitae, tough phleume, when the blood is also overheated by reason of hot choler, or any other accidentary cause that generates a surplusage of blood, or endues the spirits with a grossness and too hot a quality more than their nature can well sustain with keeping their perfection and purity.  
From whence the blood hath his original, it is apparently known, especially to them which are skilled in the autopsy of Anatomy, the seat or fountain head of it, is vena cava a great hollow vein, which strikes through the liver, from whence it is conveyed by many cisterns, passages, and conduit pipes, throughout the whole body: like sprays and branches from the stem of a tree. It hath his essence from the chymus or juice of our aliment concocted: his redness is caused by the virtue of the liver, assimilating it unto his own colour.  
To speak more of the external habit and demeanour of man that hath this complexion: he ever hath an amiable look, a flourishing fresh visage, a beautiful colour which as the poet saith doth greatly commend one, if all other things be wanting▪  

N●e minor his aderat subli●is gratia, formae,  
Quae vel, si desint coetera cuncta, placet. 
Cornelius Gallus of himself.    

With virtues graced full debonair was I,  
Which (all defaced) more highly dignify.   
They that are of this complexion ar● very affable in speech, and have a gracious faculty in their delivery, much addicted to witty conceits, to a scholarlike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being fac●tosi not ac●tosi: quipping without bitter taunting: hardly taking any thing in dogeon, except they be greatly moved, with disgrace especially: wisely seeming either to take a thing some times more offensively, or less grievously than they do, cloaking their true passion: they be liberally minded; they carry a constant loving affection to them chiefly unto whom they be endeared, and with whom they are intimate, and chained in the links of true amity, never giving over till death such a conversed friend, except on a capital discontent: they are very hairy: their head is commonly a 〈◊〉 or amber-coloured, so their ●eards, they are much delighted with a musical consent and harmony, having so sw●e a s●pathy themselves of soul and body. And but for one fault they are ●ainted with, they more well be termed Heroe● hominum, and that is (〈◊〉 reason of that lively abounding humour) they are somewhat too prone to Venery, which greatly altars their blessed state of constitution, drinks up their hu●dum raddle, enfeebleth the divinest powers, consumes their pith, and spends the substance of the brain for sperma is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many philosohhers, 
Stillicidium cerebri. Macrobius lib. 1. Saturnal. at the end.  not without great reason affevere: not ter ●ncoctus sanguis, therefore as Macrobius saith, Hypocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coitus est parvus morbus comitialis, and but for this they were supereminent above all men, but their rare qualities and admirable virtues, do more than counterpoise this natural fault. For his resolution he is like the centre, immovable, never carried away with the heady stream of any base affection, but lies at the anchor of confidence and boldness: he is never lightly variable: but being proudly harnessed with a steely heart, he will run upon the push of great danger, yea, hazard his life against all the affronts of death itself: if it stand either with the honour of his sovereign, the welfare and quiet of his own country, the after fame and renown of himself: else is he chary and wary to lay himself open to any danger, if the final end of his endeavour and ●oile be not plausible in his demur ring judgement.   

Cap. 11. Of the Phlegmatic humour.  
THis humour is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Latins usually Pituita, which as Aetius noteth is so termed quasi petens vitam: by reason of the extreme cold moi stir it hath, being correspondent to the watery element, whereby it doth extinguish the natural heat in man: and being carried with the blood, by his gross substance doth thicken it, and stop the currents & passages of the blood, at least doth taint it with a contrary passive & destructive quality. Yet of all the humours, the physicians say, and it is not improbable, this cometh nearest unto the best, for it is a dulcet humour, which being concocted is changed into the essence of blood, and serves especially for the nutriment of the Phlegmatic parts, as the brain, the Nuch● or soft pap and marrow of the chein bone: but this is natural: which of all these humours doth soonest digres into another gross cold nature which will in process of time prove that pernicious humour whereof AEtius speaks, their is them to be noted phlegma naturale, whereof we spoken even now & non naturale of which these proceed Phlegm● 1. Crassum, 2 Gypseum, 3 Falsum, 4 Acetosum, 5 Tenue, & some others. For the first; that which is thick is a crude 
1  substanee by multiplication in the ventricle, the bowels or the brain, or the blood whereof Hypocrates adviseth men to evacuate themselves by vomit every month, in his book de victus ratione priua●rum. But for the bowels it needs not so much as for the brain and ventricle, for nature hath so ordained, that the yellow choler that flows from the gall into the duodenum should purge the entrails, and wash away these Phlegmatic superfluities, and this in time will turn to the nature of Gypseum 
2  phlegma, which is of a slimier and in time of a more obdurate nature, insomuch it will grow as hard as plaster with long remaining in one place, like fen▪ water that turns into the nature of mud: and this is it that stays in the joints and causeth the incurable knotty gout, whereof the poet speaks.  

Sol●re nod●sam n●scit medicina podagram,  
Nec formidatis auxiliatur aquis.   
This was also in a woman whereof Cael. 
Ovid. de Po●to lib. ●  Rodiginus makes mention: I read, saith he, among the Learned, of a certain kind of Phleume like unto plaster, bruised into water, which in a short space abiding in the joints of the members, grows as hard as plaster stone itself: we have saith he an example of a woman which was grievously vexed with an itch, in the spondles or joints of the backbone, & reins: which she rubbing very vehemently & racing the skin, small mammocks of stone fell from her, to the number 
Caelius Rodiginus. cap. 12.  of eighteen of the bigness of dice, & the colour of plaster.  
There is, salsum of a saltish nature by the admixtion of brackish humours & of choler, 
3  which being in the ventricle, causeth an hydropical thirst, and somewhat excoriates the entrails. Plato in his Timaeus speaketh of this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. for phleum being by nature sharp & of a brinish nature is the offspring of all diseases which consists of a fluxile humour, and according to the diversity of places, whither this brackish humour doth insinuate itself, the body is teend and accloye with divers and manifold maladies: So Hypocrates speaks of this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hippocr. lib de flatibus.  Bitter & salt phleume, wheresoever it falls into unwonted places it doth exulcerate. There is 
4  also Acetosum Phleg. sharp and tart, which almost is of the same nature with the former, caused chiefly of the mixture of melacholy endued with the same quality: the last is called Tenue, which is very waterish 
5.  and thin of substance, which we ordinarily term rheum: which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow: there be three kinds of it: the first is called Branchus which hath his current from the head into the jaws, the second is called coriza or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which runs from the nostrils, we call it the pose, thereupon blennus is used for a fool, homo obesa ●aris: as chose homo ●ctae naris for a wise man, the last is called catarrus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose matter hath the passage downward into the aspera arteria, the breast, and the rooms that are contiguous, which usually is a cause of the cough: for the humours makes an oppilation in the lungs, and stop the pores whence our breathing air doth evaporate and whither it being drawn in doth pierce and be take itself, thereupon there is made a resultation and a struggling with the humour and the air, which causeth the cough: though it may happen also the cause being in the aspera arteria, as it is well known to them, that are but initiated 
Hippoc. in his book de flatibus sect. 3.  in Physic: though Hypocrates seems to say, all cough breeds in the midway of the artery, not in the lungs: these are his words: for the spirit which we attract, saith he, is carried to the lungs, and is sent back by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regurgitation, and when the rheum distilling down▪ doth meet the spirit ascending in the artery, the cough is caused, and the phlegmatic matter cast up, which causeth an exasperation in the artery by the humour which lies, in the internal hollows of the extuberances of our artery, which causeth a great heat to be engendered there by the coughing motion, which heat draws a succedent phleum, from the brain still more procuring an extreme cough. All phleume is generated of crudity, though it do attract some bad accidentary quality whereof it hath the denomination & the physicians are of that opinion that natural phleune concocted will turn to blood: Suidas saith of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Suidas.  phleume is not engendered the first after meat, but the first afle our aliment is blood, phleume is the first after incoction. For the place or receptacle of phleume, it is not determinate, but ● is evident that it hath his mansion in th● brain, and the ventricle, and the blood▪ Where in the first if it be not evacuated in time, but still be suffered to accrue & clung together, it will breed a dysodia, and will endanger the whole nature, by damning up the poors of the brain, and there generating an epilepsy apolexie, lethargy, vertigo or any such disease that proceeds fro● such cold qualities and bad humours which Fucshius speaks of at large, as also for the latter in the ventricle and blood, if it 
Leon. Fucshius de san and mal. hum. corp. 19 21. ●6. 28. 29.  be not purged forth, it will grow to such a pass, that most of our nourishment will be converted into phleume, our veins will be possessed with a clammy humour which may hinder the course of the blood, corrupting the spirits, and bringing a mortifying cold, over all the body: or it will grow in the ventricle to such a mass that it will at the receipt of any hot moisture send up such an ascending some that it will be ready to quirken and stifle us: instance moat be given of many that have been troubled with the matter of it above measure. One lately was so cloyed with this humour, that as he sat in his chair, he was suddenly surprised of the surging some, who swooned as he sat: and having oil of Synemon, (which is a sovereigning help for it) ministered unto him, at the length can to himself by the heat of the oil which revived him, and voided a great abundance of roped phleume by the loosening virtue of the same: for the intimates of this complexion, they by nature are alwaise pale coloured; slow paced; drowsy headed of a weak constitution, for the debility of natural heat: they be always dull of conceit, of no quick apprehension, faint hearted, most subject to impostums: mild of nature, seldom incensed with anger: vexed much with wrinching and gripping in the bowels, sore tormented with the grievous pain of the wind colic.   

Cap. 7. Of a me lancholicke complexion.  
THe melancholic man is said of the wise to be aut Deus aut Daemon, either angel of heaven or a fiend of hell: for in whomsoever this humour hath dominion, the soul is either wrapped up into an Elysium and paradise of bliss by a heavenly contemplation, or into a direful hellish purgatory by a cynical meditation: like unto a huge vessel on the rolling sea that is either hoist up to the ridge of a main billow, or e●t hurried down to the bottom of the sea valley: a man is ever lightly cast into a trance or dead slumber of cogitations by reason of his sad heavy humour, always stoically visaged, like grout headed Archesilas, & them of whom the Poet speake●  

— Aer●mnosique Solones 
Persius.   
Obstipo capite & figentes lumine terram,  
Murmura cum secum & rabiosa silentia rodu●  
Atque exporrecto trutinantur verba labello:  
Aegroti veteris meditantes somnia▪ gigni  
De nihilo nihil, in nihilum nil posse reverti.  
L●ke pumpion▪ headed Solonists they look  
The dull earth is their contemplation book:  
They madly murmur in themselves for routh,  
They heave their words with le auer● from their mouth:  
They musing dream on th' antic axiom  
Nought's framed of nought, to nought ne aught may come.   
Of all the 4. this humour is the most unfortu nate and greatest enemy to life, because his qualities being cold and dry do most of all disagree from the lively qualities, heat and moisture: either with his coldness extinguishing natural inherent heat, or with his dryness sucking up the native moisture: the melancholic man therefore is said to be borne under leaden Saturn the most disastrous and malignant planet of all, who in his copulation and conjunction with the best doth dull and obscure the best influence and happiest constellation: whose qualities the melancholic man is endowed with, being himself leaden, lumpish, of an extreme cold and dry nature, which cuts in twain the thread of his life long before it be spun: in so much that he may 
Euripid. in his Hecuba.  rightly say with Hecuba, though she spoke of a living death.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
I am dead before the appointed time of death: for this humour if it be not oft ho●ped with mirth or wine: or some other accidetall cause which is repugnant to his effect, it will cause nature to droop, and the flower of our life to fade in the budding prime, these means to cherish, foster and prolong our life, are like the rays of the Sun, to raise and lift up the hyacinth or violet being patted down to th'earth with sudden drops of rain, whereof the poe● speaks.  

Qualis flos violae se● purpurei hyacinthi  
Demutit pressas rore vel imbre genas,  
Moxque idem rad●s solis ●epesact us a●i  
Attollit multo 〈◊〉 honore caput, etc.   

Like as the Hyacinth with purple hue  
Hangs down his head, ore● drenched with silver de●  
And e●t when Sol has drunk up th'drizzling rai●  
With smiling cheer 'gins look full pert again.   
Even so the soul being pressed down with the ponderous weight of melancholy, and as it were a thrall unto this dumpi● humour, is roused up with wine and merriment especially, and iufraunchist again into a more ample and heavenly freedom of contemplation. This humour is termed of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as of Aulus Gell: so of Cae 
Aul. Gellius lib. 18. cap. 7. Noc. Attic.  lives Rod: & others, who aver that those that are borne under Saturn, melancholic men as Saturn is the highest planet of all, so they have the most aspiring wits of all. Divine 
Cael. Rodig. 17. 5.  Plato affirms that those have most dextericall wits who are wont to be stirred up with a heavenly fury: he says frustra poeticas fores etc. he that knocks not at the portal of poet's Inn, as furious and beside himself is never like to be admitted in: a man must not with the fool in the fable rap at the wicket with the six penny nail of modesty, ● he mean to have entrance into the curious rooms of invention: Seneca saith nallum ●● magnum ingenium fine mixtura dementiae, wit never relishes well unless it taste of a mad humour, or there is never any surpassing wit which is not incited with fury: now of all complexions melancholy is 〈◊〉, furore concitata, most subject to furious fits, whereby they conclude that melancholic men are endowed with the rarest wits of all: but how shallow this their reason is, he that hath waded into any depth of reason may easily discern: They mought prove an Ass also of all other creatures most melancholic, and which will bray as if he were horn mad to be exceeding witty, they might say this as well, that because Saturn is the slowest Planet of all so their wits are the slowest of all; I confess this, that oftentimes the melancholic man by his contemplative faculty by his assiduity of sad and serious meditation is a broacher of dangerous matchiavellisme▪ an inventor of stratagems, quirks, and policies, which were never put in practice, and which may have a happy success, in a kingdom, in military affairs by land, in navigation upon the sea, or in any other private peculiar place, but for a nimble dextericall, smirk, pregnant, extemporary invention, for a sudden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasant conceit, a comical jest, a witty board, for a smug neat style, for delightsome sentences, varnished phrases, acquaint and gorgeous elocution, for an astounding Rhetorical vein, for a lively grace in delivery, he can never be aequivalent with a sanguine complexion, which is the paragon of all, if it go not astray from his own right temper and happy crasis nay the former must not so much as stand at the bar, when the latter which great applause can enter into the lists. He that wishes this humour whereby he moat become more witty, is as fond as Democritus, who put out both his eyes voluntarily to be given more to contemplation. Of all men we count a melancholic man the very sponge of all sad humours, the aquafortis of merry company, a thumb under th'girdle, the contemplative slumberer, that sleeps waking etc. But according to physic there be two kinds of melancholy, the one sequestered from all admixtion, the thickest & driest portion of blood not adust, which is called natural and runs in the vessels of the blood to be an aliment unto the parts which are me 
Cael. Rhod. lib. 57 cap. 5.  lancholickly qualified, as the bones, grisles sinews etc. the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a combust black choler mixed with saltish phlegmatic humour or choleric, or the worst sanguine. If you desire to know this complexion by their habit and guise: they are of a black swarthy visage, dull-paced, sad countenanced, harbouring hatred long in their breasts hardly incensed with anger, and if angry, long o'er this passion be appeased and mitigated, crafty headed, constant in their determination, fixing their eyes usually on the earth, while a man recites a tale unto them, they will pick their face, bite their thumbs, their ears will be sojourners; like Cleomenes in Plutarch, animus est in 〈◊〉, their wit is a wool gathering, for laughing they be like a most to Anaxagoras, of whom Aelian says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he never laughed: they be much given to a solein monastich life, never welnie delighted with consort: very subject to passions: having a drop of words and a flood of cogitations using that of Pythagoras' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they are cold in their external parts: of a kind nature to them with whom they have long conversed, and though they seem for some dislike to alienate their minds from their friend, yet are they constant in affection.  
But for the first kind of melancholy it is ever the worthier and better: This they call the electuary and cordial of the mind, a restorative conseruice of the memory, the nurse of contemplation, the precious balm of wit and policy: the enthusiastical breath of poetry, the foison of our best fantasies, the sweet sleep of the senses, the fountain of sage advise and good purveyance: and yet for all this it comes far behind the pure sanguine complexion: neither do I think it is to be adorned with these habiliments of words, and pranked up with such glorious titles, as usually it is, of them who do usually treat of it. For the latter, it causeth men to be aliened from the nature of man, and wholly to discard themselves from all society, but rather like heremits and old anchors to live in grots, caves, and other hidden celles of the earth: the first may be compared to an Eagle quae altissimè volat: sed tardissimé se elevat, which soareth high, but is long ere she can raise up herself; to Oedipus, of whom Euripides 
Euripid. in his Phaenis. sa.  saith.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
So this melancholy causeth one look to be on earth creeping, yet their minds soaring aloft in heaven: The latter to Rufu● in Auso: (the fond Rherorician) of whom the Poe● speaks, that there was no difference between himself and his stone statue, but that it was harder and he softer 
Auson.   unum hoc dissimile est, mollior ille fuit. 
Or to Niobe when she was converted into a marble image by Latona, for he● that is possessed with this melancholy hath both soul and body as glued unto the earth. The chief place of this humour is the splen, though it be in many other divers places. Now for all these humours it is good for a man first to make a wise scrutiny whether be inclining to the excess of any of them, then to use a diet, and to reject such nutrimenies as will increase this humour which is predominant in him for the natures of all usual meats, fruits, liquors, spices, herbs & such like, it is each for a man of reading or judgement, perfectly to be acquainted with, or at least to give a guess at their properties and qualities.  
For this purpose Master Cogan hath made an abstract of our ancient authors, not unworthy to be perused, entitled the Haven of health, wherein is set down a criterion of usual qualities and predominant properties, inherent in the forenamed subjects.   

Chap. 13. Of the conceits of Melancholy.  
FErnelius defines this latter kind of melancholy, which is feculent and adust, to be mentis alienatio, 
Fernelius.  qua laborantes vel cogitant, vel loquuntur vel efficiunt absurda, longeque aratione, & consilio abhorrentia, eaque omnia cum met● & moestitia: a loss of wit, wherewith one being affected, either imagines, speaks, or doth any foolish actions, such as are altogether exorbitant from reason, and that with great timorousness and sorrow. They that be accloied with it are not only out of temper for their organa of body, but their minds also are so out of frame and distraught, that they are in bondage to many ridiculous passions, imagining that they see and feel such things, as no man else can either perceive or touch, 
Aristot. lib. 3. meteor. cap. 4.  like to him in Aristotle of whom the Philosopher says it happened unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who being purblind thought he always saw the image of one as he was walking abroad, to be an adverse object unto him. We will treat of some merry examples where of we read in Galen, lib. 3. de locis affectis. in Laurentius Medici's, cap. 7. de morbis malanchol. in Aetius, Scal● liger, Agrippa, Athenaeus and others. There was one possessed with this humour, that took a strong conceit, that he was changed into an earthen vessel, who earnestly entreated his friends in any case not to come near him, lest peradventure with their justling of him, he might be shaked or crushed to pieces. Another sadly fixing his eyes on the ground, and hurckling with his head to his shoulders, foolishly imagined that Atlas being faint and weary with his burden, would shortly let the heavens fall upon his head and break his nag. There is mention made of one that persuaded himself he had no head, but that it was cut off, the Physician Philotinus to cure him, caused a heavy steel cap to be put on his head, which weighed so heavy and pinched him so grievously, that he cried amain his head ached: thou hast then a head belike quoth Philotinus. julius Scalliger relates a merry tal● of a certain man of good esteem, that sitting at the table at meat if he chanced to hear the lute played upon, took such a conceit at the sound or something else, that he could not hold his urine, but was costrained eft, to pish among the stranger's 
●ul. Scallig.  legs under table: but this belongs to an antipathy more. There was one so Melancholic that he confidently did affirm, his whole body was made of butter, wherefore he never durst come near any fire, lest the heat should have melted him. Cippus, an Italian king, beholding & wondering at, in the day time, the fight of two great bulls on the Theatre, when he came home took a conceit he should be horned also, wherefore sleeping upon that strong conceit, in the morning he was perceived to have real horns, budding forth of his brow, only by a strong imagination, which did elevate such gross vegetative humours thither; as did serve for the growth of horns. We read of one that did constantly believe, 
Peter. Mess. ●d Corn. Agrippa. lib. 1. Occul. Phil. cap 64  he was the snuff of a candle, wherefor● he entreated the company about him to blow hard, lest he should chance to go out. Another upon his death bed, greatly groaned and was vexed within himself above measure with a fantasy, who being demanded why he was so sorrowful and bidden withal to cast his mind upon heaven; answered that he was well content to die, and would gladly be at heaven; but he durst not travail that way, by reason of a many thieves which lay in wait & ambush for him in the middle region, among the clouds. There was an humorous melancholic scholar, who being close at his study, as he was wiping his rheumatic nose, presently imagined that his nose was bigger than his whole body, and that the weight of it weighed down his head, so that he altogether was ashamed to come in to company: The Physicians to cure him of this conceit, invented this means, they took a great quantity of flesh having the proportion of a nose, which they cunningly joined to his face, whiles he was a sleep, then being waken they razed his skin with a razor till the blood thrilled down, and whiles he cried out vehemently for the pain, the Physician with a jirke twitched it from his face, and threw it away. Of his conceit that thought himself dead, it is related of many, who was cured after this manner: they furnished a table with variety of dishes, and caused three or four in white linen sheets to sit down and eat the meat in his presence, who demanded what they were? they answered that they were Ghosts: nay, then replied he, if Spirits eat then I think I may eat too, and so he fell roundly to his victuals, having not eat any in a seven-night before. There was one that took a conceit he was a God, who was thus rid of his malady: he was penned up in an iron grate, and had no meat given him at all, only they adored him and offered to his deity the fumes of frankincense, and odours of delicate dishes which always passed by him: whose deity grew at the length so hungry that he was fain to confess his huma nity unless he had meant to have been starved. The like we read to be reported of Menecrates who being a great physician and doing many wonderful ours, had such a swelling pride and an overweening opinion of himself, that he esteemed himself a God, wherefore he thus writ to Philip king of Macedon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thou rulest in Macedon, I in medicine: thou canst destroy these that are well if it please thee, I can restore health to them that are ill: I can deliver the strong from sickness, if they will obey my precepts, so that they may come to the pitch of old age. I jupiter give life unto them; but it is apparent by Athen●us that he did this as besides himself with melancholy: for these be his words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Athenaeus lib. 7. pag. 〈◊〉.  that is: unto whom being possessed with this mad humour of melancholy; Philip writ in an epistle thus: Philip to Menacrates sanitatem mentis, his right wits. There was one that persuaded himself he was so light that he got him iron shoes lest the wind should have taken up his heels. another ridiculous fool, of Venice, verily thought his shoulders and buttocks where made of brittle glass; wherefore he shunned all oc currents and never durst sit down to meat, lest he should have broken his crackling hinder parts, nor ever durst walk abroad lest the glazier should have caught hold on him & have used him for quarreles and pains. But of all conceited famous fools, he is most worthy to be canonised in the chronicles of our memory, that choosed rather to die then to let his urine go, for he assuredly believed that with once making water he should drown all the houses and men in the town where he went: to the taking away of which conceit, and to make him vent his bladder, which otherwise would in a short time have caused him to die: they invented this quirk, to wit, to set an old ruinous house forthwith on fire, the Physicians caused the bells to be rung backward, and entreated a many to run▪ to the fire, presently one of the 〈◊〉 inhabitants, of the town, came running post hast to the sickman, and let him understand the whole matter, showing him the fire: and withal desired him all favours very earnestly and with counterfeit tears to let go his urine and extinguish this great flame, which otherwise would bring a great indamagement to the whole town, and that it will burn also the house up where he did dwell: who presently not perceiving the guile, and moved by the man's pitiful lament and outcry, sent forth an abundant stream of urine, and so was recovered of his malady: divers other pleasant examples are recited of ancient writers: but our short breathing pen hastens to the races end.   

Cap. 14. Of the dreams of complexions.  
THe poetical writers make mention of two sorts of dreams, the one proceeding ex eburnea, the other e●porta cornea: from the former gate, fabulous and false events do issue, from the latter true and full of sooth fastness: which Coluthus the Theban poet in his Helenes rape thus describes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Coluthus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    
Which Virgil, in the vi. of the Aenead. at 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the end thus also paints forth  

Sunt geminae somni portae, quarum alter● f●ur 
Maro6. AEnead.   
Cornea, qua veris facilis datur exitus ●bris,  
Altera candenti perfecta nit●ns Elephanto:  
Sed falsa ad coelum mittunt insomnia manes.   
Which two gates maugre this my wayward and dampish Genius, which hales me at this instant from my poetical throne, I will thus describe in our tongue.  

Where slumbering Morpheus won there been two gates  
Twixt both dull Somnium in her cabin lies,  
Who half a sleep hard at the dawning waits  
To a unswere our nocturnal Fantasies:  
Of hor● it is, whence she doth prophesy  
Whence not, it is of burnished ivory.   
Of these Homer in his 19 of the Odyss. a little after Pen●lopes dream of the geese, 
Lucian in his Gallus or Somnium speaks also of duae aureae portae. two golden gates.  Ausonius in his Ephem. Horat: in his 3. carm: 27. Luciane, Plato and many others make mention. And true it is that all dreams be either true or false, either prognosticous of some event to fall out, or false illusions: as when we dream we have store of gold with Luc: and all our gold is turned into cole●. But to draw more near unto our purpose: dreams be of three kinds, as joach, Fortius 〈◊〉, notes: Fatal, Vain, Natural.  
Fatal or portentous which do foredivine 
2  and are, as it were, prophets to presage and foretell events that shall happen unto us, whither they be allegorical or not, such a dream is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the schoolmen speak, because they▪ foreshow and tell an existent thing to come as we would say. It is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially if they be in a high measure: although Aristotle deny that any dream is sent of God, but profanely.  
For this is the difference between 
Suidas.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suidas, that the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last fore-prophesies. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or fatal dreams be prognosticous of either good or bad success, as this, 
Cicero.  Hecuba dreamt that she had brought forth a burning torch, which was an intimate of Paris who was then in her womb, and who should in after times be the destruction and Fire brand of Troy; so Caesar dictator dreamt he had copulation with his mother, which did unclowd as by a silent Oracle, that the earth the mother of all things, should be under his subjection. Penelope dreamt of twenty Geese that came into her hall, and did peck up all her wheat: 
Fomer. 19 Odyss.  and that an Eagle came from a nigh mountain, and seizing upon them, did eftsoon kill them: which was a shadow of Ulysses (by the Eagle) who should put the suitors of Penelope to flight.  
Astyages saw in his sleep a vision of 
Herod. and justin.  a Vine that did spread itself from the womb of his only daughter, by whose flourishing branches all Asia was overshadowed: which foretold by the Augurs, was a shadow of Cyrus, by whose means, Astyages should lose the kingdom.  
Socrates in Dio: Laertius dreamt that he saw a young Cygnet wax flidge in 
Apuleius de dogmat. Plat. lib. 2. and Laert.  his bosom, and eft being winged to fly aloft, and fill the air with melodious carols: which did as it were, predivine the admirable eloquence of Plato his scholar. The history is well known of Croesus his dreams, whereof Pertelot speaks to Chaunticleere, in the merry tale of the Nun's priest.  

Lo Croesus which was of Lydia king,  
Met he not that he sat upon a tree  
Which signified that he should hanged be.   
Many more be rehearsed in that place which is worthy to be read: wherein the poet shows himself both a Divine, an Historian, a Philosopher and Physician. In treating of dreams we will not intetmeddle with these, the ominous and fatal dreams we read of in the sacred writ. One portentous dream I will recite which comes to my memory, and which I myself heard related of the party that dreamt it. There was one that dreamt she was walking in a greenish mead, all fragrant with beautiful flowers and flourishing plants, who whiles she wondered and stood as amazed at the glory of the spring: an ancient sire all withered and leanfaced with eld, the very emblem of death, made toward her with a green bow in his hand, sharpening it at the end, who, as she fled away from his pursuit did dartit often at her, the branch three times coming very near her yet did not touch her at all; who when he see he could not prevail with his aim, vanished eft away and left the bow behind, and she as astounded and affright with the dream presently awoke: now mark the sequel of it: within three days after she was for recreation sake, walking in a greenish enclosure hard by a pond side, and on a sudden her brain was so intoxicate & distempered, whether with a spice of a vertigo, or what amazing disease soever I know not, but she was hurried into a deep pond with her head forward, being in great peril of drowning, and if she had not caught fast hold by chance on a branch that hung over the water, she had been drowned indeed. These also are fatal dreams, as when we dream of Eagles flying over our head, it portends infortunatenes: to dream of marriages, dancing and banqueting foretells some of our kinsfolks are departed; to dream of silver, sorrow, if thou hast it given thyself: of gold, good fortune; to lose an axill tooth or an eye, the death of some special friend: to dream of bloody teeth, the death of the dreamer: to weep in sleep, joy: to contemplate one's face in the water, and to see the dead, long life: to handle lead, some melancholic disease: to see a Hare, death: to dream of chickens and birds, commonly ill luck: all which, and a thousand more I will not aver to be true, yet because I have found them or many of them fatal both by mine own and others experience, and to be set down of I arned men; and partly to show what an ominous dream is, I thought good to name them in this chapter.  
Vain dreams be: when a man imagines he doth such things in his sleep, which he did the day before: the species being 
1.  strongly fixed in his fantasy, as if he having read of a Chimaera, Sphynx, Tragelaphus, Centaurus or any the like poetical fiction, sees the like form in his fantasies according to their peculiar parts: & such as when we dream we are performing any bodily exercise, or laughing, or speaking &c. these also may be fatal, as if we dream we do not any thing with the same alacrity, with the like cunning, and in the same excellency in our sleep as we did them in the day time, they foreshow some perturbation of body, so saith the Physician in his treatise of 
Hippoc. in his book of dreams.  dreams: for he saith that those dreams which are not adverse to diurnal actions, and that appear in the purity of their sub iects, and eminency of the conceived species, are intimates of a good state of health as to see the Sun and Moon note clipsed, but in their sheen glory: to journey without impediment in a plain soil, to see trees shoot out and ladened with variety of fruits, brooks sliding in sweet meads with a soft murmur, clear waters, neither swelling too high nor running nigh the channel, these sometimes are vain and portend nothing at all, some times they signify a sound temperature of body. The last kind which is most appertinent to our treatise, is a dream Natural: 
3  this ariseth from our complexions, when humours been too abundant in a wight, as if one be choleric of complexion, to dream of fireworks exhalations, comets, streking & blazing meteors skirmishing, stabbing, and the like. If sanguine to dream of beautiful women, of flowing streams of blood, of pure purplecolors. If Phlegmatic, to dream of surounding waters, of swimming in rivers of torrents and sudden showers, etc. If Melancholic, to dream of falling down from high turretres, of travailing in dark solemn places, to lie in caves of the earth, to dream of the Devil, o● black & furious beasts, to see any the like terrible aspects. Albertus' magnus dreamt that he drunk black pitch, who in the morning when he 
Coelius Rhod●.  awoke did void an abundance of black choler. Concerning these forenamed complectionate dreams look Hypocrates de in somniis sect. 4 But these may belong more unto a distemperature by a late misdiet, in any complexion confusedly, then to a natural complexion indeed: as when a man after a tedious wearisome journey doth inflame his body with too much wine, in his sleep he shall see fires, drawn swords, and strange phantasmaes to affright him, of what complexion soever he be▪ so if we overdrinke ourselves we shall dream (our nature being wellnigh overcome) that we are in great danger of drowning in the waves: so if we feed on any gross meats, that lie heavy upon our stomach, and have a dispepsy or difficult concoction, we shall dream of tumbling from the top of high hills or walls and waken withal before we come to the bottom as we know by experience in our own body, though not of a melancholic constitution, yet it should seem too, that this humour at that instant domineers especially, by reason of the great tickling of our splen in falling from any high room, which we eath perceive when we awake suddenly out of that dream. They that are desirous further to quench their thirst concerning this point, let them repair unto the fountains: I mean to the plentiful writings of such learned authors, as write of dreams more copiously, as of Cardane that writes a whole treatise de insomni●s, and the Alphabet of dreams and Peter Martyr part. 1. come. pla. cap. 5. and many others.   

Cap. XV. Of the exactest temperature of all, whereof Lemnius speaks.  
THey that never have relished the verdure of dainty delicates, think homely fare is a second dish, saith the Poet; they that never have been ravished with the sense-bereaving melody of Apollo, imagine Pan's pipe to be surpassing music: they that never have heard the sweet-voicd Swan & the Nightingale sing their sugared notes, do persuade themselves, that Grashops & Frogs with their brekekekex coax can sing smoothly when they crouk harshly: as Charon in Aristoph: bidding Bacchus as he passed to hell in his boat over Ach●on to row hard, for than he should hear a melodious sound of frogs 
Aristophanes in his Ranae.   — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
Singing like Swans before their death: so they that have never seen in any, or at least never contemplated this heavenly harmonical crasis, this excellent and golden temperature, this temperament ad pondus, do surmise that there cannot be a more perfect crasis & sweet complexion than those that are vulgar to the common eye: when indeed there is no complexion no temper that is perfect and pure to any eye, though the sanguine do excel all the rest:  Quantum lenta solent inter vibur●a Cupressi. 
As far as the high & beautiful Cypress tree peers over the limber shrub, & lower Tamarisk. This golden temperanture must only be understood and seen with the internal eyes of reason, seeing it hath not a real existence. Which we may describe notwithstanding, to show how near he that hath the best, comes nigh unto the best and how far he that hath the worst doth wander and digress from the best. He whom we are taking in hand to blaze out according to our meaner pencil, may be likened to Cicer●s and Quintilians orator to Xenophons' Cyrus, to Aristotle's felix, to Sir Thomas More's Utopia, to Homer's Achilles, to the Stoics perfect man, to Euripides his happy soul in the end of his Electra, & i● his Hecuba where he saith:  

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hecuba her words in Euripides.    
He is in a most happy case to whom never a day their happens any ill. There was never any of these in the same perfection they are described, who is so happy? na, who on earth almost cannot say with the sycophant in Aristophanes  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Aristop. in his Plutus. Act. 4. Scene 3.    
I am thrize unhappy, and fouretimes, and fivetimes, and twelve times, and a hu● dread times. None of these (I say) are limd out, as if there were the like in eminency and dignity, but either for affection or a fume of glory by their applausive description, or else for a debere, to show what they ought to be: so this temperature must be depainted forth of us, not according to his existency, as if there were the like extant but according to a kind of exigency, as it should be in herent. The man then that hath this crasis is absolute in the equal poise of the elements: he is said to be perfect according to the perfect square of Polycletus, who as Fabian report for his cunning did merit a name above all mortal men for carving images, being called the Archety pus of all artificers: in this eucrasy there is an absolute simmetree, a sweet consent, & harmony of the first qualities: in the whole sub iect a conspiration of all faculties. He that is endowed with it, all his senses be vigorous & lively, all his invate powers do perform their duties without endamagement each to other, & without impeachment to the 
Hippoc. de vict. ●at. lib. 1. ●ct. 4.  whole. His material parts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: his brain is neither moist nor dry, his mind acute, industrious▪ provident, his manners incorrupt, wit●, dextericall, pregnant, admirable: his memory stable, like unto Senecaes' who witnesseth of himself that he could easily have recited by heart, many things vsq● ad miraculum, to the admiration of all men: like unto Caesar's, who could speak 2 & 20. 
Seneca in his pro. logue to his declamations.  languages, write, invent, and understand a tale told all at one time: his nature calm not exposed to the blast of vicious perturbations, as he is not rash and heady in his attempts, so is he no procrastinatour, but in all enterprises making choice of wisdom and judgement his delegates: his disposition is so generous that without all compulsion, he will rain in his head strong & untamed appetite with the bridle of reason: he is neither puffed up with prosperity, nor of an abject and drooping carriage by adversity, though he be tossed never so upon the surging waves of Fortune, he holds fast the helm of confidence, never in the least danger to sink down to the gulfye bottom of despair: being in a peck of troubles he loses not a grain of courage and true fortitude: for patience he is another Atlas that will cadge a whole world of injuries without fainting, in whom are affections, but they be all used in their proper objects, he follows not their stream he is witty, not addicted to scurrility, all his conceits are seasoned with the salt of discretion, as they taste not of a scaenical levity, so they relish not a Cynical gravity & severity: In matters of moment he demeans himself as a grave umpire, with all wise deportment, he balances all his words and deeds with gravity and discretion, his tongue is the usher of his sage advice repentance which usually lies at the door of rash folly never once comes so much as within the precincts of his court: for his chastity he is an admirable precedent & pattern, his crystal eyes and sweet countenance are the heralds and characters of his gracious and companable, and virtuous mind▪ his very nod is vices scourge, in his whole habit, colour, lineaments, beauty, portratour, there appears an heroical majesty, their shines an admirable decency, in so much that he may easily allure the greedy spectator, not only to stand admiring of him, but with all entirely to embrace and love him. His head is not oblique and angular but right orbicular: his haite not harsh but smooth & soft, his forehead not harboring in the wrinkling pale envy, but like theirs rather:  
Qui Thymelem spectant 〈◊〉 Catonem his face is not over spread with the clouds of discontent at any time but having a lovely amiable aspect, full of all pleasance, wherein the snowy lily and the purple rose do strive for pre-eminence and dominion: in his life he is neither a Democritus who ever laughed, nor a● Heraclitus, always blubbering as the Poet speaks of them.  

●erpetus risu pulmonem agitare solebat  
Democritus, quoties a limine moverat unum  
Prohibi●que pedem: flevit contrar●us alter.   

The one each where with ever-kincking vain  
The bellows of his breath he tore in twain:  
The other with a double-●luced eye  
Did sacrifice his tears to vanities   
His gate also is sage and grave, not affected and strutting like a stageplayers his whole body (as Marlo saith of Leander) as strait as Cerces●ande ●ande: who is all gracious to behold: like Achilles of whom Maximus Tirrhus says, he was not only to be extolled for his external and golde● locks▪ (for Euphorbus in like manner had fair yellow hair) but because he was adorned with all virtue: in whom as Mus● saith of Hero their won above the ordinary number among the Poets to wit an hundred Graces: he is all favour as Amarantha in the Poet was all- Venus:  

Hic Amarantha iac●t, quaesi fas vera fateri, 
Sānazariu● epigram. lib. 2.   
Aut Veneri similis, vel Venus ipsa ●uit.   

Here Amarantha lies, who was of right,  
Like Venus fair, or ce●tes Venus' height.   
Like Ephesius Euthimou● of whom Achilles Tatius saith that he was— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Achil. Tat. lib. 8. pag. 206.  as fair among men as Rhodope amongst the virgins. Like Pindars' Alcimedon of whom he says.  

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Pindar. Olymp. ●d. 8.    
He was comely and faire-visaged and did shadow his beauty by any blemish of bad action. In whom both for internal and external good as once it was spo●e of that 
Euagrius Scholast. lib. 6. cap. 1.  worthy Emperor Mauritus' 〈◊〉- piety & fe●city linked themselves together the former forcing the latter: who covered not only his head with the crown ●nd 〈◊〉 his limbs in purple, but embellished his mind also with precious ornaments, who of all other Emperors empired over his own person, tyrannising as it were over the democraty of base & vulgar affections. Yet more for his generous spirits and singular wisdom for that internal beauty, he is like to Socrates of whom Xenophon in that pithy Apology, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When 
Xenophon in his Apology for Socrates at the very end.  I do call to mind the man himself, his wisdom, his generous mind neither can I not remember him, nor remembering of him not highly extol him: and this I will say that if any of them which have a zealous desire to obtain virtue do converse with any with whom he may more profit himself, him sure I adjudge most worthy of the fellowship of the Gods. To wind up the clue of our speech with a pathetical place of the Poet: for all absoluteness, he is like unto that famous Stilicon of whom claudian in his 〈◊〉▪ saith▪ first inferring this, 〈◊〉 agrees with that speech of 〈◊〉 〈◊〉 concerning the goddesses i● 〈◊〉 ●▪ ●rm in some sort) that all good h●p is 〈◊〉 to no man: some is graced ●ith thi● beauty on this part▪ some on that 〈◊〉 〈◊〉 all favour: saith h● highly in his praise, that others having but the compendium of excellency he alone had it in the greatest volumes. 
Claudianus in his 1 of the panegy. ris. So Angelus Pol. says of Laur. Medici's in his 4. epist. epist. 2. Ia● cobo Antiquarion. quibus in singulis excellere alii magnum putant ille unuiersis pariter emineret.   

—— spar guntur inomnes  
In te mixta fluunt & quae divisa beatos  
Efficiunt, collecta tenes.—   
All those gifts which were dispersed among all, are combined in the, and whose several parcels & as we may say very drops to taste on were happiness, they all concur in thee, thou hast the source & full stream, whereby thou mayst even bathe thyself in bliss.  
Now my pen will needs take his leave of his fair love the paper, with blubbering as you see these ruder tears of ink: I● there be any parergetical clauses, not suiting true judgement, and as impertinent to this our treatise, as surely some there be, I must needs ingeniously confess it as a default:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Athenaeu●. q    
That I may speak, though not with the very words; yet according to the sense of Agathon in Athenaeus, to make a by work a work, is to make our work a by work. Yet am I not plunged over head and ears in Parergaes. They are (if it were so that I made much use of them) but as our po●ticall Episodeious as Virgil hath in his Culex whereof joseph Scalliger in his book entitled 
joseph. Scallig.  Maronis appendix, and in his comment upon these words [inter quas impia Lotos impia] in the Culex, saith: all these the Poets descriptions although they be nothing but Parerga, notwithstanding they fill up the greatest room of the pages of this poem: so that there is the least portion of that which is most competent and requisite. So in Catullus description of his Puluinar Catul. writes most of the complaint of Ariadne, of the three fatal Ladies, but of God Hymen and of marriage scarce any whit at all so in this Culex saith he, are many words writ in the praise of the rural life, the shepherds happiness, the limming out of plants etc. but of the Gnat he speaks least of all: for saith he in pictura tam tenui, nisi parerga 
Pag. 17.  adhibueris, quid dignum oculis proponi potest? in so little a toy unless there were obiters, what would be worth viewing? which saying may not much be unfitting our purpose: though the Poets have a great prerogative to arrogate whatsoever: I accounted this pictura tenuis in regard of itself: and if not I hope I may intermeddle now and then a thing incidently by the way, so it benot wholly out of the way. I know some self-conceited nazold, & some iaundicefaced idiot, that uses to deprave & detract from men's worthiness by their base obloquy (the very lime twig of our flying fame) and that with Aristarchus read over and over read a book only to snarl at, like curious curs, and malign the author, not to cull out the choicest things to their own special use: like venomous spiders extracting a poisonous humour, where the laborious bees do sip out a sweet profitable 
Theodoret. in calce sermo. 1. sic. I●ecrat. ad Demonio▪ ●. in fine.  juice: some such I say, may peradventure be moved at these Parergaes and other escapes, as though they alone were Italian Magnificoes and great Turks for secretariship, but if they be grieved, let their toadswolne galls burst in sunder for me, with puffing choler: let them turn the buckle of their dudgeon anger behind, lest the tongue of it catch their own dottril skins, I weigh them not a nifle. When they have spoke all they can silly souls, they can work themselves no great advancement, and me no great disparagement. But here will we now cast our happy anchor, being in the Rhode and haven of our expectati on: this little bark of ours, being soused in cumbersome waves, which never tried the foaming main before, hath toiled long enough upon the Ocean: Phoebus beginneth low to west: yea now, is gone down to visit, and call up the drowsy Antipodes. If the radiant morn of favour do greet us with serenity of countenance, we mean to attempt a further Indian voyage, & by the happy guidance of our helme-mistresse Minerva, we'll fraught and ballisse our little ship with a golden traffic, what unrefined metal soever she is now ladened withal. In the mean time we will lay in mortgage a piece of our fallowed invention, till our bankrupt faculty be able to repay that deeper debt we owe to true learning.   

The Clôse.  

AS flaring Phoebus with hirradiant face,  
●throniz'd in a golden chatre of state,  
The watching ●dles of the night doth chase  
To seek out hidden 〈◊〉, all passi●onat   

S● man in richest ra●es of ●ature dressed,  
Doth quite obscure the glory of the rest.   

Whatsever thing is seen, it hath his peer:  
The City a sovereign, the heauen● a Sun  
The birds an Eagle, beasts a Lion fear:  
The flowers a Rose▪ in th●lims a ●art do●h won:   

The World a Centre: Centre hath a Man  
Her lording▪ primate, metropolitan.   

This man's a little world the Artists say,  
Wherein a wise intelligence doth dwell,  
That reason hight which ought to bear the sway  
The spheres our limbs in ●otion that excel.   

The consort which by moving 〈◊〉 doth fall,  
Teelds harmony to both angelical,   

Mans rarer gifts if we do duly scan,  
Sag● wisdom, peerless wit and comely feature,  
He seems a very Dems▪ God, no man,  
Embellished with all the gifts of nature:   

His heavenly soul is in his earthly ●eld  
An orient pearl within a ring of gold.   

His co●ely body is a beauteous 〈◊〉,  
〈◊〉 fairly to the owners princely mind,  
Where wandering virtues lodge oft l●dg'd with sin,  
Such pilgrim's kindest entertainment find.   

An I●ne, said ●, O no that name's vnfi●,  
Sith there stay not a night, but dwell in it.   

Man is the centres rarest wonderment,  
Who waxeth proud with this her carriage  
And decks herself with arras ornament,  
For him to tread as on a lofty stage:   

For him once yearly she herself does dight,  
With greenest smarald to refresh hi● sight,   

The heavens are full of sadder anguishment  
That they inimy not such a worthy wight,  
The earth is full of dreary languishment,  
That heanens e●y her that is hers by right.   

The Sun●t that str●ues all day with him for grace,  
At night for shame is fain to shroud his face.   

Fair Cinthia's often in the pining wain,  
When she enjoys not his society,  
And e●t her glory it at ●ull again,  
When he but deigns to view her deity,   

Whilom enveloped in misty cares  
She now displays her bright dische●ild hairs.   

True image of that 〈◊〉 celestial power,  
Equal to angels in thy happy state  
Whose happy soul should be a pleasant bower,  
●or Sanctity, herself to recreate,   

By right Pandora hath enriched the●,  
With golden gifts of immortality   

Thus man is made though he himself doth mar,  
By that alluring sin of luxury:  
And from his excellency wend●th far,  
By letting loose th● raigne● to venery,   

His soul in lust till death away it 〈◊〉  
Like Aesopes' pearl is in a dunghillpen●.   

Look as the sable night with jetty h●w,  
In darkness ●uffles ●p the gladsome day,  
And Cynthia in her cloudy cell doth ●ew,  
Lest she the night's soul visage should be●ray   

So noisome riot rising as a damp  
Doth quite extinguish reasons burning lamp.   

Chief foeman unto man is lavish Riot,  
Which makes him be inferior unto man▪  
For when the appetite 〈◊〉 his diet  
The soul's enseebled powers full little can▪   

Of glorious creatures greater i● the fall,  
Corruption of the best, is worst of all   

Reason's fairest turret highly seated i●,  
(Seat of the soul's power▪ which doth most excel)  
Within like ●urnings of Meander tis,  
(Or Labyrinth) where Rosamond did dwell   

Atriple wallth ' Anatomists espy  
Before you come where Rosamond doth lie.   

The first is made of Elephantine tooth  
Strongly compact, his figure circular,  
The wall rough 〈◊〉, and yet the work is smooth,  
The fairest things not ever object are.   

So cloudy curtains drawn oreth ' azurdski●  
(As ey●ds) coner Phoebu● slumbering eye.   

The other twain are not so strongly ●ight,  
They rather serve for comely decency  
And teach us that a prince within doth sit,  
Enthroned in pom● in highest majesty.   

That things more highly prized are more penned in  
Lest they moat be enticed with flattering sin.   

So th'horn mad Bull must keep the golden fleeco  
In bower of brass fair Danac must be penned,  
The Dragon watch your fruit Hesperides.  
The All●eyd Argus must fair ●o tent:   

The labyrinth close peerless Rosamond:  
The fragranst rose must thorns environ round.   

The wall which framed is of ivory  
Aglorious double casement doth co●taine:  
Each answering both in unisormity,  
And both the fairest objects entertaine●   

The optic nerves be gallertes wherein,  
The soul doth walk and these free objects win.   

Within this palace wall a Goddess pure  
Whom Ratio all the learned schoolmen call,  
Closely herself within doth hear in mure,  
A goddess sober, wise, celestial:   

Who sitting, though within her regal chairs,  
Oft headstrong appetites her overbear.   

Riot the metropolitan of sins,  
Lays daily siege against this goodly tower:  
And first by pleasing baits Riot begins,  
Then by constraint this virgin to deflower   

The tower at length is razed by battery,  
Which could not be o'ercome by flattery.   

Ay melso fair a Fort to be thrown down,  
That it so fair, no longer time may last:  
That lust should be impald with reason's crown●,  
That ●au nous Riotte should this palace waste:   

That she the mistress of our lawless will  
With unclean excess thus herself should spill,   

Ay ●onster sin of pleasing luxury,  
The very hectic fever of the soul:  
The harbinger of woeful misery,  
Sweet poison quaffed out of a golden bowl,   

Frenzy of appetite blind Cupid's gi●e,  
To catch our brainsick Am●retto's i●.   

The Lethe of a stable memory:  
The wild fire of the wit▪ the mint of woe●:  
A falling sickness to our treasury:  
A mate, that ere with irreligion goes   

An Epicure that huggeth fading joy,  
Before eternity with least annoy.   

Riot's a bark inh▪ mind unconstant main●,  
Tost to● and fro with wafts of appetite,  
Where reason holds the helm with careful pain,  
But cannot steer this laden keel aright:   

Here wisdom at a gall●slaue is penned,  
Scourged with disgrace and fed with discontent.   

Now each it is to take the golden fleece:  
The al●eyd rgu● now a sleep is ●ast:  
The quick eid Dragons slain by Hercules:  
Fair Dana● is deflowrd though near so chaste.   

By clues of winding pleasures now is found  
Atract to kill the liefest Rosam●nd▪   

Abandon, and shake hands with riot then,  
Once let him not in thy fair palace rest:  
Happy's that soul that doth not riot ken,  
That keeps not open house for such a guest,   

Who loves to have his limbs with fatness lined  
Their liu's within his li●s a meager mind.   

Defeat these dainty li●t of wont fare,  
Wean thou thy appetite while it is young,  
Lest that, it surfeiting thy state impair,  
With that twosold portcullis of thy tongue.   

Stop thou the way le●t ●o much enter in.  
The enemies of virtue but the friend of sin.   

Who hunts nought else in th' april of his days,  
But persian fair too wanton merriment,  
A winter storm, in May, his life shall craze,  
His fatal end i● pining drearyment:   

The only meed that comes by luxury,  
Is sercle need fowl end, and obloquy  
Till fond desire be banished, from within  
Against his liege a rebel he will rise,  
Draw not the curtain o'er this slumbering sin,  
That light of reason may him▪ eft surprise:   

For if in darkness thou dost let him lie  
he'll dream on nought, but hellish v●llanie.   

When Morpheus doth a sleep thy senses lull,  
Use sleep with sober moderation:  
Too little, weakens wit; too much, doth dull;  
And greatly hinders contemplation.   

Who keeps a golden mean is sure to find,  
A healthful body and a cheerful mind.   

Catastrophe lectori.  

Deign Gra●taes nymphs, our uth to entertain;  
Vntillour wit can reach an Ela strain▪  

Ovid.  Among Cames silver swan● that sweetly sing,  
We Baucis and philemon's present bring.  

julian.  Great Theseus, though Hecale were not able,  
Vouchsaved acceptance of her meaner table,  

AElian.  Renowned Artaxerxes humbly took  
The present of Synatas from the brook▪  
Our power is as a drop and little can;  
Let this suffice, our mind's an Ocean,  
Ere long, our Muse if now you deign to spare  
she'll feed your ears with more delicious fare.   Qui non est hody, cras magis aptus erit. 
FINIS.     

 

 
Theocrit. Eidyll. 6.